Exposition of the Sermon on the Mount, Chapter 5 · Verse 1,2
Math. 5. 1.
And when he saw the multitude, he went vp into a Mountaine: And when he was set, his Disciples came to him.
2. And he opened his mouth, and taught them, saying, &c.
IN this Chapter and the next, is contained Christs Sermon in the Mount, preached to his Disciples, and others that were conuerted vntounto him among the multitude. Hereof I hauehave chosen to intreate, because it is a most diuine and learned Sermon; and may not vnfitly be called the Key of the whole Bible; for here Christ openeth the summe of the Old and New Testament.
Before we come to the parts of this Sermon, three generall points are to be scanned, for the clearing of the doctrine following. First, the1 Time. Time when this Sermon was preached; to wit, in the second yeare of CHRISTS ministerie, vponupon this occasion: when Christ aLuk. 6. 7.had wrought a miracle, in cu…ing the man with the withered hand, vponupon the Sabbath day, the Scribes and Pharisies went about to kill him; whereupon he departed from among them, and went into a Mount, where he spent the whole night in prayer. And when it was day, he chose the twelue Apostles: which done, he came downe into a plaine place neare to the Mount, where he wrought many miracles; but because the people thronged about him to touch him (for there went vertue out of him which cured them) therefore he withdrew himselfe out of the throng into the Mountaine againe, and there preached this Sermon vntounto his Disciples soone after their election; no doubt for this ende, to teach them his will, and also to frame and instruct them so as they might become profitable teachers vntounto others.
2 Scope.II. Point. The scope and drift of this large Sermon: namely, to teach his Disciples, with all that beleeue in him, to lead a godly, an holy, and blessed life. Although this be euident in the text, yet the PopishIansen▪ comment…n concord. E…ang. cap. 40. Bell. lib 4. de Ius…f. c. 3. Teachers hauehave depraued this ende and scope; saying, that Christ herein propoundeth a new Law, farre more perfect then the Law of Moses: & also deliuereth new diuine counsell to his Disciples, which was not giuen in the Law or in the Prophets. But they erre and are deceiued: for Christs intent is to cleare the true meaning of Moses and the Prophets, which was corrupted by the false glosse of the Iewish teachers; and not to adde any new Law or counsell thereunto, as bchap. 5. 17. and …. 12.afterward will plainly appeare. Againe, there cannot be giuen vntounto man a more perfect rule then Moses Law, the summe and scope whereof is, To louelove God with all the heart, with all the soule, and with all the strength; then which there cannot be greater perfection in a creature. We therefore vponupon the consideration of this worthie ende, must labour to shew the greater care and conscience, to learne and doe the things propounded in this Sermon.
3 Whether Matthew & Luke set▪ downe the same Sermō.III. Point. Whether is this Sermon the same, with that which is set downe by S. Luke, Chap. 16. v. 20. This question is necessarie, for if they be the same Sermon, then will the one giuegive great light vntounto the other. Men indeede differ in iudgement touching this point: some say they are diuers Sermons; others say they are one and the same: and that opinion is most likely. For first, they hauehave one beginning and one matter, the same order of preaching, and the same conclusion, as the comparing of them together will plainely declare. Secondly, this Sermon recorded by them both, was made vponupon the election of Christs twelue Apostles, a little after the curing of the man with the withered hand. This is plaine in S. Luke, and may well be gathered from the doctrine of this Sermon recorded by cchap. 5. v. 13, 14, 15, 16.Matthew, wherein Christ instructeth his Apostles particularly in their office and calling: which he would not hauehave done, if he had not formerly called them thereunto. If it be said, that S. Matthew recordeth their election afterward in the 10. Chap. Ans. In the writings of the Euangelists there be certaine Anticipations; that is, some things are set downe after, which were done before, and some things are set downe before, which were done after, as might easily be prooued by sundrie examples, and in the point in hand is euident: for the election of the Apostles is set downe by S. Matthew in his tenth Chap. vponupon occasion of his recording their commission to preach: so that this circumstance of the Apostles election, doth notably prooue these Sermons to be one, S. Matthew setting downe the same more largely, and Luke more briefly.
Their Reasons who hold them to be two distinct Sermons, are of no moment. They say, that the Sermon recorded by S. Luke, was made on the plaine; this of Matthew in the Mountaine: that of Luke was made by Christ standing; this of Matthew as he sate downe. Answ. But Luke saith not, that it was made by Christ in a plaine, or standing: onelyonly this he saith, that Christ comming from the Mountaine stoode in a plaine place, and there wrought certaine miracles, and then preached: now all this might be done, and yet Christ might preach this Sermon in the Mount sitting, as S. Matthew saith: for the order of this storie is this. Christ beeing maligned of the Iewes, went into a Mount, and there praied; after long praier, he chose the twelue Apostles, and then came downe into a plaine and wrought Miracles, but by reason of the throng which pressed about him to touch him, he went into the Mountaine againe, and there preached this Sermon to his Apostles, and others that followed him.
Thus much in generall. Now we come to the Sermon it selfe: whichParts of this Sermon. containeth three parts. A Preface; the Matter of the Sermon; and the Conclusion.
The Preface or preparation is contained in the two first verses ofI. Preface. this Chapter, wherein are set downe diuers circumstances pertaining to the Sermon. As first and principally, the Author of it, to wit, IESVS1. Circumstance. Author. CHRIST the Redeemer and Mediatour of mankinde, who in the making of this Sermon, must be considered two waies, euen as he is a Prophet: first, as the Minister of Circumcision for the truth of God, as the Apostle dRom. 15. ….speaketh: whereby thus much is signified, that Iesus Christ as he was man, borne among the Iewes, was vntounto them a Prophet and Minister in his owne person, and with his owne mouth was to teach them the will of his Father: which thing was requisite for the accomplishing of Gods word, who had promised before to his auncient people by Moses, that he would raise vp vntounto them a Prophet like vntounto Moses, cAct. 3 22.whome they should heare in all things that he should speake vntounto them: which prophesie was verified in this Sermon: wherein he manifested himselfe to be the Minister of Circumcision vntounto them. Secondly, here we must consider Christ as a Prophet like vntounto Elijah, and Elisha, who were as Fathers and masters to the rest of the Prophets: for herein he doth not onelyonly teach beleeuers among the multitude, but his own Disciples also, who were afterward to make Disciples vntounto Christ, and to build vp further them that did beleeue; yea, this instruction of his Disciples, is the cheife scope of this Sermon.
Secondly, here is noted the Place where this Sermon was made, to2. Circumstance. Place. wit, a Mountaine in Galile: He went vp into a Mountaine. This place he chose for two causes: First, to auoide the throng that pressed about him, while he stoode on the plaine, to see him and to touch him, because fLuk. 6. 19.there went vertue out of him. Secondly, that he might hauehave a fit place, both for himselfe to sit and teach, and for his Disciples and the multitude attentiuely and orderly to heare and learne that wholsome doctrine which he deliuered.
In this choice of the place, First, he sheweth great care and wisdome1 to maintaine outward order in the dispensation of his word: wherebyThe vses. he teacheth vsus, that in all holy ministrations, outward order is to be kept, and conuenient places chosen, where the word of God may be reuerently and profitably both spoken and heard. Secondly, herein he2 sheweth speciall care to dispence his Fathers will when occasion was offered; yea, he declareth his diligence herein: so as it is true, it was gIoh. … 34meate and drinke vntounto him, thus by teaching the people to doe his Fathers will. And this his practise must be a president and example to all Gods Ministers. They must not preach by constraint, but of a willing minde; yea, they must reioyce and be glad when occasion is offered, that they may dispence the will of God vntounto his people. This Paul meant in his straite charge to Timothie, that h2. Tim. 4. …he should be instant, and teach in season, and out of season: that is, take all occasions to teach the word; following the example of Christ, who staied not, till he came to Ierusalem, or to some Synagogue, but hauing good occasion offered, taught the multitude in this Mountaine.
Thirdly, here is noted that bodily gesture, which Christ vsed in this…. Circumstance: Gesture. Sermon; he taught them, not standing, but sitting, when he was set▪ so when he preached in Nazaret, iLuk. 4. 16. 20.he stood vp and read his text, and then sate downe, and preached vntounto them. And when his Father and mother sought him at the feast, kLuk. 2. 40.they found him in the Temple (sitting) among the Doctors, and asking them questions: and beeing apprehended, he said to the multitude, lMat. 26. 55.I sate daiely with you in the Temple teaching. Now Christ vsed to preach sitting, because it was the manner and custome of that Church so to doe: The Scribes and Pharises (saith mMat. 23. 2.Christ) sit in Moses chaire, where he noteth their gesture in teaching and expounding the Lawe. Whereby we are taught to bee carefull in obseruing all seemely, commendable, and conuenient gestures, which are vsed in that Church, whereof wee are members. If any shall aske whether we may not preach sitting, as Christ did? I answer: if it were the custome of our Church, we might lawfully doc it; for these gestures be indifferent in themselues: but we doe it not, because our custome is otherwise. And so wee may say of preaching with the head couered, which is the manner vsed by the Ministers of the French Churches; but we vse it not, because wee hauehave no such custome in our Church.
Fourthly, here are noted the parties whom Christ taught, namely4. Circumstance: Heare… ▪ his Disciples; for though he spake in the audience of the multitude, yet herein hee chiefly intended to instruct his Disciples: that is, all those whom he had conuerted by his former Ministerie, and among them principally the twelue Apostles, whom hee had newely chosen to become teachers of others. This circumstance must be well obserued, for as it helpeth to cleare some points in the doctrine following; so it serueth notably, to proue and iustifie the Schooles of the Prophets, wherin some teach, and others heare and learne, for this ende, to furnish themselues with gifts, that afterward they may become good and able teachers in Gods Church: for what is this, but to followe the example of Christ, who in this place deliuereth doctrine and instruction to his twelue Apostles, the better to inable them to the faithfull discarge of their holy Ministerie.
Lastly, in this Preface is noted Christs manner of speaking, in these5. Circumstance. Christs manner of speaking words: And he opened his mouth and taught them, saying: which some doe take to signifie nothing else, but a full and euident kind of speech; as if the holy Ghost had said, he spake with his mouth: as wee vse to say in English, I heard it with mine eares. But this phrase hath a further meaning, for as Paul willing the Ephesians, nEph. 6. 1o.to pray to God for him, that a doore of vtterance may bee giuen him, that hee might open his mouth boldly to publish the secrets of the Gospel, doth there make that opening of his mouth, a more speciall kind of speaking, and of farre more waightie matter, then his ordinary communication; and as Elihu saying, oIob …. 20.I will open my lippes, and will answer, doth thereby import, that his speech should be vponupon due consideration, and sound knowledge: so the Euangelist saying, Christ opened his mouth, doth thereby meane, that vponupon serious meditation vponupon sundry points of heauenly doctrine, hee began to speake with liberty and authoritie, and to deliuer vntounto them deep matter of waight and great importance: that this is the meaning, may appeare by the conclusion of this Sermon, where it is said, pChap. 7. 29the people wōdred at his doctrine, because he taught as one hauing authority:
Doth Christ here open his mouth and vtter waightie points of doctrineThe vses. 1. in this Sermon? then it standeth all Churches & people in hand, to open their eares, and apply their hearts to heare, learne, receiue, beleeue, and obey the same: this is that Prophet foretold by Moses, who must be heard qAct. 3. 22, 23.in all things that he shall speake: yea, whosoeuer will not heare his voice, must be cut off from among Gods people: and great reason, for if the word spoken by Angels stood stedfast, and eueryevery transgression receiued a iust recompence of reward; rHeb. 2. 2, 3.how shall we escape, if we neglect so great saluation preached vntounto vsus by Christ? Secondly, hereby all2. Vse. Gods Ministers are taught, by all godly diligence to seeke to furnish themselues for their holy ministerie, that they may bring serious and waighty matter vntounto Gods people, and deliuer the same with that conuenient boldnesse and authoritie, which beseemeth Gods word. Thirdly, in Christs addressing of himselfe to speake, all persons must learne3. Vse. to make conscience both of silence and of speech: this wee shall doe, if by silence we close vp our lippes till wee hauehave iust matter to speake of, tending to the glory of God, or the good of our brethren; and beeing so prepared, vponupon fit occasion, and in due time, we may vtter our minde: we must remember that Christ left himself an example, that we should follow his steppes; and also consider, that of eueryevery idle word that we shall Math. 12. 36.speake, we must render account vntounto God. If this were knowne and beleeued, there would not be so many sinnes in words, by cursing, swearing, vaine and idle speaking, as there be.
Thus much of the Preface. Now we come to the matter of this Sermon,The matter of Christs Sermo…. beginning at the third verse of this Chapter, and so continuing to the 28. verse of the 7. Chapter. And it may be diuided into 12. heads or places of doctrine: The first whereof, concerneth true happinesse or1. Part: of happinesse. blessednesse: from the 2. verse of this Chapter, to the 13. wherin are propounded sundry rules directing men to attaine thereunto. The scope of them all must bee considered, which in generall is this: Our Sauiour Christ had now preached two yeares among the people, and thereby had wonne many to become his Disciples; and among the rest, his 12. Apostles: to all whom hee promised happinesse and life euerlasting, if they would continue in the faith and obedience of his word. Now though they beleeued in him, yet they still remained in the same state for outward things, and became more subiect to outward miseries then before; so as if they iudged of happinesse by their present outward estate, they might easily suspect the truth of Christs doctrine, and thinke he had deceiued them, because he promised them happinesse, and yet for outward things, their case was farre worse, then before they knewe him. This our Sauiour Christ considering, doth here goe about to remooue this false conceit out of their minds; and for this purpose deliuereth this doctrine vntounto them, in the first generall head of his sermon; that true happinesse before God, is euer ioyned, yea couered many times, with the crosse in this world. Whereby hee strikes at the roote of their carnall conceit, who placed true happinesse in outward things, and looked for outward peace and prosperitie vponupon the receiuing of the Gospel.
As this is the scope of the doctrine following, so it stands vsus in hand1 to learne the same, and to finde experience hereof in our owne hearts,The Vse. that true comfort and felicitie is accompanied with manifold miseries in this life. Indeede, carnall wisdome deemeth them happie that enioy outward peace, wealth, and pleasure: but this conceit must be remooued, and Christs doctrine embraced, who ioyneth true happinesse with the crosse. Secondly, this serueth to teach vsus patience in affliction; for it2 is Gods will to temper happines and the crosse together: now this puts life into an afflicted soule, to thinke that Christ will hauehave his felicitie inioyed and felt in outward miserie. Thus much of this head of doctrine in generall, now we come to the branches thereof.