A Paraphrase on the New Testament, Matthew · Chapter 5
CHAP. V.
1. ANd ſeeing the multitudes he went up into a Mountain, and when he was ſet his Diſciples came to him. 2. And he opened his mouth and taught them, ſaying,
1. And ſeeing the multitude that followed him as admirers and learner… (not yet made full baptized Chriſtians) he went for convenience of hearing, into a Mountain, and there being ſet, he taught them as followeth.
N. Phraſes follow the cuſtom of Countreys. And ſo [he opened his mouth] by that cuſtom was no ſuch abſurd phraſe as it would be now.
3. Bleſſed are the poor in Spirit, for theirs is the Kingdom of Heaven.
3. Bleſſed are ye my true Diſciples, though you be poor in the world, if you have Spirits ſuited to your poverty, for you ſhall have the Kingdom of Heaven for riches.
N. Poor in Spirit ſignifieth a mind that is above the love of worldly Riches, and the ſins that Riches uſe to breed and feed, (that is, Sodoms ſins, Pride, Fulneſs, and Idleneſs, and unmercifulneſs to the poor;) and ſuch as are contented with food and raiment, having mortified the luſts of the fleſh, which thirſts after worldly plenty and delight.
4. Bleſſed are they that mourn, for they ſhall be comforted.
4. Though you are under ſorrows now, you are bleſſed if you are godly and have godly ſorrow, for your comfort will be time enough and full enough hereafter.
N. There are many ſorts of ſinful ſorrow, which have none of this promiſe; ſuch as are the common fruits of overloving ſome creature and diſtruſting God. But it is holy mourning that is here meant, that is, for our own or other mens ſins, and Gods diſhonour, and diſpleaſure, and our want of more grace, and for the miſeries of the wicked, and ſuffering world.
5. Bleſſed are the meek, for they ſhall inherit the earth.
5. Though lowly meekneſs and quiet patience ſeem a depreſſed miſerable ſtate with men, indeed thoſe that are ſuch are the moſt happy ſort of men even in this world; and their way is the moſt probable for eſcaping of outward ſuffering; while the contrary minded vex themſelves with their own impatience and pride, and provoke others to hurt them, and ſuffer much becauſe they cannot ſuffer a little; and raiſing Seditions and Wars, do ruine themſelves by revenge and ruining others, and periſh by the ſword to which they truſt.
6. Bleſſed are they that hunger and thirſt after righteouſneſs; for they ſhall be filled.
6. Bleſſed are you, though now you hunger for want of bread, if you hunger and thirſt after righteouſneſs of heart and life towards God and man, as thoſe that would fain be perfect in holineſs, and doing good to all; and that not with a ſluggiſh wiſh, but a deſire that uſeth effectual endeavour: For you ſhall have full ſatisfaction of all ſuch deſires, and more than you can deſire now, when the full are ſent empty away.
7. Bleſſed are the merciful, for they ſhall obtain mercy.
7. Tho God's grace and mercy be free, yet men muſt be fit receivers, and not reject it: And it is the merciful that are thus bleſſed, as qualified for ſaving mercy from God: while the cruel and oppreſſors, and perſecutors, and unmerciful, reject mercy by their forfeiture and incapacity, and undo themſelves by hurting others.
8. Bleſſed are the pure in heart, for they ſhall ſee God.
8. God will not bleſs impure unholy ſouls with the light of his Countenance, and the comfort of his Love; nor dwell with the filthy workers of Iniquity; without holineſs none ſhall ſee God. But you whoſe hearts, his grace hath purified from the filth of fleſhly worldly luſts, and the love of ſin, are a bleſſed people, for Grace hath fitted you for begun Communion with God here, and you ſhall ſee him in heavenly glory hereafter. He hath not purified your hearts in vain.
9. Bleſſed are the peacemakers, for they ſhall be called the children of God.
9. Tho peacemakers uſe to be hated by both extreams and ſides of the contentious whom they would reconcile, yet they are bleſſed that do it ſincerely from the predominant love of God and Man and Peace; for as Children are like the Father, ſo are they to the God of Love and peace, who hath reconciled his Enemies to him by Chriſt.
10. Bleſſed are they that are perſecuted for righteouſneſs ſake; for theirs is the Kingdom of Heaven.
10. Tho men think them miſerable that are oppreſt and ruined in the World: they are bleſſed if they are perſecuted for righteouſneſs ſake: For its Gods cauſe who will reward them with the Kingdom of Heaven, and never let any be a loſer by his obedience to him.
11. Bleſſed are ye when men ſhall revile you, and perſecute you, and ſhall ſay all manner of evil againſt you falſly for my ſake.
11. Think not that I come to advance you to worldly honour: but look to be reviled and perſecuted, not only by Heathens but by Jews, and to have all manner of evil charged on you, and reported of you falſly, for my ſake, becauſe you believe me and obey me: But in all this you are bleſſed, while your falſe accuſers and perſecutors are miſerable.
12. Rejoyce ye and be exceeding glad; for great is your reward in Heaven; for ſo perſecuted they the Prophets who were before you.
12. Though ſuch uſage would break the hearts of worldly men and Hypocrites, do not you only bear it patiently, but joyfully with exceeding gladneſs, becauſe your reward in Heaven will be ſo much the ſurer and greater: for you do but follow the Prophets that are gone this way to heaven before you, whom the carnal Church perſecuted and murdered, tho their poſterity honour their names when they are dead, but go on and imitate them in hating and perſecuting the living.
13. Ye are the ſalt of the earth; but if the ſalt have loſt its ſavour, wherewith ſhall it be ſalted? It is thenceforth good for nothing but to be caſt out and trodden underfoot of men.
13. The World is putrified with the corruption of all ſin; and you that follow me muſt be as ſalt to it, to recover it from this corruption. But if you prove filthy and corrupt your ſelves, what or who ſhall be ſalt to you, for your recovery? Corrupt profeſſors of Chriſtianity are more miſerable, hopeleſs and forlorn than Heathens.
14. Ye are the light of the world: A city that is ſet on a hill cannot be hid.
15. Neither do men light a Candle and put it under a buſhel, but on a candleſtick; and it giveth light to all that are in the houſe.
14, 15. God hath honoured you to be the lights to a dark world: It is not therefore an obſcure and hidden ſort of goodneſs that beſeemeth you: You are called out to be conſpicuous in the world, like a City on a hill that cannot be hid; by your difference from them in doctrine and life: Men do not light a candle to hide it, but to to ſet it up to be a light to the houſe; And ſo doth God call you to be open lights in Doctrine and life.
16. Let your light ſo ſhine before men, that they may ſee your good works, and glorifie your Father which is in Heaven.
16. Note, That 1. the good works of Chriſtians are the due appointed means to win others to the glorifying of God: and they that do not this are guilty of perfidiouſneſs to God and man, as dumb Miniſters are by omitting their work. 2. Therefore our good works muſt not be ſo few and ſmall as to be undiſcernable: They muſt not be done in hypocriſie to be ſeen of men for our praiſe: But they muſt ſhine forth in ſincerity to God's praiſe. 3. By good works is meant Holineſs to God, ſobriety to our ſelves, and juſtice and works of love to others.
17. Think not that I am come to deſtroy the Law and the Prophets: I am not come to deſtroy, but to fulfil them.
17. Take me not for an enemy to the Law and the Prophets, as if I came to blame and deſtroy them. As to the Ceremonial part, it was but a Typifying prediction of me, and is to be fulfilled in me: and it is the honour of Types and Propheſies to be fulfilled. And as to the Natural part I own and eſtabliſh it, and am ſo far from evacuating it, that I teach the fulleſt keeping of it.
18. For verily I ſay to you, Till heaven and earth paſs, one jot, or one tittle ſhall in no wiſe paſs from the Law, till all be fulfilled.
18. I tell you, the Law is ſo true as being God's own word, that one letter or tittle of it ſhall not be fruſtrate or fail of its performance to the end of the world, but ſhall be all fulfilled.
19. Whoſoever therefore ſhall break one of theſe leaſt commandments, and ſhall teach men ſo, he ſhall be called the leaſt in the kingdom of heaven: but whoſoever ſhall do and teach them, the ſame ſhall be called Great in the Kingdom of Heaven.
19. If any ſhall preſume to break the leaſt of theſe commands becauſe it is a little one, and teach men ſo to do, he ſhall be vilified as he vilified God's Law, and not thought fit for a place in the Kingdom of the Meſſiah: But he ſhall be there Greateſt that is moſt exact in Doing and Teaching all the Law of God.
Note, Are not thoſe Preachers and Prelates then the Leaſt and baſeſt, that preach and tread down Chriſtian love of all that diſſent from any of their preſumptions, and ſo preach down not the Leaſt, but the Great command.
20. For I ſay unto you, that except your righteouſneſs ſhall exceed the righteouſneſs of the Scribes and Phariſees, ye ſhall in no caſe enter into the kingdom of heaven.
20. So far am I from Preaching looſneſs, or favouring ſin, that I tell you, tho the Scribes and Phariſees pretend to the ſtricteſt keeping of the Law; if you keep it not better than they do, and be not a better and a more righteous ſort of men, you ſhall in no caſe enter into the Kingdom of heaven. Note, That beſides Chriſt's Righteouſneſs, there is neceſſary to all (at age) that will be ſaved, a righteouſneſs conſiſting in more careful exact obedience to God, than any formal Hypocrite hath. And this God's Spirit worketh them unto.
21. Ye have heard that it was ſaid by them of old times, Thou ſhalt not kill; and whoſoever ſhall kill ſhall be in danger of judgment. 22. But I ſay to you, that whoſoever is angry with his brother without a cauſe, ſhall be in danger of the judgment; and whoſoever ſhall ſay to his brother Raca, ſhall be in danger of the Council: But whoſoever ſhall ſay, Thou fool, ſhall be in danger of Hell-fire.
21. Moſes's Law was that Murther ſhall be puniſhed with death (by the leſſer Sanhedrim) And the carnal Jews have taken this to be all that the Sixth Commandment condemned: But God's Law is perfect however carnal men miſunderſtand it; and I tell you, that 1. whoever lets out his paſſion of hurtful and uncharitable anger againſt any man without or beyond juſt cauſe, doth in ſome degree break the Sixth Commandment, and therefore deſerveth anſwerable puniſhment: And 2. Whoever ſhall cauſleſly ſcorn or revile his Brother; breaketh the Command yet more, and deſerveth greater puniſhment: But whoſoever ſhall utterly deſpiſe him cauſleſly, with an uncharitable concluſion that he is a fool or a wicked man, or a Schiſmatick, or an Heretick, when it is not ſo, ſhall have yet far greater puniſhment, even H…ll-fire, anſwering that in the valley of Hinnom.
23. Therefore if thou bring thy gift to the altar, and there remembreſt that thy brother hath ought againſt thee; 24. Leave thy gift before the altar, and go thy way, firſt be reconciled to thy brother, and then come and offer thy gift.
23. Therefore ſee that you prefer not Sacrifice before Love and Mercy, but if thou bring thy gift to the Altar, and be juſt ready to offer it, and remembreſt that thou haſt wronged thy Brother, or given him occaſion of uncharitable thoughts of thee; lay more upon love than on thy offering: Leave it there, and go preſently and make teſtitution, confeſſion, or whatever is neceſſary to reconciliation, and then come and offer thy gift.
N. 1. O Chriſtians, lay this deeply to heart, that your Saviour was ſo great a teacher of Love, that lie preferreth it before all things, even acts of outward Worſhip, and will take him for no Chriſtian that is not ſo minded. 2. O what a dreadfull aggravation of wickedneſs is it to turn the very Sacraments themſelves into ſnares of wrath and cruelty, and to curſe and damn and tear from the Church all that dare not ſubſcribe and ſwear to all the inventions of Popes and Councils. And for the preachers of Love and Peace, to ſay more than [Thou fool] even to Silence and Ruine or Burn all as Hereticks or Schiſmaticks, that dare not juſtifie all this.
25. Agree with thy adverſary quickly, while thou art in the way with him, leſt at any time thy adverſary deliver thee to the judge, and the judge deliver thee to the Officer, and thou be caſt into priſon. 26. Verily I ſay to thee, Thou ſhalt by no means come out thence, till thou haſt paid the uttermoſt farthing.
25, 26. If thou have wronged any man, delay not reparation of his wrong, and reconciliation. Leſt he extort his reparation from thee by Law, and put thee to extremity, when thou mighteſt have compounded or appeaſed him by ſubmiſſion. And ſo obey God in thy duty of Love and Reſtitution and ſubmiſſion to men, l…ſt he enter into judgment with thee, and make thy utmoſt puniſhment anſwer the Debt.
27. Ye have heard that it was ſaid by them of old time, Thou ſhalt not commit adultery But I ſay to you, that whoſoever looketh on a woman to luſt after her, hath committed adultery with her already in his heart.
27. So Moſes ſaid in the Seventh Commandment, Thou ſhalt not commit Adultery: And the carnal Jews lookt but little deeper: But I tell you, that whoever caſteth on a woman a wanton eye, ſtirring up luſt, and unlawful carnal imaginations and pleaſure, or uſeth his other ſenſes to ſtir up ſuch luſts, as defile the mind▪ or tend towards Fornication, he hath in his heart broken the Seventh Commandment in ſome deg…ee.
29. And if thy right eye offend thee, pluck it out and caſt it from thee; for it is profitable for thee that one of thy members ſhould periſh, and not that thy whole body ſhould be caſt into Hell. 30. And if thy right hand offend thee, cut it off, and caſt it from thee; for it is profitable for thee that one of thy members ſhould periſh, and not that thy whole body ſhould be caſt into Hell.
29, 30. It may be ſome will ſay, My eye is ſo inclined to enticing looks, and my hand to ſome forbidden touches or acts, that they offend when I know they ſhould not, and if it go no further, I hope it is ſafe: But I tell you, this is ſo poor an excuſe, that if you had not the command of Eye and Hand, and had no other way to avoid the ſin, it were leſs hurt to you to pluck out that Eye and cut off that Hand, than to ſin and be damned with it. Not that I bid you do ſo, for you have power otherwiſe to avoid the ſin; but if you had not, it were your wiſeſt way: much more to deny your Eye or Hand all forbidden pleaſure.
31. It hath been ſaid, whoever ſhall put away his wife, let him give her a writing of divorcement. 32. But I ſay to you, that whoever ſhall put away his wife, ſaving for the cauſe of fornication, cauſeth her to commit adultery, and whoſoever ſhall marry her that is divorced committeth adultery.
31, 32. Moſes bade you give your wife a Bill of Divorcement if you put her away: And ſo you have been taught that this is lawfull: But I ſay to you, that you muſt not put away a wife ſave for Fornication, and if you do, you are guilty of making her commit Adultery, and he will live in Adultery that ſhall marry her.
Note, That Chriſt here ſuppoſeth ſuch other cauſes as Nature it ſelf alloweth: As if Husband or Wife ſhould reſolvedly ſeek the others death, or be infected with a mortal contagious diſeaſe, ſelf preſervation alloweth avoidance till the danger is over: And if any other cauſe make their cohabitation utterly inconſiſtent with ſafety or the ends of Marriage, they may by conſent live aſunder while that cauſe continueth.
33. Again, ye have heard that it hath been ſaid by them of old time, Thou ſhalt not forſwear thy ſelf, but ſhalt perform to the Lord thine oaths: 34. But I ſay to you, Swear not at all; neither by heaven, for it is God's throne: 35. Nor by the earth for it is his footſtool, neither by Jeruſalem, for it is the city of the great King; 36. Neither ſhalt thou ſwear by thy head, becauſe thou canſt not make one hair white or black. 37. But let you communication be Yea, yea, Nay, nay, for whatſoever is more than theſe cometh of evil.
33, &c. You have been told that Perjury is a heinous ſin, and our Oaths muſt be kept: This is paſt doubt; but I tell you more; that you muſt not needleſly ſwear at all, or make any Oaths a part of your diſcourſe: Think not that it's a ſmall matter to Swear by Creatures, while you profane not the name of God: For all that you can ſwear by is related to God, and his law is broken by it: If it be by Heaven, it is his Throne; if by the Earth, it is his Footſtool; if by Jeruſalem, it is his holy City; if by the Head, it is his work, of which thou makeſt not ſo much as the colour of one hair. Therefore content your ſelves in your diſcourſe with a ſober Yea or Nay: For your Oaths and needleſs vehement proteſtations, are but the expreſſions of Paſſion, or ſome other vice, and are ſti…red up by Satan.
Note, That the common definition (that an Oath is always an appeal to another as a knower and avenger of falſhood) is not good: It is the pawning of the verity or honour of one thing known, to verifie another unknown. As to ſay, This is as true as that the Heaven is over me: Or if this be not true, the Earth is not under my feet; It's as true as that I have a Head; or as that there is a God, who knoweth all things, &c. Tho it's tr…e that Swearing by God, includeth an appeal to him.
38. Ye have heard that it hath been ſaid, An eye for an eye, and a tooth for a tooth. 39. But I ſay to you, that ye reſiſt not evil; but whoſoever ſhall ſmite thee on thy right cheek, turn to him the other alſo. 40. And if any man will ſue thee at the law, and take away thy coat, let him have thy cloke alſo. 41. And whoever ſhall compel thee to go a mile, go with him two.
38. &c. You have heard that injuries muſt be repaid but with equal hurt: an Eye for an Eye: It's true that Magiſtrates having the charge of the Common-welfare, and the execution of God's Laws, they muſt puniſh injuries, and not ſuffer all men to do as much miſchief as they will: But you that are private perſons, muſt prefer LOVE and Patience before Reparation of your Loſſes, preſervation of your Rights, or perſonal Revenge: And therefore when it is not the publick good that requireth it, but your own right, reſiſt not injuries, by any means which violateth Love or Patience. If when you are ſtricken you ſtrike again, you do but ſtir up the perſon to more wrath, to hurt you more, when as Love and Patience may make him aſhamed that he hath wronged you: Revenge will but enrage him, and you will ſuffer more, when Love and Patience may win him. Yea if he abuſe the Law to injure you, prefer not the righting of your ſelves before the winning of him by Love: And Patience may coſt you leſs than a Law-ſuit, or Revenge: If he injuriouſly force you to any ſervice, bear that and more, rather than by ſtriving to violate Charity.
Note, that the Rule here intended by Chriſt is, that we prefer the winning of a man's Soul by Love, and the exerciſe of Patience before our Right, and that we bear tolerable wrongs rather than alienate men by exaſperation, and increaſe our own ſufferings by revenge; uſually the Patient ſuffer leaſt; and win enemies moſt. But 1. this extendeth not to Magiſtrates ſtrengthening ſin by impunity. 2. Nor to private mens pardoning ſins againſt God, which is not in our power. 3. Nor to neglect the ſafety of the Commonwealth by favouring evil. 4. Nor by the forbearing neceſſary defence of our own or others lives or welfare againſt inſufferable aſſaults: nor may we give away that which is due to Wives and Children, or the poor, which is not in our power.
42. Give to him that asketh thee, and from him that would borrow of thee turn thou not away.
42. Note, The ſenſe is, Be not unwilling to give wh…re ever thou oughteſt, but as willing to give as men are to ask; And Asking is one part of thy direction to whom to give. But this excludeth not the uſe of prudent reaſon in our giving. 1. We muſt not give that to one perſon which we ſhould rather give to others; not to the unworhty or unfit, becauſe they ask, when we ſhould ſeek after the more needy and worthy that ask not: nor muſt we give that to one that is due to many; nor give to do a leſſer good when by it we might do a greater; nor give that which is not in our power. As to the queſtion, How much we muſt give, 1. A thouſand come far ſhort, for one that charitably gives too much. 2. Every man ſhould ſtudy to do God the greateſt ſervice he can with his eſtate, and prudently diſcern the way. 3. The neceſſities of others muſt be preferred before our pleaſure and unneceſſaries.
43. Ye have heard that it hath been ſaid, Thou ſhalt love thy neighbour and hate thy enemy: 44. But I ſay to you, Love your enemies, bleſs them that curſe you, do good to them that hate you, and pray for them that deſpite…ully uſe you and perſecute you, 45. That you may be the children of your father which is in heaven; for he maketh his ſun to riſe on the evil, and the good, and ſendeth …ain on the juſt and unjuſt.
43.44. God did let out the Iſraelites to execute ſo great ſlaughters on their Heathen enemies, that occaſioned many of old to reſtrain Love to too narrow an object, and to incline to hatred and hurtfulneſs to enemies, too much: But I tell you, that you muſt Love all your enemies according to the degree of amiableneſs in them; that is, All men as men; All ſober moral men as ſuch; all viſible members of the Church as ſuch: And all notably ſincere, eminent, excellent and uſeful Chriſtians as ſuch; And let not enmity to you, ſuſpend this Love; (Tho you be not bound to love all alike, nor to truſt any mortal man too far.) And it is not enough that you do your enemies no hurt; nor will their hating, curſing, or ſpightfull uſage and perſecution of you, excuſe you from your duty: But notwithſtanding all this, you muſt love them that hate you, and pray for them that deſpitefully uſe you and perſecute you, ſpeak well of them and bleſs them that ſpeak ill of you and curſe you; for you are not God's children if you be not like him, and imitate him, who maintaineth the life, health and natural comforts of the juſt and unjuſt.
N. O how little Conſcience do moſt Chriſtians, even the Religious make of this command of Chriſt? How freely do they ſpeak evil of their enemies, and think themſelves excuſed by ſaying, It is as they are Chriſt's enemies and not as ours: Hate the ſin, and diſlike the ſinner as ſuch; ſo you will but love all that is lovely in him, and remember, that it is Love that muſt overcome evil, and make bad men lovely.
46. For if ye love them that love you, what reward have you? do not even the Publicans the ſame? 47. And if ye ſalute your brethren onelyonly, what do you more than others? do not even the Publicans ſo? 48. Be ye therefore perfect, even as your Father which is in heaven is perfect.
46, 47, 48. If you look for any reward from God, it muſt be for obeying and ſerving him: but to love men for loving you, is but to ſerve your ſelves and your ſelf-love, and then you muſt reward your ſelves, what bad man will not love men for loving him. And if as Jews you be kind to Jews, or praiſe, honour and love thoſe of your own Sect or Party or Opinion, what bad men or Heathens do not the like? All out of ſelf-eſteem love and honour their party, and thoſe of their own opinion. But if you will approve your ſelves the children of God, and have his reward, Love men for his ſake, even all men impartially, whether they be for you or againſt you, ſo far as any thing of God is in them, whether it be Nature or Grace, common grace or ſpecial; yea for their capacity of being good and doing good hereafter. The moſt full univerſal Love is that perfection in which you muſt be like to God. Judge of your ſelves by it; and reckon that you have no more Goodneſs than you have Love.