Expositions Upon Matthew 1-10, Treatise · Chapter 5
CHAP. V.
WE have in this Sermon, 1 The Preface, v. 1. 2 The Sermon, in the reſt of the Chapter.
V. 1. In the preface obſerve, 1 The Author of the Sermon, viz. He, that is, Jeſus. 2 The place where it was, in the Mount. 3 The occaſion, ſeeing multitudes follow him. 4 The perſons he taught, his Diſciples. 5 The geſture he uſed, he ſate.
1 The Author of the Sermon, viz. Jeſus Chriſt; wherein he propoundeth a new Law far more perfect then the law of Moſes, wherein there are divers things added, for to this, Thou ſhalt not commit adultery, is added, He that looks upon a woman to luſt after her hath committed adultery with her in his heart; inſtead of, Thou ſhalt not kill, He that ſhall ſay to his brother Racha, ſhall be guilty of hell fire. Is not the law of committing of Adultery ſafe, to which the law of not luſting is added? Tert. de pudicitiâ. All conclude that Chriſts intent is to clear the true meaning of Moſes and the Prophets, which was corrupted by the falſe gloſs of the Jewiſh teachers; but it ſeems to me that Chriſt added ſome things, not onelyonly by way of explication, but by way of rule; and this he did as the Prophet of his Church, whom we are to hear in all things, Acts 3.22.
2 The place where; it was in the Mount: Thither he went to ſpend the night in prayer, in order to the calling of his twelve Diſciples, for this Sermon, and that Luk. 6. was one and the ſame, as appears by their matter and ſubject This Mount is ſuppoſed by Chorographers to be … ſaida, and here Chriſt called his Diſciples unto him, and choſe out of them Twelve, whom he called Apoſtles and ſent them forth to preach. In the top of this Mountain Chriſt choſe his twelve Apoſtles, in the deſcent of the Mountain he preached this Sermon. Both Matthew and Luke gather the chief points of Chriſtian doctrine into one place.
3 The occaſion; which was not onelyonly Diſciples, but multitudes were there preſent. Teachers ſhould obſerve opportunities when to preach: We may deſire to preach among multitudes, not for vain-glory ſake, but becauſe where there are many its like ſome or more will be wrought upon.
4 The geſture; He ſate. Luke 4.16. He ſtood up and read his Text, and then ſate down and preached. He ſate among the Doctors hearing and asking them queſtions, Luk. 2.46. being apprehended, he told the multitude, I ſate daily with you in the Temple teaching, Matth. 26.55. Chriſt taught ſitting, becauſe it was the manner and cuſtome of the Teachers of that Church ſo to do, Matth. 23.2. The Scribes and Phariſees ſit in Moſes chair, Luk. 5.3. He ſate down and taught the people out of the ſhip. Chriſt ſate down, either becauſe he was weary in going up the Mount, or becauſe of the length of his Sermon, which if delivered with amplifications, would have wearied him ſtanding, and to ſhew that Preachers are not confined to one kinde of geſture, but as Chriſt ſometimes preached ſitting, ſometimes ſtanding, ſo may they.
5 Whom Chriſt taught; viz. his Diſciples, who to prevent the multitudes that would have preſt him, ſtood near him. Yet did he not onelyonly teach them, but alſo taught the multitude.
V. 2, 3. And he opened his mouth, and taught them, ſaying, Bleſſed are the poor in ſpirit, for theirs is the Kingdome of God.
He opened his mouth] That is, Chriſt that had formerly opened the mouths of the Prophets, now opens his own mouth, Heb. 1.1. God who at ſundry times, and in divers manners, ſpake unto the Fathers, hath in theſe laſt times ſpoken unto us by his Son.
Bleſſed are the poor in ſpirit] In theſe words two things are conſiderable; 1 The happy and bleſſed condition of them that are poor in ſpirit. 2. The reaſon of it; For theirs is the Kingdome of heaven. For the former, Obſ. Poverty of ſpirit is a bleſſed frame of ſpirit.
But, before I come to open this point, let me lay down ſome cautions, as, 1 That Chriſt ſhews not by what means we may come to bleſſedneſs, but onelyonly the qualifications of them that do attain it, as in Pſ. 15. in the whole Pſalm; much leſs doth Chriſt ſet down by what merits we obtain bleſſedneſs. He ſhews what manner of perſons he will have them to be who expect bleſſedneſs, viz. poor in ſpirit, mourners, meek, mercifull, hungring after righteouſneſs; theſe are rather notes of bleſſed men than procuring cauſes of bleſſedneſs. Such we are to put difference betwixt, Scriptures that ſpeak of the cauſes of bleſſedneſs, ſuch as theſe John 3.16. 6.54. 8.24. Pſalm 32.1. and thoſe that ſpeak of the properties of bleſſedneſs, ſuch as Pſalm 1.1. 112.1. James 2.1.
So that we ſee the meaning why Chriſt ſaith not, Bleſſed are they that are redeemed with Bloud, or bleſſed are they which believe in me, becauſe he would teach, not wherefore we are bleſſed, but who they are that are bleſſed.
Four things to be diſcuſt; 1 What it is; 2 Grounds of it; 3 Trials; 4 Means to it.
1 What ſpiritual poverty is.
It's whereby a poor ſoul, having ſome grace, ſees a want of further grace, and ſo goes for ſupply out of himſelf to find it in Chriſt.
There are two degrees of it, 1 When we are convinced of our miſerable eſtate by nature, ſo that the ſoul deſires to be otherwiſe then it is, Joh. 16.10.
2 After we are in Chriſt, whence follows, 1 Sight of emptineſs in all things ſave Chriſt, Phil. 3.8. compared with Chriſt the ſoul counts them dung. 2 Self abaſement Luke 18.13. the Publican cries, God be merciful to me a ſinner, Phil. 3.8. Paul calls himſelf leſs then the leaſt of all Saints.
3 Earneſt deſire after the favour of God, Eſa. 41.17, 18. When the poor and needy ſeek water, I will open rivers in high places, and fountains in the midſt of the valleys.
Take we notice of our poverty; by nature we are not able to pay our debts, and apt to be caſt in priſon for them.