Ver. 1. Take heed that ye do not your alms] Your justice, saith the Syriac. For first, we do the poor but right when we relieve them; for they have an interest in our goods, by virtue of the communion of saints, whereupon Solomon, “Withhold not,” saith he, “good from the owners thereof,” i.e. thy poor brethren. God, the great author and owner of all, hath intrusted the rich (as his stewards, as his almoners) with the wealth of this world. He hath intrusted them, I say, not lent it them (to speak properly, for that which is lent is our own, at least for a time), but put it into their hands only, for this end, that their abundance may be a supply for others’ wants, 2 Corinthians 8:9, that their full cups may overflow into others’ lesser vessels, &c., which if it be not done, they can bring in no good bills of account. It is but justice then that we do the poor, and it is but rapine or robbery (saith St Chrysostom) not to relieve them. Secondly, alms is called justice, to teach that alms should be given of things well gotten. In the reign of King Henry VIII there was one accused (but very unjustly) of heresy for saying that alms should not be given until it did sweat in a man’s hand. The Jews called their alms box, Kupha shel tsedacha, the chest of justice (Buxtorf, Syn.); and upon it they wrote this abbreviate, איכמ “A gift in secret pacifieth wrath,” Proverbs 21:14. Selymus the Great Turk, as he lay languishing (his incurable disease still increasing), leaning his head in the lap of Pyrrhus the Bassa, whom of all others he most loved, “I see,” said he, “O Pyrrhus, I must shortly die without remedy.” Whereupon the great Bassa took occasion to discourse with him of many matters; and among others, that it would please him to give order for the well bestowing of the great wealth taken from the Persian merchants in various places of his empire, persuading him to bestow the same upon some notable hospital for relief of the poor. To whom Selymus replied: “Wouldst thou, Pyrrhus, that I should bestow other men’s goods, wrongfully taken from them, upon works of charity and devotion, for mine own vainglory and praise? Assuredly I will never do it. Nay, rather, see they be again restored to the right owners”; which was forthwith done accordingly; to the great shame of many Christians, who minding nothing less than restitution, but making ex rapina holocaustum, do out of a world of evil gotten goods cull out some small fragments, to build some poor hospitals or mend some blind way: a slender testimony of their hot charity. Before men, to be seen of them] As those are that act their part on a stage, and would please the spectators, that they may be applauded. “He that giveth,” saith St Paul, “let him do it with simplicity,” with ingenuity, accounting it enough that he hath God the witness of his heart, Romans 12:8; not but that men may see our good works, and their praise be sought, modo tibi non quaeras, sed Christo, saith Aretius, so that you seek not yourselves therein, but set up Christ. Let your end be, that the light may be seen, not yourselves seen, Matthew 5:16. A fool hath no delight in understanding, saith Solomon, but that his heart may discover itself, i.e. that he may have the credit of it: but he takes a wrong course. For honour (as a shadow) followeth them that seek it not, as the Hittites told Abraham, he was “a prince of God among them”; when himself had said a little before, “I am a stranger and a sojourner with you,” &c. Genesis 23:4,5. Otherwise ye have no reward of your Father, &c.] Ye take up your wages all beforehand. Fruit by the wayside seldom resteth till it be ripe. The cackling hen loseth her eggs, so doth the vainglorious hypocrite his reward. He layeth up his treasure, his wages, in the eyes and ears of men; which is a chest that hath neither lock nor key to keep it. Proverbs 3:27. Adeo si quid agimus, nostrum est: si quid habemus, alienum. Beddingf. Rapina est pauperibus non impertire. Chrysostom. Tantum ut vanam famam captet. Mercer. Duntaxat ad ostentationem. Bain. Caesar scripta sua Commentarios inscripsit, non historias. Et hoc ipso laudem veram meruit, quod falsam contempsit. Lipsius.
Ver. 2. Therefore when thou doest thine alms] Unless thou set light by thy reward, as Esau did by his birthright; unless thou holdest heaven hardly worth having, and art of that carnal cardinal’s mind (Card. Bourbon), who preferred his part in Paris before his part in Paradise. Do not sound a trumpet before thee] As the Pharisees did, under a show of assembling the poor to take dole, but indeed to notify their liberality. If they had been truly liberal, they had made no noise of it. Those vessels yield most sound that have least liquor. Vasa quae magis continent, minus sonant. (Seneca.) As the hypocrites do] From whom as the saints differ in nature so they should in practice. We should have nothing common with them, no more than a chaste matron desires to have with a base strumpet. Song of Solomon 2:7, the spouse desireth to know where Christ feedeth, that she may repair to him; for why should I be, saith she, as one that turneth aside (or, that is covered and veiled, which was the habit of harlots, Genesis 38:15,16), why should I be reputed a light housewife, while I turn aside by the flocks of thy companions? She would shun and be shy of all appearance of dishonesty; so should we of hypocrisy. Those Christians of Corinth are much condemned by the apostle that carried themselves so carnally that a man could hardly discern them from other men. Richard Redman, Bishop of Ely, 1501, was not much to be commended for looking so like a Pharisee in that practice of his, of causing a bell to be rung wherever he came, to give notice to the poor of the place that they should have six pence a-piece, as many as came to him. And why are alms houses commonly built by the highway sides? &c. That they may have glory of men] As Jehu, Come, see what a zeal I have for the Lord of hosts. Is thine heart upright as mine? &c. A gracious heart is not a blab of his tongue, but rests and rejoiceth silently in the conscience of a secret goodness. Not so the hypocrite, the self-seeker, the stage player, for so the word “hypocrite” properly signifieth, such as though little better than rogues, yet sometimes represent the persons of princes, and carry themselves with other faces than their own, that they may have glory of men, that they may get a plaudit. And herewith agree all the former expressions; whatsoever these men do is merely theatrical (προς το θεαθηναι), hypocritical, histrionical. They sound a trumpet, as is usual on stages: they do their devoir in the synagogues, public assemblies, and streets, as stage players act in open places, and by drums and outcries get as much company together as they can. And as they can act to the life those whom they impersonate, yea, outstrip them in outward actions, so do hypocrites the true Christian. Doth the publican fix his eyes on the ground? those hypocrites in Isaiah will hang down their heads like bulrushes. Doth Timothy weaken his constitution with abstinence? the false Pharisee will not only weaken his constitution, but wither his complexion with fasting. Doth Zaecheus give half of what he hath to the poor? the pretender to piety and charity will bestow all his goods to feed the poor, and, besides, give his body to be burned, 1 Corinthians 13:3, as Servetus did at Geneva, A.D. 1555. And all for a name, for a little glory among men, which is but a breath, and yet not able to blow so much as one cold blast upon hypocrites, when they shall be cast into unquenchable flames, when God shall wash off their varnish with rivers of brimstone. No natural face hath so clear a white and red as the painted. No rush is so green and smooth as the bulrush; he is curious to a miracle that can find a knot in it; yet within is nothing but a useless and spongy pith. Overly fair shows are a just argument of unsoundness. Verily I say unto you] q.d. You would little think it, and themselves will hardly believe it: for they are an impudent kind of people, and will not soon be said. But I assever and assure you of it, in the word of Amen, the faithfill and true witness, Revelation 3:14, all the words of whose mouth are in righteousness, there is nothing froward or perverse in them, Proverbs 8:8, that this is the very truth, and time will prove it so. Asses that have fed on hemlock, are so stupefied thereby, that they lie for dead, and feel not till half their hides be hilded off: then they rise and run away with a foul noise. So these. They have their reward] Paid them down upon the nail in ready money, and have given their acquittance. They take up all their wages before the year’s end, they receive it now and leave none till hereafter. It is all they are ever likely to have, and let them make them merry with it. Egregiam vero laudem, et spolia ampla refertis. A poor reward, God knows; but it is that which they would have. It is their own reward, not God’s, saith St Jerome. As Judas went to his own place, a place of his own providing, Acts 1:25, so these have their own reward, much good may it do them. Here they have their consolation with Dives:let them look for no further reward in the day of refreshing, if they do, they are like to be disappointed, saith the Judge. To themselves they bore fruit, Hosea 10:1, and shall therefore be turned off as empty vines; when the faithful spouse that lays up her fruit for Christ, Song of Solomon 7:13, shall hear, “Thou art like a green fir tree; from me is thy fruit found,” Hosea 14:8. And albeit in her works of charity in secret, and without hope of reward from men, she may seem to cast her bread upon the waters, down the river (as we say), or on the sea to feed fishes; yet after many days she shall be sure to find it, Ecclesiastes 11:1. That labour of love cannot be lost that we resolve to cast away (as the world accounts it) upon Christ. Hos Plautus vocat Holophantas, qui omnia ostentant et mentiantur. Sic Roscias Ulyssis, aut Aeneae repraesentat personaam, cum Ulysses non sit, nec Aeneas. Aretius. Theatrical in character or style, ‘stagey’; also fig. ‘acting a part’, hypocritical, deceitful. ŒD Nodum in scirpo quaerit. Isaiah 58:5. Dimidia pellis parte propendente, foedum rudorem edunt. Mathiolus. απεχουσι, They receive it as their full pay, whence αποχη, an acquittance. Luke 6:23. Mercedem suam, non Dei. Jerome.
Ver. 3. But thou when thou doest thine alms] The godly Christian must walk in a diverse way to a world of wicked people, as Noah did, really reproving their darkness by his light, their pride by his lowliness, their vainglory by his modesty, their ostentation by his secret devotion; not only (planet-like) keeping a constant counter motion to the corrupt manners of the most, but also shining forth fair with a singularity of heavenly light, spiritual goodness, and God’s sincere service, in the darkest midnight of damned impiety. Let not thy left hand know, &c.] A proverbial speech, q.d. secrete thyself as much as may be, cast away the vain affectation of human applause. Let not thy left hand (if it had so much skill) understand what thou givest, and to whom, how much, how often, at what time, &c. God sets down every circumstance in his book of remembrance, Malachi 3:16, as our Saviour (that true Archdeacon, as well as Archshepherd, 1 Peter 5:4) sat and viewed the estate, mind, and gift of every one that cast money into the treasury, Mark 12:41; and as he took special observation of those that came to hear him, how far they had come, how long they had been there, how little opportunity they had of providing for themselves, and how soon they might faint if sent away empty, Matthew 15:32. In pugillaribus suis omnia notat. “I know thy work and thy labour,” Revelation 2:2, saith Christ to that Church: so to us,—I know thine alms, and thy privacy. Many give much, and are little noted or noticed. It matters not, saith our Saviour, though thy left hand should not know what thy right hand doth; there is no loss in that. Some talents are best improved by being laid up. A treasure that is hid is safer from thieves. Steal we therefore benefits upon men, as Joseph did the money into the sacks. And as he made a gain of the famine, and bought Egypt; so may we of the poor we relieve, and buy heaven, Luke 16:9 Ro 2:10. Ex fame quaestum captabat Iosephus, et benignitate sua emit Egyptum, nos coelum. Solus ipse diversa ambulavit via. Chrys. de Noa.
Ver. 4. Thy Father that seeth in secret] And best accepteth of secret service. Song of Solomon 2:14 “O thou that art in the clefts of the rocks, let me see thy face, let me hear thy voice,” &c. He is all eye (πανοφθαλμος), he searcheth the hearts and trieth the reins, those most abstruse and remotest parts of the body, seats of lust: and as he is himself a Spirit, so he loveth to be served like himself, “in spirit and in truth.” He sets his eyes upon such, as the word here signifieth, he looketh wishedly, fixedly, steadily; he seeth through and through our secret services, not to find faults in them (for so he may soon do not a few, but those he winks at, where the heart is upright), but to reward them, as a liberal pay-master, “rich to all that call upon him,” or do him any other business. “Who is there even among you that shut the door for nought; that kindleth fire upon mine altar for nought?” Malachi 1:10; that gives a cup of cold water, and hath not his reward? David would not serve God on free cost, but was he not paid for his pains, and had his cost in again with usury ere the sun went down? Let him but resolve to confess his sins, and God (or ere he can do it) forgiveth him the iniquity of his sin, that in it that did most gall and grieve him, Psalms 32:5. Let him but purpose to build God a house, God promiseth thereupon (for his good intentions) to build David a house for ever. So little is there lost by anything that is done or suffered for God. He sends away his servants (that do his work many times, and the world never the wiser) as Boaz did Ruth, with their bosom full of blessings; as David did Mephibosheth, with a royal revenue; as Solomon did the Queen of Sheba, with all the desire of her heart; as Caleb did his daughter Achsa, with upper and nether springs; or as once he did Moses from the mount, with his face shining. He shone bright, but knew not of it; yea, he hides his glorified face with a veil, and had more glory by his veil than by his face. How far are those spirits from this, which care only to be seen! and slighting God’s secret approbation, wish only to dazzle others’ eyes with admiration, not caring for unknown riches! Our Saviour (besides the veil of his humanity) says, “See ye tell no man.” It is enough for him that he can say to his Father, “I have glorified thee on earth: I have finished the work that thou gavest me to do,” John 17:4. His work he accounts a gift; his wages he looks for in another world, Matthew 6:5. He was content his “treasures of wisdom should be hidden,” Colossians 2:3. And shall we fret ourselves, when our pittances of piety and charity are not admired? Is it not enough for us that we shall appear with him in glory, and then be rewarded openly? Colossians 3:3. Shall reward thee openly] Ay, but when? at the resurrection of the just, Luke 14:14; at that great assize and general assembly he will make honourable mention, in the hearing of angels and men, of all the good deeds of his children; how they have fed the hungry, clothed the naked, &c., that which they had utterly forgotten; not so much as once mentioning their misdoings, Matt. xxv. Yea, he shall take them to heaven with him, where the poor man’s hands have built him a house beforehand, and they shall receive him into everlasting habitations. But what shall he do in the mean while? “feed on faith” (as some read that text, Psalms 37:3), live upon reversions. Yea, but while the grass grows the steed starves. But so cannot a merciful man, for he shall have mercy, Matthew 5:7; such a mercy as rejoiceth against judgment. Yea, he that can tender mercy to God, may challenge it from God by virtue of his promise; as David doth, “Preserve me, O God, for I am merciful,” Psalms 86:2. Mercy he shall obtain, 1. In his soul, which shall be like a watered garden, fresh and flourishing. For “the liberal soul shall be made fat; and he that watereth shall be watered himself,” Proverbs 11:25. The spirits of wealth distilled in good works comfort the conscience. 2. So they do the body, too, when sick and languishing, Psalms 41:2,3. Mercy is the best cordial, a pillow of repose, a present remedy, Proverbs 11:17. For if thou draw out thy soul to the hungry, thy health shall spring forth speedily, Isaiah 58:8,10 3. For his name: the liberal are renowned in the earth, as Abraham, that free hearted housekeeper, no penny father; and Obadiah, that hid and fed the prophets by fifty in a cave. Zaccheus and Cornelius, Gaius and Onesiphorus, how precious are their names! how sweet their remembrance! Who honours not the memorial of Mary for her spikenard, and of Dorcas for her coats and garments? Acts 9:39. Whereas “the vile person shall no more be called liberal” (in Christ’s kingdom), nor Nabal, Nadib, “the churl bountiful,” Isaiah 32:5 4. For his estate: the most gainful art is almsgiving, saith Chrysostom. The poor man’s bosom and the orphan’s mouth are the surest chest, saith another. Whatsoever we scatter to the poor, we gather for ourselves, saith a third. What we give to the poor, we lend to the Lord, who accounts himself both gratified and engaged thereby, Proverbs 19:17. Neither will he fail to bless the liberal man’s stock and store, Deuteronomy 15:10, so that his righteousness and his riches together shall endure for ever, Psalms 112:3 5. Lastly, his seed shall be mighty upon earth, Psalms 112:2. The son of such a tenant that paid his rent duly, shall not be put out of his farm, Psalms 37:26. And that proverb is proven false by common experience, “Happy is that son whose father goeth to the devil”; for ill-gotten goods usually come to nothing; the third heir seldom enjoyeth them, unless it be here and there one, that by repentance breaketh off, and healeth his father’s sin by mercifulness to the poor, that the property may be altered, and so his tranquillity lengthened. Oh, therefore, that rich men would be “rich in good works, ready to distribute, willing to communicate” (ευμεταδοτους), 1 Timothy 6:18,19 (which was a piece of praise used to be ascribed to the ancient kings of Egypt). This, this were the way to “lay up for themselves a sure foundation”; yea, to “lay fast hold on eternal life”; when those that withhold their very crumbs shall not obtain a drop with Dives, whom to vex and upbraid, Lazarus was laid in the bosom of liberal Abraham. Artaxerxes Longimanus quod manum haberet alteram longiorem, addere, dictitabat, esse magis regium, quam detrahere. (Plutarch.) Deus theatrum suum habet in latebris. Bucer. Thales interrogatus, num lateret Deos homo iniuste agens, respondit, Ne cogitans quidem. Βλεπειν παρα το βαλλειν ωπας, ab adieciendo oculos. Beza. Non igitur est dispendium eleemosyna sub conscientia Dei data, sed maximum compendium et praeclarissima negotiatio. Musculus. Domum in coelis manus pauperum aedificat. Chrysostom, Pascere fide. Junius. Eleemosgna ars omnium quae studiosissima. Chrysostom. Manus pauperum gazophylacium Christi. Quicquid pauperibus spargimus nobis colligimus. De male quae sitis vix gaudet tertius haeres. Horace.
Ver. 5. And when thou prayest] A duty of that necessity, that neither the immutability of God’s decree, Daniel 9:2,3, nor the infallibility of the promises, Ezekiel 36:37, nor the effectual intercession of our Lord Christ (who taught his disciples to pray), can dispense with us for not doing it. The Jews accounted it an “abomination of desolation” when the dally sacrifice was intermitted and suspended, as under Antiochus. Our Saviour perfumed his whole course, nay, his cross, with this incense, and thereby purchased us this privilege, paved us this “new and living way” to the throne of grace, Hebrews 10:20; a sure and safe way to get mercy, Hebrews 10:16. The ark was never separated from the mercy seat, to show that God’s mercy is near unto such as affect his presence. Some favours he hath reserved to this duty, that will not otherwise be yielded, Psalms 106:23 Eze 22:30. As when he is fully resolved to ruin a people or person, he silenceth his servants, and forbids them to solicit him any further, as he did Samuel interceding for Saul, and Jeremiah for Jerusalem. Be not as the hypocrites] Who pretend to pray much, but indeed can do nothing at it, because destitute of the “spirit of grace and supplication”; without whose help we know neither what nor how to pray, Zechariah 12:10 Ro 8:26: nay, Peter, James, and John will be sleeping when they should be praying in the very hour of temptation, Matthew 26:38. There may be good words and wishes found in a worldling’s mouth, “Who will show us any good?” but none but a David can with faith, feeling, and fervency say, “Lord, lift up the light of thy countenance upon me,” Psalms 4:6. Balaam may break forth into wishes and woulds, “Oh, let me die the death of the righteous,” &c.; but can he pray, as David in like case, Psalms 26:9 “Oh, take not away my soul with sinners, nor my life with bloody men!” A hypocrite may tell a persuasive tale for himself in earthly regards, or howl upon his bed in the want of outward comforts; cry in extremity, as a prisoner at the bar, as a pig under the knife; or importune God for grace, as a bridge to lead him to heaven, not for any beauty he seeth or sweetness he finds in it. But will he pray always, will he delight himself in God? saith Job. No, surely, he neither doth nor can do it. When God defers to help at a pinch, as Saul, 1 Samuel 13:8, when grief and vexations increase, he frets and meddles no more with calling upon God, but grunts against him because he handles him not after his own mind, and betaketh himself to some other course. If God will not come at his call and be at his beck, away to the witch of Endor, with Saul, 1 Samuel 28:7; to the god of Ekron, as Ahaziah; to Baalim and Ashteroth, with the revolted Israelites, 2 Kings 1:2. Wherein he is like to those barbarous Chinois, that whip their gods when they answer them not; or that resolute Ruffus, that profanely painted God on the one side of his shield and the devil on the other, with this inscription, Si tu me nolis, iste rogitat: or that desperate king of Israel, “Behold,” saith he, “this evil is from the Lord, and what should I wait for the Lord any longer?” 2 Kings 6:33. Lo, this is the guise of a godless hypocrite. Either “he calleth not upon God” (which is the description David giveth of him, Psalms 14:4), but is possessed, as it were, with a dumb devil, both in church and chamber; or if by reading or otherwise he have raked together some good petitions, and strive to set some life upon them in the utterance, that he may seem to be well gifted; yet he doth it not to serve God, but merely to serve himself upon God: “he draweth not nigh with a true heart,” Hebrews 10:22, uprightly propounding God’s service in prayer, and not only his own supply and satisfaction. He is not brought into God’s presence with love and desire, as Psalms 40:8. He labours not with strife of heart to worship him with his faith, trust, hope, humility, self-denial, being well content that God’s will be done, however, and truly seeking his glory, though himself be not profited, acknowledging the kingdom, power, and glory to be his, Matthew 6:13. Lastly, working not by a right rule, from a right principle, not for a right end; he cannot undergo the strife of prayer, as Jacob, who wrestled by might and sleight (so much the Hebrew word importeth, קבאיו, Genesis 32:24-26), much less can he continue long in it, as David, he is soon sated, soon tired, Psalms 27:4 119:81,123. If men observe him not, applaud him not, he giveth over that course, as tedious and unsavoury, that wherein he finds no more good relish than in the white of an egg or a dry chip. And in any extraordinary trouble, instead of calling upon God, he runs from him, Isaiah 33:14, as Saul did, 1 Samuel 28:7. For they love to pray standing, &c.] Stand they might; so did the publican. And when ye stand and pray, saith our Saviour, not disliking the gesture, Luke 18:13 Mr 9:25. It was commonly used among the Jews in the temple, especially at the solemn feasts, what time there was such resort of people from all parts, that they could hardly stand one by another. The primitive Christians also stood praying in their public assemblies, between Easter and Whitsuntide especially, in token of our Saviour’s standing up from the dead. Whence came that proverb among them, “Were it not for standing in prayer, the world would not stand.” Other gestures and postures of the body in prayer we read of. David and Elijah sat and prayed, 1 Chronicles 17:16 1Ki 19:4. Peter and Paul kneeled and prayed, Acts 9:40 Eph 4:13. Moses and Aaron fell on their faces and prayed, Numbers 16:22. In secret prayer there is more liberty to use that gesture that may most quicken us and help the duty: Elijah put his head between his knees in prayer (as one that would strain every vein in his heart). But in public our behaviour must be such as may witness our communion and desire of mutual edification; there must he uniformity, no rents or divisions, 1 Corinthians 14:40; and special care taken that our inward affection answer our external devotion; that we stand not in the synagogues, as these, with desire to be seen of men (as Saul was higher than the rest by head and shoulders), for that is putrid hypocrisy, hateful even among heathens. Cicero taxeth Gracchus for this, that he referred all his actions, not to the rule of virtue, but to the favour of the people, that he might have esteem and applause from them. That they may be seen of men] This was the wind that set the windmill to work, the poise that made the clock strike. Pliny telleth us that the nightingale singeth far longer and better when men be by than otherwise. If Jehonadab had not seen the zeal that Jehu had for the Lord of hosts, he had been nothing so hot nor (in his own conceit) so happy. But Christian modesty teacheth a wise man not to expose himself to the fairest show, but rather to seek to be good than seem to be so. Not so every loose and ungirt Christian: these, like Jeroboam’s wife, never put on demure apparel but when they are to speak with the prophets; are never so holy as at church, and in the presence of those whose holiness they reverence. Hosea 7:14. When God is rending away his soul, he roars. Job 27:9. Flectere si nequeo superos, Acheronta movebo. Ab Ekron ubi colebatur Beelzebub, factus videtur, Acheron. Absque stationibus non substiteret mundus. Tertul. Sed vox tu es, praeterea nihil. Laco ad Philon. Falleris, esse aliquid si cupis, esque nihil.
Ver. 6. But when thou prayest, enter into thy closet, &c.] The proper place for secret prayer (as the family is for private prayer, Acts 10:3,9, and the church for public, Luke 4:16), that being sequestered from company, we may more fully descend into our own hearts, and be the freer from ostentation and hypocrisy, and from discursation and wandering of mind (Anima dispersa fit minor): as also for the demonstration of our faith, whereby we believe the omnipresence of God, who seeth in secret and rewardeth openly. Daniel indeed opened his windows, and prayed in an upper room, not to be more secret (as Pintus mistaketh it) but to be more seen; and yet not of vain ostentation, but of zealous and constant profession. The king had forbidden it (so did Henry III, King of France, forbid householders to pray with their famihes), Daniel did it notwithstanding, as beforetime. God must be obeyed rather than men, as not Scripture only, but nature teacheth. He kneeled upon his knees three times a day and prayed; that had been his custom, and should be. David also at morning, at evening, and at noon, called upon God, and had his set times for such devotions. But the devil, as it is probable, 2 Samuel 12:2, had caused him to come from his trench, and then did presently wound him. He knows well enough that a Christian’s strength lies in his prayer (as Samson’s did in his hair), that it buckleth all our spiritual armour close to us, and makes it useful, that a Christian can never lack help while he can pray, Ephesians 6:18; as they were wont to say, the pope can never lack money so long as he can hold a pen in his hand to command and send for it: that secret prayer is a soul-fattening exercise, as secret meals, we say, feed the body. The old serpent feels himself charmed and disabled to do hurt by these kinds of duties. They have “poured forth a charm (שׁ הל) when thy chastening was upon them,” Isaiah 26:16. Yea, he is deeply wounded and driven out of the field by those arrows of deliverance, as the king of Syria was, 2 Kings 13:17, which therefore he keeps (what he can) from being multiplied and enlarged. Fervent prayers are the pillars of smoke wherein the Church ascendeth to God out of the wilderness of this world, and by a humble familiarity converseth, yea, parleyeth with him, as Abram and Moses did (especially when Satan, sin, and conscience accuse), and standeth, as it were, upon interrogatories; such as are those, Romans 8:33-35. And when thou hast shut thy door] So to shut out distractions, which yet will grow upon us, do what we can. For though the spirit is willing to wait upon God all the while of the duty, yet the flesh is weak. It being but partly mortified, draws away our thoughts many times; and putteth us to St Paul’s complaint, “When I would do good, evil is present with me,” Romans 7:21. Satan also will be jogging and interrupting us; and will needs be talking to us when we are most busily speaking to God, as the Pythoness troubled St Paul as he went to prayer, Acts 16:16. Worldly things likewise are so natural to us, and so near our senses, heavenly things are so supernal and supernatural, that we cannot without watching our senses, and travail of soul, stay our spirits long upon them. For help herein, St Augustine telleth us that the ancient Christians of Egypt were wont to use only short and pithy prayers and ejaculations, such as was that of Elijah when he contended with the priests of Baal, charging God (in two words) with the care of his covenant, of his truth, and of his glory. Many other helps there are for the curing and casting out (in a comfortable measure) these by thoughts, these birds that would rob Abraham of his sacrifice; these swarms of Egypt, that our hearts may be as so many Goshens; these creeping things innumerable, as David hath it. This among the rest, that our Saviour here prescribeth, to retire into a secret place, as Abraham did into his grove at Beersheba, planted for the purpose (though that was afterwards abused by the heathens, and therefore forbidden the Israelites, Deuteronomy 12:3). Isaac had his oratory in the fields, where he prayed with deep meditation or soliloquy, as the word there signifieth. Rebekah upon the struggling of the babes, “went to inquire of the Lord,” Genesis 25:22, that is, she went to some secret place to pray, and receive some revelation from God, say Calvin, Musculus, Mercer, others. Jacob had visions of God when he was all alone upon the way; Elijah prayed under the juniper; our Saviour in the garden of Gethsemane, and many times in the mount; Cornelius in some corner of his house; Peter on the leads, where also he fell into an ecstacy or trance, and saw heaven open, his soul was separated (after a sort) from his body for the time, while he was talking with God, he was so transported and carried out of himself, ut caro esset paene nescia carnis, as St Jerome testifieth of certain devout women of his time. For the place we pray in, no matter how mean it be, so it be secret. Where there is a Jeremiah, a Daniel, a Jonas, a dungeon, a lions’ den, a whale’s belly, are goodly oratories. Shut the door to thee, remembering the weakness of thy flesh, and the malice of the devil, watching how to distract thee. Covenant with thy senses, and bind them to the good abearance all the while: look God full in the face, as David did, Psalms 57:7, call in and collect and focus thy thoughts, as men do the sunbeams into a burning glass: serve God with thy spirit, as Paul did, Romans 1:9, say, “All that is within me, praise his holy name.” Have thy heart at thy right hand, with Solomon’s wise man, lay God’s charge upon it to attend upon him; when it roves and wanders, call it in and chide it; judge and shame thyself for thy distractions, and strive to do better, so shall they never be imputed unto thee, Psalms 13:2. To be wholly freed from them is a privilege proper to the estate of perfection. Some diseases will not be cured near home, but men must repair to the bath or city for help. This infirmity is not to be healed till we come to heaven. No shutting of the door will do it, nor anything else, till the everlasting door be opened unto us, till we enter in by the gates into the city of the living God, Revelation 21:24. Pray to thy Father which is in secret] There are no dumb children in God’s house; the least he hath can ask him blessing. All are not alike gifted, but every godly man prayeth unto thee, saith David, Psalms 32:6; St Paul was no sooner converted but he was praying presently, Acts 9:11. The spirit of grace is the spirit of supplication, and teacheth to cry, “Abba, Father,” or Father, Father, Galatians 4:5. And this very naming of the name of God in prayer (though it be no more), so it be done in faith, entitles a man to heaven, 2 Timothy 2:19, if also he depart from iniquity; when such as have the gift of prophecy and of doing miracles shall miscarry, and be turned off at the last day, because workers of iniquity, Matthew 7:15-20. And albeit God’s weaker children cannot utter their mind unto him in well couched words and variety of expressions, yet, if their broken language come from a broken heart, it avails more than affectation of rhetoric, without affection of prayer. Men are better pleased with the stammering and lisping of their own little ones than with all the plain speech of all the children in the town besides. Yea, because the soul is sick, the service is twice welcome. As, if a sick child reach us up a thing, we count it more than to send another of a laborious errand. “I will spare them,” saith he, “as a man spares his own son that serveth him,” Malachi 3:17. The business of prayer is more despatched by sighs than speeches, by desires and groans of the heart, to our Father which is in secret, whether we can express them in words or no. “The Spirit also helpeth our infirmities” (he lifteth with us and before us, as the word signifies, συναντιλαμβανεται, Romans 8:26), and maketh intercession in us and for us with groans unutterable. And he that searcheth the hearts knoweth what is the mind of the spirit. As he heareth us without ears, so he understaudeth us without our words. If we can but groan out, Ah, Father, it is an effectual prayer. The voice is not simply required, John 4:24. There is a great dispute (saith one) among the schoolmen about the speech of angels; but this they agree in, that one angel speaketh thus to another, when any one hath a conceit in his mind of anything, with a will that another should understand it, and that God should understand it, that is enough for the expression of it. So is it with the spirit of man in speaking to God: for the spirit agreeth to the angels. Yet we must pray for fit words also, Hosea 14:2, and strive to be enriched in all utterance, and in all knowledge, 1 Corinthians 1:5, get a habit of heavenly mindedness, let the heart meditate a good matter, and then the tongue will be as the pen of a ready writer, Psalms 45:1; first prepare the heart, and then stretch out the hands, Job 11:13. The heart should be praying a good while before the tongue; as before the seven trumpets were sounded at the opening of the seventh seal, there was half an hour’s silence in heaven, Revelation 8:1,2. And surely if there be an honest heart and a good intention, an ability of prayer usually is in us, though we know it not; as a man may have money about him, and not know so much, till necessity make him willing to search and glad to find it. Remember, however, the promise of the Spirit’s assistance and God’s acceptance, and know, that as in singing, so in praying, the pleasing melody is in the heart, Colossians 3:16. The voice which is made in the mouth is nothing so sweet as that which comes from the depth of the breast. As the deeper or hollower the belly of the lute or viol is, the pleasanter is the sound; the fleeter, the more grating and harsh in our ears. And thy Father which seeth in secret] And heareth too: as he did Moses when he cried to God, but said nothing; (Exodus 14:15. Moses egit vocis silentio ut corde clamaret. Aug.) and Hannah, when she moved her lips, but uttered not herself in an audible voice, 1 Samuel 1:13; and Nehemiah, when he lift up his heart to God, as he spake to the king, Nehemiah 2:4; and as he doth still his praying people. His ears are into their prayers, saith St Peter, after David (1 Peter 3:12, εις δεησιν αυτων. Psalms 34:15), that though their prayers are so weak they cannot ascend to him, he will descend to them. He “hearkened and heard” those good souls in Malachi, (Malachi 3:16) as loth to lose any part of their precious language. Thus the eyes of the Lord are upon the righteous (when they are praying especially), and his ears are open to their prayers. He seeth his Church when she is in the clefts of the rocks, Song of Solomon 2:14; when she is gotten into a corner and praying, he looks upon her with singular delight, and with special intimations of his love (as Ahasuerus dealt with Esther), and saith unto her, as he, “What is thy petition, and it shall be given thee,” Esther 5:3. And oh that every faithful soul, while it is sitting and feasting with God by secret prayer and other holy duties, would bethink itself what special boon it hath to beg, what Haman to hang up, what corruption to be subdued, what grace to be increased, &c. How should they be gratified, and their request granted, even to the whole of God’s kingdom. The truth is, they might have anything: and that which Zedekiah said to his courtiers flatteringly, God performeth to his people really, “The king is not he that can do anything against you,” Jeremiah 38:5. Luther was wont to say that prayer was after a sort omnipotent: for whatsoever God can do, that prayer can do. Of Luther himself, for his wrestling with God and prevailing (as he was mighty and happy that way), it was said, That man can have anything at God’s hands. Iste vir potuit quod voluit. De Luthero Justus Jonas. Will reward you openly] Here in part, hereafter in all perfection. He never said to the house of Israel, Seek ye me in vain, Isaiah 45:19 “This poor man (for instance) prayed,” saith David, pointing to himself, “and the Lord heard him, and delivered him out of all his distresses,” Psalms 34:6. God is known by hearing of prayers; it is one of his titles, Psalms 65:3, it is his praise above all heathen gods, Isaiah 45:19,20. By this Manasseh knew him to be God, 2 Chronicles 33:13, and all Israel, 1 Kings 18:37,39, when it came to a matter of competition. “Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you,” John 16:23. If we can find a praying heart, he will find a pitying: if we open our mouths, God will fill them: and he is worthily miserable that will not make himself happy by asking. Of some heathen princes it is said that they never sent away their suitors sad or discontented: this is most true of God; let a man bring right petitions, a clear conscience, faith in the promises, and hope to wait the accomplishment, and he shall not fail of the thing he asketh, or a better: when God denied David the life of the child, but assured him of his salvation, “I shall go to him,” &c., 2 Samuel 12:23. So he denied his mother her particular request for that time, John 2:4: and when his disciples asked him a curious question, “Wilt thou at this time restore the kingdom to Israel?” &c., that is not for you to know, saith he; but a better thing I can tell: you shall receive power after that the Holy Ghost is come upon you, Acts 1:7,8. But many times God is graciously pleased not only to grant a man’s prayer, but also to fulfil his counsel, Psalms 20:4; that is, in that very way and by that very means that his thoughts pitch on. But say he do neither of these; yet the very ability to pray in the Holy Ghost is a sweet and sure sign of salvation, Romans 10:13. And a very grave divine writeth thus: I cannot but prefer faithful prayers for some temporal mercy far before that mercy for which I pray. Yea, I had rather God should give me the gift of prayer than (without that gift) the whole world besides. As for those that are ita congregabiles (saith another divine of good note), so very good fellows that they cannot spare so much time out of company as to seek God apart and to serve him in secret, they sufficiently show themselves thereby to have little fellowship or friendship with God, whom they so seldom come at. Acts 5:29. Sic Socrates in Apologia, respondens, εγω μιν, ω Αθηναιοι, ασπαζαμαι υμας και φιλω. πεισομαι δε τω Θεψ μαλλον η υμιν. 1 Timothy 2:1, εντευξεις, parleyings with God. So 1 Peter 3:21, επερωτημα, sc. in precibus, quae sunt electorum cum Deo colloquia. Pasor. Fratres Aegyptiaci brevissimis et raptim eiaculatis orationibus uti voluissent, ne per moras evanesceret et hebetarelur intentio. Acts 9:4 10:10. εκστασις, Quasi semoto ad tempus a corpore animo, cum Deo colloquitur. Beza. If ye will not hear me out, send me to my prison again among my toads and frogs, which will not interrupt me while I talk with my Lord God. Verbaque provisam rem non invita sequentur. Horat. Malo accipere a Deo serias preces quam sine precibus universum hunc mundum. Rolloc. in John 6:23.
Ver. 7. But when ye pray, use not vain repetitions] Babble not, bubble not, saith the Syriac, as water out of a narrow mouthed vessel. Do not iterate or inculcate the same things odiously et ad nauseam, as Solomon’s fool, who is full af words (saith he); and this custom of his expressed μιμητικως, in his vain tautologies. “A man cannot tell what shall be; and what shall be after him, who can tell?” Ecclesiastes 10:14. Such a one also was that Battus (to whom the Evangelist here hath relation), an egregious babbler. In common discourse it is a sign of weakness to lay on more words upon a matter than needs must: how much more in prayer! Take we heed we offer not the sacrifice of fools; God hath no need of such, 1 Samuel 21:15 cf. Ps 5:5. He “is in heaven, and thou upon earth: therefore let thy words be few,” Ecclesiastes 5:2. Prayers move God, not as an orator moves his hearers, but as a child his father (“your Father knoweth that ye have need of all these things,” Matthew 6:8). Now a child is not to chat to his father, but to deliver his mind, humbly, earnestly, in few, direct to the point. St Peter would have men to be sober in prayer, that is, to pray with due respect to God’s dreadful majesty, without trifling or vain babbling, 1 Peter 4:7. He that is fervent in spirit, prays much, though he speak little, as the publican, Luke 18:13, and Elijah, 1 Kings 18:36. But as a body without a soul, much wood without a fire, a bullet in a gun without powder,—so are words in prayer without spirit. Now long prayers can hardly maintain their vigour, as in tall bodies the spirits are diffused. The strongest hand long extended will languish, as Moses’ hand slacked against Amalek. It is a praise proper to God, to have “his hand stretched out still,” Isaiah 9:12. Our infirmity suffers not any long intention of body or mind. Our devotion will soon lag and hang the wing: others also that join with us may be tired out, and made to sin by weariness and wanderings. In secret indeed, and in extraordinary prayer with solemn fasting, or so when the heart is extraordinarily enlarged, our prayers may and must be likewise. Solomon prayed long at the dedication of the Temple, so did those godly Levites. Nehemiah 9:5-38 Our Saviour prayed all night sometimes, “and rising up a great while before day, he went apart and prayed,” Mark 1:35. Of Luther it is reported that he spent constantly three hours a day in prayer, and three of the best hours, and fittest for study. It was the saying of a grave and godly divine, that he profited in the knowledge of the word more by prayer in a short time than by study in a longer. That which our Saviour condemneth, is needless and heartlessly repetitious, unnecessary digressions, tedious prolixities, proceeding not from heat of affection or strength of desire (for so the repetition of the self-same petition is not only lawful, but useful, Daniel 9:17,18 Mr 14:39 Ps 142:1 130:6), but either out of ostentation of devotion, as Pharisees, or the opinion of being heard sooner, as heathens, when men’s words exceed their matter, or both words and matter exceed their attention and affection. See that these be matches, and then pray and spare not. For they think they shall be heard for their much speaking] As Orpheus in his hymns, and other pagans; calling, as the mariners in Jonah, “every man upon his God”; and lest they should not hit the right, closing their petitions with that Diique Deaeque omnes, to all gods and goddesses. And since this was the folly and fault of pagans, so is it also still of the Papists, whom the Holy Ghost calleth heathens, with whom they symbolize, as in many things else, so in their battologies or vain repetitions: which are so gross that the devil himself (had he any shame in him) might well be ashamed of them. In their Jesus Psalter (as they call it) there are fifteen of these prayers: “Jesu, Jesu, Jesu, have mercy on me. Jesu, Jesu, Jesu, help me. Jesu, Jesu, give me here my purgatory.” Every of these petitions are to be ten different times at once said over for a task. So on their church and college doors, the English fugitives have written in great golden letters, Iesu, Iesu, converte Angliam, Fiat, Fiat. Jesus, Jesus convert the English, Do it, do it. These be their weapons, they say, prayers and tears. But the truth is, the Jesuits (the pope’s blood hounds) trust more to the prey than to their prayers; like vultures, whose nests, as Aristotle saith, cannot be found, yet they will leave all games to follow an army, because they delight to feed upon carrion. Their faction is a most agile sharp sword, whose blade is sheathed at their pleasure in the bowels of every commonwealth, but the handle reacheth to Rome and Spain. They strive under pretence of long prayers and dissembled sanctity, which is double iniquity (simulata sanetitas duplex iniquitas), to subdue all to the pope, and the pope to themselves. Satan, they say, sent Luther, and God sent them to withstand him. But that which Vegetius (i. 24) said of chariots armed with scythes and hooks, will be every day more and more applied to the Jesuits; “at first they were a terror, afterwards a scorn.” Μη Βαττολογησατε. ‘ Εν πολυλογια πολυμωρια, In multiloquio stultilofuium. - sub illis Montibus inquit erunt, et erant sub montibus illis. Risit Atlantiades, et me mihi perfide prodis? Me mihi perfide prodis? ait. Ovid, Met. 2. 203. Nullus abit dies quirt ut minimum tres horas, easque studiis aptissimas, in orationem ponat. Gentes sunt Antichristus cum suis asseclis. Pareus. Battologiae Pontificiae vel Satanam ipsum pudeat. Beza.
Ver. 8. Be not ye therefore like unto them] God would not have his Israel conform to the heathens’ customs, nor so much as once name their idols, Exodus 23:13 Ps 16:4. No more should Christians (as some are of the opinion). That of Cardinal Bembus is somewhat gross concerning their St Francis, quod in numerum Deorum ab Ecclesia Romana sit relatus. But this is like the rest; for if we may believe Baronius, we may see their lustral water and sprinkling of sepulchres in Juvenal’s sixth satire; lights in sepulchres, in Suetonius’ Octavius; lamps lighted on Saturday, in Seneca’s 96th Epistle; distribution of tapers among the people, in Macrob. Saturnals, &c. For your heavenly Father knoweth what things ye need, &c.] And therefore answereth many times before we ask, Isaiah 65:24; as he did David, Psalms 32. He prevents us with many mercies we never sought him for; that our praises may exceed our prayers. “I am found of them that sought me not,” saith God; but yet in the same place it is said, “I am sought of them that asked not for me,” Isaiah 65:1. Importing, that we never seek to him for grace till effectually called by his grace. Howbeit, no sooner is any truly called, but he presently prayeth. Say not then, if God know our needs, what need we open them to him? The truth is, we do it not to inform him of that he knows not, or to stir up mercy in him, who is all hearts, and perfectly pitieth us: but, 1. Hereby we acknowledge him as a child doth his father when he runs to him for food, Luke 11:13 2. We run that course of getting good things that he hath prescribed us, Jeremiah 29:11,12. Which Moses and Elijah knew, and therefore the former turned God’s predictions, the latter his promises, into prayers, Exodus 9:33 1Ki 18:37 3. Hereby we prepare ourselves holily to enjoy the things we crave; for prayer both sanctifieth the creature and increaseth our love and thankfulness, Psalms 116:1 4. Prayer prepareth us, either to go without that we beg, if God see fit, as David when he prayed for the child’s life, and was fitted thereby to bear the loss of it; or else to part with that which we have got by prayer, for the glory of God the giver of it. Those that make their requests known to God with thanksgiving, shall have (at least) the “peace of God that passeth all understanding,” to guard their hearts and minds in Christ Jesus. [φρουρησει, Philippians 4:6,7] They shall have strength in their souls, the joy of the Lord shall be their strength, the glory of the Lord shall be their rereward, Psalms 138:3 Ne 8:10 Isa 58:8. In their marching in the wilderness, at the fourth alarm, arose the standard of Dan, Asher, and Naphtali; these were the reguard of the Lord’s host; and to these were committed the care of gathering together the lame, feeble, and sick, and to look that nothing was left behind. Unto this the prophet Isaiah seems (in that text) to allude, and so doth David, Psalms 27:10 “When my father and mother forsake me, the Lord will gather me”; and this comfortable assurance was the fruit of his prayer. Non male dixit Tertullianus, Philosophos esse Haereticorum Patriarchas. Non sane ut Deus instruatur, sed ut mens nostra construatur.
Ver. 9. After this manner therefore pray ye] Forms of wholesome words are profitable. A set form of prayer is held fittest for the public, and for such weak Christians as are not yet able to express their own desires in their own words. The utterance of wisdom is given to some Christians only, 1 Corinthians 12:8, yet all are to strive unto it, that the testimony of Christ may be confirmed in them, 1 Corinthians 1:5,6. God will take that at first which afterwards will not be accepted. If words be wanting, pray that God who commands thee to take words and come before him, to vouchsafe thee those words, wherewith thou mayest come before him, Hosea 14:2. Speak, as the poor man doth, supplications, Proverbs 18:23: so did the prodigal: forecast also (with him) what thou wilt say; premeditate on the matter, disposing it in due order (as one would do that is to speak to a prince; “God is a great King,” Malachi 1:14). Some think we must never pray but upon the sudden and extraordinary instinct and motion of the spirit. This is a fancy, and those that practise it cannot but fall into idle repetitions, and be confused; going forward and backward, like hounds at a loss, saith a good divine (Parr’s Abba, Father), and having unadvisedly begun to speak, they know not how wisely to make an end. This to prevent, premeditate and propound to thyself fit heads of prayer: gather catalogues of thy sins and duties by the decalogue; observe the daily straits of mortal condition, consider God’s mercies, your own infirmities, troubles from Satan, pressures from the world, crosses on all hands, &c. And because you cannot lack matter, so neither words of prayer. The Spirit will assist, and God will accept, if there be but an honest heart and lawful petitions. And albeit we cannot vary them as some can: our Saviour in his agony used the self-same words thrice together in prayer, and so may we when there is the same matter and occasion. He also had a set form of giving thanks at meat; which the two disciples at Emmaus hearing, knew him by it, Luke 24:30,31. A form then may be used, we see, when it is gathered out of the Holy Scriptures, and agreeable thereunto. Neither is the spirit limited hereby; for the largeness of the heart stands not so much in the multitude and variety of expressions as in the extent of the affection. Besides, if forms were unlawful, then neither might we sing psalms nor join in prayer with others, nor use the forms prescribed by God. Our Father which art in heaven] Tertullian calls this prayer a breviary of the gospel, and compend of saving doctrine (breviarium totius Evangelii, et salutaris doctrinoe compendium). It is framed in form of the decalogue; the three former petitions respecting God, the three latter ourselves and others. Every word therein hath its weight. “Our,” there is our charity; “Father,” there is our faith; “in heaven,” there is our hope. “Father” is taken sometimes personally, as in that of our Saviour, “My Father is greater than I”; sometimes essentially for the whole Deity, so here. Now that God is in heaven, is a notion that heathens also have by nature; and do therefore in distress lift up eyes and hands thitherward. And lest man should not look upward, God hath given to his eyes peculiar nerves, to pull them up towards his habitation, that he might “direct his prayer unto him, and look up,” Psalms 5:3, that he might feelingly say with David, “Whom have I in heaven but thee?” “Unto thee I lift up mine eyes, O thou that dwellest in the heavens. Behold, as the eyes of servants look to the hand of their masters,” &c., Psalms 123:1,2. It is reported of Farellus, that he preached so powerfully, that be seemed to thunder, and prayed so earnestly, that he seemed to carry his hearers with him up into heaven (ut audientes in coelum usque subveheret. Melch. Adam, in Vita.) But how often, alas, do graceless men approach God with their leaden lips; and indeed reproach him in their formal prayers with that appellation, “Our Father which art in heaven?” Those brain sick disciples of Martin Steinbach of Selestad in Germany, who would needs mend magnificat (as they say), correct the Lord’s prayer as not well composed, are not worth mentioning. Hallowed be thy name] i.e. “Honoured by thy Majesty.” “According to thy name, O God, so is thy praise,” Psalms 48:10. Now God’s name is “holy and reverend,” Psalms 111:9 “great and terrible,” Psalms 99:3 “wonderful and worthy,” Psalms 8:1 Jas 2:7 “high and honourable,” Isaiah 12:4 “dreadful among the heathen,” Malachi 1:14; and “exalted above all praise,” Nehemiah 9:5. His glory is as himself, eternally infinite, and so abideth, not capable of our addition or detraction. The sun would shine though all the world were blind, or did wilfully shut their eyes. Howbeit to try how we prize his glory, and how industrious we will be to promote it, God lets us know that he accounts himself, as it were, to receive a new being by those inward conceptions of his glory, and by those outward honours we do him; when we lift up his name as a standard, saying, “Jehovah Nissi, The Lord is my banner,” Exodus 17:15; when we bear (א שׁ נ) it up aloft (as the word used in the third commandment, whereunto this petition answers, signifieth), as servants do their masters’ badges upon their shoulders: “Being confident” (with St Paul) “of this very thing, that in nothing we shall be ashamed” (while we hallow this holy God, Isaiah 5:16), “but that with all boldness or freedom of speech, as always, so now, Christ shall be magnified in our bodies, whether it be by life or death,” Philippians 1:20. Elevavit, evexit: confer Isaiah 5:26. Elevabit vexillum ad gentes. Iudaeorum massam adhuc ira inficit fermentum Pharisaeorum, ut Messiam, quem tantis hodie exposcunt ululatibus, non ut redemptorem expectant a peccato, sed ex gentium temporali iugo. D. Prid., Lect.
Ver. 10. Thy kingdom come] Thy kingdom of power and providence; but especially enlarge thy kingdom of grace, and hasten thy kingdom of glory. The Jews pray almost in every prayer, “Thy kingdom come,” and that Bimheroth, Bejamenu, quickly, even in our days. But it is for an earthly kingdom; that which the apostles also so deeply dreamed of that our Saviour had very much ado to dispossess them. For most absurdly and unseasonably many times they would ask him foolish questions that way, when he had been discoursing to them of the necessity of his own death, and of their bearing the cross. Yea, St John very wisely interrupts him, Mark 9:34,37,38, one time among the rest, as weary of such sad matter, and laying hold on something our Saviour had said by the by, tells him a story of another business. They were besotted with an odd conceit of honours and offices to be distributed here among them, as once in David’s and Solomon’s reign. And what shall we think of their opinion, that not content to affirm that after the fall of Antichrist, the Jews shall have a glorious conversion, and the whole Church such a happy halcyon as never before; but also that the martyrs shall then have their first resurrection, and shall reign with Christ a thousand years Revelation 20:4. Piscator holdeth, they shall so reign in heaven. Alstedius not only saith they shall reign here on earth, but beginneth his millenary about the year of our Lord 1694. Let our hearts’ desire and prayer to God for Israel be that they may be saved, Romans 10:1. Let us also pity and pray for such poor souls in Asia and America as worship the devil; not inwardly only, for so too many do among us, but with an outward worship. And this we should the rather do, because divines think that when all Israel shall be called, and, as it were, “raised from the dead,” Romans 11:15,26, when those “two sticks shall be joined into one,” Ezekiel 37:16, then shall many of those deceived souls that never yet savingly heard of God have part and portion in the same resurrection. Thy will be done] God’s will must be done by thee, ere his kingdom can come to thee. If thou seek his kingdom, seek first his righteousness. If thou pray, “Thy kingdom come,” pray also, “Thy will be done.” Pray it and do it; for otherwise thou compassest God with lies, as Ephraim did, Hosea 11:12. Now the will of God is two-fold, secret and revealed, whatever Siguardus blasphemeth to the contrary. His revealed will again is four-fold: 1. His determining will concerning us, what shall become of us, Ephesians 1:5 2. His prescribing will, what he requires of us, Ephesians 1:9 3. His approving will, by the which he graciously accepts and tenderly regards those that come to him in faith and repentance, Matthew 18:14 4. His disposing will, and this is the will of his providence, 1 Corinthians 1:1 Ro 1:10. Now we should resign ourselves over to his determining will, as the highest cause of all things; rest in his approving will, as our chiefest happiness; obey his prescribing will, as the most absolute and most perfect form of holiness; and be subject to his disposing will, being patient in all trials and troubles, because he did it, Psalms 39:9. David hath this commendation, that he did all the wills of God (Θεληματα), Acts 13:22. And it is reported, saith Mr Bradford, that I shall be burned in Smithfield, and that very shortly. Fiat voluntas Domini. Ecce ego, Domine, mitte me. “The will of the Lord be done,” said those good souls in the Acts, when they saw that Paul was peremptory to go up, Acts 21:14. This third petition, “Thy will be done,” &c., was the last text that ever Mr Beza handled, and thereupon died; and departed rather than deceased (deficere potius quam desinere visus est. Melch. Adam.), to do God’s will more perfectly in heaven, as he had done to his power on earth. They that thus do and suffer the will of God, are his Hephzibah, My delight, Isaiah 62:4. And it should be our constant care so to apply ourselves thereunto, that God may take pleasure in us, as in men after his own heart, and say of us, as he did of Cyrus, He is the man of my will, that executeth all my counsel, Isaiah 46:11. This is to set the crown upon Christ’s head, Song of Solomon 3:11. Yea, this is to set the crown upon our own heads, 2 Timothy 4:8,9. In earth as it is in heaven] By those heavenly courtiers. The crowned saints have no rest (and yet no unrest), crying, “Holy, holy, holy,” &c., Revelation 4:8. They follow the Lamb wheresoever he goeth, with Usquequo, Domine? “How long, Lord?” &c., Revelation 6:10. Which words also were Mr Calvin’s symbolum, that he frequently sighed out, in the behalf of the distressed Churches. As for the glorious angels, though they excel in strength, yet they do God’s commandments, hearkening to the voice of his word, Psalms 103:20. They rejoice more in their names of service than of honour, and ever stand before the face of our heavenly Father, as waiting a command for our good, Matthew 18:10; and so willing of their way that Gabriel is said to have come to comfort Daniel with weariness of flight, Daniel 9:21. They do the will of God: 1. Cheerfully; whence they are said to have wings, six wings a-piece, Isaiah 6:2 2. Humbly; therefore with two they cover their faces. 3. Faithfully, without partiality; with two they covered or harnessed their feet. 4. Speedily and zealously; with two they fly abroad the world upon God’s errand, and for the good of them that shall be saved, Hebrews 1:14, burning and being all on a light fire, with infinite love to God and his saints, their fellow servants, Revelation 22:9, whence they are called seraphims or burning creatures. 5. Constantly: Jacob saw them ascending, to contemplate and praise God, and to minister unto him, Daniel 7:10. He saw them also descending, to dispense God’s benefits and to execute his judgments, Revelation 15:6. This they do, 1. Justly; whence they are said (there) to be clothed in pure white linen. 2. Diligently and constantly; therefore they have their breast girded. 3. Purely, and with faith, in receiving God’s commandments: therefore are they said to have golden girdles. Go ye now, and do likewise; otherwise ye may be as angels, for gifts and good parts, and yet have your part with the devil and his black angels. Sunt qui voluntatis divinae distinctionem in revelatam et arcanam, quasi ipsius diaboli crepitum blasphemare audent. Sic Siguardin, admen. Christ.
Ver. 11. Give us this day] We have not a bit of bread of our own earning, but must get our living by begging. Peter himself was to obtain his very bread by humble petition, how much more his salvation? He that shall go to God, as the prodigal did, with, “Give me the portion that pertaineth to me,” shall receive the wages of sin, which is eternal death, Romans 6:23. God “giveth meat in abundance,” saith Elihu, Job 36:31 “That thou givest they gather,” saith David, Psalms 104:28. And again, “Thou givest them their meat in due season.” Now what more free than gift? Beggars also pay no debts, but acknowledge their insufficiency, and speak supplications in a low language, as broken men (non sum solvendo): so must we. Oh lie daily begging at the beautiful gate of heaven: look intently upon God, as he did, Acts 3:1-8, upon Peter and John, expecting to receive something. And because beggars must be no choosers, ask, as our Saviour here directs, (1.) for quality, bread only, not manchets or juncates, but downright household bread (as the word imports), “the bread of carefulness or sorrows,” Psalms 127:2, which the singing Psalms interpret “brown bread.” Our Saviour gave thanks for barley bread; and his disciples were glad to make a sabbath day’s dinner of a few ears of grain rubbed between their fingers. A very philosopher could say, He that can feed upon green herbs need not please Dionysius, need not flatter any man. And Epicurus himself would not doubt to content himself as well as he that hath most, might he have but a morsel of coarse meat and a draught of cold water. The Israelites had soon enough of their quails: they had quaffs with a vengeance, because manna would not content them. They died with the meat in their mouths: and by a hasty testament, bequeathed a new name to the place of their burial, Kibrothhattaavah, the graves of lust: Cibus et potus sunt divitiae Christianorum, saith Jerome: Meat and drink are the Christian man’s riches. Bread and cheese (saith another) with the gospel is good cheer. Nature is content with a little, grace with less, saith a third. A godly man, as he asketh but for bread, so (2.) for the quantity, but for daily bread, the bread of the day for the day, enough to bring him home with Jacob, so much only as will bear his charges, till he return again to his father’s house. He passeth through the world, as Israel through the wilderness, content with his omer by the day, with his statute measure, with his Father’s allowance. As he journeyeth to the promised land, he bespeaks the world, as Israel did Edom through whose country they would have passed: “Let me pass through thy land: we will not turn aside into the fields nor vineyards; neither will we drink of the water of thy wells; we will go by the king’s highway, until we be past thy country,” Numbers 21:21,22. And as a traveller when he cometh to his inn, if he can get a better room or lodging, he will; but if not, he is content, for he considereth it is but for a night. So the Christian pilgrim, if God send him in a plentiful estate, he gladly makes use of it; but if otherwise, he can live with a little: and if his means be not to his mind, he can bring his mind to his means, and live upon reversions. Give him but necessaries, he stands not upon superfluities. Give him but daily bread, that is, bread for necessity, saith the Syriac, so much as will hold life and soul together, said Brentius. Sufficient to uphold and sustain nature, saith Beza (with the Greek scholar), that wherewith our nature and constitution may be content, and he is well paid and satisfied: he cries out with Jacob, “I have enough”; and with David, “The lines are fallen unto me in a fair place.” A little of the creature will serve turn to carry him through his pilgrimage; in his Father’s house he knows is bread enough, Luke 16:21,22. And on the hope of that he goes on as merrily, and feeds as sweetly, as Samson did from his honey-comb, or Hunniades when he supped with the shepherds. This day] Or, as St Luke hath it, by the day: for who is sure of tomorrow? May not his soul this night be taken from him? We are εφημεροβιοι, as Diogenes was wont to say of himself: and should (as Quintillian speaketh of the birds and beasts) in diem vivere, to live for the day, taking no further thought than for the present sustenance. The Turks never build anything sumptuously for their own private use, but contenting themselves with their simple cottages, how mean so ever, commonly say, that they be good enough for the time of their short pilgrimage. A small loaf or roll of the finest wheaten bread. Now only arch. or dial. The bread was moulded into small loaves, round and flattish, or into rolls, thicker in the middle than at the ends. ŒD Any dainty sweetmeat, cake, or confection; a sweet dish; a delicacy ŒD Τροφην, και ου τρυφην. Horat. Opponit panem libis et placentis, 1 Ep. 10. Epicurus dicebat se cum Iove etiam paratum esse de felicitate certare, si aquam haberet et offam. Ale me pane praescripti vel demensi mei, Proverbs 30:8. Scite et breviter. Clem. Alex. Ολιγοδεης ο σπουδαιος, Socrates ab Archelao ad facultates ampliores accersitus, ει μη ικανα, inquit, τα οντα εμοι αλλ ’ εγω τοιουτοις ικανος και ουτω κακεινα εμοι. Arian. ap. Stobaeum. Panem necessitatis. Syr. Vitae conservativum. Brent. In Annotat. Eum quo contenta esse possit natura et constitutio nostra. Camer. Επιουσιον, τουτ εστιν επι την ουσιαν ιπαρκουντα και αρμαζονται. Suid. καθ ημεραν, Luke 11:3 12:20. Dioque erat ανεστιος, απολις, απατρος, αχρηματος, αστατος, εφημεροβιος
Ver. 12. And forgive us our debts, &c.] Loose us (saith the original) and let us go free, (αφες): for unpardoned sinners are in the bond of iniquity, as Simon Magus, Acts 8:23; and remission is called a relaxation (παρεσις), Romans 3:25. The guilt of sin is an obligation, binding us over to condign punishment. God hath against us, Matthew 5:23, even our handwriting which is contrary to us, Colossians 2:14. This David confessed against himself, Psalms 32:5, and upon his prayer obtained pardon. He only acknowledged the debt, and God crossed the book. God crossed the black lines of his sins with the red lines of his Son’s blood. Thou forgavest me, saith David, the iniquity of my sin; the malignity of it, the worst thing that was in it. For this shall every one that is godly pray unto thee, by mine example, and obtain like favour. For our God is a sin pardoning God, Nehemiah 9:17, none like him, Micah 7:18. He forgiveth sin naturally, Exodus 34:6; abundantly, Isaiah 55:7; constantly, Job 1:22. He doth take away the sins of the world. It is a perpetual act of his, as the sun doth shine, as the spring doth run, Zechariah 13:1. The eye is not weary of seeing, nor the ear of hearing, Ecclesiastes 1:8; no more is God of showing mercy. All sins, yea, and blasphemies, shall be forgiven to the sons of men, saith our Saviour, Matthew 12:31. As the sea covers not only small sands but huge rocks, Christ is the propitiation or covering for our sins, are they how many and how great soever, as was sweetly shadowed of old by the ark covering the law, the mercy seat covering the ark, and the cherubims over them, both covering one another. In allusion whereunto, “Blessed,” saith David, “is the man whose transgression is forgiven, whose sin is covered. Blessed is the man to whom the Lord imputeth not sin.” A metaphor from merchants, who when they will forgive a debt, do not put it into the reckoning, and so do not impute it. Sin casteth men deep into debt and arrearages with God. It is called a debt of ten thousand talents, Matthew 18:24 Lu 7:47. It casteth a man into a comfortless condition, makes him hide his face for shame, as Adam, causeth a continual sound of fear in his ears; so that he thinks every bush a bailiff, every shrub a sergeant, &c. An evil conscience hunts him, follows him up and down so close, like a blood hound, hot foot, that he sometimes serves himself, as that Jesuit in Lancashire, followed by one that had found his glove, with a desire to restore it to him; but pursued inwardly with a guilty conscience, leaps over a hedge, plunges into a clay pit behind it unseen and unthought of, wherein he was drowned. This and worse is the case of a poor bankrupt sinner, he is caught and clapped up in prison, laid fast in bonds and chains of darkness; and “what can he give in exchange for his soul?” Matthew 16:26. There is no feeing the sergeant, nor shifting off the arrest: sooner or later conscience will serve him with a writ to appear and answer at the great assizes before God’s tribunal. Neither doth ignorance excuse him: for debt is debt, whether a man know of it or not, and will light so much the more heavily, by how much the execution is done upon him more unexpectedly. Now there is no way in the world of discharging this debt, but by the satisfaction of Christ our surety, who hath paid the utmost farthing for his elect. This good Samaritan hath discharged all for us; and God for Christ’s sake accounts of our sins as if they had never been committed. He binds them in a bundle, seals them up as in a bag, Daniel 9:24, and casteth them behind him, as old evidences, into the bottom of the sea, and all because mercy pleaseth him, Micah 7:19. This he doth at first conversion, when he justifieth a sinner, Romans 3:23. And whereas in many things we sin all, James 3:2, we have a pardon of courses for those weaknesses that are of daily incursion, included in that general pardon, which we have upon our general repentance. Only he looketh we should sue out our pardon, by daily prayer for it. Entreat we God to remit our debts; and since he must be satisfied, to take it out of his Son’s coffers who is become surety for us: and saith unto his Father, in effect, as Paul to Philemon: If this Onesimus of mine hath “wronged thee, or oweth thee aught, put that on mine account,” Philemon 18,19, so long as he prays in my name for daily pardon. But whether shall we think less excusable, those Anabaptists in Germany that omit this petition, “Forgive us our trespasses” (as conceiving themselves to be pure, and to have no more need of remission of sins); or those Atheists in father Latimer’s days, who being not willing to forgive their enemies, would not say their Pater Noster at all. [See Trapp on “Mt 6:15”] As we forgive our debtors] Not as if God should therefore forgive us, because we forgive others; but this is the argument. We do and can, by God’s grace, forgive them, therefore God can and will much more forgive us; since all our goodness is but a spark of his flame, a drop of his ocean. No article of our creed is so much opposed by Satan as that of the forgiveness of sin by Christ’s merits, which is the very soul of a church and the life of a good soul. All the former articles of the creed are perfected in this, and all the following articles are effects of this. Now one main means of settling us in the sound assurance of the pardon of our own debts, is, if we can forgive our debtors. He that can put away all purpose of revenge, and freely forgive his brother, may with boldness ask and expect forgiveness at God’s hands. For mercy rejoiceth against judgment, James 2:13; and our love to others is but a reflex of God’s love to us. It is a fruit of justifying faith, Luke 17:4,5. It is also a sweet seal of our election, Colossians 3:12,13, and an effectual expression of our thankfulness. For hereby our unrighteousness shall commend the righteousness of God, Romans 3:5, both in respect of his admirable goodness in pardoning so great sins, and our thankful acknowledging of that grace in walking worthy of it. Now if any ask, why the petition for pardon of sin is set after that for daily bread? It is answered, 1. In the four former petitions we pray for good things, in the two latter we pray against evil. 2. Our Saviour condescends herein to our infirmity, who can sooner trust God for pardon than provision, for a crown than a crust. 3. That by an argument from the less to the greater we may the more boldly beg spirituals. ιλασμος, 1 John 2:2. תיפכ Exodus 25:17. επιθεμα, Sept. Tectorium, operculum, Psalms 32:1,2. Bullinger, cont. Anabapt. lib. i. cap. 1.
Ver. 13. And lead us not into temptation] Here we beg sanctification, as in the former petition, justification; and are taught, after forgiveness of sins, to look for temptations, and to pray against them. Temptations are either of probation (and so God tempts men) or of perdition, and so the devil. Both Abraham’s great temptations began with one strain, דל־דל Get thee gone, Genesis 12:1 22:2. Here God led Abraham into temptation, but he delivered him from evil; yea, he tempted him and proved him, to do him good in his latter end, Deuteronomy 8:6. His usual way is to bring us to heaven by hell’s gates, to draw light out of darkness, good out of evil. As the skilful apothecary maketh of a poisonful viper, a wholesome treacle; as the cunning artificer with a crooked unsightly tool frameth a straight and beautiful piece of work; as the Egyptian birds are said to pick wholesome food out of the serpent’s eggs; or as the Athenian magistrates by giving to malefactors hemlock (a poisonous herb) preserved the commonwealth. The devil tempts either by way of seducement, James 1:15, or grievance, 2 Corinthians 12:7. In the former he excites our concupiscence, rubs the firebrand, and makes it send forth many sparkles, carries us away by some pleasing object, as the fish by the bait. Yet hath he only a persuading sleight, not an enforcing might: our own concupiscence carrieth the greatest stroke. In the latter (those temptations of buffeting or grievance, horrid and hideous thoughts of atheism, idolatry, blasphemy, suicide, &c.) himself, for most part, is the sole doer, to trouble us in our Christian course, and make us run heavily toward heaven. The Russians are so malicious one towards another, that you shall have a man hide some of his own goods in his house whom he hateth, and then accuse him of the stealth of them. Such is the devil’s dealing often times with God’s dearest children. He darts into their hearts his detestable injections, and then would persuade them that they are accessory to the act. Here our victory is, not to give place to the devil, but to resist steadfast in the faith: which that we may, pray we always “with all prayer and supplication,” Ephesians 6:18, pray as our Saviour did, “Father, keep them from the evil,” or from wickedness, John 17:15. Pray as our Saviour bids, “Lead us not,” &c., that is, either keep us from occasions of sin, or carry us over them. Either preserve us from falling into sin, or help us to rise out of sin by repentance: grant us to be either innocent or pertinent. Deliver us from those devoratory evils (as Tertullian calleth them), such sins as might frustrate perseverance, 2 Thessalonians 3:3; and from that evil and wicked one, that he touch us not, 1 John 5:18, that is, tactu qualitativo (as Cajetan expounds it), with a deadly touch, so as to alter us from our gracious disposition. Howbeit, sin and temptation come both under one name in this petition, to warn us and teach us that we can no further shun sin than we do temptation thereunto. For thine is the kingdom] That is, all sovereignty is originally and transcendently invested in thee. Other kings are but thy servants and feudatories, by thee they reign, Proverbs 8:15, and of thee they receive their power, Romans 13:1. Where then will they appear, that say to the king, Apostata, Job 34:18, that send messages after him, saying, “We will not have this man to reign over us,” Luke 19:14; that bespeak him, as that Hebrew did Moses, “Who made thee a prince and a judge among us?” Exodus 2:14; should they not rather send a lamb to this ruler of the earth? Isaiah 16:1, and bring a present to fear? Psalms 76:11; should they not submit to his sceptre and confess his sovereignty? And the power] Some have kingdoms, that yet lack power to help their subjects: as that king of Israel that answered her that had sodden her child, in that sharp famine of Samaria, where an ass’s head was worth four pounds: “If the Lord do not help, whence shall I help?” 2 Kings 6:27. But the King of heaven is never at such a nonplus: he can do whatsoever he will; and he will do whatsoever is meet to be done, for the good of his servants and suppliants. Peter lacked power to deliver Christ, Pilate lacked will, but God lacks neither: what a comfort is that! Let us rest on his mighty arm, and cast the labouring Church into his everlasting arms, Deuteronomy 33:27. He is “able to do more than we can ask or think,” Ephesians 3:20, and will not fail to keep that which we have committed unto him against that day, 2 Timothy 1:14. And the glory] To wit, of granting our requests. Praises will follow upon prayers obtained, Psalms 50:15; what a man wins by prayer he will wear with thankfulness. Now “whoso offereth praise, he glorifieth me,” saith God, Psalms 50:23: and the Gentiles did not glorify God, neither were thankful, Romans 1:21,28; but the 24 elders ascribe unto him glory and honour, Revelation 4:11. And this is a most powerful argument in prayer, as are also the two former. And it pleaseth God well to hear his children reason it out with him lustily, as Jacob did, and the woman of Canaan, Genesis 32:9-12 Mt 15:25,28. Because by showing such reasons of their requests, as our Saviour here directs us, they show proof of their knowledge, faith, confidence, &c. And besides they do much confirm their own faith and stir up good affections in prayer. Amen] This Hebrew word, that remaineth untranslated in most languages, is either prefixed or preposed to a sentence, and so it is a note of certain and earnest asseveration; or else it is affixed, and opposed, and so it is a note either of assent or assurance. Of assent; and that either of the understanding to the truth of that which is uttered, as in the end of the Creed and four Gospels; or of the will and affections, for the obtaining of our petitions; 1 Corinthians 14:16, how shall he say Amen at thy giving of thanks? Of assurance next, as in this place and many others. It is the voice of one that believeth and expecteth that he shall have his prayers granted. It is as much as so be it, yea, so it shall be. It is used in all languages to betoken unity of faith and spirit. Ainsworth. Christus Amen utitur quinquagies. Gerard,
Ver. 14. For if ye forgive men their trespasses] Our Saviour resumeth, and inculcateth the fifth petition with a repetition; because upon charity (which is chiefly seen in giving and forgiving) hangeth, after a sort, the restful success of all our suits, 2 Timothy 2:8. Malice is a leaven that swells the heart and sours the sacrifice, 1 Corinthians 5:7,8. Out with it, therefore, that we may keep the feast or holy day (εορταζωμεν); that we may (as we ought to do) keep a constant jubilee, nexus solvendo, et noxus remittendo. This flesh and blood will not easily yield to. But we are not debtors to the flesh, Romans 8:12; we owe it nothing, but the blue eye that St Paul gave it, 1 Corinthians 9:27, υπωπαιζω. When Peter heard that he might not recompense to any evil for evil, but most studiously seek his conversion and salvation, “Lord,” saith he, “how often shall my brother sin against me, and I forgive him? till seven times?” this he thought a mighty deal, a very high pitch of perfection. Our Saviour tells him, till seventy times seven times, that is, infinitely, and without stint: yet he alludes to Peter’s seven, and, as it were, derides it, and his rashness in setting bounds to this duty and prescribing how often to him that was the wisdom of the Father. This happens when my brother returneth and saith, It repents me. But what if he does not? In forgiving an offender, say divines, there are three things: 1. The letting fall all wrath and desire of revenge. 2. A solemn profession of forgiveness. 3. Re-acceptance into former familiarity. The first must be done however. For the second, if he say, I repent, I must say, I remit, Luke 18:22. To the third a man is bound till satisfaction be given. Your heavenly Father will also forgive you] Yet is not our forgiving men the cause of his forgiving us, but a necessary antecedent. The cause is only the free mercy of God in Christ. He puts away our iniquities for his own sake, Isaiah 43:25. Nevertheless, forasmuch as he hath made us this promise here, our forgiving others (saith learned Beza) seemeth to have the nature of an intervenient cause, a cause, sine qua non, of his forgiving us. (Annot. in Luke 11:4)
Ver. 15. But if ye will not, &c.] This is a matter much to be observed, therefore so often inculcated. Judgment without mercy shall be to them that show no mercy, James 2:13. There is but a hair’s breadth between him and hell that hath not his sins pardoned in heaven. Such is the case of every one that doth not from his heart forgive his offending brother, Matthew 18:35, or that saith, I will forgive the fault, but not forget the matter, or affe ct the person. Men must forbear one another and forgive one another, as Christ forgave them; and that if any man have a quarrel (μομφην) against any, Colossians 2:13, for else what thanks is it? The glory of a man is to pass by an infirmity, Proverbs 19:11. It is more comfortable to love a friend, but more honourable to love an enemy. If thou reserve in thy mind any piece of the wrong, thou provokest and daily prayest God to reserve for thee a piece of his wrath; which burneth as low as the nethermost hell, Deuteronomy 32:22. Neither will it help any, to do as Latimer reporteth of some in his days, who being not willing to forgive their enemies, would not say their Pater Noster at all: but instead thereof, took our Lady’s Psalter in hand; because they were persuaded that by that they might obtain forgiveness of their sins of favour, without putting in such a hard condition as the forgiveness of their enemies into the bargain. Neither will your Father forgive your trespasses] And if he do not, who can give pardon or peace, saith he in Job? The Rhemists talk much of one that could remove mountains; God only can remove those mountains of guilt that lie upon the soul. Men may forgive the trespass; God only the transgression. “Against thee, thee only, have I sinned,” saith David, Psalms 51:4: and, “to the Lord our God belongeth mercies and forgivenesses,” saith Daniel, Daniel 9:9. Ministers remit sins ministerially, as Nathan did; God only authoritatively, and by his own power. “If the Son set us free, we are free indeed. Who shall lay anything to the charge of God’s pardoned ones? It is God that justifieth”; or, as St Austin readeth the words, interrogatively, “shall God that justifieth?” No, verily; that were to do and undo: he keepeth no back reckonings. Fear not therefore, though the devil or his imps, or our own misgiving hearts, condemn us: as the prisoner careth not though the jailer or his fellow prisoners condemn him, so long as the judge acquitteth him.
Ver. 16. Moreover, when ye fast] Fast then they must, yea, even after the Lord’s ascension, when God’s grace and Spirit was poured upon them in all abundance, Luke 5:33. This exercise hath still the warrant and weight of a duty, as well from precepts as examples of both Testaments. (Joel 2:12 Isaiah 22:12 Matthew 9:14,15 Acts 13:3 1 Corinthians 7:5) And he that blamed the Pharisees here for fasting amiss, will much more blame those that fast not at all. The Israelites (besides other occasional) had their annual fast appointed them by God, Leviticus 23:27. It was called a day of expiations or atonements, in the plural; because of their many and various sins they were then to bewail and get pardon for. God had appointed them various sacrifices for several sins. But forasmuch as it might not be safe to confess some sins to the priest (as those that might bring them, by the law, in danger of death), of his grace he vouchsafed them this yearly fast, for expiation of their secret sins, and making their peace with their Maker, by a general humiliation. Now, albeit the circumstance of time be abolished, the equity of the duty abideth, and tieth us no less (if not more) than it did the Jews. Heathen Nineveh practised it: so did, in their superstitious way, the Egyptian priests, the Persian magi, Indian wizards, Priam in Homer, &c. The Turks at this day have their solemn fasts (as before the fatal assault of Constantinople), wherein they will not so much as taste a cup of water or wash their mouths with water all the day long, before the stars appear in the sky: which maketh their fasts (especially in the summer, when the days be long and hot) to be unto them very tedious. In the year of grace 1030 there arose a sect of rasters, that affirmed that to fast on Saturdays with bread and water (as they called it) would suffice to the remission of all sins; so that men bound themselves to it by oath. And many French bishops voted with them. But Gerardus Episcopus Cameracensis withstood and abandoned them. So great ignorance was there, even then, of the merits of Christ among the governors of the Church. The Papists slander us, that we count fasting no duty, but only a moral temperance, a fasting from sin, a matter of mere policy: and outrival us, as much as the Pharisees did the disciples with their often fasting. But, as we cannot but find fault with their fasts, in that, first, they set and appoint certain fasting days however, to be observed upon pain of damnation, be the times clear or cloudy, &c. Secondly, they fast from certain meats only, not all; which is a mere mock fast, and a doctrine of devils, 1 Timothy 4:3. Thirdly, they make it a service of God, yet consecrate it to the saints. Fourthly, they make shameful sale of it. Fifthly, they ascribe (as those older heretics) merit unto it, even to the mere outward abstinence, as these Pharisees did, and these hypocrites in Isaiah. (Isaiah 58:3) Now since we cannot but condemn their superstition, so neither is our forlorn indolence and dulness to this duty to be excused. God hath given us, of late especially, many gracious opportunities of public humiliations, more, I think, than ever before, since the Reformation. But, alas, how do many fast, at such times, for fashion, fear of law, or of mere form; so that they had need to send, as the prophet speaketh, for mourning women, that by their cunning they may be taught to mourn, Jeremiah 9:17. And for private fasting, whether domestic with a man’s family, Zechariah 12:12 1Co 7:5 Ac 10:30; or personal by himself, as here, Matthew 6:17; we may seem to have dealt with it, as the Romans with the Tarquins; they banished all of that name for Superbus’ sake. And as the Nicopolites are said so to have hated the braying of an ass, that for that cause they would not endure the sound of a trumpet: so many are departed so far from Popish fasts, that they fast not at all; and so open the mouths of the adversaries. But acquaint thyself with this duty, thou that wouldst be acquainted with God. It is a foretaste of eternal life, when in holy practices we taste the sweetness of that heavenly manna, this angels’ food, those soul-fattening provisions, that makes us for a time to forbear our appointed food. It is a help to the understanding of heavenly mysteries, as Daniel found it. (Daniel 9:20) It fits us for conversion, Joel 2:12, and furthers it, Acts 9:9. Hence it is called a day of humiliation, or of humbling the soul, Leviticus 16:31 because God usually by that ordinance gives a humble heart, to the which he hath promised both grace, 1 Peter 5:5, and glory, Proverbs 15:33. It ferrets out corruption, and is to the soul as washing to a room, which is more than sweeping; or as scouring to the vessel, which is more than ordinary washing. It subdues rebel flesh, which with fulness of bread will wax wanton, as Sodom, Jeshurun, Ephraim. It testifies true repentance, by this holy revenge, 2 Corinthians 7:11, while we thus amerce and punish ourselves, by a voluntary foregoing of the comforts and commodities of life, as altogether unworthy, Psalms 35:13. What shall I say more? Hereby we are daily drawn to more obedience and love to God, faith in him, and communion with him; a more holy frame of soul and habit of heavenly mindedness. Whence our Saviour, after this direction for fasting, immediately adds that of laying up for ourselves treasure in heaven, Matthew 6:19,20. And, lastly, our prayers shall be hereby edged, winged, and made to soar aloft, which before flagged, fainted, and, as it were, grovelled on the ground. Therefore our Saviour, here, next after matter of prayer, adds this of fasting, which is a necessary adjunct of prayer (that which is extraordinary especially), as that which very much fits the heart for prayer and the severe practice of repentance. Hence it is that elsewhere these two, fasting and prayer, go coupled, for the most part, as Luke 2:37 Mt 17:21 1Co 7:5, &c. A full belly neither studies nor prays willingly. Fasting inflames prayer, and prayer sanctifies fasting; especially when we fast and weep, Joel 2:13, fast and watch, watch and pray, and take heed to both, Mark 13:33. Be not as the hypocrites] For they fast not to God, Zechariah 7:5,11,12, but to themselves; they pine the body, but pamper the flesh; they hang down their heads, Isaiah 58:5, but their hearts stand bolt upright within them. Their fasting is either superstitious or secure; while they rest in the work done, or with the opinion of merit; whereas the kingdom of heaven is not in meat and drink, Romans 14:17; and whether we eat or eat not, we are neither the more nor the less accepted of God, 1 Corinthians 8:8: they fast for strife and debate, and to make their voices to be heard on high, Isaiah 58:4; whereas secrecy in this duty is the best argument of sincerity. They “loose not the bands of wickedness,” nor break off their sins by repentance; therefore God regards not (which they repine at), but rejects their confidence, and answers them according to the idols of their hearts. “When they fast,” saith he, “I will not hear their cry,” Jeremiah 14:12, they are not a button the better for all they can do. Displeasing service proves a double dishonour (simulata sanctitas duplex iniquitas); their outsideness is an utter abomination: they present the great King with an empty cask, with a heartless sacrifice, with a bare carcase of religion, as the poets feign of Prometheus. Of a sad countenance] Make not a sour face, look not grim and ghastly, as the word signifieth; so that one would be afraid to look on them, they do so disfigure their faces, so waste and wither their countenances, so deform and (as St Jerome rendereth it) demolish their natural complexions; pining themselves to make their faces pale and meagre, that they may be noted and noticed for great fasters. Such a one was that none-such Ahab, and those spungy bulrushes, Isaiah 58:5, those hollow hypocrites, Jeremiah 14:12, that proud patriarch of Constantinople, that first affected the style of universal bishop, and is therefore pointed at by Gregory the Great, as the forerunner of Antichrist: yet by his frequent fasting, this proud man merited to be surnamed Johannes Nesteutes, John the faster. Such pains men will put themselves to for a name, so far they will trouble themselves to go to hell with credit. The Jesuits had set forth a psalter, a little before the gunpowder plot should have been acted, for the good success of a wicked counter parliament. And to increase the iniquity, with wicked Jezebel, they would colour it with a fast: yea, with blasphemous Rabshakeh, they would by their hypocritical practices bear the world in hand, that they came not up against us without the Lord. That they may appear unto men to fast] There is a great deal of seemingness, and much counterfeit grace abroad. The sorcerers seemed to do as much as Moses, the Pharisees to do more, this way, than the disciples. But bodily exercise profiteth little. Somewhat it may get at God’s hands, as Ahab, for a temporary repentance, had a temporal deliverance; such is God’s munificence, he is rich in mercy to all that do him any duty. But if the leaves of this exercise be so medicinable, what is the fruit? If the shadow thereof be so sovereign, what the substance? If the shell so profitable, what the kernel? Oh, let us rather seek to be good than seem to be so: lest the Lord say of our outward shows, as Jacob said of Joseph’s coat, “The coat is the coat of my son, some evil beast hath devoured him,” Genesis 37:33. So the outward form of their fasting, praying, practising, is the form of my sons and daughters, but some evil spirit hath devoured them, that use it in hypocrisy. Lest men also say unto such, as John Capocius did to Pope Innocent III, preaching peace and sowing discord; “You speak like a God, but do like a devil.” You are fair professors, but foul sinners. And when the filthy sinner goes damned to hell, what shall become of the seeming saint? As the clown said to the Bishop of Cullen praying in the church like a bishop, but as he was duke, going guarded like a tyrant, “Whither thinkest thou the bishop shall go, when the duke shall be damned?” They have their reward] All they looked after, and all they are to look for. The eagle, though she fly high, yet hath an eye to the prey below all the while. So hath the hypocrite to profit, credit, or some other base respects, and let him take it, saith our Saviour. Non equidem invideo, miror magis: Breath they have for breath; much good do them with it. Ex illa Synodica conclusione, feria sexta ieiunare constituerat, secta ille ieiunantium originem suam habuisse videatur. Func. Cave, ne si ieiunare coeperis, te putes esse sanctum: haec enim virtutis adiumentum est, non perfectio sanctitatis, &c. Jerome ad Celant. 1 Corinthians 9:27 Eze 16:15 De 32:15 Isa 28:1,2. Saturitas parit ferociam. Ieiunium orationem roborat: oratio ieiunium sanctificat. Bern. in Quadrages., ser. 4. Quid prodest tenuari abstinentia corpus, si animus intumescat superbia? Jerome. σκυθρωποι. Demissis oculis, et subductis superciliis tetrici. Chemuit. αφανιζουσι. Christus alludit ad larvas, quibus Mimi veluti in theatrum prodibant, ut cum alias essent tutus festine ridiculi, repraesentarent vultum maestum. Chemnit. Ne appetat quisquam ultra videri quam est, ut possit ultra esse quam videtur. Greg. Verba tua Dei plane sunt, facta veto diaboli videntur.
Ver. 17. But thou, when thou fastest, anoint thine head, &c.] Not but that a man is bound at such a time to abridge himself of the comforts and delights of life, whence it is called a day of restraint, Joel 2:15, and of afflicting the soul. The Ninevites sat in sackcloth, as unworthy of any covering. Others put ashes on their heads, in token that they deserved to be as far under as now they were above ground. David lay on the earth, 2 Samuel 12:16. Daniel laid aside all delights of sense, as music, mirth, perfumes, ointments, &c. Our Saviour fasted to the humbling of his soul, Psalms 35:13, weakening of his knees, Psalms 109:24, macerating and enfeebling of his body, Psalms 69:10. And when upon the cross they offered him wine mingled with myrrh, to stupefy him and make him less sensible of his pain, he received it not, Mark 15:23. To teach us (saith a learned interpreter) in our extraordinary humiliations for our sins, to forbear all such refreshments as might hinder the course of our just griefs. “Let your laughter be turned into mourning, and your joy into heaviness,” James 4:9, such a heaviness as may be seen in the countenance, as the word importeth. But when our Saviour biddeth anoint the head, at such a time, and wash the face, it is, as he expounds himself, “that we may not appear to men to fast”: in a private fast, eschewing wholly the show: in a public, not performing to the show, or to this end, that we may be seen.