24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.

25 Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.

26 Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.

27 Ye have heard that it was said by them of old time, Thou shalt not commit adultery:

28 But I say unto you, That whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart.

29 And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell."

30 And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.

31 It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:

* Prov. 25. 8. Luke 12. 58, 59, a Job 31. 1. Prov. 6. 25. or, do cause thee to offend. Rom. 8. 13. 1 Cor. 9. 27. c Deut. 24. 1. Jer. 3. 1. Mark 10.2, 9. our gift to the altar, and this among the rest, whether our bro- exposed to the arrests of his justice, and the most dreadful ther hath aught against us; then, if ever, we are disposed to be instances of his wrath. Christ is the judge, to whom impenitent serious, and therefore should then call ourselves to an account. sinners will be delivered; for all judgment is committed to the (2.) Religious exercises are not accceptable to God, if they Son; he that was rejected as a Saviour, cannot be escaped as are performed when we are in wrath: envy, malice, and un- a Judge, Rev. 6. 16, 17. It is a fearful thing to be thus turned charitableness, are sins so displeasing to God, that nothing over to the Lord Jesus, when the Lamb shall become a Lion. pleases him which comes from a heart wherein they are pre- Angels are the officers to whom Christ will deliver them, (ch. dominant, 1 Tim. 2. 8. Prayers made in wrath are written 13. 41, 42;) devils are so too, having the power of death as exein gall, Is. 1. 15.-58. 4. (3.) Love or charity is so much better cutioners to all unbelievers, Heb. 2. 14. Hell is the prison into than all burnt-offerings and sacrifice, that God will have recon- which those will be cast that continue in a state of enmity to ciliation made with an offended brother before the gift be offered; God, 2 Pet. 2. 4. [5.] Damned sinners must remain in it to he is content to stay for the gift, rather than have it offered eternity; they shall not depart till they have paid the uttermost while we are under guilt and engaged in a quarrel. (4.) Though farthing, and that will not be to the utmost ages of eternity: we are unfitted for communion with God, by a continual quar-Divine justice will be for ever satisfying, but never satisfied. rel with a brother, yet that can be no excuse for the omission or neglect of our duty: "Leave there thy gift before the altar, lest otherwise, when thou art gone away, thou be tempted not to come again." Many give this as a reason why they do not come to church or to the communion, because they are at variance with some neighbour; and whose fault is that? One sin will never excuse another, but will rather double the guilt. Want of charity cannot justify the want of piety. The difficulty is easily got over; those who have wronged us, we must forgive; and those whom we have wronged, we must make satisfaction to, or at least make a tender of it, and desire a renewal of the friendship, so that if reconciliation be not made, it may not be our fault; and then come, come and welcome, come and offer thy gift, and it shall be accepted. Therefore we must not let the sun go down upon our wrath any day, because we must go to prayer before we go to sleep; much less let the sun rise upon our wrath on a sabbath day, because it is a day of prayer.

2. Because, till this be done, we lie exposed to much danger, v. 25, 26. It is at our peril if we do not labour after an agreement, and that quickly, upon two accounts:

(1.) Upon a temporal account. If the offence we have done to our brother, in his body, goods, or reputation, be such as will bear an action, in which he may recover considerable damages, it is our wisdom, and it is duty to our family, to prevent that by a humble submission and a just and peaceable satisfaction; lest otherwise he recover it by law, and put us to the extremity of a prison. In such a case it is better to compound and make the best terms we can, than to stand it out; for it is in vain to contend with the law, and there is danger of our being crushed by it. Many ruin their estates by an obstinate persisting in the offences they have given, which would soon have been pacified by a little yielding at first. Solomon's advice in case of suretyship is, Go, humble thyself, and so secure and deliver thyself, Prov. 6. 1-5. It is good to agree, for the law is costly. Though we must be merciful to those we have advantage against, yet we must be just to those that have advantage against us, as far as we are able. Agree, and compound with thine adversary quickly, lest he be exasperated by thy stubbornness, and provoked to insist upon the utmost demand, and will not make thee the abatement which at first he would have made." A prison is an uncomfortable place to those who are brought to it by their own pride and prodigality, their own wilfulness and folly.

V. 27-32. We have here an exposition of the seventh commandment, given us by the same hand that made the law, and therefore was fittest to be the interpreter of it: it is the law against uncleanness, which fitly follows upon the former; that laid a restraint upon sinful passions, this upon sinful appetites, both which ought always to be under the government of reason and conscience, and if indulged are equally pernicious. I. The command is here laid down, (v. 17,) Thou shalt not commit adultery; which includes a prohibition of all other acts of uncleanness, and the desire of them: but the Pharisees, in their expositions of this command, made it to extend no further than the act of adultery, suggesting, that if the iniquity was only regarded in the heart, and went no further, God could not hear it, would not regard it, (Ps. 66. 18,) and therefore they thought it enough to be able to say that they were no adulterers, Luke 18. 11.

II. It is here explained in the strictness of it, in three things, which would seem new and strange to those who had been always governed by the tradition of the elders, and took all for oracular that they taught.

1. We are here taught, that there is such a thing as heartadultery, adulterous thoughts and dispositions, which never proceed to the act of adultery or fornication; and perhaps the defilement which these give to the soul, that is here so clearly asserted, was not only included in the seventh commandment, but was signified and intended in many of those ceremonial pollutions under the law, for which they were to wash their clothes, and bathe their flesh in water. Whosoever looketh on a woman, (not only another man's wife, as some would have it, but any woman,) to lust after her, has committed adultery with her in his heart, v. 28. This command forbids not only the acts of fornication or adultery, but (1.) All appetites to them, all lusting after the forbidden object; this is the beginning of the sin, lust conceiving, (Jam. 1. 15;) it is a bad step toward the sin; and where the lust 'is dwelt upon and approved, and the wanton desire is rolled under the tongue as a sweet morsel, it is the commission of the sin, as far as the heart can do it; there wants nothing but a convenient opportunity for the sin itself. Adultera mens est-The mind is debauched. Ovid. Lust is conscience baffled or biassed; biassed, if it say nothing against the sin; baffled, if it prevail not in what it says. (2.) All approaches toward them; feeding the eye with the sight of the forbidden fruit; not only looking for that end, that I may lust; but looking till I do lust, or looking to gratify the lust, where further satisfaction cannot be obtained. The eye is both the inlet and outlet of a great deal of wickedness of this kind, witness Joseph's mistress, (Gen. 39. 7,) Sampson, (Judg. 16. 1,) David, 2 Sam. 11. 2. We read of eyes full of adultery, that cannot cease from sin, 2 Pet. 2. 14. What need have we, therefore, with holy Job, to make a covenant with our eyes, to make this bargain with them, that they should have the pleasure of beholding the light of the sun and the works of God, provided they would never fasten or dwell upon any thing that might occasion impure imaginations or desires; and under this penalty, that if they did, they must smart for it in penitential tears! Job 31. 1. What This is very applicable to the great business of our recon- have we the covering of the eyes for, but to restrain corrupt ciliation to God through Christ; Agree with him quickly, whilst glances, and to keep out their defiling impressions? This forthou art in the way. Note, [1.] The great God is an adver- bids also the using of any other of our senses to stir up lust. sary to all sinners, 'Avridikos-A law-adversary; he has a con- If insnaring looks are forbidden fruit, much more unclean distroversy with them, an action against them. [2. It is our con- courses, and wanton dalliances, the fuel and bellows of this hellcern to agree with him, to acquaint ourselves with him, that we ish fire. These precepts are hedges about the law of heartmay be at peace, Job 22. 21. 2 Cor. 5. 20. [3.] It is our wis-purity, v. 8. And if looking be lust, they who dress and deck, dom to do this quickly, while we are in the way. While we are and expose themselves, with design to be looked at and lusted alive, we are in the way; after death, it will be too late to do after, (like Jezebel, that painted her face and tired her head, it; therefore give not sleep to thine eyes till it be done. [4] and looked out of the window,) are no less guilty. Men sin, but They who continue in a state of enmity to God, are continually devils tempt to sin.

(2.) Upon a spiritual account. "Go, and be reconciled to thy brother, be just to him, be friendly with him, because while the quarrel continues, as thou art unfit to bring thy gift to the altar, unfit to come to the table of the Lord, so thou art unfit to die; if thou persist in this sin, there is danger lest thou be suddenly snatched away by the wrath of God, whose judgment thou canst not escape nor except against; and if that iniquity be laid to thy charge, thou art undone for ever." Hell is the prison for all that live and die in malice and uncharitableness, for all that are contentious, (Rom. 2. 8,) and out of that prison there is no rescue, no redemption, no escape to eter

Dity.

d c. 19. 9. 1 Cor. 7. 10, 11. e Lev. 19. 12. Num. 30. 2. Deut. 23. 23. 2. That such looks and such dalliances are so very dan-viour. He reduced the ordinance of marriage to its primitive gerous and destructive to the soul, that it is better to lose the eye and the hand that thus offend, than to give way to the sin, and perish eternally in it. This lesson is here taught us, v. 29, 30. Corrupt nature would soon object against the prohibition of heart-adultery, that it is impossible to be governed by it; "It is a hard saying, who can bear it? Flesh and blood cannot but look with pleasure upon a beautiful woman; and it is impossible to forbear lusting after and dallying with such an object." Such pretences as these will scarcely be overcome by reason, and therefore must be argued against with the terrors of the Lord, and so they are here argued against.

(1.) How the matter now stood with reference to divorce. It hath been said, (he does not say, as before, It hath been said by them of old time, because this was not a precept, as those were, though the Pharisees were willing so to understand it, (ch. 19. 3. That we must in a special manner avoid promissory oaths, 7,) but only a permission,) "Whosoever shall put away his of which Christ more particularly speaks here, for they are wife, let him give her a bill of divorce; let him not think to do it oaths that are to be performed. The influence of an affirmaby word of mouth, when he is in a passion; but let him do it tive oath immediately ceases, when we have faithfully disco deliberately, by a legal instrument in writing, attested by wit-vered the truth, and the whole truth; but a promissory oath nesses; if he will dissolve the matrimonial bond, let him do it binds so long, and may be so many ways broken, by the sursolemnly." Thus the law had prevented rash and hasty di- prise as well as strength of a temptation, that it is not to be vorces; and perhaps at first, when writing was not so common used but upon great necessity: the frequent requiring and using among the Jews, that made divorces rare things; but in process of oaths, is a reflection upon Christians, who should be of such of time they became very common, and this direction how to do acknowledged fidelity, as that their sober words should be as it when there was just cause for it, was construed into a per- sacred as their solemn oaths. mission of it, for any cause, ch. 19. 3. (2.) How this matter was rectified and amended by our Sa

Nay, nay: for whatsoever is more than these, cometh of evil.

38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth.

39 But I say unto you, that ye resist not evil:

A Jam. 5. 12. Ex. 21. 41.

name of God, would not make use of that in swearing, but would swear by heaven or earth, &c. This Christ forbids here, (x. 34,) and shows that there is nothing we can swear by, but it is some way or other related to God, who is the Fountain of all beings, and therefore it is as dangerous to swear by them, as it is to swear by God himself: it is the verity of the creature that is laid at stake; now that cannot be an instrument of testimony, but as it has regard to God, who is the summum verumthe chief Truth. As, for instance,

(1.) Swear not by the heaven; "As sure as there is a heaven, this is true; for it is God's throne, where he resides, and in a particular manner manifests his glory, as a Prince upon his throne: this being the inseparable dignity of the upper world, you cannot swear by heaven, but you swear by God himself. (2.) Nor by the earth, for it is his footstool. He governs the motions of this lower world; as he rules in heaven, so he rules over the earth; and though under his feet, yet it is also under his eye and care, and stands in relation to him as his, Ps. 24. 1, The earth is the Lord's; so that in swearing by it, you swear by its Owner.

(3.) Neither by Jerusalem, a place for which the Jews had such a veneration, that they could not speak of any thing more sacred, to near by; but beside the common reference Jerusalem has to God, as part of the earth, it is in special relation to him, for it is the city of the great King, (Ps. 48. 2,) the city of Go, (Ps. 46. 4,) he is therefore interested in it, and in every oath taken by it.

(4.) * Neither shalt thou swear by thy head; though it be near thee, and an essential part of thee, yet it is more God's than thine; for he made it, and formed all the springs and powers of it; whereas thou thyself canst not, from any natural, intrinsic influence, change the colour of one hair, so as to make it white or Back: so that thou canst not swear by thy head, but thou swearest by him who is the Life of thy head, and the Lifter up of it."

Ps. 3. 3.

5. That therefore in all our communication we must content ourselves with, Yea, yea, and, Nay, nay, v. 37. In ordinary discourse, if we affirm a thing, let us only say, Yea, it is so; and, if need be, to evidence our assurance of a thing, we may double it, and say, Yea, yea, indeed it is so: Verily, verily, was our Saviour's yes, yea. So if we deny a thing, let it suffice to say, No; or if it be requisite, to repeat the denial, and say, No, no; and if our fidelity be known, that will suffice to gain us credit; and if it be questioned, to back what we say with swearing and cursing, is but to render it more suspicious. They who can neulow a profane oath, will not strain at a lie. It is a pity, that this, which Christ puts in the mouths of all his disciples, should be fastened, as a name of reproach, upon a sect faulty en rach other ways, when (as Dr. Hammond says) we are not oaly forbillen any more than yea and nay, but are in a manner dinated to the use of that. The reason is observable; For whatsoever is more than these enneth of ex', though it do not amount to the iniquity of an eath. It comes ik rob Ataẞóλov; so an ancient copy has it: it coms from the Devil, the evil one; it comes from the corruption of men's nature, from passion and vehemence; from a rming vanity in the mind, and a contempt of sacred things: it comes from that deceitfulness which is in men, All men are laars; therefore men use these protestations, because they are estrasful one of another, and think they cannot be believed without them. Note, Christians should, for the credit of their region, avoid not only that which is in itself evil, but that which cometh of evil, and has the appearance of it. That may be suspected as a bad thing, which comes from a bad cause. Ar. oath is physic, which supposes 2 disease.

was

but whosoever shall smite thee 'on thy right cheek, turn to him the other also.

40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.

k Prov. 20. 22. 24. 29. Rom. 12. 17-19. Z Is. 50. 6.

compassionate men in the world, insisted upon it as necessary, that such revenge should be taken, even by private persons themselves, and that there was no room left for remission, or the acceptance of satisfaction. Even now, when they were under the government of the Roman magistrates, and consequently the judicial law fell to the ground of course, yet they were still zealous for any thing that looked harsh and severe. Now, so far this is in force with us, as a direction to magistrates, to use the sword of justice according to the good and wholesome laws of the land, for the terror of evildoers, and the vindication of the oppressed. That judge neither feared God, nor regarded man, who would not avenge the poor widow of her adversary, Luke 18. 2, 3. And it is in force as a rule to lawgivers, to provide accordingly, and wisely to apportion punishments to crimes, for the restraint of rapine and violence, and the protection of innocency.

II. What the New-Testament precept is. As to the complainant himself, his duty is, to forgive the injury as done to himself, and no further to insist upon the punishment of it than is necessary to the public good: and this precept is consonant to the meekness of Christ, and the gentleness of his yoke. Two things Christ teaches us here.

1. We must not be revengeful; (v. 39,) I say unto you, that ye resist not evil;-the evil person that is injurious to you. The resisting of any ill attempt upon us, is here as generally and expressly forbidden, as the resisting of the higher powers is, (Rom. 13. 2,) and yet this does not repeal the law of self-preservation, and the care we are to take of our families: we may avoid evil, and may resist it, so far as is necessary to our own security; but we must not render evil for evil, must not bear a grudge, nor avenge ourselves, nor study to be even with those that have treated us unkindly, but we must go beyond them by forgiving them, Prov. 20. 22.-24. 29-25. 21, 22. Rom. 12. 17. The law of retaliation must be made consistent with the law of love: nor, if any have injured us, is our recompense in our own hands, but in the hands of God, to whose wrath we must give place; and sometimes in the hands of his vicegerents, where it is necessary for the preservation of the public peace: but it will not justify us in hurting our brother, to say that he began, for it is the second blow that makes the quarrel; and when we were injured, we had an opportunity not to justify our injuring him, but to show ourselves the true disciples of Christ, by forgiving him.

Three things our Saviour instances, to show that Christians must patiently yield to those who bear hard upon them, rather than contend; and these include others.

(1.) A blow on the cheek, which is an injury to me in my body; "Whosoever shall smite thee on thy right cheek, which is not only a hurt, but an affront and indignity, (2 Cor. 11. 20;) if a man in anger or scorn thus abuse thee, turn to him the other cheek;" that is, "instead of avenging that injury, prepare for another, and bear it patiently: give not the rude man as good as he brings; do not challenge him, nor enter an action against him; if it be necessary to the public peace that he be bound to his good behaviour, leave that to the magistrate; but for thy own part, it will ordinarily be the wisest course to pass it by, and take no further notice of it: there are no bones broken, no great harm done, forgive it, and forget it; and if proud fools think the worse of thee, and laugh at thee for it, all wise men will value and honour thee for it, as a follower of the blessed Jesus, who, though he was the Judge of Israel, did not smite those who smote him on the check," Mic. 5. 1. Though this may perhaps, with some base spirits, expose us to the like affront another time, and so is, in effect, to turn the other cheek, yet let not that disturb us, but let us trust God and his providence to protect us in the way of our duty. Perhaps, the ing of it would but draw on another; some will be overcome by submission, who by resistance would but be the more exasperated, Prov. 25. 22. However, our recompense is in Christ's hands, who will reward us with eternal glory for the shame we thus patiently endure; and though it be not directly inflicted, if it be quietly born for conscience, sake, and in conformity to Christ's example, it shall be put upon the score of suffering for Christ.

V.-4. In these verses the law of retaliation is ex-forgiving of one injury may prevent another, when the avengpymded, and in a manner repealed. Observe, I. What the Old Testament permission was, in case of injury; and here the expression is only, Ye have heard that it has been said; not, as before, concerning the commands of the der one, that it has been said by, or to, them of old time. It not a command, that every one should of necessity require such satisfaction; but they might lawfully insist upon It, if they pleased; an eye for an eye, and a tooth for a tooth. This we find, Ex. 21. 24. Lev. 24. 20. Deut. 19. 21, in all which places it is appointed to be done by the magistrate, who bears not the sword in vain, but is the minister of God, an menger to execute wrath, Rom. 13. 4. It was a direction to thizes of the Jewish nation what punishments to inflict in raw of maims, for terror to such as would do mischief on the hand, and for a restraint to such as have mischief done to them on the other hand, that they may not insist on a greater meat than is proper: it is not a life for an eye, nor a for a tooth, but observe a proportion; and it is intimated, (Num. 35. 31,) that the forfeiture in this case might be derd with money: for when it is provided that no ransom ** taken for the life of a murderer, it is supposed that for marse a pecuniary satisfaction was allowed. E.

me of the Jewish teachers, who were not the most

(2.) The loss of a coat, which is a wrong to me in my estate; (v. 40,) If any man will sue thee at the law, and take away thy coat; It is a hard case. Note, It is common for legal processes to be made use of for the doing of the greatest injuries. Though judges be just and circumspect, yet it is possible for bad men, who make no conscience of oaths and forgeries, by course of law to force off the coat from a man's back. Marvel not at the matter, (Ec. 5. 8,) but, in such a case, rather than go to law by way of revenge, rather than exhibit a cross bill, or stand out to the utmost, in defence of that which is thy undoubted right, let him even take thy cloak also. If the matter be small, which we may lose without any considerable damage to our families, it is good to submit to it for peace' sake. "It will not cost thee so much to buy another cloak, as it will cost thee by course of law to recover that; and

41 And whosoever shall compel thee to go a mile, go with him twain.

42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away. 43 Ye have heard that it hath been said," Thou shalt love thy neighbour, and hate thine enemy:

44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you;

m Deut. 15. 7, 11. n Deut. 23. 6. o Rom. 12. 14, 20. p Luke 23. 34. Acts therefore unless thou canst get it again by fair means, it is better to let him take it."

(3.) The going a mile by constraint, which is a wrong to me in my liberty; (v. 41,) "Whosoever shall compel thee to go a mile, to run of an errand for him, or to wait upon him, grudge not at it, but go with him two miles rather than fall out with him say not, "I would do it, if I were not compelled to it, but I hate to be forced;" rather say, "Therefore I will do it, for otherwise there will be a quarrel;" and it is better to serve him, than to serve thy own lusts of pride and revenge. Some give this sense of it: The Jews taught that the disciples of the wise, and the students of the law, were not to be pressed, as others might, by the king's officers, to travel upon the public service; but Christ will not have his disciples to insist upon this privilege, but to comply rather than offend the government. The sum of all is, that Christians must not be litigious; small injuries must be submitted to, and no notice taken of them; and if the injury be such as requires us to seek reparation, it must be for a good end, and without thought of revenge: though we must not invite injuries, yet we must meet them cheerfully in the way of duty, and make the best of them. If any say, Flesh and blood cannot pass by such an affront, let them remember, that flesh and blood shall not inherit the kingdom of God.

45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

46 For if ye love them which love you, what reward have ye? do not even the publicans the same? 47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so? 48 Be ye therefore perfect, even as your Father which is in heaven is perfect.

7.60.

Job 25. 3. r Gen. 17. 1. Deut. 18. 13. Luke 6. 36, 40. Col. 1. 28. selves, and carry it ever so basely towards us, yet that does not discharge us from the great debt we owe them, of love to our kind, love to our kin. We cannot but find ourselves very prone to wish the hurt, or at least very coldly to desire the good, of those that hate us, and have been abusive to us; but that which is at the bottom hereof, is a root of bitterness which must be plucked up, and a remnant of corrupt nature which grace must conquer. Note, It is the great duty of Christians to love their enemies; we cannot have complacency in one that is openly wicked and profane, nor put a confidence in one that we know to be deceitful; nor are we to love all alike; but we must pay respect to the human nature, and so far honour all men: we must take notice, with pleasure, of that even in our enemies which is amiable and commendable; ingenuity, good temper, learning, moral virtue, kindness to others, profession of religion, &c. and love that, though they are our enemies. We must have a compassion for them, and a good will toward them. We are here told,

1. That we must speak well of them: Bless them that curse you. When we speak to them, we must answer their revilings with courteous and friendly words, and not render railing for railing; behind their backs we must commend that in them which is commendable, and when we have said all the good we can of them, not be forward to say any thing more. See 1 Pet. 3. 9. They, in whose tongues is the law of kindness, can give good words to those who give bad words to them. 2. That we must do well to them. "Do good to them that hate you, and that will be a better proof of love than good words. Be ready to do them all the real kindness that you can, and glad of an opportunity to do it, in their bodies, estates, names, families; and especially to do good to their souls." It was said of Archbishop Cranmer, that the way to make him a friend was to do him an ill turn; so many did he serve who had disobliged him.

2. We must be charitable and beneficent, (v. 42;) must not only do no hurt to our neighbours, but labour to do them all the good we can. (1.) We must be ready to give; "Give to him that asketh thee. If thou hast an ability, look upon the request of the poor, as giving thee an opportunity for the duty of almsgiving." When a real object of charity presents itself, we should give at the first word: Give a portion to seven, and also to eight; yet the affairs of our charity must be guided with discretion, (Ps. 112. 5,) lest we give that to the idle and unworthy, which should be given to those that are necessitous, and deserve well. What God says to us, we should be ready 3. We must pray for them; pray for them that despitefully to say to our poor brethren, Ask, and it shall be given you.use you, and persecute you. Note, (1.) It is no new thing for (2.) We must be ready to lend. This is sometimes as great the most excellent saints to be hated, and cursed, and persecuted, a piece of charity as giving; as it not only relieves the pre- and despitefully used, by wicked people; Christ himself was sent exigence, but obliges the borrower to providence, in- so treated. (2.) That when at any time we meet with such dustry, and honesty; and therefore, 66 From him that would usage, we have an opportunity of showing our conformity both borrow of thee something to live on, or something to trade on, to the precept and to the example of Christ, by praying for turn not thou away: shun not those that thou knowest have them who thus abuse us. If we cannot otherwise testify our such a request to make to thee, nor contrive excuses to shake love to them, yet this way we may without ostentation, and it them off. Be easy of access to him that would borrow: though is such a way as surely we durst not dissemble in. We must he be bashful, and have not confidence to make known his pray that God will forgive them, that they may never fare the case and beg the favour, yet thou knowest both his need and his desire, and therefore offer him the kindness." Exorabor would make them to be at peace with us; and this is one way worse for any thing they have done against us, and that he antequam rogor; honestis precibus occurram-I will be prevailed of making them so. Plutarch, in his Laconic Apophthegms, on before I am entreated; I will anticipate the becoming petition. has this of Aristo; when one commended Cleomenes's saying, Seneca, De Vita beata. It becomes us to be thus forward in who, being asked what a good king should do, replied, Tous acts of kindness, for before we call, God hears us, and prevents μὲν φίλους ευεργετεῖν, τοὺς δὲ ἔχθροὺς κακῶς ποιεῖν Good turns us with the blessings of his goodness. to his friends, and evil to his enemies; he said, How much better is it τούς μὲν φίλους ευεργετεῖν, τοὺς δὲ ἔχθρους φίλους nociv-to do good to our friends, and make friends of our enemies. This is heaping coals of fire on their head.

V. 43-48. We have here, lastly, an exposition of that great fundamental law of the second table, Thou shalt love thy neighbour, which was the fulfilling of the law.

I. See here how this law was corrupted by the comments of the Jewish teachers, v. 43. God said, Thou shalt love thy neighbour; and by neighbour they understood those only of their own country, nation, and religion; and those only that they were pleased to look upon as their friends: yet this was not the worst; from this command, Thou shalt love thy neighbour, they were willing to infer what God never designed, Thou shalt hate thine enemy; and they looked upon whom they pleased as their enemies, thus making void the great command of God by their traditions, though there were express laws to the contrary, Ex. 23. 4, 5. Deut. 23. 7. Thou shalt not abhor an Edomite nor an Egyptian, though these nations had been as much enemies to Israel as any whatsoever. It was true, God appointed them to destroy the seven devoted nations of Canaan, and not to make leagues with them; but there was a particular reason for it-to make room for Israel, and that they might not be snares to them; but it was very ill-natured from hence to infer, that they must hate all their enemies; yet the moral philosophy of the heathen allowed this. It is Cicero's rule, Nemini nocere nisi prius lacessitum injuria-To injure no one, unless previously injured. De Offic. See how willing corrupt passions are to fetch countenance from the word of God, and to take occasion by the commandment to justify themselves.

II. See how it is cleared by the command of the Lord Jesus, who teaches us another lesson: "But I say unto you, I, who come to be the great Peacemaker, the general Reconciler, who loved you when you were strangers and enemies, I say, Love your enemies," v. 44. Though men are ever so bad them( 42 )

Two reasons are here given to enforce this command (which sounds so harsh) of loving our enemies. We must do it,

[1.] That we may be like God our Father; "that ye may be, may approve yourselves to be, the children of your Father which is in heaven." Can we write after a better copy? It is a copy in which love to the worst of enemies is reconciled to, and consistent with, infinite purity and holiness. God maketh Note, First, Sunshine and rain are great blessings to the world, his sun to rise, and sendeth rain, on the just and unjust, v. 45. and they come from God. It is his sun that shines, and the rain is sent by him. They do not come of course, or by chance, but from God. Secondly, Common mercies must be valued as instances and proofs of the goodness of God, who in them shows himself a bountiful benefactor to the world of mankind, who would be very miserable without these favours, and are utterly unworthy of the least of them. Thirdly, These gifts of commen providence are dispensed indifferently to good and evil, just and unjust; so that we cannot know love and hatred by what is before us, but by what is within us; not by the shining of the sun on our heads, but the rising of the sun of righteousness in our hearts. Fourthly, The worst of men partake of the comforts of this life in common with others, though they abuse them, and fight against God with his own bounty. It was but once that God forbade his sun to shine on weapons; which is an amazing instance of God's patience and the Egyptians, when the Israelites had light in their dwellings; God could make such a distinction every day. Fifthly, The gifts of God's bounty to wicked men that are in rebellion against him, teach us to do good to those that hate us; especially con