expose us to the like affront another time, and so it 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 forgiving of one injury may prevent another, when the avenging 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.
(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, (Eccl. 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 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.
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 to say to our poor brethren, Ask, and it shall be given you. (2.) We must be ready to lend. This is sometimes as great a piece of charity as giving; as it not only relieves the present exigence, but obliges the borrower to providence, industry, and honesty; and therefore, "From him that would borrow of thee something to live on, or something to trade on, turn not thou away: shun not those that thou knowest have such a request to make to thee, nor contrive excuses to shake them off. Be easy of access to him that would borrow: though he be bashful, and have not confidence to make known his case and beg the favour, yet thou knowest both his need and his desire, and therefore offer him the kindness." Exorabor antequam rogor; honestis precibus occurram—I will be prevailed on before I am entreated; I will anticipate the becoming petition. Seneca, De Vitâ beatâ. It becomes us to be thus forward in acts of kindness, for before we call, God hears us, and prevents us with the blessings of his goodness.
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: 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.
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, Exod. 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-
