that would borrow of thee turn not thou away.” (Matt. v. 38–42.)
I have already spoken of the direct and precise meaning of these words; I have already said that we have no reason whatever for basing upon them an allegorical explanation. The comments that have been made upon them, from the time of Chrysostom to our day, are really surprising. The words are pleasing to every one, and they inspire all manner of profound reflections save one,—that these words express exactly what Jesus meant to say. The Church commentators, not at all awed by the authority of one whom they recognize as God, boldly distort the meaning of his words. They tell us, of course, that these commandments to bear offences and to refrain from reprisals are directed against the vindictive character of the Jews; they not only do not exclude all general measures for the repression of evil and the punishment of evil-doers, but they exhort every one to individual and personal effort to sustain justice, to apprehend aggressors, and to prevent the wicked from inflicting evil upon others,—for, otherwise (they tell us) these spiritual commandments of the Saviour would become, as they became among the Jews, a dead letter, and would serve only to propagate evil and to suppress virtue. The love of the Christian should be patterned after the love of God; but divine love circumscribes and reproves evil only as may be required for the glory of God and the safety of his servants. If evil is propagated, we must set bounds
