Exposition of the Sermon on the Mount, Chapter 5 · Verse 25,26
verse 25.
Agree with thine Aduersarie quickly, whiles thou art in the way with him, least thine aduersarie deliuer thee to the Iudge, and the Iudge deliuer thee to the Seria…t, and thou be cast into prison.
26. Verely, I say vntounto thee, thou shalt not come out thence, till thou hast pated the vttermost farthing.
Our Sauiour still goeth on with his former Rule of concord and Reconciliation. Now because the meaning of the words is controuersall, it shall not be amisse somewhat to discusse the diuers expositions that are made hereof. The Papists say, that by Aduersarie is meant God, …e … lib. 1. cap. 4.commanding men in his law; and by way, is meant the space of time in this life: by Iudge, they vnderstand Christ: by Serieant, Gods Angels: by prison, hell: and because in hell there be many places, therefore here by prison, they vnderstand purgatorie: and by the vttermost farthing, veniall sinnes: as if this were the meaning, Agree with God whiles thou art in this life betweene this and the day of Iudgement, least thou come before Christ, and he cause his Angels to cast thee into Purgatorie, and there thou remaine till thou hauehave satisfied for thy least veniall sinnes. This exposition they stand vponupon the more, because hereupon they would build their doctrine of Purgatorie.
But this cannot be the true meaning of this place, for the reasonsThe consat. following: First, these words depend vponupon the former, and are a continuance of the rule of Reconciliation betweene man and man, and not betweene God and man. Secondly, their exposition ouerthroweth the mediation and satisfaction of Christ for man to God: for if (as they say) man may and must satisfie for his veniall sinnes, euen to the vttermost, then Christ did not make a perfect satisfaction for man to God: for if he did, why should man satisfie for himselfe? Thirdly, by this exposition they confound the Aduersarie and the Iudge (for the Father and the Sonne are one) which in the Text are made diuerse and distinct. Fourthly, they make a Redemption and deliuerie from hell, from whence indeede there is no redemption. And lastly, in making a parable of this place, they set their Purgatorie on a sandie foundation: for from the words of a parable can no sound collection be made, but onelyonly from the maine scope thereof.
Others there be, that vnderstand these two verses of the partie offended, for (say they) Christ had shewed before the dutie of the partie offending, to seeke for reconciliation: now therefore he laieth downe the dutie of the partie offended and wronged, namely, that when the partie offending comes vntounto him and desires reconciliation, he must agree and be reconciled with him quickly. This exposition, how soeuer it is plausible and sit in reason, yet it cannot well stand with the wordes of the Text, which threaten to the partie that agrees not with his aduersarie betimes, to be caried before the Iudge, and cast into prison, there to lie till he hauehave paied the vttermost farthing: but there is no reason why the partie offended and wronged, should thus be cast into prison, and therefore it can not be vnderstood of him.
Thirdly, others expound these words, to be a parable, borowed from the courts of the Iewes; and hard it is to say, whether they be the words of a parable or not.
But to leaue all these, A fourth Exposition, which I take most fit andThe trae exposition. proper to expresse the true meaning of the place, is this. The words cō taine no parable, but are litterally and properly to be vnderstood: for Christ had before exhorted the partie doing wrong, to seeke to be reconciled with his brother, by acknowledging of his offence, and making recompense, according to the iniurie offered. But because men are obstinate and stiffe necked, and will not yeeld and submit themselues to this dutie; therefore he further vrgeth the partie offending, to the speedie performance of this dutie, by the danger ensuing vponupon the neglect here of; saying, Agree with thine aduersarie, &c.] that is, vse means to become friends with him, with whom thou art at variance, (for an aduersarie doth not here signifie an open enemie, but any one, with whom we are at difference, who hath an action against vsus in any matter by reason of our iniurie done vntounto him.) Quickly] that is, without delay, stand not vponupon thy supposed right, but rather yeeld from thine owne right, then ouer-long to deferre to be reconciled. Whiles thou art in the way] that is, (as we may plainely see, Luk. 12. 5. 8.) while thou art going with thine Aduersarie to hauehave the matter tried before the Magistrate. Lest thine Aduersarie deliuer thee to the Iudge] That is, lest thine aduersarie, hauing a good action against thee, doe conuince and cast thee, before the Magistrate. And the Iudge deliuer thee to the Serieant, and thou be cast into prison.] That is, lest after thou art conuinced of wrong doing, the Iudge commaund the Serieant to cast thee into prison. And because it might bee thought a small thing, to bee cast into prison, for that he might quickly come out againe; therefore our Sauiour Christ addeth in the last place, Verely, thou shalt not come out, till thou hast paied the vttermost farthing: this farthing, was the least coyne vsed among the Iewes, called a quadrin, which containeth two mytes, as we may see, aMar …2. 42by the widowes gift cast into the Treasurie; and it is the fourth part of a pennie in English: so that this last phrase is prouerbiall, as if hee had said, Looke for no compounding or agreement with thine aduersarie, when thou art once cast into prison, for hee will shewe thee no fauour, but vse thee as hardly as may bee, remitting nothing; but causing thee to make full restitution and satisfaction, euen to the vttermost farthing. And this I take to bee the true and proper meaning of the words.
The speciall points to be obserued in the words, are two; a Precept, and a Reason thereof: The Precept in these words, Agree with thine aduersarie quickly, whiles thou art in the waie with him: that is, vse all good meanes to become friendes with whomsoeuer thou hast any waies offended, before the matter come to bee tried before the Magistrate. The Reason is in the words following, drawne from the danger that will ensue deferring of agreement, lest thine Aduersarie deliuer thee to the Iudge, and the Iudge to the Serieant, &c. The Precept is a rehearsall of the Rule of Reconciliation giuen in the former verse, touching agreement with those whom wee hauehave offended: which point, Christ stands the more vponupon, because of the stubbornnesse of mens hearts, that cannot abide to submit themselues, either in yeelding a little of their owne right, or in making satisfaction for wrong done to others. Now this precept is further set out, by two circumstances; First, of the time, it must be done quickly, & not deferred vponupon any pretence or shewe of our owne right: Secondly, of the place, in the way, as wee goe to the Court.
In this Precept, our Sauiour Christ giues vntounto vsus a notable Rule ofHow to preserue peace. equanimitie, for the maintenance of peace and louelove, with those with whom we are to deale in the priuate affaires of our speciall callings; namely, to deale moderately, if the matter concerne our selues, without all rigour or extremitie: vnlesse our place bee such, wherein our silence may impeach the glorie of God, or the good of his Church, Phil. 4. 5. Let your patient minde be knowne vntounto all men.
To the practise of this Rule, many duties are required: First, we mustRules. 1. construe all mens sayings and doings in the best part; herein they failed, that ba…e false witnesse against our Sauiour Christ, by applying his speech to the bMath. 26. 60. 61.materiall Temple in Ierusalem, which hee spake of the Temple of his bodie. This mistaking and misconstruing of mens sayings and doings, is the cause of much debate continually. Secondly, we2 must learne to beare with, and to winke at our brothers wants, Prou. 19. 11. It is the glorie of a man, to passe by an offence: if the same onelyonly concerne vsus, and be not derogatorie to Gods glory; as if he be froward, hastie, angrie, reproachfull, and so forth; we must in Christian patience passe by the same, as though wee tooke no notice of it, till by our reproofe we may doe him good. Thirdly, though direct iniurie bee done3 vntounto vsus, yet if the same bee priuate, and doe not impeach the glorie of God, our life, or good name, we must be content to beare it; 1. Cor. 6. 7. Paul doth sharply rebuke the Corinthians, for going to law about trifles; Why rather (saith hee) suffer you not wrong? why sustaine you not harme? And this by Gods grace a man shall doe, if first he duely & equally consider his owne deserts, both of like iniuries from men, and of eternall damnation from God himselfe, whom he continually offendeth. Secondly, if he hauehave an eie to the prouidence of God, in that thing wherein he is wronged, which disposeth all things for the good of his children. Fourthly, for the maintenance of peace, wee must yeeld4 of our owne right: so did cGen. 13. 9.Abraham vntounto Lot, though hee were aboue him both in yeares and authoritie, bidding him choose where hee would dwell, whether on the right hand, or on the left: and our Sauiour Christ, though he were free, beeing of the Kings stocke, yet for the dMat. 17. 26auoyding of offence, paid tribute for himselfe, and Peter. And obseruing these things with good conscience, we shall by Gods grace maintaine Christian concord.
Secondly, Christ commanding speedie agreement, condemneth thatWrangling forbidden. wilfulnesse and stubbornnesse of men, whereby, rather then they will submit themselues, and yeeld a little of their right, they will carrie eueryevery trifling matter before the Magistrate. This is a common fault among vsus in these daies of peace, for eueryevery tri…lie is made a law matter, which ought not to be among Christians; it plainely argueth great want of louelove, and small regard to this commandement of our Sauiour Christ. I speake not this, to condemne the lawful vse of the law, but to reprooue the bad practise of carnall men, who make lawing the meanes of their priuate reuenge, and sometime of flat iniustice against their brethren, whom they doe not affect.
Thirdly, Christ here also noteth out the hardnesse and crueltie ofMans naturall crueltie. mens hearts, who will neuer let a man goe, if once they get him in the lurch: such cruell wretches are they that take the forfeitures of leases, bonds, and obligations: and such, for the most part, are our common vsurers: but all these must know, that they are void of louelove, and grace, whereby they should maintaine this concorde, which Christ requires.
Fourthly, by this circumstance of time, (Agree quickly) ChristHeart burning in suits vnlawfull. would teach vsus to keepe our hearts cleare from grudging and heartburning, euen then, when wee hauehave occasion of suite or controuersie with others; for this rancor of heart, will cause further debate and contention, like to an angrie humour in the veines, which sets the whole body in burning fits.
Fiftly, if wee must vse speed in seeking agreement with men whomReconciliation with God must be sought betime. wee hauehave offended, before we come to the trial of a mortall Iudge; then much more must we giuegive all diligence to be reconciled vntounto God, for our daiely sinnes, whereby we offend him; and that with all speed, euen in this life, before we come to his tribunall seate: for howsoeuer in the courts of men, wee may goe vponupon sureties; yet at the barre of Gods Iudgement, none can answer for vsus. If we be not before hand reconciled to God in Christ, this vndoubtedly will be the issue; wee shall bee cast into vtter darkenesse, and there remaine till we hauehave fully satisfied the Iustice of God, which will neuer be. Let all estates & degrees think on this, and especially the yonger sort, who deceiue themselues by deferring repentance, when as indeed, they as wel as others, are eueryevery day going forward to the barre of Gods iudgement.
Sixtly, as in seeking Reconciliation, so in doing eueryevery good workeVse speed in well-doing. that concernes Gods glorie in the good of others, we must vse all conuenient speed; eGal. 6. 10.while we hauehave time wee must doe what good we can vntounto all, for death and the last iudgement come suddainly: Say not to thy neighbour (saith fPro. 3. 28.Salomon) goe, and come againe to morrow, if thou hast it now. And againe, Eccles. 9. 10. Whatsoeuer thy hand shall find to doe, doe it with all thy power: This is Iobs defence, gIob. 3…. 16.that he restrained not the poore of their desire, nor caused the widowes eies to faile: and his practise must be our president, for the more good we doe, the more grace we hauehave, and the liker we be to our hMat. 5. 44, 45.heauenly father.
Thus much of the Precept: The Reason followeth, Least thine aduersarie deliuer thee to the Iudge, &c.] which is thus much in effect, If thou shew extremitie, thou shalt finde extremitie shewed vntounto thee againe, euen by the Magistrate. They that deale stifly and rigorously, shall bee rewarded in their kinde: God in his iust iudgement will hauehave men measured vntounto, as they measure vntounto others, Matth. 7. 2. 6. Mark. 4. 24.
Here then we are taught to deale in equitie and moderation with all men, in the priuate affaires of our callings, euen as we would hauehave them to deale with vsus; and then God will cause others to deale well with vsus: but if we deale ill with others, God will reward vsus in the same kinde. This point all Vsurers, Ingrossers, Trades-men, &c. should well obserue, who thinke they may doe with their owne, what they wil; but we must knowe, wee are but Stewards, and our account will bee exact.
Secondly, here wee see, Christ alloweth of the Magistrate, and hisMagistracie approoued. Iudgement seate: 2. Of his proceeding against the guiltie, in deliuering him to the Officer: 3. Of the office of the Sergeant: 4. Of casting guiltic persons into prison: 5. Of suing at the law, when right cannot be gotten by any other lawfull meanes; but law must not bee the first course we take, in seeking our right, we must rather suffer some wrong, & seeke to end the matter by friends: & vse law, as Physitions vse poisons, when gentle physicke will not serue the turne; then in case of extremitie, they doe minister stronger physicke; yea, sometime poison it selfe: so when we cannot otherwise procure our peace and right, then we may lawfully take the benefit of the law.