Expositions Upon Matthew 1-10, Treatise · Chapter 5 · Section 26
Remedies againſt prophane ſwearing.
1 Beware in thoſe caſes where men are apt to ſwear amiſs, as to gratifie a friend, or to be revenged of an enemy.
2 Uſe not an oath when the matter can be otherwiſe determined; alſo if thou be a judge impoſe not an oath when not neceſſary, nor upon men of no credit, who make no conſcience of it, nor in matters of no moment, nor tumultuouſly and in haſte, nor when thou knows that which is ſworn will not, or cannot be performed, as ſome judges were wont to ſwear Church-wardens in times paſt, nor to make a perſon to accuſe himſelf, which is contrary to nature, that a man ſhould puniſh himſelf. Oaths are good and profitable, but they are to be uſed as medicines, when there is neceſſity of them; not elſe.
3 Take heed of eaſineſs in ſwearing, yea and in calling God to witneſs; eaſe brings cuſtome, and cuſtome blaſphemy.
4 Rid thy heart of impatience and vain glory. In an angry mans mouth, oaths are very frequent, and vain glorious men think it a bravery to ſwear: prophane ſwearers would have other men think them ſo ſtout that they care neither for God nor man.
5 Let it be with a due fear and reverence of the name of God, and of his Majeſty. Eccleſ. 9.2. Good men fear an oath, that is they fear the glorious name of the Lord in their oath. So Athanaſius Serm. de paſsione et cruce domini, purging himſelf to Conſtantius in this manner, God is my witneſs and his Chriſt, that I never made mention of thee for evil to thy brother Conſtans Auguſtus, neither ſtirred up him againſt thee. Pliny (as Grotius ſaith) mentions that the Chriſtians were wont to bind themſelves with an oath, not for any wickedneſs, but that they would not commit thefts, robberies or adulteries; that they would not deceive nor deny a thing committed to their truſt, when it was called for. So David Pſal. 119.106. I have ſworn to keep thy commandements.
But I ſay unto you, Swear not at all] That is not by any formes of oaths which are after mentioned, as by heaven or earth; to ſwear falſly is deſtructive, to ſwear truly is dangerous, not to ſwear is ſafe. The ſcope of Chriſt is to diſcover the Phariſees jugglings, who excuſed perſons from perjury when they ſwore by heaven and earth; though they broke their oaths, yet they declared them innocent from perjury, provided they ſwore not by the name of God. 2 Chriſt ſpeaks againſt all raſh and common ſwearing, whether by God or creatures.
Neither by heaven, for it is the throne of God] q. d. a perjury that is made by heaven redounds unto God, for in the creatures the Creator is underſtood, for they are created of God, and all that they have they have it from God. Vainly then do you Phariſees ſay, If an oath be made by God it bindes, but it bindes not if it be made by creatures; He that ſwears by the creature either makes it God, which is Idolatry, or underſtands God in it.
So that Chriſt ſhows that all raſh ſwearing and all irreverence and abuſe of the name of God was forbid, contrary to the ſcribes doctrine, who taught the command was onelyonly broken by perjury.
The ſcribes had another errour, that he that ſwore by the temple and altar was not bound, but he that ſwore by the gold of the temple, or the gift of the altar was bound, Mat. 23.16. becauſe gold and the gift upon the altar tended to the prieſts gain.
The Jews were wont to ſwear by heaven, the Phariſees made nothing of it; hence Chriſt ſhows that he who ſwears by heaven and earth, ſwears by God who hath heaven for his throne, and earth for his foot-ſtool: he alludes to Eſai. 66.1. Heaven is my throne and earth is my foot-ſtool.
Neither by Jeruſalem, becauſe it is the city of the great King] Alluding to Pſal. 48.2. where it is ſo called, he that ſwears by Jeruſalem ſwears by him that hath ſet his throne at Jeruſalem, as he that ſwears by the temple ſwears by him that dwelleth therein; for whoſoever ſwears intends to call the firſt and infallible truth for witneſs.
Neither ſhalt thou ſwear by thy head, becauſe thou canſt not make one hair white or black] As if he ſhould ſay, Think it not lawful to ſwear by thy head (as diverſe heathens and Jews did) becauſe it is not thine own but Gods, and that which is Gods thou oughteſt not to curſe, as thou doeſt if thou forſwears thy ſelf: he that ſwears by his head, ſwears by God the maker of it, and he deſires he may receive his life or ſoul for a pledge, that if he forſwear himſelf, his life and ſoul may be forfeited.
Becauſe he cannot make one hair white or black] It's a proverb for doing the ſmalleſt thing, ſuch as to adde a cubit to our ſtature. If we cannot do the leaſt thing, as to colour one hair, how can we do ſuch a great thing as make a head, that we ſhould venture to ſwear by it, as if it were our own making?
Queſt. Whether it be lawful to ſwear by creatures, as by the ſtarrs, light, bread, drink, &c.
Anſw. No, 1. Becauſe it is Idolatry. Men hereby inveſt the creatures with Gods properties. For men make thoſe things their God whereby they ſwear, and they hereby apply the religion of an oath to a creature, which is onelyonly due to God. Polycarpus would rather be burnt then ſwear by Caeſars fortune, Euſeb. Hiſt. l. 4. c. 15. Nor would the Chriſtians ſwear by the Genius of their Prince, Tert. Apol.
2 Oaths are onelyonly to be by the name of God, Deut. 6.13. Thou ſhalt fear the Lord thy God, and ſwear by his name. Deut. 10.20. He that ſweareth on the earth ſhall ſwear by the God of truth. Eſa. 65.16. After the emperours had given their names to Chriſt, the oath given to ſouldiers, (as Vegetius mentions) was by God and Chriſt, and the holy Spirit, and by the majeſty of the Emperor, which according to God is to be loved and embraced of mankind. This was a corruption, for we are to ſwear onelyonly by God. The Prophet. Zeph. 1.5. reproves them who ſwore by the Lord and by Malchom.
3 No creature whereby we ſwear can ſearch our hearts, no Saint, nor Angel, to know whether we ſwear true or falſe, nor reward in caſe we ſwear truly, nor take vengeance in caſe we ſwear falſly.
4 We are to ſwear to none but him we are to ſerve and worſhip, Deut. 6.13. Thou ſhalt ſerve the Lord thy God, and ſwear by his name; but God onelyonly is to be worſhipped and ſerved, Matth. 4.10. Him onelyonly ſhalt thou ſerve, therefore him onelyonly ſhalt thou ſwear by. Martyr ſaith in the councel of Carthage, it was forbid that any man ſhould ſwear by creatures, and if a clergy man ſo ſwore he was to be excommunicate.
5 Such a kind of ſwearing by creatures takes away the reverence of an oath, and cauſes perſons to uſe it raſhly and ….
…. But whether may a Chriſtian take an oath of him … will ſwear by Idols or creatures.
… ſwears by the God of Nahor, when Nahor … Gen. 31.5…. Jacob he takes his oath and ſwears by the fear of his father Iſaac. And ſo Chriſtians may take an Oath of a Mahumetan ſwearing by Mahumet, becauſe he to whom the Oath is ſworn looks not at the Errour of the Oath, but at the Confirmation of the Truth and of the Promiſe made. Beſides, he to whom an Oath is ſworn, I mean the Chriſtian, though he requires an Oath, doth not require a corrupt Oath.
Queſt. Whether it be lawfull to lay the hand upon the Book, and to kiſs it, in taking of an Oath, when it is impoſed on us by a lawfull Magiſtrate?
Anſw. No, becauſe an Oath is part of Gods worſhip, ſee Deut. 6.13. and this is a Superſtition, or a Super-inſtitution in it,
1 Becauſe it confines our outward Worſhip to a bodily Service, which was never commanded by God, nor exemplified by Saints. Now as the Chriſtians twenty years ago oppoſed Bowing before the Altar, & bowing towards the Eaſt, when it was impoſed, though herein they were required onelyonly to bow to the God of Heaven and Earth, placing an abſoluteneſs in that which God left indifferent, ſo we in like manner may oppoſe this Superſtition of Confinement in Laying our Hand upon the Book, and kiſſing the Book in taking of an Oath, when God hath left it indifferent what geſture or outward ſignification we will expreſs. Hence the Scripture mentions variety of geſtures, ſometimes the Putting the Hand under the Thigh, Gen. 24 9. ſometimes lifting up the Hand to the moſt high God, Gen, 14.22.
2 Becauſe in the Worſhip of God there is introduced a humane Invention, which ought not to be (ſeeing he that ows the Worſhip muſt appoint the manner how he will be worſhipped) That there is a humane Invention brought in, appears, becauſe that together with their ſwearing, they are at the ſame time required to lay their Hands upon the Book; now as ſome of the Non-conformiſts brought it as an unanſwerable Reaſon, that the Croſs ought not to be uſed in Infant-baptiſm, but was will-worſhip, becauſe it was joyned with the worſhip of God, as it was then accounted; and that it was joyned with the ſuppoſed worſhip of God, appeared, becauſe the worſhip was a good while begun before the Croſs was uſed, and after the Croſſing there was the ſaying the Lords Prayer, and a Thankſgiving for the Regeneration of the Infant. This Argument I producing once to a great learned Biſhop, he was not able to anſwer it, but was in a manner ſilenced at it. Let thoſe then be ſilenced who will offer to introduce Laying the Hand upon the Book in the Worſhip of an Oath, and impoſe it on others to obſerve their Invention.
3 It's unlawfull, becauſe Magiſtrates in ſome places place the eſſence of an Oath in Laying the Hand upon the Book, hence it's unlawfull; now in that they place the eſſence of an Oath in laying the Hand upon the Book, appears, becauſe they will not give you an Oath unleſs you will ſwear in that manner.
2 Becauſe they think the Oath is not full without it: for though in the moſt religious manner you call the Searcher of hearts to witneſs, and though you are willing to lift up your hand to Heaven to the moſt high God, yet nothing wil ſerve, unleſs you lay your Hand upon the Book, they will not give you an Oath, witneſs Ald. Hook one of the Judges for Probate of Wills at Dublin, who thus refuſed the Teſtimonies and Oaths of me and another, who were Witneſſes to a Will, wherein the Legatees were onelyonly a Widow and three very ſmall fatherleſs Children. As the calling of God to witneſs to confirm a truth by a perſon that diſcerns what an Oath is, is one part of the eſſence of an Oath, ſo theſe men would have Laying on of Hands on the Book to be another part of the eſſence thereof, unleſs we may ſuppoſe that they make Swearing in the Worſhip of God to be the thing ſignified, and Laying the Hand upon the Book and kiſſing it, to be the outward ſign thereof, ſo that the Worſhip ſhall be from Heaven, and the ſign from man, a groſſer preſumption than which there were not many in the Prelacy.
4 If there be any outward viſible geſture required in taking of an Oath, there being none commanded by God, it muſt be ſuch as is exemplified by God, Angels, and godly men; but not laying the Hand upon the Book, but lifting up the hand towards Heaven, is ſuch as is exemplified by God, Angels, and godly men; therefore, if any geſture be required, lifting up of the hand to Heaven muſt be it.
See it, 1 In God, Deut. 32.40. I lift up my hand to Heaven and ſay, I live for ever.
2 See it in Angels, Revel. 10.5, 6. And the Angel which I ſaw ſtand upon the Sea, and upon the Earth, lifted up his hand to Heaven, and ſware by him that liveth for ever and ever, who created Heaven and Earth.
3 See it in a godly man, the Father of the faithfull, Gen. 14.22. Abraham ſaid to the King of Sodom, I have lift up my hand to the Lord, the moſt high, the Poſſeſſour of Heaven and Earth, that I will not take from thee a thred even to a ſhoe-latchet.
Moreover Dan. 12.7. I heard the man cloathed in Linnen which was upon the Waters of the River, when he held his right hand and his left hand unto Heaven, and ſware by him that liveth for ever.
5 I have read of a conſcientious Witneſs in the Book of Martyrs about three hundred years ago, who conſcientiouſly oppoſed this Abomination.
6 I have heard upon good Information I truſt, that there was an Ordinance of Parliament to diſpenſe with tender Conſciences herein, which it behoves all tender Conſciences to have, if it may be had, to produce it againſt the rigidneſs of … who will either force them to lay their hands upon …, or elſe give no Oath. There was a Witneſs of Chriſt that oppoſed laying his hand to ſwear upon a book. See Acts and Mon. vol. 1. P. 701. Col. 2. alſo P. 702. In the life of William Thorp a Prieſt, A certain Clerk asking William Thorp if it were not lawful to kneel down and touch the holy Goſpel book, and kiſs it ſaying, So help me God and this holy doom, William Thorp anſwered out of a diſcourſe betwixt a Lawyer and a Maſter of Divinity, The Maſter of Divinity ſaid, it was not lawfull to give or take any ſuch charge upon a book, for every book is nothing elſe but divers creatures, of which it is made of, therefore to ſwear upon a book is to ſwear by creatures, and this ſwearing is ever unlawfull: this ſentence witneſſeth Chryſoſtom, plainly blaming them greatly that bring forth a book to ſwear upon. Alſo pag. 702. being askt to lay his hand upon the book and ſwear, William Thorp anſwered, If Chryſoſtom proveth him worthy of great blame that bringeth forth a book to ſwear upon, It muſt needs follow that he is more to blame that ſweareth on that book. After a Clerk bidding him lay his hand upon the book, touching the holy Goſpel of God, William Thorp anſwered, I underſtand that the holy Goſpel of God may not be touched with mans hand, ibid. that is not unadviſedly.
V. 37. But let your communication be yea, yea; nay, nay; for whatſoever is more then theſe cometh of evil.
The meaning of Chriſt here, is not to forbid ſwearing in juſt caſes, but prophane and raſh ſwearing, whether by God or creatures. This is mentioned, Jam. 5.12. as if he ſhould ſay, Let your ſpeech uſually be a bare affirmation or denial. For that which is added to theſe by calling God or creatures to witneſs cometh of evil.
Yea, yea; nay, nay] Chriſt notes to us the conſtancy that ſhould be alſo in our ſpeeches, without faltringor deceitfull equivocating, 2 Cor. 1.19, 20. Our word among you was not yea and nay.
Beſides Chriſt teaches that in promiſes not ſworn, our faith ought to be kept in like manner as if they had been ſworn, Pſal. 15.4. He that ſweareth to his own hurt and changeth not. So much appears, Jam. 5.12. Let your yea be yea, and your nay nay, leſt you fall into condemnation. In ſtead of foreign, ſub judicio, Grotius reads out of ſome Copies, foreign, leſt you fall into hypocriſie, that is, leſt ye be found deceitfull, which becomes not Chriſtians. Joſeph ſpeaks of the Eſſens, Every thing that was ſpoken of them was ſtronger then an oath. Some there are that think promiſes have not a binding power, but a ſimple affirmation of a thing that in future we would do, ought to proceed from that minde, that at that time would do that thing which we ſay we would do in future. Yet he is not bound thereby, nor we are bound thereby, becauſe the will of man hath a power to change his decrees, neither can he take away that right from himſelf by the alone reſpect of himſelf.
So that we muſt diſtinguiſh, 1 Betwixt the declaration of our minde, wherein we ſhow our preſent intentions, but yet with the reſervation of our future liberty of changing our preſent determination upon new reaſons we yet ſee not.
2 And betwixt a promiſe. For in a promiſe there is the tranſlation of a mans right to another; as a man that owes an horſe may paſs him over to another by ſome ſigne of his will; now becauſe by ſuch a ſigne ſome right paſſes over to another, therefore the will cannot honeſtly change it ſelf.
Now that a promiſe may be of force, there are four requiſites;
1 That the promiſer be capable of promiſing, and therefore thoſe that want reaſon, as children and mad men, their promiſes are of none effect; there can be no willing without underſtanding.
2 That the things promiſed be juſt; herein Herods promiſe was of no force when Herodias deſired John's head.
3 That we promiſe what is in our own power. If a ſervant promiſe his ſervice to him that is not his maſter, this promiſe is nothing, becauſe it is beyond the power of the promiſer; ſo if a man ſhould promiſe to reach heaven, it is out of his power.
4 After our promiſe is made to any perſon, upon conſideration that we look upon it as an abſolute debt, which we cannot in conſcience nullifie, unleſs the perſon to whom we promiſe do acquit us.
Whatſoever is more then theſe cometh of evil] Evil in the maſculine Gender ſignifies the evil ſpirit, the devil, who tempts to ſwearing as well as to other ſins, without any neceſſity of an oath. If we take theſe words [of evil] in the Neuter Gender, then we muſt underſtand that this ſin of vain ſwearing comes of the evils that are in the hearts of men. As from, 1 Irreverence of the name of God. 2 Diſtruſt, when men will not believe without an oath. 3 From a cuſtome of ſwearing wherein perſons have been bred. 4 From the cuſtome of men, in not ſtanding to their promiſes, and not uſing faithfulneſs in their ſpeeches, ſo that it is as if Chriſt had ſaid, think not you will be excluded from the ſociety of men if you refrain from ſwearing, for the manner of ſwearing, ſpringing up from mens unfaithfulneſs, if you ſhall honeſtly perform your words and promiſes, you will ſooner be believed without an oath then others with an oath.
Yet know that Chriſt doth not count oaths evil or unlawfull in the whole, but things that are not to be uſed ſave in matters of very great moment; as bring called before a Magiſtrate, or when ſomething is committed to the truſt of another, or for purging our own innocency, when ſuſpected, Num. 5.19. or when perſons are ſlow to believe that which is profitable for them to believe, or for Gods glory, Ro. 9.1. Oaths are not to be uſed but in theſe and ſuch like caſes as have been named.
For Application, learn to keep vvithin the bounds of yea and nay, avoiding all prophane ſwearing. If the Princes of the world will not ſuffer their names to be abuſed, vvill God ſuffer it? Will Chriſt ſuffer his vvounds, his heart, his bloud, his foot to be ſworn by? Alſo all prophane curſing, to vviſh they might ſink, be hang'd, be damn'd, be burnt, never to come in the Kingdome of heaven, never ſee vvife or children, or the face of God, that this bread may be their laſt if it be not ſo.
Moreover beware of ſwearing by creatures, as by the croſs, by light, by heaven, by faith, troth, by Jeruſalem, by thy head: remember vvhatſoever is above yea and nay is ſin.
Avoid the calling of God to witneſs in trivial things, as even many profeſſors do, uſing ſuch vvords, as the Lord knowes, God can vvitneſs vvith me. Moreover learn to be conſtant in your vvords and promiſes, that your faithfulneſs may perſwade men to believe you vvithout oaths.
V. 38. Ye have heard that it hath been ſaid, An eye for an eye, and a tooth for a tooth.
Here's another Commandement depraved by the Phariſees, vvhichwhich vvas the law of like for like, or retaliation, Exod. 21.23, 24, 25. This law of giving eye for eye, tooth for tooth, vvhichwhich vvas appropriated to the Judge, they applied it to private perſons, that every man might avenge himſelf. That it belonged to the Judges onelyonly, ſee Deut. 19.21. the ſcope of which law vvas to keep men from avenging themſelves, ſeeing they had the Magiſtrate an avenger of their vvrongs. OnelyOnly vvhere Magiſtracy cannot be had, there may be an unblameable defence. The law of the 12 Tables vvas, if he hath broken a member let there be like for like. Now the Phariſees expounded the law of God to ſerve the corrupt humours of the Jews, vvho vvere much given to private revenge; yea it is natural to every man to think revenge ſweeter then milk, then life. Corrupt teachers are ready to expound the law of God according to the manners of men, as Princes frame their governments according to the manners of their people.
V. 39. But I ſay unto you, Reſiſt not evil, but whoſoever ſhall ſmite thee on thy right cheek, turn to him the other alſo.
Reſiſt not evil] Chriſt in anſwer forbids all private revenge. We ſhould onelyonly deſire to defend our ſelves and ours, not thirſt to hurt our Enemy. For that revenge that Sampſon had againſt the Philiſtines for his eyes, Judg. 16.28, 29. It vvas not the revenge as of a private man, but of a Magiſtrate, as appears by the aſſiſtance God gave him at that time, neither vvould Sampſon have prayed to God for aſſiſtance in any ſin. Certainly were it not lawfull to drive back force with force, the Apoſtles following Chriſt would not have carried ſwords, Luke 22.38. It is of the law of nature to defend our lives, and to turn away thoſe things that hurt, which if it vvere not, thievs and robbers vvould ſpoil honeſt men: this may be where vve cannot have defence from Magiſtrates. But to puſh like rams, as thoſe Kings, Dan. 11.40. is forbid. Whereas Chriſt blamed Peter, Mat. 26.52. Put up thy ſword into his place, for all they that take the ſword ſhall periſh with the ſword, It vvas not for driving avvay force by force, but for his deſire of revenge, vvhichwhich revenge appears, in that it vvas not probable that ſuch a multitude as came to take Chriſt, ſhould be driven back by two or three armed men. Alſo Chriſt blames him for going on ſo raſhly, vvithout his command or the Magiſtrates command. He that takes away thus any mans life vvith the ſword, ſhall periſh either by mans ſword, or by the ſword of Gods vengeance.
Moreover this command of not reſiſting evil, ſeems to be a ſupplement to Moſes. Tertul. cont. Marcion l. 4. Chriſt taught us a new pattern, forbidding the courſe of wrong permitted by the creatour, requiring eye for eye, and tooth for tooth. When he teaches vengeance is mine, I will repay it, he teaches that patience expects revenge; yea the Lord doth not onelyonly forbid revenge, but the remembrance and calling to minde of the wrong.
Beware then how you uſe private revenge, vvhether it be that vvhichwhich is inward, as the bearing of a grudge, condemn'd, Levit. 19.18. Jam. 5.9. Grudge not one againſt another, or that vvhichwhich is outvvard, vvhen a man ſhall vent revengful vvords or actions, Prov. 20.22. Say not thou I will recompenſe evil, but wait on the Lord and he ſhall ſave thee. Prov. 24 29. Say not thou I will do to him as he hath done to me, I will render to the man according to his work. Chriſt gave not reviling for reviling, 1 Pet. 2.23. he was led as a ſheep to the ſlaughter, Eſai. 53.7. as a ſheep before the ſhearers is dumb, ſo opened he not his mouth.
But whoſoever ſhall ſmite thee on thy right cheek, turn to him the other alſo] This is a proverb taken from Lam. 3.30. he giveth his cheek to him that ſmiteth him; it ſignifies to ſuffer wrongs patiently rather then revenge our ſelves This was exemplified by Chriſt, Eſa. 50.6. I gave my back to the ſmiters, and my cheeks to them that pluckt off the hair, I hid not my face from ſhame and ſpitting. Chriſt meets with an objection; if I may not revenge my ſelf, by bearing one wrong, I invite my enemy to do me another: Chriſt therefore ſaith, its better to take the ſecond wrong, then to revenge our ſelves, can preſerve us from further injuries, or elſe repair us for what we ſuffer.
Now becauſe this general rule of not revenging our ſelves might ſeem hard, Chriſt inſtances in 3 particulars.
1 In aſſaults againſt our body, ver. 39.
2 Againſt our property, ver. 40.
3 Againſt our liberty, ver. 41.
As 1 In aſſaults don to our bodyes, as when a man ſhall ſtrike us on the cheek, which is not to be taken literally, for Chriſt, Joh. 18.23. ſaith, when they ſtruck him, If I have done evil bear witneſs of the evil, but if well, why ſmiteſt thou me? Paul, when Ananias commanded him to be ſmitten on the mouth, ſaid, God ſhall ſmite thee thou whited wall: but Chriſt hereby would teach chriſtian patience in bearing wrongs offered to their body here, and to their goods after, and to perform the precept of non revenge. Yet doth not Chriſt intend patience in all ſorts of wrongs, but in light wrongs, as a box or a blow, but if it prejudice our life, we may fight with him, and rather kill then be kil'd. Exod. 22, 2. a man might lawfully kill a thief in the night without the guilt of blood, ſo we may bear the loſs of a garment, but if it prejudice our eſtate we may go to law with him, ſo to go two miles with a man if he compell thee, but not to go an hundred. By this firſt inſtance Chriſt reprehends the uſual practiſe of fighting and quarrelling, as being the acts of evil men, and not of Chriſtians, who are to ſuffer.
Ver. 40. And if any man will ſue thee at the Law, and take away thy coat, let him have thy cloak alſo.
Chriſt gives a ſecond inſtance, wherein Chriſtian patience is to ſhow it ſelf, viz. in bearing ſmaller wrongs done to our eſtate and property, as if a perſon by oppreſſion in law take away one garment, and then another.
The meaning is, when Chriſtians are ſpoyled of one part of their goods, they ought by patience to prepare themſelves for the ſpoil of the reſt. Chriſt means not as if we might not come to ſue at law for the juſt defence of our eſtates; few indeed ſue in courts of juſtice with a patient ſpirit, yet becauſe ſome do ſo, we muſt not condemn going to law, till impatience do appear, and ſeeing the cloak is more worth then the coat, Chriſt ſignifies, that when we receive a leſs loſs, we ſhould prepare for a greater: in ſumme Chriſt forbids ſcandalous and impatient going to law, 1 Cor. 6.1, 2. ad 8. Paul appealed to Caeſar. Zenas a lawyer is reckoned among believers. We ſhould alſo learn to preferre our peace before our goods, and to be ſlow in going to law, in that its apt to diſquiet the mind. An ounce of peace is worth a pound of victory; Law ſhould be uſed as deſperate Phyſick, onelyonly in caſe of extremity.
Ver. 41. And whoſoever ſhall compell thee to go with him a mile; go with him twain.
Here's a third caſe wherein Chriſtian patience is to appear, viz. in loſs of liberty, which is when a man ſhall compell thee to go with him a mile: as in theſe dayes they will preſs poſt-horſes for the ſervice of the ſtate, ſo were they wont to preſs perſons for the ſervice of the Emperor. foreign is to lead to a ready way or to be a guide to carry burthens: its a Perſian word, as Aretius obſerves, foreign are the meſſengers of the King, who forced perſons to bear burthens, and neceſſitated perſons to needful ſervice, its like from the Perſians this cuſtome came among the Jews. Chriſt means that we ſhould ſhow our patience by going with him two miles, rather then contend with him, ſo you ſhall overcome him that compells you, and ſo ſhall make him friendly to you, but if thou reſiſt him thou wilt ſtir up contention with him, and loſe thy own peace, and ſtir up hatred to thy ſelf, and by impatience diſgrace thy profeſſion. As it is a ſign of a vveak ſtomach not to digeſt hard meat, ſo its a ſign of a weak mind not to digeſt a hard word. It vvas Caeſars praiſe that he forgot nothing ſave injuries, Cicero pro Marcello: forgetfulneſs is the remedy of injuries.
For application, 1 Learn patience in all theſe caſes. Let patience have a perfect work, Jam. 1.4. That vve may be patient not onelyonly in one caſe but in every caſe let thine enemies vvickedneſs be vvearied (and if poſſible) overcome by thy patience.
2 For Chriſtians to prepare for all kinde of ſuffering in body, goods, name; hereunto are vve called, 1 Pet. 2.21. a chriſtians ſtate is a ſtate of ſuffering.
3 To be patient, as in other loſſes ſo in the loſs of liberty. The Hebrews after the Perſian povver came among them, vvere forced to bear Onus Angariae, the burthen of compulſion, they had freedom from this by Demetrius, as Joſeph. Orig. 13. It's like the Romans after uſed it, as in their compelling Simon to carry Chriſt's Croſs, yet if vve can ſhake off ſuch ſlavery at any time, vve ſhould chuſe it rather, 1 Cor. 7.22.
4 Exhort to put up light Injuries done to our bodies, vvhichwhich do not diſable our bodies, nor leave any vvound behinde them, yea though in ſome meaſure reproachfull, as a box on the ear, if vve revenge our ſelves vve expoſe our ſelves to more hazzard, and if vve think to redreſs our ſelves in any Court of Judicature, it vvill put us to more trouble and charge, therefore beſt put up the Wrong at firſt: for too oft it is in Courts of Juſtice vvith poor innocent Clients as vvith Sheep, vvho, thinking under Bramble-buſhes and Thorn-buſhes in time of a Storm to ſhelter themſelves, do leave their Wool behinde them, and therefore Chriſt in bidding us let our Coat go, intimates that beſides our duty to avoid private revenge, to take notice of the delays and expencefulneſs of Courts.
V. 42. Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
Give to him that asketh thee] Chriſt next to the duty of Forgiving touches upon the duty of Giving. Chriſt his purpoſe is not to make us prodigal, (as we muſt needs be if we give to every one that asks us) but liberal, and that we think it not enough to help ſome few with our Charity, but we ſhould do good to all ſo far as our Charity will reach, Gal. 6.10. Do good to all, yea to ſuch as cannot requite us, Luke 6.33. Luke 14 12, 13. Hence Luke 6.30. Chriſt ſaith, Give to every man that asketh of thee. Inſtead of giving like injury for like, I appoint the Law of Charity and Bounty, though it were ſuch an one as formerly had ſtruck thee on the cheek, and ſued thee at the Law, yet coming to want, relieve him. Do not thou, for Wrongs and Injuries he hath done to thee, Turn away thy face from him. This word Turn not away, and thoſe words Luke 6.30. He that taketh away thy Goods ask them not again, which are joyned with this Command, Give to every one that asketh of thee, ſhew, that this is the meaning, that in ſtead of Retaliation of Injuries, Chriſtians ſhould retaliate Benefits, as giving and lending, for Chriſt ſpeaks of one who hath done the Wrong, and like a Thief hath taken away thy Goods.
Not that Chriſt means that we ſhould give to every man that asks, for then ſhould we have nothing for our ſelves, but let our Charity be according to our ability. Alms is compared to Seed, 1 Cor. 9. and Seed uſes not to be careleſly ſcattered, but to be ſowen with diſcretion.
Nor are we exempted from this duty till perſons ask us, for we being able, are to inquire for objects to be relieved. As Oneſiphorus ſought out Paul very diligently at Rome, knowing him to be in want, 2 Tim. 1.17.
Now in performing the duty of giving, conſider theſe things.
1 We muſt be pitifull to the poor. We muſt have Bowels of Mercies, Col. 3.12. draw out our ſoul to the hungry, Iſai 58.10. if we can draw out no more. Job's ſoul was grieved for the poor, Job 30.25. The Command Deut. 15.7. was, If there be among you a poor man of one of thy Brethren within any of thy Gates, thou ſhalt not harden thy heart, nor ſhut thy hand from thy poor Brother. We muſt not then ſhut up our bowels againſt ſuch, 1 John 3.17. Some give out of credit, as the Phariſees, Matth. 6.1, 2. looking at their own glory, or out of hypocriſie, as Judas, John 12.5, 6. or out of importunacy to be rid of the poor, but few out of bowels.
2 We muſt relieve, Heb. 13.16. To do good and to communicate forget not, for with ſuch Sacrifices God is well pleaſed. 1 Tim. 6.18. Ready to diſtribute, willing to communicate. For this was Cornelius praiſed, Acts 10.4. For this there are ſix Grounds.
1 The Promiſes made to this duty. Such an one is happy, Prov. 14.21. He lends to the Lord, and God will repay him, Prov. 19.17. His Seed are bleſſed, Pſalm 37.26.
2 It will be a great comfort in an evil time. He ſhall not be affraid of evil tidings, Pſalm 112.7. Why? v. 9. He hath diſperſed, he hath given to the poor. Eccleſ. 12.2. Give a portion to ſeven, Why? You know not what evil will be on the earth. Pſalm 41.1. Dan. 4.27. 3 What is ſo given brings a Bleſſing upon our Eſtates, Deut. 26.13. compared with v. 15.
3 Give chearfully, 2 Cor. 9.8. God loves a chearfull giver. 2 Cor. 8.4. Praying us with much intreaty to take upon us the miniſtring to the Saints. Works of Mercy ſhould be Meat and Drink to us, John 4.32. flowing like Water from a Conduit; not onelyonly ſhew mercy but love to do it, Mic. 6.8. Many mens mercy comes like ſo many drops of bloud from their heart, Deut. 15.10. Thy heart ſhall not be grieved when thou gives unto him.
4 Seaſonably, give whiles thou haſt it to give, Eccleſ. 11.2. Leave it not to Executours, Eccleſ. 11.6. In the morning ſow thy ſeed, and in the evening withhold not thy hand.
5 According to ability, Acts 11.29. the Diſciples every one according to his ability determined to ſend relief to the Brethren of Judea. For the quantity of giving, every man is to give as God hath proſpered him, 1 Cor. 16.2. He that ſows ſparingly ſhall reap ſparingly. 2 Cor. 9.6. Though we give away Water we muſt not give Fountain and all.
6 In ſincerity, Matth. 6.1, 2. Make not Alms more publick than the circumſtances diſcover themſelves.
Object. But I know not how ſoon I may want my ſelf.
Anſw. God hath promiſed to keep thee from want, Prov. 28.27. He that giveth to the poor ſhall not lack, but he that hideth his eys and will not look upon him ſhall have many a Curſe. Prov. 11.24, 25. There is that ſcattereth and yet increaſeth, and there is that withholdeth more than is meet, but it tendeth to poverty. The liberal ſoul ſhall be made fat, and he that watereth ſhall be watered again. What is thus given will bring a bleſſing on the reſt. Deut. 15.10. For this thing (viz. of relieving the poor) the Lord thy God ſhall bleſs thee in all thy works, and in all that thou puts thy hand unto. A man is not poorer for diſcreet mercy, for it is like Seed which a poor man ſows, which returns plenteouſly to him and his, 2 Cor. 9.6. He that ſows bountifully ſhall reap bountifully.
Object. But my Children will want what I give.
Anſw. By thy penuriouſneſs thou mayſt undo thy Children, Prov. 11.24. but not by mercy, Pſa. 112.2. compared with v. 9. Pſalm 37.25. by righteous is meant mercifull. See v. 21, 26. Prov. 13.22.
Object. But the poor generally are wicked.
A. Ex. 23.5. If a Beaſt in miſery muſt be relieved, yea the Beaſt of ſuch an one as hates Gods people, Exod. 23.5. much more himſelf. Though they be wicked, 1 They may belong to Gods Election. 2 Thou reſpects not them ſo much as the Lord, to whom thou lendeſt it, Prov. 19.17. 3 That thou giveſt, though to the unvvorthy, ſhall not loſe a Reward. Eccleſ. 11.1.
Object. But I vvould give, if others gave equally vvith me.
Anſw. There ought to be care had of equality, 2 Cor. 8.13. but if there be inequality herein, let not other mens ſins hinder thee from doing thy duty, and make thee to do it grudgingly, and ſo thou loſe thy Reward.