Expositions Upon Matthew 1-10, Treatise · Chapter 5 · Section 28
Reaſons why it is lawfull to take of rich men for lending.
1 Becauſe the prohibition of taking money for loan is determined onelyonly to poor men, never to rich men. See Deut. 15.7, 8. Exod. 22.25. Luke 6.34, 35.
2 From the Rule of Equity. Is it equal that a rich man ſhould uſe my money and get by it, and I get nothing? Beſides there is a burden upon the Lender, for now all opportunities of diſpoſing his money to profit is taken away, becauſe another man, a rich man, hath borrowed his money.
3 I ow the rich man no ſuch duty, and therefore, owing him nothing, I may take ſomething of him.
4 From gratitude: we ought to be thankfull where we receive, now where's thankfulneſs if you pay back onelyonly the principal?
5 From Charity, which teaches every man to have a care of his own. 1 Tim. 5.8. Now if rich men have my money and grow richer by it, and I have nothing from it, where is my care?
OnelyOnly if thou haſt ſtore of money, beware that thou doſt not ſo lend out thy money to rich men for profit, that thou haſt not to ſupply the poor, where duty calls for it. Lev. 25.35, 36, 37. If thy Brother be waxen poor thou ſhalt not give him thy money upon uſury.
Queſt. But what is uſury?
Anſw. The taking of any thing from a poor Brother for the duty of lending, or from a perſon to whom we are bound to lend freely.
To theſe we are to lend freely becauſe they borrow for the ſuſtentation of the life of them and theirs, whereas rich men borrow to get gain thereby: hence rich Chriſtians ought to lend freely to the poor, even though ſometimes the principal may be in hazzard. See for this more in my Treatiſe of Repentance and Reſtitution.
V. 43. Ye have heard that it hath been ſaid, Thou ſhalt love thy Neighbour and hate thine Enemy.
V. 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.
Chriſt reproves another depravation of the Phariſees, which had three Branches, 1 that they expounded Neighbour, to be onelyonly Friend or Kinſman, whereas the Lord means all men who have a common nature with us, Luke 10.32. 2 That they left out of the Text theſe words [thy ſelf] Levit. 19.18. The Command was, Thou ſhalt love thy Neighbour as thy ſelf. 3 That their Enemies were to be hated, whereas the contrary appears, Prov. 25.21. If thine Enemy hunger feed him. Exod. 23.4.5. If the Ox or Aſs of an Enemy were wandring they were to bring him home. Now the Scribes gathered, 1 That as the Jews lived in oppoſition to the foreign Enemies, Moabites, and Ammonites, and Amalekites, they might alſo hate their private and perſonal Enemies. 2 That the Scribes drew this principle of hatred of Enemies from the Rule of Contraries, which was, we muſt love our Friends, therefore we muſt hate our Enemies: now a right Conſequent will not follow from Contraries, unleſs they be equal. From all this Chriſt clears the Law.
But I ſay unto you, Love your Enemies] Chriſt ſets down,
1 The Command, 1 Generally, Love your Enemies, 2 Particularly in three Branches, 1 Bleſs them that curſe you. 2 Do good to them that hate you. 3 Pray for them that deſpitefully uſe you and perſecute you.
2 The Reaſons of it, 1 That you may be like God, as children to their father, v. 45. 2 From the Lords own Example, who makes his Sun to ſhine, and Rain to fall on the juſt and on the unjuſt. 3 From the difference betwixt Publicans or civil men, or ſinners, and betwixt Chriſtians. Sinners love thoſe that love them, and ſalute thoſe that ſalute them, but Chriſtians muſt love them that do not love them, and ſalute thoſe that do not reſalute them, or do it very ſlightingly.
But before I come to handle the point concerning Love to Enemies, I dare not condemn Tertullian and others, who hold Chriſt his Command to be a ſupplement to Moſes Law, while he ſaith, The old Law teacheth us love to Neighbours, the new Law to love Strangers. Alſo Tertullian further, So long as the Sacrament was among Iſrael, he worthily did command mercy to brethren alone, but when he gave the ends of the earth for an inheritance and poſſeſſion to Chriſt, and the Nation began to be blotted out, as it was ſpoken by Hoſea, They that were not my people are my people, and ſhe that had not obtained mercy hath obtained mercy. From thence Chriſt extends the Law of fatherly goodneſs to all, excluding no man in mercy more than in vocation.
Many think (ſaith Grotius) from theſe words, Thou ſhalt hate thine Enemy, that they have a firm Argument to prove that all things which Chriſt ſaith were ſaid of old or by the Ancients, are not to be referred to the Law of Moſes, but to the Interpretations of the Expounders of the Law, but he thinks reſpect is had to Moſes words. The Jews were commanded to do ſome common benefits to their Enemies, Exod. 23.4. But if we look Deut. 22.1, 2, 3, 4. The Enemy here mentioned was one of their Brethren, he who in Exodus is called an Enemy, in Deuteronomy is called a Brother. Beſides theſe, there were other Enemies they were commanded to ſhew no mercy unto, as the Hittites, Gargaſhites, Amorites, &c. Deut. 7.1, 2. Deut. 5.19 Thou ſhalt blot out the remembrance of Amalek from under Heaven, thou ſhalt not forget it. Yet were conditions of peace to be offered to them, that if they would, they might redeem their deſtruction with ſervitude, but if they refuſed the offered conditions, they were to be kild without mercy. Now there being no cauſe in Chriſts time, that the Jews ſhould alledge or pretend for their hatred of other nations, the Laws which they had againſt the ſeven nations, thoſe exceptions being taken away which God for certain cauſes had preſcribed unto them, the Law of nature remained whole that every man is to love one another. I muſt confeſs I do much incline to this, in regard there were ſo many prayers in the Old Teſtament againſt enemies.
So that the meaning then is, the precept of Moſes concerning the kinde dealing of the Jews with other men, extended not univerſally to all, but particularly to their countrymen or fellow Jews, called the ſons of thy people, ſee Deut. 22.1. to others who were aliens and alſo enemies they were not bound to be kinde, but againſt ſome, that is the ſeven nations, they were commanded to proceed hoſtilely, but I ſay unto you, let your kindneſs be extended to your enemies. Why both theſe interpretations may not be embraced I ſee no reaſon. That there were falſifications by the Interpreters of the Law is without doubt, in that they ſo limited neighbour to a ſon of Abraham, and left out part of the command belonging to love. And alſo the latter from thoſe two places, Exod. 22.4. compared with Deut. 22.1. Deut. 7.2.
And it is alſo ſafe to interpret Scripture in the moſt extended ſenſe. Though this ſcruple of this ſide remains, that the Canaanites were commanded to be kill'd, but not to be hated, as a Judge commands a guilty perſon to be ſlain yet doth not hate him.
The words being thus expounded, we will conſider the words generally, and gather,
Obſ. It's the duty of Chriſtians to love their enemies,
1 From Chriſts example, Rom. 5.10. When we were enemies, we were reconciled to God by the death of his ſon. For all the Samaritans would not give him harbour, Luke 9.53. yet he brought grace to their doors, Joh. 4.10.
Alſo from the example of Saints. How kinde was Joſeph to his brethren that ſold him into Egypt, Gen. 50.20. Stephen prayed for his perſecutors, Acts 7.59. Jeremy did not deſire the wofull day againſt thoſe that went about to take away his life, Jeremy 17.16. How oft had David Saul in his power, yet would he not hurt him. It's related of Biſhop Cranmer that he ſo loved his enemies, that it became a Proverb, That the readieſt way to get a good turn from him, was to do him an injury.
2 There may be ſome good in an enemy. His created nature is good as being from God, he hath or may have many good parts in him, which if malice did not blinde us we might ſee, now goodneſs wherever it is ought to be an object of love.
Thy love to thy enemy may be a mean to overcome his enmity, Rom. 12.19. As coals of fire melt hard mettals, ſo will thy kindneſs melt him.
4 Though at preſent he may be an enemy, yet he may in time become both thy friend and Gods friend. Though now for the preſent he do thee wrong, he may come to relent, Prov. 16.7. When a mans ways pleaſe the Lord, he makes even his enemies to be at peace with him. He that turned the hearts of the Egyptians to lend his people their jewels, can turn thine enemies hearts. Paul once an enemy to God and his people, after converſion, a true friend to both. The Jews though at preſent enemies for your ſakes, yet are they beloved for the fathers ſake, and ſhall be friends to Chriſtianity. Rom. 11.28. Eſau's heart was turn'd to Jacob, Gen. 33.10.
5 The miſchiefs which come from hatred of our enemies.
1 Hereby we do more hart to our own ſouls then our enemies can do, filling our ſouls with malicious diſtempers.
2 We multiply contentions farther and farther. There's no way to overcome the evil of an enemy but by doing good to him, Rom. 12.21. We ſhould be glad when God puts an opportunity in our hand to overcome the malice of our enemies, that we may ſee the uprightneſs of our heart herein. Miriam had ſpoken againſt Moſes in a way of detraction, Numb. 12.1. God ſmites her, for ſo doing, with leproſie, Moſes prayes for her healing with much earneſtneſs, v. 13. So doth Samuel pray for the people when they had caſt off him and his government, 1 Sam. 12.18.
Obj. Papiſts ſay, it's matter of counſel to love enemies, but no command.
A. It's well if it be ſo, yet no ſin if it be omitted: do it, thou haſt more reward; omit it, thou haſt no puniſhment.
Counſels are onelyonly given to ſome few that can receive them, Matth. 19.11, 12. but this command is given to all, as the other duties commanded in this Chapter are precepts, as, Let your light ſhine forth, v. 16. alſo v. 24.28, 29, &c. are all precepts and not counſels, ſo is this; Beſides the reaſons in the Text, and v. 45. ſhow that it is not left as an arbitrary thing. Yea we finde it conjoyn'd with the moſt preciſe precepts, Rom. 12.18. Col. 3.13. 1 Theſ. 5.15.
Obj. But David oft prayes againſt his enemies.
Anſw. 1 It may be conceived he means the enemies of the Church, not his own perſonal enemies.
2 He did this rather by a Prophetical ſpirit, as rather denouncing what will come, then deſiring what may come.
3 It was not out of any revengefull deſire, as if he took pleaſure in the deſtruction of wicked men, as out of a deſire that the truth and juſtice of God may be made glorious in the deſtruction of wicked men.
4 The Prophets pray for the deſtruction of wicked men, not of their perſons but of their Kingdome, which being deſtroyed the Kingdome of Chriſt is inlarged.
5 The Prophets wiſh for temporal evils upon wicked men, that they may be corrected and amended, Pſ. 83.16. Fill their faces with ſhame, that they may ſeek thy name, O Lord. But if this cannot by prayer be obtained, then that the Church may be freed from them, and the juſtice of God glorified.
6 If none of theſe take place, which we may in moſt Scriptures ſuppoſe, then we muſt think, that either David and others ſinned herein, or that the Law of the new Teſtament tends more to charity then the old, and is a more perfect law.
Obj. But it's a rule in juſtice to give like for like, he hates me, why ſhould not I hate him?
Anſw. Like for like is not a rule alwayes to go by, for it takes place onelyonly in juſt things. The contrary is commanded, 1 Pet. 2.23. 1 Pet. 3.9. Render to no man evil for evil, or rayling for rayling.
2 Revenge is an act of Gods, Pſal. 94.1. Vengeance is mine, not thine, Deut. 32.15. Alſo it's an act of the Magiſtrate, who is a revenger to execute wrath on them that do evil, Rom. 13.4.
Obj. But he is my enemy, and hates me cauſeleſly.
Anſw. 1 Lay aſide thy hatred towards him, that he may love thee.
2 Thou wilt have great comfort in thy conſcience when thou canſt love a cauſeleſs enemy, Pſal. 7.4. Yea, I have delivered him that without cauſe was mine enemy.
Obj. But he is a wicked man, and the Prophet David ſaith, Pſal. 139.21. Do not I hate them that hate thee?
Anſw. It's one thing to hate a wicked man, another thing to hate the wickedneſs in a man. If you hate his wickedneſs, you will hate the ſame wickedneſs in others, even in your friends, which you do not, therefore your hatred againſt the perſon makes you hate the ſin. When David hated his enemies, it was with a perfect hatred, now perfect hatred is that, which hates not the perſon for the ſin, nor loves the ſin for the perſon.
Object. But if we muſt pray for our enemies, we muſt pray for the Devil and his Angels.
Anſw. Chriſt means onelyonly ſuch enemies, for whom there is revealed a poſſibility of hearing; for if a man ſin againſt the holy Ghoſt, we are not to pray for him, 1 Joh. 5.16. God hath revealed the irrevocable damnation of the devils, Jude 6. in that they are reſerved in everlaſting chains.
Object. But we read of particular men that curſt. Noah curſt Canaan, Gen. 9.25. Curſed be Canaan, a ſervant, of ſervants. Joſhua curſt them that built Jericho, Joſ. 6.10. compared with 1 Kin. 16.…4. Peter curſt Magus, thy mony periſh with thee, Act, 18.20. Paul wiſht They were cut off, that troubled the Galatians. Gal. 5.12. Eliſha curſed the forty and two children, 2 King. 2.24. Paul curſed Alexander. 2 Tim. 4.14.
Anſw. When the Saints deſired theſe things it was made evident to them from God, that they ſhould come to paſs, they did not do it out of any ſpirit of enmity.
Object. But is this commandement of loving our enemies poſſible?
Anſw. Its poſſible according to the tenour of the Goſpel, though not according to the law, when we conſent to the law of God herein, and have a will, a deſire and endeavour to love our enemies, Rom. 7.18. God looks upon it as done: when alſo we are troubled for the uncharitableneſs of our hearts, v. 14. and cry to God againſt theſe riſings, 2 When God inables us in ſome good meaſure to do them good, to feed them in their hunger, Rom. 12.19. to humble our ſelves for them in their ſickneſs. Pſal. 35.11, 12, 13, 14. David ſought God by faſting and prayer for them that ſcoft at him.
Uſe, to apply this, it ſerves for reprehenſion of thoſe who hate their enemies. You ſay, how do you know it? Anſw. by thy unpeaceable ſpeeches. Joſephs brethren hated him and could not ſpeak peaceably unto him. Gen. 37.4.
2 By thy afflicting thine enemies with ſecret whiſperings, open ſlanders, and falſe reports, Prov. 26.28. A lying tongue hateth thoſe that are afflicted by it.
3 By thy unkind carriage, when thou ſhalt paſſe by them in ſuch offices of courteſie as they ſhow to other neighbours, 1 King. 1.26.
2 Exhortation to love your enemies: naturally we hate them. Tit. 3.3.
Show your love to them, 1 by not purpoſing to revenge your ſelves, and by purpoſing not to revenge your ſelves, Prov. 24.29. Say not, I will do to him as he hath done to me.
2 Deſire not God to avenge your cauſe: ſo Stephen, Acts 7.59.
3 By being ſorrowful when any evill befalls thine enemy, Pſal. 35.12, 13. When Davids enemies were ſick he humbled himſelf with faſting. David was really ſorrowful for Sauls death, and declared it by putting to death him that ſlew him, Prov. 24.17, 18. Rejoyce not when thine enemy falleth, nor let not thine heart be glad when he ſtumbleth: why ſo? 1 Leaſt the Lord ſee it, and it diſpleaſe him.
2 It will cauſe the Lord to turn away his wrath from him.
4 By ſtriving to forget the wrongs done by your enemies. If we ſtrive not to forget them, we ſhall hardly forgive them.
5 By ſtriving to be at peace with him that is thy uttereſt enemy, Rom. 12.18. If it be posſible live peaceably with all, Let him ſee that thou art not of an implacable ſpirit, but ready to meet him on any reaſonable terms.
6 By looking on it as a croſs, when any man is ſo implacable that he will not be at peace with thee, Pſ. 120.5, 6, 7. I am for peace, but when I ſpeak thereof they are for war; woe is me that I am conſtrained to dwell with ſuch perſons.
7 By thy willingneſs to do thy enemie good when it lies in thy power. Exod. 23.4, 5. If thou ſee the Ox or the Aſſe of thy enemie going a ſtray, thou art to bring him home again, or if he lye under his burthen thou ſhalt ſurely help him. As God alſo ſpares his enemies in his long ſuffering, and does them good in his providence, not to ſtrengthen them in wickedneſs but to lead them to repentance, ſo ought we; and as he puts his hook in their noſes to bridle their malice, ſo may we.