rain on the just and on the unjust. For if ye love them which love you, what reward have ye? Do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? Do not even the publicans so? Be ye therefore perfect, even as your Father, which is in heaven, is perfect."* Our Lord here instituted a comparison between the moral code, which prevailed among the Israelites under the sanction of Moses, and the purer system which he was about to promulgate. The Jewish laws had commanded the children of Israel to love their neighbour, if he were a fellow countryman, or the stranger, if he were a proselyte; and they were not permitted to hate their private enemies, who belonged to the same favoured community. But their national enemies they were commanded to hate and destroy: with these they were to make no covenant.§ To this principle, then, is opposed the Christian law : * Matt. v. 38, &c. Luke vi. 31, &c. "Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself."-Lev. xix. 18. Exod. xxiii. 4. See "Essay on War," by J. Gurney. § "Grotius, in his work, De Jure Belli ac Pacis,' has himself insisted on this interpretation of the saying of old times respecting hatred, 'Odio habebis inimicum tuum, puta septem populos, quibuscum amicitiam colere, quorumque misereri vetantur.' -Exod. xxxiv. 11. Deut. vii. 1. His addendi Amalecitæ in quos Hebræi jubentur bellum habere implacabile.'-Deut. xxv. 19. Lib. i. cap. ii. s. 3, 1. The correctness of the observation thus made by this learned defender of war, is, I think, indisputable; but it is surprising that he did not notice the argument which it "Love your enemies," that is, although you are to love your private enemies, your countrymen, a command that you already obey; yet you must do more than this, you must also love your national enemies, whether they be of a different race, of a different colour, or of a different creed. This lesson, in fact, seems to have been specifically directed against the practice of war. The contrast forms a conclusive answer to those who would support modern warfare by the example of the Jews and it is conceived in such plain and forcible terms, that had not another word been uttered in favour of peace, this declaration alone should be sufficient for its establishment. We are to take an example from our Father's love to his children; and we are also exhorted, "Be ye therefore merciful, as your Father also is merciful,"* and the blessed reward is promised, that we may be in truth children of the Father of mercies. The sermon continues in the same spirit : "Therefore whatsoever ye would that men should do to you, do ye even so to them, for this is the law and the prophets;"+ a test of action that would infallibly prevent the infliction of an injury. The disciples perceived the importance of the new principles introduced with regard to enmity. so obviously affords, that, under the Christian dispensation, war is unlawful."-Ibid. * Luke vi. 36. Matt. vii. 12. "Recompense to no man evil for evil. Dearly beloved, avenge not yourselves, but rather give place unto wrath; for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink; for in so doing, thou shalt heap coals of fire on his head."* If it be objected that the concluding words furnish an argument for retaliation, it is evident that such is not the true sense of the apostle's expressions, for the advice preceding them was, not "to avenge ourselves," and the words following are,- "Be not overcome of evil, but overcome evil with good."+ Again: "See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men." "Not rendering evil for evil, or railing for railing, but contrariwise blessing, knowing that ye are thereunto called, that ye should inherit a blessing."§ If it be thus plainly commanded to return good for evil, and to love our enemies, it is difficult to * Macknight observes: "The metaphor is supposed to be taken from the melting of metals, by covering them with burning coals; thus understood, the meaning will be, in so doing, thou shalt mollify thine enemy, and bring him to a good temper. This, no doubt, is the best method of treating enemies, for it belongs to God to punish the injurious, but to the injured to overcome them by returning good for evil." See also Dr. Guyse and Poole's comments on this place. "War inconsistent with the Doctrines of Jesus." By J. Scott. Rom. xii. 14, &c. 1 Thess. v. 15. § 1 Peter iii. 9--11. see on what grounds any species of war can for a moment be supported by Christians. Thus religion comes to the aid of humanity, and they lift up their united voices against the practice of bloodshed. As the strongest inducement for us to forgive injuries, we are told, that according to the measure with which we mete forgiveness, will our heavenly Father dispense forgiveness to us. "Blessed are the merciful: for they shall obtain mercy."* We are taught to pray daily-" Forgive us our debts, as we forgive our debtors,"-words that implore for a curse from above, if we curse our brethren, and which call down punishment and spiritual death, if we injure or destroy our fellow creatures. It is worthy of remark, that these are the only words in our Lord's prayer on which he made any comment. "For if ye forgive men their trespasses," he adds, "your heavenly Father will also forgive you; but if ye forgive men not their trespasses, neither will your Father forgive your trespasses."+ In the same spirit, and with the same intention, appear to have been framed the answer to Peter, and the parable by which it was illustrated. To the question of this disciple-" Lord, how oft shall my brother sin against me, and I forgive him? Till seven times ?" Jesus answered, "I say not unto thee, until seven times, but until seventy Matt. vi. 12, &c. * Matt. v. 7. times seven;" and then our Lord taught of the wicked servant, who, though forgiven a debt by his master, yet would not have like compassion on his fellow servant, an act which called forth wellmerited punishment from his master:-"O thou wicked servant, I forgave thee all that debt because thou desiredst me; shouldst not thou also have had compassion on thy fellow servant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise," now Jesus says to us, "shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses."* Where can we find so powerful an impulse to be kind and compassionate, as the conviction, that we ourselves shall shortly appear as suppliants for mercy before the judgment-seat of our God? The disciples preached forgiveness with the same limitation for Divine pity. "He shall have judgment without mercy that hath showed no mercy; and mercy rejoiceth against judgment.”+ These expressive words tell us, that the fair angel of mercy is filled with gladness when she beholds an act of human compassion; for she knows that by such conduct man will escape the judgment of the wicked. * Matt. xviii. 21, &c.; and see Mark xi. 25, 26, |