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CHA P. V. shall say, Thou fool, shall be in danger of hell-fire.
23 Therefore, if thou bring thy gift to the altar, and there remeinberest that thy brother hath ought against thee;
24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and chen come and offer thy gift.
25 Agree with thine adversary quickly, while thou art in the way with him ; left at any time the adversary deliver thee to the judg, and the judg deliver thee to che officer, and thou be cast into prison.
26 Verily, I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.
27 Ye have heard that it was said by them of old time, - Thou shalt not commit adultery.
ragiously vilify and defame his Neighbour, shall fuffer no less Torment than those who are burnt alive.
When you have brought your Victim to the Altar, and are at the point to offer it up, if it comes into your mind that you are at variance with any one, leave your Vidim at the Altar, and immediatly use your utmost Endeavours to be reconcil'd to him: when you have thus made your peace with Men, return, and perform your Sacrifice, and depend upon it, your Offering will be acceptable to God. If you are threatned with the Law for the recovery of a Debt, common Prudence will direct you to compound the matter as soon as may be, leit your Creditor force the Rigour of the Law upon you, and so the Judg, pass Sentence of Condemnation, and the Officer hurry you to prison, from whence you will not be set free, till you have paid the intire Sum. In like manner make your Peace with God by an early Reformation of Manners, lest by an obstinate perseverance in your Sins, you draw down God's Judgments upon you, and be irre. coverably lott.
You know that God in the Decalogue has prohibited Adultery, which Crime hath by him since been made capital; but I declare further unto you, that the very
CHA P. V. 28 But I say unto yoll That whosoever lookerh on a woman to lust' after her, hach committed adultery with her already in his heart.
29 And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be caft' into hell.
30 And if thy right hand offend thee, cut it off, and cast it from thee : for it is profitable for thee that one
of thy members should fe• rish, and not that thy
whole body should be castinto hell.
31 Ic hach been said, whofoever shall put away his wife, let him give her a. writing of divorement.
Inclinations of the Mind are criminal, and that whoever looks on another Man's Wife with Eyes inflam'd with Luft, and wants only an opportunity to perpetrate the Fact, that man is already an Adulterer in his Mind, and accordingly shall be punish'd' by God, who knows the most hidden Secrets of the Heart, altho these vitious Appetites do not fall under the cognizance of a Court of Judicature.
But some one perhaps will say, that while he has his Sense of seeing about him, it is impossible for him to behold a beautiful Woman without Pleasure and Desire. Such a one ought to take notice, that if the Eye were the necessary cause of sining, it would be vastly preferable to pluck it out, it being much more eligible to want the conveniency of one Member in this Life, than by the abuse of it to have the whole Body condemn'd to eternal Punishment after the Resurrection. So if the Right Hand necessarily led us to the commission of any Sin, it ought for that: reafon to be cut off. Which placking out of the Eye, and cutting off the Hand are not to be taken literally : The meaning of these Phrases is, that the Occasions of finning are to be avoided, tho it be by the parting with something never for pleasant and useful to us.
Moses commanded your Ancestors, that if any had a mind to repudiate his. Wife, he should give her a Bill of Divorce, which might certify that the Woman was dismiss’d by her Husband, and was suppos'd to leave her at liberty to marry
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32 But I say unto you, that whosoever shall put away his wife, faving for the cause of fornication, causeth her to commit adulter whosoever shall marry hce that is divorced, committeth adultery.
33. Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thy self, but Thalt perform unto the Lord thine oaths.
34 But I say unto you, Swear not at all ; neither by heaven, foric is Gods throne:
35 Nor by the earth, for it is his footstool : neither by Jerusalem, for it is the city of the great King
36 Neither shalc thou swear by thy head, becaufe
whomsoever she pleas'd : But I tell you, whoever puts away his Wife for any other cause than that of Adultery, doth thereby lay an occasion of Sin in her
Way 3 and whoever marries her is no better than an Adulterer.
You have been told, that it was prohibited to your Ancestors to forswear themselves after having been adjur'd by God, and that they were commanded to perform what they thus promis'd out of reverence to the Deity ; but they were not forbid to fivear upon any occasion whatsoever, nor were there any Punishments aslign’d to those who broke thos: Oaths in which the Deity is not immediately invok'd as Witness. But I absolutely forbid the use of Oaths, which is so common among you upon the flightest occasions, not only those in which God is exprelly invok'd, but all forms of swearing whatsoever ; and I admonith you farther, that God is offended with Perjury of any fort, since 'tis he you appeal to in all your Oaths, tho in fome more obscurely than in others. Swear not therefore by Heaven, nor imagine you avoid Perjury when you fallify this Oath; for you fivear by Heaven as it is the I brone of God, and so have respect to him.
Swear not by the Earth, nor ever faliity such an Oath ; for therefore you swear by it, becaule
look upon it as God's Footlool, and fo God is also contain'd in the Oath. Neither lwear by Ferufulem, because at the mentioning of that Name you are put in mind that this City is as it were the Seat of the King of Kings, and that in such an Oath you make your appeal to him. Swear not by your Head
thou canst not make one hair white or black.
37 But let your communication be, Yea, yea; nay, nay: for whatsoever is more than these, cometh of evil.
38 Ye have heard that it hach been said, An eye for an eye, and a tooth for a cooch.
39 But I say unto you, That ye refift not evil : but whosoever shall smice thee on thy right cheek, turn to him the other alco.
40 And if any one will sue thee at the law, and take away thy coat, let him have thy cloke also.
29 And to him chac smiceth chee on the one cheek, offer also the other :
and to him that taketh away thy cloke, forbid not to take thy coac also.
for at that time you think of God, in whose immediate Protection it is, you vour felves not being able to make so much' as one Hair white or black. Abstain from all forms of Swearing in ordinary Discourse, and never be guilty of the breach of any Oath. Let what you say be believ'd, merely because you affirm or deny, and always pun&ually perform your Promises. All the several forms of swearing take their rise from a wicked Custom of cheating, which you are to Thun, as all rash unnecessary Swearing.
You know your Ancestors have been taught that it was allowed by the Law of Moses, in case of Injury, to bring an Action against the Party, and thereby compel him to submit to a legal Penalty, or to make a Reparation of the Damage sustain'd. But I exhort you rather to pass by an Injury, if it be not inconsistent with your own safety, nor the Damage too heavy to be born. 'Tis true, that by thus tamely submitting to an Injury, we frequently give occasion to a new one'; but still, 'tis better to run that risk, and to expose our selves to a contumelious usage, rather than commence a Súit upon a sudden and trivial occasion. Suppole a man has trick'd you out of fome small part of your Estate ; 'tis advisable to lit down contented with the loss of it, and something more, rather than to continue obnoxious to a wrangling Quarrel. If a man require something of you, tho
it carry trouble along with it, perform even more than he expects of you, rather than have recourse to a violent Opposition. Grant every one's Request, provided they really stand in need of it, and you can conveniently spare it: If a poor man borrow a Sum of Money of you, deny him not, tho you may probably sup. pose you shall lose both Interest and Principal, if fo be you thereby relieve his Necessities, and it be not attended with too great an Inconvenience to your selves.
You know it was the Precept of Moses to your Ancestors, that there should be a mutual intercourse of Kind-dealing among those of the fame Family, and Partakers in the same religious Duties; but that they should avoid all Familiarity and Friendship with other Nations, that they fhould never enter into a League and Covenant with those who had affail'd them with horrid Imprecations, and that they should wage perpetual War with some of the idolatrous Nations. Learn now another Lesson of me, learn to love your Enemies, and to act as friendly with them as with those who are circumcis’d; to oppose Blesling to their Curses, and Love and Beneficence to their Injuries and Hatred, and to requite those who perfecute you for the sake of your Religion with all outragious Malice, with your Prayers to God that he would restore them to a better Mind, and accumulate his Benefits upon them.