31. Again, the Law permitted a Man in feveral Cafes to give his Wife a Bill of Divorcement, and to put her away. 32. But I fay unto you, This was not according to the Original Defign of God, but only permitted to the Jews because of the hardnefs of their Hearts, and to prevent greater Evils. From henceforth therefore whofoever fhall put away his Wife, and marry another, excepting only for the cause of Adultery, fhall be accounted guilty of caufing both her that is put away, and him that fhall afterwards marry her, to commit Adultery. 33. Again, The Law required that Men fhould not forfwear themselves, but religiously perform whatever they had obliged themfelves to by Oath. 34. But I fay unto you, *Swear not at all in common Converfation. Invoke not the Name of God upon light Occafions; but let your Conversation be always fo fincere and true,that your Affirmation may be received as an Oath. And do not think that mincing an Oath, or fwearing by any other thing, will excufe you from the guilt of this Sin. For, fwearing by any of the Creatures, is in effect fwearing by him that made them. Swear not therefore by Heaven; for this is fwearing by the Throne of God, and confequently by God himself. 35. Neither may you fwear by the Earth; for this is fwearing by the Footftool of God, and confequently by God himfelf. Neither may you wear by Jerufalem; for this is fwearing by 31 It hath been faid, Whofoever shall put away his wife, let him give her a writing of divorce * 'Tis evident our Saviour does not here forbid Swearing folemnly to any Truth before a Magiftrate, &c. the City and Temple of God, and confequently by God himself. 36. Neither may you fwear by any other lefs Sacred Thing whatfoever; for every fuch Thing is the Creature of God, and you have not any Power over it. 37. But let your whole Converfation be only bare Affirmations or Denials. For whatever Expreffions are more than fuch,do proceed from fome evil Caufe. 38. Again, the Law allowed retaliation of Evil; and that Injury fhould be returned for Injury, and Lofs for Lofs. you, 39. But I fay unto you, return not Evil for Evil. But if any Man injure and you cannot be relieved by Just and Chriftian Authority; let him rather injure you ftill, than that you fhould right your felves by Revenge. 40. And if any Man, even in going to Law before juft Authority, will be Contentious, and extort from you your Due; fuffer him in fmall Matters to go away with it, and † rather yield him even more, than continue in Contention with him. 41. And if a Man will compel you to do an unreafonable thing, fuch as he has no right to demand; be content to do it, and even more than he demands, rather than return him Violence for his Violence. 42. In all things endeavour to relieve the Neceffities, and to contribute to the Peace and Satisfaction of all Men. To *Chrift does not here forbid to refift Robbers and Murderers, but is to be understood of fmaller Oppreffions. + So Justin Martyr reads the Words fomewhat more emphatically ; "Αφες αυτῶ "Η καὶ τὸ ἱμάτιον. C 3 him him that begs any thing of you, give freely; and to him that defires to borrow, be not unwilling to lend. 43. Laftly, The Law commands Men to love their Neighbours, but permits them to hate their Enemies. 44. But I fay unto you: Love not only those who love you, but even thofe alfo who are your greateft Enemies; Speak well, not only of those who speak well of you, but even of those also who Revile and Curfe you; Be kind, not only to those who are kind to you, but even to thofe alfo who Hate and Reproach you; and pray, not only for those who are friendly to you, but even for those alfo who Injure and Perfecute you, ye 45. Raife your Virtue and Goodness, above the common rate of Men: Let it be fo univerfal, as to come up to the Imitation of God; who beftoweth the Benefit of his Sun and Rain, upon the Unjuft and Wicked, as well as upon the Juft and Good. 46. If love only those who love you, what extraordinary Reward does this deferve? This is not at all above the ordinary practife of Mankind: It is no more than what is generally done, even by Perfons of the lowest Character. 47. And if ye be kind and friendly only to those who are the fame to you, what extraordinary Matter is this? This is no more, than what the worst of Men think themfelves bound to do in common Gratitude. 48. But let your Charity and Welldoing far exceed this common Practife of Men. Let it extend it felf univerfally in imitation of the Divine Goodnefs, which is the Greatest Excellency and Perfection of God. my: 44 But I fay unto you, Love your enemies, bless them that curfe you, do good to them that hate you, and pray for them which defpitefully use you, and perfecute you: 45 That ye may be the children of your Father which maketh his fun to is in heaven, for he rife on the evil and on the good, and fendeth rain on the juft and on the un juft. 46 For if ye love them which love you, what reward have ye? do not even the publicans the fame? 47 And if ye falute your brethren only, what do you more then others? do not even the publicans fo? 48 Be ye therefore perfect, even as your Father, which is in heaven is perfect. СНАР. Of Alms, ver. 1. Of Prayer, ver. 5. Of Fafting, ver. 16. Of the Oppofition between this World and the next, I.THESE are the Inftances, where- 3. But when you beftow your Alms, or do any Act of Mercy, (except in fuch Cafes where you may modeftly by your good Example ftir up others to the like Practife, to the greater glory of God and good of Men: Except, I fay, in such, Cafes) chufe to do it with the greatest privacy and fecrecy poffible. C4 4. And 4. And God who fees perfectly your fecret Piety, which cannot be feen or applauded of Men; and approves the fincerity of your Heart; will at the Refurrection of the Juft, when all the Actions of all Men fhall be made publick, reward you openly before Men and Angels. 5. Again, When you offer up to God your private Prayers, be not like the Hypocritical Pharifees, who choose to fay their pretended private Prayers in the Streets and Places of common concourse, that they may be feen and applauded by Men. I tell you affuredly, this fhall be their only Reward, and they muft expect no other from God. 6. But when you put up your private Prayers to God, let each one retire alone into his Clofet, and fhut himself up; and God, who heareth your moft fecret Petitions, will openly reward your Piety and Devotion. 7. Only when you pray, do not ufe a multitude of Words and vain Repetitions, as is ufual among the Heathens. For they pray in fuch a Manner, as if God regarded the labour of the outward Action, more than the inward Affection of the Mind, or could be perfuaded and prevailed upon by a multiplicity of Expreffions. 8. Do not therefore imitate them in this. For God, who knoweth all things, knoweth particularly all your Wants, even before you ask him. 9. But when you pray, ufe fome fuch fhort Form as this. Almighty God, the Creator and Governour of all things, and the most bountiful Benefactor of thofe who Fear and Obey Thee. Grant that all reafonable Creatures, who are capable of understanding the greatness 5 And when thou prayeit, thou fhalt not be as the hypocrites are: for they love to pray ftanding in the Synagogues, and in the corners of the streets, that they may be seen of men. Verily I fay unto you, they have their reward. 6 But thou, when thou prayeft, enter into thy closet, and when thou haft shut thy door, pray to thy Father which is in fecret, and thy Father which feeth in fecret, fhall reward thee openly. 7 But when ye pray, ufe not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. 8 Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him. 9. After this manner therefore pray ye: Our Father which |