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31. S Again, the Law permitted a perish, and not that Man in several Cases to give his Wife thy whole body a Bill of Divorcement, and to put ter should be cast into

hell. away.

31 It hath been 32. But I say unto you, This was said, Whosoever shall not according to the Original Design of put away his wife, God, but only permitted to the Jews let him give her a because of the hardness of their Hearts, writing of divorceand to prevent greater Evils. From henceforth therefore whosoever fhall 32 But I say unto put away his Wife, and marry another, you, that whoso

ever shall put away excepting only for the cause of Adultery, his wife

, faving for shall be accounted guilty of causing both the cause of fornicaher that is put away, and him that tion, caufeth her to shall afterwards marry her, to commit commit adultery : Adultery.

and whosoever shall 33. “ Again, The Law required that marry her that is diMen should not forswear themselves, but vorced, committeth

adultery. religiously perform whatever they had

33 “ Again, ye obliged themselves to by Oath.

have heard that it 34. But I say unto you,

* Swear not hath been said by at all in common Conversation. Invoke them of old time, not the Name of God upon light Occa- Thou shalt not forfions; but let your Conversation be al- swear thy self, but ways so sincere and true that


shalt perform unto mation may be received as an Oath. the Lord thine oaths. And do not think that mincing an Oath,

34 But I say unto or swearing by any other thing, will ex- áll;' neither by hea

you, Swear not cuse you from the guilt of this Sin.

ven, for it is God's For, swearing by any of the Creatures, throne: is in effect swearing by him that made them. Swear not therefore by Heaven; for this is swearing by the Throne of God, and consequently by God himself. 35. Neither may you swear by the

35 Nor by the Earth; for this is swearing by the Foot- earth, for it is his stool of God, and consequently by God footstool: neither himfelf. Neither may you swear by by Jerusalem, for Jerufalem; for this is swearing by



* 'Tis evident our Saviour does not here forbid Swearing lolemnly to any Truth before a Magistrate, &c.


these ,

for an eye,


it is the city of the the City and Temple of God, and congreat King.

sequently by God himself. 36 Neither salt

36. Neither may you swear by any thou swear by thy other lefs Sacred Thing whatsoever ; head, because thou canít not make one

for every such Thing is the Creature of hair white or black. God, and

have not


Power over it. 37 But let your 37. But let your whole Conversation communication be, be only bare Affirmations or Denials. Yea, yea; Nay, nay: For whatever Expressions are more than

whatsoever is fuch, do proceed from some evil Cause.

than cometh of evil.

38. q Again, the Law allowed re38 ( Ye have taliation of Evil; and that Injury should heard that it hath be returned for Injury, and Loss for been said, An eye


and 39. But I say unto you, return not tooth for a tooth.

Evil for Evil. But if any Man injure 39 But I say unto you, that ye relift you, and you cannot be relieved by Fuji

and Christian Authority; let him rather not evil: but whofoever shall finite injure you * ftill, than that you thould thee on thy right right your selves by Revenge. cheek, turn to him 40. And if any Man, even in going the other also. to Law before juft Authority, will be

40 And if any man Contentious, and extort from you your will sue thee at the Due; fuffer him in small Matters to law, and take away go away with it, and † rather yield him thy coat, let him have thy cloke also.

even more, than continue in Contention

with him. 41 And whosoever shallcompelthee

41. And if a Man will compel you to to go a mile, go do an unreasonable thing, such as he has with him twain. no right to demand ; be content to do

it, and even more than he demands, rather than return him Violence for bis

Violence. 42 Give to him 42. In all things endeavour to relieve that asketh thee the Necessities, and to contribute to the

Peace and Satisfaction of all Men. To

* Christ does not here forbid to resift Robbers and Murderers, but is to be understood of smaller Oppressions.

† So Justin Martyr reads the Words somewhat more emphaticallyΑφες αυτώ "Ή και το ιμάτιον.


do good

pray for

him that begs any thing of you, give and from him that freely ; and to him that desires to bor- would borrow row, be not unwilling to lend.

thee, turn not thou 43. Lastly, The Law commands away. Men to love their Neighbours, but permits heard that it hath

43 5 Ye have them to hate their Enemies.

been said, Thou shalt 44. But I say unto you: Love not love thy neighbour, only those who love you, but even those and hate thine enealso who are your greatest Enemies ; my : Speak well, not only of those who speak 44 But I say unto well of you, but even of those also who you, Love your ene

mies, bless them that Revile and Curse you ; Be kind, not

curse you, only to those who are kind to you,


to them that hate even to those also who Hate and Re


and proach you; and pray, not only for them which despitethose who are friendly to you, but even fully use you, and for those also who Injure and Persecute perfecute you : you,

45. Raise your Virtue and Goodness, 45 That ye may above the common rate of Men: Let be the children of it be so universal

, as to come up to the your Father which Imitation of God; who bestoweth the maketh his fun to

is in heaven, for he Benefit of his Sun and Rain, upon the rise on the evil and Unjust and Wicked, as well as upon on

on the good, and the Just and Good.

sendeth rain on the 46. If ye love only those who love just and on the unyou, what extraordinary Reward does juft. this deserve? This is not at all above

46 For if



them which love the ordinary practise of Mankind : It is no more than what is generally done, have ye? do not e

what reward

you, even by Persons of the lowest Character.

ven the publicans the 47. And if ye be kind and friendly fame? only to those who are the same to you, 47 And if ye fawhat extraordinary Matter is this? lute your brethren This is no more, than what the worst only, what do you of Men think themselves bound to do

more then others? do in common Gratitude.

not even the publi

cans fo? 48. But let your Charity and Well

48 Be ye therefore doing far exceed this common Practise perfect, even as your of Men. Let it extend it self uni- Father, which is in verlally in imitation of the Divine heaven is perfect. Goodness, which is the Greatest Excellency and Perfection of God,


C H A P VI. Of Alms, ver. 1. Of Prayer, ver. 5. Of Fafting, ver.

16. Of the Opposition between this world and the next, ver. 19.



TAKEoheed that "THESE are the Instances, wherealms before men, to ceed the Righteousness of the Jewish be seen of them : Doctors and Pharisees, if ye will atotherwise ye have no

tain to the Virtue and Reward of reward of


Father which is in hea

true Christians. There are on the other hand several Practises of theirs, which, if ye will be my Disciples, ye must as carefully avoid. And first ; be careful not to give your Alms openly; out of Oftentation, to be seen and commended of Men; for if ye do, this Praise of Men will be reckoned to you as your Reward, and ye shall have

no Reward in the Kingdom of Heaven. 2 Therefore when 2. When therefore you do any act thou doeft thine alms, of Charity, be not like the hypocritido not found a trum cal Pharisees, who strive to do it in the pet before thee, as most open and publick Places, and conthe hypocrites do, in trive all possible ways to proclaim and the synagogues, and in the Streets,' that publish it, that they may be admired they may have glory and applauded by Men. 'I tell you af

Verily, Í suredly, this shall be their only Reward, say unto you, they and they must expect no other from have their reward. God.

3 But when thou 3. But when you bestow your Alms, doeft thy alms,let not or do any Act of Mercy, (except in fuch thy left hand know Cases where you may modestly by your what thy right hand good Example stir up others to the like doeth:

Practise, to the greater glory of God and good of Men : Except, I say, in such, Cases) chuse to do it with the greatest privacy and secrecy possible,

of men.


4. And

4. And God who sees perfectly your 4 That thine alms secret Piety, which cannot be seen or may be in secret : applauded of Men ; and approves the and thy Father

which seeth in secret, fincerity of your Heart; will at the Re

himself shall reward furrection of the Juft, when all the

thee openly. Actions of all Men shall be made publick, reward you openly before Men and Angels.

5. Again, When you offer up to 5 And when God your private Prayers, be not like thou prayeit, thou the Hypocritical Pharisees, who choose halt not be as the to say their pretended private Prayers in hypocrites are: for the Streets and Places of common con- standing in the Sy

they love to pray course, that they may be seen and ap- nagogues, and in the plauded by Men. I tell you assuredly, corners of the streets, this shall be their only Reward, and that they may be seen they must expect no other from God. of men. Verily I say 6. But when you put up your private unto you, they have

their reward. Prayers to God, let each one retire alone into his Closet, and shut himself

6 But thou, when up; and God, who heareth

thou prayest, enter your most

into thy closet, and secret Petitions, will openly reward your when thou haft shut Piety and Devotion.

thy door, pray to 7. Only when you pray, do not use thy Father which is a multitude of Words and vain Repeti- in secret, and thy tions, as is usual among the Heathens. Father which seeth For they pray in such à Manner, as if in secret, shall reGod regarded the labour of the outward ward thee openly.

7 But when ye Action, more than the inward Affe

pray, use not vain ction of the Mind, or could be persua- repetitions, as the ded and prevailed upon by a multipli- heathen do: for they city of Expressions.

think that they shall 8. Do not therefore imitate them in be heard for their this. For God, who knoweth all things, much speaking. knoweth particularly all your Wants,

thereeven before

fore like unto them : ask him. you

for 9. But when you pray, use fome


Father fuch short Form as this. Almighty God, ye have need of, be

knoweth what things the Creator and Governour of all things, fore ye ask hini. and the most bountiful Benefactor of


After this those who Fear and Obey Thee. Grant

therefore that all reasonable Creatures, who are pray ye: Our Father capable of understanding the greatness


8 Be not ye


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