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Scribes and Pharisees, ye shall in no case enter in
to the kingdom of heaven. 21
Ye have heard, that it was said by them of old time, Thou shalt not kill: and whosoever shall kill, 22 shall be in danger of the judgment. But I fay unto
you, That whosoever is angry with his brother without a cause, Thail be in danger of the judgment(?): and whosoever shall say to his brother, Raca (m), shall be in danger of the council : but whosoever shall
fay, Thou fool, shall be in danger of hell-fire. 23 Therefore, if thou bring thy gift to the altar, and
there rememberedít that thy brother hath ought 24 against thee (n); Leave there thy gift before the
altar, and go thy way, first be reconciled to thy bro. 25 ther, and then come and offer thy gift. Agree with
thine adversary quickly, whiles thou art in the way with him : lest at any time the adversary deliver
thee to the judge, and the judge deliver thee to the 26 officer, and thou be cast into prison. Verily I say
unto thee, thou shalt by no means come out thence,
till thou hast paid the uttermoit farthing (). 27
Ye have heard that it was said by thein of old time, 28 Thou shalt not commit adultery. But I say unto cording to their respective guilt, with the utmost rigour; and, howe ever they nay escape all temporal punishment, are certainly in danger of the more dreadful judgment of God, who trieth the heart.
(l) All groundless and immoderate anger and resentment, all scornful and provoking language, proceed from ill-will and a ran. cour of spirit, and are therefore within the intent.and meaning of the sixth commardınent.
(m) Raca is a term of contempt, fignifying an empty senseless wretch. Fool in Scripture language, fignifies a wicked impious pere fon. Let us learn from hence to be ware of the fin of pride, and especially of that great corrupter of the human heart, fpiritual pride ; and let us be careful to do our own duty with deep humility towards God, and Christian compassion and charity to others.
(n) It is in vain to expc& that God wijf accept any of our sera vices, or restore us to his favour, unless we do all in our power to regain the good-will of those whom we have injured, or offended. (0) See Luke xii. 58.
you, That whosoever looketh on a wonian to lust
after her, hath committed adultery with her already 29 in his heart. And if thy right-eye offend thee (P),
pluck it out, and cast it from thee (9): for it is profitable for thee that one of thy members should pe
rish, and not that thy whole body should be cast into 30 hell. 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 perish, and not that 31 thy whole body should be cast into hell. It hath been
said, Whosoever shall put away his wife, let hiin 32 give her a writing of divorcement. But I say unto
you, That whosoever shall put away his wife, faving for the cause of fornication, caufeth her to commit adultery: and whosoever shall marry her
that is divorced, committeth adultery (r). 33
Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt 34 perform unto the Lord thine oaths. But I say unto
you, Swear not at all ; neither by heaven, for it is 35 God's throne; Nor by the earth, for it is his foot
ftool; neither by Jerusalem, for it is the city of the 36 great King: Neither shalt thou swear by thy head;
because thou canst not make one hair white or black. 37 But let your communication be, Yea, yea; Nay,
nay (s): for whatsoever is more than these, cometh of evil. (p) If it cause thee to offend, or be an hindrance to thee in thy duty:
(9) By the right hand and right eye, are here meant men's favourite vices, which having been long indulged, become, as it were, very
cvery wise man will consent to suf.. fer the most painful operation, or even to lose a limb, if necessary, to save his life; so every good Chriflian will subdue his lusts and paflions, and part with whatever is dearest to bim, rather than forfeit his hope of everlasting happiness in the life to come.
(r) See Mark x. 11.
(s) Your common conversation and discourse must be fincere and fimple, without oaths of any kind; for oaths are only to be used when they are required by lawful authority. See Chap. xxvi. 63.
part of their
Ye have heard that it hath been said, An eye for 39 an eye, and a tooth for a tooth. But I say unto you, (t) that
resist not evil : but whosoever shall smite thee on thy right cheek, turn to him the other also. 40 And if any man will sue thee at the law, and take 41 away thy coat, let him have thy cloke also. And
whosoever shall compel thee to go a mile, go with 42 him twain. Give to him that asketh thee, and from
him that would borrow of thee, turn not thou away (u). 43
Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy (w): 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 45 you, and persecute you : That ye may be the children
of your Father which is in heaven; for he maketh his
sun to rise on the evil and on the good, and fendeth 46 rain on the just and on the unjuft. For if ye love
them which love you, what reward have ye? do not 47 even the publicans (*) the same? And if ye falute
your brethren only, what do you more than others? 48 do not even the publicans fo? Be ye therefore per
fect (y), even as your Father which is in heaven is perfect.
(t) That ye render not evil for evil.
(u) The foregoing precepts are not meant to be confined to these particular instances, or to be understood in a literal, but in a general and moral, sense; as designed to guard against passion and resenta ment under any provocation, and to promote a meek and humble temper on all occasions in our whole behaviour.
(w) No where in Scripture were the Jews permitted, much less commanded, to hate their enemies; that was the perverse interpretation, or licence, of the old Jewish Rabbies only,
(x) Publicans were officers who collected the public taxes for the Roman emperors, and were hated by the Jews on that account.
(y) Remember that it is your highest perfe&tion and glory to resemble your heavenly Father, as much as you possibly can, in aets of goodness and mercy.
I TAKE heed
that ye do not your alms before men, (a) to be seen of them : otherwise ye
have no re2 ward of your Father which is in heaven. Therefore,
when thou doest thine alıns do not found a trumpet before thee, as the hypocrites do, in the synagogues,
and in the streets, that they may have glory of men. 3 Verily, I say unto you, they have their reward (6). But
when thou doest'alms, let not thy left hand know 4 what thy right hand doeth (C): That thine alms
may be in secret: and thy Father which feeth in
secret (d), himself shall reward thee openly. 5
And when thou prayeít, 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 say unto 6 you, they have their reward. But thou, when
thou prayest, enter into thy closet, and when thou haft shut thy door, pray to thy Father which
is in secret; and thy Father which seeth in secret, iz fhall reward thee openly. But when ye pray,
(a) Take heed of hypocrisy and vanity in performing any religious duty; for the very best actions cannot be pleasing to God, if the inotives of them
corrupt and unworthy: (6) They may perhaps obtain their wish; but they will have no other reward.
(c) This is a proverbial expression, importing the greatest caution and secrecy. The application of it in this place is, to check the principle, as well as the suspicion, of vain-glory, or a desire of the praise of men. Alms may indeed sometimes require to be public ; but the heart must likewise in that case be free from ostentation and vanity.
(d) Thy Father, though he cannot be seen by any mortal eye, feeth and obferveth all things, and will reward the fincerity and goodness of thy heart, if not in this world, yet certainly in the most public and glorious manner in the world to come.
ufè no vain repetitions (e), as the heathen do:
for they think that they shall be heard for their 8 much speaking. Be not ye therefore like unto
them: for your Father knoweth what things ye 9 have need of, before ye ask him. After this man
ner therefore pray ye(f): OUR FATHER which art 10 in heaven, Hallowed be thy name. Thy kingdom 11 come. Thy will be done in earth, as it is in heaven. 12 Give us this day our daily bread. And forgive 13 us our debts, as we forgive our debtors. And lead
us not into temptation, but deliver us from evil :
For thine is the kingdom, and the power, and the 14 glory, for ever. Amen. For, if ye forgive men
their trespasses, your heavenly Father will also forgive 15 you. But if ye forgive not men their trespaffes, nei
ther will your Father forgive your trespasses. 16 Moreover, when ye fast, be not as the hypocrites,
of a fad countenance : for they disfigure their faces,
that they may appear unto men to fast. Verily, I 17 say unto you, they have their reward. But thou,
(c) It is not hy the number of our prayers, but the devotion of our hearts, that we can recommend ourfelves to God.
(S) O GRACIQUS FATHER, who dwellest in the light which no man can approach unto, and yet condescendest to hearken to the prayers of all the children of men.
Let the adorable perfections of thy nature be every where de.. voutly reverenced and glorified.,
Let thy kingdom of truth and righteousness prevail to the full efablishment of the gospel of Christ.
Let thy holy will be obeyed with fincerity and conftancy by men on earth, as it is by the blessed angels in heaven.
Give us, we beseech thee, day by day those things that are needful for cur daily support, in that state of life to which it hath pleased thee to call us.
And of thy mercy forgive us our manifold transgressions and of fences, in like manner as', we are ready from our hearts to forgive every one who hath offended us.
Suffer us 110t to be overcome by temptations: But deliver us from the power of Satan, and the deceitfulness and corruption of fin.,
For thy kingdom ruleih over all things, visible and invisible. Thou art the sovereign disposer of all events.
And to thee alone are due all glory, worship, and praise, throughout all ages for ever, So be it.