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Happy are ye when men shall reproach you, and persecute you, and speak all kind of evil against you falsely, for my sake. Rejoice, and be exceedingly" glad: for great shall be your reward in heaven: for so men persecuted the prophets that were before you. “Ye are the salt of the earth : but if the salt have lost its savour, with what shall it be salted 2 it is no longer good for any thing, but to be cast out, and to be trodden under foot by men. Ye are the light of the world. A city which is placed on a hill cannot be hidden. Nor do men light a lamp, and put it under a measure, but on a stand: and it shineth to all that are in the house. In like manner let your light shine before men, that they may see your good works, and glorify your Father that is in heaven. “Think not that I came to destroy the law or the prophets: I came not to destroy but to establish t them. For verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall by no means pass away from the law, till all be accomplished. Whosoever therefore shall break one of the least of these commandments, and shall teach men so, shall be called the least in the kingdom of heaven; but whosoever shall perform and teach them, he shall be called great in the kingdom of heaven. For I say unto you, that unless your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall by no means enter into the kingdom of heaven. “Ye have heard that it hath been said to those of old time, “Thou shalt do no murther;’ and ‘Whosoever shall do murther shall be liable to the judgement.' But I say unto you, that whosoever is angry with his bro
ther without a cause, shall be liable to the judgement:
and whosoever shall say to his brother, “Thou vile man,’ shall be liable to the council : but whosoever shall say,
* very, N. + fulfil, N.
23 - Thou fool*,' shall be liable to hell-fire. If therefore
thou bring thy gift to the altar, and there remember that thy brother hath any matter of complaint against thee; leave there thy gift before the altar, and go, first be re
conciled to thy brother, and then come and offer thy gift. 25 Agree with thine adversary quickly, while thou art in the
way with him; lest the adversary deliver thee to the
judge, and the judge deliver thee to the officer, and thou 26 be cast into prison. Verily I say unto thee, Thou wilt
by no means come out thence, till thou have paid the ut
termost farthing 27 “ Ye have heard that it haih been said, “Thou shalt not 28 commit adultery.' But I say unto you, that whosoever
looketh on a woman in order to desire her, hath already 29 committed whoredom with her in his heart. Now if thy
right eye cause thee to offend, pluck it out, and cast it from thee: for it is better for thee that one of thy mem
bers perish, than that thy whole body should be cast into 30 hell. And if thy right hand cause thee to offend, cut it
off, and cast it from thee: for it is better for thee that one of thy members perish, than that thy whole body
should be cast into hell. 81 “Now it hath been said, 'Whosoever shall put away his 32 wife, let him give her a bill of divorcement.' But I say
unto you, that whosoever shall put away his wife, except on, account of whoredom, causeth her to commit adultery: and whosoever shall marry her that is put away,
committeth adultery. 33 “ Again, ye have heard that it hath been said to those
of old time, Thou shalt not forswear thyself, but shalt 34 perform unto the Lord thine oaths. But I say unto
you, Swear not in any wiset, either by the heaven, for
* Rebel or apostate. Mr. Wakefield retains the original terms Raca and Moreh, for want of proper corresponding words in the English language.
+ that ye swear not at all, N. See Wakefield. It is a prohibition not of judicial oaths, but of swearing upon trifling occasions, and by trifling objects.
it is God's throne; or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the great king. Neither shalt thou swear by thine head; because thou canst not make one hair white or black. But let your discourse be, Yes, yes; No, no: for whatsoever is more . than these, proceedeth from evil. * “Ye have heard that it hath been said, ‘An eye for an eye, and a tooth for a tooth.” But I say unto you that ye resist not evil: but whosoever shall strike thee on-thy right cheek, turn to him the other also. And if any man choose to sue thee at law, and to take away thy vest, let him have thy mantle also. And whosoever shall compel thee to go one mile, go with him two. Give to him that, asketh thee; and from him that would borrow of thee, turn not away. “Ye have heard that it hath been said, ‘Thou shalt lov thy neighbour, and hate thine enemy.” But I say unto you, Love your enemies, [bless those that curse you, do good to those that hate you, and pray for those that in.
45 juriously treat you, and persecute you: that ye may be.
the sons of your Father that is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the righteous and on the unrighteous. For if ye love those who love you, what reward have ye? do not even the publicans the same 2 And if ye salute your brethren only, what do ye which is excellent 3 do not even the gentiles in like manner? Beye therefore perfect, . as your Father that is in heaven is perfect.
Ch. vi. “Take heed that ye do not your acts of righteousness
3 ward. But when thou doest alms, let not thy left hand
before men, in order to be seen by them: otherwise, ye have no reward with your Father that is in heaven.
* * “When therefore thou doest thine alms, sound not a
trumpet before thee, as the hypocrites do in the syna- - - * - .
gogues and in the streets, that they may receive ho
from men. Verily I say unto you, they have thei
4 know what thy right hand doeth : that thine alms may
be in secret: and thy Father who seeth in secret [himself] will reward thee [openly].
“And when thou prayest, be not as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen by men.
Verily I say unto you, [that] they have their reward. 6 But thou, when thou prayest, enter into thy closet, and
when thou hast shut thy door, pray to thy Father that is
in secret: and thy Father, that seeth in secret, shall re7 ward thee (openly]. But when ye pray, use not many
idle* words, as the gentiles do : for they think that they .8 will be heard for their much speaking. Be not therefore
like them : for your Father knoweth what things ye have 9 need of before ye ask him. In this manner therefore pray
ye: ? Our Father, whof art in heaven, sanctified be thy 10 name. Thy kingdom come. Thy will be done on earth, 11 as it is in heaven. Give us this day the food sufficient 12 for us. And forgive us our trespasses, as we also forgive 13 those who trespass against us. And bring us not into 14 temptation, but preserve us from evil.'I For if ye
forgive men their offences, your heavenly Father will for15 give you also : but if ye forgive not men [their offences,] neither will your Father forgive your offences.
“ Moreover, when ye fast, be not as the hypocrites, of a sad countenance: for they disfigure their faces, that
they may appear unto men to fast. Verily I say unto 17 you, [that] they have their reward. But when thou 18 fastest, anoint thine head, and wash thy face; that thou
appear not unto men to fast, but unto thy Father whot is in secret: and thy Father whof seeth in secret shall reward theeg.
* See Newcome's note. “ Babbling repetitions.” W.
that, N. The received text adds, “ for thine is the kingdom, and the power, and the glory, for ever. Amen." This doxology is wanting in manuscripts of the best authority, and is not cited by the most ancient ecclesiastical writers. It is found, however, in some of the ancient versions
s openly. R. T.
19" Lay not up for yourselves treasures upon earth, where
moth and rust consume, and where thieves break through 20 and steal : but lay up for yourselves treasures in heaven,
where neither moth nor rust consumeth, and where 21 thieves do not break through nor steal: for where your 22 treasure is, there will be your heart also. The lamp of
the body is ihe eye: if therefore thine eye be clear, thy 23 whole body will be enlightened. But if thine eye be
dim, thy whole body will be in darkness. If therefore
the light which is in thee be darkness, how great must be 24 that darkness! No man can serve two masters : for either
he will hate the one, and love the other; or he will hold 25 to the one, and despise the other. Ye cannot serve
God and Wealth. Wherefore I say unto you, Take no anxious thought for your life, what ye shall eat, (or what ye shall drink ;] nor for your body, with what ye
shall be clothed. Is not your life more than food; and your 26 body than clothing ? Behold the fowls of the air; that
they neither sow, nor reap, nor gather into barns; yet
your heavenly Father feedeth thein. Are not ye much 27 better than they ? Now which of you, by taking anxious 28 thought, can add one cubit to his stature ? And why take
ye anxious thought for clothing ? Consider the lilies of the field, how they grow *: they neither labour nor 29 spin : yet I say unto you, that even Solomon in all his 30 glory was not arrayed like one of these. Now if God so
clothe the herb of the field, which flourisheth today, and
tomorrow is cast into the furnace; will he not much more 31 clothe you, O ye of little faith? Wherefore take no anxious
thought, saying, "What shall we cat? or, What shall 32 we drink? or, What shall we put on?' (for after all these
things the gentiles seek :) for your heavenly Father know33 eth that ye have need of all these things. But seek ye
first the kingdom of God, and his righteousnesst; and 34 all these things shall be added unto you. Take therefore
* Consider how the lilies of the field grow, N. the righteousness required by him, N.