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Matthew. Ma.ri. Luke. John. .
CHAP. V. shall say, Thou fool, shall be in danger of hell-fire.
23 Therefore, if thou bring , thy gift to the altar, and there ,,
rememberest that thy brother hath ought against thee j
24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.
25 Agree with thine adversary auickly, while thou art in the way with him; lest at any time the adversary deliver thee to the judg, and the judg deliver thee to the officer, and thou be cast into prison.
16 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, jp
Thou shalt not commit adultery.
ragioufly vilify and defame his Neighbour, (hall suffer 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 Victim at the Altar, and immediatly use your utmost Endeavours to be reconcile 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 arethreatned with the Law for the recovery of a Debt, common Prudence will direct you to compound the matter as soon as may be, lell your Creditor force the Rigour of the Law upon you, and so the Judg pass Sentence of Condemnation, and she 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 irrecoverably lost.
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 veryMatthew. Mark. Luke. John.
a8 But I lay unto you, That whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart.
29 And if thy right eye $4
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 cast into hell.
20 And if thy right hand 1
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 thy whole body should be cast into hell.
31 It hath been said, Whosoever 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 Mans Wife with Eyes inflam'd with Lust, 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 vitioos Appetites do not fall under the cognizance of a Court of Judicature.
But some one perhaps will fay, that while he has his Sense of Seeing about him, it is impossible tor 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 finning, 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: reason to be cut off. Which plucking 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 sopleasant 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 DivoKe, which might certify that the Woman w-as aiiruiss'd by Tier Husband, and was foppos'd to leave her at liberty to marry
Mark. Lots. „ John.
32 But I fay unto you,
that is divorced, committeth . •*
33 Again, ye have heard
that it hath been said by s
them of old time, Thou (halt . '.. • \,
not forswear thy self, but
shalt perform unto the Lord;
34 But I fay unto you,
Swear not at all ; neither by , i
heaven, forit 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.
35 Neither (halt thoH swear by thy head, because
whomsoever she pleas'd: But I tell you, whoever puts away his Wife for any cither cause than that of Adultery, doth thereby lay an occasion of Sin in her way •, 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'eommanded to perform what they thus promis'd out of reverence to the Deity ; but they were not forbid to swear upon any occasion whatsoever, nor were there any Punishments aslignd to those who broke those 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 (lightest occasions, not only those in which God is exprefly invok'd, but all forms of (wearing whatsoever j and I admonilh you farther, that God is offended with Perjury of any sort, since 'tishe you appeal to in all your Oaths, tho in some more obscurely than in others. Swear not therefore by Heaven, nor imagine you avoid Perjury when you falsify this Oath ^ for you swear by Heaven as it is the Throne of God, and so have respect; to him. Swear not by the Earth, nor ever falsify such an Oath \ for therefore you swear by it, because you look upon it as God's Footstool, and so God is also contain'd in the Oath. Neither (wear by JcrusMm, 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 ^
Matthew. Mark. Luke. John.
CHAP. V. CHAP. VI,
• thou canst not make one hair white or black.
37 But let your communication be,
Yea, yea; nay, nay: *
for whatsoever k more \y
than these, cometh of evil.
38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth.
39 But I say unto you, That ye resist
not evil: but whoso- 29 And to him that
ever (hall smite thee finiteth thee on the
on thy right cheek, one cheek, offer also
turn to him the other the other:
40 And if any one
will sue thee at the and to him
law, and take away that taketh away thy
thy coat, let him cloke, forbid not to
have thy cloke also. r<% thy coat also.
for at that time you think of God, in whose immediate Protection it is, you vour selves 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 punctually perform your Promises. All the several forms of swearing take their rise from a wicked Custom of cheating, which you are to stun, as all rasti unnecessary Swearing.
You know your Ancestors have been taught that it was allowed by the Law of A<fofesy in case of Injury, to bring an Action against the Party, and thereby com
f>el him to submit to a legal Penalty, or to make a Reparation of the Damage ustain'd. But I exhort you rather to pals 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 Suit upon a sudden and trivial occasion. Suppose a man has trick'd you out of some small part of your Estate; 'tis advisable to sit 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
"S it it carry trouble along with it, perform even more than he expects of vou, rather than have recourse to a violent Opposition. Grant every one's Request, provided they really stand in need of it, and yon can conveniently spare it: If a poor man borrow a Sum of Money of you, deny him not, tho you may probably suppose you (hall lose both Interest and Principal, if so 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 (ame Family, and Partakers in the fame religious Duties \ but that they should avoid all Familiarity and Friendship with other Nations, that they should"' never enter into a League and Covenant with those who had assail'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 Blessing to their Curses, and Love and Beneficence to their Injuries and Hatred ; and to requite those who persecute you for the fake 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.