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Conversation. Invoke not the neither by heaven, Name of God upon light for it is Gods throne; Occasions ; but let your Conversation be always so sincere and true, that your Affirmation may be received as an Oath. And do not think that mincing an Oath, or swearing by any other thing, will excuse you from

the guilt of this Sin. For y swearing by any of the

Creatures, is in effect swear-
ing by him that made them.
Swear not therefore by Hea-
ven; for this is swearing by
the Throne of God, and
consequently by God him-
35. Neither may you

35 Nor by the swear by the Earth ; for earth, for it is his this is swearing by the Foot

footstool : neither by stool of God, and conse- Jerusalem, for it is

the city of the great quently by God himself

. King. Neither may you swear by Jerufalem; for this is swearing by the City and Temple of God, and consequently by God himself.

36. Neither may you swear 36 Neither fhalt by any other lefs Sacred

thou swear by thy Thing whatsoever ; for eve

head, because thou

canst not make one ry such Thing is the Crea

hair white or black,

ture of God, and you have

not any power over it. 37 But let your 37 But let your whole communication be, Conversation be only bare Yea, yea; Nay, nay: Affirmations or Denials. For for whatsoever is more then these, co

whatever Expressions are meth of evil. more than fuch, do proceed

from some evil Cause. 38 (Ye have heard 38 9 Again, The Law that it hath been allowed retaliation of Evil said, An eye for an and that Injury should be eye, and a tooth for a tooth,

returned for Injury, and Loss

for Loss. 39 But I say unto 39

But I say unto you, you, that ye refift not Return not Evil for Evil : evil: but whosoever But if any Man injure you shall smite thee on thy right cheek,turn and you cannot be relieved to him the other allo. by Just and Christian Autho

rity ; let him rather injure you

still, than that you should right your felves by

Revenge. 40. And if any 40 And if any Man, even man will sue thee at in going to Law before just the law, and take away thy coat,let him Authority, will be Contentihave thy cloke allo. ous, and extort from you

your due', suffer him in small Matters to go away with it, and t rather yield

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

† So fustin Martyr reads the words somewhat more emphatically ; "Αφες αυτώ "Η και το ιμάτιον.


him even more, than continue in Contention with him.

41. And if a Man will 41 And whosoecompel you to do an unrea

ver shall compel thee

to go a mile, go with sonable thing, such as he has him twain. 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 endea 42 Give to him vour to relieve the Necefli- that asketh thee,and

from him that would ties, and to contribute to the borrow of thee, turn Peace and Satisfaction of all not thou away. Men. To him that begs any thing of you, give free. ly; and to him that delires to borrow, be not unwilļing to lend.

43. Lastly, The Law 43 Ye have commands Men to love their heard that it hath

been said, Thou shalt Neighbours, but permits them

love thy neighbour, to hate their Enemies.

and hate thine ene44. But I say unto you; my: Love, not only those who 44 But I say un

to you, Love your love you, but even those al- enemies, bless them so who are your greatest that curse you , do Enemies; Speak well, not good to them that only of thole who speak for them which de

hate you, and pray well of you, but even of spitefully use you,and those also who revile and persecute you : curse you ; be kind, not only to those who are kind

45 That

to you, but even to those also who hate and reproach you; and pray, not only for those who are friendly to you, but even for those also who injure and perse

cute you.

45 That ye may be 45. Raise your Virtue the children of your and Goodness, above the Father which is in heaven, for he ma

common rate of Men: Let' keth his fun to rise it be so universal, as to on the evil and on

come up to the imitation the the good, and of God, who bestoweth the sendeth rain on the

Benefit of his Sun and Rain, just and on the unjuft.

upon the unjuft and wicked, as well as upon the just

and good. 46 For if ye love 46. If ye love only thofe them which love

who love you, what extrayou, what reward have ? do not e

ordinary Reward does this ye

the publicans deserve? This is not at all the same ?

above the ordinary praEtise of Mankind : It is no more than what is generally done, even by Perfons of the lowest Cha

racter. 47 And if ye fa 47. And if ye be kind lute your brethren and friendly only to those only, what do you

who are the fame to you, more then others? do not even the publi

what extraordinary Matter is this? This is no more, than what the worst of



cans fo ?

Men think themselves bound
to do in common grati-

48. But let your Charity 48 Be ye thereand Well-doing far exceed fore perfect, even as this common Practise of is in heaven is per

your Father which Men. Let it extend it self feet. universally in imitation of the Divine Goodness, which is the greatest Excellency and Perfection of God.



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