Part 8 (2/2)

[Footnote 6: Matt v 29, 30, xviii 9; Mark ix 46]

[Footnote 7: Matt v 44; Luke vi 27 Compare Talmud of Babylon, _Shabbath_, 88 _b_; _Joma_, 23 _a_]

[Footnote 8: Matt vii 1; Luke vi 37 Compare Talmud of Babylon, _Kethuboth_, 105 _b_]

[Footnote 9: Luke vi 37 Compare _Lev_ xix 18; _Prov_ xx 22; _Ecclesiasticus_ xxviii 1, and following]

[Footnote 10: Luke vi 36; Siphre, 51 _b_ (Sultzbach, 1802)]

[Footnote 11: A saying related in _Acts_ xx 35]

[Footnote 12: Matt xxiii 12; Luke xiv 11, xviii 14 The sentences quoted by St Jero to the Hebrews”

(Comment in _Epist ad Ephes_, v 4; in Ezek xviii; _Dial adv

Pelag_, iii 2), are iood works, kindness, peacefulness, and complete disinterestedness of heart, he had little to add to the doctrine of the synagogue[1] But he placed upon them an emphasis full of unction, which made the old maxims appear new Morality is not composed of more or less well-expressed principles The poetry which makes the precept loved, is more than the precept itself, taken as an abstract truth

Now it cannot be denied that these maxims borrowed by Jesus from his predecessors, produce quite a different effect in the Gospel to that in the ancient Law, in the _Pirke Aboth_, or in the Talmud It is neither the ancient Law nor the Talinal in itself--if we ht recompose it almost entirely by the aid of older maxihest creation of human conscience--the most beautiful code of perfect life that any moralist has traced

[Footnote 1: _Deut_ xxiv, xxv, xxvi, &c; Isa lviii 7; _Prov_ xix 17; _Pirke Aboth_, i; Talmud of Jerusalem, _Peah_, i 1; Talmud of Babylon, _Shabbath_, 63 _a_]

Jesus did not speak against the Mosaic law, but it is clear that he saw its insufficiency, and allowed it to be seen that he did so He repeated unceasingly that es had commanded[1] He forbade the least harsh word;[2] he prohibited divorce,[3] and all swearing;[4] he censured revenge;[5] he condemned usury;[6] he considered voluptuous desire as criiveness of injuries[8] The motive on which he rested these maxims of exalted charity was always the same ”That ye may be the children of your Father which is in heaven: for He ood For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect”[9]

[Footnote 1: Matt v 20, and following]

[Footnote 2: Matt v 22]

[Footnote 3: Matt v 31, and following Compare Talmud of Babylon, _Sanhedri]

[Footnote 5: Matt v 38, and following]

[Footnote 6: Matt v 42 The Law prohibited it also (_Deut_ xv 7, 8), but less for)]

[Footnote 7: Matt xxvii 28 Compare Talmud, _Masseket Kalla_ (edit

Furth, 1793), fol 34 _b_]

[Footnote 8: Matt v 23, and following]

[Footnote 9: Matt v 45, and following Compare _Lev_ xi 44, xix

2]

A pure worshi+p, a religion without priests and external observances, resting entirely on the feelings of the heart, on the imitation of God,[1] on the direct relation of the conscience with the heavenly Father, was the result of these principles Jesus never shrank froh revolutionist in the very centre of Judaism Why should there be mediators between ood are these purifications, these observances relating only to the body?[2] Even tradition, a thing so sacred to the Jews, is nothing compared to sincerity[3] The hypocrisy of the Pharisees, who, in praying, turned their heads to see if they were observed, who gave their alarnized as pious persons--all these griusted him ”They have their recompense,” said he; ”but thou, when thou doest thine alht hand doeth, that thy alms may be in secret, and thy Father, which seeth in secret, Himself shall reward thee openly”[4] ”And when thou prayest, thou shalt not be 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 of men Verily I say unto you, They have their reward But thou, when thou prayest, enter into thy closet; and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father, which seeth in secret, shall reward thee openly But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their s ye have need of before ye ask Hir Abr_, -- 23 and 24; _De Vita Contemp_, the whole]

[Footnote 2: Matt xv 11, and following; Mark vii 6, and following]