tt. 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. Jerome from the "Gospel according to the Hebrews"
(Comment. in _Epist. ad Ephes._, v. 4; in Ezek. xviii.; _Dial. adv.
Pelag._, iii. 2), are imbued with the same spirit.]

Upon alms, pity, good 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 Talmud which has conquered and changed
the world. Little original in itself--if we mean by that that one
might recompose it almost entirely by the aid of older maxims--the
morality of the Gospels remains, nevertheless, the highest 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 more must be done than the ancient sages 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 criminal as adultery;[7]
he insisted upon a universal forgiveness 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 maketh His sun to rise on the evil and the good. For if
ye love them which love you, what reward have ye? do not even t