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Mat. vi. 24. No man can serve two masters : for either he will hate Decision in the one, and love the other; or else he will hold to the religion

enforced. one, and despise the other. Ye cannot serve God and mammon.

Therefore I say unto you, Take no thought for your
life, what ye shall eat, or what ye shall drink; nor yet
for your body, what ye shall put on. Is not the life

more than meat, and the body than raiment?
26. Behold the fowls of the air; for they sow not, neither

do they reap, nor gather into barns; yet your heavenly

Father feedeth them. Are ye not much better than they?

Which of you, by taking thought, can add one cubit
unto his stature?
28. And why take ye thought for raiment ? Consider the

lilies of the field, how they grow; they toil not, neither

do they spin;
29. And yet I say unto you, that even Solomon, in all his

glory, was not arrayed like one of these.

Wherefore, if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven,

shall he not much more clothe you, O ye of little faith? 31.

Therefore, take no thought, saying, What shall we
eat? or what shall we drink? or, wherewithall shall we

be clothed?
32. (For after all these things do the Gentiles seek ;) for

your heavenly Father knoweth that ye have need of all

these things:
33. But seek ye first the kingdom of God, and his righte-

ousness, and all these things shall be added unto you.

Take therefore no thought for the morrow; for the morrow shall take thought for the things of itself: suffi

cient unto the day is the evil thereof. Lake vi. 37. Judge not, and ye shall not be judged; condemn not, To judge


ye shall not be condemned; forgive, and ye shall be no man. forgiven: 38. Give, and it shall be given unto you, good measure,

pressed down and shaken together, and running over,

shall men give into your bosom: for with
Matt, vii. 2. what judgment ye judge, ye shall be judged; and with
Luke vi. 38. the same measure ye mete withal, it shall be measured to

you again.
39. And he spake a parable unto them, Can the blind lead

the blind? shall they not both fall into the ditch?

The disciple is not above his master: but every one
that is perfect shall be as his master.
41. And why beholdest thou the mote that is in thy bro-

ther's eye, but
Matt. vii. 3. considerest not the beam that is in thine own eye?

4. or how

Luke vi. 42. canst thou say to thy brother, Brother, let me pull out

Lake vi. 42. the mote that is in thine eye; when thou thyself beholdest

not the beam that is in thine own eye? Thou hypocrite!
cast out first the beam out of thine own eye; and then
shalt thou see clearly to pull out the mote that is in thy

brother's eye. Yatt. vii. 6. Give not that which is holy unto the dogs; neither Never to

cast ye your pearls before swine; lest they trample them expose saunder their feet, and turn again, and rent you.

cred things

to contempt. 7. Ask, and it shall be given you; seek, and ye shall The efficacy find ; knock, and it shall be opened unto you:

of prayer. 8.

For every one that asketh, receiveth; and he that
seeketh, findeth; and to him that knocketh, it shall be

Or, what man is there of you, whom, if his son ask
bread, will he give him a stone?
10. Or, if he ask a fish, will he give him a serpent ?
11. If ye then, being evil, know how to give good gifts

unto your children, how much more shall your Father,

which is in heaven, give good gifts to them that ask him? 12. Therefore all things whatsoever ye would that men

should do to you, do ye even so to them: for this is the

law, and the prophets. 13. Enter ye in at the strait gate; for wide is the gate, and To enter in

at the strait broad is the way, that leadeth to destruction; and many

there be that go in thereat:
14. Because strait is the gate, and narrow is the way,

leadeth unto life; and few there be that find it.
15. Beware of false prophets; which come to you in sheep's To avoid
clothing, but inwardly they are ravening wolves.

false pro

phets. 16. Ye shall know them by their fruits : Luko vi. 44. For every tree is known by his own fruit: for of thorns

men do not gather figs; nor of a bramble bush gather

they grapes:
Mat. vii. 17. Even so every good tree bringeth forth good fruit; but

a corrupt tree bringeth forth evil fruit.
18. A good tree cannot bring forth evil fruit; neither can a

corrupt tree bring forth goood fruit.
19. Every tree that bringeth not forth good fruit, is hewn

down and cast into the fire. Luke vi. 45.

A good man, out of the good treasure of his heart, bringeth forth that which is good : and an evil man, out of the evil treasure of his heart, bringeth forth that which

is evil : Mat. vii.20. Wherefore, by their fruits ye shall know them: Lake vi. 45. for out of the abundance of the heart, the mouth speaketh. Lake vi. 46. And why call ye me, Lord, Lord, and do not the things To be doers

of the word, Mat. vii.21. Not every one that saith unto me, Lord, Lord, shall and not

hearers only. enter into the kingdom of heaven; but he that doth the will of my Father, which is in heaven.

which I say?

Mat. vii. 22. Many will say unto me, in that day, Lord, Lord,

have we not prophesied in thy name? and in thy name have cast out devils ? and in thy name done many won

derful works? 23. And then will I profess unto them, I never knew you:

depart from me, ye that work iniquity.

24. Therefore, whosoever heareth,
Luke vi. 47. cometh to me, and heareth
Mat. vii. 24. these sayings of mine, and doeth them, I will
Lukevi. 47. shew you to whom he is like.

48. He is like Mat. vii. 24. unto a wise man, which built his house, Lake vi. 48. and digged deep, and laid the foundation on a rock : and

when Mat. vii. 25. the rain descended, and the floods came, and the winds

blew Luke vi. 48. the stream beat vehemently upon that house, and could

not shake it; Mat. vii. 25. and it fell not, for it was founded upon a rock.

26. And every one that heareth these sayings of mine, and

doeth them not, shall be likened unto a foolish man, Luke vi. 49. that, without a foundation, built Mat. vii. 26. his house


the sand : 27. And the rain descended, and the floods came, and the

winds blew, and Luke vi. 49. the stream did beat vehemently Mat. vii. 27. upon that house, and it fell, and great was the fall of it. Lake vi. 49. immediately it fell; and the ruin of that house was great. Mat. vii. 28.

And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine : 29. For he taught them as one having authority, and not

as the Scribes. Matt. viii. 1. And when he was come down from the mountain great multitudes followed him.

MATT, V. 44. 44 Love your enemies—do good to them. MATT. vii. ver. 1. part of ver. 2, 3, 4. ver. 5. and part of ver. 24.

26, and 27. 1. Judge not, that ye be not judged.

2 For with—what measure ye mete, it shall be measured to you again.

3 And why beholdest thou the mote that is in thy brother's

4 --wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?

5 Thou hypocrite, first cast out the beam out of thipe own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.

24 - Jiken him-upon a rock:
25 -and beat upon that house-
26 -which built-
27 -beat-

eye, but

LUKE vi. part of ver. 20, 21, 22. 27. ver. 28, 29. part of ver. 30.

32. 42. ver. 43. and part of ver. 47, 48, 49.
20 -and said-for yours is the kingdom of God.
21 - for ye shall be filled
22 Blessed are ye when men
27 But I say unto you—which hate you ;

28 Bless them that curse you, and pray for them which de-
spitefully use you.

29 And unto him that smiteth thee on the one cbeek offer also
the other; and him that taketh away thy cloak forbid not to
take thy coat also.

30 Give to every man that asketh of thee-
32 For if ye love them which love you, what thank have ye?-
42 -eitber how-

43 For a good tree bringeth not forth corrupt fruit; neither
doth a corrupt tree bring forth good fruit.

47 Whosoever-my sayings, and doeth them

48 -a man which built an house-the flood arose-for it was founded upon a rock.

49 But he that heareth, and doeth not, is like a man-an house upon the earth : against which


The Centurion's Servant healed 49.

MATT. viii, 5-13 LUKE vii. 1-10. Now when he had ended all his sayings in the audience Capernaum. of the people, he came into Capernaum.

Luke vii, 1.

49 That the cure related in Matt. viii. 5. is the same as that recorded in Luke vii. l-11, is affirmed by Lightfoot, Newcome, Doddridge, and Michaelis. There is such a perfect agreement between the speeches and circumstances, that the great majority of the harmonizers have considered the narrative of St. Luke as a more extended history only of that of St. Matthew.

Pilkington supports the arrangement adopted by Newcome, &c. &c. There is, he observes, a seeming difference in the evangelical accounts, relating to the application which the cene turion made to Christ, in favour of his servant. St. Luke expressly saith, that the application was first made to Christ by the rulers of the Jews, and afterwards by some other friends of the centurion, whom he sent to Jesus; whereas St. Matthew relates the matter as a conference carried on between our Saviour and the centurion himself in person. In order to recon. cile which, some bave supposed they are two several facts that are related. But I cannot think, that the difference betwixt the evangelical accounts in this particular, is sufficient to vindicate that opinion, as they agree in all the other circumstances; and especially, as they are easily reconcileable without such a supposition : for, (1.) Though St. Matthew relates that to be done by the centurion himself, which he did by the mediation of other persons, yet we know this to be what is common in all writers, without any imputation upon their correctness ; and that a message sent by another person, and an answer from him received, may be properly enough related, as

Lake yü, 2. And a certain centurion's servant, who was dear unto Capernaum.

him, was sick, and ready to die. Matt. viii.5. And when Jesus was entered into Capernaum, Luke vii. 3. He heard of Jesus, he sent unto him the elders of

the Jews, beseeching him that he would come, and heal

his servant ; Mat. viii. 6. And saying, Lord, my servant lieth at home, sick of

the palsy, grievously tormented. Luke vii, 4. And when they came to Jesus, they besought him instant

ly, saying, That he was worthy for whom he should do this; 5. For he loveth our nation, and he hath built us a syna

Mat. viii. 7. And Jesus saith unto him, I will come and heal him.
Luke vii. 6. Then Jesus went with them. And when he was now

not far from the house, the centurion sent friends to him,
saying, Lord, trouble not thyself; for I am not worthy

that thou shouldst enter under my roof:
7. Wherefore, neither thought I myself worthy to come

unto thee;
Mat. viii. 8. but speak the word only, and my servant shall be healed :

9. For I
Lukevii. 8. also am a man set under authority, having
Mat, viii, 9. soldiers under me; and I say unto this man, Go, and he

goeth; and to another, Come, and he cometh ; and to my
servant, Do this, and he doeth it.

what is transacted directly between the parties concerned. (2)
We find, (in an instance that admits of no doubt,) that St. Mat-
thew sometimes chose to make use of this

way of expressing him-
self; for he tells us, xi. 3. that “John (when he was shut up in
prison) sent two of his disciples to Jesus, and said unto him.”

St. Mark also, in the same manner, relates that “the sons of Zebcdee came unto Jesus, saying,” &c. x. 35. Whereas we are particularly informed by St. Matthew, that the application there mentioned, was made to our Saviour by the mother of Zebedee's children, in their behalf. And the same allowances being made for latitude of expression, there can be no difficulty in reconciling the accounts connected in this section : for, though the particular circumstances were as St. Luke relates them, yet St. Matthew appears not to have expressed himself in an improper, or an uncommon manner.

The scriptural authority for placing here the cure of the centurion's servant, is taken from Luke vii. 1, &c.

A curious specimen of the daring and unallowable boldness of German criticism, is given by Michaelis, in bis Remarks on the probable Position of the Cure of the Leper, mentioned by St. Matthew as taking place after the sermon on the mount, He remarks,“ St. Mark and St. Luke relate this fact on a totally different occasion, because they were unacquainted with the time, and St. Luke even with the place where it happened (a).” Such criticisms are or ought to be destructive of all dependance on the author who proposes them.

(a) Marsh's Michaelis, vol. iii. part i. p. 85.

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