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when thou sastest, anoint thy head, and wasiVthy

18 sace: That thou appear not unto men to sast, but unto thy Father which is in secret: and thy Father which seeth in secret, shall reward thee openly.

19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves

20 break through and steal. But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through

21 nor steal. For where your treasure is, there will

22 your heart be also. The light of the body is the eye: if therefore thine eye be single (g), thy whole

23 body shall be full of light. But if thine «ye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great it that darkness!

24 No man can serve two masters; for either he will hate the one, and love the other; or else he will holi to the one, and despise the other (h). Ye cannot serve

25 God and mammon (/). Therefore I say unto you, Take no thought for your lise, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on: Is not the lise more than meat, and the

26 body than raiment (k)? Behold the fowls of the air:

for

'Of) fy sins'e is meant entire, sound, free from disorder. If tbe understanding and will be distempered, we can no more perceive or relish our true happiness, than we can see clearly when our fight is desective. i

(h) Or else on the contrary, he will hold to the former, and pay no regard to the other.

(i) Mammon is put for riches; and the sense is, if you be over anxious to get wealth, you will be a slave to the world, and cannot be a true servant of Goes.

- (*) It is God that giveth us lise, and shall we not trust to his blessing on our own honest and reasonable endeavours for the fup

f.ort of it? It is God that made our bodies, and shall we be foolish. y anxious to improve them by superfluous ornaments? tbe decency of nature, and propriety of station, ought to be duly attended to; but beyond this, it is unworthy of a Christian to be over careful

, about

for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father seedeth them. Are

27 ye not much better than they? Which of you by

28 taking thought can add one cubit unto his stature? And why take ye thought for raiment? consider the lilies of the field how they grow; they toil not, neither do

29 they spin. And yet 1 say unto you, that even Solomon in all his glory was not arrayed like one of these.

30 Wherefore if God so clo'&e the grafs of the field, which to day is, and to-morrow is cast into the oven (/), shall he not much more chthe you, O ye of little saith(^«)?

31 Therefore take no thought, saying, What sha'l we eat? or what siiall we drink? or wherewithal shall we

32 be clothed? (For after all these things do the Gerytiles. seek) for your heavenly Father knoweth that ye

33 have need of all these things. But seek ye first the kingdom of God, and his righteousness, and all these

34 things shall be added unto you. Take therefore no thought for the morrow (w): for the morrow shall take thought for the things for itself: sussicient unto the day is the evil thereof.

about dress, which only serves the sinful purposes of vanity and pride. •

• (/) Which U one day flourishing, and the very next perhrps it destroyed. This may be understood literally; fuel being so scarce in many places in the East, that they use stalks of herbs and flower* for firing.

(m) O ye who do not put your trust, as ye ought, in the all« powerful and gracious providence of God.

(n) Let not anxious and unreasonable apprehensions disturb your peace of mind, or lessen vour thankfulness for the blessings you enjoy. Such is the condition of our lise! 'ha' evils continually besa! us. But let us wisely turn to a religious purpose the common remark, that sufficient unto the day is the evil thereof: for the mind is no less carefully to be guarded against the sear of adversity, than against the too eager desire of prosperity.

CHAP.

CHAP. VII.

1 JUDGE not, that ye be not judged. For with what

2 J judgment ye judge, ye shail be judged: and 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 eye, but considerest not the beam that is in thine

. 4. own eye («)? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and behold, 5 a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.

"6 Give not that Which is holy unto the dogs;

neither cast ye your pearls before swine (b) ; lest they

trample them under their seet, and turn again and

rent you.

7 Ask, and it shall be given you: seek, and ye shall

'S find: knock, and it shall be opened unto you. For

every one that asketh, receiveth: and he that seek

eth, findeth: and to him that knocketh, it shall

9 be opened. 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? If

11 ye then being evil (c), know how to. give good gifts unto your children, how much more shall your Father which is in heaven give good things to

12 them that ask him? 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.

(a) A censorious person is often blind to greater saults in himself than he condemns in others.

(/>) Before you admonish, consider whether your advice is likely to prevail and do good.

(c) If ye then, who are, subject to infirmities, passions, and the power of evil fcabits.

13 Enter

3 3 Enter ye in at the strait gate; for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat.

14 Because strait is the gate, and narrow is the way, which leadeth unto.lise, and sew there be that find it.

15 Beware of salse prophets, which come to you in sheep's cloathing, but inwardly they are ravening

16 wolves. Ye shall know them.by their fruits (d): Do men gather grapes of thorns, or figs of thistles?

i'7 Even so every good tree bringeth forth good fruit; 18 but a .corrupt tree bringeth forth evil fruit. A good

tree cannot bring forth evil fruit ; neither am a corig rupt tree bring forth good fruit. Every tree that

bringeth not forth good fruit, is hewn down, and cast

20 into the fire. Wherefore by their fruits ye shall know them.

21 Not every one that faith unto me, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my Father which is in' heaven (e).

22 Many will' say to 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

23 many wonderful works (f)? And then will I prosess unto them, I never knew you: depart from me ye that work iniquity (g),

24 Therefore, whofosver heareth these sayings of mine, and doeth them, I will liken him unto a wise

25 man, which built his house upon a rock: And the rain descended, and the floods came, and the winds! blew, and beat upon that house: and' it sell not, for

(d) By their lives and doctrines, as certainly as you distinguish a. tree by the fruit it bears.

(e) No hopes are to be built on prosession alone. Good practice is the onlv foundation that can support us. Chap. viii. 11.

(f) By thy commission and authority, andto advance thyrelfgion.

(g) Then will I declare unto them, Your lives have been a disgrace to my religion, and 1 disown you. Go to those wicketf'spirits whose work you have been doing.

26 it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man which built his

27 house upofi the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house: and it sell, and great was the sall of it.

28 And it came to pass when Jesus had ended these sayings, the people were astonished at his doc

29 trine. For he taught them as one having authority, and not as the scribes (h).

CHAP. VIII.

1 'tITHEN he was come down from the mountain,

2 great multitudes followed him. And behold, there came a leper and worshipped him, saying, Lord,

3 if thou wilt, thou canst make me clean. And Jesus put forth hit hand and touched him, saying, I will; be thou clean. And immediately his leprosy

4 was cleansed. And Jesus saith unto him, See thou tell no man, but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them (a).

5 And when Jesus was entred into Capernaum, there came unto him a centurion (b), beseeching

6 .him, And saying, Lord, my servant lieth at home

0

(h) He taught the necessity of obedience on the highest and noblest principles, (See Chap. v. Note (k), and Mark i. 22.) with the authority of a lawgiver, and not with blind deserence to the doctrine of the ancients, which the Scribes were governed by. , (a) Say not that you were healed by me, until you are pronounced by the priest to be clean; which was required by the law of Moses before a leper was allowed to converse with others, or enjoy the benesits of society. Lev. xiv. When you have complied with the law, then you may declare that it was I who healed you, and that will be a a proof to them, that I have power to cure this disease, and am the Messiah. See Chap- xi. 5.

s6) A captain, who had the command of one hundred men.

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