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when thou fastest, anoint thy head, and wash thy 18 face : That thou appear not unto men to fast, but

unto thy Father which is in secret : and thy Father

which seeth in secret, Thall reward thee openly. 19 Lay not up for yourselves treasures upon earth,

where nioth and ruft 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 (s), thy whole 23 body shall be full of light. But if thine eye be evil,

thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is

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

for

(8) By single is meant entire, sound, free from disorder. If the understanding and will be distempered, we can no more perceive or relish our true happiness, than we can see clearly when our sight is defective.

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

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

(k) It is God that giveth us life, and shall we not trust to his blessing on our own honest and reafonable endeavours for the fupport of it? It is God that made our bodies, and shall we be foolisha ly anxious to improve them by fuperfluous ornaments ? the decency of nature, and propriety of station, ought to be duly attended to; but beyond this, it is unworthy of a Chriđian to be over careful

about

for they fow not, neither do they reap, nor gather into

barns; yet your heavenly Father feedeth 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? confider the lilies

of the field how they grow; they toil not, neither do 29 they spin. And yet I say unto you, that even Solo

mon in all his glory was not arrayed like one of these. 30 Wherefore if God so clone the grafs of the field,

which to day is, and to-morrow is cast into the oven (1),

snall he not much more clothe you, Oye of little faith(m)? 31 Therefore take no thought, saying, What sha') we

eat? or what shall we drink? or wherewithal shall we 32 be clothed ? (For after all these things do the Gen

tiles 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 (n) : for the morrow shall take thought for the things for itself: sufficient unto the day is the evil thereof.

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

(l) Which is one day flourithing, and the very next perhaps is destroyed. This may be understood literally; fuel being so scarce in many places in the East, that they use ftalks of herbs and flowers for firing.

(m) Oye 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 your thankfulness for the blessings you enjoy. Such is the condition of our life; that evils continually befal us, But let us wisely turn to a religious purpose the conmon remark, obat sufficient unto the day is the evil thereof: for the mind is no less carefully to be-guarded against the fear of adversity, than against the too eager desire of prosperity.

CH A P.

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brother's eye.

UDGE not, that ye be not judged. For with what

judgment ye judge, ye shall be judged: and with what measure ye mete, it ihall be measured to you

again. 3 And why beholdest thou the mote that is in thy bro

ther's eye, but considereft not the beam that is in thine 4 own eye (a)? 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

fhalt thou see clearly to cast out the mote out of thy 6 Give not that which is holy unto the dogs ;

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

trample them under their feet, and turn again and 7

Ask, and it shall be given you: seek, and ye shall $ find : knock, and it hall be opened unto you. For

every one that asketh, receiveth: and he that feek

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 II 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 hiin? Therefore all things what

soever ye would that men fhould do to you, da ye even so to them: for this is the law and the prophets.

rent you.

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

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

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

13 Enter

A good

13 Enter

ye in at the strait gate ; for wide is the gate, and broad is the way, that leadeth to destruc

tion, and many there be which go in thereat. 14 Because strait is the gate, and narrow is the way,

which leadeth unto life, and few there be that find it. 15 Beware of false 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 grápcs of thorns, or figs of thistles ?

Even so every good tree bringeth forth good fruit; 18 but a corrupt tree bringeth forth evil fruit.

tree cannot bring forth evil fruit ; neither can a cor19 rupt tree bring forth good fruit. Every tree that

bringeth not forth good fruit, is hewn down, and caft 20 into the fire. Wherefore by their fruits

ye

shall know them.

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 prophefied 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 profess

unto them, I never knew you : depart from me ye

that work iniquity (g). 24 Therefore, whofosver heareth these fayings of

mine, and doeth them, I will liken him unto a wife 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: anu it fell not, for

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

(e) No hopes are to be built on profession alone. Good praetice is the only foundation that can support uś. Chap. viii. 12.

(f) By thy commission and authority, and to advance thy religion.

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

1

26 it was founded upon a rock. : And every one that

heareth these fayings of mine, and doeth them not,

shall be likened unto a foolish man which built bis 27 house upon the fand: And the rain descended, and

the floods came, and the winds blew, and beat upon that house: and it fell, and great was the fall

of it. 28

And it came to pass when Jesus had ended these sayings, the people were astonished at his doc29 trine. For he taught them as one having authority,

and not as the scribes (h).

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WH

HEN he was come down from the inountain, 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 his hand and touched him, saying, I

will; be thou clean. And immediately his leproty 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 Mofes commanded, for

a testimony unto them (a). $ 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

(k) He taught the necessity of obedience on the liighest and nobleft principles, (See Chap. v. Note (k), and Mark i. 22.) with the authority of a lawgiver, and not with blind deference 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 benefits 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 ain the Messiah. See Chap. xi. 5. (6) A captain, who had the command of one hundred men.

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