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Anno ship and their father, and followed DOMINI 31. him.

23 And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.

24 And his fame went throughout all Syria and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick,

and those that had the palsy ; and he

25 And there followed him great multitudes of people from Galilee,

Christians must obey Him, by leaving those companies and engagements, and ways of living, which ensnare their souls and entangle their affections in the toils of sin. All, when their duty to God requires it, must forsake their friends and relations, rather than reject the salvation of Christ. Bp. Horne.

23. — teaching in their synagogues,] It was the ordinary custom for the scribes to teach in the synagogues. It appears however, that the Jews, though they did not allow this liberty to illiterate persons or mechanicks, yet granted it to Prophets and such as set up for heads or leaders of new sects, in order that they might inform themselves of their doctrines, and not condemn them unheard and unknown. Under these characters, probably, Christ and His Apostles were admitted to this privilege. Dr. Lightfoot.

synagogues,] The Greek word for synagogue, as well as the Hebrew, signifies in general any assembly, whether sacred or profane; but it was commonly used to denote a place of assembly for religious worship. Authors are not agreed respecting the time when the institution of synagogues among the Jews began; but it is probable that they did not exist before the Babylonish captivity, as there is not only no mention of them in the Old Testament, but passages occur in some parts of it, which seem to disprove their existence. The Jews erected synagogues not only in towns and villages, but also in the country where there was a sufficient congregation, especially near rivers, for the purposes of purification. Service was daily performed in them, consisting of prayers, reading the Scriptures, and preaching or expounding them. A council, or assembly of grave and wise persons well versed in the law, was appointed to superintend and regulate all matters belonging to the synagogue and its service. Dean Prideaux, Beausobre. 24.. those which were possessed with devils,] There has been great variety of opinion respecting the demoniacal possessions, frequently mentioned in the New Testament. Some have thought that persons possessed with devils" were merely madmen, and justify their opinion by what is said at John x. 20, " He hath a devil, and is mad;" but, in this present text, a decisive proof seems to be afforded that the phrase "possessed with devils," signifies something distinct from common madness, because here the possessed with devils are expressly mentioned as distinct from "lunaticks." And it is most clearly proved at chap. viii. 32, that the persons there mentioned were really possessed with devils, because the cure of mere madmen could not have

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and healeth the diseased.

and from Decapolis, and from Jerusalem, and from Judea, and from beyond Jordan.

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Anno DOMINI 31.

affected the swine, into whom the devils entered, to their destruction. Bp. Pearce.

The notion that the demoniacks, mentioned in the New Testament, were merely persons afflicted with strange diseases, may be clearly confuted by several considerations. First, The Scriptures themselves make a constant and plain distinction between the curing of diseases, and the casting out of devils, Matt. x. 1; Luke iv. 40, 41. Secondly, Circumstances are related which shew the persons to have been really possessed with devils; "Christ suffered not the devils to speak, because they knew Him" (Mark i. 34) "to be Christ," Luke iv. 41. The devils expostulate with Christ, are sent into the herd of swine, acknowledge their name to be Legion, Mark v. 1—14; Luke viii. 27-33. Thirdly, Our Lord puts questions to the devils, enjoins them to be silent, to come out of a man, &c. Mark i. 25; ix. 25; Luke iv. 41. Fourthly, Many symptoms shew the reality of the possession; as the great strength of the persons possessed, the fear expressed by the devils of being destroyed, being cast into the abyss, &c. It cannot be objected that demoniacks were not known before the coming of Christ; for Josephus and other writers attest the contrary. Annotations on the Gospels.

It is obvious and easy to find a reason why, in the days of Christ and His Apostles, evil spirits had more influence and power over the bodies of men, than before or since. When God sent His Son into the world, it was to destroy the empire of sin and Satan. Evil spirits therefore were permitted to range at large, that the glory of the Son of God might be made manifest, in expelling them, in rebuking them, in putting them to open shame, and compelling them to proclaim the dignity of Christ, and to be a sort of unwilling preachers and witnesses of the Gospel. Thus men beheld at the same time the vile nature and the terrible force of those apostate spirits, and the superiour power and the great goodness of the Saviour of the world, who_delivered miserable men from such dreadful enemies. Dr. Jortin.

25.- and from Decapolis,] Decapolis was a part of Syria, lying on the east of the lake of Gennesareth; so called because it contained ten cities. Abp. Newcome.

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2 And he opened his mouth, and taught them, saying,

3 Blessed are the poor in spirit: a a Luke 6. 20. for their's is the kingdom of heaven.

to which our Lord retired, and where He spent the night in prayer before the election and ordination of the twelve Apostles. Dr. Wells.

when he was set,] It was the manner of the Jewish doctors to sit down when they taught, Luke iv. 16-20. Dr. Whitby.

2.- and taught them, saying,] Our blessed Lord, having by His miracles established His divine authority, and acquired a powerful influence over the minds of His hearers, now proceeds to explain to them in some degree the nature of His religion, the duties it enjoins, and the dispositions it requires. This He does in the ensuing discourse, which is of considerable length, called His sermon on the mount; which contains a greater variety of new, important, and excellent moral precepts, than is any where to be found in the same compass. At the same time, it does not pretend to give a regular, complete, and perfect system of ethicks, or to lay down rules for the regulation of our conduct in every possible instance that can arise. This would have been an endless task, and would have multiplied precepts to a degree that would in great measure have defeated their utility and destroyed their effect. Our Lord took the wiser and more impressive method of tracing out to us the great outlines only of our duty, of giving us general principles and comprehensive rules, which we may ourselves apply to particular cases, and the various situations in which we may be placed. Bp.

Porteus.

The manner of our Saviour's teaching was extremely peculiar; yet precisely adapted to the peculiarity of His character and situation. His lessons did not consist of disquisitions, of any thing like moral essays, or set treatises upon the several points which He mentioned. When He delivered a precept, it was seldom that He added any proof or argument: still more seldom, that He accompanied it with, what all precepts require, limitations and distinctions. His instructions were conceived in short, emphatick, sententious rules, in occasional reflections, or in sound maxims. This perhaps was not a very natural or proper method for a philosopher or moralist, nor a method which can very successfully be imitated by us. But it was admirably suited to the character which our Saviour assumed, and to the situation in which He, as a teacher, was placed. He produced Himself as a messenger from God. He put the truth of what He taught on authority, (Matt. v. 34, 39, 44.) In the choice, therefore, of His mode of teaching, the purpose by Him to be consulted was impression; because conviction, which forms the principal end of our discourses, was to arise in the minds of His followers from a different source, from their respect to His person and authority. Now, for the purpose of impression singly and exclusively, nothing could have so great force as strong ponderous maxims, frequently urged, and frequently brought back to the thoughts of the hearers. It must also be remembered, that our Lord's ministry was, compared with His work, of short duration; that within this time He had many places to visit, various audiences to address; that His person was generally beseiged by crowds of followers; that He was sometimes driven away from the place where He was teaching by persecution, and that, at other times, He thought fit to withdraw Himself from the commotions of the populace. Under these circumstances, nothing

in the mount.

4 Blessed are they that mourn: for they shall be comforted.

5 b Blessed are the meek: for they shall inherit the earth.

Anno DOMINI 31.

b Ps. 37. 11.

appears to have been so practicable, or likely to be
efficacious, as leaving, wherever He came, concise les-
sons of duty. These circumstances, at least, shew the
necessity He was under of comprising what He de-
livered within a small compass. In particular, His
sermon on the mount should always be considered with
a view to these observations. The question is not,
whether a fuller, a more accurate, a more systematick,
or a more argumentative discourse upon morals might
not have been pronounced; but whether more could
have been said in the same room, better adapted to the
exigencies of the hearers, or better calculated for the
purpose of impression. Considered in this light, this
discourse is indeed admirable. It has been thought by
some that it was made up of what Christ had said at
different times, and on different occasions. But there
is no sufficient reason for this opinion. It is probable
that our Lord delivered this discourse at one time and
place, in the manner related by St. Matthew; and that
He repeated the same rules and maxims at different
times, as opportunity or occasion suggested; that they
were often in His mouth, and were delivered to different
hearers and in various conversations. Archdeacon Paley.
3. Blessed are the poor in spirit: &c.] That is, the
humble and lowly minded-" for their's is the kingdom
of heaven"-for they are fitted to enter into that king-
dom here, and to enjoy it hereafter. Dr. Whitby. Our
Lord, in the very outset of His publick instructions,
marks at once, in the strongest and most decided
terms, the peculiar temper, spirit, and character of His
religion, and shews His disciples how completely oppo-
site they were to all those splendid and popular qua-
lities, which were the great objects of applause and
admiration in the heathen world. Bp. Porteus.

the kingdom of heaven.] The expressions, "kingdom of heaven," and "kingdom of God," in the New Testament refer to the prophecies of Daniel, (Dan. ii. 44; vii. 13, 14,) and denote that everlasting kingdom of the God of heaven, which He would set up and give to the Son of man; or in other words, the spiritual and eternal kingdom of Christ, both God and Man, which was to subsist first in more imperfect circumstances on earth, and afterwards was to appear complete in the world of glory. In some places of Scripture, "the kingdom of heaven" more particularly signifies the former of these, and denotes the state of it on earth see Matt. xiii. 41, 47; xx. 1. And sometimes "the kingdom of God" signifies only the state of glory, 1 Cor. vi. 9, 10; xv. 50; Gal. v. 21. But, generally, both the one and the other expression includes both. Parkhurst.

4. Blessed are they that mourn :] They that mourn for their sins with a godly sorrow, "for they shall be comforted" with the assurance of the pardon of their sins, and the hope of future happiness. Dr. Whitby. Or, as the words are general, a wider sense also may be given to them: Blessed are they who endure afflictions of any kind with a humble submission to Divine providence; but still more blessed, if the sorrows and hardships, which they undergo, are for the sake of duty and religion. God will certainly support them under their distress, and hereafter they shall rest for ever in those mansions where no sorrow enters. Dr. Jortin.

5.- they shall inherit the earth.] Shall inherit the greatest blessings upon earth, calmness and composure of spirit, peace and comfort of mind. Bp. Porteus.

Who are blessed.

Anno DOMINI 31.

c Isai. 65. 13.

d Ps. 24. 4.

e 1 Pet. 3. 14.

S. MATTHEW.

Who are the salt of the earth.

Anno

6 Blessed are they which do hun- | shall say all manner of 'evil against
ger and thirst after righteousness: you + falsely, for my sake.
e for they shall be filled.

7 Blessed are the merciful: for they shall obtain mercy.

8 d Blessed are the pure in heart: for they shall see God.

9 Blessed are the peacemakers:
for they shall be called the children
of God.

10 Blessed are they which are
persecuted for righteousness' sake:
for their's is the kingdom of heaven.
11 Blessed are ye,
when men shall
revile you, and persecute you, and

6.- which do hunger and thirst &c.] Who earnestly desire to become truly virtuous and religious. Dr. S. Clarke. Who, having a true sense of their own defects and spiritual wants, and of the excellence of religion, desire above all things to be assisted and instructed in the performance of their duty, and to become eminent in piety; and who are as industrious and active in this wise pursuit, as men oppressed with hunger and thirst are glad to satisfy those natural appetites. So rational and so earnest a desire shall never be disappointed; they shall become righteous, and enjoy the present and future rewards of righteousness. Dr. Jortin.

-for they shall be filled.] Shall be satisfied with the enjoyment of their righteousness here, and the completion and reward of it hereafter. Dr. Whitby.

7.—they shall obtain mercy.] They may expect to find that favour and mercy from God which they shew to men, and also to experience mercy, forbearance, and kindness from their fellow creatures. Dr. Jortin.

8.

the pure in heart] That heart is pure which is sound in the faith, submissive to the will, obedient to the law, constant in the service, and zealous for the glory of God, which is meek, humble, just, and charitable towards others; in short, that exercises itself to have always a conscience void of offence toward God, and toward men." Bp. Beveridge.

- shall see God,] Shall peculiarly enjoy His favour and protection here, and hereafter shall have a nearer access to His glorious presence and that fulness of joy which shall attend it. Dr. Jortin.

9.

66

the peacemakers:] Those who are of a peaceable temper themselves, and endeavour to promote peace among others. Dr. Whitby. &c.; that is, they shall be owned and received by God For they shall be called" as His peculiar children. Dr. S. Clarke. Shall be happy in being like unto God, who is called the God of peace, and happy in that inward peace and serenity of conscience which their heavenly Father will confer upon them. Dr. Jortin.

10. Blessed are they which are persecuted &c.] The blessedness here promised is not merely to such as are persecuted for Christ's or for righteousness sake, but to such only as bear these sufferings with courage and patience, and who, notwithstanding the persecutions they sustain, continue firm and constant in the belief and profession of their Christian faith, and in the exercise of a spirit of piety and virtue. Bp. Blackall.

-for their's is the kingdom of heaven.] For they, having given the greatest possible proof of their sincerity and constancy, will receive an extraordinary crown and a peculiar reward in heaven. Dr. S. Clarke. It should be well observed, that although our Saviour,

DOMINI

31.

for great is your reward in heaven: f1 Pet. 4.14.
12 Rejoice, and be exceeding glad:
which were before
for so persecuted they the prophets
you.

+ Gr. lying.

Luke 14.34.

but if the salt have lost his savour, g Mark 9. 50. 13 Ye are the salt of the earth: wherewith shall it be salted? it is be cast out, and to be trodden under thenceforth good for nothing, but to foot of men.

14 Ye are the light of the world. A city that is set on an hill cannot be hid.

here and in other passages, annexes blessedness and eternal life to the practice of single virtues, yet we are to understand His promises as founded on a supposition that such persons take care not to be deficient in the rest of their duty. To think otherwise would be to fall into a gross mistake; a mistake, however, into which Christian virtues, they have thought by the practice of some Christians have fallen, when, magnifying single them to compound for the neglect or habitual violation of other duties. Dr. Jortin.

11. Blessed are ye, when men shall revile you, &c.] complete perversion of our Saviour's meaning here, to See the note on ver. 10 from Bp. Blackall. It is a suppose, as some fanatical Christians have done, that for the sake of religion, and that therefore, voluntarily to there is any merit in the mere fact of being persecuted court the persecutions and revilings of men, can ever be the means of securing the Divine favour.

vid, Isaiah, Jeremiah, &c. Grotius.
12.- the prophets] As Joseph, Moses, Samuel, Da-

things savoury, and to preserve from putrefaction. Thus
13. Ye are the salt of the earth:] Salt is used to make
the meaning of this expression is, Ye are appointed, by
that pure and holy doctrine which you are to preach,
and by the savour of your good conversation, to purge
you yourselves should lose your savour and become
the world from the corruption in which it lies; but, if
putrefied members in My body, you would become
wholly useless to these good ends, must be rejected by
hill. Dr. Whitby. Salt in the hot climate of Judea was
Me, and cast off, as unsavoury salt is cast into the dung-
quent allusion made to salt and its uses.
preserved sweet, even for a short time; hence the fre-
so necessary a thing, that without it meat could not be
50; Luke xiv. 34, &c. Bp. Pearce.
See Mark ix.

supposition of the salt losing its savour is illustrated by if the salt have lost his savour,] Our Lord's Mr. Maundrell, who tells us, that, in the valley of Salt, posed to the sun, rain, and air, though it had the sparknear Gebul, when he broke a piece which had been exling of salt, yet it had perfectly lost its savour; but that the inner part, which had not been exposed, still retained its savour. Burder.

a light which gives light to others, and is itself seen by 14. Ye are the light of the world.] You are placed as all, as a city on an eminence which cannot escape obwould be contrary to the purposes of God, who gave servation. You are neither to conceal your light, which you that distinction, nor to forget that your conduct, in the distinguished situation which you hold, will attract the attention of the whole world.

A city that is set on an hill] Not far from the

Christ came not to destroy,

Anno DOMINI 31.

CHAP. V.

Anno DOMINI 31.

but to fulfil, the law. 15 Neither do men hlight a can-do and teach them, the same shall be dle, and put it under a bushel, but called great in the kingdom of heaven. on a candlestick; and it giveth light 20 For I say unto you, That exh Mark 4. 21. unto all that are in the house. cept your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

Luke S. 16. & 11. 33.

I The word in the

original signifieth

a measure

containing about

a pint less

i 1 Pet. 2. 12.

i

16 Let your light so shine before men, that they may see your good works, and glorify your Father which

is in heaven.

17¶ Think not that I am come to than a peck destroy the law, or the prophets: I am not come to destroy, but to fulfil. 18 For verily I say unto you, k Luke 16.17. k Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

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hill, now called the mount of Beatitudes, is the city Saphet. It stands upon a very eminent and conspicuous mountain, and is seen far and near. May we not suppose that Christ alludes to this city in the words, A city that is set on an hill cannot be hid." Maundrell. 16. Let your light so shine &c.] Let the truth of that grace and faith which you have now received, and with which you are enlightened, not be obscured by the works of darkness, or by the interference of earthly affections; but let it be so clear, so manifest, so perspícuous and apparent in your lives and conversation unto all men, "that they may see your good works;" that is, that all may see clearly how far you excel others in the performance of all your duties both to God and men. Bp. Beveridge.

Although Christ's first Apostles and disciples seem principally concerned in some of these precepts, yet are they also intended for all Christians; for it is the duty of all Christians "to shine as lights in the world," Philip. ii. 15. Dr. Whitby.

17. Think not that I am come &c.] Do not think that I am come to destroy or abrogate the Law and the Prophets: no, I am not come to dissolve any one natural or moral obligation; but, on the contrary, to fulfil what was typified, to explain what was obscure, and to complete what was imperfect. Dr. S. Clarke. "I am not come to destroy, but to fulfil;" to carry on the same design which was intended by the Jewish religion, and to perfect and accomplish it; to supply all the weakness and defects of that less perfect dispensation. Abp. Til

lotson.

18. —one jot or one tittle] Alluding probably to the little strokes or dashes, by which the difference was made, in Hebrew and Syriack writing, between letters almost alike. Dr. Lightfoot.

19.—one of these least commandments,] One of the precepts of the moral law. In the following words, "shall teach men so," He seems to reflect on those Scribes and Pharisees, who by their traditions exempted themselves and others from observing the moral precepts. Dr. Whitby,

shall be called the least &c.] The object of the disciples was a high place in the kingdom of heaven. The expression, "shall be called the least," seems to refer to this hope.

20. except your righteousness shall &c.] He addresses His disciples principally as instructors of others.

to them.

21 Ye have heard that it was said by them of old time, m Thou Or, shalt not kill; and whosoever shall m Exod. 20. kill shall be in danger of the judg- Deut. 5. 17. ment:

22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.

Ye are to be teachers of a higher and purer morality than the Scribes and Pharisees. The "righteousness of the Scribes and Pharisees" is described in the verses which follow.

The righteousness of all Christians must exceed the righteousness of the Scribes and Pharisees, by their performing internally as well as externally the whole of their duty both to God and man; by obeying every command, to the exclusion and neglect of none; and, above all, by obeying with real integrity and sincerity of heart, not to advance their temporal interest or to gain the applause of men, but to the end that their righteousness may be accepted with God, through Jesus Christ our Lord. Bp. Beveridge.

21. Ye have heard, &c.] Our Saviour here proceeds to set down some of the many instances in which the Christian religion has exalted our duty above what the Jewish doctors held men to be accountable for. They condemned gross crimes, but palliated less, and were content with such an obedience as the letter of the law directed. He, on the contrary, requires all those qualifications and dispositions, which secure and promote the true intent of the law: He cuts down wickedness at the very root, and prevents the act by suppressing the first irregular motions, and every tendency to it. Dean Stanhope.

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by them of old time,] Some prefer to translate as the Greek admits, "to them of old time," namely, by Moses. Drs. Whitby and Campbell.

22. But I say unto you, &c.] Our Saviour in this verse pursues an analogy between the punishments inflicted by the Jewish courts, and the punishments of a future life. Whosoever shews causeless anger, shall be in danger of "the judgment," or of a punishment corresponding to the capital punishment imposed by the lesser council of twenty-three members. Whoever calls his brother vain or worthless, shall incur a punishment, answering to that of stoning, inflicted by the Sanhedrim, or great council of seventy-two. But whosoever violently rails at his neighbour, shall be subject to a most grievous punishment, compared to that of burning the children alive in the valley of Hinnom. Dr. Hammond, Grotius. Your teachers tell you that the commandment of God is, Thou shalt not kill. But I, says our Lord, go much further; I say, thou shalt not indulge any resentment against thy brother; thou shalt not use any reproachful or contemptuous language towards him; for these are

C

Against anger

Anno DOMINI 31.

n Luke 12.58.

S. MATTHEW.

and adultery.

23 Therefore if thou bring thy | said by them of old time, Thou shalt
gift to the altar, and there remem- not commit adultery:
berest that thy brother hath ought
against thee;

24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.

n

25 Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.

26 Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.

27 Ye have heard that it was

the things that lead and provoke to the most atrocious deeds. Bp. Porteus.

without a cause] For a light cause, or immoderately for any cause. Dr. Hammond.

Raca,] This is a Syriack word, meaning light or vain; it is thought by some to mean the same as what is translated "vain man" at James ii. 20. Bp. Pearce.

-Thou fool,] A stronger expression than Raca; the original importing wicked or reprobate. Dr. Lightfoot. The Hebrew word should rather be left untranslated, as was Raca; "Moreh," thou rebel, apostate. Bp. Pearce.

hell fire.] In Greek the expression is, The Gehenna of fire. Gehenna is a Hebrew word, signifying "the valley of Hinnom," and by this name the Jews were wont to express the place of torment for the wicked; as the valley of Hinnom near Jerusalem was a place infamous for the foul idolatries committed there, for the cries of infants offered by fire to Moloch, the filth carried out thither from the city, and a fire that was always burning; on which account it was deemed a fit representation of hell. Dr. Lightfoot.

23.-thy gift to the altar,] The Scribes and Pharisees taught that the gifts and sacrifices brought to the temple were sufficient to expiate all offences, which were not to be punished by the judge, and that without amendment of life; and therefore Christ teaches, in opposition to them, that no sacrifice or other worship can be acceptable to Him, without justice and charity Dr. Whitby.

In the doctrine of the Scribes and Pharisees, provision had been made for pecuniary damages only, and bare restitution, which might be done without a charitable mind, or a brotherly heart. But Christ urges reconciliation of mind, and a sincere desire of being reunited to our offended brother; and that, not only where property is concerned, but in every case in which our neighbour complains that he is aggrieved. Dr. Lightfoot.

24.-first be reconciled to thy brother,] Till the duty of forgiveness be discharged by ourselves, God will accept of no service or sacrifice at our hands. And therefore our Liturgy does with great reason declare it to be a necessary qualification for our worthy receiving the sacrament, that we be in love and charity with our neighbours, because in the blessed Sacrament of Christ's body and blood, we hope to have the forgiveness of our sins ratified and confirmed to us; and how can we hope

Anno DOMINI 31.

14.

28 But I say unto you, That whoafter her hath committed adultery soever looketh on a woman to lust Exod. 20. with her already in his heart.

|| Or, do

offend.

29 P And if thy right eye || offend p Chap. 18. 8. thee: for it is profitable for thee that cause thee to thee, pluck it out, and cast it from Mark 9.47. one of thy members should perish, and not that thy whole body should be cast into hell.

30 And if thy right hand offend for it is profitable for thee that one thee, cut it off, and cast it from thee: of thy members should perish, and not that thy whole body should be cast into hell.

31 It hath been said, a Whosoever q Deut. 24. 1.

for this from God, if we ourselves be not ready to forgive one another? Abp. Tillotson.

26.-Thou shalt by no means come out &c.] It is to concerns us to repent in time of our offences towards be inferred from these expressions, how much more it God, and to endeavour to be reconciled to Him, lest we be cast into the infernal prison. Dr. Whitby.

say,

Let not thine heart or thine eye commit adultery; for 28.- whosoever looketh on a woman &c.] But I here it is that sin begins, and here it must be crushed. This is wisdom, this is morality, in its most perfect thoughts quickly ripen into bad actions; and if the form, in its essence, and in its first principles: bad latter only are forbidden while the former are left free, all morality will soon be at an end. Our Lord therefore, like a wise physician, goes at once to the bottom of the evil; he extirpates the first germ and root of the disease, and leaves not a single fibre of it remaining to shoot up again in the heart. Bp. Porteus. A most striking proof of the superiority of that morality which is taught in the New Testament, is the great stress thoughts: see chap. xv. 19; xxiii. 25, 27. There can which is laid by our Saviour on the regulation of the be no doubt with any reflecting mind, that, in order to regulate effectually the propensities of our nature, the check is to be laid, not upon the action, but upon the thought. And, as to this matter, the judgment of our Saviour is decisive. He makes the controul of the thought essential; with Him, internal purity is every viour, thing. In speaking of this very declaration of our Sahaave was wont to say, "Whosoever looketh on a woman," &c. Boerfar better than Socrates." Archdeacon Paley. "Our Saviour knew mankind ensnare thee; cause thee to offend. Dr. Campbell. As 29.- if thy right eye offend thee,] every wise man would consent to suffer the most painIf thy right eye ful operation, or even to lose a limb, if necessary, to save his life; so every good Christian will subdue his him, rather than forfeit his hopes of everlasting happilusts and passions, and part with whatever is dearest to ness. Bp. Mann. Our Saviour's expressions here are highly figurative and alarming, but not more than the the eye to be plucked out is the eye of concupiscence; occasion demanded. Every one must understand that that the hand to be cut off is the hand of violence and vengeance; that is, these passions are to be checked and subdued, let the conflict cost what it may. Bp. Porteus. 31. It hath been said, &c.] See Deut. xxiv. 1. Here

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