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raiment ? Consider the lilies of the field, how they grow ; 29 they toil not, neither do they spin ; and yet I say unto you that

even Solomon in all his glory was not arrayed like one of these. 30 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

of supporting life. Now from the magnificent king of Israel, and the lilies of the field he infers that he reference to him possesses great should trust Providence for cloth- force and beauty. “If the comparing. — Consider. Survey attentive- ison of our Saviour be to the whitely. -The lilies of the field. Lukeness of Solomon's raiment, then, xii. 27. Flowers of this kind grew certainly, it never equalled the brilwild in Palestine, and probably mul- liant whiteness of a lily : if it be titudes of them were in sight from to the resplendence of colors, then the hill where Jesus was addressing the mixture, the relief, the glow of the crowd. “ The white lily is a colors, in some kinds of lilies, exflower of the field in Persia, and ceeds whatever the manufacturers some of its species may be field- of stuffs for Solomon's wardrobe flowers in Judea. Besides this, could compose.” How bold, yet there is the martagon, crown impe- true, the figure that the lily of the rial, and other colored lilies.” The field outshone the monarch, arrayed lily springs up and grows spontane- in his imperial robes, in his kingly ously, expands its brilliant blossoms, glory, seated on an ivory throne eclipsing the pomp of kings, and overlaid with gold! 2 Chron. ix. 17. fills the air with fragrance. Does 30. Clothe. The subjunctive God deck with perfect beauty this ought not to be employed here, for fragile flower, and make it the glory a fact, and not a contingency, is of the vegetable kingdom, and is he spoken of; the indicative would be unmindful of his own children, his the proper mode. The grass of the image, his heirs ? — Toil, - spin. field. This in the original has a Reference is here made to the em- wider sense than what we call ployments of males and females re- grass ; including all kinds of plants spectively.

and herbaceous productions. — To“Flowers! When the Saviour's calm, benig. day, to-morrow. Expressive of its

extreme frailty ; suddenly destroyFell on your gentle beauty, when from you That heavenly lesson for all hearts he drew,

ed; one day in full bloom, the next Eternal, universal, as the sky,

consumed to ashes. Cast into the Then in the bosom of your purity

On account of the scarcity A voice he set, as in a temple shrine, That life's quick travellers ne'er might pass

of wood in the east, it is usual to you by

employ dried grass, or the leaves Unwarned of that sweet oracle divine. And though too oft its low, celestial sound

and stalks of plants for fuel. A By the harsh notes of 'work-day care is traveller tells us, that in Barbary And the loud' steps of vain, unlistening myrtle and rosemary are used to Haste,

heat ovens. The Jews had variYet, the great ocean hath no tone of power Mightier to reach the soul, in thought's in the ashes on the hearth, upon

ous methods of baking their bread: hushed hour, Than yours, ye lilies, chosen thus and copper plates, in pans, and stoves. graced !

But the common kind of oriental 29. Even Solomon in all his glory. oven, and the one no doubt referred Solomon was the richest and most to here, consists of a round hole in

nant eye

oven.

For your

more clothe you, O ye of little faith? Therefore take no 31 thought, saying : What shall we eat, or what shall we drink, or wherewithal shall we be clothed ? (For after all these 32 things do the Gentiles seek ;) for your heavenly Father knoweth that ye have need of all these things. But seek

ye

first 33 the kingdom of God, and his righteousness ; and all these the ground, with the bottom covered of the Greek word. with stones, and heated by fuel heavenly Father knoweth that

ye

have cast into it. When the stones are need of all these things. Another hot enough, the ashes are removed, motive to banish all slavish soliciand the dough is placed on the bot- tude about the circumstances of life. tom of the oven, and turned whilst The argument is from God's knowlbaking. - O ye of little faith. Dis- edge to his goodness. He knows trustful. Luke xii. 28.

our wants, therefore he will supply 31. Luke xii. 29. The injunc- them. He who gave life knows tion of verse 25 is reiterated. - Take how carefully its fitful taper must be no thought. Take no undue thought, guarded to prevent its being extinbe not over anxious and troubled guished. Ise who created the frail about food, or drink, or clothing. body knows its need of constant

32. For after all these things do reinforcements to its strength, and the Gentiles seek. This sentence is shelter and clothing to its tendernot parenthetical, as represented in ness. The vital air, the pure water, our Bibles, but composes a regular the comfortable fire, the warm garpart of our Lord's reasoning. It ment, the cheerful light, the wholeconstitutes the fifth argument why some food, the quiet home, the welwe should repose implicit and child- come sleep, the grateful rotation of like confidence in the providence of the seasons, - and all the thousand Heaven. Luke xii. 30 ; Matt. v. 47. glorious and wonderful ministrations This kind of reasoning_was oft of Nature, testify that our Great made use of in the Old Testament, Friend, conscious of our necessities, as if to shame the Jews into virtue, is most kind and liberal in supplying by comparing them with their hea- them. then neighbors. Jesus says it is

0, mighty love! Man is one world, and heathenish, it is what Pagans, igno

Another to attend him." rant of God, his providence, and a future state, do, to be chiefly soli- 33. Seek ye first the kingdom of citous to secure earthly goods and God and his righteousness. Luke pleasures, and to tremble for the xii. 31. The kingdom of God is future as if they were to become spiritual blessings; the influences orphans in the world. We need of Christianity ; the promises of not be surprised that they should be heaven. — His righteousness means distracted and anxious, lest their the righteousness he enjoins and wants should not be met. But how requires. Micah vi. 5-8. Put reunbecoming in those enlightened ligion forward, as the high, brilliant, with a true knowledge of the love blissful aim of your being. Call and care of the Father, to doubt and that primary, and every thing else question his providence towards secondary. Other things are good ; man! -- Seek. To seek earnestly, this is an essential good ; it is our to strive after intensely, is the force life. - And all these things shall be

hath

34 things shall be added unto you. Take therefore no thought

for the morrow ; for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.

ing any.

added unto you.

Another reason thought for the things of itself. for a serene reliance upon the care Will bring its own cares and anxieof Heaven.

Let religion the ties along with it, and the needed first thing in our affections, and in strength to meet them. This is the our labors, and Providence will be summing up of the whole. Do our mighty partner and helper in

your present duties, unanxious about business. As an addition to this futurity. With wants and trials verse, the following words are quot- coming to beset you, there will also ed by early Christian authors : spring up a present help in every "Ask great things, and little things time of need. - Sufficient unto the shall be added unto you; ask hea- day is the evil thereof. Still anvenly things, and earthly things other reason why we should not shall be added unto you.' All the harass ourselves with imaginary vices are expensive and losing, as troubles. Every day has its approall the virtues are gainful and thrif- priate load of care, and it is injusty. Other things equal, the good tice to borrow from the morrow to man prospers better in worldly af- increase that load.

We always fairs than the bad man. Shrewd have evils enough without anticipatcalculators never miss it more than

Do not sorrows come when they live and labor for tem- thickly and quickly enough without poral good alone. They overshoot conjuring them up from " the vasty their mark. Seeking the world deep” of the unknown Future? solely, they lose both the world and Let none but the Divine Hand draw heaven. In cases without number, that curtain which hangs before their unrighteous policy overleaps us. itself, and crushes to atoms their Consider the numerous, beautiful, false and godless hopes. Virtue and convincing reasons why we first, Virtue last, Virtue midst, should rely calmly on Providence. should be the motto of every human 66 The irreconcilable nature of worldcreature; and then all other needful ly solicitude and Christian piety; inferior goods will be ours. Said the past goodness of God; the care David : " I have been young, and which he takes of the lower aninow am old; yet have I not seen mals; the beauty with which he the righteous forsaken, nor his seed clothes the spontaneous productions begging bread.”

of nature; the unprofitableness and 34. Take therefore no thought. impiety of anxiety; the infinite perThis injunction has been thrice fections and paternal character of repeated, showing its importance; the Supreme Being; the gain of and each time has been reinforced godliness in this world; and the by some fresh and cogent argument, sufficiency of present evils without though without the formality and adding to their

number by anticipaceremony of reasoning.

- The mor

tion.' “ If we know these things, The future. Shall take happy are we if we do them."

row.

g*

CHAPTER VII.

The Sermon on the Mount, - continued. JUDGE not, that ye be not judged. For with what judg- 2 ment ye judge ye shall be judged ; and with what measure ye mete it shall be measured to you again. And why beholdest 3 thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? or how wilt thou say to thy 4

CHAP. VII.

ment of others is made the gauge 1. Parallel with this chapter is of others' treatment of us; and this Luke vi. 37 - 49.

principle reaches even to the bar A variety of different topics are of heaven, according to Jesus. handled, more or less connected ; Matt. vi. 14, 15, v. 7. — With what yet none of the expressions are judgment, gc. This was a Jewish to be interpreted too literally. But proverb. Jesus quoted many such their effect on the mind is greater expressions in common use, in orthan that of any literal expression. der to avail himself of every proper By his figurative mode of speaking means to make his views intelligiChrist shows in the clearest man- ble, and stamp them upon the hearts ner what dispositions we should cul- of his auditors. Mete. Measure, tivate, and this tendency once com- It is a philosophical fact, that like municated leads to all right con- dispositions produce like; kindness duct, without particular directions.” begets kindness ; cruelty provokes - Judge not. Condemn not. The cruelty. Others are generally to above rule applies here. Jesus is us what we are to them. Mark not to be taken literally in this dec- iv. 24. laration. He did not prohibit judi- 3. Beholdest. Pointest out cencial sentences, or the making up soriously. - Mote. Any minute and expressing of opinions in rela- particle of matter. As the comtion to the conduct and character parison is here made between this of our fellow-men, within proper and a beam or a log of wood, — by limitations. But the passing of a strong figure of speech, it would rash and rigorous judgments, and be better to translate mote, splinter indulging in a censorious, malicious or sliver. This saying is also found temper, met his condemnation. He in various forms in the rabbinical suggests, as a motive to check them, writings. Uncharitableness detects that such dispositions expose one the foibles of others, and passes by to similar treatment from others. its own vices. But love forgets Rom. ii. 1, xiv. 4 ; James iv. 11, others' offences, whilst intent upon ü. 13. Allusion is made probably its own, and exclaims with Paul, to the censoriousness of the Scribes “I am the chief of sinners.” and Pharisees, which was abundant- 4. How. With what face, or ly exhibited towards Jesus himself, with what propriety, can you critiand towards his followers.

cize and condemn an offending bro2. It is difficult to maintain chari- ther, when you are yourself guilty ty, kindness, and toleration towards of things far worse ? In this and our fellows; as the strongest motive the last verse a second reason is adtherefore to such virtues, our treat- vanced, why we should not judge brother : Let me pull out the mote out of thine eye ; and, be5 hold, 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 ; lest they trample them under their feet, 7 and turn again and rend you.—Ask, and it shall be given you ; seek, and ye shall find ; knock, and it shall be opened unto you.

seas.

others : viz., our inability to do it tained from the Arabian and Indian justly on account of our own sins. The precepts of wisdom are

Brother. Jesus and his Apos- often compared to them. Job xxviii. tles call mankind by this endearing 18. Similar symbolical sayings are appellation. In the eye of the Gos- found in Jewish and Classic authors. pel, mankind compose one vast bro- The connexion of this verse with therhood, and family of God. the preceding is not perfectly clear.

5. Hypocrite. Uncharitable, un- Some suppose that a wholly new candid man. One who overlooks topic is introduced. But the better his own larger sins, in searching out view is this : that, as our Master his neighbor's smaller ones, is guilty had cautioned them against censoof a species of hypocrisy. If we rious judgments, he here points out, first clear our own moral vision of lest all liberty of forming an opinits mists and impurities, we shall ion of others' conduct might seem then see our brother's character in to be taken away, another extreme a truer light, be more charitable to to be avoided ; that of dealing with him, and more competent to show all men indiscriminately. The emhim the way of penitence, reforma- phasis is then upon dogs and swine. tion and spiritual life.

Some men are so gross and violent 6. Holy. That which was offer- as not to be mistaken.

Give not ed in sacrifice to God, - Dogs

your reproofs, your instructions, proswine. These were unclean ani- miscuously, else you might fall into mals according to the law of Moses. the mistake of one who should cast To call a man a dog was, and is, the holy sacrifice before ravenous among oriental nations, one of the dogs, and pearls under the feet of strongest epithets of contempt. The swine. The lesson is one therefore Jews applied it to the Gentiles ; the respecting a charitable discriminaTurks apply it to Christians. These tion of character, and an adaptation words are here used as descriptive of of instructions to the wants and contwo classes of men. One is sour, ditions of mankind. malignant, and abusive ; ready not 7. Prayer is necessary to the foronly to reject the teachings of the mation of such a bland, but disGospel, but to rend in pieces the criminating spirit as has just been teacher. Phil. iii. 2. The other recommended. We must drink at class is gross, sensual, and corrupt; the fountain of Divine Love to imwho trample the truth under their bue ourselves with the same sentifeet with a bestial indifference and ment. Ask seek knock. Three disdain. - Pearls. A precious sub- different forms to inculcate the same stance found in a shell-fish resem- general idea, and make it more embling an oyster. They were ob- phatic. The successive terms ex

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