poem is inserted in the collection of the same industrious compiler, thus mentions the spot, among other places near "Flem Jordan."

Also the hull hit is thare,

Whar Crist fasted, the ground is bare,

XL daiez witouten wyn,

Therfor it hight Mount Karyntyn:

A place is there the deuele temptet Ihesu,

And said if Goddez sone be thou,

These stonez into brede brynge,
At thou maie ate after thi fastyng.
In other thyngez he temptet him also," &c.

As there is no better account of this spot than that which Maundrell has given, we copy it entire :-" We arrived at that mountainous desert into which our Saviour was led by the Spirit, to be tempted by the devil. It is a most miserable, dry, barren place, consisting of high rocky mountains, so torn and disordered as if the earth had suffered some great convulsion, in which its very bowels had been turned outward. On the left hand, looking down into a deep valley, as we passed along, we saw some ruins of small cells and cottages, which we were told were formerly the habitations of hermits, retiring hither for penance and mortification; and certainly they could not have found on the whole earth a more comfortless and abandoned place for that purpose. On descending from these hills of desolation into the plain, we soon came to the foot of Mount Quarantania, on which, they say, the devil tempted our Saviour with that visionary scene of all the kingdoms and glories of the world. It is, as St. Matthew calls it, an exceeding high mountain,' and in its ascent difficult and dangerous. It has a small chapel at the top, and another about half way up, on a prominent part of the rock. Near this latter are several caves and holes in the sides of the mountain, made use of anciently by hermits, and for some at this day for places to keep their Lent in, in imitation of our Saviour."

13. “Capernaum."-See the note on Luke x. 15.

18. "The sea of Galilee."-This inland sea or lake is also called, in the New Testament, the Lake of Tiberias, and the Lake of Gennesareth. It occurs in the line of the Jordan, as do all the other lakes of the Holy Land; and the river, by its passage through it, creates a current which is felt even to the shore; while the course of the stream itself through the lake is rendered clearly distinguishable by the smoothness of the water. The present extent of the lake has not been accurately determined; but travellers are in general disposed to consider that, according to the statement of Josephus, it is between seventeen and eighteen miles in length, and from five to six in breadth. It lies in a deep basin, between the hills which enclose it on all sides, excepting only the narrow passages at either end, which afford an entrance and outlets to the Jordan; of these outlets there are three, which soon reunite in a single stream. These enclosing hills come close to the shore on the eastern side, which has a most cheerless and desolate appearance; but, on the eastern side, a strip of land extends between the enclosing mountains and the lake.

This strip of land, or plain, which is, for the most part, about twenty minutes' walk in breadth, is very fertile where cultivated, as are also the declivities of the western hills. Burckhardt says the plain abounds in a tree called the doum, or theder, which bears a small yellow fruit like the zaarour; and mentions his repose during the heat of the day under a very large fig-tree. The pastures of the plain are proverbial for their richness in the neighbouring countries. High reeds grow along the shore: but he saw none of the aromatic reeds and rushes mentioned by Strabo. Madox, speaking of the borders of the lake, on this side, to the south of Tiberias, says: "All the way along the margin of the lake, fine oleanders, in full blossom, were growing, most of them in the water. The corn on the plain was ripe, and being cut (May 15th.)" This latter fact is important for fixing the time of harvest in this region. Burckhardt's statement concerning the present objects of culture is also useful: "The far greater part of the inhabitants of Tabaria (Tiberias) cultivate the soil; they sow the narrow plain to the west of the town, and the declivity of the western mountain, which they irrigate artificially by means of several springs. The heat of the climate would enable them to grow almost any tropical plant; but the only produce of their fields is wheat, barley, dhourra, tobacco, melons, grapes, and a few vegetables. The melons are of the finest quality, and are in great demand at Akka and Damascus, where that fruit is nearly a month later in ripening."

But, to return to the lake itself. The excellent qualities of its waters were noticed by Josephus, and confirmed by recent travellers. Clarke says: "The water was as clear as the purest crystal, sweet, cool, and most refreshing to the taste. Swimming to a considerable distance from the shore, we found it so limpid that we could discover the bottom, covered with shining pebbles. Among these stones was a beautiful but very diminutive kind of shell, being a nondescript species of Buccinum, which we have called Buccinum Galilæum. We amused ourselves with diving for specimens; and the very circumstance of discerning such small objects below the surface may prove the high transparency of the water."

In connection with the fact, that several of the apostles were fishermen of this lake, and that some of our Lord's miracles were wrought in connection with its fisheries, it is interesting to know that the lake still abounds in a great variety of excellent fish. Yet the neglect and ruin which has befallen the country is seen here also; inasmuch as the inhabitants of the shores make no attempt to avail themselves of the excellent provision close to their doors, but leave the fish of the lake unmolested, unless by the vast flocks of storks and diving birds which frequent the borders of the lake. When Buckingham visited Tabaria, the principal place on its shores, he was desirous of supping on the fish of the lake; but the person employed to procure them returned, after a search of two hours, without being able to obtain any. On which the traveller observes: "This fine piece of water abounds with a great variety of excellent fish ; but from the poverty, and, we must add, the ignorance and indolence of the people who live on its borders, there is not a boat or raft, either large or small, throughout its whole extent. Some three years since, a boat did exist here, but being broken up from decay has never been replaced; so that the few fish, which are now and then taken, are caught by lines from the shore, nets never being used."

The peculiar character of the basin, enclosed by surrounding hills, prevents long-continued storms from being known on the lake of Galilee, which is generally in a very calm state. The same local features, however, as Buckingham states, render it occasionally liable to whirlpools, squalls, and sudden gusts from the hollow of the mountain, which are however very seldom of long duration. To which we may add, from Dr. Clarke, that a boisterous sea is instantly raised, when the strong current made by the Jordan is opposed by contrary winds, which sometimes blow here with the force of a hurricane from the south-east.

The very great interest of the sea of Galilee to the reader of the Gospel seemed to require the somewhat detailed account we have given, and which we shall now conclude with the interesting general view which is furnished by Dr. Clarke: "The lake now continued in view upon our left. The wind rendered its surface rough, and called to mind the situation of our Saviour's disciples, when, in one of the small vessels which traverse these waters, they were tossed in a storm, and saw Jesus, in the fourth watch of the night, walking to them upon the waves. (Matt. xiv. 24, &c.) Often as this subject has been painted, which combines a number of circumstances favourable to a sublime representation, no

artist has been aware of the uncommon grandeur of the scenery memorable for the transaction. The lake of Gennesareth is surrounded by objects well calculated to heighten the solemn impression made by such a picture; and, independently of the local feelings likely to be excited in its contemplation, it affords one of the most striking prospects in the Holy Land. It is by comparison alone that any due conception can be communicated to the minds of those who have not seen it: speaking of it comparatively, it may be described as longer and finer than any of our Cumberland and Westmoreland lakes, although it be perhaps inferior to Loch Lomond in Scotland. It does not possess the vastness of the Lake of Geneva, although it much resembles it in certain points of view. In picturesque "beauty, it comes nearest to the Lake of Locarno in Italy, although it be destitute of any thing similar to the islands by which that majestic piece of water is adorned. It is inferior in magnitude, and perhaps in the height of its surrounding mountains, to the Lake Asphaltites; but its broad and extended surface, covering the bottom of a profound valley, surrounded by lofty and precipitous eminences, when added to the impressions under which every Christian pilgrim approaches it, gives to it a character of unparalleled dignity."

Some other travellers describe the lake in somewhat less glowing language. Buckingham, speaking of a view of it from near its northern extremity, describes it as indeed grand; but adds that, "The barren aspect of the mountains on each side, and the total absence of wood, give, however, a cast of dulness to the picture; and this is increased to melancholy by the dead calm of its waters, and the silence which reigns throughout its whole extent, where not a boat or vessel of any kind is to be found." (Vol. ii. p. 343.)

21. "Mending their nets."-The Hon. and Rev. C. Bathurst, in a recently published work (Notes upon Nets"), has the following observations on this passage: “By amateur netters, as well as others, this part of the art (mending) seems generally passed by unheeded and unthought of. The owners of fishing nets, on the contrary, entertain great respect for a good mender, as the saving to them is enormous. These observations lead one to a very interesting subject, as affording one of those little indirect proofs of the authenticity of the Gospel, which it is most agreeable to trace when opportunity offers, although not, perhaps, of great importance. It is mentioned incidentally, Matt. iv. 21, that our Lord, walking along the sea of Galilee, 'saw James the son of Zebedee, and John his brother, with Zebedee their father, mending their nets.' From what has been said above, we see that mending is little thought of by persons in general-even by those who, one would imagine, from their having paid some attention to net-making, might have had their minds more alive to its usefulness; whilst the owner and fishermen are fully impressed with its necessity. It would then, I contend, never have occurred to the inventor of a fictitious tale to mention this trivial circumstancetrivial to a person who is not engaged in fishing, but a most essential and natural occupation for one who is to be found in-had it not really happened. An artful forger might, perhaps, have said that James and John were making their nets, or casting their nets; but mending would have escaped his attention, or have been considered unworthy of notice in so important a work. This is, indeed, one of those coincidences so minute, so latent, so indirect, and so evidently undesigned. that nothing could have produced it but reality and truth, influencing the mind and directing the pen of the writer throughout his narrative from beginning to end."

CHAPTER V.

1 Christ beginneth his sermon in the mount: 3 declaring who are blessed, 13 who are the salt of the earth, 14 the light of the world, the city on an hill, 15 the candle: 17 that he came to fulfil the law. 21 What it is to kill, 27 to commit adultery, 33 to swear: 38 exhorteth to suffer wrong, 44 to love even our enemies, 48 and to labour after perfectness.

AND seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:

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

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

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

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

6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled.

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

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

4 Psal. 24. 4.

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.

II Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.

:

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

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

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

15 Neither do men 'light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.

16 Let your light so shine before men, "that they may see your good works, and glorify your Father which is in heaven.

51 Pet. 3. 14. 61 Pet. 4. 14. 7 Or, lying. 8 Mark 9. 50. Luke 14.34. 10 The word in the original signifieth a measure containing about a pint less than a peck. 11 Pet. 2. 12.

17¶Think not that I am come to destroy the Law, or the Prophets : I am not come to destroy, but to fulfil

18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.

20 For I say unto you, That except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

21 Ye have heard that it was said "by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:

22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whoso ever 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.

23 Therefore if thou bring thy gift to the altar, and there rememberest 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.

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 said by them of old time, "Thou shalt not commit adultery:

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

29 "And if thy right eye "offend thee, pluck it out, and cast it from thee for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.

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

31 It hath been said, 20Whosoever shall put away his wife, let him give her a writing of divorcement:

32 But I say unto you, That "whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.

33 Again, ye have heard that it hath been said by them of old time, "Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:

34 But I say unto you, Swear not at all; neither by heaven; for it is God's throne: 35 Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.

36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black.

39 But I say unto you, 25 That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.

40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also.

41 And whosoever shall compel thee to go a mile, go with him twain.

42 Give to him that asketh thee, and 26 from him that would borrow of thee turn not thou away.

43 Ye have heard that it hath been said, "Thou shalt love thy neighbour, and hate thine enemy.

44 But I say unto you, 28 Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;

45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

15 Exod. 20. 13. Deut. 5. 17.
16 Luke 12. 58. 17 Exod. 20. 14.
20 Deut. 24. 1.
21 Luke 16. 18. 1 Cor. 7. 10.
James 5. 12.
24 Exod. 21. 24. Levit. 24. 20. Deut. 19. 21.
27 Levit. 19. 18. 28 Luke 6, 27.
*Luke 23, 34, Acts 7.60.

18 Chap. 18. 8. Mark 9. 47. 19 Or, do cause thee to offend. Exod. 20. 7. Levit. 19.12. Deut. 5.11. 25 Luke 6. 29, Rom. 12. 17. 1 Cor. 6. 7.25 Deut. 15. 8.

46 30For if ye love them which love you, what reward have ye? do not even the Publicans the same?

47 And if ye salute your brethren only,

what do ye more than others? do not even the Publicans so?

48 Be ye therefore perfect, even as your Father which is in heaven is perfect.

30 Luke 6. 32.

Verse 1. "A mountain.”—There is little that claims our reliance in the tradition which professes to determine the particular mountain on which this celebrated discourse was delivered. It appears from chap. viii. 5, that the mountain was not very far from, although perhaps not in the immediate vicinity of. Capernaum. But we derive little evidence from this circumstance, since the site of Capernaum itself is still a subject of doubt. The mountain to which the local traditions point, certainly appears too far from either of the sites where Capernaum has been sought: and as this town was certainly near the lake, while the mountain is about ten miles from it, there would still perhaps seem too great a distance, even were Capernaum placed at the nearest point which the conditions of the question would allow. That the mountain in question is high, conspicuous, and remarkable, is probably the reason why it was preferred to some humbler eminence nearer the lake, by those to whom the zeal and credulity of pilgrims made it profitable to fix the precise scene of almost every remarkable circumstance which the Scriptures record.

Be this as it may, the mountain in question lies on one of the roads from Tiberias to Nazareth. It is a hill of an oblong shape, with two projecting summits at one of its extremities, whence it has obtained the name of Keroun Hottein, "the Horns of Hottein;" but the Christians call it the Mount of Beatitudes (Mons Beatitudinis), from the expressions used at the beginning of our Lord's discourse. The mountain is of limestone, the prevailing constituent of all the mountains not only in Palestine and Phoenicia, but in Syria, Asia Minor, and Greece. The mountain rises loftily, but may be ascended on horseback, though not without some enterprise, by a steep, devious, and difficult track. Dr. Clarke ascended to its highest summit, and gives a particular description of the view presented from thence, which, he says, for its grandeur, independently of the interest excited by the different objects contained in it, has nothing to equal it in the Holy Land. See also Burckhardt (p. 336), who, however, did not ascend it.

14. "A city that is set on an hill cannot be hid.”—If we allow that the Mount of Beatitudes was really the place where this discourse was delivered, a remark made by Maundrell (Journey,' p. 115) offers an interesting illustration of this allusion. He observes that not far from the mountain is the city of Saphet, supposed by some to be the ancient Bethulia. It stands upon a very eminent and conspicuous mountain, and is seen far and near; and our author suggests that this city set on a hill, and so plainly seen from where he sat, may have been pointed out or alluded to by Christ as he spoke these words. As Maundrell states, this conjecture seems the more probable from the fact, that our Lord did sometimes illustrate his discourses, or draw comparisions, from objects which were probably then present before the eyes of his auditors, as when he bids them "behold the fowls of the air" (chap. vi. 16); and “the lilies of the field” (verse 28).

Such of the passages requiring illustration, in this Sermon on the Mount,' as are not here noticed will be attended to under the parallel texts which the marginal references indicate.

18. "One jot.”—This alludes to the Hebrew letter Jod (♥), the smallest in the Hebrew alphabet. It was familiar and proverbial among the Jews to express the immutable and unalterable character of the law by saying that one jod never could be omitted therefrom. To illustrate this there are many Rabbinical fables, some of which are given by Lightfoot, in which the letter jod is introduced as complaining to God of being omitted or neglected-as that it was omitted when Sarai's name was changed to Sarah-and that the book of Deuteronomy complained that Solomon endeavoured to root the letter jod out of it, by reading the text, "He shall not multiply wives unto himself” (Deut. xvii. 7), without this letter, which gave it its prohibitive force. To this last complaint God is made to answer, "Solomon, and a thousand such as he, shall perish: but one letter shall not perish out of thee." It was indeed their doctrine, expressed in this manner, that not one letter in the law was deficient or superfluous: and at a later day than this, the Masoretes, in order to protect the law from future addition or defect, even in a single letter, were at the pains to count the letters it contained: and the result of their labours being still preserved, it certainly does become possible, to those who choose to take the same pains, to find whether any letters have since been added or omitted.

Or one title.”—Of this there have been different explanations; but it seems to mean the small dashes, points, or corners of the Hebrew letters, particularly such as distinguished letters of similar form from each other. Thus understood, this clause of the phrase was, among the Jews, as common as the former, to express the importance of the minutest things in the Law. It was really true that, in the literal sense, these small matters were of vast importance, since the sense is often reversed or greatly altered by a very slight alteration or addition. The Rabbins, cited by Lightfoot, give many examples to show this. One example may suffice: "It is written-ip ov na ibbnň x5– Ye shall not profane my holy name:' whosoever shall change into destroys the world." That is, because the alteration mentioned, although the slightest possible, would alter the sense to, "Ye shall not praise my holy name." 22. "Raca."-Paxú.-" A term of strong reproach, equivalent to a vile, worthless fellow." Bloomfield. So Lightfoot; "A word used by one that despiseth another with the highest scorn: very usual in the Hebrew writers, and very common in the mouth of the nation." He cites several instances to illustrate its use. This is one: "A king's daughter was married to a dirty fellow. He commands her to stand by him as a mean servant, and to be his butler. To whom she said, Raca, I am a king's daughter.'"

"Thou fool."-wps, "A term expressive of the greatest abhorrence, equivalent to thou impious wretch,' for in the language of the Hebrews, folly is equivalent to impiety." Bloomfield. This was because impiety was the greatest of follies. But," says Lightfoot, "what was there more grievous in the word 'fool' than in the word Raca? Let Solomon be the interpreter, who everywhere, by a fool,' means a wicked and reprobate person; foolishness being opposed to spiritual wisdom. 'Raca' denotes, indeed, morosity, and lightness of manners and life:' but 'fool' judgeth bitterly of the spiritual and eternal state, and decreeth a man to certain destruction." Ps. liii. 1, might also be quoted to illustrate the force of the expression: "The fool hath said in his heart, There is no God."

34. "Swear not at all; neither by heaven," &c.-In the Old Testament times, we see that the most common oath was, As the LORD liveth." This oath does not occur in the New Testament; connecting which circumstance with the inferences deducible from the Rabbinical collections of Lightfoot and Gill, it appears that the use of the Divine name in swearing was by this time restricted to those solemn oaths to the infraction of which the punishments of perjury were attached. The oaths here enumerated were therefore expletive or common oaths, which appear, from the

instances adduced by Lightfoot, to have been in very common use, even among the grave doctors of the law, to strengthen their affirmations, and to give intensity to the expression of a purpose. These affirmations were not held to be oaths, in the legal sense. They involved no legal obligation, nor did any legal penalty attach to their untruth or infraction. They were vicious forms of affirmation, vain oaths, such as we find in all nations, and certainly, in their form of expression, less unholy than many which are but too often heard among ourselves. This view is supported by the following, which we find among other of Gill's citations. First, Philo, the Jew, says: "The most high and ancient Cause need not be immediately mentioned in swearing; but the earth, the sun, heaven, and the whole world." And then, Maimonides: "He that swears by heaven, and by the earth, and by the sun, and the like, though his intention be nothing less than to Him who created them, this is not an oath."

We may add here that the Orientals generally are great swearers-far more so than any Europeans. In Persia, for instance, oaths of various kinds abound in the common conversation and address of all classes. Among these the one "by the head," mentioned in our Lord's enumeration, is very common, with others more or less analogous to those which he here condemus. Even the name of God is employed, carelessly and lightly, on all occasions, either as a simple expletive, or to strengthen affirmations the most common, trifling, or untrue. Oaths thus become mere forms of speech, to which, as such, no one pays any attention or attaches any value.

10 Thy kingdom come. Thy will be done

1 Christ continueth his sermon in the mount, speak-in earth, as it is in heaven.
ing of alms, 5 prayer, 14 forgiving our brethren,
16 fasting, 19 where our treasure is to be laid up,
24 of serving God, and mammon: 25 exhorteth
not to be careful for worldly things: 33 but to seek
God's kingdom.

TAKE heed that ye do not your alms before
men, to be seen of them: otherwise ye have
no reward 'of your Father which is in hea-

3 Or, cause not a trumpet to be sounded.
7 Luke 12. 33. Tim. 6. 19.