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Rash judgment forbidden.

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ST. MATTHEW.

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Holy things not to be profaned.

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A. M. 4035. JUDGE & not, that ye be not judged. me pull out the mote out of thine A. M. 4035 2 For with what judgment ye || eye; and, behold, a beam is in thine

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judge, ye shall be judged: band with what own eye?
measure ye mete, it shall be measured to you
again.

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3 © And why beholdest thou the mote that is in thy brother's eye, but considerest not the peam that is in thine own eye?

5 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.

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6 Give not that which is holy unto the 4 Or how wilt thou say to thy brother, Let dogs, neither cast ye your pearls before swine,

a Luke vi. 37; Rom. ii. 1; xiv. 3, 4, 10, 13; 1 Cor. iv. 3, 5; James iv. 11, 12.

b Mark iv. 24; Luke vi. 38.- Luke vi. 41, 42.-d Prov. ix. 7, 8; xxiii. 9; Acts xiii. 45, 46.

NOTES ON CHAPTER VII. mote, according to Hesychius, may signify a little Verses 1,2. Judge not—Our Lord now proceeds to splinter of wood. This, and the beam, its opposite, warn us against the chief hinderances of holiness. were proverbially used by the Jews to denote, the And how wisely does he begin with judging! one, small infirmities, the other, gross, palpable Wherein all young converts are so apt to spend that faults. And how wilt thou say, &c.—With what zeal which is given them for better purposes. He face can you undertake to reprove others for smaller must be understood as forbidding all rash and unfa- faults, while you are guilty of much greater yourself, vourable judgments, whether of the characters of || and are neither sensible of them, nor have the inothers in general, or of their actions in particular, || tegrity to amend them? Thou hypocrite, first cast glancing, probably, in these as also in some other out the beam, &c.—It is mere hypocrisy to pretend expressions in this chapter, on the character of the zeal for the amendment of others, while we have Pharisees, who were very culpable on this head, as none for our own. Correct, therefore, the errors of appears from divers passages in the gospels, such thy judgment, and the enormities of thy life. And as Luke xviii. 9-14; xvi. 14, 15; John vii. 47-49,|| then-When that which obstructed thy sight is re(compare also Isa. lxv. 5,) and their unjust censures moved, thou shalt see clearly to cast out the mote out of Christ. Our Lord's words imply, Judge not of thy brother's eye-And mayest attempt it with those about you in a rigorous and severe manner; more decency, and a greater probability of success. nor pass unnecessary or uncharitable censures upon We may lay it down as a fixed and certain truth them, as many of your countrymen are in the habit that the more we advance in genuine piety and vir of doing: nay, judge not any man, without full, tue ourselves, we shall be the better able to form a clear, and certain knowledge of the blameableness correct judgment of the conduct of others, and the of his conduct, nor without absolute necessity, and better qualified, both in point of skill and authority, a spirit of tender love. That ye be not judged to reprove and reform any thing that we may set Yourselves with the like severity. For with what amiss in their dispositions or behaviour. Our judg judgment ye judge, ye shall be judged—Of God and ment of their character and actions will be the more "If you judge charitably, making proper al- || charitable, and for that reason so much the more lowances for the frailties of your brethren, and are just: our rebukes will be the more mild, prudent, and ready to pity and pardon their faults, God and man || winning; and our authority to press a reformation will deal with you in the same kind manner; but if || upon them so much the more weighty. "How you always put the worst construction on every happy would the world be, if all who teach the thing that it will bear, and are not touched with the || Christian religion would conscientiously observe feeling of your brother's infirmities, and show no || the precept given them here by their Master.” mercy in the opinions you form of his character and Verse 6. Give not, &c.-Even when the beam is actions, no mercy will be shown to you from any cast out of thine own eye. Give not that which is quarter; God will treat you as you deserve, in the holy unto dogs-That is, talk not of the deep things just judgment he shall pass upon your actions, and of God to those whom you know to be wallowing the world will be sure to retaliate the injury."-Mac-in sin; neither declare the great things God hath knight. And with what measure ye mete, it shall || done for your soul, to the profane, furious, persecutbe measured to you again-Awful words! So we ing wretches. Talk not of high degrees of holiness, may, as it were, choose for ourselves, whether God || for instance, to the former; nor of your own expe shall be severe or merciful to us. God and man ||rience to the latter. But our Lord does in no wise will favour the candid and benevolent: but they || forbid us to reprove, as occasion is, both the one and must expect judgment without mercy, who have showed no mercy.

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the other. There is a transposition in the latter clauses of this verse, where, of the two things proposed, the latter is first treated of. The sense is, Give not-to dogs—lest, turning, they rend you. Cast_not-to swine, lest they trample them under

Verses 3-5. And why beholdest thou the mote, &c. —In particular, why do you open your eyes to any fault of your brother, while you yourself are guilty || of a much greater ?-The word kappos, here rendered || their feet.

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11 If ye then, 1 being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?

12 Therefore all things i whatsoever ye would that men should do to you, do ye even this is the law and the pro

9 € Or what man is there of you, whom if his || so to them: for son ask bread, will he give him a stone? phets.

e Ch. xxi. 22; Mark xi. 24; Luke xi. 9, 10, xviii. 1; John xiv. 13; xv. 7; xvi. 23, 24; James i. 5, 6; 1 John iii. 22 v. 14, 15.- f Prov. viii. 17; Jer. xxix. 12, 13.

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g Luke xi. 11–13.————————h Gen. vi. 5; viii. 21.—i Luke vi. 31. k Lev. xix. 18; Chap. xxii. 40; Rom. xiii. 8–10; Gal. v. 14, 1 Tim. i. 5.

Verses 7-11. Ask, &c.—The exhortation contained || fish, &c.-Can you imagine any father could be so in these verses may be considered as connected with || unnatural as to deny necessary supplies to his hunthe caution given in those immediately preceding, || gry child; and instead thereof give him what would and then the sense of it will be, If you be at a loss be useless or hurtful, would starve or poison him? to know who are and who are not proper subjects || Consider, "if the wickedest wretches among yourof reproof or admonition; or to whom you may selves, the most peevish, weak, and ill-natured of with propriety speak of the higher truths of Chris- you all, will readily give good gifts to their children tianity, even of those of experimental religion, and when they cry for them, how much rather will the therefore want wisdom to guide you in these diffi- great God, infinite in goodness, bestow blessings on culties, ask, and it shall be given you, &c. Or the his children who endeavour to resemble him in his passage may refer to the whole preceding discourse, perfections, and for that end ask his grace and other and Christ might intend thereby to prevent his dis- spiritual and heavenly blessings?" If ye then, beciples from being discouraged by the holiness of the || ing evil—If you, imperfect and evil as you are, and doctrine, and the strictness of the precepts he had some of you tenacious, froward, and unkind, yet been inculcating, and therefore thus directs them to || know, being taught by natural affection, to give good apply to God for supernatural aid; and assures them, gifts to your children—If you find your hearts disif they did so with fervency, importunity, and per-posed and ready to communicate the best of what severance, they should not apply in vain. But, in-you have for their relief and sustenance, how much dependent of their connection with what precedes || more will your almighty and most beneficent Faor follows in this most admirable sermon, these || ther in heaven, who has a perfect knowledge of all verses contain a most important direction and en- || your wants, and can with perfect ease supply them, couraging exhortation to the people of God to seek || and who himself has wrought in your hearts these help of him in all difficulties whatsoever, and all || benevolent dispositions, be ready to exceed you in those aids of his Spirit, and other blessings neces- so expressing his kindness, as freely to give all sary to their salvation. Seek, and ye shall find— || needful good things to them that by fervent prayer Add to your asking your own diligent endeavours ask them of him. in the use of all other appointed means; and knock Verse 12. Therefore all things, &c.-As if he had -Persevere importunately in that diligence, and said, But it is only on this condition that he will give, your efforts shall not be in vain. What you ask and continue to give them, viz., that ye follow the shall be given you, provided you ask what is agree- || example of his equity and benevolence, that you imiable to God's will: the spiritual blessings which you || tate the God of love; that, being “animated by his seek, in this way, you shall find: and the door of || goodness, you study to express your gratitude for it mercy and salvation, at which you knock, shall certainly be opened to you. For every one that thus asketh, receiveth, &c.-Such is the goodness and faithfulness of God to his children.

by your integrity and kindness to your fellow-creatures, treating them, in every instance, as you would think it reasonable to be treated by them, if you were in their circumstances and they in yours: for this is, Our Lord next, to give his followers greater as- || in effect, a summary and abstract of all the human surance of obtaining from God the blessings which || and social virtues recommended in the moral prethey should ask and seek aright, illustrates the divine || cepts of the law and the prophets, and it was one of goodness by reminding them of the imperfect good- || the greatest ends of both to bring men to this equitaness and bounty of men to their offspring. What man||ble and amiable temper. I say, one of the greatest, is there of you, or, among you; тis ε51v εž vμwv av@pw- that this may be reconciled with our Lord's declaлоs. The words are very emphatical, and give great || ring the love of God to be the first and great comstrength to our Lord's argument. As if he had said, || mandment, Matt. xxii. 38. And, indeed, it is a most I appeal to yourselves, is there a man among you, || absurd and fatal error to imagine, that the regulation in all this numerous assembly, who, if his son ask || of social life is the only end of religion.”—Dodbread of him, will give him a stone? or if he ask a || dridge. Thus far proceeds the doctrinal part of this

A caution to take heed and

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ST. MATTHEW

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beware of false prophets.

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13 Enter ye in at the strait gate; || Do men gather grapes of thorns, A. M. 4035. for wide is the gate, and broad is the || or figs of thistles? way, that leadeth to destruction, and many there be which go in thereat:

14 1Because 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 clothing, but inwardly they || are ravening wolves.*

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

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sermon. In the next verse begins the exhortation || here marked out. Who come to you in sheep's clothto practise it.

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not accustomed to deep reasoning. True prophets
convert sinners to God; or at least confirm and
strengthen those that are converted. False prophets
do not. They also are false prophets who, though
they may declare the very truth, and that clearly
and fully, yet do not adorn, but bring a reproach
upon it by their unholy conduct; and therefore are
not sent of God by his Spirit, but come in their own
name to declare God's word: hence, which is their
grand mark, they do not turn men from the power
of Satan unto God. Do men gather grapes of
thorns, &c.—Can it be expected by you, in a com-
mon way,
mon way, that you should reap spiritual advantage,
or should obtain religious improvement, from the
teaching of wicked men, or of men whom God has
not called to that work?

ing-With a form of godliness and fair professions Verse 13. Enter ye in at the strait gate-The of love; but inwardly they are ravening wolves—— gate of true conversion, of self-denial, mortification, Not feeding but destroying souls; feeding themselves and universal holiness; the gate in at which few, by the destruction of the flock. 'A wolf in sheep's comparatively speaking, are inclined to enter. "How || clothing," says Doddridge, is "grown into a proverb strait," says Erasmus, in his paraphrase on the place, || for a wicked man that makes a great profession of "is the gate, how narrow the way that leadeth to || religion, yet cannot dissemble so well as not to be life! In the way, nothing is to be found that flatters || discovered by attentive observation; which was just the flesh, but many things opposite to it, poverty, the character of the Pharisees in our Saviour's days." fasting, watching, injuries, chastity, sobriety. And Ye shall know them by their fruits-" A short, plain, “A as for the gate, it receives none that are swollen || easy rule," says Mr. Wesley, "whereby to know with the glory of this life; none that are elated and || true from false prophets: and one that may be aplengthened out with pride; none that are distended|plied by people of the meanest capacity, who are with luxury; it does not admit those that are laden with the fardels of riches, nor those that drag along with them the other implements of the world. None can pass through it but naked men, who are stripped of all worldly lusts, and who, having, as it || were, put off their bodies, are emaciated into spirits, which is the reason that it is sought after by so few." For wide is the gate-The gate of impenitence and unbelief, of carnal affections and fleshly lusts. This gate is obvious to all, and there is no need to seek t: men come to it of course; and broad, evpvxwpoç, spacious, is the way—Of vanity and sin, of evil dispositions, words, and actions; and many there be which go in thereat-Many, yea, the greater part of mankind, evidently appear to enter in at that gate, and to walk in that way. Because strait is the gate -Here our Lord assigns the reason why so many Verses 17-20. Even so-As grapes are not reaped enter in at the wide gate, and walk in the broad way: || from thorns, or figs from thistles, but the fruit will it is because the other gate is strait, and the way || always be agreeable in its nature and kind to the tree narrow, therefore they do not love either the one or that produces it; so every good tree bringeth forth the other; they prefer a wider gate, and a broader good fruit-Scriptural doctrine, declared by holy way; a gate which is entered without difficulty, and men called of God to the work of the ministry, will a way in which men may walk without either self- || certainly be more or less instrumental in turning denial or taking up the cross, and in which they find men from the evil of their ways; and every minister abundance of company. of Christ, or even private Christian, who is renewed Verses 15, 16. Beware of false prophets-Who in || in the spirit of his mind, and made a tree of righttheir preaching describe a broad way to heaven: iteousness, the planting of the Lord, will bring forth is their prophesying, their teaching the broad way, the fruits of righteousness, to the praise and glory rather than walking in it themselves, that is here of God. For, in this respect, the fruits that men chiefly spoken of. All those are false prophets who produce will certainly be answerable to the actual teach any other way than that which our Lord hath || state and disposition of their hearts. Nor can it

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Difference between building

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CHAPTER VII.

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on a good and bad foundation.

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25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.

21 ¶ Not every one that saith unto || sayings of mine, and doeth them, I A. M. 4035 me, *Lord, Lord, shall enter into the will liken him unto a wise man, kingdom of heaven; but he that doeth the which built his house upon a rock : will of my Father which is in heaven. 22 Many will say unto 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 many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

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Therefore, whosoever heareth these

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26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:

27 And the rain descended, and the floods

1 Cor. xiii. 2.- Chap. xxv. 12; Luke xiii. 25, 27; 2 Tim. ii. 19. Psa. v. 5; vi. 8; Chap. xxv. 41. - Luke vi. 47.

* Hos. viii. 2; Chap. xxv. 11, 12; Luke vi. 46; xiii. 25; Acts xix. 13; Rom. ii. 13; James i. 22.- —————" Num. xxiv. 4; John xi. 51 ; indeed be otherwise in the nature of things. For Verses 22, 23. Many will say to me in that day— a good tree cannot bring forth evil fruit-To do so Many, both preachers and hearers, both ministers would be to act contrary to its nature. Neither can and people, Lord, Lord, have we not prophesied in a corrupt tree bring forth good fruit-To bring thy name?-Have we not declared the mysteries of which forth there is no aptitude or tendency in its thy kingdom; preached excellent sermons; written vicious nature. Every tree that-After a fair and edifying books; explained and enforced the doccompetent time of trial; bringeth not forth good trines of thy word, even the prophecies thereof, and fruit-But either produces none, or none but what is shown their fulfilment: nay, have we not ourselves pernicious or useless; is hewn down-How fair and foretold future events, and in thy name have cast flourishing soever it may seem to be; and cast into || out devils-From those possessed by them, and done the fire-To its utter destruction. Such will be the || many wonderful works-Even miracles of mercy as end of hypocritical professors, and all ungodly men, || well as of judgment? Then will I profess unto them, especially ungodly ministers: they shall assuredly || I never knew you—Though I called you to be my be overtaken by the righteous judgment of God. servants, and you professed yourselves such, I never Verse 21. Not every one, &c.—The Lord Jesus, knew you to be such, nor approved of you. So having declared the whole counsel of God, with re- that even the working of the greatest miracles, and gard to the way of salvation, and observed the chief the uttering the most undoubted prophecies, is not hinderances of those who desire to walk therein, || a sufficient proof that a man possesses saving faith, now closes the whole with these and the following || nor will any thing of that kind avail to prove that weighty words; thereby, as it were, setting his seal to his prophecy, and impressing his whole authority || on what he had delivered, that it might stand firm to all generations: that saith, Lord, Lord-That is, that makes a mere profession of my religion, that || gives me the title of Lord and Master, or claims an interest in me as his Lord; that calls upon me and pretends to learn of me as a Teacher, to rely on me Verses 24-27. Therefore, whosoever heareth these as a Saviour, to obey me as a Lawgiver, be subject to sayings of mine, &c.-In these words our Lord atme as a King and Governor; shall enter into the tests, in the most solemn manner, the certain truth kingdom of heaven-Shall be acknowledged as a and infinite importance of all he had delivered in true member of the church militant, or be admitted the foregoing sermon, and applies it to the coninto the church triumphant. Some that say unto sciences of his hearers. Whosoever heareth these Christ, Lord, Lord, shall be saved, being his true sayings of mine, and doeth them-Whosoever he disciples; but every one that does so shall not: be that hears, considers, understands, believes, and None, indeed, shall, as Christ here declares, but such obeys the doctrine which I have now taught you; as endeavour to fulfil the whole will of God in faith || I will liken him unto a wise man which built his and holiness, viz., that will which is described in this house upon a rock-Whatever his former conduct sermon. They that make it their care to understand || may have been, being now brought to repentance the doctrine here declared, to experience the graces and amendment of life, and becoming a new creahere delineated, to perform the duties here enjoined, || ture, he lays a solid foundation for present comfort to shun the hinderances here guarded against, and || and everlasting security and joy. Observe well, to embrace the helps here recommended,—they that || reader, although other foundation for confidence thus comply with this holy, acceptable, and perfect || toward God, and a hope of eternal life, can no man will of God, shall be acknowledged loyal subjects || lay than that is laid, which is Jesus Christ, 1 Cor. of Christ's kingdom here, and shall undoubtedly be iii. 11; yet we pretend in vain to build on him, if admitted to reign with him hereafter. we do not obey his doctrine, and make it the rule of 81

VOL. I.

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we are now accepted of God, or are in the way to meet with acceptance of him at the day of final accounts, without the faith productive of true and universal holiness. Depart from me, ye that work iniquity-For none can enter heaven but those that are saved from their sins on earth. If we die in our sins, where Jesus is we cannot come.

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A leper applies to Christ,

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ST. MATTHEW.

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and is healed by him.

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A. M. 4035. came, and the winds blew, and beat || ed these sayings, the people were A. M. 4035. upon that house; and it fell: and astonished at his doctrine. great was the fall of it.

29 For he taught them as one having au28 And it came to pass, when Jesus had end-|| thority, and not as the scribes.

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Verses 28, 29. And the people were astonished at

our whole conduct. Therefore there is no incon- sure that no wintry storm or tempest would ever sistency between the doctrine here advanced by our assail it. And the rain descended, &c. and beat upon Lord, and that of the apostle in the passage just that house, and it fell-For the foundation being quoted; nor between the same apostle's declaring, || bad, neither the height of the structure, nor its wide 1 Cor. vii. 19, Circumcision is nothing, &c., but the dimensions, could be any security to it: and great keeping of the commandments of God; and his as- was the fall of it—Even as great as the building had serting to the Galatians, chap. v. 6, That nothing been. "A lively emblem," says Doddridge, "of the || availeth but faith which worketh by love. For the || ruin which will another day overwhelm the unhappy faith he speaks of is always followed by obedience || man who trusts to an outward profession and form to the commandments of God, of which it is the of godliness, when he does not sincerely and prac root and principle. And the rain descended, and|| tically regard it.” the floods came, and beat upon that house-These words of our Lord imply that every man's religion, || his doctrine-Struck with wonder, having never with the confidence and hope which he builds there- || heard such doctrine before, nor any doctrine on reon, must, sooner or later, be severely tried; and it || ligious subjects, delivered with such solemnity and fell not, for it was founded on a rock—Thus the re- sweetness, or with such force and energy. Christ's ligion of the true, practical Christian, with all his words, it appears, made a wonderful impression on present comforts and future hopes, remains firm their minds. For he taught them as one having and unshaken, how severely and violently soever it || authority-With a dignity and majesty peculiar to may be assaulted. And every one that heareth these || sayings, and doeth them not-Who is a mere hearer of the word, and not a doer of it, how constantly || soever he may attend to hear it, and whatever zeal he may profess for the doctrine he hears; shall be || likened unto a foolish man, &c.-A man possessed of neither foresight nor consideration; who built his || house upon the sand-Without taking any care to find or lay a firm foundation for it, as if he were

himself, as the great lawgiver, and with the demonstration and power of the Spirit; and not as the scribes-Their established teachers, "whose lectures, for the most part, were absolutely trifling; being drawn from tradition, or from the comments of other doctors, which these ignorant and corrupt teachers substituted in the place of Scripture, reason, and truth."-Macknight.

CHAPTER VIII.

The evangelist, having given us a general idea of our Lord's procedure after his entrance on his public work, by informing us, chap. iv. 23, that he went about preaching the gospel, and healing all manner of sickness; having shown that the doctrine he preached was both confirmed and recommended by the cures he wrought, and having, in the three last chapters, given us a specimen of his preaching, he comes now to give some instances of the miracles he wrought, which proved him to be a teacher come from God, and the great healer, or restorer, of a fallen and disordered world. Here we have, (1,) His cleansing of a leper, 1-4. (2,) His healing a centurion's servant afflicted with a palsy, 5–13. (3,) His healing Peter's mother-in-law of a fever, and many others, 14–18. (4,) His conversing with two persons who were inclined to follow him, and showing them how he ought to be followed, 19-22. (5,) He stills a terrible storm by a word's speaking, 23-27. (6,) He cures two demoniacs, permitting the demons which had possessed them to enter into a herd of swine, which, rushing violently into the sea, are drowned, 28-32. (7,) The inhabitants of the country, informed of this, desire him to go out of their coasts, 33, 34.

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