4. And hence we are naturally led to observe, whom it is that he is here teaching? Not the apostles alone; if so, he had no need to have gone _up into_ the _mountain_. A room in the house of _Matthew_, or any of his disciples, would have contained the twelve. Nor does it in any wise appear, that the _disciples_ who _came unto him_ were the twelve only. Οἱ μαθηταὶ αὐτοῦ, without any force put upon the expression, may be understood, of all who desired to _learn of him_. But to put this out of all question, to make it undeniably plain that where it is said, _He opened his mouth and taught them_, the word _them_ includes all the multitudes, who went up with him into the mountain, we need only observe the concluding verses of the seventh chapter. _And it came to pass, when_ Jesus _had ended these sayings, the multitudes_, οἱ ὄχλοι, _were astonished at his doctrine_ (or teaching.) _For he taught_ them (the multitudes) _as one having authority, and not as the Scribes_. Nor was it only those multitudes who were with him on the mount, to whom he now taught the way of salvation: but all the children of men, the whole race of mankind, the children that were yet unborn: all the generations to come even to the end of the world, who should ever hear the words of this life. 5. And this all men allow, with regard to some parts of the ensuing discourse. No man, for instance, denies, that what is said of _poverty of spirit_, relates to all mankind. But many have supposed, that other parts concerned only the apostles, or the first Christians, or ministers of _Christ_; and were never designed for the generality of men, who consequently, have nothing at all to do with them. But may we not justly enquire, who told them this? That some parts of this discourse, concerned only the apostles? Or the Christians of the apostolic age? Or the ministers of _Christ_? Bare assertions are not a sufficient proof, to establish a point of so great importance. Has then our Lord himself taught us; that some parts of his discourse, do not concern all mankind? Without doubt, had it been so, he would have told us; he could not have omitted so necessary an information. But has he told us so? Where? In the discourse itself? No: here is not the least intimation of it. Has he said so elsewhere? In any other of his discourses? Not one word so much as glancing this way, can we find in any thing he ever spoke, either to the multitudes or to his disciples. Has any of the apostles, or other inspired writers, left such an instruction upon record? No such thing. No assertion of this kind is to be found in all the oracles of God. Who then are the men who are so much wiser than God? Wise, so far above that is written?