natural or acquired parts, ought not to "Hide it (as our Lord phrases it) under a bushel, but put it (in its proper place, or) on a candlestick ;" and as the candle is of little use when it is put out, therefore we ought to be very careful to keep to watchfulness and prayer, that it be kept lighted in time of darkness; for "The candle of the wicked is often put out."

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

Since there is a bright and shining nature and quality in the holy lives of Christ's servants, and in the conversation of his faithful followers, therefore it should and ought to be manifest, and to appear before men; our lamp should be burning, and our light shining; and we should take care to keep holy oil in our vessels, that therewith our lamps may be supplied, otherwise folly instead of wisdom will appear in our conversations, which will be a hindrance (when our great bridegroom cometh) to our entrance into life, or God's kingdom, and greatly hindereth our Master's glory, which by all means we are to endeavour the furtherance of: and men generally take more notice of our evil works, and, when an evil eye is open, will sooner see them, than our good ones; so that we had need to be very careful, and keep a holy watch in our conversations, that our light may so shine, as that our Father who is in heaven may be glorified, in our bringing forth much good fruit.

"Think not that I am come to destroy the law or prophets: I am not come to destroy, but to fulfil." Verse 17.

"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." Verse 18.

The excellency of the dispensation of the glorious gospel of Jesus Christ is really wonderful! having no manner of tendency toward destroying the law of God given by Moses; for Christ's doctrine comes up through it, fulfils it, and goes beyond it, in perfection, and in the beauty of holiness, and in the life and power of pure religion.

"The law, (saith the apostle) is a schoolmaster, to bring us to Christ;" and no man can come truly to Christ, nor be in him, or be a new creature, without coming through the law, and keeping the commandments; but these commandments are to be distinguished from the superstitious traditions, and ceremonious customs of the Jews. The scribes and pharisees (who though they sat in Moses' seat) did not do as Moses did; but crucified him whom Moses prophesied of, saying, "The Lord your God shall raise up a prophet from among your brethren, like unto me, unto him shall ye hearken." Christ and his disciples teach the law, though not the traditions of the Jews; who were very careful of their small tithes, of their own interest, though but of, or in small things, neglecting the weighty matters of the law, which is in no wise to be passed by, but to be fulfilled while heaven and earth endure.

Now the law and commandments which our Lord spoke of, are generally understood to be those ten commandments recorded in the 20th chapter of Exodus, with other absolute commands written by Moses (distinguished from the Jews traditions) and such as were general to mankind: for Christ is the general Saviour, both of the Jews, and also of the gentiles, who believe in, and obey him and that those commandments may the more be minded, and taken notice of, and imprinted in people's thoughts, they are here, in part, transcribed out of the 20th chapter of Exodus.

"I. Thou shalt have no other Gods before me.

II. Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them.

III. Thou shalt not take the name of the Lord thy God in vain for the Lord will not hold him guiltless that taketh his name in vain.

IV. Remember the Sabbath day, to keep it holy.

V. Honour thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.

VI. Thou shalt not kill.

VII. Thou shalt not commit adultery.

VIII. Thou shalt not steal.

IX. Thou shalt not bear false witness against thy ighbour.

X. Thou shalt not covet thy neighbour's house, nor is wife, nor his man-servant, nor his maid-servant, nor s ox, nor his ass; nor any thing that is thy neighbour's." All which our holy Lord Jesus Christ fulfilled in his vn person, and taught it to the people, as this his most ply sermon will witness abundantly and all who pross his great name, must, and ought to teach the same. "Whosoever therefore shall break one of these least ›mmandments, and teach men so, he shall be called the ast in the kingdom of heaven; but whosoever shall do id teach them, the same shall be called great in the ngdom of heaven." Verse 19.

Here we are strictly enjoined, as we value our reputaon in heaven, both to do, and to teach, the commandents, and law of Moses; though not the ordinances, ommandments, or traditions, of the scribes. Now the cribes and pharisees taught divers good things in words, s we understand by Christ, "But (says he) be ye not ke unto them; for they say, and do not:" example eing often of more force and power than precept: they hight have said as some of our modern scribes do, to the cople, "You must not do as we do; but do as we say:" ut, according to Christ, this will not serve their turn; or he shuts the gates of heaven against all them (and all uch) though his own hearers, as in the next verse.

"For I say unto you, except your righteousness shall exceed that of the scribes and pharisees, ye shall in no case enter the kingdom of heaven." Verse 20.

Those scribes and pharisees had a righteousness, but it was one of their own making, an outside one only; whereas, within they were full of deceit and hypocrisy ; they cried up righteousness in words, and yet cried out against him who taught it in the greatest purity, and sought his destruction; they were notable examples to all persecutors for religion. Our Lord, and his servants,

did not, nor do not, speak against outward holiness, so as the inside be the same; for a living man hath both inside and out; so has living righteousness an inward and outward purity, which is manifest by its fruit; and those fruits are fruits of the spirit, which are, "Love, meekness, temperance, patience, experience, hope, and charity or brotherly love;" of which those people shewed very little to Christ; he was very sensible of their envy and malice, which were very contrary fruits to holiness; and therefore he tells them that hear him, that their "Righteousness must exceed that of the scribes and pharisees, or they in no case shall enter the kingdom of heaven."

"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 judgement:" Verse 21.

"But I say unto you, that whosoever is angry with his brother without a cause, shall be in danger of the judgement; 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."

22.

Verse

Here we may learn that the law provided nothing against anger, only in this case, against shedding of blood; and many times if anger is too much kindled, it sets the soul on fire of hell, if it be not timely quenched. People, as it grows hotter, call one another out of their names, and take the name of the Lord in vain, break the third commandment, swearing by him, and cursing of men: we may plainly see by Christ's doctrine, that the first degree of anger (without cause) is dangerous; but the second is very dangerous. Soft words from a sedate mind will wonderfully help in this case: it is not easily conceived what a mighty advantage satan hath upon one that is angry without a cause: and we are often apt to think we have cause when we have none at all; and then we make work for repentance, without which we are in danger of hell fire. Wherefore every true christian ought to watch against the evil of anger; and yet there may be anger (where there is real cause) without sin.

"Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee.” Verse 23.

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

The christian religion admits of no malice nor guile; the worship of it is in spirit and truth, and love, without hypocrisy, without deceit or hatred: if we come to the altar, this will hinder our acceptance. Though we may indeed have a gift, we are to seek reconciliation, and not say, let him come to me, I will not go to him; but I Christ tells us we must go to him; and if thou go to the offended, in a meek and christian spirit, and seek reconciliation, if thy brother will not be reconciled, if the fault be in him, thou hast done thy duty, and thy gift will be received, and Christ will manifest himself to thee by his grace and spirit. But yet art thou to seek for peace, he having ordained it, and laid it as a duty incumbent on thee.

"Agree with thine adversary quickly, whilst 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." Verse 25.

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

It is plain from hence, that Jesus is for a quick and speedy end to differences; says he "Agree with him. quickly;" for it is of dangerous consequence to let disagreements lay long, it eats like a canker, and it destroys the very nature of religion. Personal differences are a great hurt to families, to churches, and to nations, and countries, especially when espoused by parties; then what rending, tearing, and devouring work it makes: wherefore take Christ's council, and agree quickly; and if the difference be on the account of debt, as is often likely, if the debt be just, it is better to offer up one's self and all that he has in the world, than to stand out with one's adversary, till it come to the utmost extremity; and