for christians to go to law one with another, is contrary to the apostle's advice; and oftentimes the gainer of the cause, loses by going to law; so that it is good to agree quickly; it being profitable so to do, both spiritually and naturally.

"Ye have heard that it was said by them of old time, Thou shalt not commit adultery :" Verse 27.

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

The law was against adultery; but the gospel is against lust; and where there is no lust, there can be no adultery; for then the occasion of adultery is taken away; and the cause being taken away, the effect of course ceaseth. Behold the chaste and pure doctrine of Christ, and his holy dispensation, greatly excelling the law, or Mosaic dispensation! Our blessed Saviour doth not admit of an unchaste or lustful looking upon women; much less of immodest salutations, touches, embraces, or discourses, which all tend to beget lust in the hearts of men; and lust conceived, brings forth sin; and sin when finished, brings forth death to the soul.

"And if thine 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." Verse 29.

"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." Verse 30.

: Christ compares the sinful lusts and inclinations, which are the cause of men's destruction, and their being cast into hell, to a right eye, or a right hand (two of the most useful and serviceable members of the body), not that he intended that we should cut off our natural members, but that we should cut off these sinful lusts, and cast them from us, though they were as a right eye, or hand. Now, observe, it is very much against nature, and very painful to pull out an eye, or cut off a hand; so sin, of many kinds, is very agreeable to nature, or the natural man,

and it is very hard for him to part with it; he pleads the use of it, and when Christ, the physician of the soul, comes to put his incision knife to it (which is his word) poor man is too apt to fly from it, and to shrink from under its holy stroke: the holy baptist, John, understanding our Lord's doctrine, and being sensible of the powerful working of Christ's word and spirit, says, "Now is the ax laid to the root of the trees, therefore every tree which bringeth not forth good fruit, is hewn down and cast into the fire;" which fire is nothing less than hell, which, without repentance, and amendment of life, will be our portion.

"It hath been said, whosoever shall put away his wife, let him give her a writing of divorcement." Verse

31.

"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." Verse 32.

The great husband of souls here plainly sheweth that husbands should be tender to their wives; and his apostle says, "Be not bitter against them." Men.and their wives ought to live together in love, and be good examples to their children and servants; and not part one from another, except for the cause of fornication; and that should be proved; for some men are only jealous of their wives, and some without a cause; and where there is cause, as a man may think, it ought to be clearly proved before they part from one another: a man ought to be tender of his wife, as of his own body; "for they two are one flesh." Men and their wives are often too apt to magnify one another's faults, and to put the worst construction upon each other's words and actions, when they differ, which widens breaches, instead of healing them: whereas love and true charity, and putting the best, and not the worst construction on things, would chase away wrath, strife, and hatred; and though Moses gave the Jews that permission of divorcement, for the hardness of their hearts; yet christians ought to live 50, that there should be no need of it amongst them.

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And if christians do part upon the account of fornication (for they are not permitted to part on any other account by Christ, as above) they are to marry no more, while each other live; for if they do, they are pronounc ed by Christ, to be adulterers and adulteresses.

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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." Verse 33.

"But I say unto you, swear not at all, neither by hea ven, for it is God's throne:" Verse 34.

"Nor by the earth, for it is his footstool: neither by Jerusalem, for it is the city of the great king." Verse 35. "Neither shalt thou swear by thy head, because thou canst not make one hair white or black." Verse 36.

"But let your communication be yea, yea; nay, nay; for whatsoever is more than these, cometh of evil." Verse 37.

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It was allowed to the Jews to vow to the Lord, and swear by his name, provided they perform their vows and oaths. But here our Lord prohibits and disallows, or abolishes all swearing, with an "I say unto you, swear not at all." Though our swearing christians will have it, that he here prohibits only vain swearing, or common swearing, which cannot be, because the oaths he here speaks of were solemn, and to the Lord. And the tle James tells us, "We must not swear by any oath." Neither did the primitive christians swear at all; and christians ought to be so just in their conversations, as that their solemn words or promises would give them credit without any need of oaths. If occasion or need be, thou hast liberty to add yea to thy yea, and nay to thy nay, or solemn words equivalent to it; and if more be evil, it must also be evil to require more, and that it is evil if it be more (as all vows and oaths are) we have Christ for our author, a good foundation to build upon. "Ye have heard that it hath been said, an eye for an eye, and a tooth for a tooth." Verse 38.

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

"And if any man will sue thee at the law, and take way thy coat, let him have thy cloak also." Verse 40.

There was room and liberty, by the law of Moses, for 2man to revenge himself, if he had an injury done to am; but Christ teacheth patient suffering; we are not to give any offence, but we are to take them quietly for s sake, in which Jesus was an excellent example to us, hose sufferings were not for himself, but for us; he arned his cheek to the smiter, and his face to those that Aucked off the hair: but to a man of courage and choler, is indeed is no small cross; but he must deny himself, End d take up Christ's cross daily, and follow him, if he ill be his disciple: and as for the law, it is better never neddle with it, in a general way; and if thy coat by w is taken away, thou hadst better give him thy cloak, an stand out another trial with him and it is much if ou art not a gainer by so doing. But the gain is not rged as the best motive: but obedience to Christ, our reat Lord, and good master; who said, "If ye love me, eep my commandments."

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"And whosoever shall compel thee to go a mile, go ith him twain." Verse 41.

It can hardly be supposed that any would take the ains to force or violently compel a man to go a mile ith him, unless upon some extraordinary occasion: but hany times through over persuasion, or much invitation, ne may be in that sense compelled to do that which one s not inclined to, and in such case, we are to be liberal n answering the love and good will of our friend, so ompelling us for love begets love, and cannot easily be withstood, as in the parable of the wedding, or mariage supper; they were to be compelled to come to it; ve are not to understand by outward constraint, or crulty, but by the force and power of love; divine love has 1 great power, and is of a compelling nature, according to this distinction, and consideration; and then we should be unkind, and ungrateful, if we did not answer with suitable returns.

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

We are here to suppose the asker to be in real want and necessity, and the borrower also to stand in need, and the asked to be in a capacity, and of ability to sup ply and assist the asker, and borrower; and then in such case we are by no means to refuse to give to him that asketh, nor to turn away from him who would borrow of us, and if we are not in a capacity to supply, then to use mild and friendly expressions; for christians should be courteous and kind to all, and particularly to the distressed. And if we think the askers or borrow. ers are not worthy or deserving for their own sakes, we should, if need be, give and lend for Christ's sake, and in obedience to him, though it cross our own inclina

tions.

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

But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you, and persecute you." Verse 44.

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

The Hebrews had liberty to hate their enemies, but we have not understood that ever any people, by any dispensation, had any liberty to hate their neighbours or friends: so that those who are in that state, are far be vond the line of truth. But, says our holy Lawgiver, "I say unto you, love your enemies." If we love our enemies, we can in no wise destroy them, although it were in our power. Again, "Bless them that curse you." But, alas! how apt are men (and even those who would think it hard to be told they are disobedient to Christ), to render railing for railing, and cursing for cursing, instead of blessing. (Do good to them who hate you.) If we are sensible of any body who hates us, and have real demonstration of it (for sometimes we imagine it, when it is not so), yet are we to do them all the good turns we can. (And pray for them who de