in the strongest possible form an idea of that severe discipline and extreme self-denial which every Christian should observe, rather than injure or lose his spiritual character. And this admonition should stimulate every one to examine his character and condition, in order to ascertain what there may be, analogous to the right hand or the right eye which the Saviour speaks of, in his circumstances, which may hold out strong temptations and inducements to the commission of sin. With some it may be a habit or propensity which is harmless in itself, yet most injurious when considered as to its necessary or probable consequences; with others, it may perhaps be the residence in which they live-the company with which they associate the friend whom their natural affections lead them to esteem and love-or the studies to which their talents or their tastes direct their attention. But let it be carefully remembered, that in no case is that which corresponds with the right hand or the right eye actually sinful in itself, but something which leads to sin; and that which has the tendency to tempt or lead us to transgression should be as scrupulously avoided as that upon which we can fasten the direct charge of iniquity. It requires much of that power of discernment and discrimination, which the Spirit alone can impart, to ascertain what these stumbling-blocks are, and to lead us to recognise them as such, for they are generally something to which we cling with a fond and devoted attachment, something as dear as a right eye, and as profitable as a right hand, and which we are as unwilling to part with as with either; but they must be parted with, relinquished, and cast aside, and in this case every exertion must be made, through the power of the Spirit, that grace may triumph and reign over the attachments of nature.

31. It hath been said, Whosoever 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.

These verses are connected with the preceding, as they tell us of another mode in which the seventh commandment may be violated. The sentiments of the Jews on the subject of divorce were extremely loose. They considered that a man might put away his wife for the most trivial and inconsiderable cause. Divorces were in certain cases allowed by the law of Moses; but they were only permitted in order to prevent greater evils, and were necessary amongst the Jews on account of the “hardness of their hearts;" in fact, the permission in its original form was an arrangement of mercy towards the wife, to protect her from the wrath and cruelty of her husband, and it was restricted by many useful and judicious regulations, notwithstanding which it was greatly abused and taken advantage of with the utmost caprice and licentiousness. To correct this state of things, Christ here teaches that there is only one single case in which a divorce should be allowed, and that he who puts away his wife for any other cause is guilty of all the sins into which she may subsequently fall; for those who lead others to the commission of sin, either by an exercise of authority or influence, are held responsible in the sight of God.

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.

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

In these verses the Saviour prohibits all false, rash, and unnecessary swearing, for we

are not to suppose all swearing, in every case, as absolutely forbidden. The Apostle, writing by inspiration, employs an oath in 2 Cor. i. 23" Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth." And there are cases of difficulty and importance, in which recourse may be had in a solemn and reverent manner to an oath, for the purpose of determining controversies between man and man, and of answering the ends of public justice. In such cases, an oath for confirmation is the end of all strife. When our Saviour stood before the High Priest, he was put upon an oath in these words" I adjure thee by the living God, that thou tell us whether thou be the Christ the Son of God," and the Saviour answered, when thus appealed to. We therefore understand these verses as referring to the ordinary intercourse

of men, and not to those cases in which

there is no other satisfactory method than that which an oath supplies of ascertaining the truth, or of producing conviction, in a matter of great and extreme importance. The Jews were addicted to unnecessary swearing, they swore by "Heaven," by the Earth," and by "Jerusalem," and by their "Head," imagining that in so doing they avoided a violation of the third commandment, in not directly swearing by the name of God. But Christ here shows that they deceived themselves in this, for in swearing by all these things, though they were not expressly, yet they were virtually taking the name of God in vain, for all these things by which they swore were connected immediately with him: The Heaven was his throne, the Earth was his footstool, Jerusalem was his city, our heads are made by him, and the power of preserving them comes directly from him. If there be any meaning in swearing by these things, it must consist in the indirect reference which is made to God, or else they were guilty of impiety and idolatry in ascribing to created things that knowledge which belongs exclusively to God. Let then all unnecessary swearing be abandoned. It is a practice which can do no man any good, which cannot even gratify a single appetite, and is so absurd and unmeaning that even the refinements of ordinary society are beginning to loathe and repudiate it. If, then, men of the world disapprove of such a practice, how unseemly is it in a professing Christian?" It should not

be once named amongst such, as becometh saints:" their communication should be "yea, yea; nay, nay;"-a simple affirmation, or negation, as the case may require, for whatsoever is more than this cometh of evil-or "cometh of the evil one," that is, of the Devil. Every Christian should scrupulously avoid every thing that borders on falsehood, equivocation, prevarication, or concealment of the truth, and study to manifest sincerity and candour to all with whom he may be called on to converse.

38. Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:

39. 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.

Our Saviour here refers to the law of retaliation, as stated in the judicial regulations of Moses. The judges are there directed to inflict upon an offender a similar injury to that which he had committed-" If a man cause a blemish in his neighbour; as he hath done, so shall it be done to him, breach for breach, eye for eye, tooth for tooth," Lev. xxiv. 19, 20. This regulation was also extended to the case of a false witness, who endeavoured to bring an innocent person to punishment" If the witness be a false witness, and hath testified falsely against his brother; then shall ye do unto him, as he had thought to have done unto his brother," Deut. xix. 18, 19. Now, it should be carefully understood that these rules were intended exclusively for the guidance of the judge, in awarding compensation to an injured person who may have prosecuted the person who had injured him; and the reason why they were given, was not for the purpose of gratifying a spirit of personal revenge, but for the good of the civil community, hy preventing injuries and assaults through the fear of the law being enforced to the uttermost, for so it is stated in Deut. xix. 20— "So shalt thou put the evil away from among you, and those which remain shall hear, and fear, and shall henceforth commit no more any such evil among you." The offended person was not prevented by this law from exercising forbearance and forgiveness, nor was he obliged to prosecute. The Scribes

and Pharisees had perverted these rules, by employing them as a sanction for private individuals avenging their own wrongs, and thus taking the law into their own hands. In opposition to this, Christ here recommends the exercise of a merciful and forgiving temper, and prohibits everything bordering upon revenge: "But I say unto you, that ye resist not evil," or rather, "that ye resist not the evil person." We should not resist one injury by another, or else we become as wicked as the person who had first injured us. This direction, however, cannot be supposed to interfere with the duty of self-preservation, but teaches us to exercise a patient and merciful disposition, and rather to forego our civil rights than involve ourselves in the same evil as the person who had offended us had been guilty of. The Apostle Paul gives an admirable paraphrase of this advice, in Rom. xii. 17-20—“ Recompense to no man evil for evil... Dearly beloved, avenge not yourselves; but rather give place unto wrath, for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head." The Gospel is the fullest manifestation of the mercy of God which has ever been given to the world, and therefore it is but right that those who have been made recipients of that mercy should "be kind one to another, tender-hearted, and forgive one another, even as God for Christ's sake hath forgiven them."

The meaning of the latter part of the 39th verse "Whosoever shall smite thee on thy right cheek, turn to him the other also," is evidently this, it is better to sustain a double injury or affront, than to act upon the principle of revengeful retaliation.

The best exemplification of these precepts, is to be found in the conduct of Jesus him

self, "Who when he was reviled, reviled not

again; when he suffered, he threatened not; but committed himself to him that judgeth righteously," 1 Pet. ii 23; " Who gave his back to the smiters, and his cheeks to them that plucked off the hair, and hid not his face from shame and spitting," Is. 1. 6.

40. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. The injury referred to in verse 39, was one

which affects the person; that which is here referred to is one which affects the property, but is not of such a nature as to put us to any considerable inconvenience or loss; and therefore the meaning of this precept is simply this, that we should submit to an act of injustice which would subject us to a small diminution of our property, rather than engage in contentions and litigations which can only tend to harass our minds, and disturb our peace. We are certainly not required by this advice to surrender our possessions, and suffer our means of subsistence to be wrested from us. The gifts of Providence are intended to minister to the supply of our personal wants, to support our families, to enable us to do good and to communicate, and to exercise hospitality, and therefore we are at full liberty to protect and to retain them.

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

encroachment on our personal liberty, and what Christ commands is, that we should

In this verse a reference is made to an

rather surrender twice as much as is demanded

use.

of us, than disgrace our Christian profession by any unseemly resistance. The original word which is here translated "compel" is expressive of a custom which prevailed among the Persians. The King's messengers were invested with full authority to their service, evidently on the principle that press horses, or ships, or even men into every thing should contribute to the public This custom was in existence amongst the Jews, an instance of which we have recorded in Matth. xxvii. 32, where it is said of Jesus. Persons possessing this power that they compelled Simon to bear the cross frequently exercised it in an arbitrary, caprovoke the people to refuse their demands; pricious, and oppressive manner, likely to but Christ here shows that it is better to resist public authority, and compromise our submit to personal inconvenience, than to peace of mind and Christian principle, by engaging in a contest with any one who possesses the advantage of official power.

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

The question, however, may naturally be asked, are we required to love all men with an equally ardent attachment, irrespective of their character and conduct altogether? those who have displayed kindness and generosity to us, with no stronger feelings of complacency than those by whom we have been persecuted and injured? To this question it may be answered, that we are undoubtedly to love all men, but not with the same modification of affection. The word which occurs in the original of the passage, and which is rendered "love," is a very general expression, which comprehends under it every species of benevolent feeling. There are, in fact, different degrees of love,- a love of complacency and delight, which we never can feel towards those whose characters and tem

pers are unamiable and repulsive. There is a love of approbation and esteem which we can only entertain towards the good, -a love of gratitude, which should be manifested towards our benefactors,-a love of sympathy for the afflicted and distressed, — and a love of pity and forgiving kindness towards our enemies, persecutors, and slanderers. There is, in short, a general feeling of philanthropy towards all men, which must be modified according to the several circumstances in which they are placed, and which will, in all cases, display itself in generous anxiety and exertion for their good. But the manifestations of this feeling are here specified" bless,"—" do good," "pray:" "bless them that curse you,”- "do good to them that hate you,"-" pray for them that despitefully use you and persecute you." The graces of the Christian character never appear in a stronger or more attractive light than when they are seen in contrast with the depraved tempers of the natural man. The Christian, therefore, should never lose so favourable an opportunity of showing forth the loveliness of Christian principle, as that which

But some may ask, how is it possible for men to manifest those feelings which this precept commands? To this we reply, that the impossibility of obedience is not to be confined to this commandment only, but to be extended to all that the New Testament contains. No man can obey even the least and most apparently easy command, without the ability which is imparted by the Spirit of God. "The fruits of the Spirit are love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance." These are graces which never grow upon the wild and barren "olive tree" of nature; they are only produced when the sinner is brought under the fertilizing influence of the Spirit of God, "like a tree planted by the rivers of water, that bringeth forth his fruit in his season.'

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.

This verse shows that the dispositions which the Saviour had just prescribed would constitute a resemblance, in the characters of those who would cultivate them, to the character of God himself. As children display a similitude to their parents, so should we endeavour to be like God in every attainable respect, if we desire to be his children. God is good to all-his tender mercies are over all his works-the sinful, the unworthy, and the unthankful, share the bounties of his providence in common with those who respect his authority, and are grateful for his love. He stoops not to count the number of the them offences of men, before he confers upon the mercies of his bounty; but with a universal benevolence he continually sends down the means of sustenance and preservation to all his creatures. This earth is one extensive cOMMON, on which its inhabitants may