their consciences, while they habitually indulge in the use of minced oaths, or the profane utterance of short prayers, as a common mode of exclamation in ordinary conversation. You will not unfrequently hear from the mouth of those who are not strangers to a throne of grace, such expressions as "bless me,"

66

66 pity me," preserve me,” and other similar addresses, which can only be made to the Most High, and simply because they have not used the name of God, such persons flatter themselves that they are not guilty of profane swearing. But the explanation given by our Redeemer shews, that the third, like all the other commandments, is exceeding broad. It demands that we abstain absolutely and altogether from the use of oaths, except on the most solemn and important occasions, and that even then the oath must be regarded as a religious exercise, in which we engage with the whole soul, swearing "in truth, in judgment and in righteousness." There can be no difficulty, we conceive, in distinguishing between the cases in which an oath is lawful and those in which it is sinful. It is only in a case of absolute necessity that a solemn appeal ought to be made to heaven, and there can be no doubt that in the innumerable instances in which the name of God is used lightly, and without deep, serious thought, the Third Commandment has been plainly transgressed. And even where the name of God is not used directly, but the works or word

or ways of God, are used as the medium by which we insult the great Creator, and Preserver, and Governor of all; even then we are charged by the law of God as guilty of the heinous sin of profane swearing. The regulating principle of ordinary life, in so far as the government of the tongue is concerned, is thus laid down by our blessed Lord.

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

The evident design of the Redeemer in issuing forth such an exhortation as this, is to point out to His hearers that in speech as well as in behaviour, the Christian ought ever to be characterised by the utmost simplicity and godly sincerity. His ordinary intercourse with his fellow-men, must be so guarded and so trustworthy, that his word is the same as an oath. His yea, is yea, and his nay, nay. He has no need to strengthen his affirmations or denials, by any such unhallowed appeals to heaven as those to which the ungodly resort. He feels that at all times he is in the presence of Him that loveth truth in the inward parts, and, therefore, he sets a watch over the door of his lips lest he should offend against God. For whatsoever is more, says our Lord, than a simple affirmation or denial, cometh of evil. It arises from some evil disposition or feeling in the heart, either a

consciousness that what we are saying is untrue, and must, therefore, be supported by some strong asseveration, or a want of reverence for divine things, which leads us to trifle with the name of God, or an idea that it is manly to bid defiance to the God of heaven. Or, still further, as the words may be rendered, "it cometh from the evil one" who is the source of all sinful feelings, and words, and deeds. The Devil knows well that the tongue is "an unruly member, full of deadly poison," and how can he more effectually ensnare men to their everlasting ruin, than by leading into the indulgence of a habit, which, more perhaps than any other, betrays a heart full of the deadliest enmity to God and holiness? That tongue which was designed to be the glory of man, and to be the instrument of shewing forth the praises of God, is employed in uttering the language of horrid blasphemy, and invoking the wrath of God, to come down upon the swearer's own head and upon the heads of others. What a spectacle must the blasphemer of Jehovah's name present to the holy angels! That name which is to them the object of adoring wonder, and admiration, and awe, made the sport of a reckless mortal on the brink of eternity! Tremble sinner,-thoughtless, inconsiderate man,—that thou hast ever dared, with these lips, with that tongue, to insult the Highest, the Holiest of all. And ye who profess to fear God, is it seemly that your conversation and whole deportment,

whether in word or in deed, should be any other than that which becometh the gospel of Christ? Ye are not your own. That tongue, which is naturally a fire, a world of iniquity, defiling the whole body, and setting on fire the course of nature while itself has been set on fire of hell, that very tongue has been purchased by the blood of Christ, that both in time and through eternity it might celebrate the praises of redeeming love. Learn then to sing the song of the Lamb even upon earth, and strive and pray that your speech may be always with grace, seasoned with salt.

But why so guarded in the talk of our lips? Is no scope to be given to the fervent imagination, the ardent, eager mind? Undoubtedly. A narrative may be beautifully depicted, and yet it may be faithfully true. But it must never be forgotten that every, even the slightest departure from the simplicity that is in Christ, cometh of evil. It is evil in itself, and springs from the evil one. Let every man then speak the truth, in all simplicity and in all sincerity, to his neighbour, remembering that into heaven, there shall enter nothing that defileth, that worketh abomination, or that loveth and maketh a lie.

CHAPTER II.

PERVERSION OF THE CIVIL LAW.

MAT. V. 38-42.

THE Jewish Law is usually divided into three parts, the Ceremonial Law, the Moral Law, and the Civil, Judicial, or Political Law. In all its various branches, this wonderful system of legislation, dictated by God Himself, was completely perverted by the Scribes and Pharisees. The Ceremonial Law beautifully represented, as in a picture, the spiritual doctrines of the Christian dispensation, and pointed to Him, who, by His one offering, was destined in the fulness of time to perfect for ever them that are sanctified. Yet such was the blindness of the Jewish teachers, that they mistook the type for the antitype, the shadow for the substance; and represented salvation as flowing not from Christ, but from a careful observance of the rites and institutions of the Law of Moses.

The Moral Law, we might have supposed, would have surely, from its simple and comprehensive shortness, escaped the misrepresentations of these blind