Men that think mi

sengers more eminently so. nisters a needless commodity in the world, if they give any belief to the gospel, may see what they are and if you could live well without salt, and without light, so might ye without ministers.

But, alas! how much unsavoury salt, how many dark lights are amongst us. And if the salt loose its savor, it can do good to nothing, and nothing can do good to it. The most unprofitable piece of the world, is either a profane, carnal, or formal dead minister; good for nothing; unsavory salt, of all things the most unsavory. And if the light within thee be darkness (as our Saviour says afterwards) how great is that darkness. Oh! that Christ shined more in our labours, in our conversation, and in companies where we come; more savory and seasoning others, not in jestings, or in sports; these (salts) are unsavory in ministers; but in words of edification, ministering grace to the hearers. And this, though specially to ministers, yet extends to all Christians. Let your lights so shine, not to make yourselves somebody, but for the glory of the Father of lights, whence you have that light, your heavenly Father. This predominant in all. Happy that heart that is filled with constant desires of, and aims at, this glory of God, minding self in nothing, but God in

all.

Ver. 17.-Think not, &c. He lays hold of this; takes occasion, upon clearing a mistake that was risen of him, to pass on to such doctrines as he knew were necessary, for the clearing of the law of God, wronged by false glosses; and does both together vindicates both himself and that law whereof he was the Lord and author. Some, possibly to obstruct his way and prejudice him in men's opinions, speak of him as a teacher of new doctrine, and enemy of the law: others, it may be, hearing of a doctrine that sounded new, would willingly have had it so, would have been free, and enjoyed libertism. Now to dispel both misprisons, our Saviour owns

his purpose to be nothing such. On the contrary, I come to fulfil it. This did he in all things, in doctrine and practice, and declares it a thing impossible for any to annul the law; but if any should offer at it, in his actions and doctrine, he should undo himself, but not the least title of the law. Yet further, these men that cry up the law, and would charge me with the dissolving of it, for all their noise, I declare to you, that except you take heed, and observe that law better than they do, ye cannot enter into heaven. How many deceive themselves, as these pleasing, vain men did; but be warned, except your righteousness, your religion go beyond the civil neighbour, the good church keeper, the formal painted professor, ye shall fall short of that which both you and they reckon. How many that think themselves fair for heaven, shall find themselves woefully mistaken, when it is past help. Oh! examine well in due time, and see whether you are indeed for heaven or not. It is the saddest mistake ever man fell into, to dream on of heaven, till he find himself in hell.

Ver. 21.-Ye have heard, &c. Now he clears the law, and teaches the true spiritual sense of it, in divers points of it, wherein it was grossly abused; shews that it binds not only the hand and the tongue, but even the heart. Men aiming at selfrighteousness by the law, and desirous of that as good, cheap as might be, with the least pains, not being willing or able to rise to its perfection, drew it down and shaped it to their imperfection; cut it to the measure of external obedience, and that of the easiest size. Thus men readily do, rather fancy the word and rules of Christianity to their humours, than purge and correct those humours by the word. This of the sixth commandment, not only gross murder, but rash anger and reviling speech, a breach of it, and condemnable, which exprest in allusion to the civil judicatures among the Jews. And thence, in case of any such thing, presses speedy and unde

layed reconcilement, as a thing most acceptable to God, and without which no other homages or religious performances would be acceptable to him. Now it is not only anger without cause, but vain undue anger, exceeding cause and measure. Were

the consciousness and constant regard of this; were every reproachful or disdainful word, every harsh look, every rising angry thought against thy brother looked on as murder, Oh! in what order would it put thy tongue, eye and heart, in this respect. This we hear, and think it should be thus, but we have not resolved that it must be thus, and watch and pray that it may be so, after an unchaste look, and touch of impure desire, though not breaking out to act, yea though not ripening within to full con

sent

And by occasion of this, a man being ready to think, oh! how strait, how hard is this, he adds in ver. 29, an useful advice, and powerful encou ragement with it. If thine eye, any thing that proves a snare, how dear soever, as a right eye, or hand. Men loath to pare off or abridge occasions of sin, where some strong interest binds them; but thus to go whole and sound to hell, oh! better limp to heaven.

Ver. 31.-Then follows of divorce, which, upon difference, was worn into common use, and opinion of lawfulness. After, of usual vain swearing, a sin men have always affected, even they that by profession, aré God's own people: at which a man might wonder, did not we find it so lamentably true. But yet not at all, after the liberty you take by swearing either by Heaven or earth, thinking thus you spare God's name; but swearing by them must have relation to God, and so his name is interested. But oh! a little reverence for the great God, would make thee tremble at it.-Nothing is a stronger evidence of a graceless heart, than oaths and profane swearing.

Lastly. That sweet doctrine of not revenging,

but patiently bearing and ready forgiving of injuries, and loving enemies, and doing good to all.This does not bar any calm way of self-righting, to which there is sometimes an obligement; but men over-stretch it, and passion and self-love domineer, under this pretext. Therefore the words sound a little extreme, as a counterbowing of our crooked hearts, but it is to bring them streight. Let Julian and other atheists laugh at it, but it is the glory of Christians. No doctrine nor religion in the world, presses so much clemency and innocency and bounty as theirs, even to sworn enemies. This we say is its glory. And whereas it seems to render men sheepish; to make them less than men, it makes them more than men, even like God. Benignity and mercy are divine and godlike, chief traits of God's image in his children. His sun rises and rain descends on the just and unjust. So a diffusive sweet bountiful soul, still desiring to do good, by hand, by counsel, by any comfort within its reach towards all, rewarding good for evil. These things deeply thought on, and really practised would make christians indeed, children like their heavenly Father.

CHR

CHAP. VI.

HRIST'S business upon earth, was to bring man to Heaven. He came down, and became man for that purpose; came forth from God, to bring us back to God. 1 Pet. iii. 18. As his life and death, so his divine doctrine tends to that, to enlighten the minds of men with the right knowledge, and inflame their hearts with the real love of God. We are drowned in senses, and love of earthly things; and in spiritual things our hearts are sensual and earthly. Now you perceive the doctrine of this chapter, clearly aiming at the rais

ing of mens hearts to Heaven. That the end of the gospel and all preaching, is that men may learn in all their actions, to eye God more and man less; to be less earnest and careful for earth, and more for Heaven.

This the scope.

These two main evils in the heart of man, hypocrisy and earthliness, spring from ignorance and forgetfulness of God. Deep persuasions of God and heavenly things, would set men and earthly things very low in our hearts. Would it be possible for men to love the praise of men, more than the praise of God, if they considered what he is, and what man is? How high and how lasting a good is his liking and approbation? How poor and vanishing a thing is man's good opinion. Oh! atheism, atheism, hence springs the love of present things. Both these go under that name, present esteem, and present possessions. The one, the love of air (as I may say) the other the love of earth; and both from want of belief, and love of Heaven, so high above both. This is the great work, to call off the eye from this low prospect, to raise it up higher; to look not on things seen, but on things not seen. And oh the odds: Things that are seen are temporal; things that are not seen are eternal. Cor. iv. 18. At this our Saviour aims this discourse, to persuade men to singleness of heart in our performance of religious duties, and moderation of mind in our provisions for earthly necessities.

2

Having spoken of doing good in the former Chapter, he speaks now of the manner and intention which is chiefly to be heeded. To exceed the Pharisees who did many outward actions, particularly of these here specified; but spoiled all by the wretched desire of vain glory; a subtle evil preying most on best things, alms, prayer, &c. A moth that breeds in, and corrupts the finest garments.

The duties he particularly names, are these three. Alms, prayer, fasting. Alms I scruple not to call