manded private Christians so to shine by their life and conversation that men may thereby be brought to the knowledge of the Gospel. A Christianity, therefore, which has in it nothing particular, which exhibits no other virtue than that of many infidels, which allows its professors to conform themselves to the world, and in no respect rises above mediocrity, is no Christianity in His sight: for how can he, who has none of that higher virtue which attracts notice, be compared to "a city set on a hill which cannot be hid?"—How can he, who never endeavoured by the brightness of his example to enlighten the circle of his worldly neighbours, be likened to "a candle which is set upon a candlestick, and giveth light to all that are in the house?"—And how can he, who does not differ from the mass of mankind, be compared to salt, by the virtue of which the rest of the world is to be seasoned? Such

persons

should stand reproved by these sayings of CHRIST: and, indeed, there is scarcely a sentence in this Sermon on the Mount, which might not reprove them.

But we may also apply this passage to the case of some seriously disposed persons; we mean to the case of those who are so engrossed by the consideration of the remaining corruptions of their nature, and so fearful both of ostentation in religion, and of self-righteousness, that they do not enough consider themselves as called by Christianity to an open profession of their faith, and an open exercise of their good works. It is true, that we are directed to let our alms be in secret, and not let our left hand know what our right hand doeth. But are we not instructed in this passage, that we are to resemble a candle, which men do not put under a bushel, but on a candlestick, that it may give light to the whole house? There is, therefore, a middle way between Pharisaical ostentation, and a false and studied humility. Our works should be seen, though they should not be done in order to be seen. They should be so far plain and public, that men may be led by them " to glorify our Father which is in heave

May our light in every respect shine before men! may we, as citizens of the government under which we live, as husbands and wives, as parents and children, as masters and servants, fulfil the duties of our several stations in a manner so exemplary and striking, that all those who are acquainted with us may acknowledge how excellent a thing it is to be a Christian.

X.

ST. MATTHEW, V. 17—19.

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

For verily I say unto you, till heaven and earth pass, one jot or one tittle shall in nowise pass from the law, till all be fulfilled.

Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.

ONE error of the Jews, and one ground of their prejudice against CHRIST, consisted in an opinion that He was come "to destroy the law and the prophets :"—that is, to overthrow whatsoever Moses and the prophets had said. CHRIST here declares that He came for the very contrary purpose: "I am not come to destroy, but to fulfil."

The religion of Moses came from GOD. The one, there. fore, could not be contrary to the other. CHRIST was not the rival, or the enemy, of Moses; and consequently, it ought not to be supposed, that the Jews who joined themselves to CHRIST, apostatized from their own lawgiver.

It is true, that, after the coming of CHRIST, many ceremonies belonging to the former dispensation were abolished; for these were no longer necessary. They had been

"figures for the time then present." They had been estab lished in order to prefigure CHRIST; and to supply some divine information of the doctrines, which He and his apostles were more fully to reveal. CHRIST on this account ought to be considered as having come to fulfil the law and the prophets, not to overthrow them. He fulfilled that which was said by the prophets,-by accomplishing their prophecies concerning Himself. He fulfilled that which was said by Moses, by accomplishing the types and ceremonies which Moses had enjoined. He also fulfilled the law of Moses, by being himself perfectly obedient to that law and He fulfilled it, by requiring from His disciples obedience to all the moral parts of it; an obedience indeed, far stricter than that which was paid to it by the Pharisees. "Verily I say unto you," said CHRIST, "till Heaven and earth pass, one jot or one tittle shall in nowise pass from the law, till all be fulfilled whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven." How does CHRIST do honour to the law by these words. Woe be to those, who, though they may profess to honour it, do not honour it by their obedience. Some have fancied, that to speak contemptuously of the Law, is a sign of their proficiency in the Gospel. "Since the Gospel," say they, "is the Gospel of Grace, there is not necessity to be obedient to the Law; for the Law cannot justify us." It is true, that our obedience is imperfect; and, since it is imperfect, cannot save us. We must be justified by CHRIST alone through faith. But this doctrine. of justification by faith does not diminish the necessity of obedience. Let us reflect on the nature of the Law; it commands love to GoD and love to man; and can any man doubt whether it be a duty to love GoD and his fellowcreatures? He who violates the Law, even in the least point, and teaches others to despise it, is said by CHRIST to be "the least in the kingdom of heaven; but whosoever

shall do and teach them, the same shall be called great in the kingdom of heaven." Doubtless, the meaning of this expression is, that CHRIST will estimate the character of the members of His Church by the degree of their obedience. This is cur SAVIOUR'S mode of judging. May it be ours also. He who fails the most in obedience to the law, is accounted by CHRIST the least of His disciples; and he, who rises highest in obedience, shall also rise highest in the kingdom of GOD.

XI.

ST. MATTHEW, V. 20.

For I say unto you, that except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

THE Scribes were the expounders of the Jewish law; and the Pharisees were reputed the strictest sect among the Jews. Both the Scribes and Pharisees were held in high reputation by the people. This saying of CHRIST, therefore, would exceedingly surprise His hearers. Must we then be stricter, they would say, than the strictest sect of the Jews?—more religious than our very teachers in religion? Our SAVIOUR, nevertheless, ought not to be considered severe, on account of this expression. The case was this: The Scribes and Pharisees were corrupt, both in doctrine and practice: they were "blind leaders of the blind." Nothing, therefore, could be more essential to the success of the Gospel than the exposure of their error and wickedness. How prejudicial, indeed, to the cause of true religion has the corruption of priests ever been! The stream in that case is polluted at the fountain; and if there

should be a disposition in the people to admire a false and hypocritical priesthood, as was the case in the days of CHRIST, and again, at the period of the Reformation, the strongest measures may be necessary, in order to expose the existing danger, and to introduce the light of true religion. Let us now proceed to consider in what respects the righteousness of the followers of CHRIST was to exceed the righteousness of the Scribes and Pharisees.

And, first, it was to exceed, inasmuch as the righteousness of the followers of. CHRIST was to be inward and real; while that of the Scribes and Pharisees was merely in appearance. The sanctity of the Pharisee was an altogether external and affected sanctity. He loved to clothe himself

in a long robe; and to receive frequent greetings in the market place; and to be called, Rabbi. He made in the very streets long prayers; gave alms in the most public manner; and thus endeavoured to attract the veneration of the people. He did all to be seen of men.

It may be material here to remark, that, in these days, vanity will not show itself in the same manner. Devotion is not in the same credit now, as in the days of the Pharisees. Men are sometimes tempted in our age to lay claim to less religion than they really possess, rather than to pretend that they have more. The love of estimation led the Pharisee to say long prayers. Let us beware, lest our love of estimation should ever lead us to neglect saying our prayers, through the fear of some fellow-creature who may be present. We may be guilty of the same sin with the Pharisee; and yet act in a different, and even a contrary,

manner.

The vanity of the Pharisee, was his sin. Beware, then, of vanity. Act not, as he did, from mere regard to character. Be not honest, only from a regard to character. Be not sober, only from a regard to character. Be not chaste, only from a regard to character. If reputation be the spring of all your morality, then your morality is just as superficial, as was the religion of the Pharisees.