* neither by Jerusalem, for it is the city of the great King," and God is well known in her palaces. "Neither shalt thou swear by thy head; because thou canst not make one hair white or black," ver. 36; because even this, it is plain, is not thine, but God's, the sole disposer of all in heaven and earth. "But let your communication," ver. 37, your conversation, your discourse with each other, "be yea, yea; nay, nay;" a bare, serious affirming or denying; "for whatsoever is more than these, cometh of evil :" ε× 78 Tovmps esiv is of the evil one; proceedeth from the devil, and is a mark of his children.

10. That our Lord does not here forbid the "swearing in judgment and truth," when we are required so to do by a Magistrate, may appear, 1, From the occasion of this part of his discourse, the abuse he was here reproving, which was false swearing, and common swearing; the swearing before a Magistrate being quite out of the question. 2, From the very words wherein he forms the general conclusion, "Let your communication," or discourse, "be yea, yea; nay, nay." 3, From his own example; for he answered himself upon oath, when required by a Magistrate. When the High Priest said unto him, "I adjure thee by the living God, that thou tell us, whether thou be the Christ, the Son of God?" Jesus immediately answered in the affirmative, "Thou hast said" (i. e. the truth) "Nevertheless (or rather, Moreover) " I say unto you, Hereafter shall ye see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven," Matt. xxvi. 63, 64. 4, From the example of God, even the Father, who "willing the more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath," Heb. vi. 17. 5, From the example of St. Paul, who, we think had the Spirit of God, and well understood the mind of his Master. "God is my witness," saith he, to the Romans, "that without ceasing, I make mention of you always in my prayers," Rom. i. 9. To the Corinthians, "I call God to record upon my soul, that to spare you, I came not as yet unto Corinth,”

2 Cor. i. 23. And to the Philippians, "God is my record how greatly I long after you, in the bowels of Jesus Christ," Phil. i. 8. (Hence it undeniably appears, That if the Apostle knew the meaning of his Lord's words, they did not forbid swearing on weighty occasions, even to one another how much less before a Magistrate!) And, lastly, From that assertion of the great Apostle, concerning solemn swearing in general, (which it is impossible he could have mentioned without any touch of blame, if his Lord had totally forbidden it) " Men verily swear by the greater, [by one greater than themselves] and an oath for confirmation is to them the end of all strife," Heb. vi. 16.

11. But the great lesson which our blessed Lord inculcates here, and which he illustrates by this example, is, That God is in all things, and that we are to see the Creator in the glass of every creature: that we should use and look upon nothing as separate from God, which indeed is a kind of practical Atheism; but with a true magnificence of thought, survey heaven and earth, and all that is therein, as contained by God in the hollow of his hand, who by his intimate presence holds them all in being, who pervades and actuates the whole created frame, and is, in a true sense, the soul of the universe.

II. 1. Thus far our Lord has been more directly employed, in teaching the Religion of the Heart. He has shewn, What Christians are to be. He proceeds to shew, What they are to do also: how inward Holiness is to exert itself, in our outward conversation. "Blessed, saith he, are the peace-makers; for they shall be called the children of God."

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2. The Peace-makers: the word in the original is g To It is well known that agnon in the sacred Writings, implies all manner of good: every blessing that relates either to the soul or the body, to time or eternity. Accordingly when St. Paul, in the titles of his Epistles, wishes grace and peace to the Romans or the Corinthians, it is as if he had said, "As a fruit of the free, undeserved love and favour of God, may you enjoy all blessings, spiritual

and temporal; all the good things which God hath prepared for them that love him."

3. Hence we may easily learn, in how wide a sense the term Peace-makers is to be understood. In its literal meaning it implies, those lovers of God and man, who utterly detest and abhor all strife and debate, all variance and contention and accordingly labour with all their might, either to prevent this fire of hell from being kindled, or when it is kindled, from breaking out, or when it is broken out, from spreading any farther. They endeavour to calm the stormy spirits of men, to quiet their turbulent passions, to soften the minds of contending parties, and, if possible, reconcile them to each other. They use all innocent arts, and employ all their strength, all the talents which God has given them, as well to preserve peace, where it is, as to restore it, where it is not. It is the joy of their heart, to promote, to confirm, to increase mutual good-will among men; but more especially among the children of God, however distinguished by things of smaller importance: that as they have all "one Lord, one faith;" as they are all "called in one hope of their calling," so they may all "walk worthy of the vocation wherewith they are called: with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavouring to keep the unity of the spirit, in the bond of peace.'

4. But in the full extent of the word, a Peace-maker is one, that as he hath opportunity, "doth good unto all men:" one that being filled with the love of God and all mankind, cannot confine the expressions of it to his own family, or friends, or acquaintance, or party; or to those of his own opinions; no, nor those who are partakers of like precious faith but steps over all these narrow bounds, that he may do good to every man; that he may, some way or other, manifest his love to neighbours and strangers, friends and enemies. He doth good to them all, as he hath opportunity, that is, on every possible occasion; "redeeming the time," in order thereto, buying up every opportunity, improving every hour, losing no moment wherein he may

profit another. He does good, not of one particular kind, but good in general: in every possible way, employing herein all his talents of every kind, all his powers and faculties of body and soul; all his fortune, his interest, his reputation; desiring only, that when his Lord cometh, he may say, "Well done, good and faithful servant!"

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5. He doth good, to the uttermost of his power, even to the bodies of all men. He rejoices to "deal his bread to the hungry," and to "cover the naked with a garment.” any a stranger? He takes him in, and relieves him according to his necessities. Are any sick or in prison? He visits them, and administers such help as they stand most in need of. And all this he does, not as unto man; but remembering him that hath said, "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me."

6. How much more does he rejoice, if he can do any good to the soul of any man! This power indeed belongeth unto God. It is he only that changes the heart, without which every other change is lighter than vanity. Nevertheless, it pleases him who worketh all in all, to help man chiefly by man; to convey his own power, and blessing, and love, through one man to another. Therefore, although it be certain, That "the help which is done upon earth, God doth it himself," yet has no man need, on this account, to stand idle in his vineyard. The Peace-maker cannot: he is ever labouring therein, and, as an instrument in God's hand, preparing the ground for his Master's use, or sowing the seed of the kingdom, or watering what is already sown, if haply God may give the increase. According to the measure of grace which he has received, he uses all diligence, either to reprove the gross sinner, to reclaim those who run on headlong in the broad way of destruction; or, ❝ to give light to them that sit in darkness," and are ready to "perish for lack of knowledge;". or, to "support the weak, to lift up the hands that hang down, and the feeble knees;" or, to bring back and heal that which was lame and turned out of the way. Nor is he less zealous to confirm those who are

already striving to enter in at the strait gate; to strengthen those that stand, that they may "run with patience the race which is set before them;" to "build up in their most holy faith," those that know in whom they have believed: to exhort them to stir up the gift of God which is in them, that daily growing in grace," an entrance may be ministered unto them abundantly, into the everlasting kingdom of our Lord and Saviour Jesus Christ."

7. Blessed are they who are thus continually employed in the work of faith and the labour of love. "For they shall be called," that is, shall be (a common Hebraism) "the children of God." God shall continue unto them the Spirit of Adɔption, yea, shall pour it more abundantly into their hearts. He shall bless them with all the blessings of his children. He shall acknowledge them as sons before angels and men; "and, if sons, then heirs; heirs of God, and joint-heirs with Christ."

III. 1. One would imagine such a person as has been above described, so full of genuine humility, so unaffectedly serious, so mild and gentle, so free from all selfish design, so devoted to God, and such an active lover of men, should be the darling of mankind. But our Lord was better acquainted with human nature in its present state. He therefore closes the character of this man of God, with shewing him the treatment he is to expect in the world. "Blessed (saith he) are they which are persecuted for righteousness sake; for theirs is the kingdom of heaven."

2. In order to understand this thoroughly, let us first enquire, who are they that are persecuted. And this we may easily learn from St. Paul: "As of old, he that was born after the flesh persecuted him that was born after the Spirit, even so it is now," Gal. iv. 29. "Yea, (saith the Apostle,) and all that will live godly in Christ Jesus, shall suffer persecution," 2 Tim. iii. 12. The same we are taught by St. John: "Marvel not, my brethren, if the world hate you. We know that we have passed from death unto life, be- . cause we love the brethren," 1 John iii. 13. As if he had said, the brethren, the Christians cannot be loved, but by them