soul from death, and hide a multitude of sins. To accomplish so important an object, we may well forget trifling injuries, and undertake the disagreeable office of reprovers. In exercising this difficult office let us restrain our passions, and proceed with caution and prudence; not having recourse to harsh language, or to severe treatment, which will only tend to inflame the passions of the offender, and make him disregard the wisest admonitions; but addressing him with that mildness and tenderness which a benevolent concern for his welfare will dictate, and which is the most likely means of opening his mind to reason. Let us particularly take care that we do not expose men's faults to the world, before we have tried to correct them in private. Such is the benevolent method in which Christ directs us to administer reproof, and such is the motive by which he encourages us to give it: but very different from this is the general conduct of men, who, if they suffer injuries or perceive faults, are ready enough to admonish and reprove, but do it only to gratify their passions, and not to produce reformation; and therefore deliver it at that time and in that language which is most likely to wound the feelings, or injure the reputation of the offender.

2. It is the duty of individuals and of societies of men, to discountenance those who persist in an unjust or disorderly behaviour. If a brother who has offended against us or any other person will not listen to our admonition, or to that of the religious society to which he belongs, so as to reform his conduct, we are to treat him as a heathen and a publican; to have no familiar intercourse with him. If this method of behaviour towards wicked men were more generally adopted, it would have a very salutary effect, by correcting many vices in which Christians indulge themselves, and by preventing many more: but the obligation under which we are laid to perform this duty is either not attended to, or men are averse to comply with it; perhaps, on account of the extravagant length to which it has been frequently carried. Christian churches, at the present day in particular, are very negligent in regard to this

subject, and to that neglect we must attribute those disorders which prevail among them, and by which they are so much disgraced and injured. The apostles and first Christians were more attentive to these rules of discipline which Christ has given us; and among them there were but few immoralities, or they were soon corrected: "if any man obey not the will of God," says the apostle, "note that man, and have no communion with him, that he may be ashamed; yet account him not as an enemy, but admonish him as a brother." This direction was observed in their churches: for we find him saying, on another occasion; “sufficient to such a man," i. e. the incestuous person, "is his punishment, which was inflicted of many;" meaning the church, The business of reproof, whether it be private or public, is extremely painful to a compassionate mind; but it is necessary and salutary. When Christians associate together, however few in number, for discountenancing vice and immorality, and for encouraging obedience to the laws of their master, Christ is present with them, in heart, if not in person, and their decisions are ratified in heaven.

3. How odious appears the conduct of the servant, who rigorously enforced the immediate payment of a small debt, after he had been forgiven one that was infinitely greater. A noble example of generosity, by which he was so much benefited, had no influence upon him. His heart was hardened against the sufferings of the unfortunate; his ears were deaf to the cries of the wretched. Let him have judgment without mercy, who has shewed no mercy, So we are ready to pronounce; but let us remember that in condemning such a person we are passing sentence upon ourselves, if we are not ready to forgive, from our hearts, without retaining any rancour or malice against them, those who ask our forgiveness, and are sorry that they have offended. While, therefore, we shew just severity towards the obstinate, let us manifest the greatest tenderness and compassion to the penitent.

Matthew xix. 1----15.

1. And it came to pass that when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judæa beyond, "by the side of," Jordan.

As Jesus was now travelling from Galilee, which lay in the north of Palestine, to Jerusalem, which lay in the south, it is probable that he would take the nearest course, by going on this side the river Jordan, along the banks of that river: accordingly, we find that he pas sed through Jericho, which lay in that direction.

2. And great multitudes followed him; and he healed them there.

3. The Pharisees also came unto him, tempting him, "trying him," and saying unto him, Is it lawful for a man to put away his wife for every cause?

This, it seems, was a matter warmly debated at this time among the Jewish doctors; some of them maintaining, from Deut. xxiv. 1. that a wife might only be dismissed on account of her having violated the marriage covenant by committing adultery: others interpreting the passage, as if divorces were allowed in the case of lighter offences, and even where the manners of the wife did not please the husband. were the grounds of difference on this subject in the Jewish schools. The Pharisees wished to make trial of the wisdom of Christ, by asking his opinion respecting this controversy; hoping that he would say something which would betray ignorance, or expose him to odium

These

by deciding contrary to the opinion of the doctors and many of the people.

4. And he answered and said unto them, Have ye not read that he which made them," the Creator," at the beginning made them male and female ?

You appeal to the law of Moses to decide this question, but I refer you to an older and better rule, the constitution of human nature in a state of innocence in paradise: since God has created mankind of different sexes, with mutual desires for each other's society, it is plain that he intended they should live together in perpetual friendship.

5. And said, i. e. not God, but the scripture, For this cause shall a man leave father and mother, and cleave unto his wife, and they twain, "two," shall be one flesh," one person."

If this society is so agreeable to a man, that for the sake of it he will desert the most intimate connections in life, not excepting his parents, with whom he has lived from his birth; and if it unite two persons so closely together, that they appear to be but one in intention and affection, it was certainly intended by Providence not to be temporary, but perpetual.

6. Wherefore, they are no more two, but one person. What, therefore, God hath joined together let no man put asunder.

Those, therefore, whom God, by the affections which he has implanted in the breast of each, has made provision for uniting so closely to one another, that they shall appear to be but one person, and who are hereby capable of communicating so much happiness to each

other, ought not to be separated for light reasons: as a man would not think of cutting off a limb of his body, from which he received occasionally slight pain or inconvenience. There are other arguments against divorces founded upon trifling reasons, which our Lord does not think it necessary to notice; particularly, the education of their common children, for the due accomplishment of which the joint endeavours of both parents are usually necessary, and which must therefore be greatly injured by a separation.

7. They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?

If divorce be contrary to the intentions of Providence, as you seem to affirm, how came Moses to authorize it by an express law? By calling the law of Moses upon this subject this subject a command, the Pharisees meant to intimate that he forbade them to live with a bad wife, even if they were willing; whereas, all that can be inferred from what the Jewish lawgiver has said is that divorce is sometimes allowable, in order to prevent a greater evil.

8. He saith unto them, Moses, because of the hardness of your hearts, suffered you to put away your wives; but from the beginning it was not so.

By the hardness of their hearts Christ means the cruel, stubborn, temper of their ancestors, to whom the law was first delivered. This, especially when connected with those high notions of the superior rights of the man to those of the woman which prevailed in those early times, was so great, that if Moses had not permitted divorce, in some other cases besides that of adultery, the consequences would often have been fatal to the wife; the husband being induced to put her to death, in order to disengage himself from a disagreeable connection, or to treat her with such severity, as