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out of Peoples Minds, in order to the preparing them for the Reception of Truth.

II. The Second was, that Chrift is a great Friend, Promoter, and Encourager of good Morality.

III. And the Third was, to fhew what Influence this Doctrine should have both upon our Judg

ment and Practice.

I. The First Thing I obferve from the Words is, how requifite it is to remove all Mistakes and Prejudices out of Peoples Minds, in order to the preparing them for the Reception of the Truth. Think not, fays he, that I am come to deftroy the Law or the Prophets. There are some Miftakes and Prejudices fo pernicious, that till they are rooted out, no good Plants of Religion or Virtue will thrive.. Such were feveral Miftakes and Prejudices mentioned in the New Teftarent, concerning the Meffiah, e. g. that Miftake the Jews were under, that his Kingdom was to be a Temporal Kingdom, and was to be fet up by Force, and was to flow in Wealth and carnal Pleasure. Such likewife was their Opinion, that the Privilege of Birthright was to answer for the Want of all other good Qualifications. Think not to fay within yourselves, we have Abraham to our Father, fays John the Baptift, Matt. iii. 9. Such likewise was the Prejudice in my Text, that the Meffiah was to deftroy the Law and the Prophets; to free Men from the Obligation to Moral Duties. This Opinion must needs have been attended with very bad Confequences. among all Sorts of People, both good and bad. The Good it must fill with Prejudice against Jefus and his Religion, if they thought what was fo firmly established

established in the Minds of Men by the Law of Nature, and what had been fo exprefly revealed to Mofes and the Prophets (who by many clear Proofs they had all Reason to believe were fent of God) must now be contradicted by him. For how could God contradict himself? Or what greater Proofs could Jefus bring that he was to deftroy, than Mofes had brought to establish the Law? Surely by this Doctrine, might good Men think, none will join themselves to Jefus, but the vicious Part of Mankind. And accordingly they seem to fufpect him as profane and immoral himself, a Glutton and a Winebibber, and a Friend of Publicans and Sinners; from this Opinion belike, that all who had a Mind to get loofe from the Obligation of the Moral Law, were for betaking themfelves to him. On the other Hand, what Opinion could be more dangerous for bad Men, to footh them in their Sins, and to prevent their Repentance and Amendment of Life, than this fame Opinion, that our Saviour was to exempt his Followers from all Obligations to Moral Duties? Prejudices in general are Amulets and Charms against all good Doctrine; it is neceffary the Enchantment be broken, before we can hope any good Documents will find Entrance.

II. The Second Thing I obferved from the Words is, that our Saviour is a great Friend, Promoter and Encourager of good Morality. I am not come to deftroy the Law or the Prophets; fays he, but to fulfil. He came not to loofen any of the Obligationis to Moral Duties Men were under before, but to obligé us to, and encourage and affift us in the more ftrict and diligent Performance of them. I know not how a VOL. II.

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great many, who are called by Christ's Name, have taken up other Notions of his Religion, as if they knew of fome other Way of being faved by inward Acts of Faith and Repentance, without the confcientious Practice of Moral Duties; but certainly, if they will be at the Pains to obferve, it is only wrong Notions of those other Duties Men have taken up, which have led them into this Error as to Morals. For whatever is faid of Faith, or Love, or Hope, or Repentance, or any other Evangelical Grace, it is not to dispense with our Study of good Morality, but to further us in it. Faith, which is the Belief of the Gofpel Promises, is a great Spur to Duty; the Love of God cannot more naturally exert itself, than in a Refpect to his Commandments; Hope of the Reward doth mightily quicken our Endeavours to perform the Conditions required of us; and Repentance, without the due Fruits of Obedience, will be found vain and abortive. Whofoever studies the New Teftament with a Mind free from Partiality and Prejudice, will find, that tho' it infifts chiefly on a more internal Purity and Holinefs than that recommended by other Moralifts, yet that internal Purity is fo far from being any way inconfiftent with the external, or derogatory from it, that it is a very great Help and Furtherer of it. An Heart free from impure Defires, is a great Guard against unclean Words and Actions; and fo in all other Duties, an inward Principle of Holiness in the Heart will direct and govern all our Morals in the Sight of Men. But to fet this Matter in a clearer Light, I intend to lay before you fome Things, from the Confideration of which it will appear what

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our Saviour has done to advance the Morals of Men, beyond whatever they were before; and fo to fulfil, or perfect the Law and the Prophets.

1. First then, It is plain he has much better cleared up the fpiritual Meaning of the Law, whereas the Jews commonly understood it only in an external, carnal Senfe. By interpreting the Law in this true Senfe, he has taught Mankind the true Purity, which is that of the Heart; and by this Means he has cut off finful Actions in the Seed, before they grow ungovernable by à frequent Repetition, and have acquired the Strength of Habits and Customs.

2. He has likewise cautioned us against all the Caufes, Occafions, and Inlets of Sin, than which nothing could have been a greater Bar against it i laying Restraints on the Eyes, and Ears, and Hands, and Tongue, and all our Members; and commanding us to cut off the Temptations to it, and Occafions of it, if ever fo dear and near unto us, and if ever fo convenient, profitable, or pleafant. This keeps Vice at a Distance, and fuffers it not to approach, to employ it's whole Strength to attack us.

3. He has more clearly propofed the Benefit, as well as Duty of Repentance, accepting of Repentance instead of Innocence; which is a mighty Encouragement to come off from a finful Courfe. He has difcovered to us the Mercy of God, in offering us gracious Terms of Reconciliation, and in providing and accepting a mighty Attonement for the Sins of the World; he has acquainted us with a powerful Mediation and Interceffion at the Father's Right Hand, by virtue

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of which all our Prayers come fo well recommended, that if we put them up with that Serioufness and Affiduity that we ought, they shall be fure to be heard and accepted.

4. He has called us more off from the Ceremonials of Religion, and taught us to bend all our Strength to the Subftantials of it, the great and weighty Matters of the Law; which is a Thing that has a mighty Influence on Duty; for befides that Men were apt to deceive themselves, by thinking to make up for their Deficiencies in great Matters, by an over-Zeal in thefe leffer Things; befides this, I fay, their Care and Diligence being withdrawn from what it fhould be chiefly placed on, and diverted to a great many leffer Matters, is just like the Strength of a Stream fubdivided into a great many leffer Rivulets, fo weak, that it can't turn a Mill, or bear any great Burthen, which otherwise it might eafily compafs, if it had not been fo diverted.

5. There were a great many Things indulged the Jews, because of the Hardness of their Hearts; which kept them very low in Goodness and Virtue. The vaft Liberty of Divorces, for Example, for every trifling Caufe, was fuch an Indulgence to the Lufts of Men, that it could never confift with that Union of Hearts, and that firm Love and Friendship, which is fo neceffary to the Happiness of the Married State. This Unfettledness of their Circumstances made them that there could never be that Concern for the Family and Eftate, or for the Education of the Children, that there is where the Parties are joined for Life. The very Profpect of a Poffibility of parting, would naturally drive them into feparate Interests; and

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