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marr the Happiness resulting from an uninterrupted and infeparable Communication of Life. So the Law of Retaliation, indulging the Heats of Mens Paffion and Revenge, gave them a Loofe into a very ungovernable Temper, if once the Sluices of it were ever fo little opened. At beft this kept them very low in that noble Attainment of fubduing and conquering their Paffions, which the Christian Duties of Meekness and Humility, of Self-Denial, and the Forgiveness of Injuries, do teach us. Now our Saviour, by withdrawing fuch dangerous and unreasonable Indulgences, (unreasonable, I fay, under the greater Grace of the Gofpel) has taught us to ftudy a much greater Perfection in all Virtue, and much nearer to the Pattern of Almighty God himself.

6. The Doctrine of our Saviour is better fuited to work on our Hopes and Fears, than the Law of Mofes was; having added much better Sanctions of Rewards and Punishments. The Gofpel works much better on the best Principles of the Human Nature, by which we are difpofed to prepare for Eternity. For it has brought Life and Immortality to Light. It has given us fuch a Demonftration of a future State, by the Resurrection of Jefus Chrift, that we can no longer doubt of it. The Day of Judgment is now fo plainly defcribed, with a particular Account of the Proceedings thereon, that we cannot eafily be either ignorant or forgetful of it. The Natural Confequence of which Belief is, that it muft certainly wean our Hearts more from the World, and fet them more on Heaven, than if we knew little or nothing of any other but Temporal Rewards and Punishments. 7. There

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7. There is a much larger Measure of Grace, and of the Affiftance of God's Holy Spirit, promised and exhibited under the Gospel, than there was under the Law. As the Means of Grace are more powerful under the Gofpel, fo the Grace attending those Means is much more plenteous. There are now moft exprefs Promises of the Holy Spirit to them that afk it. It is this Grace which facilitates every the most difficult Duty. I can do all Things, faith St. Paul, through Chrift ftrengthening me. Phil. iv. 13. There never was fuch a plentiful Effufion of the Gifts and Graces of the Holy Ghoft, as under the Gospel-Difpenfation, particularly after our Saviour's Afcenfion. Some perhaps may think all this was miraculous, and was neceffary for the first planting of the Gofpel; but is not to be expected now the Gospel is planted, and Things fettled in a more ordinary Course. But granting the Truth of this as to the main, every one who reads the New Teftament muft fee, that it abounds in Promises to the importunate Orator at the Throne of Grace; and that Grace is every where offered to them who fervently afk it, and diligently use it.

8. Lastly, The Gofpel furnishes us with a much more perfect Pattern of all Duty, in the Example of our Lord Jefus Chrift, than any they had under the Law. Under his Conduct, and the Influence of his Example, we may be animated to make extraordinary Attempts in fo good a Caufe, as that of doing our Duty, and encountring our Lufts; for if we faint not, but hold on with Perfeverance, we may be affured of the Victory, he having conquered our Enemies before

before us; and being ever ready upon our Prayer to come in to our Aid and Affiftance.

III. Having thus fhewed what a Friend our Saviour is to good Morality, and what a Promoter and Encourager of it; I proceed to the Third and last Thing I propofed, which is to fhew, what Influence this Doctrine fhould have both upon our Judgment and Practice. And this I fhall do in two or three Inferences, which will naturally follow upon it.

1. First then, Has Chrift come, not to destroy but to fulfil the Law? Is he fo great a Friend to the Morals of Religion? This may fhew us the great Danger of all fuch Opinions, as tend to evacuate our Obligation to Moral Duties. Such as the Opinion of the Antinomians and Solifidians, who bind no Duty upon us, but by way of Gratitude; and therefore make it void, as it is either a Law directing our Practice, or a Condition of our Salvation. And in the fame Rank I think we may reckon the Opinion of our Abfolute, Unconditional Election, and Reprobation, without any Refpect to our Obedience and Difobedience. In fhort, all Opinions which require only fuch a Faith as is not made perfect by good Works; fuch a Repentance as evaporates in a little Sorrow for Sin without Amendment; and make God all Mercy without Justice; fuch Opinions of loofe Cafuifts, particularly the Jefuits, who have made it their Bufinefs to fuit their Doctrines of Chriftian Morals to the various wicked Tempers and Inclinations of Men; as fome of their own Communion have very well discovered: And the Opinion of the Pope's Power of dispensing with the Law in fome Cafes; All these

we may reckon to be condemned by this Text, And together with these wicked Opinions, I may rank fome wicked Practices as much inUfe,tho' nobody will write for them and maintain them, Such as the Practice of Private Perfons affuming the Sword, and taking Revenge by Duels, or Rebellions: The Practice of ftriving to outdo one another at Drinking, or to outwit one another at Knavish Bargaining; the Practice too of living fecurely a wicked Life, indulging ourselves in finful Habits, and neglecting known Duties, in Hopes to make all up by a Death-bed Repentance. For these are all Opinions as contrary to this Spirit and Design of Chrift and Christianity, as any Thing can be. And indeed, whatever opens a Door to immoral Practices, is fo far inconfiftent with this Declaration of our Bleffed Lord, as tending not to fulfil, but to destroy both Law, and Prophets, and Gofpel too.

2. Has our bleffed Lord done fo much to perfect us in true Chriftian Morals? Has he made Ufe of fo many Methods to improve us in Holinefs? It is then our Duty to use our utmost Endeavour to render thofe Methods effectual both in our felves and others. Particularly, has Chrift interpreted theLaw in a more Spiritual Senfe, killing Vice in the Seed, and ftrictly forbidding the feeding the very Thoughts and Imaginations with it? Then let us employ a great Part of our Care in the good Government of our Heart and Thoughts, that when wicked Fancies or Imagipations start up in our Minds, or are thrown in by the Devil, we may take Care not to harbour them, but to throw them quickly out, before they fprout out into bad Refolutions and Designs,

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or ripen into wicked Actions and evil Habits. Has our bleffed Lord ftrictly cautioned us against all the Causes and Occafions of Sin, and against all the Temptations and Opportunities to commit it? Let it be our Care then to avoid evil Company, to fhun tempting Objects, and to keep out of the Way of all Occafions and Opportunities of acting Sin. Has our Saviour clearly proposed the Terms of the New Covenant, Faith, Repentance, and new Obedience; and are thefe in their own Nature fitted to affift and encourage us in the Practice of Moral Duties? Then let us take Care fincerely to comply with them, in the fame Manner as he expects at our Hands; and let us not content our felves with a dead Faith without Works; with a bare Sorrow for Sin, without forfaking it; and with a partial or hypocritical Obedience. Has our Saviour called us off from the Ceremonials, and required our greater Zeal in the weighty Things of the Law? Let us then endeayour, both in our Judgment and Practice, to learn a Moderation in Rituals and Circumftantials, and a true Zeal for real Holiness and Vertue. Has our Saviour removed what was defective in the JewishMorals, and added fome more perfect Precepts of Love to Enemies, and against Divorces for trivial Causes? Let us not then think it below us to pardon an Injury, or choose to drive things to Extremities particularly feeing it was his Pleasure that married Perfons fhould live in an uninterrupted Friendship, and that all Divorces for any other Causes than those are which deftroy the Ends of Marriage, should be prohibited; let us learn to cultivate a true Friendfhip in the married State; mutually forgiving one another, and forbearing one another, without

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