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plain from the Confideration of the Particulars, in which the new Covenant is more favourable to us, than the old. I fhall briefly mention the chief of them, from which this Advantage will be manifeft, and fo have done.

1. First then, whereas by the new Covenant there is a larger Measure of Grace beftowed, whereby God's Laws are written in our Hearts, it is plain this Privilege facilitates Duty, and makes the Yoke of the Law lighter, without abolishing it.

2. Whereas God is willing, for the all-fufficient Merits of Chrift, to make an Offer of Pardon and Indemnity, upon very gracious Terms, to those that stood condemned by the Law, provided they will return to their Duty; it is plain, this has a further Tendency to the better Obfervance of the Law; in that it brings Men off from the Despair they were in, on Account of paft Tranfgreffions, and encourages them to begin their Endeavours afresh, upon the Foot of this Act of Indemnity, procured for Mankind by Christ's meritorious Obedience and Sufferings.

3. Whereas on Account of the fame Mediation of Chrift, the old impoffible Condition of Perfect Obedience to the Law in all Points, which brought Condemnation to All Men, is dispensed with; and instead thereof, a New Gofpel Obedience is accepted; fuch an Obedience as confifts in the Sincerity of the Endeavour, tho' far Short of Perfection; yet even This has a great Tendency to the better Obfervation of the Law; because this is an Obedience, which, by the Help of the Grace of God, is feifible and poffible; whereas the other Sinless Obedience was only fit

ted

ted for the State of Man before his Fall and Corruption; and in the present Circumstances could never be complied with.

4. Lastly, Whereas it is one Part of this gracious New Covenant, not to take the Advantage of our Lapfes, provided we quickly repent and amend; and, for that Reafon among others, we have an Advocate at the Father's Right Hand, continually interceding for us; it is plain, that This likewife tends to the better Obfervance of the Law; for if there were no Place for Repentance, no Flesh could be faved, it being morally impoffible, but that after the utmost Measure of Grace allowed by the Gofpel, and our utmost Care to use it well, we shall fometimes be overcome through the Force of Temptations; and if in all fuch Cafes we had no Remedy, but were in the Hands of a rigorous Judge, who would hear of no Interceffion in our Behalf, we should certainly abandon our felves to all manner of Wickedness, being out of Hope of Mercy, and confequently having no Encouragement to Repentance or Amendment: But now, knowing that we have to do with a reconciled God and a merciful Father in Chrift, we are encouraged quickly to return to our Duty, and in fo doing, are fure of Acceptance; and fo go on in Amendment of Life. From all which it is very plain, that tho' the New Gospel-Covenant is a much lighter Yoke and easier Burden; yet it is fo far from abolishing the Law, that it facilitates and encourages Obedience to it. If ye afk me, what could be the Ufe of the Law, under the Covenant of Works, fince by it all Men in this corrupt State must have been condemned? I anfwer, the Law had

many

many Ufes; fuch as, the fhewing Men their Duty; the convincing them of Sin; the awakening their Fear; the humbling them under a Sense of their loft State and Condition. But the chief Ufe of all, and that to which all these other Uses have a direct Tendency, was to bring Men to Chrift; and fo to fit them for that higher Degree, both of Holiness and Happiness, which is offered by the New Covenant.

From the whole, the Perpetuity of the Law doth appear, and therefore we can never be too much exhorted to the Obedience of it; or to a Caution that by our Doctrine or Example we do not evacuate any the Least of it's Duties. But this is the Subject of what follows in the next Verse.

Now God bless what ye have heard, that it may not be as Water fpilt on the Ground, but as Seed fpringing up to eternal Life, for Jefus Chrift his Sake. To whom, &c.

SER

SERMON IV.

MATT. V. 19.

Whosoever therefore shall break one of these leaft Commandments, and shall teach Men fo, be fhall be called the least in the Kingdom of Heaven; but whofoever shall do and teach them, the fame fhall be called great in the Kingdom of Hea

ven.

T

The Fourth Sermon on this Text.

HESE Words are brought in by way

of Confequence from the Doctrine of the Perpetuity of the Law, which our Saviour had afferted in the foregoing Verfe. Before we can find out the Meaning of them, it will be neceffary to explain the Terms or Forms of Expreffion here used, which are not altogether free from Difficulty.

The Terms to be explained are these; what we are to understand by Breaking one of these leaft Commandments, and Teaching Men fo: And what by Doing and Teaching them? What by being called Leaft in the Kingdom of Heaven? And what by being called Great in that Kingdom? Or, in fhort, there is a Sin, and the Punishment, and a Virtue, and the Reward of it, which are here to be explained.

I. First,

I. First, We are to explain what is to be understood by the Sin here defcribed, of breaking one of thefe leaft Commandments; or rather one of the least of these Commandments, and teaching Men fo. For Brevity's and Perfpicuity's Sake, I fhall join this with the contrary Virtue of doing and teaching them. The Sin here described I take to be in general, the teaching of Immorality, both by Example and Doctrine; as the oppofite Virtue is the teaching of good Morals both by Word and Example. This Expreffion then of the leaft of thefe Commandments, was as much as to fay, any of these Commandments; not with a Defign to lay the Emphasis on the Word LEAST, but to fhew the universal Regard which we ought to have for all the Precepts of the Moral Law; for that is the Subject our Saviour was treating of; and that is the oppofite Virtue here described; doing and teaching them. When he says then, whosoever shall break one of the leaft of thefe Commandments, it is only, as I take it, a more Vehement and Emphatical way of speaking; but fignifies no more, than whofoever Shall break any of thefe Commandments, and teach Men fo. There might perhaps be several good Reasons for this Way of Expreffion; as first, it fhews our Saviour's greater Zeal for this Doctrine; like the one fot or Tittle in the foregoing Verfe; tho' upon the Matter the Senfe is the fame; as if a Man should say, Iwill obferve all my Father's Will, he means the very fame thing, tho' not fo zealously expreffed, as if he had faid, I will obferve every the leaft Word in my Father's Will. 2.This manner of Expreffion might perhaps be more exactly levelled again.ft fome of the Jewish Doctors,

whom

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