Christ hath redeemed us from the curse of the Law being made a curse for us that is whereas the Law left Sinners as to those Sins which stood most in need of pardon under a Curse having provided no expiation for them Christ hath redeemed them from that Curse by making a general expiation for Sin and in this sense it is that the Author to the Hebrews says Ch. 9. 15. that Christ died for the redemption of the transgressions that were under the first Covenant that is for those Sins for which the Covenant of the Law had provided no way of forgiveness and therefore St. John says emphatically 1 Joh. 1. 7. that the blood of Jesus Christ cleanseth us from all Sin Thirdly The Law did not afford sufficiently plain and certain Rules and Directions for a good Life As the corruption and degeneracy of Mankind grew worse so the light of Nature waxed dimmer and dimmer and the Rule of Good and Evil was more doubtful and uncertain and that in very considerable instances of our Duty The Law of Moses was peculiar to the Jews and even to them who only had the benefit and advantage of it it did not give clear and perfect light and direction as to Moral Duties and those things which are of an Eternal and Immutable Reason and Goodness And therefore our Saviour in this Sermon explains it to a greater perfection than it was understood to have among the Jews or the letter of it seemed to intend and hath not only forbidden several things permitted by that Law as Divorce and Retaliation of Injuries but hath heightned our Duty in several instances of it requiring us to love our Enemies and to forgive the greatest injuries and provocations tho' never so often repeated and not only not to revenge them but to requite them with good turns which were not understood by Mankind to be Laws before but yet when duly consider'd are very agreeable to right Reason and the sense of the wisest and bâ—st Men. So that the Christian Religion â—ath not only fixt and determined our Duty and brought it to a greater certainty but hath raised it to a greater perfection and rendered it every way fit to bring the Minds of Men to a more Divine temper and a more reasonable and perfect way of serving God than ever the World was instructed in before Fourthly The Promises and Threatnings of the Law were only of temporal good and evil things which are in comparison of the endless Rewards and Punishments of another World but very languid and faint Motives to obedience Not but that the Jews under the Law had such apprehensions of their own Immortality and of a future state of Happiness and Misery after this Life as Natural Light suggested to them which was in most but a wavering and uncertain perswasion and consequently of small efficacy to engage Men to their Duty but the Law of Moses added little or nothing to the clearness of those Natural Notions concerning a future state and the strengthning of this perswasion in the Minds of Men it did rather suppose it than give any new force and life to it And for this Reason more particularly the Apostle tells us that the Law was but weak to make Men good because it did not work strongly enough upon the hopes and fears of Men by the weight of its Promises and the terrour of its Threatnings and that for this weakness and imperfection of it it was removed and a more powerful and awakening dispensation brought in in the place of it Heb. 7. 18 19. For there is verily a disannulling of the Commandment that was before that is of the Jewish Law for the weakness and unprofitableness thereof for the Law made nothing perfect but the bringing in of a better hope did that is the Covenant of the Gospel which promiseth Eternal Life And Ch. 8. 6. for this Reason more especially the Apostle says that Christ had obtained a more excellent Ministry being the Mediator of a better Covenant which was establish'd upon better Promises And Rom. 1. 16 18. St. Paul tell us that for this Reason the Gospel is the power of God unto Salvation because therein the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of Men. The clear Revelation of a Future Judgment was that which made the Gospel so proper and so powerful an Instrument for the Salvation of Men. The great impiety of Mankind and their impenitency in it was not so much to be wondred at before while the World was in a great measure ignorant of the infinite danger of a wicked Life and therefore God is said in some sort to overlook it but now he commands all Men every where to repent because he hath appointed a day in which he will judge the World in righteousness by that Man whom he hath ordained whereof he hath given assurance unto all men in that he hath raised him from the dead Acts 17. 30 31. The clear discovery and perfect assurance of a future Judgment calls loudly upon all Men to leave their Sins and turn to God Fifthly The Covenant of the Law had no spiritual Promises contained in it of the grace and assistance of God's Holy Spirit for the mortifying of Sin and enabling Men to their Duty and supporting them under Sufferings but the Gospel is full of clear and express Promises to this purpose Our Saviour hath assured us that God will give his Holy Spirit to them that ask him Luke 11. 13. and this the Apostle tells us is actually confer'd upon all true Christians those who do sincerely embrace and believe the Gospel Rom. 8. 9. If any Man have not the Spirit of Christ he is none of his Hence the Gospel is call'd by the same Apostle the Law of the Spirit of Life in Christ Jesus v. 2d of that Chap. The Law of the Spirit of Life in Christ Jesus hath made me free from the Law of Sin and Death and in the next words he tells us that herein manifestly appeared the weakness of the Law that it left Men destitute of this mighty help and advantage at least as to any special promise of it What the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and by making him a Sacrifice for sin condemned sin in the flesh that the righteousness of the Law might be fulfilled in us who walk not after the Flesh but after the Spirit that is that that Righteousness which the Law aimed at and signified but was too weak to effect might be really accomplisht in us who walk not after the Flesh but after the Spirit that is who are acted and assisted by a higher and better Principle than Men either have in Nature or the carnal dispesnation of the Law did endow Men withall And because of this great defect the Law is said to be a state of Bondage and Servitude and on the contrary
then against the Promises of God that is are the Law and the Gospel contrary do they contradict one another So that the meaning of our Saviour's Declaration is this that he was not come to dissolve and abrogate and make void the Law or to encourage Men to the breach of it that the Precepts of his Religion were in no wise contrary to those of the Law and the Prophets did not thwart and oppose them or any ways contradict the main design and intention of the Law and the Prophets that is of the Jewish Religion for so the Law and the Prophets do frequently signifie Mat. 7. 12. therefore all things whatsoever ye would that Men should do to you do ye even so to them for this is the Law and the Prophets that is this is the main scope and intention of what your Religion contained in the Law and the Prophets teacheth concerning your Duty to one another So likewise Mat. 22. 40. On these two Commandments hang all the Law and the Prophets that is this is the sum of all the Duties of Religion to these two Laws all that the Jewish Religion teacheth may be refer'd I am not come to destroy but to fulfill to carry on the same Design which was intended by the Jewish Religion and to perfect and accomplish it to supply all the defects and weaknesses and imperfections of that dispensation this is the plain meaning of this caution and declaration of our Saviours Think not c. For the clearing of this Matter viz. That the Design of our Saviour's Doctrine and Religion is not contrary to those former Revelations which God made to the Jews by Moses and the Prophets this will evidently appear whether we consider the Prophesies and Predictions of the Old Testament or the Laws and Precepts therein contained First The Prophesies and Predictions of the Old Testament our Saviour came not to contradict and overthrow these but to fulfill them The chief Predictions of the Law and the Prophets were concerning the Messias and his Spiritual Kingdom In the Law it was foretold that God would raise to them a Prophet like unto Moses whom they ought to hear and obey and to him all the Prophets of the Old Testament gave witness foretelling the time of his coming his extraction the manner and circumstances of his Birth the Purity and Efficacy of his Doctrine the Actions and Miracles of his Life his Passion Death and Burial with the particular Circumstances of them his Resurrection from the Dead and his Ascension into Heaven and Exaltation at the right hand of God so that this part of the Law and Prophets he did accomplish and fulfill in a most eminent and remarkable manner all things that the Prophets had foretold concerning the Messias were punctually made good in the Person and Actions and Sufferings of our Saviour Secondly As to the Laws and Precepts of the Jewish Religion the Doctrine and the Laws of Christianity did not clash with them nor properly abrogate them and make them void especially as to the Moral Precepts which were the very Life and Spirit the ultimate Scope and Design of that Religion nay so far was it from doing so that the main and proper intention of Christianity was to clear and establish that which was the main design of the Law and Prophets to perfect the Law in this part and to raise and advance Morality to its highest pitch to supply all the defects and imperfections of the Jewish Religion and to make Men much better than that weak and imperfect Institution was able to do This was the great Design of Christianity and it is very probable that our Saviour had a principal if not a sole respect to the Precepts of the Moral Law when he here says that he came not to destroy the Law and the Prophets but to perfect and fulfill them as I shall have occasion by and by to shew more at large But that we may give a full Answer to the Objection of the Jews against this Saying of our Saviour's I shall shew that he did not come to thwart and contradict and properly to abrogate and make void the Jewish Law in any part of it neither the Civil and Judicial nor the Ritual and Ceremonial much less the Moral and Natural Precepts of it This is more than I think to be absolutely necessary to reconcile this Saying of our Saviour with the rest of his Doctrine and Actions for tho' he had properly abrogated the Ceremonial Law and in no sence fulfill'd it yet notwithstanding this it may be true that he came not to destroy the Law and the Prophets that is to destroy the obligation of Moral Duties which he speaks of in this Chapter and elsewhere declares to be the ultimate scope the sum and substance of the Law and the Prophets For if the Ceremonial Law was not designed by God to be perpetual but to give way to a more perfect dispensation then our Saviour did no way thwart and contradict the Law and the Prophets by abrogating the Ceremonial Law at that time when God designed that a period should be put to it But yet for the fuller satisfaction to this Objection I shall shew that our Saviour did not properly abrogate any part of the Jewish Law no not the Ritual and Ceremonial part of it but did fulfill it First not their Civil and Judicial Laws These in the original intention of them were not Laws designed for Mankind but suited and fitted to the disposition and temper the Condition and Circumstances of a particular People and Nation to these our Saviour taught obedience and paid it himself and never did any thing contrary to them nor in the least weaken the obligation of them but they continued in full force 'till that Nation and Commonwealth was dissolved So that these Laws were no way impeached or abrogated by the Christian Religion but they fell for want of a subject to exercise their power upon and because the People that were to be governed by them were destroyed or dissipated and tho' they neither are nor ever were obligatory to other Nations as given by Moses and as they were the peculiar Laws of a particular Nation yet the Natural Reason and Equity of them so far as it concerned Mankind is duly considered and regarded by us and many of these Laws are adopted into the Laws of most Christian Nations It is plain then that this part of the Jewish Law received no prejudice by Christianity but continued in full force so long as that Nation and Commonwealth lasted which was to be governed by it Secondly As to the Ritual and Ceremonial part of the Jewish Law which consisted in Circumcision and Purifications and Sacrifices in distinction of Meats and Times and innumerable other Rites and Observances this was not properly abrogated and made void by the coming of Christ but fulfill'd and made good by him The Rites and Ceremonies of the Law were the Types and Shadows of
those future good things which were promised under the Gospel a kind of rude draught of a better and more perfect Institution which was designed and at last finâ—sht and perfected by the Christian Religion This account the Apostle gives of the legal Rites and Observances Col. 2. 16 17. Let nb maâ—â— judge you in meat or in drink or in respect of a holy day or of the New Moon or of the Sabbath days which are a shadow of things to come bâ—t the body is of Christ that is he is the substance and reality of all those things which were shâ—dowed and figured by those legal observances And so the Apostle to the Heb. calls the Priests and Sacrifices of the Law the Examples and shadows of Heavenly things Chap. 8. 5. and so Chap. 10. 1. the Law having a Shadow of good things to come and not the very image of the things that is being but an obscure Type and not a perfect Representation of the Blessings and Benefits of the Gospel which we now have in truth and reality Now reason will tell us that the Laws concerning these Types and Shadows were only to continue 'till the Substance of the things signified by them should come and that they would be of no longer use when that more perfect Institution which was figured by them should take place and then they would expire and become void of themselves because the reason and use of them ceasing they must necessarily fall But they did not expire immediately upon the coming of Christ and therefore he himself submitted to these Laws so long as they continued in force he was Circumcised and presented in the Temple and performed all other Rites required by the Law that first Covenant to which these Laws and Ordinances belonged continuing in force 'till the ratification of the second Covenant by the death of Christ and then these Laws expired or rather were fulfill'd and had their accomplishment in the Sacrifice of Christ which made all the Sacrifices and other Rites of the Jewish Religion needless and of no use for the future Christ having by this one Sacrifice of himself perfected for ever them that are sanctified as the same Apostle speaks Heb. 10. 14. So that Christ did not properly abrogate and repeal those Ritual and Ceremonial Laws but they having continued as long as they were designed to do and there was any use of them they abated and ceased of themselves And that the death of Christ was the time of their expiration because then the new Covenant took place St. Paul expresly tells us Eph. 2. 15. having abolisht or voided in his flesh the law of Commandments contained in Ordinances and this v. 16. he is said to have done by his Cross and more plainly Col. 2. 14. blotting out the hand-writing of Ordinances which was against us and took it out of the way nailing it to his Cross So that you see that even the Ceremonial Law was not so properly abrogated by the Sacrifice and Death of Christ but rather had its accomplishment and attained its end in the Sacrifice of Christ which by the Eternal efficacy of it to the expiation of Sin and the purifying of our Consciences hath made all the Sacrifices and Washings and other Rites of the Ceremonial Law for ever needless and superfluous Thirdly But especially as to the Moral Law and those Precepts which are of Natural and Perpetual obligation our Saviour did not come either to dissolve or to lessen and slacken the obligation of them And of this I told you our Saviour doth principally if not solely speak here in the Text as will appear to any one that shall attentively consider the scope of his Discourse In the beginning of his Sermon he promiseth Blessing to those and those only who were endowed with those Virtues which are required by the Precepts of the Moral Law or comprehended in them and then he tells them that Christians must be very eminent and conspicuous for the practice of them v. 16. Let your light so shine before Men that they may see your good works and glorifie your Father which is in Heaven and then he cautions them not to entertain any such imagination as if he intended to dissolve the obligation of the Law and to free Men from the practice of Moral Duties which probably some might have suggested against him think not that I am come to destroy the Law and the Prophets as if he had said you cannot entertain any such conceit if you consider that the Precepts which I inculcate upon you and those Virtues the practice whereof I recommend to you are the same which are contained in the Law and the Prophets So that I am so far from crossing the main design of the Law and the Prophets and taking away the obligation of Moral Duties enjoyned by the Jewish Religion that I come purposely to carry on the same Design to further perfection to give a more perfect and clear Law and to give a greater enforcement and encouragement to the practice of Moral Duties these were always the sum and substance of Religion the ultimate design of the Law and the Prophets and therefore I am so far from discharging Men from the obligation of the Moral Precepts of the Law that I come to bind them more strongly upon you And verily I say unto you that is I solemnly declare that whosoever shall break one of these least Commandments and shall teach Men so he shall be called the least in the Kingdom of Heaven that is he shall in no wise enter therein You think the Scribes and Pharisees very Pious and Excellent Men and to have attained to a high pitch of Righteousness but I say unto you that except your Righteousness shall exceed the righteousness of the Scribes and Pharisees ye shall in no wise enter into the Kingdom of Heaven And then he instanceth in several Precepts of the Moral Law which in the letter of them especially as they were interpreted by the Teachers of the Law among the Jews were very much short of that Righteousness and Perfection which he now requires of his Disciples and Followers So that his whole Discourse is about Precepts and Obligations of the Moral Law and not a word concerning the Ritual and Ceremonial Law which makes me very prone to think that our Saviour's meaning in the Text is this that his Religion was so far from thwarting and opposing that which was the main design of the Law and the Prophets that is of the Jewish Religion that the principal intention of Christianity was to advance the practice of goodness and virtue by strengthning the obligation of Moral Duties and giving us a more perfect Law and Rule of Life and offering better Arguments and greater Encouragements to the obedience of this Law Therefore for the fuller explication and illustration of this Matter I shall endeavour to clear these three Points First That the Main and Ultimate Design of the Law and the
the Gospel by Reason of this mighty advantage is call'd a state of Adoption and Liberty ver 15. for ye have not received the Spirit of Bondage but the Spirit of Adoption whereby we cry Abba Father and 2 Cor. 3. 17. where the Spirit of the Lord is there is Liberty And to this very thing St. Paul appeals as that whereby Men might judge whether the Law or the Gospel were the more excellent and powerful Dispensation Gal. 3. 2. This only would I learn of you received ye the Spirit by the works of the Law or by the hearing of Faith As if he had said let this one thing determine that whole Matter were ye made Pertakers of this great Priviledge and Blessing of the Spirit while ye were of the Jewish Religion or since ye became Christians And ver 14. he calls it the blessing of Abraham that is the blessing promised to all Nations by Abraham's Seed namely the Mâ—ssias that the blessing of Abraham might come on the Gentiles through Jesus Christâ— that we might receive the promise of the Spirit through Faith And then for the supporting us under afflictions the Gospel promiseâ—h an extraordinary assistance of Godâ—s holy Spirit to us 1 Pet. 4. 14. if ye be reproached for the Name of Christ happy are ye for the Spirit of Glory and of God resâ—eth upon you But were theâ—e no good Men undeâ— the dispensation of the Law Yes certainly there were and they were so by the grace and assistance of God's Holy Spirit but â—hen this was an effect of the Divine goodness but not of any special Promise contained in that Covenant of Divine grace and assistance to be conferred on all those that were admitted into it But thus it is in the New Covenant of the Gospel and therefore the Law is callâ—d a dead letter the oldness of the letter and the ministration of the letter in opposition to the Gospâ—l which is call'd the Ministration of the Spirit And this the Apostle lays special weight upon as a main difference between these two Covenants that the first gave an external Law but the new Covenant offers inward grace and assistance to enable Men to Obedience and hath an inward and powerful efficacy upon the Minds of Men accompanying the Ministration of it Heb. 8. 7 8 9 10. For if that first Covenant had been faultless then should no place have been sought for the second For finding fault with them he saith behold the days come saith the Lord when I will make a new Covenant with the house of Israel and with the house of Judah not according to the Covenant which I made with their Fathers c. For this is the Covenant which I will make with the house of Israel after those days saith the Lord I will put my Laws into their minds and write them in their hearts And of this inward Grace and assistance we are further secured by the powerful and prevalent and perpetual intercession of our High-Priest for Sinners at the right hand of God not like the intercession of the Priests under the Law who being Sinners themselves were less fit to intercede for others but we have an High-Priest that is holy harmless undefiled and seperate from Sinners who by the Eternal Spirit offer'd himself without spot to God to purchase for us those Blessings which he intercedes for The Priests under the Law were Intercessors upon Earth but Christ is entered into Heaven it self now to appear in the presence of God for us Heb. 9. 24. The Priests under the Law were removed from this Office by Death but Christ because he continues for ever hath an unchangeable Priesthood and is an everlasting Advocate and Intercessor for us in the virtue of his most meritorious Sacrifice continually presented to his Father where he is always at the right hand of God to present our Prayers to him and to obtain pardon of our Sins and grace to help in time of need and by his intercession in Heaven to procure all those Blessings to be actually conâ—er'd upon us which he purchased for us by his blood upon Earth wherefore he is able to save to the utmost all those that come to God by him seeing he ever liveth to make intercession for them as the same Apostle speaks Heb. 7. 25. And thus I have as briefly as well I could shewed how the Christian Religion doth supply all the weaknesses and defects and imperfections of the Jewish Religion and consequently does in no wise contradict or interfeer with the great Design of the Law and the Prophets but hath perfected and made up whatever was weak or wanting in that Institution to make Men truly good or as the Expression is in the Prophet Daniel to bring in everlasting Righteousness that is to clear and confirm those Laws of Holiness and Righteousness which are of indispensible and eternal obligation And if this be the great Design of our Saviour's coming and the Christian Doctrine be every way fitted to advance Righteousness and true Holiness and to make us as excellently good as this imperfect state of Mortality will admit since it hath many advantages incomparably beyond any Religion or Institution that ever was in the World both in respect of the perfection of its Laws and the force of its Motives and Arguments to Repentance and a Holy Life and in respect of the Encouragements which it gives and the Examples which it sets before us and the powerful assistance which it offers to us to enable us to cleanâ—e our selves from all filthiness of Flesh and Spirit and to perfect holiness in the fear of God What a shame is this to us who are under the power of this excellent Institution if the temper of our Minds and the tenour of our Conversation be not in some measure answerable to the Gospel of Christ The greater helps and advantages we have of being good the greater things may justly be expected from us for to whomsoever much is given of him much shall be required Christianity is the fulfilling of the Righteousness of the Law by walking not after the Flesh but after the Spirit by mortifying the deeds of the Flesh and by bringing forth the fruits of the Spirit which are Love Joy Peace Long-Suffering Gentleness Goodness Fidelity Meekness and Temperance The Righteousness of Faith doth not consist in a barren and ineffectual belief of the Gospel in a meer embracing of the Promises of it and relying upon Christ for Salvation in a Faith without works which is dead but in a Faith which worketh by Love in becoming new Creatures and in keeping the Commandments of God The Righteousness of Faith speaketh on this wise This is his Commandment that we should believe on the Name of his Son Jesus Christ and love one another as he gave us Commandment 1 John 3. 23. and this Commandment have we from him that he who loveth God love his Brother also 1 John 4. 21. That we approve the things that are
Fact is committed our Conscience is strangely disquieted at the thoughts of it When a Man does but design to do a bad thing he is guilty to himself as if he had committed it Of this we have a considerable instance in the first violence that was offered to Nature Gen. 4. 6. The Lord said unto Cain why art thou wroth and why is thy countenance fallen The very thought of that Wickedness which he did but then design did disorder his Mind and make a change in his very Countenance Guilt is the natural Concomitant of heinous Crimes which so soon as ever a Man commits his Spirit receives a secret wound which causeth a great deal of smart and anguish For guilt is restless anâ— puts the Mind of Man into an unnatural working and fermentation never to be settled again but by Repentance The Wicked are like the troubled Sea when it cannot rest which plainly shews that the Mind of Man hath a kind of Natural sense of Good and Evil because when ever we offend against Nature our Consciences are touched to the quick and we receive a sting into our Soul which shoots and pains us when ever we reflect upon what we have done I appeal to that witness which every Man carries in his breast whether this be not true 2. Men are naturally full of hopes and fears according as they follow or go against these natural Dictates A good Conscience is apt to fill Men with confidence and good hopes It does not only give ease but security to the Mind of Man against the dread of Invisible Powers and the fearful apprehensions of a future Judgment Whereas guilt fills Men with dismal apprehensions of danger and continual misgivings concerning their own safety Thus it was with Cain after he had slain his Brother It shall come to pass that every one that findeth me shall sâ—ay me Nay when a Man hath done a secret fault which none can accuse him of yet then is he haunted with the terrors of his own Mind and cannot be secure in his own apprehensions which plainly shews that Men are conscious to themselves when they do well and when they do amiss and that the same Natural Instinct which prompts Men to their Duty fills them with good hopes when they have done it and with secret fears and apprehensions of danger when they have done contrary to it Secondly God shews Men what is good by Natural Reason and that two ways By the convenience of things to our Nature and by their tendency to our Happiness and Interest First Reason shews us the convenience of things to our Nature and whatever is agreeable to the Primitive design and intention of Nature that we call good whatever is contrary thereto we call evil For Example to honour and love God It is natural to honour great power and perfection and to love goodness wherever it is So likewise gratitude is natural to acknowledge benefits received and to be ready to requite them and the contrary is monstrous and universally abhorred and there is no greater sign that any thing is contrary to Nature than if it be detested by the whole kind It is agreeable also to Nature to be just and to do to others as we would have them do to us for this is to make our own natural inclinations and desires the rule of our dealing with others and to be merciful for no Man that hath not devested himself of humanity can be cruel and hard-hearted to others without feeling a pain in himself Secondly Reason shews us the Tendency of these Things to our Happiness and Interest And indeed the notion of good and evil does commonly refer to the Consequences of things and we call that good which will bring some Benefit and Advantage to us and that evil which is likely to produce some Mischief and Inconvenience and by this rule Reason discovers to us that these Duties are good To begin with Piety towards God Nothing can more evidently tend to our Interest than to make him our Friend upon whose Favour our Happiness depends So likewise for Gratitude it is a Virtue to which if Nature did not prompt us our Interest would direct us for every Man is ready to place Benefits there where he may hope for a thankful Return Temperance does apparently conduce to our Health which next to a good Conscience is the most pleasant and valuable thing in the World whereas the intemperate Man is an open Enemy to himself and continually making Assaults upon his own Life Mercy and Pity are not more welcome to others than they are delightful and beneficial to our selves for we do not only gratifie our own Nature and Bowels by relieving those who are in misery but we provoke Mankind by our Example to the like Tenderness and do prudently bespeak the Commiseration of others towards us when it shall be our Turn to stand in need of it And if we be wise enough our Reason will likewise direct us to be just as the surest Art of thriving in this World It gives a Man a Reputation which is a powerful Advantage in all the Affairs of this World It is the shortest and easiest way of dispatching Business the plainest and least entangled and though it be not so sudden a way of growing rich as Fraud and Oppression yet it is much surer and more lasting and not liable to those terrible Back-blows and after-reckonings to which Estates got by Injustice are And natural Reason does not only shew us that these things are good but that the Lord requires them of us that is that they have the Force and Obligation of Laws For there needs nothing more to make any thing a Law than a sufficient declaration that it is the Will of God and this God hath sufficiently signified to Mankind by the very Frame of our Natures and of those principles and faculties which he hath endued us withall so that whenever we act contrary to these we plainly disobey the Will of him that made us and violate those Laws which he hath Enacted in our Natures and written upon our Hearts And this is all the Law that the greatest part of Mankind were under before the Revelation of the Gospel From Adam to Moses the World was almost solely governed by the Natural Law which seems to be the meaning of that hard Text Rom. 5. 13. For until the Law Sin was in the World that is before the Law of Moses was given Men were capable of offending against some other Law for otherwise Sin could not have been imputed to them for Sin is not imputed whâ—re there is no Law And then it follows Nevertheless Death reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's Transgression that is during that space from Adam to Moses Men sinned against the natural Law and were liable to Death upon that account though they had not offended against an express Revelation from God as Adam had
done for that the Apostle seems to mean by sinning after the Similitude of Adam 's Transgression Thirdly God hath shewn us what is good by the general Vote and Consent of Mankind Not that all Mankind do agree concerning Virtue and Vice but that as to the greater Duties of Piety Justice Mercy and the like the Exceptions are but few in comparison and not enough to infringe a general Consent And of this I shall offer to you this threefold Evidence 1. That these Virtues are generally praised and held in esteem by Mankind and the contrary Vices generally reproved and evil spoken of Now to praise any thing is to give Testimony to the Goodness of it and to censure any thing is to declare that we believe it to be evil And if we consult the History of all Ages we shall find that the things which are generally praised in the Lives of Men and recommended to the Imitation of Posterity are Piety and Devotion Gratitude and Justice Humanity and Charity and that the contrary to these are marked with Ignominy and Reproach the former are commended even in Enemies and the latter are branded even by those who had a kindness for the Persons that were guilty of them So constant hath Mankind always been in the Commendation of Virtue and in the Censure of Vice Nay we find not only those who are virtuous themselves giving their Testimony and Applause to Virtue but even those who are vicious not out of love to Goodness but from the Conviction of their own Minds and from a secret Reverence they bear to the common Consent and Opinion of Mankind And this is a great Testimony because it is the Testimony of an Enemy extorted by the meer light and force of Truth And on the contrary Nothing is more ordinary than for Vice to reprove Sin and to hear Men condemn the like or the same things in others which they allow in themselves And this is a clear Evidence that Vice is generally condemned by Mankind that many Men condemn it in themselves and those who are so kind as to spare themselves are very quick-sighted to spie a Fault in any body else and will censure a bad Action done by another with as much Freedom and Impartiality as the most virtuous Man in the World And to this consent of Mankind about Virtue and Vice the Scripture frequently appeals As when it commands us to provide things honest in the sight of all Men and by well-doing to put to silence the Ignorance of foolish Men intimating that there are some things so confessedly good and owned to be such by so general a Vote of Mankind that the worst of Men have not the Face to open their Mouths against them And it is made the Character of a virtuous Action if it be lovely and commendable and of good report Philip. 4 8. Whatsoever things are lovely whatsoever things are of good report if there be any Virtue if there be any praise make account of these things intimating to us that Mankind do generally concur in the Praise and Commendation of what is virtuous 2. Men do generally glory and stand upon their Innocency when they do virtuously but are ashamed and out of Countenance when they do the contrary Now Glory and Shame are nothing else but an Appeal to the Judgment of others concerning the good or evil of our Actions There are indeed some such Monsters as are impudent in their Impieties but these are but few in comparison Generally Mankind is modest the greatest part of those who do evil are apt to blush at their own Faults and to confess them in their Countenance which is an Acknowledgment that they are not only guilty to themselves that they have done amiss but that they are apprehensive that others think so For Guilt is a Passion respecting our selves but Shame regards others Now it is sign of Shame that Men love to conceal their Faults from others and commit them secretly in the dark and without Witnesses and are afraid even of a Child or a Fool Or if they be discovered in them they are solicitous to excuse and extenuate them and ready to lay the fault upon any bodyelse and to transfer their Guilt or as much of it as they can upon others All which are certain Tokens that Men are not only naturally guilty to themselves when they commit a Fault but that they are sensible also what Opinions others have of these things And on the contrary Men are apt to stand upon their Justification and to glory when they have done well The Conscience of a Man 's own Virtue and Integrity lifts up his Head and gives him Confidence before others because he is satisfied they have a good Opinion of his Actions What a good Face does a Man naturally set upon a good Deed And how does he sneak when he hath done wickedly being sensible that he is condemned by others as well as by himself No Man is afraid of being upbraided for having dealt honestly or kindly with others nor does account it any Calumny or Reproach to have it reported of him that he is a sober and chast Man No Man blusheth when he meets a Man with whom he hath kept his Word and discharged his Trust but every Man is apt to do so when he meets one with whom he has dealt dishonestly or who knows some notorious Crime by him 3. Vice is generally forbidden and punished by Humane Laws but against the contrary Virtues there never was any Law Some Vices are so manifestly evil in themselves or so mischievous to Humane Society that the Laws of most Nations have taken care to discountenance them by severe Penalties Scarce any Nation was ever so barbarous as not to maintain and vindicate the Honour of their Gods and Religion by publick Laws Murder and Adultery Rebellion and Sedition Perjury and breach of Trust Fraud and Oppression are Vices severely prohibited by the Laws of most Nations A clear Indication what Opinion the generality of Mankind and the Wisdom of Nations have always had of these things But now against the contrary Virtues there never was any Law No Man was ever impeached for living soberly righteously and godly in this present World A plain Acknowledgment that Mankind always thought them good and never were sensible of the Inconvenience of them for had they been so they would have provided against them by Laws This St. Paul takes notice of as a great Commendation of the Christian Virtues The fruit of the Spirit is Love Joy Peace Long-suffering Gentleness Kindness Fidelity Meekness Temperance against such there is no Law the greatest Evidence that could be given that these things are unquestionably good in the Esteem of Mankind against such there is no Law As if he had said turn over the Law of Moses search those of Athens and Sparta and the twelve Tables of the Romans and those innumerable Laws that have been added since and you shall not in any of them
and not Sacrifice which Saying is quoted by him out of the Prophet Hosea chap. 6. 6. I desired mercy and not sacrifice and the knowledge of God more than burnt Offerings which Text our Saviour cites and applies upon two several Occasions the considering and comparing of which will give full Light to the true meaning of it The First is here in the Text upon occasion of the Pharisees finding Fault with him for conversing with Publicans and Sinners the other is Matth. 12. 7. where the Pharisees blaming the Disciples of our Saviour for plucking the Ears of Corn on the Sabbath day our Saviour tells them if ye had known what this meaneth I will have Mercy and not Sacrifice ye would not have comdemned the guiltless that is if they had understood the true Nature of Religion and what Duties of it are chiefly and in the first place to be regarded they would not have been so forward to censure this Action of his Disciples So that the plain meaning of this Saying is this that in comparing the parts of Religion and the Obligation of Duties together those Duties which are of moral and natural Obligation are most valued by God and ought to take place of those which are positive and ritual I will have Mercy and not Sacrifice that is rather than Sacrifice according to the true meaning of this Hebrew Phrase which is to be understood in a comparitive Sense as is evident from the Text it self in Hosea I desired mercy and not sacrifice and the knowledge of God rather than burnt offerings if they cannot be observed together let Sacrifice be neglected and the work of Mercy be done And the Reason of this seems very plain because shewing Mercy or doing Good in any kind is a prime Instance of those moral Duties which do naturally and perpetually oblige but Sacrifice is an instance of positive and ritual Observances and one of the chief of the kind so that when moral Duties and ritual Observances come in Competition and do clash with one another the Observation of a Rite or positive Institution is to give way to a moral Duty and it is no Sin in that case to neglect the Observation of such a Rite yea though it were commanded and appointed by God himself And though this may seem to be a breach of the letter of the Law yet it is according to the true mind and meaning of the Law it being a tacit condition implyed in all Laws of a ritual and positive Nature provided the observance of them be not to the hindrance and prejudice of any Duty which is of a higher and better nature in that case the Obligation of it does for that time give way and is suspended And this will appear to be the true meaning of this Rule by comparing more particularly the Instances to which our Saviour applies it His Disciples passing through the Corn on the Sabbath Day and being hungry pluckt the Ears and did eat this our Saviour does justifie to be no Breach of the Law of the Sabbath because in that case and in such Circumstances it did not oblige for the Disciples being call'd to attend upon our Saviour to be instructed by him in the things which concerned the Kingdom of God that is in the Doctrine of the Gospel which they were to publish to the World this Attendance hindred them from making necessary Provisions against the Sabbath they in obedience to their Master being intent upon a better Work but that they might not starve the necessities of Nature must be provided for and therefore it was fit that the Law of the Sabbath which was but positive and ritual should give way to an act of Mercy and Self-preservation If ye had known what this meaneth I will have Mercy and not Sacrifice ye would not have condemned the guiltless And the reason is the same as to any instrumental part of Religion by which I mean any thing which may be a means to promote Piety and Goodness as Prayer hearing the Word of God keeping good Company and avoiding bad the Duties of this kind our Saviour here in the Text where he likewise applies this Rule compares with moral Duties To avoid the Company of vicious and wicked Persons is a good means to preserve men from the contagion of their Vices and was always esteemed a Duty among prudent men both Jews and Heathens and is in no wise disallowed by our Saviour but yet not so a Duty as to hinder a greater Duty nor so strictly and perversely to be insisted upon as if one ought not to converse with bad Men in any Case or upon any Account no not for so great and good an end as to reclaim them from their Vices In this Case we ought to consider that our first and highest obligation is to moral Duties comprehended under the love of God and our Neighbour among which one of the chief is to do good to Men and to shew Mercy and Pity to those that are in Misery and the greatest good that one Man can do to another is to be instrumental to reclaim him from the Evil and Error of his Way because this is to save his soul from death and we cannot imagine that God ever intended by any Rule of prudence or positive Constitution of the Jewish Law so to forbid their accompaning with bad and scandalous Men that it should be unlawful to converse with them in order to their Recovery and Amendment Go ye and learn what that meaneth I will have Mercy and not Sacrifice And St. Paul was of the same mind in the Precepts he gives concerning avoiding the Company of scandalous Christians 2 Thes 3. 14 15. and if any man obey not our word by this Epistle note that man and have no Company with him that he may be ashamed yet count him not as an enemy but admonish him as a brother St. Paul qualifies his Precept lest Christians should mistake it and fall into the Jewish extream not to converse with those whom they esteemed scandalous and wicked upon any account whatsoever no not in order to their Amendment and Reformation The Bond of Intimacy and Friendship with bad Men ought to be broken and yet the Bond of common Humanity may be as strong as ever It is one thing to discountenance bad Men to bring them to Shame and a Sense of their Fault and quite another thing to abandon them to Ruin and even in case of notorious Heresie or wickedness of Life it is one thing to cut them off from the Society and Communion of Christians and quite another to cut them off from Humane Society to cut their Throats and to extirpate them out of the World And yet the matter was carried thus far by the furious Zeal of the Jews when Christianity first appeared in the World they thought that no Mercy in such Cases was the best Service that could be done and the best Sacrifice that could be offered to Almighty God and
excellent being filled with the fruits of Righteousness which are by Jesus Christ to the glory and the praise of God Phil. 1. 10 11. Whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any virtue if there be any praise mind these things Ch. 4. 8. And then considering what abundant provision the Gospel hath made for our attainment of Everlasting Salvation we are altogether without excuse if we perish Since God hath raised up so mighty a Salvation for us how shall we escape If we die in our Sins it is not because God would not forgive them but because we would not Repent and be Saved the fault is all our own and we owe it wholly to our selves if we be lost and undone for ever If when Life and Death Heaven and Hell are so plainly set before us Eternal Misery and Perdition fall to our Lot and Portion it is not because we were not warned of our Danger or because Happiness and the things of our Peace were hid from our eyes but because we have made Death and Destruction our obstinate and final Choice But Beloved I hope better things of you and things which accompany Salvation tho' I thus speak Only let your Conversation be as becometh the Gospel of Christ and if we be careful to perform the Conditions which the Gospel requires on our part we shall not fail to be made Partakers of that Eternal Life which God that cannot lie hath promised to us for his Mercy 's sake in Jesus Christ SERMON V. Of the Nature of Regeneration and its Necessity in order to Justification and Salvation GALAT. VI. 15. For in Christ Jesus neither Circumciston availeth any thing nor Uncircumcision but a new Creature THERE are two Epistles of St. Paul namely that to the Romans and this to the Galatians which are principally and particularly design'd to confute a false perswasion which had prevailed amongst many Christians especially those who were Converted from Judaism that it was not enough for Men to embrace and confess the Christian Religion unless they kept the Law of Moses or at least submitted to that great Precept of Circumcision the neglect whereof among all the affirmative Precepts of the Law was only threatned with excision or being cut off from among the People And of the prevalency of this Errour and the great disturbance which it made in the Christian Church we have a particular account Acts 15. where a General Council of the Apostles is call'd and a Letter written in their Names to all the Christian Churches to rectifie their apprehensions in this matter ver 24. of that Chap. For as much as we have heard that certain which went out from us have troubled you with words subverting your Souls saying ye must be Circumcis'd and keep the Law to whom we gave no such Commandment c. And upon this occasion likewise it was that St. Paul wrote this Epistle to the Galatians as likewise that to the Romans in the former of which after he had at large confuted this Errour which he calls the preaching of another Gospel than what the Apostles had preached and the Christians first received In the beginning of the 5 th Chapt. he Exhorts them to assert the Liberty which Christ had purchas'd for them from the obligation of the Law of Moses ver 1 2. Stand fast therefore in the liberty wherewith Christ hath made us free and be not entangled again with the yoak of bondage Behold I Paul say unto you that if ye be Circumcised Christ shall profit you nothing Not that hereby he condemneth Circumcision as a thing evil in it self for God never Instituted or Commanded any thing that was so but he opposeth the opinion of the necessity of it to our Justification and Salvation when the Gospel had so plainly taken away the obligation and use of it and consequently to affirm still the necessity of it was really to renounce Christianity For if Judaism was still the way to Salvation Christianity was to no purpose and if Christianity be now the way then the obligation to the Jewish Religion was ceased To avoid the force of this Reasoning it was not enough for the false Apostles to say as it seems they did that Christians were not obliged universally to the whole Law of Moses but principally to the Law of Circumcision because Circumcision being the sign and badge of that Covenant whoever took that upon him did thereby own his obligation to the whole Law ver 3â— 4. For I testifie again to every Man that is Circumcised that he is a debtor to do the whole Law Christ is become of no effect to you whosoever of you are justified by the Law ye are fallen from Grace that is whoever of you expect and profess to be justified by the Law of Moses ye take away the necessity and use of the Christian Religion and are fallen from grace that is do in effect renounce the Gospel for we through the Spirit wait for the hope of Righteousness by Faith ver 5 we by the Spirit in opposition to Circumcision which was in the Flesh do expect to be justified by the belief of the Gospel For in Jesus Christ neither Circumcision availeth any thing nor uncircumcision ver 6. that is now under the dispensation of the Gospel by Christ Jesus it signifies nothing to a Man's Justification or Salvation whether he be Circumcised or not Circumcised whether he be a Jew or a Gentile All that the Gospel requires as necessary to these purposes is that we perform the Conditions of the Gospel that so we may be capable of being made Partakers of the blessings of it Now as the great blessing and benefit of the Gospel is variously exprest as by the forgiveness of our sins by our acceptance with God or which compâ—ehends both by our Justification sometimes by Adoption and our beingâ— made the Sons and Children of God sometimes by Redemption and which is the consummation of all by Salvation and Eternal Life I say as the bleâ—sing and benefit of the Gospel is in Scripture exprest to us by these several terms which do in effâ—ct all signifie the same thing so our Duty and the Condition the Gospel requires on our part is likewise as variously exprest sometimes and that very frequently by the word Faith as being the great Source and Principle of all Religious Acts and Performances but then this Faith must not be a bare assent and perswasion of the Truth of the Gospel but such an effectual belief as expresseth it self in suitable acts of Obedience and Holiness such as the Apostle here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Faith whick worketh by Love a Faith that is inspir'd and acted or rather consummate and made perfect by Charity for so the word doth often signifie and then this Phrase will be just of the same importance with
he might redeem them that were under the Law and that those who were in the condition of Servants before might be set at liberty and receive the adoption of Sons But how did his being made under the Law qualifie him to redeem those who were under the Law Thus By submitting to it himself he shewed that he owned the Authority of it and that he had no malice or enmity against it or as he himself expresses it that he came not to destroy the Law but to fulfill it And being fulfill'd and having serv'd the time and end for which God intended it it expir'd of it self like a Law which is not made for perpetuity but limited to a certain period And our Blessed Saviour who came with greater Authority than Moses and gave greater Testimony of his Divine Authority had sufficient power to declare the expiration of it and by Commissioning his Disciples before and after his death to Preach the Gospel to the whole World he put an end to that particular Law and Dispensation which only concern'd the Jewish Nation by giving a general Law to all Mankind So that from the Death of our Saviour and his Ascension into Heaven upon which followed the general publication of the Gospel the Law of Moses ceased and according to our Saviour's express appointment Proselytes were to be admitted into the Christian Church only by Baptism and not by Circumcision And â—f Circumcision which was the sign of that Covenant was laid aside then the whole Obligation of that Law and Covenant which God had made with the Jews was also ceased It was once indeed the mark of God's chosen and peculiar People but now that God hath revealed himself to the whole World by his Son and offers Salvation to all Mankind Gentiles as well as Jews the wall of separation is broken down and Circumcision which was the mark of distinction between Jews and Gentiles is taken away and therefore he is said to have made peace by his Cross and to have blotted out and taken away the hand-writing of Ordinances nailing it to his Cross that is from the time of his Death to have taken away the obligation of the Law of Moses tho' it was a good while after before the Jews were wholly weaned from the veneration and use of it Nay it was some time before the Apostles were clearly convinc'd that the Gospel was to be preach'd to the Gentiles this being one of those Truths which our Saviour promised after his departure his Spirit should lead them into the perfect knowledge of and then they were fully instructed that the Law of Moses was expir'd and that it was no longer necessary to the Salvation of Men that they should be Circumcised and keep that Law And tho' it was once enjoyn'd by God himself to the Jews and their Obedience to it was necessary to their acceptance with God yet now by Christ Jesus God had offered Salvation to Men upon other Terms and whether they were Circumcised or not was of no moment to their Justification or Salvation one way or other but provided they perform'd the Condition of this New Covenant of the Gospel they were all alike capable of the Divine Favour and Acceptance But I proceed to that which I mainly intended to prosecute from these words and that is the Second Particular in the Text namely that according to the terms of the Gospel and the Christian Religion nothing will avail to our justification and acceptance with God but the real renovation of our Hearts and Lives neither Circumcision nor uncircumcision but a new Creature For the full explication of this I shall do these three Things First Shew what is imply'd in this Phrase of a new Creature Secondly That this is the great Condition of our justification and acceptance with God and that it is the same in substance with Faith perfected by Charity and with keeping the Commandments of God Thirdly That it is very reasonable it should be so 1. What is imply'd in this Phrase of a new Creature It is plain at first sight that it is a Metaphorical expression of that great and thorough change which is made in Men by the Gospel or the Christian Religion The Scripture sets forth to us this Change by great variety of expressions by Conversion and turning from our Iniquities unto God by Repentance which signifies a change of our Mind and Resolution and is in Scripture call'd Repentance from dead works and Repentance unto Life by Regeneration or being born again by Resurrection from the Dead and rising to newness of Life by Sanctification and being wash'd and cleans'd from all filthiness and impurity which three last Metaphors are imply'd in Baptism which is call'd Regeneration Tit. 3. 5. According to his Mercy he saved us by the washing of Regeneration and renewing of the â—oly Ghost and our being born again of Water and the Holy Ghost John 3. 3. Except a Man be born again c. and ver 5. except a Man be born of Water and of the Spirit he cannot enter into the Kingdom of God and the purifying of our Consciences Heb. 10. 22. having our Hearts sprinkled from an evil Conscience and our Bodies wash'd with pure water and the answer of a good Conscience towards God 1 Pet. 3. 21. Baptism doth now save us not the putting away of the filth of the Flesh but the answer of a good Conscience towards God and finally our being Baptiz'd into the Death and Resurrection of Christ Rom. 6. 3 4. Know ye not that so many of us as were Baptized into Jesus Christ were Baptized into his death therefore we are buried with him by Baptism into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of Life And lastly this Change is set forth to us by Renovation and our being made New Creatures and new Men 2 Cor. 5. 17. Therefore if any Man be in Christ that is professeth himself a Christian he is a new Creature old things are past away behold all things are become new And so likewise Ephes 4. 22 23 24. this great Change is exprest by putting off concerning the former Conversation the old Man which is corrupt according to the lusts of deceit and being renewed in the spirit of our Minds and putting on that new Man which after God is Created in Righteousness and true Holiness The Expression is very emphatical renewed in the spirit of our Minds that is in our very Minds and Spirits to signifie to us that it is a most inward and thorough Change reaching to the very center of our Souls and Spirits And Colos 3. 9 10 11th verses it is represented much after the same manner Seeing ye have put off the old Man with his deeds and have put on the new Man which is renewed in knowledge after the Image of him that Created him where there is neither Greek nor Jew Circumcision nor
declarations of the wrath of God against Sinners that there is a Day of Judgment appointed and a Judge constituted to take cognisance of the Actions of Men to pass a severe Sentence and to inflict a terrible Punishment upon the workers of Iniquity More particularly our Lord and his Apostles have denounced the wrath of God against particular Sinâ— and Vices In several places of the New Testament there are Catalogues given of particular Sins the practice whereof will certainly shut Men out of the Kingdom of Heaven and expose them to the wrath and vengeance of God 1 Cor. 6. 9 10. Know ye not that the Unrighteous shall not inherit the Kingdom of God Be not deceived neither Fornicators nor Idolaters nor Adulterers nor Effeminate nor Abusers of themselves with Mankind nor Thieves nor Covetous nor Drunkards nor Revilers nor Extortioners shall inherit the Kingdom of God So likewise Gal. 5. 19 20 21. The works of the flesh are manifest which are these Adultery Fornication Witchcraft Hatred Variance Emulations Wrath Strife Seditions Heresies Envyings Murthers Drunkenness Revellings and such like of which I tell you before as I have likewise told you in times past that they that do such things shall not inherit the Kingdom of God Col. 3. 5 6. Mortiâ—ie therefore your Members upon Earth Fornication Uncleanness Inordinate Affection Evil Concupiscence and Covetousness which is Idolatry for which things sake the wrath of God cometh on the Children of disobedience Rev. 21. 8. The fearful and unbelieving that is those who rejected the Christian Religion notwithstanding the clear Evidence that was offer'd for it and those who out of fear should Apostatize from it The fearful and unbelieving and the abominable that is those who were guilty of unnatural Lusts not fit to be named and Murderers and Whoremongers and Sorâ—erers and Idolaters and all Liars that is all sorts of false and deceitful and perfidious Persons shall have their part in the Lake which burns with fire and brimstone whiâ—h is the second death And not only these gross and notorious Sins which are such plain violations of the Law and Light of Nature but those wherein Mankind have been apt to take more liberty as if they were not sufficiently convinced of the evil of them as the resisting of Civil Authority which the Apostle tells us they that are guilty of shall receive to themselves damnation Rom. 13. 2. Profane Swearing in common Conversation which St. James tells us brings Men under the danger of damnation Ch. 5. 12. Above all things my Brethren swear not lest ye fall under Condemnation Nay our Saviour hath told us plainly that not only for wicked actions but for every evil and sinful word Men are obnoxious to the Judgment of God So our Lord assures us Mat. 12. 36 37. I say unto you that every idle word that Men shall speak they shall give an account thereof in the Day of Judgment For by thy words thou shalt be justified and by thy words thou shalt be condemned He had spoken before of that great and unpardonable Sin of Blaspheming the Holy Ghost and because this might be thought great severity for evil words he declares the Reason more fully because words shew the Mind and Temper of the Man ver 34. For out of the abundance of the heart the mouth speaketh The Character of the Man is shewn by his words saith Menander Profert enim mores plerumque oratio saith Quintilian animi secreta detegit A Man's Speech discovers his Manners and the secrets of his heart ut vivit etiam quemque dicere Men commonly speak as they live and therefore our Saviour adds A good Man out of the good treasure of his heart bringeth forth good things and an evil Man out of the evil treasure of his heart bringeth forth evil things but I say unto you that every idle word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which I do not think our Saviour means that Men shall be call'd to a solemn account at the Day of Judgment for every trifling and impertinent and unprofitable word but every wicked and sinful word of any kind as if he had said do you think this severe to maâ—e words an unpardonable fault I say unto you that Men shall not only be condemned for their maliâ—ious and blasphemous speeches against the Holy Ghost but they shall likewise give a strict account for all other wicked and sinful speeches in any kind tho' much inferiour to this And this is not only most agreeable to the scope of our Saviour but is confirmed by some Greek Copies in which it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every wicked word which Men shall speak they shall be accountable for it at the Day of Judgment But this by the by Our Saviour likewise tells us that Men shall not only be proceeded against for Sins of Commission but for the bare Omission and Neglect of their Duty especially in Works of Mercy and Charity for not feeding the hungry and the like as we see Mat. 25. and that for the omission of these he will pass that terrible Sentence Depart ye Cursed c. So that it nearly concerns us to be careful of our whole Life of all our Words and Actions since the Gospel hath so plainly and expresly declared that for all these things God will bring us into Judgment And if the threatnings of the Gospel be true What manner of Persons ought we to be in all holy Conversation and Godliness Secondly As the threatnings of the Gospel are very plain and express so are they likewise very dreadful and terrible I want words to express the least part of the terrour of them and yet the expressions of Scripture concerning the misery and punishment of Sinners in another World are such as may justly raise amazement and horror in those that hear them Sometimes it is exprest by a departing from God and a perpetual banishment from his presence who is the Fountain of all Comfort and Joy and Happiness sometimes by the loss of our Souls or our selves What shall it profit a Man to gain the whole World and lose his own Soul Or as it is in another Evangelist to lose himself Not that our Being shall be destroyed that would be a happy loss indeed to him that is Sentenced to be for ever miserable but the Man shall still remain and his Body and Soul continue to be the Foundation of his misery and a Scene of perpetual woe and discontent which our Saviour calls the destroying of Body and Soul in Hell or going into everlasting punishment where there shall be wailing and gnashing of teeth where the worm dies not and the fire is not quenched Could I represent to you the horror of that dismal Prison into which Wicked and Impure Souls are to be thrust and the misery they must there endure without the least spark of Comfort or glimering of Hope how they wail and groan under the intolerable wrath of God the insolent scorn and