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Doctrine of our Saviour's on the Moral Law, is like the finishing Strokes of the Painter, it being before much duller and more obfcure. Befides, I know not that ever this Word, which we render fulfil, fignifies a better Explication or Interpretation; it is never taken in that Senfe, but commonly in the other of Fulfilling, Filling up, Finishing, or Perfecting. 2. It is plain that our Saviour in these Matters, which he fays were indulged to the Jews, because of the Hardnefs of their Hearts; fuch as Divorces, and the Law of Retaliation, has directly retrenched those Conceffions; and fo has not interpreted, but amended and perfected the Law in those Particulars. 3. But it is not only thofe Things which were permitted because of the Hardness of their Hearts, he has thus amended; there are some New Duties he has added. I fhall at prefent mention one relating to the First, and another to the Second Table of the Law. As to the First Table, the Instance I shall give, is his prohibiting of all Oaths in common Converfation. And that in the Second Table of the Law, relating to our Duty to our Neighbour, is that New Commandment of Brotherly Love, John. xiii. 34. which Chrift calls particularly his Commandment, John. xv. 12. This is my Commandment, that ye love one another, as I have loved you. For neither the Law of Nature, nor the Law of Mofes, erected the Disciples of Christ into a Society, and cemented them together by that firm Friendship, which Chrift by that New Inftitution or Commandment fet up among them. 4. There are many other high Degrees of Duties, e. g. of Humility, Self-denial, Bearing the Crofs, Suffering to Martyrdom, Love of Enemies, and

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the like, which tho' now by the Help of Christ's Doctrine we can reduce to fome Head or other of the Ten Commandments, yet really it would puzzle any one to find them out there, if we had no better Affiftance than is afforded us from the Law of Mofes itself. 5. Lastly, It was prophefied concerning the Meffiah, Deut. xviii. 18. that he fhould be a Prophet like unto Mofes. Now how could he be a Prophet like unto Mofes, if he was not to be a Lawgiver? To be only an Interpreter of the Law, seems to make him a Prophet inferior to Mofes, like the other Prophets of the Old Teftament. And it is not a fufficient Answer to this, to shew how, in divers other Respects, he was preferable to Mofes, unless we make him preferable in this Refpect of his Doctrine, and the Authority he had to deliver God's Mind and Will; for the Prophecy relates particularly to that. I will raife them up a Prophet, fays God to Mofes, from among their Brethren, like unto thee, and will put my Words in his Mouth, and he shall speak unto them all that I fhall command him. And it shall come to pass, that whosoever will not hearken unto my Words which he shall speak in my Name, I will require it of him. Upon all which Accounts it is much more probable to me, that our Bleffed Saviour has not only explained, but perfected the Law.

There is one Objection against this Doctrine, which I find has made the learned Calvin, and feveral others, oppofe it with fome Vehemence ; Namely, because the Law requires the highest Degree of Love, both to God and our Neighbour, therefore they think it is not capable of any Rectification, or further Perfection. But there is a Fallacy in this Argument; for tho' the Law may

may defign the fame Perfection, yet it may not have fuch perfect Ways and Means of coming at it. For it is poffible enough for the Law in general to require the Height of Love both to God and Man, and yet in the Ways and Means of compaffing this Defign, there might be, and there were fuch Things indulged to that carnal People, as required an Amendment by the higher Difpenfation of the Gofpel, tho' both Law and Gofpel aimed at the fame Thing; as we aim at the fame Thing in the Inftruction of Children and Men, tho' in the Inftruction of Children we are forced to take fome childish Methods, not proper for Men.

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The Difficulties of the Words-being thus cleared, we may now gather our Saviour's Meaning in the Text to be as if he had faid: "Think not that "there is any fuch Liberty or Licentiousness in my Kingdom, that to gratify your carnal Expectations from it, I will difpenfe with any of "the Rules of Morality prefcribed by Mofes, and "explained by the Prophets. I am fo far from any Defign of evacuating them, that I intend "to teach them more clearly and perfectly than "ever they were taught before."

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From the Words thus explained, there are thefe Three Things I would fpeak to.

I. In general, how requifite it is to remove all Mistakes and Prejudices out of Peoples Minds, in order to prepare them for the Reception of the Truth. Think not that I am come to deftroy the Law or the Prophets.

II. That Chrift is a great Friend, Promoter, and Encourager of good Morality.

III. I would

III. I would fhew what Influence this Doctrine should have both upon our Judgment and Prac

tice.

But Time not permitting the handling of these Things as they ought, I fhall rather choose not to enter upon them, but to refer them to fome other Opportunity.

Now to God the Father, Son and Holy Ghost, be all Praife, &c.

SER

SERMON II.

MATT. V. 17.

Think not that I am come to destroy the Law or the Prophets: I am not come to destroy, but to fulfil.

T

The Second Sermon on this Text.

"is any

HESE Words being difficult, and occafioning fome Controverfy among Interpreters, I was the more particular in the Explication of them at the laft Occafion. The Result of the Senfe and Meaning of them I gathered up thus as if our Saviour had faid; "Think not that there fuch Liberty or Licentioufnefs in my Kingdom, that to gratify your carnal Expecta"tions from it, I will difpenfe with any of the "Rules of Morality prefcribed by Mofes, and explained by the Prophets. I am fo far from any Design of evacuating thofe Laws, that I intend "to teach them more clearly and perfectly than "ever they were taught before."

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From the Words thus explained, there were Three Things I just proposed to confider, but had not then Time to do it, which I do therefore defign for the Subject of our prefent Meditation.

I. The First was, to obferve in general, how requifite it is to remove all Mistakes and Prejudices

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