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particular branch of it, to which purposeSerm. the apostle here improves it. It is the H. strongest reason why men should be careful _ * ,_f lo. obey all the commandments of God, and so order all their words and actions as they may hope that they shall be approv'd by him, since all our works Jhall be brought into judgment, and every secret thing, whether it be good or bad*; and since, as our Saviour has taught us, by our words we Jhall be justified, and by our words we Jhall be condemned -j-. This is a consideration which must strike the mind of every one who seriously attends to it, persuading him to govern his tongue, and tpf govern his life religiously; to watch over tpsi whole behaviour with the utmost circumspection, that so he may not be ashamed before the great Judge at his appearing, but may have confidence towards him. But, sib .r.'vt'i •. . . i

Secondly, It would seem by the connexion of the apostle's discourse, that he design'd this particularly as a motive to candor and charity in all our deportment towards men. He blames the Christian Jews for carrying ittsb partially as they did towards their Fellows. The rich who came into their assemblies, were treated with great civility, but Y_i.-. in (;n,., ... .. . . • the

'-'-'h .:... .'{* Eccks. xii. + Matth. xii. 37.

Serm.the poor were despised. This was a very **• faulty respect: of persons, unbecoming re

V-rv^' ligious simplicity, and contrary to that royal kw, as he calls it, ver. 8. Thou fialt love thy neighbour as thyself. Certainly no one can imagine, that the outward distinctions of condition in this ? world should direct the measures of our regard to our neighbours: according to that law in which our whole duty to them is comprehended, since the poor, as well as the rich, partake of the fame human nature, and the fame gospel grace, are united, by the same bonds, in fine, are in every respect equally our neighbours, ho$r are we justified in making a difference;? Charity is an undistinguishing principle of good offices to all men, and brotherly kindness the principle of the fame good offices to all our fellow servants, and children of God our father, and fellow members of U^e body of Christ. Indeed, according to ffee religion of the Jews, it was otherwise, especially according to the sentiments which prevail'd among them in the last age of that dispensation. The ceremonial law made an inclosure which appropriated many of their kind offices, and their intimate fellowship, to those of their own nation. But, especially, their teachers carried this much far

.-...: tner ther than ever the divine institution intended, S Erm, for they pronounced men of other nations; **• and religious professions, hated and accursed of God; therefore, worthy not of their friendly regard, but of their aversion and contempt. But, christianity has taken away all such distinctions, and those restraints of charity, which must be disagreeable to a kind and generous temper; it gives full scope to the principle of benevolence, which may how exert itself with an unconfin'd free- x dom, not narrow'd by kindreds, particular denominations, and outward badges of distinction. Christ died as a propitiation, not for the Jews only, but the whole world, and gathered together into one, the children of God who werescattered abroad. The gospel 'being, therefore, in this respect, a law of 'liberty, the spirit becoming it is a large and generous one, an extensive charity, not liihited by these outward and partial considerations whereby men straiten the best dispositions of their own nature. According to the law by which we expect to be judged, ib mould our tempers and our actions be. 'If 4hen, the royal law of charity which retires good-will and the proper expressions ~of it to all men, and a hearty love, with a peaceable affectionate behaviour towards all

men,

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SERM.men, who in everyplace call on the name of the Lord Jesus, of whatever tongue, kindred,

y~^~"^J or nation they be, or whatever outward con" dition in this world; if this be the rule of judgment, what hope can profefs'd christians have, what confidence towards their supreme, righteous judge, in a partial and unmerciful disposition? Will the law of liberty acquit us in confining our charity, in appropriating our respect to the rich, while we despise the poor, or in making any such distinction, indeed, any distinction which does not affect the true foundations of mutual love. Nay, the apostle adds, in the words immediately following the text, and as a sequel of it, for he Jlall have judgment without mercy, who hath Jhewed no mercy, and mercy rejoiceth against judgment; that is, the man whose conscience approves him as impartially charitable and merciful in his disposition, and his whole conversation, shall assure his heart before God, having confidence in the expectation of the future judgment and good hope that he shall not be condemned.

-•V ': ' . - .;iv

Thirdly, There is in the exhortation of the text a designed reference to the universality of our obedience, as that only which can give us hope pf being acquitted in judgment. i&eht. In iHfe verfes iinmfeliiateiy precetfihgS E R M. i&e apostle f&tes the cafe' of a pardalbW\_«. dfettce to God's law, and shews the infumV cfency of it to our acceptance. For whosoever shall keep the whole law, and yet offend in 4tie] pofiit, is guilty of all. For he that said Mo rior' commit adultery, said also do not kill. N6w, if thou commit est no adultery\ yet if tmti'killesl thou art become a transgressor of the law. The reason and the justness of this decision is very plain, since it is the same supreme authority which has enjoin'd all the commandments of the law, and forbidden all th e transgressions of it, that authority is affronted, and its right violated, by disobeying any of the commandments, and by commiting one transgression as well as another j for example, by murder as well a$ adultery j for 'tis evident, that if a respect td'the will of God governs the mind of a m^n in any case, it ought to govern hiri* in alf cafes where the will of God is equallyknown j and even where the substance of an action seems to be conformable to a divine precept, yet the principle cannot be avialable io a man's acceptance with God, unless there be a conformity in the Whole terioV of' his life to all the divine precepts. The fame temptation, or an equally strong jr?/r* one,

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