best knew the time, gives not the account of his own being call'd 'till a confiderable time after this fermon was deliver'd.

2. THAT the necessary and particular instructions which concern'd the Apostles as fuch, viz. as preachers and publishers of this doctrine *, are deliver'd in another place. So that what was utter'd in this discourse upon the mountain, concern'd the twelve (those of them who were present) rather as Disciples than Apostles.

3. THE matter or argument of it, as a collection or body of certain precepts for the ordering of a religious life, can with no manner of reafon be apply'd peculiarly to his Apostles, but must be of equal concern to all his followers, to the whole Chriftian Church. And,

4. Ar the close of this fermon it is exprefly said, the people, οἱ Ὄκλοι, the multitudes were astonish'd at his doctrine. So that the number must be greater than those twelve. The only observation I shall draw from this enquiry, and the conclufion form'd upon it, is, that the following precepts belong not to the Apostles and their fucceffors, the Bishops and Clergy of the Church, in a particular and diftinguishing manner, but in general to the whole body of Christians; to all who were, or are, or ever shall be admitted into Christ's Religion, and expect salvation by him. I proceed now,

III. To consider the fermon it felf, with regard to two general observations which ought to be made upon it.

THE first is, that Christ was herein the author of a new law. He improv'd the moral law, deliver'd by God and Mofes to the Jews, to a much greater height and severity of duty than it was

thought to extend to, or really did extend, before, I do not say he absolutely laid a new foundation; for that he admitted those ancient elements and principles of morality, is plain, by his infifting in this discourse (either directly, or by oblique reference) upon the several articles of it, as laid down in the old Jewish law. But the additions he made, and his improvements of them, are such as the Jews had never learn'd, their doctors never taught before, For this reason our Saviour tells his followers, * that except their righteousness exceed the righteousness of the Scribes and Pharisees, they should in no case enter into the kingdom of heaven. Their Scribes were the publick expounders of the law; the Pharifees, not only the severest sect among them in their pretences to piety and purity of manners, and the most rigid observers of the law, but doctors also who undertook to instruct others in it, and were always forward speakers upon that occafion; and yet the highest and the strictest sense they either practis'd, or understood, or taught it in, fell very short of the measures of improvement which Chrift by divine authority refin'd and rais'd it to. Асcordingly, in the 17th verse of this fifth chapter of St. Matthew, he says of himself, Think not that I am come to destroy the law and the prophets; I am not come to destroy, but to fulfil: viz. to perfect and compleat it. For by law there we are not to understand the ceremonial, (for that he came indeed to put an end to, so soon as he should have first fulfill'd it, by the great expiatory facrifice of himself, which was the substance mystically pointed at in all those legal services:) but the moral law, which he fulfill'd, by filling up those lines and measures of perfection which were not (or at least were undifcover'd) in the former literal obligation.

'Tis true, this has enlarg'd our duty in many particulars, more than nature or than Mofes told us of; but that's the excellence of the Christian Religion. And 'tis highly reasonable that we should be call'd up by it to an higher pitch of virtue, and a train of duties greater than before, because the rewards propos'd, the promises of life and falvation made to the observers of it (which were but imperfectly and obscurely hinted to the Jews, and scarcely thought of by the Gentiles, except by some few, and that with great uncertainty,) are reveal'd, by the fame Gospel, in the fullest and clearest light. The helps and assistances also to perform what is requir'd of us, are proportionably greater than were given before; and therefore the Gospel is call'd * the administration of the spirit; the grace and influence of the holy Spirit of God being more abundantly pour'd out upon the Disciples of Christ, than ever they were upon those of Moses. And because such mighty encouragements and assistances are given, it is no wonder that our work and business is encreas'd, and that it exceeds the natural abilities and strength of men. It may be objected, perhaps, that Chrift has affirm'd of his own inftitution, † that it is a light and easy burden; and that St. John hath taught us, & his commandments are not grievous. But it may be answer'd, that as the ceremonial law, to which the Jews were subject, was apparently troublesome and uneasy, a yoke which neither they nor their fathers were able to bear; it was very proper to recommend the Christian Law to them under the contrary character of easiness, which certainly belongs to it in comparison with the other, because he erected this new superstructure upon old foundations, beating out only fuch propositions as were before indeed

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in the mass and substance; or at least making up for what he added by the more powerful effufions of his grace and spirit to affift us. If it be objected, that Chriftianity, as to the practical or moral part of it, is therefore no new institution, because, as we observ'd just now, it is very much built upon the old foundation of Mofes and the Prophets, and there wanted not many excellent persons in the ancient Jewish Church, who in the light of that dispensation only could fee beyond the letter of their law, and shew'd by their practice they understood it in a severer sense; it is not hard to reply, That this may be resolv'd into particular revclations and assistances from God, to draw those nearer to himself whom he found difpos'd to come: And these illuminations were not unfrequent amongst the zealots and prophets, who were oftentimes acted by the Spirit of God, and exceeded the common measures of sanctity and religion; but the particulars might nevertheless not be then enjoin'd so positively, as in this discourse of our Saviour's; for furely had they been defign'd a part of the Jewish law, as well as of the Chriftian, they would have been more clearly and punctually inferted in the body of the precepts, by which that Church was to be govern'd. These eminent examples thereforc are instances out of the common road, and influenc'd by a special illumination; tho' living under the law they were inspir'd with an higher principle, enjoy'd a foretaste of the spiritual beauties of the Gofpel, going beyond the bounds of common practice and obligation, aim'd at a more perfect piety and virtue than what the religion of their country taught them, and were a law to themselves where the Mofaical law was carnal and imperfect. So that my observation is still conclufive, that the doctrine of Christ was a new institution. And the uses we are to make of this are two,

1. THAT we should pay a fuitable reverence to it. * If he that despised Moses law died without mercy, of how much forer punishment suppose ye shall he be thought worthy, who has trodden under foot the Son of God, and done despite unto the Spirit of grace?

2. THAT we should fuit our lives and converfations to it. Is the Chriftian law and improvement beyond all former systems of morality, a new injunction from above, with a much larger compass of precepts, and much greater certainty of rewards? and shall we Chriftians content our selves with the ceremonial holiness and imperfect morals of a Few, or the obfcure awkard virtues of an Heathen? Our conversations furcly ought to be improv'd, in proportion to the doctrine we profess. Our righteousness ought to exceed the righteousness of the Scribes and Pharisees; to be more fincere, and inward, and universal, as the law we are under is more refined, and spiritual, and extensive. But I proceed to the second general observation upon this fermon in the mount; and that is,

THAT it seems to be a different fermon from that recorded by St. Luke in the fixth chapter of his Gospel. Some interpreters, it's true, are of another opinion, and take them both to be the fame, because there are many particulars of both in the fame words and order; both directed to his Disciples, and not to the promiscuous multitude; and it might be thought strange that St. Luke, who was a studious collector of all the remarkable passages in our Saviour's life and preaching, should omit an instance so material as this discourse upon the mountain. But this last is no argument, because it's certain he has omitted a great and noble variety of discourses, and of very great importance, recorded

* Heb. x. 28, 29.

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