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particular branch of it, to which purpose SERM.
Şecondly, It would seem by the connexion of the apostle's discourse, that he defign'd this particularly as a motive to candor and charity in all our deportment towards men. He blames the Christian Jews for carrying it so partially as they did towards their Fellows. The rich who came into their assem blies, were treated with great civility, but
the * Ecclef. xii. Matth. xii. 37.
SERM. the poor were despised. This was a very II. faulty respect of persons, unbecoming re
ligious fimplicity, and contrary to that royal law, as he calls it, ver. 8. Thou shalt 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, fince the poor, as well as the rich, partake of the same human nature, and the same gospel grace, are united, by the same bonds, in fine, are in every respect equally our neighbours, how are we justified in making a difference ? Charity is an undistinguishing principle of good offices to all men, and brotherly kindnefs the principle of the same good offices to all our fellow servants, and children of God our father, and fellow members of the body of Christ. Indeed, according to the religion of the Jews, it was otherwise, efpecially according to the sentiments which
prevail'd among them in the last age of that difpenfation. 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
ther than ever the divine institution intended, Serm.
SERM. men, who in every place call on the name of
or nation they be, or whatever outward con-
Thirdly, There is in the exhortation of the text a designed reference to the univerfality of our obedience, as that only which can give us hape of being acquitted in judg
ment. In the verses immediately preceding,SERM. the apostle states the case of a partial obe
II. dience to God's law, and shews the insufficiency of it to our acceptance. For whosoever shall keep the whole law, and yet offend in one. point, is guilty of all. For be that said da not commit adultery, said also do not kill. - Now, if thou commitest no adultery, yet if thou killeft 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 the 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 ; for example, by murder as well as adultery; for 'tis evident, that if a respect to the will of God governs the mind of a man in any case, it ought to govern him in all cases where the will of God is equally known ; and even where the substance of an action seems to be conformable to a divine precept, yet the principle cannot be avialable to a man's acceptance with God, unless there be a conformity in the whole tenor of his life to all the divine precepts. The fame temptation, or an equally strong