feffing these religions, on the fullest evidence of their truth, would be fo far from being of any avail to men with refpect to a future ftate, that if it do not lead to a virtuous life, it will greatly aggravate their condemnation, fince they had been poffeffed of an important means of improvement, and an incitement to virtue, and had not made the proper use of it.

As, in this fet of difcourfes, I propose to bring into view the most important particulars of the Gospel history, I fhall now confider the morality that Jefus taught, and his manner of teaching it. But I would previoufly observe, that the inftructions of Jesus were not delivered fyftematically. He did not propofe to give regular lectures on the different branches of morals, in any particular order; as for example, refpecting God, our fellow creatures, and ourselves, or any other equally formal. All his inftructions. were drawn from him by the circumstances in which he was. He well knew how, and what, the people had been taught, and what farther and better inftruction they needed; and as particular occafions gave a propriety

and

and force to what he faid, he gave it them. And, in general, he was led from some prefent object or occurrence to fay what was moft pertinent and ftriking: a method which was certainly calculated to make the deepest and most lafting impreffion. This naturally arofe from all his teaching being given in the way of converfation, as different perfons, or companies, came in his way. And, befides healing the difeafes of all who applied to him, he generally took the opportunity of faying what would be ufeful to them in a moral respect, tending to cure the diseases of the mind, which are infinitely more dangerous than thofe of the body.

But to give a clearer idea of the excellent morals that Jefus taught, and the stress that he laid upon them, I fhall give a comprehenfive view of all his inftructions on this important fubject; beginning with his obfervations of a more general nature, relating to the whole duty of man, and then proceeding to the confideration of particular virtues, thofe on which he laid more than ufual ftrefs; that we may know both, in general, what is required of us as Chriftians, and

what

what particular virtues we are more efpecially expected to excel in.

Jefus having nothing materially new to teach, the whole of the moral law having been delivered by Mofes and the prophets, whofe writings contained the pureft morality; he, in general, only reminded his hearers of their obligation to attend to them, Thus, when the rich young man applied to him to know what he fhould do to obtain eternal life, he replied without hesitation, (Matt. xix. 17) "If thou wilt enter into life, keep the commandments." Being again afked what commandments, he faid, "Thou fhalt do no murder, thou fhalt not commit adultery, thou shalt not fteal, thou shalt not bear false witnefs, honour thy father and thy mother, and love thy neighbour as thyfelf." Alfo, when he was inveighing with just severity against the conduct of the Scribes and Pharifees, he nevertheless faid, (Matt. xxiii. 2) The Scribes and Pharifees fit in Mofes' feat. All therefore whatsoever they bid you observe, that obferve and do; but do not after their works, for they fay, and do not." He did not

Let

fet himself to oppose their teaching any farther than they corrupted the doctrine of Mofes and the prophets, or fet it aside by their traditions.

Jefus makes the keeping his commandments, which were the fame with those of God, the evidence and measure of our love to him. (John xiv. 21) "He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me fhall be loved of my Father, and I will love him, and manifeft myself unto him." (John xv. 10)" If ye keep my commandments, ye fhall abide in my love; even as I have kept my Father's commandments, and abide in his love," Again, he fays, (verse 14) "Ye are my friends, if ye do whatfoever I command you." "Agreeably to this, when he was told that his mother and his brethren were inquiring for him, as he was teaching the people, he said, (Matt, xii. 48) "Who is my mother, and who are my brethren?" Then pointing to his difciples, he faid, "Behold my mother and my brethren. For whofoever shall do the will of my Father who is in haven, the

fame is my brother, or fifter, or mother." Also when a woman, ftruck with admiration of him, exclaimed, (Luke xi. 27) "Bleffed is the womb that bare thee, and the that thou haft fucked;" he said, paps "Yea, rather bleffed are they that hear the word of God, and keep it." And when the Seventy on their return from their miffion are faid to have rejoiced; faying to Jefus, (Luke x. 17)" Yea, even the demons are fubject to us through thy name;" he replied, "Rejoice not that the spirits are subject unto you; but, rather rejoice that your names are written in heaven."

Speaking, in his fermon on the mount, of men's general principles and views, and recommending to his hearers an attention to their interest in a future world, in preference to that in this, he faid, (Matt. vi. 22)" The light of the body is the eye. If therefore thine eye be single," or clear," thy whole. body will be full of light; but if thy eye be evil," or disordered, "thy whole body will be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness !" i. e. if men's moral principles,

if