to both by the law, and by the prophets in all succeeding generations. Yet was it never so fully explained, nor so thoroughly understood, till the great Author of it himself condescended to give mankind this authentic comment on all the essential branches of it: at the same time declaring it should never be changed, but remain in force to the end of the world.

II. 1. "For verily I say unto you," (a solemn preface, which denotes both the importance and certainty of what is spoken,)" till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled."

One jot-It is literally, not one iota, not the most inconsiderable vowel, or one tittle, ua xɛgaiα, one corner or point of a consonant. It is a proverbial expression, which signifies that no one commandment contained in the moral law, nor the least part of any one, however inconsiderable it might seem, should ever be disannulled.

το νομό.

"Shall in no wise pass from the law:" un nagɛλIn año Te vous. The double negative here used, strengthens the sense, so as to admit of no contradiction. And the word Tagɛλn, it may be observed, is not barely future; declaring what will be: but has likewise the force of an imperative; ordering what shall be. It is a word of authority, expressing the sovereign will and power of him that spake: of him whose Word is the law of heaven and earth, and stands fast for ever and ever.

"One jot or one tittle shall in no wise pass, till heaven and earth pass;" or, as it is expressed immediately after, ews av πavta yɛvnta, till all (or rather all things) be fulfilled, till the consummation of all things. Here is therefore no room for that poor evasion, (with which some have delighted themselves greatly,) That "no part of the law was to pass away, till all the law was fulfilled: but it has been fulfilled by Christ; and therefore now must pass away for the gospel to be established." Not so; the word all does not mean all the law, but all things in the universe; as neither has the term fulfilled any reference to the law, but to all things in heaven and earth.

2. From all this we may learn, That there is no contrariety at all, between the law and the gospel; that there is no need for the law to pass away, in order to the establishing the gospel. Indeed neither of them supersedes the other, but they agree perfectly well together. Yea, the very same words considered in different respects, are parts both of the law and of the gospel: if they are considered as commandments, they are parts of the law; if as promises, of the gospel. Thus, "Thou shalt love the Lord thy God with all thy heart," when considered as a commandment, is a branch of the law; when regarded as a promise, is an essential part of the gospel: the gospel being no other than the commands of the law, proposed by way of promises. Accordingly, poverty of spirit, purity of heart, and whatever else is enjoined in the holy law of God, are no other, when viewed in a gospel light, than so many great and precious promises.

3. There is, therefore, the closest connexion that can be conceived, between the law and the gospel. On the one hand, the law continually makes way for, and points us to the gospel: on the other, the gospel continually leads us to a more exact fulfilling of the law. The law, for instance, requires us to love God, to love our neighbour, to be meek, humble or lowly: we feel that we are not sufficient for these things; yea, that "with man this is impossible." But we see a promise of God, to give us that love, and to make us humble, meek and lowly. We lay hold on this gospel, on these glad tidings; it is done unto us according to our faith : and "the righteousness of the law is fulfilled in us," through faith which is in Christ Jesus.

We may yet farther observe, That every command in holy Writ, is only a covered promise. For by that solemn declaration, "This is the covenant I will make after those days, saith the Lord, I will put my laws in your minds, and write them in your hearts," God hath engaged to give whatsoever he commands. Does he command us then to pray without ceasing? To rejoice evermore? To be holy as he is holy?

It is enough. He will work in us this very thing. It shall be unto us according to his word.

4. But if these things are so, we cannot be at a loss, what to think of those who in all ages of the Church, have undertaken to change or supersede some commands of God, as they professed, by the peculiar direction of his Spirit. Christ has here given us an infallible rule, whereby to judge of all such pretensions. Christianity, as it includes the whole moral law of God, both by way of injunction and of promise, if we will hear him, is designed of God, to be the last of all his dispensations. There is no other to come after this. This is to endure till the consummation of all things. Of consequence, all such new revelations, are of Satan, and not of God; and all pretences to another more perfect dispensation, fall to the ground of course. "Heaven and earth shall pass away: but this Word shall not pass away.

III. 1. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven."

Who, what are they then, that make The preaching of the Law, a character of reproach? Do they not see on whom the reproach must fall? On whose head it must light at last? Whosoever on this ground despiseth us, despiseth him that sent us. For did ever any man preach the law like him? Even when he came, "not to condemn, but to save the world." When he came purposely to "bring life and immortality to light through the gospel?" Can any "preach the law" more expressly, more rigorously, than Christ does in these words? And who is he that shall amend them? Who is he that shall instruct the Son of God, how to preach? Who will teach him a better way of delivering the message which he hath received of the Father?

2. "Whosoever shall break one of these least commandments," or one of the least of these commandments.-These Commandments, we may observe, is a term used by our Lord as equivalent with the Law: or the Law and the

Prophets, which is the same thing, seeing the prophets added nothing to the law; but only declared, explained, or inforced it, as they were moved by the Holy Ghost.

"Whosoever shall break one of these least commandments."—especially if it be done wilfully or presumptuously: -one-for "he that keepeth the whole law, and [thus] offends in one point, is guilty of all:" the wrath of God abideth on him, as surely as if he had broken every one. So that no allowance is made for one darling lust ; no reserve for one idol; no excuse for refraining from all besides, and only giving way to one bosom sin. What God demands is, an entire obedience; we are to have an eye to all his commandments: otherwise we lose all the labour we take in keeping some, and our poor souls for ever and ever.

One of the least, or one of the least of these commandments. Here is another excuse cut off, whereby many, who cannot deceive God, miserably deceive their own souls. "This sin, saith the sinner, is it not a little one? Will not the Lord spare me in this thing? Surely he will not be extreme to mark this, since I do not offend in the greater matters of the law." Vain hope! Speaking after the manner of men, we may term these great, and those little commandments. But in reality, they are not so. If we use propriety of speech, there is no such thing as every sin being a transgression of the holy and and an affront on the great Majesty of heaven.

a little sin :

perfect law,

3. And shall teach men so. In some sense it may be said, that whosoever openly breaks any commandment, teaches others to do the same: for example speaks, and many times louder than precept. In this sense, it is apparent every open drunkard, is a teacher of drunkenness every sabbathbreaker is constantly teaching his neighbour to profane the day of the Lord. But this is not all; an habitual breaker of the law, is seldom content to stop here. He generally teaches other men to do so too, by word as well as example: especially when he hardens his neck, and hateth to be reproved. Such a sinner soon commences an advocate for sin he defends what he is resolved not to forsake. He excuses the

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sin which he will not leave, and thus directly teaches every sin which he commits.

"He shall be called least in the kingdom of heaven :" that is, shall have no part therein. He is a stranger to the kingdom of heaven which is on earth; he hath no portion in that inheritance; no share of that righteousness, and peace, and joy in the Holy Ghost. Nor by consequence can he have any part in the glory which shall be revealed.

4. But if those who even thus break and teach others to break, "one of the least of these commandments, shall be called least in the kingdom of heaven," shall have no part in the kingdom of Christ and of God; if even these shall be cast into "outer darkness, where is wailing and gnashing of teeth" then where will they appear, whom our Lord chiefly and primarily intends in these words? They who, -bearing the character of Teachers sent from God, do nevertheless themselves break his commandments, yea, and openly teach others so to do; being corrupt both in life and doctrine ?..

5. These are of several sorts. Of the first sort are they, who live in some wilful, habitual sin. Now if an ordinary sinner teaches by his example, how much more a sin-ful Minister? Even if he does not attempt to defend, excuse, : or extenuate his sin. If he does, he is a murderer indeed, yea, the murderer-general of his congregation. He peoples the regions of death. He is the choicest instrument of the prince › of (darkness. When he goes hence, "hell from beneath, is moved to meet him at his coming." Nor can he sink into the bottomless pit, without dragging a multitude after him.get

6. Next to these are the good-natured, good sort of men: who live an easy, harmless life, neither troubling themselves with outward sin, nor with inward holiness: men who are remarkable neither one way nor the other; neither for religion nor irreligion: who are very regular both in public and private; but do not pretend to be any stricter than their neighbours. A Minister of this kind breaks, not one, or a few only of the least commandments of God; but all the VOL. VII.

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