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4. To be called, or to be the leaft in the Kingdom of Heaven; though this Phrafe, Matth. xi. 11. is ufed to defcribe a Perfon that is an Infant, a Babe, a Novice, a young beginner in Chrift's Religion, who is fenfible, and knows indeed, that Chrift's Kingdom is a fpiritual Kingdom, but knows it in a very low degree; and is therefore faid to be greater in fome refpect, than St. John the Baptist, who from the vulgar Error of his Country, feem'd to cherish fome Relicks of that Opinion, that the Melliah was to appear with External Pomp and marks of Authority. But though this be the meaning of that Phrase there, yet what is a Comparifon in that Place, is a Threatning here; and therefore requires another Senfe: And it being spoken with Allufion to breaking thefe leaft Commandements, and by way of Retaliation, that as they finn'd in that which was the leaft, fo they fhould be rewarded with being the leaft in the last Day; it must neceffarily be as much, as being excluded from the Kingdom of Heaven: Whether by the Kingdom of Heaven we understand the Kingdom of Grace, or the Kingdom of Glory. And though the Church be fometimes called the Kingdom of Hea ven, as Matth. xiii. Yet even in this Senfe the Threatning will appear to be difmal enough; for the meaning will be, that fuch a one as breaks thefe leaft Commandements, will be, can be no true, no living Member of the Church of Chrift; and if fo, he can be no Heir of the Kingdom of Glory. And hence it is, that St. Chryfoftom renders the word least, by no body,

or

or nothing, i. e. He fhall be nothing in the Kingdom of Heaven; and will be a very defpicable, contemptible Creature, when Christ shall come in Glory.

5. And from hence it will be eafie to guefs, what must be the import of the Promise that's added here: But whosoever shall do and teach them, the fame fhall be called great in the Kingdom of Heaven. i. e. He that fhall make Confcience of these leaft Commandements, and (though the World count them little and inconfiderable, and looks upon them as things of no moment,) fhall have and bear an equal refpect to thefe, the fame he doth to those Commands which are acknowledged to be greateft; and fhall teach Men to do fo, not only in his Difcourfes and Colloquies, but in his Practice and Example, he fhall be truly great, greater than this World can make him; greater than the greatest here on Earth; even great, and high, and honourable in the Kingdom of Heaven.

Having thus acquainted you with the Senfe, I must do what I can to enforce this great and weighty Truth; and this I cannot do better, than by making the following Addreffes to your Souls.

I. This Text overthrows and breaks the neck of that loofe Principle, that in order to Salvation, it is fufficient to avoid only grofs, notorious, fcandalous Sins. How can it be fufficient, when Chrift protefts here, Whosoever shall break one of thefe least Commandements, and fhail teach Men so, shall be called the least in the Kingdom of Heaven.

It's a marvellous thing to fee what Schemes of Divinity Men erect to themselves, that they may with greater Security, and Satisfaction, wallow in the Mire; and please the World and the Flesh. I know not whether the Popish distinction of Sins into Mortal and Venial, hath contributed to this Error; but fure I am, that in abundance of things, which are not very agreeable to the Rule of the Gospel, which yet Custom and Education, and the humour of the Age, hath made either necessary or convenient, the Expedient Men find out is this, that they are trivial, little, inconfiderable Faults, whereby the dreadfulness of them foon difappears; and this done, they practife and commit them without Terror, or Regret, or Concernment; and their Confciences do not at all boggle at them; efpecially while the fair Weather of their Health, and Pleasure, and Eafe, and Strength, and Liberty, and Plenty, lafts: And of this Nature are moft of the things Chrift takes notice of, in the Difcourfe fucceeding the Text; and whereof we fhall have occafion to treat more largely in the fequel: Such as fecret Envy, Hatred, Grudges, Malice in our Heart against our Neighbour; abusive Language, call ing him by ill Names, mincing of Oaths, needlefs Affeverations, lafcivious Thoughts, De fires, Words, Expreffions, Paffions, Affecti ons, Touches, Kiffes, Looks, Glances, keeping ill Company, and complying with their Follies; neglect of feveral Acts of Charity, and Self-denials; finifter Ends and Intentions in Religious Actions, mistrust of God's Pro

vidence,

vidence, Difcontentedness, loving the World better than God, &c,

That these are Sins is evident, because they are forbid; yet you cannot but know how they are overlook'd as inconfiderable Failings; nor do the generality think they lofe their Repu tation, and Character of good Men, by not watching against them, or by fuffering them to go and come as there is occafion. While they commit no Sins that fend them to Goals, and Prifons, or bring them to the Gallows, or while they keep free from Sins which the He&tors and Debofhees of the Age do wallow in, they take themselves to be tolerable Saints; and look upon the other Deformities of their Souls, as things of no moment; and while they are guilty of no Crimes that make them Infamous, and can charge themselves with nothing that's very bloody, they have no melancholy Thoughts about the Garment spotted by the Flesh; and may be, make matter of Sport and Laughter of that which hath coft confiderate Men many Tears, and mournful Accents.

There is no doubt, but there are greater and leffer Sins, and fome have greater Malice in them, and are attended with greater Brutishness and Stupidity; with higher degrees of Boldness and Infolence, and are more immediately level'd against the Nature of God than others: But though in this refpect fome are greater, fome leffer, yet if we confider the tremendous God, who is offended by that which we call a little Sin, it will appear in

other

other Colours; for either it is forbid, or it is not; if it be not forbid, it must be either lawful, or indifferent; if it be forbid, it is forbid as much as Adultery or Blafphemy. And can any Sin be little, that is an Affront to a Great and Infinite Majefty? Can that be little, which is injurious to God's Power, makes War with his Mercy and Goodnefs, abufes his Patience, diminishes his Glory, and wrongs his Perfection and Holinefs? Can that be little, which disfigures the nobleft Workmanship of God, our immortal Souls; fills them as it were with Scabs, and fullies their Beauty and Splendor ? Can that be little, which manifeftly hinders our progrefs in a fpiritual Life, ftops the Stream and Current of the Divine Grace and Influence, and difpofes to Damnation.

Could we play the Fool, as they do in the Church of Rome, and tell you, that thefe lefler Sins may be purged away by a little Holy Water; by the Bishop's Bleffing, by fmiting the Breaft, and the bare faying of a Pater nofter, by a general Confeffion, &c. You might think then, there is no great mattter in them; but if they require a ferious Repentance and Reformation as well as other Sins, who can make light of them? Were there nothing in them, but that they difpofe the Soul to greater Sins, and to a loose, carelefs fort of Religion, this would be a difcouragement enough; for all the World knows, that no Man grows perfectly wicked on a fudden, but by degrees they go on to more daring Impieties: Know ye not that a little Leaven, leayens the whole lump? Saith

the