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of God, a Grace of his Spirit, purifying SERMON the Heart, enlightening the Understanding, and bringing us into a Covenant of Peace with God, thro' Him who is the Way, the Truth and the Life, we no longer marvel at the many excellent Things fpoken of Faith in the Sacred Writings, but view it as that Inftrument or Medium by which is miniftred unto us an Earneft of those great and good Things wherewith all

they "that be of Faith are bleffed with faithful "Abraham."

But was this Covenant, given to Adam and confirmed with Abraham, fo excelling in Dignity, fo exceeding in Glory? How came it then that God entered into another Covenant with the Pofterity of Abraham? Could any other be given which should furpass the Former, whether we confider it in its Miniftration, its Mediator, or its Promises? For, What Miniftration so rich as Grace? What Mediator fo honourable and faithful as Chrift? What Promises fo precious as those of Eternal Life and all Spiritual Bleffings in heavenly Places in Him: Is it God's Method of dealing with his Children, to give them his best Things first, and afterwards thofe that are of leffer Value?

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SERMON Value? Or is it not his Way to abound in all Increase of Goodness and Loving Kindness towards them, giving them Grace for Grace, and leading them from Glory to Glory? What then fhall we fay of the Covenant of Works given by Mofes? Of a Law which, in the Ministration of the Letter, was eftablifhed on no better Promises than of temporal good Things; and Man's Title to thefe built on fo hopeless a Foundation as that of his unfinning Obedience? If human Nature ftood not in the Day of its perfect Strength, how shall Self-ability be Man's Security when his Strength is departed from him? Thefe Queftions will be fatisfied by opening the Nature and Intent of the Covenant of Works, which falls in as an Article of neceffary Confideration in this Place.

The Law given by Mofes does not argue apy Defect in the foregoing Covenant confirmed with Abraham, for the Perfection of the few is frequently affirmed by St. Paul, to ftand in his being an Heir of Abrabam's Faith, his fpiritual Seed, and as fuch a Child of Promife; and therefore the Law Gal.iii.17.given 430 Years after could not be intended

to difannul the Covenant confirmed before of

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God in Chrift: But here lay the Matter. SERMON The Ifraelites, tho' they were the People which God had chosen whereby to manifest his Wonders, and to answer many Purposes of the Divine Wisdom and Goodness to Mankind, yet they were in general greatly depraved and corrupted, had loft Sight of the Covenant made with their Forefathers, and departed from the Faith of their great Ancestor Abraham: Being thus become earthly and fenfual in their Apprehenfions and Affections, they could not be dealt with as fpiritual; and as they no longer stood in that Faith whereby the Benefits and Blef fings of that Covenant were to be received, they could no longer be treated with as proper Subjects of it: Therefore it pleased God, of his great Condefcenfion, to com→ municate himself to them in a Way more level to their Capacity, and better suited to their Condition; to give them an outward Directory for the Rule of their Actions who no longer walked in the Obedience of Faith; and to inftruct their childish Minds in Divine Truths by the Rudiments of this World, till by this Pædagogy of the Law they should be led to Christ who is the Endof the Law to them that believe, and fo be fitted

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SERMON fitted for the immediate Teachings of his X. Spirit of Wisdom and Revelation.

Gal.19. The Apostle tells us, that "the Law

"was added because of Trangreffions;" giving us hereby to understand, that this Addition only became neceffary thro' Sin, and the Departure of the Ifraelites from the Obedience of Faith, for "the Law is not "made for the Righteous but for the Dif "obedient." Had they continued stedfast in the Covenant made with Abraham in Christ, they had received Christ in their Faith, and would not have 'needed to be taught of the Law, for, fays the fame AppGal iii.25 ftle," After that Faith is come, we are no

longer under a School-mafter." Befides, Abraham's Faith in the Covenant received the Virtue of the Covenant, the Love of God; on which Account he has the high Honour of being called, the Friend of God; now Charity or Divine Love is the End of the Commandment, the fulfilling of the Law; he therefore who hath attained to the End, no longer wanteth the Means leading to it, for the Love of God being written in his Heart, it giveth Alacrity and Perfection to Obedience.

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As to the spiritual Jews under the Law, SERMON Abraham's true Seed, who drank of the Rock Chrift that followed them all the Way, they remained in Covenant with God in Abraham's Faith; they faw and used all Things fpiritually, and the fame Law which was a Pillar of à Cloud to the carnal Jew, was a Pillar of Fire to give Light to them: The Law paffed upon them indeed externally, and they paid Obedience to it, but they were not under the Bondage and Condemnation of it, being juftified by Faith. And therefere this fpiritual and better Covenant, with refpect to the outward Legal Difpenfation, may be compared to a River running Part of its Course under Ground, and then opening itself a free Paffage; even fo the Mystery of Godliness continued hidden for a Time under the Letter (tho' manifefted to fuch as were spiritual) till its full and glorious Difplay by the Gofpel of Christ. The Law was not defigned to interrupt the Progrefs of it, but was only an occafional Difpenfation given because of the general Tranfgreffion of the Ifraelites, as Saul was afterwards given them for a King when they were no longer content with Theocracy: Nay, there was a friendly Agreement be