SERMON tions; whereas under the Gofpel it is fully X. opened and clearly explained; add alfo,

that in the latter we have greater Affistances, more useful Means of Grace, and that ineftimable Benefit vouchsafed us in the heavenly Pattern of the Holy Jefus. But tho' these be precious Advantages of eminent Diftinction, yet they conftitute not the main effential Difference betwixt the Law and Gospel State; but they are opposed to each other as that which is inward and fpiritual to that which is outward and natural; as God's Grace to Man's Self-abili ty; as a divine operative Faith to Works done in Man's own Will; as a new Creation in Chrift Jefus to the old corrupt Nature derived from fallen Adam: And for want of making this Distinction it is fo common to confound Law and Gospel in reading the Books of the Old and New Teftament, and that Men do not feel how the fpiritual Few in the Time of the Law was a Child of Grace and a Son of the Free Woman, and that the literal, carnal Chriftian, not led by the Spirit, is under the Law and a Son of the Bond Woman Thro' attending to the outward Difpenfa tion only, and not being fubject to the in

X.

ward Miniftration alfo, fo many read in SERMON the History all that Chrift did, taught, and fuffered, without any real Benefit to their Souls, or knowing any thing of the Myftery of Godliness, for all historical, nay and doctrinal Knowledge too, retained in Minds unfanctified, and without that Love of Chrift which paffeth Knowledge, profiteth nothing.

Laftly, This Law of the Spirit of Life put into the inward Parts and written in the Heart, is the fureft Foundation of Obedience to all the Precepts and Rules of Holy Living laid down in the Gofpel, as well as the beft Interpreter and most faithful Applier of them, for it begets in the Soul a Conformity to the Nature of the Thing commanded, which makes Performance both eafy and pleasant: It fets the Soul at Liberty, not by freeing it from Obedience, but by making Obedience free: We are made willing in the Day of God's Power who were unwilling in the Day of our own Weakness and Backwardness. The Prophet Ezekiel, on the Subject of Christ's Kingdom, pronounces the following gra→ cious Promife of God: "A new Heart Ezek. xxxvi. 26, will I give you, and I will put my Spirit 27. "" within

SERMON" within you, and cause you to walk in

X.

my Statutes, and ye fhall keep my Judg"ments and do them." Plainly fhewing hereby, that the Renovation of a Gospel Spirit is the only Security of a Gospel Obedience; and that in all Things where we are commanded to fulfil the Will of God, we can then moft truly fay, we are content to do it, when his Law is within our Heart. This will be illuftrated by confidering the Legalist (whether he be called Few or Chriftian) and the Man of Grace, in their Religious Characters refpectively. The former applies himself to the Work of Religion as to a Business, as to a System of Duties that must be performed in his own Strength, and felf-armed with his Reason, Refolution, and Free-will, he fets out as Goliab did to meet David, in full Confidence of Victory. But when he comes to the Trial, that which he before thought himself fufficient for, he now finds too hard for him: The Sin of his Nature takes Occafion from the Holiness of the Commandment to fhew its Rebellion and Enmity againft God, and here he meets with an Oppofition from within that he was not aware of: He returns to the Charge and

renews

X.

renews his Efforts, but with no better Suc- SERMON cefs, for the Weapons of his Warfare are but carnal, and therefore alike infufficient both for Victory and Defence; and the Law which he before confidered as only commanding and forbidding outward Things, upon a nearer View makes manifeft the Corruptions of his Heart, and condemns Sin inwardly in the Flesh, and this flays his Confidence, and caufes his Spirit to fail within him: His best Obedience therefore being only external, and both unequal to the Task and contrary to the Bent of unmortified Nature, he doth his Work not willingly, but of Conftraint, and is in Bondage to his very Duties; for where the Form of Godliness is not enlivened by the "Spirit of it, the Religion of fuch a one is either Hypocrify on the one hand or Slavery on the other.

But with fuch as walk in the Way of Gofpel Salvation, and go not about to eftablith their own Righteoufnefs, but ftand faft in that Righteoufnefs which is of God by Faith, it is far otherwife; for these having their Hearts principled with Grace, they go forth, like David, in the Name and Strength of the Lord, and He fubdueth

SERMON all their Enemies under their Feet.

X.

They

toil not at their Duties as at a Task, but walk in the Ways of God freely and cheerfully: They keep not his Commandments only because they are written in the Bible, but they delight in them because they are written in their Hearts: They worship the Lord, not thro' Fear, as Bond Slaves, becaufe they dare not do otherwife, but as Sons, with a filial Affection: The Love of Christ, and not the dread of Punishment, conftraineth them, for they are led by his Spirit to pay a willing Obedience, and enabled by the fame Spirit for the Performance of it: They do not fingle out fuch Duties as are most easy to Flesh and Blood, or make the moft fplendid Appearance in the Eyes of Men, but have an equal Respect unto all God's Commandments, and fo ferve Him without Partiality and without Hypocrify And they complain not that their Work is too hard, or the Yoke of Religion too heavy for they are not under the Law which gives no Strength, but under that Grace which is fufficient for them. In a word, a Faith working by Love animates the whole of their Obedience, and their Hearts go along with it, and fo they find of a Truth,

that