and invocated; and from several of their pub- SERM. lick Offices.

Befides, they could never get over that grand Objection," that praying to the Saints "in all Places and at all Times, is to fup"pose them to have the incommunicable

Properties of the Divine nature, viz. Om"nipotence, Omnifcience and Omnipre

fence, or elfe fuch Prayers are altogether "vain :" which hath greatly embarraffed the Advocates for that Idolatrous Practice (r). May God, of his infinite Mercy, defend our Land from the Infection of fuch impious Doctrines, fo directly contrary to his Word, and fo infinitely dishonourable to our Lord Jefus Chrift, the only Mediator between GOD and Man!

2. Let us learn from what has been said, frequently to contemplate our Blessed Saviour under this important Character of Mediator. A Character so full of Dignity and Love! and fo fit to infpire the warmest Devotion, Hope and Gratitude. A Character fo full of Wonder! that demands the Adoration, but for ever tranfcends the highest Praise, of Men and Angels. Let us often think of this glorious

H 4

(r) See Tillotson's Works, Vol. II. p. 149.

IV.

SERM. glorious and Divine Perfon, and with a steaIV. dy View of Faith behold him fitting at the

right Hand of the Majefty on High. Let us confider what, as our Mediator, he hath already done, what he is now doing, and what he is ready to do for us, to make our Salvation compleat. His Relation to us, as our Mediator, will not fuffer him to be indifferent to our Intereft; our Relation to him as his Difciples fhould not fuffer us to be indifferent to his Honour.

To them, that believe, he is precious. How should we delight to hear, and read, and talk, and think of him! to converfe with him by Faith and Prayer! and often meet him at his Table where in Emblem we behold him shedding his own moft precious Blood, and fealing this gracious Covenant, whereof he is Mediator! and thus mày his Grace be continually forming us to a growing Meetness for the everlasting Enjoyment of his Love and Prefence in Heaven; where he is gone before, to prepare Manfions for all his faithful Followers!

SER

1

SERMON V.

The Terms of the Gospel Covenant confidered and improved.

HEB. viii. 6.

He is the Mediator of a better
Covenant.

F

ROM thefe Words I observ

ed,

I. That the Gospel Difpen

fation is properly a Covenant.

II. That Chrift is the Mediator of that Covenant.

III. That it is a better Covenant than

that, under which the Jews lived.

The

SERM.

V.

The two first of these Propofitions I have already difcourfed of; and proceed now immediately to the laft, viz.

III. That the Gospel Difpenfation is a better Covenant than that, under which the Jews lived.

This is no more than what is expressly affirmed in the Text. My Business is to illuftrate and prove it-and then, by way of Application, to point out to you the proper use we are to make of this Confideration.

I. I am to prove that the Gofpel Difpenfation is a better Covenant than that of the Jews.

And here it is not my purpose, to give you a particular Description of the Jewish Covenant in its feveral parts, and compare it with that of the Gospel already described. This indeed would be an effectual Proof of the Propofition before us; but fomewhat too prolix and tedious, to fuit with my prefent Defign: which is, to open the Subject of the Text with all the plainnefs and brevity I

can.

can. I fhall therefore only obferve, that the SERM. V. Difpenfation of the Gospel is a much bet

ter Covenant than that of the Jews, efpecially in three refpects.

1. As it contains better Terms.

2. As it affords better Affiftances.

3. As it is founded upon better Promifes, (a).

I. As it contains better Terms.

The Terms of the Jewish Covenant were a Conformity to the Ceremonies of the Law; which were fervile, burdenfome and numerous; and some of them expenfive and at the fame time could not (as the Apostle obferves) make the comers thereunto perfect (b). It was dark and myftical, and in a great part only typical of the Bleffings of that better Covenant, which was to take place of it

at

(a) By the Jewish Covenant here refered to, the Reader will eafily fee, I do not mean that general Covenant they were under as part of the whole Human Race (for that was ro other than the Covenant of Grace, as I have fhewn in a former Difcourfe) but that particular Covenant they were under as God's chofen and separate People; commonly called the Covenant of Peculiarity. For to this Covenant the Apostle plainly refers in the Paffage where the Text is.

(b).Heb. x. i.