a Priest for ever after the order of Melchizedeck Heb. 5. 6. and chap. 7. 21. but they of the Old Testament were not so Heb. 7. 8 23 24. And they truly were many Priests because they were not suffered to continue by reason of Death But this man because he continueth ever hath an unchangeable Priest-hood a great ground of consolation for the Lords poor people See vers 27 28. 4. Christ differs from the Old Testament Priesthood in his ability to save They were not able to save themselves or others But Jesus Christ the Minister of the new covenant is able to save all those to the uttermost that come unto God by him seeing he ever liveth to make intercession for them A great ground for encouragement of poor sinners to come to him and believe in him and likewise of consolation to those who already are truly come unto God by him A fifth difference was in the Sacrifice They offered Bulls and Goats Heb. 9. 12. But Jesus Christ offered up himself a Sacrifice for sin Oh precious High-priest to give himself a sacrifice for sin that not as these high priests did offer their Sacrifices first for their own sins and then for the sins of others But he that was without sin Holy Harmless Undefiled there was no guile found in him even he offered himself for sinners Heb. 7. 27. and 9. 12 13. 8. The difference between the old and new covenants is in the Tabernacle and Ordinances 1. They were Ministers to the Typical Tabernacle Temple and Altar but Jesus Christ is the Minister of the true Tabernacle and Temple Heb. 8. 1 2. We have such an High Priest who is sate down at the right hand of the Throne of the Majesty in the Heavens A mininister of the Sanctuary and true Tabernacle which God hath pitched and not men chap. 9. 24. For Christ is not entered into the Holy Places made with hands which are the figures of the true but into Heaven it self now to appear in the presence of God for us Note this friends That Jesus Christ the Minister of the New covenant and of the true Tabernacle is entred into Heaven it self now to appear in the presence of God for his People A blessed ground of comfort and encouragement to every truly gracious soul to come with boldness to the Throne of grace Jesus Christ is there for them A second difference is in the ordinances that covenant had ordinances also and a Sanctuary but comparatively they were but wordly carnal ordinances to the ordinances of the new covenant Heb. 9. 1. The first covenant had also ordinances of Divine service and a wordly Sanctuary Their ordinances made not the comers thereunto perfect vers 9. were but a figure for the time being and are called carnal ordinances imposed on them till the time of reformation vers 10. But the Ordinances of the New Testament are more spiritual sutable to the Minister and ministration and likewise because our Minister ministers by his Spirit in and through all which that ministry could not do 9. They differ in their ends The ends of the first covenants were 1. To make sin become exceeding sinfull Rom. 7. 13. and chap. 3. 20. 2. To stop every month and to make all guilty before God Rom. 3. 19. And so it became a Killing Covenant A ministration of Death and not of life 2 Cor. 3. 6 7. A covenant that could not give life for if that covenant could have given life then verily righteousness had been by it even by the Law Gal. 3. 21. But Gods end in the new covenant is to give life by it Hence it s called a covenant of life and peace Isa 54. 10. Mal. 2. 5. It was to recover poor lost sinners out of their perishing state and condition it was to make the comers thereunto perfect which the other could not do Heb. 10. 1. It was to justifie believers from all those things from which they could not be justified by the law of Moses Acts 13. 39. viz. The first covenant In a word the end of Gâ—â—â—n the new covenant was to save from the curse and condemnation of the old covenant without which there is no salvation Gal. 3. 13. Christ hath redeemed us from the curse of the Law being made a curse for us c. 10. And finally the difference between the old and new covenant is as much as is between the type the shadow and the substance it was but a shadow and representation of the new covenant a typical covenant from first to last Hence it is that they had types and resemblances of every thing in the Gospel covenant but they were but shadows but resemblances 1. They had a righteousness commanded which was a righteousness of doing which they could not attain a representation of the righteousness of Christ who was to fulfill all and so become the end of the law for Righteousness to every one that believeth Rom. 10. 4 5. Secondly they had an election and Son-ship but it was of the natural seed the new covenant is of the spiritual seed Rom. 9. 7. 8. Gal. 3. 26 29. Thirdly they had Priest Sacrifice Tabernacle and Temple but all Typical Fourthly They had promises likewise but Typical as well as conditional so that it is as evident as the sun that shines at noon to all whose eyes are open that the differences between the covenants are clear and very great And therefore it much concerns you not to mistake in this matter least you live under the old in stead of the new for the old will prove a covenant of death to those who live and die in it But there is no condemnation to them that are in Christ Jesus who walk not after the flesh but after the spirit Rom. 8. 1. viz. not after the law or old covenant but after the Gospel or new covenant which is called the ministration of the spirit 2 Cor. 3. 6 8. Objections answered Fourthly I come now to answer such Objections and Queries as are or may be raised against or made concerning the truth in hand Obj. 1. That the old and new covenants may be one and the same and are by many if not most taken so to be notwithstanding they are called Old and New First and Second because they differ in the manner of Ministration So that the difference lieth in the differing manner of administring and not in the covenants The Scripture speaking the same of the Commandments which may serve to clear those terms about the covenants John 13. 34. A new Commandment give I unto you c. And 1 Epist John 2. 7 8. Brethren I write no new Commandment unto you but an old Commandment which ye had from the beginning c. Again a new Commandment write I unto you c. The Commandment is old yet new and the same which they had from the beginning c. So may the Covenant likewise be taken Answ The covenants differ not onely in the
second covenant the truth consists of two parts 1 That Jesus Christ hath taken away the first the old covenant enough hath been said in this matter for confirmation already The many sayings in the Scripture to this purpose as that speaking of the old covenant It is abolished and done away that believers are not under it but under grace that they are dead to the law by the body of Christ And Heb. 8. 13. In that he saith a new he bath made the first old and in my text He taketh away the first that he might establish the second which is The second and special part of the truth I shall at present be improving the time about the establishing of the second covenant And the method I shall follow in the handling and opening of this great truth will be 1 To prove the truth from Scripture 2 To shew what this second covenant is in the matter of it as it s stated in the Scripture 3 Shew the nature of this covenant as it is in Christ and by him established 4 With whom this second covenant is established 5 The way by which Christ hath established this covenant 6 The grounds or reasons why Jesus Christ hath taken away the first and established the second covenant 7 The Application of the whole I shall begin with the first namely to prove the truth from Scripture that Christ hath taken away the first and established the second covenant My grounds to prove it are these 1 The Scripture witnesseth it the text is clear and full He taketh away the first that he might establish the second See Heb. 8. 13. In that he saith a new he hath made the fist old now that which decayeth and waxeth old is ready to vanish away And 2 Cor. 3. 6 7. 11. 13. The Apostle clearly states the two covenants the one he calls the Letter the other he calls the Spirit The old that was written in tables of stone and done away and abolished The new that of the Spirit which remains as most glorious and abiding in all which Scriptures the truth presented is fully and plainly proved 2 The Apostle applieth the new covenant to the present time and state Heb. 8. 8. to 13. chap. 9. 15. all which prove it to be established 3 The death of the Testator proves it Heb. 9. 16 17. For where a Testament is there must also of necessity be the death of the Testator ver 17. For a Testament is of force after men are dead This the Apostle urgeth to prove the new Testament to be of force because Christ is dead And therefore it concerns men to take heed how they deny this covenant to be in force for to deny the covenant is to deny the death of the Testator and to deny that is to deny the Gospel Oh therefore let men take heed how they deny the establishment of this covenant 4 Christ is the mediator of this covenant Heb. 9. 15. and he is not a mediator of a covenant not in force so that indeed to deny this new covenant to be established is no less then to deny the mediatorship of Christ for a mediator must be a mediator of some covenant or other and the old is done away that was not of grace but of works And the new is established of which Christ is the mediator So that Christ must be the mediator of this new covenant or of no covenant which I believe none that fear the Lord dare to deny 2 What this second or new covenant is and although I have already in the distinguishing of the covenants spoken to this I shall more distinctly in this place come to speak of the new covenant what it is And for my more clear handling of this great Gospel truth I shall 1. Distinctly state the covenant by it self 2. In its parts That so every true believer may not onely come rightly to understand the covenant but likewise to draw such consolation from it as God hath intended in it for his people for I do believe that darkness in this mystery hath occasioned many precious souls to lose very much of the precious consolation of the Gospel The Covenant then is Gods engagement and promise in Jesus Christ in way of covenant and â—â—th freely to do for work in and give to his people all things that may tend to make them truly and eternally happy and blessed To prove this to be the new and Gospel Covenant I must have recourse unto Gen. 12. 3. and chap. 22. 18. where is the covenant most lively stated and made to and with Abraham in Promise as it was to be promulgated when the fulness of time was come viz. In thy seed shall all the Nations of the earth be blessed and ch 22. 18. God upon Abrahams obedience in offering his son Isaac a lively type of Christ the true seed that was to be offered brings up his covenant into an oath and sware to Abraham that he would performe it that in thy seed shall all nations be blessed that is truly and eternally blessed Hence it is that in the new covenant the blessing is eternal life not onely life as in the old but eternal life And doubtless there is no blessing spiritual or eternal that the Saints are interested in but it is the blessing of this covenant and as God freely gives blessedness in this covenant so he works all things in his people in order to do it without which they could not be blessed and that is evident in the promise of this covenant Jer. 31. 31 32 33. I will put my law in their inward parts and write it in their hearts c. That is I will work a willing mind in them to what ever I do require of them in order to their true and eternal blessedness This is the new covenant that God in Christ the true seed hath interested all his people in Hence it is said that God made this covenant in Christ Gal. 3. 17. But second I shall come to open the covenant in its parts that so by faith we may such the sweetness of this honey and feed upon the marrow and fatness of the new covenant blessings for I do believe that there is not one promise I mean Gospel promise to a Christian but it is either a branch of or is stated in or upon the new covenant The branches or parts of the new covenant lie mainly as hath been minded in these three heads 1. Doing for his people all things that might tend to make them truly and eternally happy and blessed 2. Working in 3. Giving to 1. What he hath done for his people on the new covenant account consists especially in these two things 1. He loved them freely and that while they were enemies a wonderful mercy indeed He loved them before they were and so before they had any love to him Ephes 2. 4 5. But God who is rich in mercy for his great love wherewith he loved us even when we were
they shall never perish and chap. 17. 2. as thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him This is the fathers will in the covenant and Christ accepts it it is his will too and so Christ comes into the world about the work and establisheth this covenant for the elect that they might be brought into it and have their share in it in his times And this is the truth we are upon That Christ hath established this covenant for his elect and doth manifest it to them in his times in the work of faith and now the covenant is said to be made with them for two Reasons 1 Because now they give consent to it and resign up themselves to the Lord in what he hath done for them and believe the grace and the covenant of grace now there is their acceptation of what Christ hath done and justifying him in the work together with their resignation of themselves up to him as their head and Lord in this blessed and holy covenant 2 They come now to claim a right in the covenant which before they could not do though God and Christ had a speciall right in them yet they could claim no right by covenant in the father and the son before or without believing and this is Christs work to work faith in all his elect He is the author and finisher of it I come now to the fifth particular namely the way by which Christ hath established this covenant and that is by his blood Oh friends in this undertaking of Jesus Christ for poor sinners this covenant must be by blood there must of necessity be the death of the Testator Hence it is called a Covenant that is by blood Zach. 9. 11. And the blood of Christ is called the blood of the covenant Heb. 10. 29. And Christ saith This is the Cup of the New Testament in my blood Luke 22. 20. And you will finde that the blood of Christ viz. Christ crucified his body and blood broken and shed hath its place in the whole work justification and remission of sins must be by the blood of Christ reconciliation and peace must be through his blood purging of the conscience must be by blood redemption must be by his blood Mediatorship Purchase of the Kingdom all by blood therefore it is called the blood of the everlasting covenant Heb. 13. 20. And by the shedding of his blood hath he established this covenant Oh learn hence to prize Christ crucified more have a high esteem of the blood of Christ and tremble in the thoughts of such horrid principles as tend to the trampling under foot the blood of the covenant counting ing it an unholy thing But 6th To proceed to the reasons or grounds why Christ hath taken away the first and established the second covenant Reason 1. That the Scripture might be fullfilled the many Promises of God in Scripture to this purpose to establish the new and make the first old as hath been already proved And this you will find to be the great end of Jesus Christ in his coming and work to fulfil Scripture So this covenant must be established by blood to fulfil Scripture Zach. 9. 11. See Acts 3. 19 21. The covenant made to Abraham that in his seed all nations should be blessed could not have been fulfilled if Christ had not established it Hence it is that Christ suffered himself to be betrayed and apprehended in order to his passion and would not make resistance Matth. 26. 52 53 54. How then shall the Scripture be fulfilled that thus it must be He makes the fulfilling of the Scriptures the ground of his yielding himself into the hands of sinful men Reason 2. Christ hath done this that so Gods special love might be made manifest unto the sons of men and that his grace even the blessing of the Gospel might come forth to us Gentiles through the establishment of this covenant In thy seed shall all the Nations be blessed Oh then let not us Gentiles argue out this covenant for assuredly there is no blessing to the Nations by that of the Law but by this of grace therefore let us learn to prize this special grace of this everlasting covenant of Gods special and everlasting love in his dear Son Reason 3. That salvation might be sure to all the seed therefore must this sure and unchangeable covenant be established for eternal salvation was not sure to any in the old covenant but in this covenant it is sure Rom. 4. 16. Therefore it is of faith that it might be by grace to the end the promise might be sure to all the seed c. Therefore it is that this covenant is called the sure mercies of David Isa 55. 3. This is the onely sure covenant here is grace and the truth of grace John 1. 17. The Law was given by Moses but grace and truth came by Jesus Christ Reason 4. Because it was the great design of God so to do viz. the sending of Jesus Christ into the world to effect this work the taking away of the old and establishing of the new covenant If this had not been done there had been nothing in order to the accomplishing of Gods design in the great and good work of salvation done The design of God in sending Christ was that men through him might be saved he came into the world to save sinners and there could be no salvation but in this covenant so that had not Christ done this work he had not been the Christ for he must answer Gods design for he came to do his wil. And this was one great part of his will the establishing of this free powerful holy rich and everlasting covenant of grace and glory I come now to Application I shall pass by that of information let the doctrine and proof thereof serve for information of the judgement in this matter But Use 1. Here it is a strong ground of consolation for all true believers Jesus Christ hath taken away the first the old and established the second the new covenant of grace and peace Here lyeth the grace the love the peace the glory all blessedness in this covenant and it is sure to all the seed and God hath made it to the end it might be sure that the comers thereunto might have strong consolation Heb. 16 17 18. This is a covenant in which it is impossible for God to lie He hath covenanted and sworn to it that we might have strong consolation therein Oh therefore my beloved friends you I mean that are interested in this sure everlasting covenant let it be your work to be much in the meditation and consideration of the grace the love the glory of this covenant All true believers may truly say with the Apostle Gal. 4. 31. So then brethren we are not children of the bond-woman but of the free Not of the covenant from Mount Sinai which gendreth to
be touched and that burned with fire which clearly alludes to mount Sinai the fiery giving of the law and Gal. 4. 24 25. Paul tells us expresly that the old covenant of which Hagar the bondwoman was a type was from Mount Sinai now what covenant was it that was given by Moses when God brought them out of the Land of Egypt It was the Law and what covenant was it that was given from Mount Sinai but the Law which we call Moral and in it and with it the ceremonial and judicial Further the old covenant was made in substance with Abraham Gen. 17. 9 10 11. Circumcision was the sum of the old covenant and Abridgement of it distinct from the covenant of grace that God made with Abraham as I shall prove in its time and place But first to prove it to be the substance of the old covenant which is the work in hand I shall present clear and convincing grounds 1. It s called in Scripture A covenant frequently Gen. 17. 9 10. and 13. It s called a covenant three times vers 9. Thou shilt keep my covenant therefore vers 10. This is my covenant which ye shall keep between me and you and thy seed after thee Every man child among you shall be circumcised vers 13. My covenant shall be in your flesh for an everlasting covenant Acts 7. 8. And he gave them the covenant of circumcision Object Circumcision is called a token of the covenant therefore not the covenant it self Gen. 17. 11. It shall be a token of the covenant between me and you Rom. 4. 11. Abraham received it a sign and a seal c. Answ It s true it s called a token a sign and seal yet that proves not but that it is a covenant as wel as a sign and seal for I do understand that it s called a covenant as it was the sum and substance of the old covenant which was inlarged on Mount Sinai And it was a sign or token and seal too to Abraham but to none else as to Abraham viz. a token of the covenant of grace God made with Abraham before This is plain Rom. 4. 11. Abraham received the sign of ciriumcision a seal of the righteousness of the faith he had before he was circumcised that he might be the father of all them that believe Note this It was given a sign and seal of the faith of Abraham that he might be the father of all that believe So that it was a sign and seal of his faith in the Gospel covenant and the whole old covenant in its largest extent was a sign or token of the Gospel covenant as I shall more fully clear in its place so that it is a covenant and a sign and a seal of another covenant viz. the covenant of grace God made with Abraham 2. To prove circumcision to be the sum of the old covenant it was established upon the Old Testament promise the promise of the old covenant was annexed to it viz. the promise of the Land of Canaan The New Testament is established upon better promises The sum of the Old Testament covenant on Gods part was that he would be their God and give them the Land of Canaan on this condition that they keep the other part of the covenant on their part viz. To be circumcised this is plain was the old covenant both on Gods part and on theirs and circumcision was a covenant established on the promise of the Land of Canaan 3. That it was an usher to the covenant from Mount Sinai as John was to Christ is plain in that it binds to the doing of the whole Law Gal. 5. 2 3. Behold I Paul say unto you that if ye be circumcised Christ shall profit ye nothing at all vers 3. For I testifie again to every one that is circumcised that he is a debtor to the whole Law And doubtless for this cause the Apostle calls it a yoke which neither they nor their Fathers were able to bear â—â—ts 15. 10. Not the act of circumcision that would be weak to suppose that to be such a yoke but the bondage of it as it was the old covenant Rom. 2. 25. Circumcision verâ—â—y proâ—â—â—eth if thou keep the Law c. 4. Because circumcision and the law stands and falls together keep up circumcision and keep up the Law the yoke the bondage what not all that was in the law Therefore circumcision is not the new covenant but the old even a sign of the new and must fall when the substance was come of which it was a sign 5. It must be the same in substance as that from Mount Sinai else God kept not his covenant with Abraham viz. The promise of the Land of Canaan on his and his posterities being circumcised and after to enumerate such multitudes of laws and statutes which were by his posterity to be performed without which they might not inherit the Land Nay God cast them out of it for transgression of those Laws which had been contrary to the covenant God made with Abraham his friend in behalf of his posterity where he required nothing but circumcision and on that promised the Land of Canaan had not the whole law been involved and included in circumcision So that the covenant from Mount Sanai was the drawing out of the covenant of circumcision at length and branching it in-into its parts but not an adding to it for that could not be without wrong to the covenant God made to and with Abraham as hath been minded which would be blasphemy against God so to think Object It s said Deut. 5. 3. That God made not that covenant from Mount Sinai with the Fathers c. Answ It s true that God made not the covenant from Sinai with the fathers in its length bredth as it was made from Mount Sinai there were many things added that was not exprest iâ—â—hat covenant so the new covenant was from the beginning yet it was not said to be made and to be in force as a ministration in all its parts till the death of the Testator Heb. 9. 16 17. though virtually it was in force to all believers so was this of circumcision made with Abraham but not explained and in force in all its parts till given from Mount Sinai Before I proceed any further give me leave to mind you from hence the great mistake of those who claim Church-membership for Infants from their Church-membership in the old covenant supposing it to be the same as now seeing no repeal Note this Infants were never Church-members by virtue of the new covenant but by this of circumcision which was the old and done away when the new was come in force as a ministration Gal. 5. 2 3. but of this by the way c. 2 I come to state the new or second covenant called in Scripture a new covenant a second covenant an everlasting covenant Isa 55. 3. and 61. 8. Jer. 32. 40. and 37. 26. Heb. 13.
20. A covenant of peace Ezek. 37. 26. a Holy covenant Luke 1. 72. This covenant we shall consider 1. as it lay in promises so it was from the beginning Gen. 3. 15. the Lord speaking of the enmity that he would put between the seed of the woman and the seed of the Serpent said It shall bruise thy head and thou shalt bruise his heel In these few words is held forth the suffering of Christ and his conquest over the serpent and his seed the substance of the covenant of grace This covenant we finde again renewed in promise to Abraham Gen. 12. 3. In thee shall all the Families of the earth be blessed chap. 22. 18. and in thy seed shall all the Nations of the earth be blessed This seed to whom the promises were made was Christ Gal. 5. 16. And this is the covenant the Apostle saith God made with Abraham in Christ Gal. 3. 17. which the Law could not disanul where you may note by the way that this covenant is mentioned by the Apostle as distinct from the law that was another covenant yet such a one as could not disanual this Again this covenant we have in promise Jer. 31. 31. 32 33. Heb. 8. 8 9. I will put my Law in their inward parts and write it in their hearts and I will be their God c. And chap. 32. 40. I will make an everlasting covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart away from me In sum This is the Covenant of Grace that God now owns his people in a Covenant of Grace and Peace in Jesus the blessing of Abraham writing the Law of faith love and the fear of his name in their souls by his singer the holy spirit interesting them in grace here and assurance of glory hereafter by vertue of which they are made willing faithfully to live to him here and patiently to wait for the glory that shall be revealed And in this covenant are none of God owned but the true seed viz. Christ and such as are in him Gal. 3. 29. If you are Christs then are you Abrahams seed and heirs according to the promise And this covenant as it s written in the hearts of believers without which in the Gospel account they are none of his so is it written in the scriptures of truth by the same spirit and the spirit in believers works them and guides them to the truth of God in scripture for by this means viz. the scripture it is all first received and afterwards by degrees increased so that it s none of the spirit of Christ that leads a way from and besides the law of Christ in Scripture so that the law written in the heart guides to the law of Christ in scripture and makes souls willing to walk according thereunto Isay 8. 20. This is the covenant that gives grace and peace faith and love strength and perseverance even blessedness comes in with this covenant both as to grace and glory This is the everlasting Covenant that is by blood by vertue of which poor Prisoners are delivered out of the pit wherein was no water Zach. 9. 11. The second particular I minded was Why they are called first and second old and new covenants Answ 1. Because they are distinct covenants as hath been proved 2. Because the old covenant as it relates to matter of work in the ministration of it was first we leave things as in the eternal counsel of God there being no first or last there in respect of time but as it s brought forth to us so its first and second first and last old and new now the first or old covenant was first promulgated after the creation to Adam in Paradice before his fall In the day thou eatest thou shalt die Here was the first covenant wherein was no discovery of Christ and grace but do and live transgress and die And although the old covenant in Scripture is taken from Mount Sinai yet here is the beginning of the work And it was there added because of transgression that sin might appear out of measure sinfull Gal. 3. 19. Rom. 7. 13. chap. 5. 20. The law entred that the offence might abound c. viz. The offence that came in by the breach of that covenant in Paradice See vers 13. 17 18. Yet secondly as it was given from Mount Sinai as a ministration so it was first or the old covenant the other lay full in promises and virtually was in being yet not given forth as a ministration nor could it be till the death of the testator so that on this account that from Sinai was the old and first and this from Mount Sion the perfection of beauty the new and second even the new covenant of everlasting love peace and life as the old and natural man was first so the old covenant sutable to that estate was first and as the spiritual man is second so is the spiritual covenant second so then that was not first which was spiritual but that which was natural and afterward that which was spiritual 1 Cor. 15. 46. So that the first covenant had relation to the old estate of man and gathered in the natural seed the second to the new estate of man in Christ and gathers in onely the spiritual seed Here is a mystery too high for the carnal heart the old and natural man blessed are those that are truly interested in this grace Oh the heighth and depth of the unsearchable wisdom of God how are his judgements unsearchable and his wayes past finding out Well I hope you will remember this that the old man and the old covenant was first and the new covenant and the new man is second and the carnal seed were in the first and the spiritual seed are in the second 3. What is or wherein lieth the difference between the first and second covenant Answ 1. Negatively not as hath been and is commonly understood by many good men onely in the administration so making the old and the new to be one and the same covenant by reason of which a cloud of darkness hath been cast upon the Gospel and covenant of grace by reason of which many precious souls have laid short of the consolation of the Gospel Covenant and have erred from the rules thereof But the difference between the two Covenants lieth mainly in these ten things 1. In the matter of them 2. In the manner of Administring 3. In the Righteousness 4. In the seed 5. In the Mediator 6. In the Promises 7. In the ministry and Priesthood 8. In the Tabernacle and Ordinance 9. In the ends 10. In that the one is the type the other the substance 1. In the matter as hath been minded already and this difference lieth either first in the matter as it was first given to Adam in Paradice wich was one and the same in nature with
to love freely but it was in Christ and to elect and chuse before the world was but it was in Christ Ephes 1. 4. And calling and justifying and glorifying it was all done over in Gods councel Rom. 8. 27 30. And all that which may seem to be conditions God undertakes the performance of them and as God did elect and chuse in Christ so likewise he did chuse them to believe and obey 1 Pet. 1 2. Yet God in the carrying on the great design of salvation in the Gospel ministration proposeth it to us on the terms he had in his councel concluded before time viz. faith in Christ obedience perseverance c. And that because it is the duty of all the Lords people so to do and those that do it not cannot expect the grace of the covenant yet notwithstanding all this faith obedience perseverance c. is a branch of the new covenant on Gods part to us so that what relates to us as duty and is presented on conditional terms on Gods part is a branch and part of the covenant As for faith this is included in the covenant I will put my Law in their minds and write it in their hearts Heb. 8. 10. And the dead shall hear the voice of the Son of God and they that hear shall live John 5. 25. The law written in the heart is the law of faith and love and where this law is there will be persevering in a way of well doing and Heb. 12. 2. Jesus is said to be the author and finisher of our faith if so then undoubtedly the whole work is effected by him and indeed this is the life of true believers that the Lord hath undertaken for them and it is he that works in them to will and to do of his own good pleasure Phil. 2. 13. So that in a word interest in the covenant and in the promises of life and glory are on such conditions or terms which God himself is engaged for his peoples performance of he requires of them and works to will and to do what he requires and yet he that doth it not must be damned Here is a ministry that looseth the carnal heart and indeed in the heighth and depth of it it is a misterry to the Saints but we may rather cry out with the Apostle How unsearchable are his Judgements and his wayes past finding out Then suppose to fathom this depth of God let the Lords people know their duty and continue in the faith and persevere to the end looking up to the Lord fetching supply of strength and grace from Christ daily for they are kcpt by the power of God but it is through faith 1 Pet. 1. 5. And this glorious truth so full of consolation to the truly Godly no whit derogates from their duty or leaves an indifferency of performance or of spirit in them but truly engageth their souls to the Lord therein and that upon the new covenant account not in the oldness of the letter but in the newness of the spirit Object 5. This new covenant you speak so much of is the covenant of the Kingdom and is not yet in force It s true this covenant is absolute and believers have a right to it and to glory but the time is not yet come of being in it Answ If believers are not in this they are in no covenant for there are but two old and new first and second Now that this covenant is in being is evident for 1. the Apostle maketh the application of it to the Gospel time Heb. 8. and proves it to be in force chap. 9. 16 17. Because the testator is dead a covenant or Testament is in force when the testator is dead And in my text He taketh away the first that be may establish the second and indeed to deny this covenant to be in force is to deny the blood of the covenant and death of the testator Now I come to the Quaeries Quest 1. What title may we give to the first covenant Answ The Scripture titles are safest and soundest it s called the first covenant and the old covenant as hath been already cleared with the grounds thereof And further in the Scripture light we may safely call it an Additional covenant Gal. 3. 19. Wherefore then serveth the law It was added because of transgression till the seed shnold come to whom the Promises was made The law was the old covenant as hath been proved It is sometimes called the covenant sometimes the law so that it is all one as if the Apostle had said the covenant was added because of transgression but Quest The quaere may be to what it was added Answ The Scripture seems to gather in two things to which it was added viz. 1. it was added to that which was given to Adam before his fall though that and this be all one in the nature of it viz. both conditional yet this is branched forth into many parts the conditions and duties are many And that it was added to that is clear from these words because of transgression compared with Rom. 1. 13. That sin by the commandment might become exceeding sinful That is that sinful state and those sinful actions which flow from thence that we all fell into in Adams fall as is at large reasoned chap. 5. Now man being fallen into such a state of sinning and death the law or old Covenant was added to that given to Adam in Paradice because of transgression that the sins committed in the sinful state by the transgression of one man might appear exceeding sinful and all mens mouths might be stopped and the whole world might become guilty before God in the sence of their sinfulness by nature and practice and their own inability to save themselves 2 The old covenant was added to the promise of the new This is likewise clear it was added till the seed was come to whom the promise was made therefore the law was added till this seed was come Added to what to the promise of the seed till the seed was come and so it was Gen. 17. as hath been already proved There is first the promise of the blessing to the Nations vers 4 5. Thou shalt be a father of many Nations viz. Of all believers in all the Nations in the new covenant in the seed Christ this must be and then adds the other Covenant viz. of circumcision to the promise and that because of transgression that there might be a law to discover sin till the seed was come and to require righteousness and obedience that it might be a type of the righteousness and deliverance from sin in the new covenant by the true seed to whom the promise was made Quest 2. Was not the Gospel and new covenant in being in the time of the old covenant Answ Yea doubtless it was and there was never any saved with an everlasting salvation but by vertue of the new covenant in Christ it was made and lay
in and giving to are all free Christ a free gift so is the work of faith Of his own will begat he us by the word of truth Jam. 1. 18. So is the kingdom and the glory Luke 12. 32. It is your fathers good pleasure to give you the kingdom 2 It is free in relation to man there being nothing in us to procure it neither of desert or desire after it which puts a very great lustre and beauty in the grace of the covenant that is extended to such worthless creatures and not desiring their own good but would rather have chosen the way of sin and death then the way of righteousness and life if mercy had not prevented The Lord meets with poor souls in a way of mercy when they are posting headlong to hell and destruction 2 It is a powerful covenant it effecteth what it requireth in point of power it requireth faith and gives power to believe it requireth obedience and gives power to obey viz. God in it and by it doth effect it for God is the power of this covenant as the grace of making so the power of effecting belongs to God Hence it is that the language of God is as hath been â—lready minded when he speaks of the work of conversion I will take away the stony heart and give them a heart of flesh and will put my spirit in them c. and the dead shall hear the voice of the son of God and live c. and when he speaks of the state of Saints in the covenant I will keep them that none shall pluck them out of my hands none shall be able to pluck them out of my fathers hands and I will put my fear in them that they shall not depart away from me Thus it appears that the covenant of grace is a powerful covenant Oh let the Saints learn to live by faith more in the Gospel power and strength which is able to keep them unto that day See Isay 40. 29 30. 3 It s an holy covenant Luke 1. 72. To remember his holy covenant And that not onely in the matter of it so was the old a holy covenant The commandement is holy just and good but this is holy as it effects and works holiness in those who are gathered into it and this the other did not But this is an holy covenant It makes holy as well as it requires to be holy 1 Thes 5. 23. Now the very God of peace sanctifie you throughout c. the God of peace sanctifieth in this covenant 4 It is a gracious covenant a covenant of mercy and a covenant of Peace hence it is that we call it a Covenant of Grace because its free and effecteth what it requireth and pardoneth the defects of those that are in it Hence it is that God hath made known himself to be a God of mercy indeed a God pardoning iniquity transgression and sin Oh my beloved friends in whose hearts God hath written this covenant look up and be comforted It is a covenant of grace mercy and preace from God the Father through our Lord Jesus Christ 5 It is a rich covenant Oh the riches of this covenant It s filled full of Precious Pearls So that it greatly inricheth those that are in it Prov. 8. 18 19. Riches and honour are with me yea durable Riches anâ— Righteousness My fruit is better then gold yea the fine gold and my revenue then choice silver I lead in 〈◊〉 way of righteousness in the midst of the paths of judgement that I may cause them that love me to inherit substance and I will fill their treasures Oh my beloved friends here is a rich covenant filled with riches and honour better then gold and silver that is not to be compared with it but its spiritual riches not outward worldly riches but it s so much the better for that is it indeed that it so much exceeds gold and silver c. because it is spiritual and eternal above and beyond the sight of carnal men Oh the blessed state of those that are in this covenant they are greatly inriched in all spiritual wisdom and knowledge they are interessed in a covenant filled with great and precious promises of grace and glory an inheritance a kingdom an everlasting kingdome that shall never be taken from them Here is riches indeed riches of substance that will fill all the Saints treasures remember this it is a rich covenant Hearken my beloved brethren God hath chosen the poor of this world rich in faith and heirs of the kingdom Jam. 2. 5. This covenant gives an interest in God and Christ in whom are hid all the treasures of wisdome and knowledge Col. 2 3. Eye hath not seen nor ear heard neither hath the heart of man conceived what riches God hath prepared and will bestow upon those that love him 6 It is an everlasting covenant in the councel of God it was from everlasting and in the execution of it it shall be to everlasting Isay 55. 3. Incline thine ear and come to me and I will make an everlasting covenant with you even the sure mercies of David Jer. 32. 40. I will make an everlasting covenant with them c. It is a covenant that shall never fail Object The old covenant is said to be everlasting Answ It is so but that relates to the time of that ministration for so is the priesthood said to be everlasting yet that is ended as all who know and acknowledge the Gospel will confess But this is said to be everlasting because it shall endure for ever in heaven it shall stand to eternity For if we might suppose any time when this covenant might be broken we might suppose a possibility of falling from God even from the state of glory But the ground of assurance for the Saints eternal standing and not falling after they come to the perfect glory as the Angels fell is in this everlasting covenant where the eternal blessedness is contained and promised to the Saints God hath promised and sworn that he will not lye to David viz. to Christ in this covenant Object This covenant is said to be made with the house of Israel viz. with believers after they believe and not before believing Therefore it doth not so clearly appear that God doth work all in and for the Saints by virtue of the covenant but they are first to believe and then God enters into covenant with them Answ It s true on one account it is so but not on the account supposed for the house of Israel must be considered either 1 As the natural Israel or 2 As believers or 3 The elect in Christ considered in Gods councell and purpose to whom the Promise and Covenant did indeed belong The first viz. natural Israel as natural to wit all the seed of Abraham cannot be understood because the covenant is to the spiritual seed The second viz. all believers of Jew and Gentile cannot be properly understood
believe and yet be watchful and therefore the absolute Covenant hath conditions annext to it in the ministration of it 6 And finally that there might be a Probable and righteous means of calling out and separating the elect from among others they being by nature children of wrath even as others Ephes 2. 3. Of the same lump Rom. 9 21. Christ comes with a general and conditional ministry works effectually with it and by it on the elect and leaves others to the ministry who one way or other first or last fall short of answering the terms and conditions of the ministry and so obtain not the mercy promised in the covenant Thus The election obtains and the rest are blinded Rom. 11. 7. and this conditional ministry added to the absolute covenant becomes unto God a sweet savour of Christ both in them that are saved and in them that perish to the one the savour of death unto death and to the other the savour of life unto life c. 2 Cor. 2. 15 16. Hence it is that the Gospel must be preached to every creature yet the believer onely is saved by it and the unbeliever damned Mark 16. 15 16. And the Persons for whom Paul suffered affliction in the fulfilling of his ministry were the elect That they might obtain the salvation which is in Christ Jesus with eternal glory 2 Tim. 2. 10. He served Gods design and end in Preaching the Gospel every where testifying to Jew and Gentile repentance towards God and faith towards our Lord Jesus Christ Act. 20. 21. which first and chiefly was the conversion and consolation of the elect in order to their obtaining salvation in the day of Christ with eternal glory Therefore a conditional ministry is added to an absolute covenant that the elect might be called out of the world to partake of the grace and glory of the covenant Thus much to the first Quaerie the second follows Q. 2. If the case be so What are the means by which the Lord exerciseth his Power in carrying on his work in his People engaging their hearts to the duties of the covenant Answ Besides a sanctified use of the holy Scriptures which it concerns the Saints to improve 2 Tim. 3. 14 15 16 17. a faithful use of all his ordinances and constant way of obedience for in this will the Lord be found Prov. 10. 29. The way of the Lord is strength to the upright c. I say beside these things 1 A true sence of the duty and this it concerns the Lords People to have upon their hearts daily and in all their divine services to perform them as duty to their Lord. This is it will put an end to indifferency in the work keep up the authority of Christ It s no wonder if persons grow empty in duty and the Lord leaves them if they do it but as priviledge only and not also as duty I do believe much might be enjoyed of God and recieved from him if there were more conscience of duty to him Doubtless if a son would submit to his father onely upon the account of Priviledge and liberty and not of duty and own this as his principle he would justly deserve frowning and reproof from his father And in this case would doubtless be often found in neglect of duty Whence is it that professing men and women can so easily and ordinarily slip by and pass over duties but because they suppose it not to be duty but liberty and at best and most but priviledge My friends I desire you seriously to lay this to heart and consider these Scriptures Luke 17. 10. So likewise ye when ye shall have done all these things which are commanded you say we are unprofitable servants we have done that which was our duty to do Joh. 15. 14. Acts 3. 22 23. 1 Cor. 14. 37. 2 Love is that which carrieth to duty The love of Christ begets love in the hearts of Christians to Christ and this enlargeth the heart to serve this is the oyl that makes the wheel to run pleasantly Where the love of Christ is shed abroad in the heart by the holy spirit Rom. 5. 5. it constraineth souls to a willing and chearful obedience and performance of duty 2 Cor. 5. 14. For the love of Christ constraineth us c. Love where it is in truth is of a constraining nature and that is it Christ so often speaks to this purpose Joh. 14. 15. If ye love me keep my commandements and ver 21. he that hath my commandements and keepeth them he it is that loveth me and ver 23. If any man love me he will keep my sayings c. ver 24. He that loveth me not keepeth not my sayings c. 3 The glory of the great and good name of God is another means by which his people should be and are carried on in a way of well doing that their fathers name may be glorified Oh friends it concerns the children of God to have a tender respect to his name and to say as sometimes Joshua in another case Josh 7. 9. And what wilt thou do unto thy great name So let the Saints reason with themselves shall I walk like the world shall I neglect duty or turne aside from the truth what will become of the great name of God then The Canaanites and enemies of truth will hear of it and reproach the great name of God Oh think on this friends and remember that this was it that kept those in an evil time when others said it was in vain to serve God c. Mal. 3. 14. They that feared God and thought upon his name were preserved in that Apostacy ver 16. and God will think on them in the needful day See ver 17 18. And this is the prayer of the Apostle for the Church 2 Thes 1. 11 12. Wherefore also we pray always for you that our God would count you worthy of this calling and fulfill all the good pleasure of his goodness and the work of faith with power that the name of our Lord Jesus Christ may be glorified in you c. 4 The good of poor sinners that is another thing the Lord would have his people to be laying to heart and to know that professing people by evil works do what in them lyeth to keep souls from Christ Miscarriages of professing people through the devils improvement of it becomes stumbling blocks to poor sinners to harden them but a good conversation tends to win them or it may through the Lords blessing working by it We may say truly in this matter as the Apostle speaks of and to the believing wife and husband 1 Cor. 7. 16. 1 Pet. 3. 1. its the will of God that at least his people should by well doing put to silence the ignorance of foolish men 1 Pet. 2. 15. 5 The great and precious Promises is another way by which the Lord carrieth his on in the performance of the duties of the covenant and
is the onely son the beloved son and you know how far an onely beloved son may prevail with his Father and not onely so but he is our Father likewise my Father and your Father saith Christ and the Father himself loveth you and therefore there is no question of prevailing for every good thing 2. There is assured application of the pardon of sin Christs sacrifice did purchase pardon but as he liveth in heaven a Mediator he applieth pardon by the purchase I saith Christ have given my life and blood for this poor sinner and therefore oh Father let him have pardon he shall have remission of all his sins 1 John 1. 9. and 2. 12. Therefore let it be your work beloved friends whose hearts are approaching to him to be by faith applying pardon and remission to your selves dayly for I know that you dayly need it and what ever is good for you believe it shall be done for the Father loves you and is as willing to do for you as your Advocate is to ask nay as you your selves can be to receive therefore no doubt of receiving what is good for you Onely here lieth the case your Father and mediator sees that to be good sometimes which you cannot see to be so and that makes you to dislike and it may be sees that would hurt you which you are willing to have and so denies you of it 1 In a word for the improving of the consolation of this doctrine call to minde the former truths viz. 1 The persons for whom he mediates 2 For what he mediates 3 The advantages that come thereby And make application to your souls and see if it fill not your hearts with all joy and peace in believing c. 2 Remember that it is a high and glorious state you are come unto above that under the law above all hypocrites formalists or notionists that trample underfoot this precious state In a word above all people in the world there is no higher estate attainable in this world then to come to Jesus the Mediator of the new covenant and therefore Rejoyce in the Lord and again I say rejoyce and bless his name that hath brought you hither you are come to God to Christ to Angels to Saints to grace and shall come to glory 3 Improve this precious priviledge to the utmost come to God in the name of Jesus come with boldness to the throne of grace c. Let not thy imperfections and unworthiness keep thee back remember in all thy approches to God that Jesus the mediator is with him for thee and be even liveth to make intercession for thee be encouraged therefore to improve thy interest in this Mediator who will never fail thee nor forsake thee Object Oh! But may some poor souls say I am a sinner and am affraid and oft times to look up and am much discouraged by reason of the sinfull nature and the evil that doth attend me what may I do in this case Answ So much the more need man of a Mediator and so much the more need to be looking up and improving thy interest in heaven and know he is a Mediator for those that are sinners burthened with sin therefore let not that discourage thee from looking up to Jesus but rather look the more to him Object I know not oft times how to pray nor what to pray for as I ought Answ He knows what thy wants are and will pray for thee he is thy Mediator and he gives his spirit to intercede for thee with sighs and groans which cannot be uttered Rom. 8. 26. Therefore go to God in the name of Jesus be not discouraged but seek there and what ever you pray for let it be in the name of your Mediator In truth I do believe that the Lords people have failed much in this matter and to be much looking to God in our Mediator would be the way to prevail much with God John 16. 23. Whatsoever ye ask the Father in my name he will give it you And above all take heed that ye be not ensnared by the adversary to turn your back upon this blessed Mediator that is in heaven for his people This I may say is the last and the great snare of the devil at this day to destroy faith in this great truth of the Gospel and to prevail on poor creatures to turn their back on Christ Jesus the Mediator of the new covenant Tremble at this abomination be it under never so glorious a pretence And lastly let this be a word to invite and engage poor sinners to come in to Jesus to this Mediator to this covenant a high and glorious estate Oh let not any poor souls content themselves in any estate short of this short of Jesus the Mediator is nothing but death Consider what your souls need is and that he invites all burdened and heavy laden sinners to come to him Oh therefore away to Jesus there is love there is life there is pardon there is peace and in a word the perfection of all good but short of him there is nothing but wo and misery and death indignation and wrath tribulation and anguish on every soul that doth evil New Covenant Principles OF Gospel or New Covenant principles of Truth necessary to be known and believed by all the Saints for their being established and standing stable and sound in the Faith 1 Concerning God THat God is in his being Heb. 11. 6. Psal 46. 10. Isay 43. 12. And that there is but one God who is the Father of all 1 Cor. 8 4. Ephes 4. 6. Deut. 6. 4. That this one God is a Spirit John 4. 24. Who made all things by Jesus Christ Joh. 1. 2 3. Heb. 1. 2. Ephes 3. 9. Col. 1. 15 16. and that he is infinite in power wisdom grace and glory Gen. 17. 1. Psal 147. 5. Exod. 34. 6. Holy just eternal by his Spirit present in all places John 24. 19. Isa 5. 16. Lev. 19. 2. 20. 7. 1 Pet. 1. 15 16. Isa 45. 21. Heb. 3. 5. Isa 40. 28. Deut. 33. 27. Rom. 1. 20. Psal 139. 7 8 9. That his glorious majesty is in heaven 1 Kings 8. 30. Psal 11. 4. Eccles 5. 2. Dan. 2. 28. Matth. 5. 16. 45. 48. 6. 1 9. 7. 11 21. 10. 32 33. 12. 50. 16 17. 18. 10 19. Mark 11. 25 26. John 20. 17. Heb. 9. 24. 1. 3. 8. 1. And this one God is distinguished into Father Word and holy Spirit which three the word being understood the divine nature the fulness of the God head that dwelt in Christ is this one eternal infinite God Job 1. 1. Joh. 15. 26. 1 Job 5. 7. 2 Concerning Jesus Christ That Jesus Christ is truly God Is 9. 6. Rom. 9. 5. 1 Jo. 3. 16. and that from eternity with God Joh. 1. 1. filled with the divine fulness Col. 1. 19. 2. 9. the eternal Word and Son by whom all things were made