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
in promise Gen. 3. 15. and 12. 3. brought forth into an oath chap. 22. 18. Yet the new and old covenants kept clearly distinct throughout all the time of that ministration insomuch that few of them in the old understood the new God made the new covenant first with Abraham Gen. 12. 3. but the old came first into a ministration as an additional covenant till the seed was come to which the new was made It s said Gal. 4. 24. That Sarah and Hagar were an allegory of the two Covenants they were both in Abrahams house at once and the free woman was there before the bond but the bondwoman bare seed first So it was in the Covenants And the new covenant was ministred through the old as it typed out Jesus Christ and required righteousness and made Promises and virtually it was doubtless to the salvation of all Gods elect for as the elect obtained it when Christ came and the rest were blinded Rom. 11. so it was before in the Typical covenant they had Christ and the new Covenant held forth especially 1. In Types 2. In Promises 3. In Prophecies Quest 3. Was not Jesus Christ the mediator of the covenant then could any one be saved by a covenant of which Jesus Christ was not the mediator Answ Doubtless he was as to come for so the covenant though made yet lay in Promise and they were to look for the seed to whom the Promise was made And so the Covenant Mediator and all lay in Promise and they were saved by that Covenant as Jesus was considered to be the Mediator of it Hence they must have a typicall Mediator as well as covenant in both to lead to a Covenant and Mediator viz. Christ to come Quest 4. Was the Covenant made with Christ onely or with him and all the elect or are we to understand that Gal. 3. 16. the Promises to Abraham and his seed was to Christ Personal or to Christ Mystical viz. Christ and all his mystical body Answ The Covenant was made first and chiefly with Christ personally as the head of the body the Church and in him with all his body and every member thereof Isay 59. 21. but especially and first with Christ personally So the Covenant and Promises to Abraham in his seed was Christ Personally he was the seed to whom the Promises were made Gal. 3. 16. Now to Abraham and his seed were the Promises made he saith not to seeds as of many but as of one and to thy seed which is Christ The covenant and Promises was to Christ and indeed it would be improper to understand it otherwise for the Promise to Abrahams seed was that in thy seed shall all the nations be blessed Gen. 22. 18. If we understand by seed in this place the seed mysticall viz. all the elect then we must read it thus that in Christ and all the elect the nations shall be blessed then who wil there be in the nations to be blessed by thus seed the understood for the wicked though they live an hundred years yet they must be accursed Isay 65. 20. Therefore the seed is Christ and the blessing by him came forth to us Gentiles and all nations viz. All that believe in him are blessed and none else Hence it is said Gal. 3. 14. That the blessing of Abraham might come on the Gentiles through Jesus Christ that is the blessing that God promised to Abraham should come on the Nations that is the Gentiles in his seed viz. in Jesus Christ That we might receive the Promise of the Spirit through faith It s said further vers 17. that this covenant was confirmed before of God in Christ and therefore could not be disanulled by the law viz. the law or covenant from mount Sinai could not prevent the coming forth of Christ and so make void the covenant and blessing promised to the Nations in Christ the true seed so that we are to distinguish though not divide between Christ the true seed as the head and his body the Church as members They are in Scripture called the seed or children of Christ Isay 59. 21. Psal 22. 30. 89. 29 30. Gal. 3. 29. Heb. 2. 13. So that in a word the covenant is made with Christ and in him the blessing of the covenant comes forth to all his People and by faith they come to claim their interest in this covenant of free and rich grace wrought forth and brought to light in and by Jesus Christ in whom all the Promises are yea and Amen to the Praise and Glory of God 2 Cor. 1. 20. Quest 5. Is the morall law which you say was the substance of the old covenant from mount Sinai done away to believers under the new covenant as it was a rule of life c. Answ Doubtless it is done away to believers and that 1 as it was a covenant from mount Sinai and secondly as a ministration by Moses 1 That it was and is done away to believers is evident Rom. 7. 4 6. where the Apostle saith ver 4. Wherefore my brethren ye also are become dead to the Law c. And ver 6. But now we are delivered from the law that being dead wherein we were held c. T 〈…〉 was the moral law for it was that law that discovered sin ver 7. even that sin forbidden in the moral law Thou shalt not covet chap. 6. 14. Ye are not under the law but under grace 2 Cor. 3. 7. 11. That very law written in Tables of stone is said to be done away and ver 13. to be abolished and if any will say its the ministration that 's done away and not the rule I say it must be done away as it was then a rule without which the ministration could not cease it was its being given as a rule that made it a ministration Therefore I say that it is done away first as it was a covenant from mount Sinai so it is clear turned out and hath no place in the Gospel even as Hagar the old covenant in an Allegory must out of Abrahams house Gen. 21. 10. Gal. 4. 22 23 24 25 30. Cast out the Bondwoman and her son for the son of the Bond-woman shall not be heir with the son of the Free woman So that when the free woman is come to be fruitful the bond woman with her son must be cast out So likewise Heb. 12. 18. to 24. We are not come to the mount that might not be touched c. viz. to mount Sinai but ver 22. Ye are come unto mount Zion and ver 24. To Jesus the mediator of the new covenant c. all which evidently demonstrates that the law as it was a covenant from mount Sinai is done away to believers And secondly as it was a ministration by Moses so it s done away and abolished and is not to be preached or received as in the hand of Moses as it was ministred forth received and obeyed in the old
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
that from Mount Sinai as hath been already minded though differing in terms being both conditional viz. life promised on terms of doing Or secondly as it was renewed to Abraham in Circumcision Or Thirdly as it was given forth more at large from Mount Sinai to the body of Israel 2. And more especially in the matter of the old Govenant as it was conditional in the first second and third place It was conditional a Covenant of works with Promises to it on condition of being performed But the Covenant of the Gospel was absolute without condition on Gods part so that notwithstanding the terms or words might be the same yet it being absolute and without condition it differs in the very matter as for Instance suppose a man condition with a servant and promise him reward for his service and require the service he conditioned for but gives nothing to enable him to the performance of it not having promised but every way enables his son for service and then requires it of him This quite changes the matter of the Covenant the first saith do this and live the second gives life first and then saith do John 11. 26. He that liveth and believeth shall never die The first saith Make you a new heart and a new spirit for why will ye die Oh house of Israel Ezek. 18. 31. The second saith I will take away the heart of stone and I will give you a heart of flesh and I will put my spirit in you and cause you to walk in my statutes c. Ezek. 36. 26 27. This is the distinct language of the new Covenant from the old I will write my law in their heart and I will put my fear in them that they shall not depart away from me And in thy seed shall all the Nations of the earth be blessed In a word that was a Covenant that might be broken that was broken This is a Covenant that cannot nor shall not be broken This is the first difference in the matter of them The first commands to do but gives no power The second gives power in and with the command John 5. 25. The dead shall hear the voice of the Son of God and live c. Hence it is that the first is called a voice of words Heb. 12. 19. The second is the power of God unto salvation Rom. 5. 16. The second difference between the two covenants was in the manner of administring and this difference lieth especially in these two things 1. In the manner of the giving 2. In the manner of the execution The first was given not onely as hath been minded with condition but also with a great deal of fear and dread Sounding of Trumpets burning of fire Blackness and Darkness and Tempest which made the people to tremble Exod. 19. 16. So dreadful was the giving of this covenant that Moses the mediator thereof said at the sight of it I exceedingly fear and quake Heb. 12. 21. thereby to present its nature a dreadful covenant hence it s called Deut. 33. 2. a fierie Law or a law of fire But the new covenant from Mount Sion was and is administred in all sweetness and love It preacheth forth grace and peace there is never a word of dread and darkness in it but to those that reject it Hence it is so ordinarily called the Gospel That is Glad tidings or good tidings of good things Tidings of Peace and Rcconciliation tidings of Pardon and Remission of sins in a word tidings of Grace and Glory this is the manner of the ministry of the new covenant 2 In the manner of execution and that in its power 1. the Law as hath been minded commanded obedience while it continued but gave no power to obey but this in its ministration begets life love and obedience it accomplisheth the birth from above it begets to a lively hope c. for it is the ministration of the Spirit There is never a soul actually in this covenant but by the virtue of it self Hence it is that persons come not visibly into it by natural generation as into the old but by regeneration and the work of the holy spirit Believe it friends this is a great Gospel truth that whosoever cannot set seal unto it will one day know that they are strangers to it notwithstanding the great cheats and deceits that are in the world about this matter Some carrying on the covenant in way of generation and others suppose they come to it of their own will both will find it first or last that they are no further then the first covenant that of Nature and short of that of Grace 2. That executed the curse wrath and vengeance on the Transgressors of it but this mercy and forgiveness healing of back-slidings the voice of the first was Cursed is every one that continueth not in all things that are written in the Book of the Law to do them But the voice of the second is if they sin I will be merciful to their unrighteousness and remember their sins no more If any man sin we have an Advocate with the Father Jesus Christ the Righteous and if we confess our sins he is faithful and just to forgive us our sins c. This is a covenant in which justice and faithfulness is ingaged to forgive the sins of those that are in it In a word that covenant in its administration brought first to duty and from thence some few even a remnant were brought to Christ This brings first to Christ and Grace and then to duty 3. They differ in the righteousness The righteousness of that covenant was a righteousness of works to be done by them If you observe and do these things this shall be your righteousness Deut. 6. 25. No longer work no longer righteous the righteousness of the law speaketh on this wise The man that doth them shall even live in them Rom. 10. 5. But the righteousness of this covenant is the righteousness of faith even the righteousness of Jesus Christ which comes on all that believe this is the name by which he shall be called The Lord our righteousness Jer. 23. 6. and in him shall all the seed of Israel be justified and shall glory Isa 45. 25. For by him viz. Jesus Christ all that believe are justified from all things from which they could not be justified by the law of Moses Acts 13. 39. Note believers in this covenant are justified from that which the Law of Moses could not justifie from What is that from sin the law could not justifie from sin That could curse and condemn for sin but could not justifie from sin but this covenant justifieth from sin because the blood of this covenant taketh away sin and that out of the conscience as well as out of the conversation so that in a word as the righteousness of that covenant was a righteousness of works and so was their own righteousness so saith the Apostle Phil. 3. 9. Not having mine
singly upon the account of believing because the covenant was not onely in Gods purpose but brought forth and made manifest in promise and oath long before the most of believers were either of Jew or Gentile Therefore Thirdly the truth lyeth here by the house of Israel we are to understand the elect and chosen of God in Christ before the world was according to the Scripture whether Jew or Gentile 1 Of the Jew consider and compare the Scripture and it will appear that although God hath made many promises unto the natural seed of Abraham to do them good and they are all branches of this covenant yet they are to them not as natural but spiritual even the elect of God Therefore not general to all the seed but to a remnant whom the Lord shall call Joel 2. 32. in Rom. 9. 27. a Remnant shall be saved and explains this remnant Chap. 11. 5. So then there is a remnant at this present time according to the election of grace ver 7. the election obtained it and the rest were blinded So that as there was a remnant at that time even so there shall be a remnant in a time yet to come that God will bring in of that people but not by their Covenant viz. as a nation from mount Sinai but by the covenant of grace where the elect obtains it according to the word of the Lord. Object It is said Rom. 11. 26. That all Israel shall be saved c. Answ That is all Israel the elect out of all the tribes which are the Remnant whom the Lord will call It can be no other For 1 It is so minded in relation to the Remnant then called of the two tribes but there is a time yet to come that God will gather in out of all the tribes And 2 We must so understand this as concording with other Scriptures which saith it shall be but a Remnant even a tenth the holy feed the substance thereof Isay 6. 13. And so among the Gentiles great are the Promises to the Gentiles and the grace revealed yet the elect obtains it and the sheep in Gods councel and Christs knowledge must be brought in Rom. 9. 23 24. Joh. 10. 16. So that in a word the covenant is made to the elect in Christ and effected in and with believers whether Jew or Gentile which is the Fourth particular with whom the covenant is established and that is with Jesus Christ and in him with all the elect and by him established for the elect and accomplished in and with them in his times 1 It is with Jesus Christ as the head he being the foundation of Gods election and choice Isay 42. 1. The first born among many brethren Rom. 8. 29. That in all things he might have the preheminence That this covenant was first made with Christ is clear from the Scripture If we take it as given to Abraham the covenant was with his seed personally that is Christ as hath been before proved Gal. 3 16. The promise was made to Abraham and his seed he saith not seeds as of many but as of one to thy seed which is Christ so that the covenant is clearly stated to and with Jesus Christ and is with and in him hence it is that the Apostle saith that all the promises are in him yea and amen c. 2 Cor. 1. 20. now all the promises are branches of the covenant and the covenant being with and in him all the promises must be in him and in him sure yea and Amen to the praise and glory of God And farther if we consider David as personating Christ the covenant was with him God hath sworn by his holiness he will not lye to David viz. to Christ but his covenant shall stand fast for ever So that Christ stands head in this Covenant to his body the Church And as this covenant is made with Christ it is in behalf of all the elect Christ hath covenanted here in behalf of all the elect note this And that 1 For bringing in 2 For Preservation 3 For giving the kingdom and the glory 1 For bringing in Joh. 6. 37. All that the Father hath given me shall come to me c. Note here is a giving before coming which occasions coming they shall come a giving before believing And it is a giving by covenant as is clearly exprest ver 38. 39. For I came down from heaven not to do mine own will but the will of him that sent me And this is the fathers will which hath sent me that of all which he hath given me I should lose nothing Here is the fathers will and Christ came to do it so that here is Christs will and the covenant and agreement between the father and the son and that before Christ came down from heaven For I came down from heaven saith Christ to do the wil of him that sent me The father purposeth the work and the termes on which it must be undertaken Christ accepts it and undertakes it The first part of it is to bring in all that the Father hath given him they shall come to me saith Christ Object All are given to Christ Answ It s true all are given to him but to differing ends See Psal 2. 8 9. Ask of me and I will give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession But the gift we are speaking of is a gift by covenant in a way of grace so a remnant are given to Christ and shall come to him Joh. 10. 16. Other sheep I have that are not of this fold them also I must bring in c. That is his elect among the Gentiles yea all that Christ was to bring to God from among the Gentiles are here included and they were his sheep before they were born and before conversion How his but by gift in way of covenant and Christ must bring them in and why to answer the will the covenant on this behalf 2 For preservation Joh. 10. 28 29. They shall never perish neither shall any man pluck them out of mine hand My father which gave them me is greater then all and no man is able to pluck them out of my fathers hand They are in the sons hand by way of gift and covenant in the fathers hand in way of power the power of the father and the son being one and the same in working therefore the father worketh and the son worketh Christ holdeth them fast and the father holdeth them fast who is greater then all and his greatness is manifest in the son Joh. 6. 39. It is the fathers will that Christ should lose nothing of all that he had given him but that he raise it up and make it good at the last day and this is Christs will too this is the covenant 3 For the donation and giving of the kingdom and the glory this Christ hath undertaken Joh. 10. 28. and I give them eternal life and
Joh. 1. 2 3. Ephes 3. 9. Col. 1. 15 16. Heb. 1. 2. That this word was made or manifest in flesh Joh. 1. 14. 1 Tim. 3. 16. And so was truly man of the seed of David according to the flesh Rom. 1. 3. Act. 2. 30. Rom. 9. 5. The true Messiah promised in the Old Testament Gen. 3. 15. Gal. 4. 4. Joh. 1. 45. Gen. 12. 3. Gal. 3. 16. That he humbled himself and became obdient even to the death of the Cross for our sins Phil. 2. 7 8 9. 1 Cor. 15. 3. was raised from the dead Luke 24. 6 7. 1 Cor. 15. 3 4. and is ascended into heaven to the Father Joh. 20. 17. Acts 1. 10 11. and made Lord and Christ Acts 2. 36. head over all to and for the Church Ephes 1. 20 21 22 23. 3 Concerning the holy Spirit That the holy Spirit is of God Gen. 1. 2. Isay 61. 1. 1 Cor. 2. 12. Numb 24. 2. 1 Sam. 10. 10. 11. 6. 19. 20 23. Job 27. 3. Matth. 3. 16. Proceeds from him Joh. 15. 26. And is eternal Heb. 9. 14. present in all places Psal 139. 7 8 9. and admits of no cessation from the Father and the Son though of distinction in which he is one of the Three which distinction is safe enough to be retained and all that are to be baptized are first to be taught the knowledge of and faith in Father Son and holy Spirit Matth. 28. 18 19. 4 Concerning man That God made man upright Gen. 1. 26 27. Ecles 7. 29. but he fell from that estate into an estate of sin and death Gen. 3. 6 7. Rom. 10. 12. 5 Concerning mans recovery That is by faith in Iesus Christ crucified raised and ascended and not by any fancy whatsoever Joh. 6. 39. Acts 13. 38 39. Rom. 3. 22 23 24 25 26. Ephes 1. 6 7. Col. 1. 21 22. Rev. 1. 5. 6 Concerning faith Faith is to believe the truth and faithfulness of God in his word Rom. 4. 3. 1 Joh. 5. 10 11. and that he is able and will perform it Joh. 10. 28 29. Rom. 4. 20 21. Ephes 3. 10. Heb. 7. 25. 1 Cor. 10. 13. 1 Thes 5. 24. 2 Thes 3. 3. 7 Of the object of justifying faith Jesus Christ crucified as the gift of God to and for sinners is the object of faith Joh. 3. 16 36. 6. 29 47. Acts 26. 18. Rom. 3. 24. 1 Joh. 3. 23. And in and by Christ the Father is likewise the object of faith Joh. 5. 24. 12. 44. Rom. 8. 33 34. 1 Pet. 1. 21. and not the light within or any other fancy whatsoever 8 Concerning the ground of faith The goodness power wisdom and will of God made manifest in Christ and declared in the Scriptures of truth is the ground of faith Exod. 34. 6. Psal 34. 8. 36. 7. Gen. 17. 1. 2 Chro. 20. 6. 14. 11. Dan. 3. 17. Rom. 4 20 21. Ephes 3. 20. 2 Tim. 1. 12. Joh. 20. 31. 14. 6. Heb. 10. 19 20 21. 9 Of hope That hope is an unseparable companion of faith 1 Cor. 13. 13. 1 Pet. 1. 21. and when faith believes the truth of God declared in his word and the life that is in Jesus then comes in hope hoping for an interest in that grace and glory Acts 24. 15. Rom. 8. 24. 15. 4. Col. 1. 5. 23. Tit. 3. 7. 1 Pet. 1. 13. This of hope is an acceptable grace Psal 33. 18. 149. 11. It is the applying part of faith Heb. 6. 11. 1 Thes 5. 8. 1 Tim. 1. 1. Tit. 2. 13. So that the justifying faith of the New Covenant is when a soul truly believes the truth of God in his word and the life that is in Iesus Christ crucified hopes for an interest in this grace and cleavs to and trusts in the Lord. 10 Concerning works That works do undoubtedly accompany faith and that true faith is of a working purifying nature and that faith which is without works is a dead faith Acts 15. 9. Gal. 5. 6. Ephes 2. 10. 4. 17. to 32. Tit. 3. 8. Jam. 2. 17. 22. and that those works should be according to the mind of God in Scripture and not mens own fancies which leads to the 11. 11 Concerning the Scriptures That the Scripture is the true and faithfull word of God and is so to be believed Psal 93. 5. 111. 7. 119. 138. Joh. 5. 39. 1 Cor. 14. 37. Rom. 1. 2. 2 Pet. 1. 19 20 21. And that all believers actions are or ought to be ordered according to the Scriptures Isay 8. 20. 2 Tim. 3. 14 15 16 17. 2 Pet. 1. 19. 12 Concerning the Mediatorship of Christ That Jesus Christ is in heaven at the right hand of God in the performance of his great office and work of mediatorship for and in behalf of all his people Rom. 8. 34. Ephes 1. 20. Col. 3. 1. 1 Tim. 2. 5. Heb. 1. 3. 7. 25. 8 1 6. 9. 15. 24. 10. 12. 12. 2 24. 1 Pet. 3. 22. 13. That Jesus Christ shall assuredly come again from heaven at the time appointed Acts 1. 11. 3. 20 21. and shall raise the dead and judge the quick and dead 1 Cor. 15. 51 52. Joh. 5. 28. 1 Thes 4. 16. 2 Tim. 4. 1. Matth. 24. 30. and take to himself his great power and reign Rev. 11. 17. 14. That the Saints shall live and reign with Christ in eternal life Matth. 19. 29. 25. 34 46. Luke 12. 32. Isay 35. 10. Rev. 20. 4. 21. 4. and the wicked shall live in eternal misery Matth. 25. 41. Rev. 6. 15 16 17. 2 Thes 1. 7 8 9. 15. That the Covenant God made made with Abraham through faith in which he became the father of many nations viz. all belivers Gentiles as well as Jews was the Gospel Covenant Gen. 15. 5 6. 12. 3. 17. 4 5. 22. 18. 18. 18. Acts 3. 25. Rom. 4. 11 13 14 16 17 18. Gal. 3. 8 14 17 18. 16. That the Covenant by virtue of which infants in the Old Testament ministration had a right to be Church members or to ordinances was not this Covenant but that of circumcision which was one and the same with the law from mount Sinai the Covenant made with the children of Israel when God brought them by Moses out of Egypt and was a subservient Covenant added for that ministration till the seed was come to which the Gospel Covenant was made and is done away Gen. 17. 10. to 14. with Joh. 7. 22. Gal. 5. 2 3. 3. 19. Rom. 2. 25. 17. That who ever brings in Church members on the Old Testament membership makes null and void the Gospel covenant Rom. 4. 14. 2 Cor. 5. 16 17. Gal. 4. 21 to 31. 3. 19 29. 18. That Gods foreknowledge and choice in electing some men and women to salvation in Christ was before the beginning of the world Ephes 1. 4. Rom. 8. 29. 2 Tim. 1. 9.