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
manner of administring but in the matter likewise as hath been already proved as also in all those other particulars wherein the differences have been discovered But to the Scriptures mentioned I answer 1. I grant it to be true if we take the Scriptures in the largest sence in the words old and from the beginning that the commandmenr was old as I shall more fully clear before I have done and so was the new Covenant too but yet distinguished from the old But Secondly I answer that the words old and from the begnning are diversly to be understood in Scripture Sometimes they intend the beginning of the world Sometimes they intend the beginning of the old Testament ministration Psalm 119. 166. Thy word O Lord is true from the beginning Sometimes the beginning of the Gospel ministration John 8. 25. and 15. 27. And sometimes from the beginning of a peoples hearing and receiving of the truth and so it is in this place 1 John 2. 7 8. being compared with vers 24. Let that therefore abide in you which ye heard from the beginning If that which ye have heard from the beginning shall remain in you ye also shall continue in the Son and in the Father What was it they heard from the beginning It was the doctrine of the Gospel by which through believing they came into the Son and the Father which cannot be understood That which they heard from the beginning of the old Covenant They had not then received the new but it was that which made them one in the Son and in the Father Therefore The doctrine of the Gospel It s the very same words vers 7. An old Commandment which ye had from the beginning The old commandment is the word which ye have heard from the beginning So that the truth in this scripture is this That John did write no new commandment unto them but the same that he had given to them when they first heard and received the Gospel which if it did abide in them they should continue in the Son and in the Father It is in substance no more then what Peter saith 2 Pet. 1. 12. and the same 2 Epist John 2. 21. I have not written to you because ye know not the truth but because ye know it c. viz. They knew it of old from the beginning of their reception and believing of it And as for the terms of old and new they are not equivalent to the distinct terms about the covenants not onely old and new covenants as hath been minded but first and second the new hath made the first old Heb. 8. 13. The new is called a better Testament Heb. 7. 22. and 8. 6. All which plainly proveth two Covenants unless we dare give the lie to the Holy Spirit in the Scriptures of truth Obj. 2. The Covenant mentioned Gen. 17. is the Covenant of grace for it is applied to the Gospel by the Apostle Rom. 5. 17. compared with Gen. 17. 5. Therefore it appears that Circumcision was the Covenant of grace for it immediately follows Answ In this chapter are both Covenants 1. That of grace and the Gospel covenant promised And second that of circumcision made and established under which Abrahams natural seed was and therefore it much behoves us to be diligently enquiring after a right understanding of the will of God in Scripture that so we may rightly distinguish and not confound Truth together The want of distinction hath been and is the great cause of confusion We are to know that both covenants as hath been minded are stated in this 17. chapter The first or new covenant is vers 4 5. Behold my covenant is with thee and thou shalt be a father of many Nations c. And vers 5. For a father of many Nations have I made thee This is the new covenant in which Abrams name was changed from Abram to Abraham and answers to ch 12. 3. and 15. 5. and 22. 18. And the old covenant viz. that of circumcision with the natural seed follows from v. 6. to v. 14. That it is so is clear for circumcision as hath been already proved was the old covenant and that verse 4 5. is the new therefore it must be thus distinguished And further It s usual in the Scripture to have both covenants mentioned together and set side by side as it were sometimes one first and sometimes the other as not onely in this place but in chap. 22. 16 17 18. there is both covenants sworn to that is to the natural and spiritual seed the old and the new covenants And Deut. 32. 33. The last words of Moses in which he not onely confirms them in the old covenant and prophesieth their breach thereof viz. their sin and their judgement but likewise clearly states the new chap. 33. 26 27 28 29. compared with Jer. 23. 6. c. Object 3 The old covenant was also called an everlasting covenant as well as the new Gen. 17. 13. Psal 105. 10 11 12. 1 Chron. 16. 16 17 18 19. Therefore the same though differingly administred Answ It s true It was so called yet these three things must be considered for the right understanding of it 1. The terms of everlasting are given to the Priesthood as well as to the covenant Exod. 40. 15. Numb 25. 13. And none that understand any thing of the Gospel but will acknowledge that that priesthood is ended and that this of the Gospel is not the same therefore it is everlasting viz. during the continuance of that covenant and ministration 2 The term everlasting as well as the old covenant and all other promises in the old covenant were conditional and God did not promise to perform either covenant or promise without the condition was performed so that it was everlasting viz. while they performed the condition 3 The old covenant priesthood and promises were no other ways everlasting then as they led to Christ the new covenant and the everlasting rest so they were everlasting viz. represented and typed out everlasting things but when the substance was come the shadow did vanish away Object 4. The Gospel covenant is conditional as well as that of the law as at the first entring into it there is the condition of believing He that believeth and is baptized shall be saved and he that believeth not shall be damned Mark 16. 16. and persons continue in it on condition of continuing in the faith and obedience and persevering in a way of well-doing unto the end Heb. 3. 6. 14. Matth. 10. 22. Mark 13. 13. And the Gospel promises of life and glory are on condition Rom. 2. 7. 10. and chap. 8. 17. Answ It s true on one account it may be said to be so That as God never intended to save any but by Jesus Christ and that through faith in him and obedience to him in persevering in a way of well doing all these conditions God had in his eternal councel and therefore he is said
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
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
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 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
Testament For it was ministred then on life and death and was through mans weakness a ministration of death and not of life So that I understand all those expressions to relate to those heads or Particulars when the Scripture saith That the Law is abolished and done away that believers are dead to it delivered from it are not under it and that the Bond woman must be cast out with her son And yet believers are not without law to God but under the law to Christ yea and that under the moral law But as given from mount Sion ministred forth in the hand of Christ not in the hand of Moses for if we take it from Moses we must be Moses Disciples But if from Christ as given forth on the Gospel account then we are Christs Disciples indeed and receive it in power from Christ the minister and mediator to live to God according to it not for righteousness unto justification But Jesus Christ having fulfilled all its righteousness having born the curse for us It s a Rule of righteousness of conversation to the honour of him that hath done all for us in point of justification to eternal life And so it s become a law of love a royal law of liberty to all that are by faith in the new covenant and a law to which every believer is in bounden duty to Jesus Christ to own as his precious rule of life to honour him by as it is given forth by him in the Gospel and no otherwise Quest 6. Is not faith and repentance 〈◊〉 old covenant work if so does it not declare the covenants to be one and the same Answ There was faith and repentance annext to the old covenant but not that faith and repentance which is required in and wrought by the new covenant There was faith required to believe the truth of God in that covenant 2 Chron. 20. 20. Deut. 1. 32. Isa 7. 9. And secondly there was repentance also required and accepted in that ministration Isa 1. 16 17 18. Ezek. 18. 30. Repent and turn your selves from all your transgressions so iniquity shall not be your ruine vers 31. Cast away from you all your iniquities whereby you have transgressed against me and make you a new heart and a new spirit for why will ye die O house of Israel Hence Ahabs repentance was accepted it being legal sutable to that covenant 1 Kings 21. 27 28 29. But neither this saith nor repentance was the new covenant faith or repentance but the old for there was the shadow in the old of every thing in the new as hath been already minded Now the difference between the Old and New Testament faith and repentance lieth principally in these two things 1. In the work 2. In the ends 1. In the work under the Old Testament was required faith and repentance but it did not work it This was the Language of the old Covenant If ye will not believe ye shall not be established Isa 7. 9. and this was the Old Testament call to repentance Repent and turn your selves make you a 〈◊〉 heart and a new spirit For why will ye die O house of Israel The new covenant requires faith and repentance and works it likewise 〈◊〉 hath been already proved writes the law of faith in the heart and this is the Language of the new covenant I will take away the stonie heart and give a heart of flesh and I will put my spirit in you and cause you to walk in my statutes Ezek. 36. 26 27. 2 As it differs in the work so also in the ends and that in two things 1. The old covenant faith was not their righteousness nor was it imputed to them as their righteousness but they were required to believe that they might do the covenant and that was their righteousness Deut. 6. 25. and this shall be your righteousness if ye observe and do all these commands the old covenant repentance was for the avoiding of destruction by the sword and cutting off out of the Land of Canaan Isa 1. 16 17 18 19 20. Ezek. 18. 32. Wherefore turn your selves and live ye The new covenant faith and repentance leads to Jesus who is our righteousness hence the new covenant righteousness is called the righteousness of faith Rom. 4. 13. and his faith is counted for righteousness Rom. 4 5. which was not in the old covenant but a righteousness of works not that faith doth justifie But 1. as its the work and all the work on mans part in order to justification and is likewise the gift of God Ephes 2. 8. And second as it believes the truth of God on the Gospel account as the eye and hand of the soul to eye and apply Jesus Christ crucified who is our justification and our life A second end of the old covenant faith repentance was that they thereby might have a life in the outward land the blessing of life in the land of Canaan as hath been already proved But the faith and repentance of the new covenant is in order to and receives an interest in eternal life John 5. 24. and 6. 47. Thus the old and new covenants differ in their faith and repentance Hence it is that the Apostle saith Gal. 3. 23. before faith came we were kept under the law shut up unto the faith that should afterward be revealed And again the law is not of faith Gal. 3. 12. That is did not hold out justification by faith in Jesus as the new covenant doth And yet notwithstanding there was new covenant faith and repentance in those that were for eternal life even under the law though not of the law But as the new covenant was administred then in promises types and prophecies so there was a remnant then that had the faith of or in the new covenant Abraham longed to see the day of Christ and he saw it and rejoyced And the truth is that the old covenant never brought eternal life to any for if there had been a law given which could have given life then verily righteousness should have been by the law Gal. 3. 21. So that that which we are to understand in these Scriptures that the law is not of faith and before faith came c. is plain Faith was not come as now it is and that on three accounts 1. As the new covenant was darkly administred therefore was their faith very low and dark at the highest it must be on Christ to come ours is on Christ already come and the work done by him 2. It was mix'd with the old covenant and therefore attended with fear but we have not received the spirit of bondage to fear again Rom. 8. 13. 3. It was not brought forth into a ministration though darkly administred through the old covenant but now the ministration of the new covenant is the ministration of justification by faith in Christ onely and that without the law Rom. 4. 21. Quest 7. I â—here not an outward part