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
we need remission and in the new covenant it is administred to us according to the tenour therein exprest Heb. 8. 12. 1 Epist John 2. 12. and chap. 1. 9. In all which this blessing or blessed gift is clearly stated see Rom. 4. 6 7. Blessed is the man whose iniquity is forgiven and whose sin is covered Secondly Peace and reconciliation with himself is another blessing of the new covenant which the Lord gives to all his people and this peace is likewise first preached in the doctrine of the Gospel Hence it is that God saith Isa 57. 19. I create the fruit of the lips Peace Peace to him that is far off and to him that is near saith the Lord. And Christ sent his Disciples with the message of peace Luke 10 5. and the Apostles came preaching peace by Jesus Christ who is Lord of all Acts 10. 36. and this peace and reconciliation is applied and injoyed by faith Ephes 2. 13 14. Ye who sometimes were afar off are made nigh by the blood of Christ for he is our peace Rom. 5. 1. Being justified by faith we have peace with God c. Thirdly The blessing of the Spirit is another blessing of the new covenant and truly included in that blessing promised to Abraham for there is nothing that tends to make the Saints truly and eternally blessed but it must be included in that blessing promised to Abraham without which persons could not be blessed therefore this of the spirit is reckoned as one of the blessings promised to Abraham and not the least neither Gal. 3. 14. That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the spirit through faith This is the great Gospel blessing and promise of Christ when he was to leave this world and go to the Father that he would send the holy spirit the comforter which promise believers now have a share in Isa 59. 21. As for me this is my covenant c. The refore let the Saints be encouraged to expect such a portion of his promised Spirit as may concur to the effecting of Gods covenant 4. The adoption of sons by the same spirit is another blessing of the new covenant for out of Christ men are strangers enemies but in Christ friends Sons and daughters to the Lord God Almighty Oh friends here is a blessing and a blessed priviledge the Lord hath given to his people in this new covenant John 1. 12. To as many as received him to them he gave power to become the Sons of God even to as many as believe in his name 1 John 3. 1. Behold what manner of love is this which the Father hath bestowed upon us that we should be called the Sons of God and if Sons then Heirs Heirs of God and Joynt-Heirs with Christ Rom. 8. 17. Oh learn to improve this priviledge and this interest in and relation to the Lord. 5. An interest in great and precious promises both of grace and glory This the Lord gives in this covenant to all his people 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises c. Oh the great and precious promises relating both to grace and glory that God hath interested his people in in this covenant every New Testament Promise is a branch of the Covenant and must be performed Promises of pardoning and purging and supporting and preserving grace Promises of the kingdom and the glory that is yet to come this hath God promised in the new Covenant and given his people an interest in the godly have the promises of this life and of that which is to come Oh Therefore let them learn to acquaint themselves more with the promises and more to prize them and to live by faith in the expectation of Gods faithfulness in performing of them for they are his peoples portion till they come to enjoy the Promised possession 6. Free access to the throne of grace as Sons and Daughters in the name of Christ a great and precious favour too little prized and improved by the Lords people God delights to have his children come to him and call upon him in the spirit and faith of sons this is the Lords gift and it is marvellous that he should admit such worthless worms to come to him with acceptance Oh let us learn to prize it and improve it it s a new Covenant mercy that which none can claim a right in but believers It s their priviledge it s their duty let them therefore know it and be incouraged to come with boldness to the throne of grace Never a carnal man in the World can claim a right to this as a new Covenant mercy Psalm 50. 16. To the wicked God said What hast thou to do to take my covenant into thy mouth c. Let not the Lords people be found negligent in this work nor undervaluing it as a low and legal thing but know it is a high and precious priviledge be ye therefore faithful in the improving of it 7 Outward comforts of this life are given in as new covenant mercies although the great promises on which the covenant is established are spiritual and eternal and not such on which the old covenant was established yet the new covenant is not altogether without the promises of this life Godliness hath the promise of the life that now is and of that which is to come See Matth. 6. 33. and Luke 12. 31. your heavenly father knoweth that ye have need of these things and all these things shall be added viz. added in with and to the kingdom It s true our Lord hath not promised great things in this life to his people but food and cloathing Therefore having that which God hath promised let us be therewith content for we brought nothing with us into this world and it is certain we shall carry nothing out And let us learn to enjoy all our mercies as handed to us in the new covenant upon the account of Christ and improve all for God not bestow it upon our Iusts but be faithfull in answering Gods precious ends in imbracing such worthless worms in such an inriching covenant as this is in which both grace and glory are included 3 I shall come to shew you the nature of this new covenant which is thus established by Christ 1 It is a free covenant Oh the freeness of Gods love in this covenant this covenant is free 1 Either as relating to God the Author or 2 Relating to man the receiver First relating to God it was free his own councel and purpose of grace freely conceived it in himself and brought forth by and of himself Such was the freeness of the love of God in this covenant that nothing could put a stop to him notwithstanding he foresaw what man would be and do yet this put no stop to the free coming forth of this covenant all the parts of it are free His doing for working
particular proposed namely 2. To prove that Jesus Christ is the middle person between God and man or the Mediator of the new covenant for proof see not onely the text which is full and clear but likewise chap. 8. 6. he is said to be the Mediator of a better Covenant that is of the new covenant which is established upon better promises c. and chap. 9. 15. And for this cause he is the Mediator of the New Testament c. and 1 Tim. 2. 5. There is one God and one Mediator between God and men the man Christ Jesus Thus you see the truth lieth clear That Jesus Christ is the Mediator of the new covenant a truth of very great and special concernment for the Lords people to be acquainted with and established in it being the enemies design and great endeavour to ruine faith in this truth and hath gon very far in the work with many at this day 3. The persons for whom he is a Mediator and the matter for what and that not onely 1. Generally for men There is one God and one Mediator between God and men the man Christ Jesus 1 Tim. 2. 5. But secondly and more particularly and especially he is a Mediator of the new covenant so that then he is a Mediator for those included in the covenant between the Father and Christ I have before shewed that the covenant is made with Christ and in him with and for all the elect and chosen of the Father so that he mediates 1. For and in behalf of those given to him by the Father in order to the work of conversion and coming in to own the grace of the covenant My beloved friends I do believe that there is never a sinner converted from the evil of his way but it is by vertue of the Mediatorship of Jesus Christ at the right hand of God John 3. 3. Christ saith Except a man be born from above he cannot see the kingdom of God So the word in the Greek from above and Jam. 1. 17. Every good gift and every perfect gift is from above and cometh down from the Father of lights And truly the work of conversion and faith in Jesus is a good work Therefore it s added ver 18. Of his own will begat he us with the word of truth It is such a gift as he that hath it not must be damned it is a fruit of the spirit that is the earnest of our iâ—â—eritance the evidence of things not seen I suppose that none of knowledge and conscience dare deny but that all good is by vertue of Christ God gives it by him and that in way of Mediatorship It s true some there are who are so bold as to deny faith and conversion to be the gift of God that they would have to be beaten out of their own brains But as it is a gift from â—eaven so it is by vertue of Christs being there To deny this is to deny salvation by Jesus Christ for if saith and salvation be not by vertue of Christ his Mediatorship with the Father then salvation may be obtained without a Mediator and this absolutely destroys the Gospel and salvation by Jesus Christ But the new birth is a heavenly birth that is a birth from above Hence it is the Apostle saith Gal. 4. 26. Jerusalem which is above is free which is the Mother of us all and Psalm 87. speaking prophetically of the new covenant and of Jerusalem that City which is above and the flowing in of the Gentiles saith ver 4. 5. Of Zion it shall be said This and that man was born in her that is Jerusalem which is above from thence is the work wrought thence is the spirit given If I go away saith Christ I will send the spirit and he wil convince the world of sin of righteousness and of judgement John 16. 7 8. It s the spirits work to convince of sin c. that is to effect by the doctrine of the Gospel the whole work of conversion And the sending of the spirit is a fruit of Christs Mediatorship If I go not away the comforter will not come but if I go away I will send him and I will pray the Father and he will send you another comforter c. The Mediatorship of Christ and the doctrine of the Gospel concurs together and the spirit that is a fruit of Christs Mediatorship as well as the doctrine of salvation and is given to conversion in the preaching of the doctrine of the Gospel This I would learn of you received ye the spirit by the works of the law or by the hearing of faith Gal. 3. 2. So that it is evident that Jesus Christ is a Mediator of the new covenant in behalf of unconverted ones for their conversion and work of faith that they might come to know the grace given to them in Christ and so come to receive the grace prepared for them Luke 23. 34. Then said Jesus Father forgive them they know not what they do 2 He is a Mediator for all his people believers to whom the covenant is revealed or made known he is with the Father for them He is between God and man viz. His people That is it the Apostle saith 1 John 2. 1. If any man sin we have an advocate with the Father Jesus Christ the righteous c. Heb. 9. 24. He is now in the presence of God for us that is for his people believers if they sin he is their Mediator and Advocate Quest But what doth he mediate for for his people Answ In brief he is all to his Father for his people and brings down all good from the Father to his people he makes both the persons and services of his people acceptable with the Father and makes the Fathers goodness and will acceptable to and with his people This is the sum of all from whence every branch flows But more particularly as he mediates to the Father for his people so 1. He presents their persons and makes them accepted though they are poor and wretched in themselves yet to the Father they are lovely in his son a word of singular consolation for poor Saints who live in the sight and sence of their own poverty Matth. 3. 17. And lo a voyce from heaven saying This is my beloved son in whom I am well pleased God is not onely well pleased with Christ but he is well pleased in him with all his poor people and that is it Christ saith Blessed are the poor in spirit for theirs is the kingdom of heaven Matth. 5. 3. Jesus Christ is a Mediator for such and they are made accepted in the beloved Ephes 1. 6. Thus through the Mediatorship of Christ the persons of his people are accepted of the Father and so they stand in an acceptable justified state with God 2 Their services are by virtue of the Mediatorship of Christ accepted with God he is not onely well pleased with their persons but he is likewise
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.
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
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
dead in sins bath quickned us together with Christ Note Gods love was a great love to his people even when they were dead in sin Hence it is that God saith Jerem. 31. 3. I have loved thee with an everlasting love Object Some may say this was spoken of old Israel under the old covenant Answ 1. It s clear that God is discovering in chap. 30. and 31. what he will do for them by virtue of the new covenant which is not yet performed and 2. we may truly reason thus that if Gods love were from everlasting to them in that covenant much more is it in the new covenant we may reason in this as the Apostle doth about the old 2. He gave Jesus Christ freely for them this is a new covenant mercy Jesus Christ given for us Isa 9. 6. Unto us a Son is given and Jesus Christ is the gift of God for and to his people John 3. 16. God so loved the World that he gave his onely begotten Son that whosoever believeth on him should not perish but have everlasting life Jesus Christ was not onely a gift but a great gift a new covenant gift such a new covenant gift as without which the new covenant could not have been established for the covenant is established in him and with him and by him for us and God having given him for us He hath freely given himself his life and blood for us and that upon the new covenant account for his blood is the blood of that covenant and the covenant is established in his blood Matth. 26. 28. Luke 22. 20. Ephes 5. 2. As Christ also hath loved us and given himself for us c. vers 25. As Christ also loved the Church and gave himself for it c. This God hath done and Christ hath done for the Church Tit. 2. 14. Who gave himself for us that be might redeem â—â— from all iniquity and purifie to himself a peculiar People zealous of good works And God having given us his Son how shall he not with him freely give us all things Rom. 8. 32. Here is the exceeding riches of Gods grace to his Sons and Daughters that he hath given his own onely beloved Son for them that they might have life through him And this is the great grace of God in the new covenant God hath not onely given Christ for his people but he hath also wrought faith in them by the word and so hath applied Christ to them This is the rich grace of our God and all upon the account of the new or second covenant For the word of the Gospel publisheth these Glad Tidings and the Lord by that word worketh faith which believeth and applieth the truth of the Doctrine of the Gospel For faith is the law that God in the covenant did promise to write in the hearts of his people Jer. 31. 32. with Rom. 3. 27. Hence it is that faith is said to be the gift of God Eph. 2. 8. Ye are saved by grace through faith and that not of your selves it is the gift of God Object But some will say that its grace that 's the gift of God in that place and not faith Answ It is Faith that is the gift of God in this place for though it be true that grace is the gift of God yet in this place its faith that is intended to be the gift for to understand it to be grace is contrary to all reason Divine or Humane and it must needs be much folly and wrong to the Spirit so to understand it for then it must be thus read and understood Ye are saved by grace and that not of your selves it is the gift of God But so to read and understand it these three absurdities will necessarily follow 1. Faith must be left out and so the word which is clearly the relative to the conclusion taken away It s clear that the conclusion relates to faith Through faith and that not of your selves c. Faith being that which immediately precedes and likewise is brought forth as in clear conjunction to and with that word guilt of God by a copulative Conjunction 2. It was a common known truth that grace was of God and not of our selves and the very word Grace imports the exclusion of self so that it would have been a Tautology to have added not of your selves it is the gift of God to grace and its contrary to the usual way of the Spirits bringing forth of truth by his servants but when he speaks of grace he sets it in direct opposition to works when ever we finde salvation by grace minded It carrieth so much in it that it is of God not of self It is a word that in it self doth absolutely separate the work of salvation from self and placeth it in God and therefore it cannot be reasonably imagined that the Apostle intends in this place grace to be the gift of God but faith 3. So to understand it must not onely argue the Apostle weak in speaking Tautologies but the Church of Ephesus exceeding weak and ignorant that they need to be informed that grace was not of themselves viz. That grace by which they must be saved which I do judge that there is never a carnal man that comes under the sound of grace but understands that it is not of themselves for the word grace imports as much as the love and favour of God and this must be of God and not of our selves but many selfish men think that it is of themselves to attain this grace through faith And many believing men I fear are too much tainted with this mistake and this is it the Apostle either rectifieth or endeavoureth to prevent in this place Ye are saved by grace through faith and this faith is not of your selves it is the gift of God for he is the authour and finisher of it Heb. 12. 2. So that God hath not only undertaken to work faith but to preserve and keep his people in the new covenant he is the finisher of their faith as well as the authour of it but to proceed 3. God hath greatly enriched this new covenant with all blessings and greatly enriched his people in this covenant for he hath with Christ and faith and interest given to them all things 1. Remission of sins this is to be preached and is freely given in the new covenant This is one special part of the Gospel and branch of the covenant of grace remission of sins by Jesus Christ Luke 24. 47. Repentance and remission of sins was to be preached in his name among all nations And as it is to be preached in the name of Christ so it is administred and applied to all true believers and this is such grace that we do not onely need it in our first conversion and work of faith for the remission of sins that are past Rom. 3 25. but all the time we live here as sin remains and cleaves to us so
19. That the effectual work of conversion and faith is a special work of grace wrought by the Spirit of Christ in the ministration of the Gospel Joh. 5. 21. 25. Rom. 9. 15. 2 Cor. 4. 6. Ephes 2. 5 6 8. Heb. 8. 8. 10. 10. 16. 12. 2. 20. That God hath a people that he owns in his unchangeable covenant that shall be kept by him and never fall away for this we have 1 The word of God Joh. 10. 28 29. 13. 1. Rom. 8. 29 30. Phil. 1. 6. Col. 3. 3 4. Heb. 12. 2. 1 Joh. 3. 9. 2 The Covenant of God Psal 89. 33 34. Jer. 31. 31 32 33. 32. 40. Heb. 8. 8. 3 The oath of God Psal 89. 35. Gen. 22. 16 17 18. Isay 44. 9 10. Heb. 6. 17 18. 21. That the Saints are to expect manifold tribulations while they are here in the spiritual warfare both within and without and through many tribulations to enter into the kingdom Jam. 1. 2. 12. John 16. 33. Acts 14. 22. 1 Cor. 10. 13. 22. That perfection is by the New Covenant of Gods grace in Christ Heb. 7. 19. 10. 1. 23. That this perfection is of two degrees the first is a perfection of justification and sanctification in way of imputation obtained by faith in Christ Rom. 5. 1. Acts 13. 39. Rom. 4. 5 6 7 8. 1 Cor. 1. 2. The second is personal righteousness holiness and glory begun here and shall be perfected at the coming of Christ and the resurrection and not before 1 Cor. 13. 9 10 11 12. Phil. 3. 20. Col. 3. 4. 24. That Jesus Christ is faithful in his house as a Son and hath left absolute rules for his people to walk by in the new Testament in their imperfect state till his coming again from heaven and that there is no need for the Saints to go back to the old Testament as from mount Sinai or to mens inventions or their own imaginations for Gospel rules to walk by Matth. 28. 19 20. Acts 3. 22 23. Heb. 3. 5 6. and whoever so doth dishonors Christ and commits a dangerous sin Job 5. 22 23 Acts 3. 22 23. Luke 19. 14 27. 25. That the Church of Christ according to the Scripture will admit of a two fold distinction 1 All the elect of God the first born whose names are written in heaven unto which all true believers are come and out of which there is no salvation Heb. 12. 22 23. Ephes 5. 25 26. 2 Particular congregations constituted according to Gospel order i. e. united to Christ their head by faith and each to other by love agreeing together to walk in all the ordinances of Jesus Christ in the new Covenant of his grace Acts 2. 41 42. 1 Cor. 11. 2. 2 Thes 2. 11. and it s the duty of all believers thus to walk Job 15. 14. New Covenant Duties I come now to the more particular and distinct stating of the duties of the Covenant and rules left by Christ for his people to walk by till his second coming as they are exprest and implyed in the new Testament 1 Of general Gospel duties for all Saints as believers 1. REpentance from dead works and faith in our Lord Jesus Christ is a special duty of the New Covenant Heb. 6. 1. Matth. 3. 2. 4. 17. Mark 1. 15. 16. 16. Luke 24 47. Joh. 3. 16. 36. 6. 29 47. 8. 24. 20. 31. Acts 2. 38. 10. 47 48. 8. 36 37. 16. 33 34. 2. Baptism with water in the name of Father Son and Spirit or in the name of the Lord Jesus after believing Matth. 28. 18 19. Mark 16. 16. Acts 2. 38. 41. and 8. 22 37 38. and 10. 47 48. and 16. 33 34. 3. To walk holyly in all manner of conversation and godliness being thereunto called 1 Pet. 1. 15. 2 Pet. 3. 11. Levit. 20. 7 26. Psalm 93. 5. Luke 1. 75. Rom. 6. 19 22. 2 Cor. 7. 1. 1 Thes 3. 13. and 4. 3. 7. 4. To shine as lights in the world Luke 12. 35. Phil. 2. 15. Prov. 4. 18. 5. To cast away and depart from the most profitable and the most beloved sin or lust Matth. 5. 29 30. and 18. 8 9. Mark 9. 43. Isai 30. 22. Hose 14. 8. 6. To be humble and self denying a special new covenant frame of spirit and desireable duty to be prest after by every new man in Christ Matth. 5. 3. and 16. 24. and 18. 3 4. Luke 14. 10 11. and 9. 23. and 17. 10. Rom. 12 16. Psalm 34. 18. Isai 57. 15. and 66. 2. 7. To take Christ for our pattern 1 In meekness and humility Matth. 11. 28. Phil. 2. 5 6. 2 In love and services Ephes 5. 2. John 13. 13 14 15. Matth. 20. 26 27 28. 3 In obedience John 4. 34. and 15. 10. 1 John 2. 6. 4 In purity and holiness 1 Pet. 1. 15. 1 John 3. 3. Heb. 7. 26. 5 In patient suffering for him when called to it Acts 14. 22. Heb. 12. 2 3. 1 Pet. 2. 21. to 25. and 4. 1. 8. To walk worthy of that high and holy calling wherewith and whereunto we are called Ephes 4. 1 17. Phil. 1. 17. Col. 1. 10. Tit. 3. 14. 9. To be instant in prayer 1 Thes 5. 17. Matth. 7. 7 8. Luke 18. 1. and 22. 40. Rom. 12. 12. and this to be performed 1 Private Matth. 6. 46 2. with other believers Matth. 18. 17 20 3. without vain repetitions or much speaking Matth. 6. 6 8. and is to be made first for all Saints Ephes 6. 18 2. for all men 1 Tim. 2. 1. 10. To love God and Christ above all Matth. 10. 37. Luke 10. 27. Psalm 18. 1. and 116. 1. Cant. 1. 2 7. and 3. 1 2. To fear God with a son-like scar above all Luke 12. 5. 2 Cor. 7. 1. Heb. 12. 28. 1 Pet. 1. 17. Nehe. 5. 15. Psalm 5. 7. and 34. 11. and 111. 10. Isai 8. 13. Jer. 10. 7. 12. To love the Saints with a true love for the sake of Christ Rom. 12. 9 10. John 13. 34. and 15. 12 17. 1 Thes 4. 9. 1 Pet. 1. 22. and 4. 8. 1 John 2. 10. and 3. 11 14 16 17 18 23. and 4. 7 8 11 16 20 21. 2 epist 5. 13. To love enemies and pray for them and not to hate them Matth. 5. 44. Luke 6. 27 28 33. Rom. 12. 14 20. 14. To take heed and beware of coveteousness Matth 6. 19 20. Psalm 10. 3. Luke 12. 15. and 16. 9 10 14. Acts 20. 33. 1 Cor. 5. 10 11. and 6. 10. Ephes 5. 5. Col. 3. 5. 1 Tim. 6. 10 2 Tim. 3. 2. and not to lay up treasure in earth but in heaven Mat. 6. 19. 20. 15. To be watchful A great Gospel duty much neglected Mat. 24. 42. 25. 13. 26. 41. Mark 16. 33. 35. Luke 21. 36. 1 Cor. 16. 13. Col. 4. 2. 1 Thes 5. 6. 1 Pet. 4. 7. Rev. 3. 3. 16. 15. 16. To seek