justifying sanctifying preserving comforting and glorifying grace Grace and glory and no good thing will be withheld from his People 4 I come now to the fourth particular proposed to wit the place where Jesus Christ mediates for his people and that is in heaven whither he ascended when he was taken up Act. 1. 10 11. A truth of special concernment for Saints to be established in for lose the place and lose the person and work and all at once A great cheat of the adversary at this day that perswades poor People of such a heaven and Christ within them as to deny and gain-say Christ and heaven above and pretend a supposition that if Christ be personally in heaven and by his Spirit in his people it must necessarily make two Christs But this is a truth and it concerns all true believers that expect salvation by Jesus Christ to believe and know That according to the Scriptures Jesus Christ is in heaven at the right hand of God in the work of mediatorship Angels and Principalities and Powers being made subject to him 1 Pet. 3. â—2 Heb. 4. 14. Seeing then that we have a great high Priest who is passed into the beavens Jesus the Son of God c. chap. 9. 24. Christ is entred into heaven it self now to appear in the presence of God for us Rom. 8. 33 34. It is God that justifieth c. It is Christ that died yea rather that is risen again who is at the right hand of God who also maketh intercession for us Thus you see its clear from the word of truth which I believe above all the fancies of men on earth That Jesus Christ is in heaven at the right hand of God in the great work of mediatorship He is said to be ascended up far above all heavens Ephes 4. 10. that is above all the known heavens that are seen with the eye or understood in their motions by skill and Art of natural wise men called therefore the third heaven 2 Cor. 12. 2. but I shall conclude this with Heb. 8. 1. We have such an high Priest who is sate on the right hand of the Throne of the majesty in the heavens And there it is he mediates and thither let the Saints look and there let their hearts and affections be Col. 3. 1. 2. 5 I shall pass to the fifth particular proposed viz. the manner how Jesus Christ performs this work of mediatorship and that is 1 By his bloud as he was a sacrifice 2 Vocally by word as he is a Priest and Son 3 Faithfully and tenderly 4 Powerfully and prevailingly 5 Particularly and distinctly for all Saints for all wants 6 Constantly to the end 1 Christ mediates with his bloud as he was a sacrifice for when he was on earth he offered up himself a sacrifice for the sin of sinners He then performed the Priestly work in offering himself but having offered up himself a sacrifice he is gone into heaven and makes good that sacrifice there The high Priest was a type of this in entring into the holy place and that not without bloud Christ is entred with his own bloud into heaven it self there to appear in the presence of God for us Heb. 9. 23. 24. And by his blood he mediates that is clear by the words immediately following my Text. Heb. 12. 24. And to Jesus the Mediator of the New Covenant and to the blood of sprinkling that speaketh better things then that of Abel The blood of Christ pleads for the Lords people it was shed for them and therefore it pleads for them better things then that of Abel Abels blood cried for venvengeance but the blood of Christ crieth for mercy for poor sinners for the giving down the good things of the Covenant for which it was shed 2. He mediates vocally in behalf of his people He prayes for them as a son as a high priest that is the son of God consecrated for evermore And that Christ doth so will appear 1. From scripture 2. From reasons grounded upon Scripture 1. From Scripture the words of Christ are full and plain in this matter John 14. 16. I will pray the Father and he shall give you another comforter c. Here is Christs promise at his departure that he will pray c. And this is further clear chap. 16. 7. If I go not away the comforter will not come but if I go I will send him c. that is I will pray the Father and he shall send him Obj. Christ saith chap. 16. 26. And I say not unto you that I will pray the Father for you c. by this it seems that Christ will not pray vocally for his people in heaven Answ This being rightly understood no whit derogates from the truth in hand or the former promise of Christ that he would pray the Father for his people when he came to heaven but rather confirms the truth thereof it being usual in the holy Scriptures that when any thing of special concernment follows that which goes before is exprest with a not not to deny the thing but to confirm the truth and excellency of that which in that saying is most especially intended and yet that which is brought in with a not is as fully true as the other Instances are John 6. 27. Labour not for the meat that perisheth but for that meat which endureth to eternal life Doth Christ in this place forbid labour for the meat which perisheth no doubtless for it was given as a law afterwards that such as would not work should not eat and idleness is forbidden in all therefore that we are to understand is Labor not onely or chiefly for the meat which perisheth So 1 Cor. 1. 17. Paul saith I was not sent to baptize but to preach the Gospel that is not onely or chiefâ—ly sent to baptize 1 Tim. 2. 14. Adam was not deceived but the woman being deceived was in the transgression Was not Adam deceived yea doubtless and in other places it is laid all upon him death came in by him but Adam sinned not alone nor was first in the transgression now the Apostle speaks of women and applieth the womans sin to women and saith Adam was not deceived Women should know that not onely Adam sinned but the woman sinned and was first in the transgression too so that these instances may serve to clear up our understanding of the words of Christ I say not that I will pray for you that is I say not onely that I will pray for you but as a farther ground of strong consolation The Father himself loveth you by which I am sure to prevail in what I pray for and this is evident for he had promised it before 2. I shall prove this from reasons grounded on the Scriptures Reason 1. From his praying for them when he was in this world in some sence more remote from the Father and less exercised in the work of mediation gives us strong and undoubted grounds to
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
4. Acts 2. 30. made of a Woman and declared to be the Son of God with power by his resurrection from the dead I say it concerns us to know and have faith in this Jesus thus Promised and Born and Crucified and Raised and Ascended into Heaven who is at the right hand of God Angels and Principalities and Powers being made subject unto him A principle of truth it is being truly believed and lived in will preserve souls in life and truth and root out and vanquish the new Notions and imaginary fancies about Christ making Heaven and Christ and the right hand of God and all to be within them a bottomless fancy an imaginary Christ and salvation But to our work which is to exalt the true Christ whom God hath exalted and to honour him whom God the Father hath honoured John 5. 22 23. 2 Pet. 1. 16 17 18. In this Epistle our Apostle or Authour exalts Christ or rather discovers his exaltation by the father 1. Above Angels chap. 1 4. not onely above bad Angels but also good Angels 2. Above Moses chap. 3. 5 6. Moses a servant Christ a Son over his own house 3. Above the Priests or Priesthood under the Law chap. 5. and 7. and so consequently above the old Testament-Ministry and Ministration viz. in Authority Dignity and Excellency Hence he came to take away or put an end to that Ministry or Priesthood and Covenant which is the second special work of the Apostle in this Epistle and should be of all good men to exalt the New Covenant above the Old which is the truth declared in the Scripture read unto you viz. He taketh away the first that he may establish the second viz. The first or old Covenant or Testament that he might establish the second Now that it is the two Covenants that is here intended is clear for the word He and first and second are Relatives The word He relates to Christ chap. 9. v. 24. and 28. first and second relates to the first and second Covenants chap. 8. 6 7 8. called also the old and the new Covenants chap. 8. 13. So that the true sense and meaning of the words is this That God sent Jesus Christ and Jesus Christ came to take away the first the old Covenant that he might establish the second the new Covenant which we usually call the Covenant of grace because its the ministration of grace and all is grace from first to last in it So that the words afford us two lessons Doct. 1. That there is in Scripture held forth two Covenants the first and second or the old and new Covenant Doct. 2. That Jesus Christ hath taken away the first and established the second Covenant Or thus That it was the will of God that Jesus Christ should come to take away the first covenant and â—stablish the second 1. That there is in Scripture held forth two Covenants the first and second or the old and new c. And my beloved friends this is a truth of very great and special concernment for every Christian to be acquainted with the distinction of the Covenants â—hat there are two covenants is clearly evident old and new first and second Jer. 31. 31 32. Behold the dayes come saith the Lord that I will make a new covenant with the house of Israel and with the house of Judâ—h not according to the covenant I made with their Fathers in the day I took them by the hand to bring them out of the Land of Egypt c. Mark you beloved it s a new covenant another covenant not such a covenant but a covenant distinct from that covenant where you have the first and and second the old and new in sense and substance So Heb. 8. 7. It s called the first and second for finding fault with the first he established the second where the Apostle makes application of Jer. 31. ver 8 9. For finding fault with them he saith Behold the dayes come saith the Lord that I will make a new covenant c. And vers 13 in that he saith a new he hath made the first old So that its a new covenant and not such a covenant a first and second a new covenant that hath made the first old And vers 6. the new covenant in opposition to the old is called A better covenant established upon better Promises But further Gal. 4. this truth is cleared by the Apostle in Sarah and Hager the free and Bond-women vers 22. which things are an allegory or these are the two covenants vers 24. And they are here held both to be two distinct covenants even as Hagar the Bond maid and Sarab the Free-woman were two And must be separated when the time was come so that the covenants of the Old and New Testament are not one as some imagine but two old and new first and second and that clearly to be distinguished and not confounded together no more then light and darkness The truth being thus cleared and proved by the Scritures of truth in my further proceeding I shall propose this method 1. To state the covenants as they are distinct both the old and new 2. Why they are called first and second old and â—â—w 3. To hold forth the difference between them 4. To answer such objections and queries as are or may be raised against or made concerning the truth in hand 5 The application To state the covenants as they are distinct both the old and new 1. Confirming the first or old covenant the quaere may be What we are to understand to be the first or old covenant In this I understand the Scripture to be clear that by the old covenant we understand the covenant that God made with the house of Israel when be brought them out of the Land of Egypt Jer. 31. 31 32. Where God promiseth to make a new covenant not such a covenant as he made with their Fathers when he took them by the hand to bring them out of the Land of Egypt So that the old covenant is that which God made with Israel when he brought them out of Egypt which was the covenant from Mount Sinai the Moral ceremonial and judicial Law The Moral Law being laid as the foundation of the whole for indeed that was the covenant in sum and substance the other was grounded on it the first table relating to God on which the ceremonial was built and was included the second to man on both which the judicial or political part of the Law was bottomed and so the whole indeed was moral in that ministration or Covenant And the moral Law viz. the ten commands or precepts are called the covenant answerable to Jer. 31. 31. in Deut. 5. 2. So that by the first covenant we are to understand the covenant or Law made with the children of Israel from Mount Sinai Exod. 19. and 20. chapters And this the Apostle clears Heb. 12. 18. We are not come to the mount that might not
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
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
other makes void this is the first danger 2 It hath been an occasion of turning aside from Gods way in receiving members into the supposed Church of Christ Whereas Christs Rule is by faith and Baptism this hath brought in by natural birth and sprinkling and hath brought a generall odium and contempt upon Christs ordinance of dipping or baptizing believers in his name after the manifestation of faith and repentance a sin which many that arc otherwise precious have cause enough to repent of and bewail that their hand should be chief in such a trespass as this is 3. It hath been an instrumental means of deceiving millions of poor souls brought into the name of Christian on the old covenant account and so being deluded perish under the name of Christian without the Power Doubtless there will be a sad account for some one day for this very thing and its one among many of the greatest grounds of lamentation I know of this day in the world And as the Nominal Clergy have had and yet have the greatest hand in this trespass yet if God open their eyes to see into this great truth and their great miscariage herein certainly they will forbear their harsh censures for my plainness and zeal in this matter The Lord knows I do judge many among them in the main to be godly But it s my great grief and burden that godly men through mistake should have a hand in such a work as this is the Lord help them to lay it to heart in time In a word here lyeth the foundation of all mistakes Rightly to understand the covenant would rectifie all differences among all sorts of Professing people This is it hath brought in carnal seed carnal ministery carnal means of attaining to it and all to keep up carnal ends and interests Use 2. Of exhortation and oh that it might prevail to exhort and stirre you up to a more diligent search and enquirie into the covenants that you may be able to distinguish between law and Gospel For 1 Without the knowledge of the difference or at least some clear insight into the Gospel covenant you can never live clearly the life of faith but at best it will be with you as with the godly before Christ came a mixing of old and new together you can never be able ministers of the new covenant unless you are able to distinguish between new and old that so you may be ministers of the new 2 Without this you will never come clearly off the Babylonish apostacy Want of being cleared in this leaves you behinde at least in part come clear in this one truth and come away clear come to the clearness of the new covenant and keep in the carnal seed if you can and the sprinkling of Infants and the carnal ministry and maintenance I mean out of Christs way that he hath appointed come to the new covenant and be a free willer if thou canst nay or a Quaker either I say again its such a truth and of such concernment that it behooves you as you love God your own souls would be delivered from errour live to God here give up your account with joy in the day of accounts I say it behooves you to be deeply and diligently enquiring into the knowledge of the new covenant I do not intend that there is such a necessity for every believer to be able to give so exact an account of the difference but that it concerns every believer to know that they are two and distinct and to be inquiring into the new covenant as much as may be and let men of learning and natural parts take heed how they do endeavour any longer to darken this truth Object Some may object and say If the covenant be of such power as you speak of as to effect what it commands whence then comes it that godly people should be ignorant of it and what need is there so earnestly to exhort to the enquiring into it Answ The covenant is free and full of power and effects what it requires it is so in the first work of grace and converting sinners 1 hence it is that the Lord saith Isay 65. 1. I am sought of them that asked not for me I am found of them that sought me not c. and Joh. 5. 25. The dead shall hear the voice of the son of God and they that hear shall live Yet after God in the new Covenant hath communicated life to dead souls he expects that they should know from whence their life comes and seek him and wait upon him in the way that he hath appointed diligently enquiring after his will that they may know it and do it Ezek. 36. God having in the former part of the chapter promised what great and good things he would do for his People according to the new covenant yet ver 37. Thus saith the Lord God I will yet for this be enquired of by the house of Israel to do it for them And Prov. 2. 3 4 5. If thou criest after knowledge and liftest up thy voice for understanding if thou seekest her as silver and searchest for her as for hid treasure then shalt thou understand the fear of the Lord and finde the knowledge of God Seeking is a great and special duty of Saints in the new covenant and God will be found in this way of seeking and doing his will yet notwithstanding the ignorance and miscariage of the Lords people those that are in the new covenant indeed shall not destroy and damne them yet it may bring them under judgement and afflictions and will prove their loss in the great day of account 1 Cor. 11. 30 31 32. For if we would judge our selves we should not be judged but when we are judged we are chastened of the Lord that we should not be condemned with the world Chap. 3. 11 12 13 14 15. If any man build upon the true foundation Jesus Christ gold silver precious stones wood hay stubble if his work abide he shall receive a reward If any mans work shall be burnt he shall suffer loss but he himself shall be saved yet so as by fire So that notwithstanding the covenant is a sure covenant to those in it and full of power yet it requires diligence and seeking in Gods way and doing his will without which God may let his own people miscarry and in so doing they will be sure to suffer loss in the judgement although they may be saved I come now to the second lesson from the Text. The first truth being cleared that the Scripture doth present us with two covenants the second follows Doct. 2. That Jesus Christ hath taken away the first and hath established the second covenant And indeed it was the great design of God in sending Christ to effect the work the ending of the first covenant and the establishing of the second 1 That it is so viz. That Jesus Christ hath taken away the first and established the
second covenant the truth consists of two parts 1 That Jesus Christ hath taken away the first the old covenant enough hath been said in this matter for confirmation already The many sayings in the Scripture to this purpose as that speaking of the old covenant It is abolished and done away that believers are not under it but under grace that they are dead to the law by the body of Christ And Heb. 8. 13. In that he saith a new he bath made the first old and in my text He taketh away the first that he might establish the second which is The second and special part of the truth I shall at present be improving the time about the establishing of the second covenant And the method I shall follow in the handling and opening of this great truth will be 1 To prove the truth from Scripture 2 To shew what this second covenant is in the matter of it as it s stated in the Scripture 3 Shew the nature of this covenant as it is in Christ and by him established 4 With whom this second covenant is established 5 The way by which Christ hath established this covenant 6 The grounds or reasons why Jesus Christ hath taken away the first and established the second covenant 7 The Application of the whole I shall begin with the first namely to prove the truth from Scripture that Christ hath taken away the first and established the second covenant My grounds to prove it are these 1 The Scripture witnesseth it the text is clear and full He taketh away the first that he might establish the second See Heb. 8. 13. In that he saith a new he hath made the fist old now that which decayeth and waxeth old is ready to vanish away And 2 Cor. 3. 6 7. 11. 13. The Apostle clearly states the two covenants the one he calls the Letter the other he calls the Spirit The old that was written in tables of stone and done away and abolished The new that of the Spirit which remains as most glorious and abiding in all which Scriptures the truth presented is fully and plainly proved 2 The Apostle applieth the new covenant to the present time and state Heb. 8. 8. to 13. chap. 9. 15. all which prove it to be established 3 The death of the Testator proves it Heb. 9. 16 17. For where a Testament is there must also of necessity be the death of the Testator ver 17. For a Testament is of force after men are dead This the Apostle urgeth to prove the new Testament to be of force because Christ is dead And therefore it concerns men to take heed how they deny this covenant to be in force for to deny the covenant is to deny the death of the Testator and to deny that is to deny the Gospel Oh therefore let men take heed how they deny the establishment of this covenant 4 Christ is the mediator of this covenant Heb. 9. 15. and he is not a mediator of a covenant not in force so that indeed to deny this new covenant to be established is no less then to deny the mediatorship of Christ for a mediator must be a mediator of some covenant or other and the old is done away that was not of grace but of works And the new is established of which Christ is the mediator So that Christ must be the mediator of this new covenant or of no covenant which I believe none that fear the Lord dare to deny 2 What this second or new covenant is and although I have already in the distinguishing of the covenants spoken to this I shall more distinctly in this place come to speak of the new covenant what it is And for my more clear handling of this great Gospel truth I shall 1. Distinctly state the covenant by it self 2. In its parts That so every true believer may not onely come rightly to understand the covenant but likewise to draw such consolation from it as God hath intended in it for his people for I do believe that darkness in this mystery hath occasioned many precious souls to lose very much of the precious consolation of the Gospel The Covenant then is Gods engagement and promise in Jesus Christ in way of covenant and â—â—th freely to do for work in and give to his people all things that may tend to make them truly and eternally happy and blessed To prove this to be the new and Gospel Covenant I must have recourse unto Gen. 12. 3. and chap. 22. 18. where is the covenant most lively stated and made to and with Abraham in Promise as it was to be promulgated when the fulness of time was come viz. In thy seed shall all the Nations of the earth be blessed and ch 22. 18. God upon Abrahams obedience in offering his son Isaac a lively type of Christ the true seed that was to be offered brings up his covenant into an oath and sware to Abraham that he would performe it that in thy seed shall all nations be blessed that is truly and eternally blessed Hence it is that in the new covenant the blessing is eternal life not onely life as in the old but eternal life And doubtless there is no blessing spiritual or eternal that the Saints are interested in but it is the blessing of this covenant and as God freely gives blessedness in this covenant so he works all things in his people in order to do it without which they could not be blessed and that is evident in the promise of this covenant Jer. 31. 31 32 33. I will put my law in their inward parts and write it in their hearts c. That is I will work a willing mind in them to what ever I do require of them in order to their true and eternal blessedness This is the new covenant that God in Christ the true seed hath interested all his people in Hence it is said that God made this covenant in Christ Gal. 3. 17. But second I shall come to open the covenant in its parts that so by faith we may such the sweetness of this honey and feed upon the marrow and fatness of the new covenant blessings for I do believe that there is not one promise I mean Gospel promise to a Christian but it is either a branch of or is stated in or upon the new covenant The branches or parts of the new covenant lie mainly as hath been minded in these three heads 1. Doing for his people all things that might tend to make them truly and eternally happy and blessed 2. Working in 3. Giving to 1. What he hath done for his people on the new covenant account consists especially in these two things 1. He loved them freely and that while they were enemies a wonderful mercy indeed He loved them before they were and so before they had any love to him Ephes 2. 4 5. But God who is rich in mercy for his great love wherewith he loved us even when we were
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
well pleased with their services their obedience in every duty done in faith according to his will and their Praises and Prayers that is made acceptable with the Father by Jesus Christ He it is that bears the iniquity of their holy things obtaining the pardon of all their defects 1 Joâ— 1. 9. with chap. 2. 1 2. He mixes much incense with their prayers or adds it to their Prayers Rev. 8. 3 4. even the incense of the precious worth of his death and suffering being offered up in his Mediatorship a sweet smelling favour to God Eph. 5. 2. Thus the services of the Saints are presented to God acceptable by Jesus Oh then let the Saints learn to know where in whom their acceptation is not in themselves but in another even in Jesus Christ who is with the Father for them But thirdly Christ doth not onely make the services of Saints acceptable but he himself who knows their wants better then they presents their wants for them which I shall more distinctly speak unto when I come to shew you the manner how he mediates for his People And as he is all to the father for his people so 2 He is all from the Father to his people that is He mediates for and brings down all from the Father to his people 1 He mediates for the spirit and the holy Spirit is the fruit of Christs mediatorship a special word to direct us to the right way of obtaining a greater measure of the spirit of promise it must be by virtue of the mediatorship of Christ if ever we have it Joh. 14. 16. I will pray the Father and he will give you another comforter even the spirit of truth c. But the comforter the holy Spirit whom the Father will send in my name c. Mark you friends the Father will send the holy Spirit the comforter in the name of Christ in his authority by virtue of his mediatorship Chap. 16. 7. if I go not away the comforter will not come unto you but if I depart I will send him unto you You heard chap. 14. 26. The Father will send the holy Spirit c. Chap. 15. 26. He is said to proceed from the Father but here Christ will send the Spirit and what doth this teach us but first the unity of the Father and Son in the work of sending the holy Spirit The Father the head and fountain from whence he proceeds and is originally sent the Son in way of mediatorship by virtue of office and so both Father and Son sends the Spirit So likewise it s the same Ephes 4. 8. Wherefore he saith When he ascended up on high he laid captivity captive and gave gifts unto men He ascended up on high that he might do it that is by virtue of his mediatorship So that Jesus Christ brings down the holy Spirit to his people 2 He mediates for and brings down peace to his people from the God of peace that so he may perform his legacy and promise when he went away Joh. 14. 27. Peace I leave with you my Peace I give unto you c. and chap. 16. 33. These things have I spoken to you that in me you might have peace c. And this he doth by sending down the Spirit of Peace working in the Gospel of Peace 2 Cor. 1. 2. Grace to you and Peace from God our Father and the Lord Jesus Christ Peace comes from God and Christ from God as the Father and fountain of Peace from Christ the mediator for peace 3 He mediates and brings down comfort and consolation for and to his people according to his Promise Joh. 14. 18. I will not leave you comfortless c. and the way by which he comforts his People is by sending the comforter the holy Spirit a fruit of his mediatorship to lead them into truth and apply it to them for their comfort 4 He mediates and brings down the grace of sanctification for and to his people It is the work of the Father by degrees to work a through sanctification in his people that they may be holy in body and in spirit and meet to Possess their holy inheritance Hence is that prayer of the Apostle 1 Thes 5. 23. And the very God of Peace sanctifie you wholly c. Now Christ prays that his Father would do it Joh. 17. 15 16 17. I pray that thou shouldest keep them from the evil of the world Sanctifie them through thy truth thy word is truth So that the Lords peoples sanctification and universal conformity to his minde and will is a blessed fruit and effect of the Mediatory office of Jesus Christ 5 He mediates for and brings down the power and strength of upholding and persevering grace of performing duty of overcoming sin and temptations of holding on in the Lords way and holding out unto the end notwithstanding afflictions tribulations and persecutions that Saints meet with because of the word The Lord Jesus mediates for the strength of grace Joh. 17. 11. and now I come to thee Holy Father keep through thine own name those that thou hast given me v. 15. Luke 22. 31. 32. And the Lord said Simon Simon Satan bath desired to have you that he might sift you as wheat but I have prayed for thee that thy faith fail not Oh friends look to God for supporting sustaining supplying and renewing grace to be given down unto you through the mediation of Jesus Christ it s by him your strength is renewed continued and increased whereby you run and are not weary walk and are not faint 6 He mediates for and brings down the answers of all the Saints Prayers and a supply of all their necessities Joh. 14. 13. Whatsoever ye shall aske in my name that will I do that the Father may be glorified in the Son Christ will do it that the Father may be glorified in the Son viz. the father will glorifie himself in and by the son in giving answers to his people by Jesus Christ Chap. 15. 16. that whatsoever ye ask the Father in my name he may give it you and 16. 23. Verily verily I say unto you Whatsoever ye shall ask the Father in my name he will give it you Phil. 4. 19. But my God shall supply all your needs according to his riches in glory by Jesus Christ Mark freinds God will supply the needs of his People but it must be by Jesus Christ as he is the Mediator of the New Covenant 7 And finally not to multiply any more particulars of this nature in this place Jesus Christ mediates for and brings down to his people all the blessings of the New Covenant of which he is the Mediator for on that account it is that he is the Mediator of the Covenant for the bringing down all the blessings of grace and glory that are contained in the Covenant and that is as hath been before proved all things which may tend to make them truely and eternally blessed
Joh. 2. 25. 5. 11. Promises to Apostates and backsliders that turn again to the Lord Hos 14. 2. 4. Joh. 3. from ver 12. to 23. 31. 18 19. 20. Promises to such as delight themselves to walk in the ways of God in obedience to him Joh. 7. 17. 8. 51. 14. 21. 23. 15. 15. 10. Prov. 10. 29. 30. Isay 64. 5. Rom. 2. 7. 10. Jam. 1. 25. Rev. 22. 14. Promises to such as forsake all for the sake of Christ and follow him Matth. 19. 21 29. Mark 10. 29. 30. Luke 8. 22. 29. 30. with these promises see Phil. 3. 7 8 9 10. Promises that God will never forsake his people Heb. 13. 5 6. Josh 1. 5. Deut. 31. 8. 1 Sam. 12. 22. Psal 89. 31 33. Isay 41. 17. 42. 16. made good 2 Cor. 4. 9. Jer. 51. 5. Promises that the Lords people shall not forsake him Jer. 32. 40. Psal 121. 7 8. Joh. 10. 28 29. hence the Apostle concludes 2 Tim 4. 18. Isa 54 9 10. Gen. 22. 18. Promises to Saints in their separation from the worships of the world and Babylon 2 Cor. 6. 17 18. Rev. 18. 4. with these consider Isay 48. 20. Jer. 50. 8. 51. 6. Promises to hear and answer the prayers of his people put up in the name of Jesus Christ according to his will in faith Matth. 18. 19. 21. 22. 7. 7 8. Joh. 16. 23 24. 14. 13 14. Mark 11. 24. Luke 11. 9. 10. Acts 2. 21. 1 Joh. 3. 21. A promise to such as lend free looking for no reward or the like curtesie again Luke 6. 35. compared with cha 14. 13 14. the first is to be understood as the second A promise of union in the New Covenant between the believing Jews and Gentiles Joh. 10. 16. performed Ephes 2. 14 15 16 19. 3. 6. Promises of being taught of God Joh. 6. 45. 14. 26. Isay 54. 13. Jer. 31. 34. the way is by and in his word Isay 8. 20. Joh. 5. 39. Luke 24. 45. Promises that the holy Spirit shall open the mystery of Jesus Christ and testifie of him a clear distinction of the spirit of Christ from all false spirits that spirit that doth not testifie of Jesus Christ is of Antichrist and not of Christ Joh. 15. 26. and 16. 13 14. See the same after the apostasie and coming out of Babylon Rev. 19. 10 both compared with Acts 5. 32. Promises of relation 2 Cor. 6. 18. Joh. 1. 12. Mal. 3. 17. Hos 2. 19. 20 Promises that will be a support and comfort to Saints in all estates besides all that hath been already mentioned 1 Cor 10. 13. Rom. 8. 28. Rev. 2. 10. Promises of the conversion of the Jews that is a remnant from amongst all the tribes Rom. 11. 25 26 27 28 29. to 32. Rev. 7. 5 6 7 8. 14 3. and 16. 12. Ezek. 37. 21 22. 39. 25. to the end Isay 49. 6. 10. 14 15 18. to the end and 5. 7. throughout and 60. throughout and chap. 11. 11. to the end chap 62. and 63. throughout are meant chap. 6. 13. and 10. 20 21. Rom. 9. 27. Promises of the coming of Christ again from heaven Acts 1. 11. and 3. 19 20 21. 1 Thes 4. 16. Heb. 9. 28. and 10 37. Rev 1. 7. and 22. 28. Mat. 24. 30. and 25. 31. Promises of the resurrection of the dead and the change at the coming of Christ and gathering of all Saints to him Joh. 5. 28. 1 Thes 4. 16. Joh. 6. 44. 1 Cor. 15. 52. Rom. 8. 11. Mat. 24. 31. Promises of the kingdome and reign of Christ on earth Psal 72. throughout and 22. 28 29. and 2. 6 7 8 9. Isay 2. 2 3 4. and 9. 6 7. and 24. 23. Jer. 23. 5 6. and 33. 15. 6. 17. Ezek. 37. 24 25. Dan. 2. 44. and 7. 14 27. Zech. 14. 9. Luke 19. 12. Rev. 11. 15. 17. Promises of the Saints reigning with Christ in glory and wiping off all tears from their eyes 1 Pet. 5. 4. Col. 3. 4. Luke 12. 32. Matth. 25. 34. 46. and 13. 43. Joh. 14 23. Isay 32. 1. Rev. 20. 4. and 5. 9 10. and 21. 4. hence the Apostle concludes 2 Cor 4. 17 18. Promises to watchfulness Luke 12. 37. Rev. 16. 15. Luke 21. 36. The Priviledges of Saints arising and flowing from these precious promises 1 Relation children heirs of God and Joynt heirs with Christ 1 Joh. 3. 1. Rom. 8. 17. 2 To know the mystery of the kingdom and word and will of God which are hid from others Luke 8. 10. Matth. 13. 11. Psal 25. 14. 1 Cor. 1. 12 14 15. 3 Acceptation of their prayers and services with the Father a great priviledge and precious Oh that Saints would improve it Ephes 1. 6. 1 Pet. 2. 5. 4 Strong grounds of consolation in all estates and under all temptations in this world Heb. 6. 18. 1 Pet. 1. 8. Rom. 15. 4. 13. and 14. 17. 5 The Spirit and word of the Lord for their guide and rule for their sure and safe walking here in their imperfect state Acts 5. 32. Rom. 8. 9. 14. 2 Tim. 3. 14. to 17. ver 6 Ground to exercise faith and to live by believing that they shall be kept by the power of God through faith unto salvation 1 Pet. 1. 5. 7 That notwithstanding their corrupt nature and body of sin which is now their trouble and the manifold difficulties and temptations they pass through from enemies within and without yet they shall assuredly be supported through all and in the end be delivered from all and shall possess the kingdom and the glory promised Joh. 14. 2 3. Col. 3. 4. 2 Tim. 4. 7 8. In a word all the promises are so many priviledges to believers for they are in Christ all yea and Amen therefore let the Saints be acquainting themselves more with the promises although the enemies of the truth dare upbraid us in saying that our literal promises will not help us let them know that there are no promises but such as are literal e. i. recorded in the letter of the Scripture and all true believers have an interest in them through faith in Jesus and God will perform his good word in them therefore take them as your riches as your interest and right of making claim both to grace and glory for you have nothing here nor are like to have hereafter but what God hath promised in his word Oh therefore I say again acquaint your selves more with the promises live by faith in God for performing of them and fetch consolation and sweetness from them My desire is that this poor labour of your poor friend who desires onely to be a helper of your faith and joy may be useful for that end and I have my desire accomplished 1 King 8. 56. Blessed be the Lord that bath given to his people according to all that he promised there hath not failed one word of all his good promise that he promised 2 Cor. 7. 1. Having therefore these promises dearly beloved let us clense our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God 1 Thes 18. Wherefore comfort one another with these word Grace mercy and peace be with your spirits Amen FINIS