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.
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
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
in the new Covenant in which the fleshly seed of believers are included as well as the fleshly seed under the law else how comes it to pass that there may be in the purest Church here on earth Hypocrites and such as are not in the covenant of grace on the most spiritual account Answ Doubtless the new Covenant is one and the same and none should be owned in the visible profession but such as have in deed and truth the grace of the covenant There is no outward part in the covenant but an outward profession of the invisible grace Hence it is that persons must believe and that with all their heart before they are by the new covenant called to the outward profession and the Church is to judge of their faith and if any profess it and not in the truth they must give account for it in the Day of Accounts and that the Church may be kept pure from the fleshly seed and be acquitted of unprofitable branches which the Heavenly Father Planted not Christ hath left a rule for excluding such when manifest in the Church so that in sum the truth stands clear that the new covenant knows not nor owns the fleshly seed though it hath left a room to the Lords servants for the exercise of charity in receiving members into the visible Church-fellowship because they are failable and imperfect yet not without a rule and so a ground for their charity in reception viz. the declaration of true repentance and the work of faith in power and also a rule for rejection in case of sinful and disorderly walking either in principle or practice impenitently persisted in Quest 8. But lastly if the old Covenant be done away of what use then are the Old Testament Scriptures to us seeing the Apostle saith Rom. 15. 4. That whatsoever was written aforetime was written for our learning c. Answ 1. We are to understand that all that is usually called the Old Testament is not so but there is very much Gospel in Types Prophecies and Promises There is the Birth Death and resurrection of Christ held forth in the Law Psalms and Prophets and the glory that should follow Luke 24. 44. John 5. 39. 46. 1 Pet. 1. 10 11. 2. The types and prophecies of Christ in the writings of that usually called the Old Testament are useful 1. To shew the way of Gods opening the Gospel to them 2. To discover the abounding riches of Gods grace to us that we should have the substance of what they enjoyed in types and promises I mean as to the covenant and ministration as stated in Christ who is come c. But as to the glory we have it in promise likewise Col. 2. 16 17. 1 Pet. 1. 12. 3. The precepts of that covenant are useful to us First to shew that God in all Ages condemned sin and required duty therefore was the covenant given that Sin might become exceeding sinful so that God did never own sin nor had any fellowship with it in any Age or People And secondly as they are brought forth in the new covenant of the Gospel so they are duties to believers and no otherwise And note this that the old Covenant in the substance was commands and duties the new absolute promises of grace â—â—d blessedness the New Testament grace was couched in the Old Testament duties and the Old Testament duties as far as they are required in the New are couched in the New Testament grace and so are become Rulers to us as stated there and so are useful 4. The promises of that covenant are useful as typical presenting us with spiritual things viz. Eternal life Spiritual riches a Heavenly Land c. And secondly to discover to us clearly the excellency of the Gospel state beyond that of the Law of the new covenant beyond the old 5. The judgements of God on the breach of that covenant are written for our learning 1 Cor. 10 11. now all these things happened to them for examples are written for our admonition on whom the ends of the world are come Thus is the old covenant useful to believers yea very useful and in the whole its all useful as it leads to the new and as without which the new could not so appear in its clearness and beauty as now it doth the new being the unvailing revealing and fulfilling of the old the new being that without which there could be no eternal life in the old Now I come to Application Use 1. This truth serves for a word of information and that on several accounts not onely to inform us 1 That there are indeed and in truth two covenants old and new first and sccond which hath been clearly proved And 2 That the old is done away and the new remains the first is abolished the second established But also thirdly It may fully inform us of the great mistakes that have been in the world and are at this day amongst most about the covenants judging them to be but one and the same differing onely in manner of administring And doubtless this grand mistake hath been an in let to many dangerous mistakes in matters of Religion and the things of God but you will say Quest What are the mistakes that have been and yet remain in this matter Answ The first I shall mention is about the seed of the covenant from the mistake about the covenant taking the new to be the same with the old men have brought in the old Testament seed viz. The seed of the flesh the natural seed of supposed Believers into as they call it the Church So that here hath been a very great mistake and errour in this very thing Quest What is the danger of this mistake and errour Answ 1. It altogether makes void the new covenant and the Gospel keeps up the old in stead of the new It s a principle and practise that doth as much as in men lies in act flatly deny the new covenant and bids defiance to it for that is with the spiritual seed See what Paul saith in this matter and let him that hears or reads lay it to heart Rom. 4. 14. For if they which are of the law be heirs faith is made void and the Promise made of none effect Hear and tremble ye that fear God that have through mistake made the seed of the law to be heirs viz. the fleshly seed that is the seed of the law It is to make saith void and the promise of none effect It makes void faith and the covenant for it brings into the covenant by natural generation that is the seed of the law of the flesh and the way of coming into that covenant and who ever pretends to bring into the new covenant by natural generation destroys faith and the covenant for the new covenant owns not the natural seed Jew or Gentile but the spiritual and they enter into it by faith viz. as to the right of claiming interest this the
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
that from Mount Sinai as hath been already minded though differing in terms being both conditional viz. life promised on terms of doing Or secondly as it was renewed to Abraham in Circumcision Or Thirdly as it was given forth more at large from Mount Sinai to the body of Israel 2. And more especially in the matter of the old Govenant as it was conditional in the first second and third place It was conditional a Covenant of works with Promises to it on condition of being performed But the Covenant of the Gospel was absolute without condition on Gods part so that notwithstanding the terms or words might be the same yet it being absolute and without condition it differs in the very matter as for Instance suppose a man condition with a servant and promise him reward for his service and require the service he conditioned for but gives nothing to enable him to the performance of it not having promised but every way enables his son for service and then requires it of him This quite changes the matter of the Covenant the first saith do this and live the second gives life first and then saith do John 11. 26. He that liveth and believeth shall never die The first saith Make you a new heart and a new spirit for why will ye die Oh house of Israel Ezek. 18. 31. The second saith I will take away the heart of stone and I will give you a heart of flesh and I will put my spirit in you and cause you to walk in my statutes c. Ezek. 36. 26 27. This is the distinct language of the new Covenant from the old I will write my law in their heart and I will put my fear in them that they shall not depart away from me And in thy seed shall all the Nations of the earth be blessed In a word that was a Covenant that might be broken that was broken This is a Covenant that cannot nor shall not be broken This is the first difference in the matter of them The first commands to do but gives no power The second gives power in and with the command John 5. 25. The dead shall hear the voice of the Son of God and live c. Hence it is that the first is called a voice of words Heb. 12. 19. The second is the power of God unto salvation Rom. 5. 16. The second difference between the two covenants was in the manner of administring and this difference lieth especially in these two things 1. In the manner of the giving 2. In the manner of the execution The first was given not onely as hath been minded with condition but also with a great deal of fear and dread Sounding of Trumpets burning of fire Blackness and Darkness and Tempest which made the people to tremble Exod. 19. 16. So dreadful was the giving of this covenant that Moses the mediator thereof said at the sight of it I exceedingly fear and quake Heb. 12. 21. thereby to present its nature a dreadful covenant hence it s called Deut. 33. 2. a fierie Law or a law of fire But the new covenant from Mount Sion was and is administred in all sweetness and love It preacheth forth grace and peace there is never a word of dread and darkness in it but to those that reject it Hence it is so ordinarily called the Gospel That is Glad tidings or good tidings of good things Tidings of Peace and Rcconciliation tidings of Pardon and Remission of sins in a word tidings of Grace and Glory this is the manner of the ministry of the new covenant 2 In the manner of execution and that in its power 1. the Law as hath been minded commanded obedience while it continued but gave no power to obey but this in its ministration begets life love and obedience it accomplisheth the birth from above it begets to a lively hope c. for it is the ministration of the Spirit There is never a soul actually in this covenant but by the virtue of it self Hence it is that persons come not visibly into it by natural generation as into the old but by regeneration and the work of the holy spirit Believe it friends this is a great Gospel truth that whosoever cannot set seal unto it will one day know that they are strangers to it notwithstanding the great cheats and deceits that are in the world about this matter Some carrying on the covenant in way of generation and others suppose they come to it of their own will both will find it first or last that they are no further then the first covenant that of Nature and short of that of Grace 2. That executed the curse wrath and vengeance on the Transgressors of it but this mercy and forgiveness healing of back-slidings the voice of the first was Cursed is every one that continueth not in all things that are written in the Book of the Law to do them But the voice of the second is if they sin I will be merciful to their unrighteousness and remember their sins no more If any man sin we have an Advocate with the Father Jesus Christ the Righteous and if we confess our sins he is faithful and just to forgive us our sins c. This is a covenant in which justice and faithfulness is ingaged to forgive the sins of those that are in it In a word that covenant in its administration brought first to duty and from thence some few even a remnant were brought to Christ This brings first to Christ and Grace and then to duty 3. They differ in the righteousness The righteousness of that covenant was a righteousness of works to be done by them If you observe and do these things this shall be your righteousness Deut. 6. 25. No longer work no longer righteous the righteousness of the law speaketh on this wise The man that doth them shall even live in them Rom. 10. 5. But the righteousness of this covenant is the righteousness of faith even the righteousness of Jesus Christ which comes on all that believe this is the name by which he shall be called The Lord our righteousness Jer. 23. 6. and in him shall all the seed of Israel be justified and shall glory Isa 45. 25. For by him viz. Jesus Christ all that believe are justified from all things from which they could not be justified by the law of Moses Acts 13. 39. Note believers in this covenant are justified from that which the Law of Moses could not justifie from What is that from sin the law could not justifie from sin That could curse and condemn for sin but could not justifie from sin but this covenant justifieth from sin because the blood of this covenant taketh away sin and that out of the conscience as well as out of the conversation so that in a word as the righteousness of that covenant was a righteousness of works and so was their own righteousness so saith the Apostle Phil. 3. 9. Not having mine
singly upon the account of believing because the covenant was not onely in Gods purpose but brought forth and made manifest in promise and oath long before the most of believers were either of Jew or Gentile Therefore Thirdly the truth lyeth here by the house of Israel we are to understand the elect and chosen of God in Christ before the world was according to the Scripture whether Jew or Gentile 1 Of the Jew consider and compare the Scripture and it will appear that although God hath made many promises unto the natural seed of Abraham to do them good and they are all branches of this covenant yet they are to them not as natural but spiritual even the elect of God Therefore not general to all the seed but to a remnant whom the Lord shall call Joel 2. 32. in Rom. 9. 27. a Remnant shall be saved and explains this remnant Chap. 11. 5. So then there is a remnant at this present time according to the election of grace ver 7. the election obtained it and the rest were blinded So that as there was a remnant at that time even so there shall be a remnant in a time yet to come that God will bring in of that people but not by their Covenant viz. as a nation from mount Sinai but by the covenant of grace where the elect obtains it according to the word of the Lord. Object It is said Rom. 11. 26. That all Israel shall be saved c. Answ That is all Israel the elect out of all the tribes which are the Remnant whom the Lord will call It can be no other For 1 It is so minded in relation to the Remnant then called of the two tribes but there is a time yet to come that God will gather in out of all the tribes And 2 We must so understand this as concording with other Scriptures which saith it shall be but a Remnant even a tenth the holy feed the substance thereof Isay 6. 13. And so among the Gentiles great are the Promises to the Gentiles and the grace revealed yet the elect obtains it and the sheep in Gods councel and Christs knowledge must be brought in Rom. 9. 23 24. Joh. 10. 16. So that in a word the covenant is made to the elect in Christ and effected in and with believers whether Jew or Gentile which is the Fourth particular with whom the covenant is established and that is with Jesus Christ and in him with all the elect and by him established for the elect and accomplished in and with them in his times 1 It is with Jesus Christ as the head he being the foundation of Gods election and choice Isay 42. 1. The first born among many brethren Rom. 8. 29. That in all things he might have the preheminence That this covenant was first made with Christ is clear from the Scripture If we take it as given to Abraham the covenant was with his seed personally that is Christ as hath been before proved Gal. 3 16. The promise was made to Abraham and his seed he saith not seeds as of many but as of one to thy seed which is Christ so that the covenant is clearly stated to and with Jesus Christ and is with and in him hence it is that the Apostle saith that all the promises are in him yea and amen c. 2 Cor. 1. 20. now all the promises are branches of the covenant and the covenant being with and in him all the promises must be in him and in him sure yea and Amen to the praise and glory of God And farther if we consider David as personating Christ the covenant was with him God hath sworn by his holiness he will not lye to David viz. to Christ but his covenant shall stand fast for ever So that Christ stands head in this Covenant to his body the Church And as this covenant is made with Christ it is in behalf of all the elect Christ hath covenanted here in behalf of all the elect note this And that 1 For bringing in 2 For Preservation 3 For giving the kingdom and the glory 1 For bringing in Joh. 6. 37. All that the Father hath given me shall come to me c. Note here is a giving before coming which occasions coming they shall come a giving before believing And it is a giving by covenant as is clearly exprest ver 38. 39. For I came down from heaven not to do mine own will but the will of him that sent me And this is the fathers will which hath sent me that of all which he hath given me I should lose nothing Here is the fathers will and Christ came to do it so that here is Christs will and the covenant and agreement between the father and the son and that before Christ came down from heaven For I came down from heaven saith Christ to do the wil of him that sent me The father purposeth the work and the termes on which it must be undertaken Christ accepts it and undertakes it The first part of it is to bring in all that the Father hath given him they shall come to me saith Christ Object All are given to Christ Answ It s true all are given to him but to differing ends See Psal 2. 8 9. Ask of me and I will give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession But the gift we are speaking of is a gift by covenant in a way of grace so a remnant are given to Christ and shall come to him Joh. 10. 16. Other sheep I have that are not of this fold them also I must bring in c. That is his elect among the Gentiles yea all that Christ was to bring to God from among the Gentiles are here included and they were his sheep before they were born and before conversion How his but by gift in way of covenant and Christ must bring them in and why to answer the will the covenant on this behalf 2 For preservation Joh. 10. 28 29. They shall never perish neither shall any man pluck them out of mine hand My father which gave them me is greater then all and no man is able to pluck them out of my fathers hand They are in the sons hand by way of gift and covenant in the fathers hand in way of power the power of the father and the son being one and the same in working therefore the father worketh and the son worketh Christ holdeth them fast and the father holdeth them fast who is greater then all and his greatness is manifest in the son Joh. 6. 39. It is the fathers will that Christ should lose nothing of all that he had given him but that he raise it up and make it good at the last day and this is Christs will too this is the covenant 3 For the donation and giving of the kingdom and the glory this Christ hath undertaken Joh. 10. 28. and I give them eternal life and