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
own righteousness which is of the law But the righteousness of this covenant is the righteousness of Jesus Christ apprehended applied by faith even the righteousness that is of God by faith A blessed word to believers they stand to God not in their own righteousness but in the righteousness of Jesus Christ wrought for them revealed to and in them and applied The fourth difference between the two covenants is in the seed with whom the covenants were made and here lyeth a truth of very great concernment to distinguish between the distinct seeds of the covenants The seed with whom the old covenant was made were the natural seed of Abraham Viz. Such as came of Isaac the fleshly seed were the subjects of that covenant Take it first as made with Abraham in circumcision or after as it was inlarged from Mount Sinai it was given to the body of Israel to the fleshly seed and so it continued till Christ came Gen. 17. 7 8. But this new covenant is made with Christ and all the spiritual seed in him The new covenant knows no fleshly seed though old covenant spirited men are loath to know any other seed now then the fleshly seed yet account themselves instructed in the new covenant but the new covenant knowes no man after the flesh But if any man be in Christ he is a new creature old things are past away c. the new covenant knows none nor owns none to be the seed but such as are Christs If ye are Christs then are ye Arahams seed and heirs according to the Promise Gal. 3. 26. Be they Jew or Gentile there is no difference by nature all alike and by grace are the true seed of the covenant The elect obtains it and the rest are blinded Rom. 11. 7. Oh beloved it highly concerns every Christian to come to a right distinction in this matter the want whereof occasions the generality of the sons and daughters of men to content themselvs in the old nature under the covenant only the name of christian satisfieth or at best a little reformation old covenant zeal filled with pharisaical pride and self conceit of their own good estate making Christians by generation being strangers to the great new covenant work of regeneration and the birth from above I leave this with you my friends as an undoubted truth and true distinction between the covenants The one was with the fleshly seed the other with the spiritual even with Christ and in him with all the spiritual seed The fifth difference between the two covenants is in their Mediator that covenant had a mediator Gal. 3. 19. and that mediator was Moses he was the mediator of that covenant Deut. 5. 4 5. vers 4. The Lord our God made a covenant with us in Horeb vers 5. I stood between the Lord and you at that time See Exod. 19. But Jesus Christ is the mediator of this covenant Heb. 8. 6. But now hath he viz. Jesus Christ obtained a more excellent ministry by how much also he is the mediator of a better covenant A more excellent mediator a better covenant Sixthly The old and new covenants differ in their promises for they both had promises Hence it is that the Apostle speaking of the natural state of the Gentiles saith They were strangers to the covenants of promise Ephes 2. 12. Both had promises but distinct promises sutable to the nature of the covenants and the people with whom they were made Now the difference lay mainly in two things 1. In the matter promised 2. In the manner of the promise 1. In the matter the subject matter of the Old Testament promises consisted in outward things temporal worldly blessings so in circumcision Gen. 17. 8. I will give unto thee and to thy seed after thee the Land wherein thou art a stranger even all the Land of Canaan And Deut. 28. you may take a view of it at your leisure and clearly discern the promises and blessings of that covenant from vers 3. to vers 14. Blessed in the City and in the Field and in the fruit of the Body and of the Cattel c. so that they were all outward blessings So likewise Isa 1. 19. If you will be willing and obedient ye shall eat the good of the Land c. These and the like were the old Testament promises But the New Testament promises are of another nature not so much of outward blessings for God hath chosen the poor of this World rich in faith and heirs of the kingdom But they are spiritual and eternal blessings John 6. 40. This is the Will of him that sent me that every one that seeth the son and believeth on him may have everlasting life Luke 12. 32. Fear not little flock for it is your fathers good pleasure to give you the Kingdom Jam. 1. 12. The crown of life which God hath promised to them that love him Matth. 25. 34. Come ye blessed of my Father inherit the Kingdom and the like precious promises of the new covenant that relate to life and glory Hence it is that Gospel believers look not at the things which are seen but at the things which are not seen 2 Cor. 4. 18. 2. In the manner of the promises The first were conditional as hath been proved Exod. 19. 5 6. Now therefore if you will obey my voice indeed and keep my covenant then shall ye be a peculiar treasure unto me c. Deut. 28. 1. But the promises of the Gospel-covenant are absolute as hath also been proved The Dead shall bear the voice of the Son of God c. And I will be their God and they shall be my People and they shall not depart away from me c. Thus they differ very much in the promises in which respect the new covenant is said to be established vpon better promises Heb. 8. 6. The promises of the old covenant were on condition of performance but gave no power but the new covenant promises make partakers of the Divine nature 2 Peter 1. 4. 7. They differ in their ministry and priesthood the ministry and priesthood of the old covenant was the tribe of Levie In particular the Sons of Aaron were for the priesthood and the rest of the tribe were the Levites to do other service and to minister before the Lord Exod. 28. Numb 1. 50 51. and chap. 8. 15. 19. But the Minister and High-priest of the new covenant is Jesus Christ himself who differs from the ministry and priesthood of the old covenant or Testament not onely 1 in his person being much more excellent and that on several accounts Heb. 5. 5. But 2. He was made a Priest with an oath which the Levitical priests were not Heb. 7. 20 21. And in as much as not without an oath he was made Priest for these were made without an oath but this with an oath by him that said unto him The Lord sware and will not repent c. 3 Christ was made
A DISCOURSE Of the true Gospel Blessedness IN THE NEW COVENANT OR The distinction of the two Covenants New and Old First and Second With the doing away of the first and the establishment of the second and likewise the Mediatorship of Christ in the New Covenant with some Principles Duties Promises and Priviledges of the New Covenant A useful companion for all Saints at all times Written by Tho. Collier Gen. 22. 18. And in thy seed shall all the nations of the earth be blessed Gal. 3. 29. And if ye be Christs then are ye Abrahams seed and heirs according to the promise 2 Cor. 1. 20. For all the promises of God in him are yea and in him Amen unto the glory of God LONDON Printed by H. Hills for the Author and are to be so 〈…〉 by Giles Calvert at the Black-spread-eagle at the west end of Pauls and Tho. Brewster at the sign of the Three Bibles in Pauls Church-yard 1659. The Preface To the Churches of Christ and to all that call on the name of the Lord in truth and sincerity in all places grace and peace be multiplyed through the knowledge of God our father and our Lord Jesus in the New Covenant of his Grace HOly brethren partakers of the heavenly calling whose hearts are Sion-ward how much doth it concern us in this our day to be much inquiring into and after the things that belong to our Peace and the peace of Sion e. i. of all the Churches of Christ my brethren to whom these may come I intend not to retain you long in this Preface but to minde you with some necessary things relating to the ensuing discourse that you may read it with the more profit and advantage to your souls I can say it was of weight upon my heart and now at last it is burst out I have been for sometime of late prevented having been fighting and contending with beasts after the manner of men e. i. men of beastly principles and spirits not at Ephesus but in England but now I do perceive their resolutions are to continue so and grow worse and worse deceiving being deceived 2 Tim. 3. 13. I am therefore turned from them according to the word of Christ Matth. 7. 6. as from dogs that trample all under feet and turn again and rent and tear and have been redeeming and improving time in winters cold for the bringing forth this small Treatise and probably it may and likely it must expect to meet with some judgings and contradictions from men it may be from some Saints at first sight before consideration but I trust that the heavenly hand hath been so made manifest in assisting and guiding the heart and hand in this work that it will pass the scorns censures and contradictions of this world without just cause of fear or shame My friends I can truly say I have aimed chiefly at the good of Saints believers not onely in but out of the Churches likewise for I doubt not but that there are many that are precious that are not yet come to walk in the way of the New Covenant e. i. in the order and ordinances thereof I desire the Reader to read with patience and suspend judging that so he may be kept from sinning in stead of profitting until he is passed through the work I have here presented you having nothing at present that I could think better with the Covenants First and Second with their distinctions and administrations the taking away of the first and establishing of the second with the Mediatorship of Christ in the New Covenant and many Principles of the faith and the Duties of the New Covenant particularly stated with the Promises and Priviledges in which is wrapt up the sum of the Gospel and marrow of Christianity My method in the stating and distinctions of the Covenants is first to prove the distinction and that they are two distinctly stating them and wherein they differ and after by it self I have endeavoured to answer such Queries and objections as are or may be made against the truth herein presented Therefore my desire is that the Reader would suspend judging till he come to the end and probably he may finde his objections answered and his scruples removed and as I can say that for Saints for Sions sake I have written it so my desire and prayer is that it may come to you in the blessing of the Lord that you would read and desire the Lord to help you to understand that you would take heed of your own wisdom and submit your selves to the wisdom that is from above see James 3. 14 15 16 17 18. I do judge the things contained in this discourse to be so necessary and useful for all Saints of all states and cises and of all Nations that it would be a meet companion at all times If you desire information in the Covenant of Gods grace in Christ the true life of Saints something you may finde of this nature here and likewise of Christ the Mediator of the New Covenant or if you would acquaint your selves with the Principles of the faith and the Duties and the great and precious Promises and Priviledges of the New Covenant something of light and direction may you find herein although much weakness and imperfection may appear in the writer in this great mystery for we know but in part and he acknowledgeth that he sees so much of wonder in this dispensation of grace in the New Covenant that he rather admires then expects to bring it forth in its own glory yet something is done though brief though short of the matter in every particular yet he hath made an Essay an entrance If God please to help any of his servants to make a further progress herein I shall rejoyce or help his people to imbrace and profit by this mite I have my desire and this is the prayer of him who is the Lord and his peoples in the service of the New Covenant Tho. Collier Of the Covenants A Discourse of the true Gospel blessedness in the New Covenant or the distinction of the two Covenants Text. HEB. 10. 9. The latter part of the Verse He taketh away the first that he may establish the second THe Apostle or Author of this Epistle mainly and chiefly treats of the excellency of Christ and the Gospel Covenant or ministration above that of the Law 1. Of the excellencie of Jesus a truth of very great concernment and as it is the duty so it should be the care of every Gospel Minister and Christian to keep up the dignity and excellency of Jesus Christ in his person work and offices I mean the true Messiah Jesus that was born of Mary the Virgin according to promise Matth. 1. 20 21. Luke 1. 31. and 2. 7. Isay 7. 14. Behold a Virgin shall conceive c. Who was and is truly the the Son of God and the Son of man Of the seed of David according to the flesh Rom. 1. 3
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
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
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
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
they shall never perish and chap. 17. 2. as thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him This is the fathers will in the covenant and Christ accepts it it is his will too and so Christ comes into the world about the work and establisheth this covenant for the elect that they might be brought into it and have their share in it in his times And this is the truth we are upon That Christ hath established this covenant for his elect and doth manifest it to them in his times in the work of faith and now the covenant is said to be made with them for two Reasons 1 Because now they give consent to it and resign up themselves to the Lord in what he hath done for them and believe the grace and the covenant of grace now there is their acceptation of what Christ hath done and justifying him in the work together with their resignation of themselves up to him as their head and Lord in this blessed and holy covenant 2 They come now to claim a right in the covenant which before they could not do though God and Christ had a speciall right in them yet they could claim no right by covenant in the father and the son before or without believing and this is Christs work to work faith in all his elect He is the author and finisher of it I come now to the fifth particular namely the way by which Christ hath established this covenant and that is by his blood Oh friends in this undertaking of Jesus Christ for poor sinners this covenant must be by blood there must of necessity be the death of the Testator Hence it is called a Covenant that is by blood Zach. 9. 11. And the blood of Christ is called the blood of the covenant Heb. 10. 29. And Christ saith This is the Cup of the New Testament in my blood Luke 22. 20. And you will finde that the blood of Christ viz. Christ crucified his body and blood broken and shed hath its place in the whole work justification and remission of sins must be by the blood of Christ reconciliation and peace must be through his blood purging of the conscience must be by blood redemption must be by his blood Mediatorship Purchase of the Kingdom all by blood therefore it is called the blood of the everlasting covenant Heb. 13. 20. And by the shedding of his blood hath he established this covenant Oh learn hence to prize Christ crucified more have a high esteem of the blood of Christ and tremble in the thoughts of such horrid principles as tend to the trampling under foot the blood of the covenant counting ing it an unholy thing But 6th To proceed to the reasons or grounds why Christ hath taken away the first and established the second covenant Reason 1. That the Scripture might be fullfilled the many Promises of God in Scripture to this purpose to establish the new and make the first old as hath been already proved And this you will find to be the great end of Jesus Christ in his coming and work to fulfil Scripture So this covenant must be established by blood to fulfil Scripture Zach. 9. 11. See Acts 3. 19 21. The covenant made to Abraham that in his seed all nations should be blessed could not have been fulfilled if Christ had not established it Hence it is that Christ suffered himself to be betrayed and apprehended in order to his passion and would not make resistance Matth. 26. 52 53 54. How then shall the Scripture be fulfilled that thus it must be He makes the fulfilling of the Scriptures the ground of his yielding himself into the hands of sinful men Reason 2. Christ hath done this that so Gods special love might be made manifest unto the sons of men and that his grace even the blessing of the Gospel might come forth to us Gentiles through the establishment of this covenant In thy seed shall all the Nations be blessed Oh then let not us Gentiles argue out this covenant for assuredly there is no blessing to the Nations by that of the Law but by this of grace therefore let us learn to prize this special grace of this everlasting covenant of Gods special and everlasting love in his dear Son Reason 3. That salvation might be sure to all the seed therefore must this sure and unchangeable covenant be established for eternal salvation was not sure to any in the old covenant but in this covenant it is sure Rom. 4. 16. Therefore it is of faith that it might be by grace to the end the promise might be sure to all the seed c. Therefore it is that this covenant is called the sure mercies of David Isa 55. 3. This is the onely sure covenant here is grace and the truth of grace John 1. 17. The Law was given by Moses but grace and truth came by Jesus Christ Reason 4. Because it was the great design of God so to do viz. the sending of Jesus Christ into the world to effect this work the taking away of the old and establishing of the new covenant If this had not been done there had been nothing in order to the accomplishing of Gods design in the great and good work of salvation done The design of God in sending Christ was that men through him might be saved he came into the world to save sinners and there could be no salvation but in this covenant so that had not Christ done this work he had not been the Christ for he must answer Gods design for he came to do his wil. And this was one great part of his will the establishing of this free powerful holy rich and everlasting covenant of grace and glory I come now to Application I shall pass by that of information let the doctrine and proof thereof serve for information of the judgement in this matter But Use 1. Here it is a strong ground of consolation for all true believers Jesus Christ hath taken away the first the old and established the second the new covenant of grace and peace Here lyeth the grace the love the peace the glory all blessedness in this covenant and it is sure to all the seed and God hath made it to the end it might be sure that the comers thereunto might have strong consolation Heb. 16 17 18. This is a covenant in which it is impossible for God to lie He hath covenanted and sworn to it that we might have strong consolation therein Oh therefore my beloved friends you I mean that are interested in this sure everlasting covenant let it be your work to be much in the meditation and consideration of the grace the love the glory of this covenant All true believers may truly say with the Apostle Gal. 4. 31. So then brethren we are not children of the bond-woman but of the free Not of the covenant from Mount Sinai which gendreth to
believe and yet be watchful and therefore the absolute Covenant hath conditions annext to it in the ministration of it 6 And finally that there might be a Probable and righteous means of calling out and separating the elect from among others they being by nature children of wrath even as others Ephes 2. 3. Of the same lump Rom. 9 21. Christ comes with a general and conditional ministry works effectually with it and by it on the elect and leaves others to the ministry who one way or other first or last fall short of answering the terms and conditions of the ministry and so obtain not the mercy promised in the covenant Thus The election obtains and the rest are blinded Rom. 11. 7. and this conditional ministry added to the absolute covenant becomes unto God a sweet savour of Christ both in them that are saved and in them that perish to the one the savour of death unto death and to the other the savour of life unto life c. 2 Cor. 2. 15 16. Hence it is that the Gospel must be preached to every creature yet the believer onely is saved by it and the unbeliever damned Mark 16. 15 16. And the Persons for whom Paul suffered affliction in the fulfilling of his ministry were the elect That they might obtain the salvation which is in Christ Jesus with eternal glory 2 Tim. 2. 10. He served Gods design and end in Preaching the Gospel every where testifying to Jew and Gentile repentance towards God and faith towards our Lord Jesus Christ Act. 20. 21. which first and chiefly was the conversion and consolation of the elect in order to their obtaining salvation in the day of Christ with eternal glory Therefore a conditional ministry is added to an absolute covenant that the elect might be called out of the world to partake of the grace and glory of the covenant Thus much to the first Quaerie the second follows Q. 2. If the case be so What are the means by which the Lord exerciseth his Power in carrying on his work in his People engaging their hearts to the duties of the covenant Answ Besides a sanctified use of the holy Scriptures which it concerns the Saints to improve 2 Tim. 3. 14 15 16 17. a faithful use of all his ordinances and constant way of obedience for in this will the Lord be found Prov. 10. 29. The way of the Lord is strength to the upright c. I say beside these things 1 A true sence of the duty and this it concerns the Lords People to have upon their hearts daily and in all their divine services to perform them as duty to their Lord. This is it will put an end to indifferency in the work keep up the authority of Christ It s no wonder if persons grow empty in duty and the Lord leaves them if they do it but as priviledge only and not also as duty I do believe much might be enjoyed of God and recieved from him if there were more conscience of duty to him Doubtless if a son would submit to his father onely upon the account of Priviledge and liberty and not of duty and own this as his principle he would justly deserve frowning and reproof from his father And in this case would doubtless be often found in neglect of duty Whence is it that professing men and women can so easily and ordinarily slip by and pass over duties but because they suppose it not to be duty but liberty and at best and most but priviledge My friends I desire you seriously to lay this to heart and consider these Scriptures Luke 17. 10. So likewise ye when ye shall have done all these things which are commanded you say we are unprofitable servants we have done that which was our duty to do Joh. 15. 14. Acts 3. 22 23. 1 Cor. 14. 37. 2 Love is that which carrieth to duty The love of Christ begets love in the hearts of Christians to Christ and this enlargeth the heart to serve this is the oyl that makes the wheel to run pleasantly Where the love of Christ is shed abroad in the heart by the holy spirit Rom. 5. 5. it constraineth souls to a willing and chearful obedience and performance of duty 2 Cor. 5. 14. For the love of Christ constraineth us c. Love where it is in truth is of a constraining nature and that is it Christ so often speaks to this purpose Joh. 14. 15. If ye love me keep my commandements and ver 21. he that hath my commandements and keepeth them he it is that loveth me and ver 23. If any man love me he will keep my sayings c. ver 24. He that loveth me not keepeth not my sayings c. 3 The glory of the great and good name of God is another means by which his people should be and are carried on in a way of well doing that their fathers name may be glorified Oh friends it concerns the children of God to have a tender respect to his name and to say as sometimes Joshua in another case Josh 7. 9. And what wilt thou do unto thy great name So let the Saints reason with themselves shall I walk like the world shall I neglect duty or turne aside from the truth what will become of the great name of God then The Canaanites and enemies of truth will hear of it and reproach the great name of God Oh think on this friends and remember that this was it that kept those in an evil time when others said it was in vain to serve God c. Mal. 3. 14. They that feared God and thought upon his name were preserved in that Apostacy ver 16. and God will think on them in the needful day See ver 17 18. And this is the prayer of the Apostle for the Church 2 Thes 1. 11 12. Wherefore also we pray always for you that our God would count you worthy of this calling and fulfill all the good pleasure of his goodness and the work of faith with power that the name of our Lord Jesus Christ may be glorified in you c. 4 The good of poor sinners that is another thing the Lord would have his people to be laying to heart and to know that professing people by evil works do what in them lyeth to keep souls from Christ Miscarriages of professing people through the devils improvement of it becomes stumbling blocks to poor sinners to harden them but a good conversation tends to win them or it may through the Lords blessing working by it We may say truly in this matter as the Apostle speaks of and to the believing wife and husband 1 Cor. 7. 16. 1 Pet. 3. 1. its the will of God that at least his people should by well doing put to silence the ignorance of foolish men 1 Pet. 2. 15. 5 The great and precious Promises is another way by which the Lord carrieth his on in the performance of the duties of the covenant and
these Promises are of three sorts 1 Of Acceptance 2 Of Assistance 3 Of Reward 1 Of acceptance in the work being well pleased with his people in their obedience to him on the account of grace received from him being made accepted in the beloved Ephes 1. 6. 1 Tim. 2. 3. Ezek. 20. 40. 41. Rom. 12. 1. 1 Pet. 2. 5. 2 Of assistance in the work When the Saints are faithful in their duty to the Lord he will be with them to assist them 1 in their active service in doing Isay 40. 29 31. with Phil 4. 13. Therefore let us commit the keeping of our souls to him in well doing as to a faithful creator 1 Pet. 4. 19. z in their passive service in suffering Isay 41. 10. 43. 2. 3 Of reward Promises of life and salvation thus we shall finde the Saints helpt along in all ages They had respect to the recompence of reward Heb. 11. 13. 14 16 26. and doubtless the Lord hath not promised it but to the end his people might be comforted in it and incouraged in their duties to him Luke 12. 32 33. 2 Cor. 5. 1 2. Although this be not the first moving cause of duty of God but conscience of the duty and the life and love we receive from him yet it is the duty of Christians to have this upon their hearts else they cannot glorifie God in the riches of his glory as well as his grace See Rev. 22. 12 13 14. The sixth and last I shall at present minde is affliction and judgement and this is clear God will afflict his people Heb. 12. from 5 to 10 verse and judge them too that they may not be condemned with the world 1 Cor. 11. 30 31 32. God dealeth with his children as a father if love will not do it then the rod must So dealeth the Lord with his children and that not onely here but in the great day of accounts they must be judged according to their works and it may be suffer blame shame and loss too at that great day of the Lord 1 Thess 3. 13. 2 Pet. 3. 14. 1 Cor. 3. 13 14 15. Therefore let the Lords people be exercising themselves in these things and they shall finde them to be of singular use to help them forward in their Christian race and to enlarge their hearts and strengthen their hands in the Lords work sutable to his will in the new covenant of his grace But I shall at present proceed no further in this matter but come to speak something more distinct to the Mediatorship of Jesus Christ who is the Mediator of the New Covenant A truth it is of great and special concernment for the Saints to be acquainted with that they may be exercising their faith therein and thereby be drawing such sutable consolation to their souls there from as God hath intended in it and as doth concern them to their comfortable walking with God Christ the Mediator Of The New Covenant Heb. 12. The beginning part of the 24. verse And to Jesus the Mediator of the New Covenant c. HAving gone through the stating and distinctions of the first and second covenants and the establishing of the second the new covenant and doing away the old I shall now come to treate more distinctly of the Mediatorship of the new covenant and the Scripture presented to you leads us clearly to the Mediator of the new covenant that is Jesus Christ To Jesus the Mediator of the new Covenant The apostle or author of this Epistle as his work is to exalt Christ and the new covenant above Angels and Moses and that of the old as hath been already mentioned So in this chapter especially from verse 18. to the end of the 24. he presents both the Hebrews to whom he wrote and us with the excellency of what believers are come to in the new covenant beyond what they were come to in the old and so the excellent state of believers in the new covenant above what it was in the old And this is stated in two particulars 1 Negatively what they are not come to from ver 18. to 22. wherein one great part of the blessing of the Gospel consists that we are not come to that which the people in the old covenant came to in that covenant to wit in the ministry thereof although that was glorious 2 Cor. 3. 7. 2 Affirmatively what they are come to ver 22 23 24. wherein another great part of the Gospel consists That we are come to that which the people of the old covenant came not to in that covenant even to that which exceeds in glory 2 Cor. 3. 8 9 10. of which that I have read to you is a part And to Jesus the Mediator of the New Covenant c. In which words are three truths or doctrines included 1. That Jesus is the mediator of the new covenant 2. That true believers are come to Jesus the mediator of the new covenant 3. That to be truly come to Jesus the Mediator of the new covenant is a high and glorious attainment far exceeding that of the old but because I desire brevity I shall gather up the sum of the whole in this one conclusion Doct. That true believers are come to Jesus the Mediator of the new covenant which is a high and glorious attainment far exceeding that of the old covenant This truth hath three parts in it 1. That Jesus is the Mediator of the new covenant 2. That believers are come to him as he is Mediator 3. That this is a high and glorious attainment c. Part. 1. That Jesus is the Mediator of the new covenant In the opening and handling of which I shall follow this method 1. Shew what a Mediator is or what the word Mediator signifies 2 To prove the truth of the doctrine that Jesus is the Mediator of the new covenant 3. The persons for whom he is a Mediator and the matter for what he mediates 4. The place where he mediates for them 5. The manner how he is in the performance of this work 6. The priviledges and advantage that come to Saints by the mediatorship of Christ 7. The reasons why the new covenant that is all grace and absolute must have Christ to be the Mediator of it 1. What a Mediator is The word Mediator signifieth a middle person or one between It s taken from an Umpire or middle person that is chosen between two at difference to make up the breach between them And this is it I understand Job intends in his complaint Job 9. 33. Neither is there any dayes-man or Umpire betwixt us that might lay his hands upon us both Under his affliction he saw the want of such a one between God and him and doubtless he relates to Christ being low in his faith in this matter under his pressing affliction But now Jesus Christ is the dayes-man the middle person that is come between God and his people which is the second
particular proposed namely 2. To prove that Jesus Christ is the middle person between God and man or the Mediator of the new covenant for proof see not onely the text which is full and clear but likewise chap. 8. 6. he is said to be the Mediator of a better Covenant that is of the new covenant which is established upon better promises c. and chap. 9. 15. And for this cause he is the Mediator of the New Testament c. and 1 Tim. 2. 5. There is one God and one Mediator between God and men the man Christ Jesus Thus you see the truth lieth clear That Jesus Christ is the Mediator of the new covenant a truth of very great and special concernment for the Lords people to be acquainted with and established in it being the enemies design and great endeavour to ruine faith in this truth and hath gon very far in the work with many at this day 3. The persons for whom he is a Mediator and the matter for what and that not onely 1. Generally for men There is one God and one Mediator between God and men the man Christ Jesus 1 Tim. 2. 5. But secondly and more particularly and especially he is a Mediator of the new covenant so that then he is a Mediator for those included in the covenant between the Father and Christ I have before shewed that the covenant is made with Christ and in him with and for all the elect and chosen of the Father so that he mediates 1. For and in behalf of those given to him by the Father in order to the work of conversion and coming in to own the grace of the covenant My beloved friends I do believe that there is never a sinner converted from the evil of his way but it is by vertue of the Mediatorship of Jesus Christ at the right hand of God John 3. 3. Christ saith Except a man be born from above he cannot see the kingdom of God So the word in the Greek from above and Jam. 1. 17. Every good gift and every perfect gift is from above and cometh down from the Father of lights And truly the work of conversion and faith in Jesus is a good work Therefore it s added ver 18. Of his own will begat he us with the word of truth It is such a gift as he that hath it not must be damned it is a fruit of the spirit that is the earnest of our iâ—â—eritance the evidence of things not seen I suppose that none of knowledge and conscience dare deny but that all good is by vertue of Christ God gives it by him and that in way of Mediatorship It s true some there are who are so bold as to deny faith and conversion to be the gift of God that they would have to be beaten out of their own brains But as it is a gift from â—eaven so it is by vertue of Christs being there To deny this is to deny salvation by Jesus Christ for if saith and salvation be not by vertue of Christ his Mediatorship with the Father then salvation may be obtained without a Mediator and this absolutely destroys the Gospel and salvation by Jesus Christ But the new birth is a heavenly birth that is a birth from above Hence it is the Apostle saith Gal. 4. 26. Jerusalem which is above is free which is the Mother of us all and Psalm 87. speaking prophetically of the new covenant and of Jerusalem that City which is above and the flowing in of the Gentiles saith ver 4. 5. Of Zion it shall be said This and that man was born in her that is Jerusalem which is above from thence is the work wrought thence is the spirit given If I go away saith Christ I will send the spirit and he wil convince the world of sin of righteousness and of judgement John 16. 7 8. It s the spirits work to convince of sin c. that is to effect by the doctrine of the Gospel the whole work of conversion And the sending of the spirit is a fruit of Christs Mediatorship If I go not away the comforter will not come but if I go away I will send him and I will pray the Father and he will send you another comforter c. The Mediatorship of Christ and the doctrine of the Gospel concurs together and the spirit that is a fruit of Christs Mediatorship as well as the doctrine of salvation and is given to conversion in the preaching of the doctrine of the Gospel This I would learn of you received ye the spirit by the works of the law or by the hearing of faith Gal. 3. 2. So that it is evident that Jesus Christ is a Mediator of the new covenant in behalf of unconverted ones for their conversion and work of faith that they might come to know the grace given to them in Christ and so come to receive the grace prepared for them Luke 23. 34. Then said Jesus Father forgive them they know not what they do 2 He is a Mediator for all his people believers to whom the covenant is revealed or made known he is with the Father for them He is between God and man viz. His people That is it the Apostle saith 1 John 2. 1. If any man sin we have an advocate with the Father Jesus Christ the righteous c. Heb. 9. 24. He is now in the presence of God for us that is for his people believers if they sin he is their Mediator and Advocate Quest But what doth he mediate for for his people Answ In brief he is all to his Father for his people and brings down all good from the Father to his people he makes both the persons and services of his people acceptable with the Father and makes the Fathers goodness and will acceptable to and with his people This is the sum of all from whence every branch flows But more particularly as he mediates to the Father for his people so 1. He presents their persons and makes them accepted though they are poor and wretched in themselves yet to the Father they are lovely in his son a word of singular consolation for poor Saints who live in the sight and sence of their own poverty Matth. 3. 17. And lo a voyce from heaven saying This is my beloved son in whom I am well pleased God is not onely well pleased with Christ but he is well pleased in him with all his poor people and that is it Christ saith Blessed are the poor in spirit for theirs is the kingdom of heaven Matth. 5. 3. Jesus Christ is a Mediator for such and they are made accepted in the beloved Ephes 1. 6. Thus through the Mediatorship of Christ the persons of his people are accepted of the Father and so they stand in an acceptable justified state with God 2 Their services are by virtue of the Mediatorship of Christ accepted with God he is not onely well pleased with their persons but he is likewise
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
to him and rest upon him for salvation to come to him as to the Mediator of the New Covenant to come to him as your Lord and King to submit to him in all things To come to him so as to expect all good from God by him both in respect of grace and glory Thus are believers come to Jesus the Mediator of the New Covenant The third Part or Branch is that this is a high and glorious attainment To be come to Jesus Christ the Mediator of the New Covenant is a high and glorious attainment it is so However Satan hath prevailed over many poor souls of late to make them slight this heavenly attainment and to trample underfoot the man Christ Jesus and the blood of this Covenant yet know friends that you that are come to Jesus have attained to a high degree of favour with God Quest Wherein doth the heigth of this attainment appear Answ 1. It is high in comparison of what they came to in the old Testament and that is it which is particularly mentioned in this place We are not come to mount Sinai c. But to mount Sion to Jesus c. A more blessed Covenant a better Mediator a better Priesthood better Promises all is better in this day of grace in this covenant of Reformation 2 It s high being compared with the state of all others that are not come to Jesus They are low they must perish and be damned The mouth of the Lord hath spoken it But he that believeth on the name of Jesus Christ shall be saved There is no other name given under heaven among men whereby they must be saved but by the name of Jesus Acts 4. 12. 3 It is high in it self For first it hath given them â—n interest in and relation to a high God Who ever are come to Jesus they are come to God as a father and stand related to him as children They are come to great and precious priviledges and interested in great and precious Promises They are Come to the spirits of just men made perfect and to an innumerable company of Angels and to God the judge of all They are come to fellowship with the Father Son and Spirit to fellowship with Saints and Angels Here is the high attainment indeed of those that are come to Jesus 4 It is an high Attainment in that they are come into the way that will undoubtedly bring them to the kingdom to the everlasting life glory and blessedness promised in the covenant and mediated for by Jesus Christ This is the high attainment that all that are truly come to Jesus have attained Here is the standing and state of believers that are come to Jesus whatever the world thinks of them what ever Pharisees and Hypocrites think of them what ever the devil endeavours to perswade them to think of themselves yet they are come to Jesus c. Now I shall come to speak a few words in way of application to the whole and I shall have done Use 1. A word of trial whether you are indeed come to Jesus the Mediator of the new covenant As its a truth of very great concernment so it very much concerns you to take a view of your own souls and spiritual states whether you are come to Jesus yea or nay I know every one will be ready to say yea I am come to Jesus I make no question of that when the truth is there are but few in comparison that are truly and savingly come to him Quest How shall we know may some say whether we are come to him or no Answ Those that have come to Jesus have seen a need of him and a worth in him above all the world besides They have left all for him and do account their own righteousness as a filthy cloath as dung and dross all their own wisdom to be foolishness and their own strength to be but weakness they loath themselves in their own eyes in the sight and sence of their own vileness and they are made willing to have all in Christ and to follow him apart from all their vanities and beloved lusts through all difficulties they meet withal Oh! how few are there that are thus come to Jesus Christ It s true the world is come to him in their own fancies and imaginations but it is but a cheat and delusion They are ignorant of him and strangers to him and enemies in their minds by wicked works and indeed and truth will none of him They will steal murder and commit adultery c. and yet come and stand before God as if they were his rebell against him and trample his blood and ordinances under their feet and yet pretend themselves Christians This is the common state and cheat of most in the world Use 2. Of consolation to believers The comfort is they are come to Jesus The consolation lieth mainly in these two things 1. They are come to the Mediator of the new Covenant 2. They are come to a high and glorious attainment 1 They are come to the mediator of the new Covenant A ground of sound and assured comfort for all true believers Quest But some will say wherein lieth the consolation of this estate that we may improve it for our comfort Answ It lieth in many things but I shall at present mention these two 1. Assured acceptation with the Father 2. Assured application of pardon of sin and all that is good for them 1 Assured acceptation with the Father and that both in respect of Christ himself and of his people in him Here is a ground of comfort indeed for all that in truth come unto God by him They may come with boldness there is assured acceptance persons services in him accepted as hath been before proved onely let the saints now improve it and apply it for their comfort Your persons accepted though in your own eyes poor wretched creatures your Mediator he is pure and perfect a fit Mediator for such poor impure creatures as we are See Heb. 7. 26. For such an High-priest became us who is holy harmless undefiled separate from sinners and made higher then the heavens And here is the Christians comfort that their High-priest their Mediator is holy and he is accepted for them into heaven it self there to appear in the presence of God for them 2. Their Prayers granted and whatsoever their Mediator sees good shall be given them Be encouraged to believe this God will nay he must keep nothing back from his people that may be for their good for they have a faithfull tender powerfull prevalent and holy Mediator with the Father for them Quest Wherein lies the prevalency of Christs Mediatorship Answ Not onely in his near relation to the Saints and so his love and faithfulness to them but in the excellent worth of his blood that pleads prevailingly and must have no denial Ephes 5 2. and likewise his near relation to him to whom he mediates that is his Father He