20. A covenant of peace Ezek. 37. 26. a Holy covenant Luke 1. 72. This covenant we shall consider 1. as it lay in promises so it was from the beginning Gen. 3. 15. the Lord speaking of the enmity that he would put between the seed of the woman and the seed of the Serpent said It shall bruise thy head and thou shalt bruise his heel In these few words is held forth the suffering of Christ and his conquest over the serpent and his seed the substance of the covenant of grace This covenant we finde again renewed in promise to Abraham Gen. 12. 3. In thee shall all the Families of the earth be blessed chap. 22. 18. and in thy seed shall all the Nations of the earth be blessed This seed to whom the promises were made was Christ Gal. 5. 16. And this is the covenant the Apostle saith God made with Abraham in Christ Gal. 3. 17. which the Law could not disanul where you may note by the way that this covenant is mentioned by the Apostle as distinct from the law that was another covenant yet such a one as could not disanual this Again this covenant we have in promise Jer. 31. 31. 32 33. Heb. 8. 8 9. I will put my Law in their inward parts and write it in their hearts and I will be their God c. And chap. 32. 40. I will make an everlasting covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart away from me In sum This is the Covenant of Grace that God now owns his people in a Covenant of Grace and Peace in Jesus the blessing of Abraham writing the Law of faith love and the fear of his name in their souls by his singer the holy spirit interesting them in grace here and assurance of glory hereafter by vertue of which they are made willing faithfully to live to him here and patiently to wait for the glory that shall be revealed And in this covenant are none of God owned but the true seed viz. Christ and such as are in him Gal. 3. 29. If you are Christs then are you Abrahams seed and heirs according to the promise And this covenant as it s written in the hearts of believers without which in the Gospel account they are none of his so is it written in the scriptures of truth by the same spirit and the spirit in believers works them and guides them to the truth of God in scripture for by this means viz. the scripture it is all first received and afterwards by degrees increased so that it s none of the spirit of Christ that leads a way from and besides the law of Christ in Scripture so that the law written in the heart guides to the law of Christ in scripture and makes souls willing to walk according thereunto Isay 8. 20. This is the covenant that gives grace and peace faith and love strength and perseverance even blessedness comes in with this covenant both as to grace and glory This is the everlasting Covenant that is by blood by vertue of which poor Prisoners are delivered out of the pit wherein was no water Zach. 9. 11. The second particular I minded was Why they are called first and second old and new covenants Answ 1. Because they are distinct covenants as hath been proved 2. Because the old covenant as it relates to matter of work in the ministration of it was first we leave things as in the eternal counsel of God there being no first or last there in respect of time but as it s brought forth to us so its first and second first and last old and new now the first or old covenant was first promulgated after the creation to Adam in Paradice before his fall In the day thou eatest thou shalt die Here was the first covenant wherein was no discovery of Christ and grace but do and live transgress and die And although the old covenant in Scripture is taken from Mount Sinai yet here is the beginning of the work And it was there added because of transgression that sin might appear out of measure sinfull Gal. 3. 19. Rom. 7. 13. chap. 5. 20. The law entred that the offence might abound c. viz. The offence that came in by the breach of that covenant in Paradice See vers 13. 17 18. Yet secondly as it was given from Mount Sinai as a ministration so it was first or the old covenant the other lay full in promises and virtually was in being yet not given forth as a ministration nor could it be till the death of the testator so that on this account that from Sinai was the old and first and this from Mount Sion the perfection of beauty the new and second even the new covenant of everlasting love peace and life as the old and natural man was first so the old covenant sutable to that estate was first and as the spiritual man is second so is the spiritual covenant second so then that was not first which was spiritual but that which was natural and afterward that which was spiritual 1 Cor. 15. 46. So that the first covenant had relation to the old estate of man and gathered in the natural seed the second to the new estate of man in Christ and gathers in onely the spiritual seed Here is a mystery too high for the carnal heart the old and natural man blessed are those that are truly interested in this grace Oh the heighth and depth of the unsearchable wisdom of God how are his judgements unsearchable and his wayes past finding out Well I hope you will remember this that the old man and the old covenant was first and the new covenant and the new man is second and the carnal seed were in the first and the spiritual seed are in the second 3. What is or wherein lieth the difference between the first and second covenant Answ 1. Negatively not as hath been and is commonly understood by many good men onely in the administration so making the old and the new to be one and the same covenant by reason of which a cloud of darkness hath been cast upon the Gospel and covenant of grace by reason of which many precious souls have laid short of the consolation of the Gospel Covenant and have erred from the rules thereof But the difference between the two Covenants lieth mainly in these ten things 1. In the matter of them 2. In the manner of Administring 3. In the Righteousness 4. In the seed 5. In the Mediator 6. In the Promises 7. In the ministry and Priesthood 8. In the Tabernacle and Ordinance 9. In the ends 10. In that the one is the type the other the substance 1. In the matter as hath been minded already and this difference lieth either first in the matter as it was first given to Adam in Paradice wich was one and the same in nature with
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
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
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
well pleased with their services their obedience in every duty done in faith according to his will and their Praises and Prayers that is made acceptable with the Father by Jesus Christ He it is that bears the iniquity of their holy things obtaining the pardon of all their defects 1 Joâ— 1. 9. with chap. 2. 1 2. He mixes much incense with their prayers or adds it to their Prayers Rev. 8. 3 4. even the incense of the precious worth of his death and suffering being offered up in his Mediatorship a sweet smelling favour to God Eph. 5. 2. Thus the services of the Saints are presented to God acceptable by Jesus Oh then let the Saints learn to know where in whom their acceptation is not in themselves but in another even in Jesus Christ who is with the Father for them But thirdly Christ doth not onely make the services of Saints acceptable but he himself who knows their wants better then they presents their wants for them which I shall more distinctly speak unto when I come to shew you the manner how he mediates for his People And as he is all to the father for his people so 2 He is all from the Father to his people that is He mediates for and brings down all from the Father to his people 1 He mediates for the spirit and the holy Spirit is the fruit of Christs mediatorship a special word to direct us to the right way of obtaining a greater measure of the spirit of promise it must be by virtue of the mediatorship of Christ if ever we have it Joh. 14. 16. I will pray the Father and he will give you another comforter even the spirit of truth c. But the comforter the holy Spirit whom the Father will send in my name c. Mark you friends the Father will send the holy Spirit the comforter in the name of Christ in his authority by virtue of his mediatorship Chap. 16. 7. if I go not away the comforter will not come unto you but if I depart I will send him unto you You heard chap. 14. 26. The Father will send the holy Spirit c. Chap. 15. 26. He is said to proceed from the Father but here Christ will send the Spirit and what doth this teach us but first the unity of the Father and Son in the work of sending the holy Spirit The Father the head and fountain from whence he proceeds and is originally sent the Son in way of mediatorship by virtue of office and so both Father and Son sends the Spirit So likewise it s the same Ephes 4. 8. Wherefore he saith When he ascended up on high he laid captivity captive and gave gifts unto men He ascended up on high that he might do it that is by virtue of his mediatorship So that Jesus Christ brings down the holy Spirit to his people 2 He mediates for and brings down peace to his people from the God of peace that so he may perform his legacy and promise when he went away Joh. 14. 27. Peace I leave with you my Peace I give unto you c. and chap. 16. 33. These things have I spoken to you that in me you might have peace c. And this he doth by sending down the Spirit of Peace working in the Gospel of Peace 2 Cor. 1. 2. Grace to you and Peace from God our Father and the Lord Jesus Christ Peace comes from God and Christ from God as the Father and fountain of Peace from Christ the mediator for peace 3 He mediates and brings down comfort and consolation for and to his people according to his Promise Joh. 14. 18. I will not leave you comfortless c. and the way by which he comforts his People is by sending the comforter the holy Spirit a fruit of his mediatorship to lead them into truth and apply it to them for their comfort 4 He mediates and brings down the grace of sanctification for and to his people It is the work of the Father by degrees to work a through sanctification in his people that they may be holy in body and in spirit and meet to Possess their holy inheritance Hence is that prayer of the Apostle 1 Thes 5. 23. And the very God of Peace sanctifie you wholly c. Now Christ prays that his Father would do it Joh. 17. 15 16 17. I pray that thou shouldest keep them from the evil of the world Sanctifie them through thy truth thy word is truth So that the Lords peoples sanctification and universal conformity to his minde and will is a blessed fruit and effect of the Mediatory office of Jesus Christ 5 He mediates for and brings down the power and strength of upholding and persevering grace of performing duty of overcoming sin and temptations of holding on in the Lords way and holding out unto the end notwithstanding afflictions tribulations and persecutions that Saints meet with because of the word The Lord Jesus mediates for the strength of grace Joh. 17. 11. and now I come to thee Holy Father keep through thine own name those that thou hast given me v. 15. Luke 22. 31. 32. And the Lord said Simon Simon Satan bath desired to have you that he might sift you as wheat but I have prayed for thee that thy faith fail not Oh friends look to God for supporting sustaining supplying and renewing grace to be given down unto you through the mediation of Jesus Christ it s by him your strength is renewed continued and increased whereby you run and are not weary walk and are not faint 6 He mediates for and brings down the answers of all the Saints Prayers and a supply of all their necessities Joh. 14. 13. Whatsoever ye shall aske in my name that will I do that the Father may be glorified in the Son Christ will do it that the Father may be glorified in the Son viz. the father will glorifie himself in and by the son in giving answers to his people by Jesus Christ Chap. 15. 16. that whatsoever ye ask the Father in my name he may give it you and 16. 23. Verily verily I say unto you Whatsoever ye shall ask the Father in my name he will give it you Phil. 4. 19. But my God shall supply all your needs according to his riches in glory by Jesus Christ Mark freinds God will supply the needs of his People but it must be by Jesus Christ as he is the Mediator of the New Covenant 7 And finally not to multiply any more particulars of this nature in this place Jesus Christ mediates for and brings down to his people all the blessings of the New Covenant of which he is the Mediator for on that account it is that he is the Mediator of the Covenant for the bringing down all the blessings of grace and glory that are contained in the Covenant and that is as hath been before proved all things which may tend to make them truely and eternally blessed
is the onely son the beloved son and you know how far an onely beloved son may prevail with his Father and not onely so but he is our Father likewise my Father and your Father saith Christ and the Father himself loveth you and therefore there is no question of prevailing for every good thing 2. There is assured application of the pardon of sin Christs sacrifice did purchase pardon but as he liveth in heaven a Mediator he applieth pardon by the purchase I saith Christ have given my life and blood for this poor sinner and therefore oh Father let him have pardon he shall have remission of all his sins 1 John 1. 9. and 2. 12. Therefore let it be your work beloved friends whose hearts are approaching to him to be by faith applying pardon and remission to your selves dayly for I know that you dayly need it and what ever is good for you believe it shall be done for the Father loves you and is as willing to do for you as your Advocate is to ask nay as you your selves can be to receive therefore no doubt of receiving what is good for you Onely here lieth the case your Father and mediator sees that to be good sometimes which you cannot see to be so and that makes you to dislike and it may be sees that would hurt you which you are willing to have and so denies you of it 1 In a word for the improving of the consolation of this doctrine call to minde the former truths viz. 1 The persons for whom he mediates 2 For what he mediates 3 The advantages that come thereby And make application to your souls and see if it fill not your hearts with all joy and peace in believing c. 2 Remember that it is a high and glorious state you are come unto above that under the law above all hypocrites formalists or notionists that trample underfoot this precious state In a word above all people in the world there is no higher estate attainable in this world then to come to Jesus the Mediator of the new covenant and therefore Rejoyce in the Lord and again I say rejoyce and bless his name that hath brought you hither you are come to God to Christ to Angels to Saints to grace and shall come to glory 3 Improve this precious priviledge to the utmost come to God in the name of Jesus come with boldness to the throne of grace c. Let not thy imperfections and unworthiness keep thee back remember in all thy approches to God that Jesus the mediator is with him for thee and be even liveth to make intercession for thee be encouraged therefore to improve thy interest in this Mediator who will never fail thee nor forsake thee Object Oh! But may some poor souls say I am a sinner and am affraid and oft times to look up and am much discouraged by reason of the sinfull nature and the evil that doth attend me what may I do in this case Answ So much the more need man of a Mediator and so much the more need to be looking up and improving thy interest in heaven and know he is a Mediator for those that are sinners burthened with sin therefore let not that discourage thee from looking up to Jesus but rather look the more to him Object I know not oft times how to pray nor what to pray for as I ought Answ He knows what thy wants are and will pray for thee he is thy Mediator and he gives his spirit to intercede for thee with sighs and groans which cannot be uttered Rom. 8. 26. Therefore go to God in the name of Jesus be not discouraged but seek there and what ever you pray for let it be in the name of your Mediator In truth I do believe that the Lords people have failed much in this matter and to be much looking to God in our Mediator would be the way to prevail much with God John 16. 23. Whatsoever ye ask the Father in my name he will give it you And above all take heed that ye be not ensnared by the adversary to turn your back upon this blessed Mediator that is in heaven for his people This I may say is the last and the great snare of the devil at this day to destroy faith in this great truth of the Gospel and to prevail on poor creatures to turn their back on Christ Jesus the Mediator of the new covenant Tremble at this abomination be it under never so glorious a pretence And lastly let this be a word to invite and engage poor sinners to come in to Jesus to this Mediator to this covenant a high and glorious estate Oh let not any poor souls content themselves in any estate short of this short of Jesus the Mediator is nothing but death Consider what your souls need is and that he invites all burdened and heavy laden sinners to come to him Oh therefore away to Jesus there is love there is life there is pardon there is peace and in a word the perfection of all good but short of him there is nothing but wo and misery and death indignation and wrath tribulation and anguish on every soul that doth evil New Covenant Principles OF Gospel or New Covenant principles of Truth necessary to be known and believed by all the Saints for their being established and standing stable and sound in the Faith 1 Concerning God THat God is in his being Heb. 11. 6. Psal 46. 10. Isay 43. 12. And that there is but one God who is the Father of all 1 Cor. 8 4. Ephes 4. 6. Deut. 6. 4. That this one God is a Spirit John 4. 24. Who made all things by Jesus Christ Joh. 1. 2 3. Heb. 1. 2. Ephes 3. 9. Col. 1. 15 16. and that he is infinite in power wisdom grace and glory Gen. 17. 1. Psal 147. 5. Exod. 34. 6. Holy just eternal by his Spirit present in all places John 24. 19. Isa 5. 16. Lev. 19. 2. 20. 7. 1 Pet. 1. 15 16. Isa 45. 21. Heb. 3. 5. Isa 40. 28. Deut. 33. 27. Rom. 1. 20. Psal 139. 7 8 9. That his glorious majesty is in heaven 1 Kings 8. 30. Psal 11. 4. Eccles 5. 2. Dan. 2. 28. Matth. 5. 16. 45. 48. 6. 1 9. 7. 11 21. 10. 32 33. 12. 50. 16 17. 18. 10 19. Mark 11. 25 26. John 20. 17. Heb. 9. 24. 1. 3. 8. 1. And this one God is distinguished into Father Word and holy Spirit which three the word being understood the divine nature the fulness of the God head that dwelt in Christ is this one eternal infinite God Job 1. 1. Joh. 15. 26. 1 Job 5. 7. 2 Concerning Jesus Christ That Jesus Christ is truly God Is 9. 6. Rom. 9. 5. 1 Jo. 3. 16. and that from eternity with God Joh. 1. 1. filled with the divine fulness Col. 1. 19. 2. 9. the eternal Word and Son by whom all things were made
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.
Testament singing is ended being typical and I am sure there is no rule for that which is now practised but Gospel songs should be new songs Psal 96. 1. 98. 1. Rev. 14. 3. 24. To bear one anothers burthens and so fulfill the law of Christ Gal. 6. 2. Rom. 15. 1. Duties of Pastors and Teachers to the Lord and to the Church 1. To be wise and harmeless Matth. 10. 16. 2. To trust the Lord for their maintenance in this world in the way that he hath appointed them 1 Cor. 9. Matth. 10. 9 10. Luke 9. 3. 10. 4. 3. To shine in a holy conversation and doctrine as ligihts in the world Matth. 15. 16. Joh. 5. 35. Luke 13. 35. 1 Thes 2. 10. 1 Tim. 6. 11. that so they may be indeed the salt of the earth Matth. 5. 13. 4. To rule in the Church of Christ for good but not to be called masters that is to rule or subject others as servants to them Matth. 23. 8. Philem. 14. To rule but not to over rule the Church of Christ or Lord it over them 1 Pet. 5. 3. but so as to be helpers of them 2 Cor. 1. 24. nor are they to be lorded over in the things of God by any man that is not to submit unto it Matth. 23. 9. Acts 4. 19. 5. To watch for the good of the flock 2 Tim. 4. 5. Acts 20. 31. and to endeavour to aquaint themselves with the state of the flock 6. To feed the flock of God over which he hath made them overseers Act. 20. 28. 7. To pray for the flock of Christ Phil. 1. 4. 1 Thes 1. 2. 3 10. Col. 4. 11. 2 Thes 1. 11. Cor. 1. 3. Heb. 13. 20. for the ministers of Christ 2 Tim. 1. 3. Philem. 4. 8. To study to shew themselves such as may not be ashamed rightly dividing the word of truth 2 Tim. 2. 15. 4. 2. 1 Tim. 4. 13. 15. That by sound doctrine they may be able to exhort and convince gainsayers Tit. 1. 9. 9. To be meek patient and gentle 2 Tim. 2. 24 25. 1 Thes 2. 7. So was Christ 2 Cor. 10. 1. Mat. 11. 29. 10. To teach the Church to walk suitable to their several ages sexes and conditions Tit. 2. throughout 11. To teach them to obey magistrates and to speak evil of no man Tit. 3. 1. 2. of this Paul is an example Rom. 13. and Peter 1 Pet. 2. 13 14 15. 12. To be careful to maintain good works in themselves and others Tit. 3. 8. 13. To be good examples in all things to the believers 1 Tim. 4. 12. Tit. 2. 7. In suffering for Christ 2 Tim. 1. 8. And in an especial manner to fight the good fight of faith 1 Tim. 6. 12. 14. To have a natural care of the flock as the father or nurse hath of the children Phil. 2. 20. 1 Thes 2. 7 11. 15. To hold fast faith and a good conscience and not to give heed to fables or way to needless and unprofitable questions 1 Tim. 1. 4 19. 4. 7 16. 16. In doctrine to hold fast to the Scriptures of truth 2 Tim. 1. 13. 3 14 15 16 17. 17. To preach the word and rebuke and reprove with all authority 2 Tim. 4. 2. them that sin before all to rebuke before all 1 Tim. 5. 30. 18. To eschew covetousness love of money and filthy lucre 1 Tim. 6. 10 11. Act. 20. 33. And every evil work 1 Tim. 3. 2 3. 19. To work with their hands if in capacity and need call for it and time from the Lords work will permit that they may give as well as receive Act. 20. 34. 2. Thes 3. 8. 1 Thes 2. 9. This Paul did for the Gospel sake though he had a power from the Lord to have forborn working 1 Cor. 9. 4 5 6 7. and doth reckon it among his sufferings 1 Cor. 4. 11 12 13. 20. Finally it is their duty and should be their care to have themselves in all things as they have ground to believe Jesus Christ himself would for the good of the Church if he were here present in person with them For they are in his steed to the flock must give an account to him for them 2 Cor. 5. 20. Acts 20. 28. 1 Thes 2. 19. 3. 9. to 13. The qualifications see 1 Tim. 3. from 1. to 7. Tit. 1. 6 7. Of Deacons 1 Tim. 3. 8. to 13. Their duty and work see Acts 6. 1 2 3. Duties of the Church to their Elders or Ministers 1. Highly to esteem of them for their work sake 1 The. 5. 13. 2. To communicate to them freely for their comfortable subsisting in this world 1 Cor. 9. 4. to 14. Gal. 6. 6. 1 Tim. 5. 18. 3. To submit to them in the rule of the Gospel Heb. 13. 17. 4. To be much in prayer to God for them Rom. 15. 30. Col. 4. 3. Heb. 13. 18. 2 Thes 3. 12. and to pray the Lord to send forth labourers into his work Matth. 9. 38. Luke 10. 2. 5. To be followers of them as they follow Christ Phil. 3. 17. 2 Thes 3. 7 9. 6. It is the duty of Church and elders together to elect and ordain a ministry or elders in the Church according to Acts 6. 3. 6. and 14. 23. Tit. 1. 5. Duties of husbands to their wives 1. To love them as their own bodies and not to be bitter to them Ephes 5. 25. 33. Col. 3. 19. 2. To live with them according to knowledge instructing of them and praying with them 1 Pet. 3. 7. 1 Cor. 14. 35. and to make provision of outward things 1 Tim. 5. 8. 3. To rule over them in love and in the fear of the Lord as the head Gen. 3. 16. 1 Tim. 2. 11 12. 1 Cor. 11. 3. Ephes 5. 23. 4. To bear with natural weaknesses and infirmities as being the weaker vessel and to give the honour of government in the family affairs as may suit her condition 1 Pet. 3. 7. Prov. 10. 11. 5. Not to put away the wife unless it be for fornication Matth. 5. 32. 19. 9. Mark 10. 11. Luke 16. 18. 1 Cor. 7. 10. Duties of wives to their husbands 1. To love their own husbands Tit. 2. 4. 2. To be subject in civil things to their own husbands Ephes 5. 22. 24. Col. 3. 18. 1 Pet. 3. 1. 6. 3. To reverence their husbands as their head and superiors Ephes 5. 33. 1 Pet. 3. 6. 4. To live with their husbands as becomes the wife 1 Cor. 7. 13. 5. To be meet helps to their husbands in all things Gen. 2. See the duties of both each to other 1 Cor. 7. 2 3 4. to 16 Duties of parents to their children 1. To bring them up in the nurture and admonition of the Lord Ephes 6. 4. 2. To be making a lawful provision for them 1 Tim. 5. 8. 2 Cor. 12. 14. 3. To have them in subjection If they ought to be subject then parents ought to bring