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
be touched and that burned with fire which clearly alludes to mount Sinai the fiery giving of the law and Gal. 4. 24 25. Paul tells us expresly that the old covenant of which Hagar the bondwoman was a type was from Mount Sinai now what covenant was it that was given by Moses when God brought them out of the Land of Egypt It was the Law and what covenant was it that was given from Mount Sinai but the Law which we call Moral and in it and with it the ceremonial and judicial Further the old covenant was made in substance with Abraham Gen. 17. 9 10 11. Circumcision was the sum of the old covenant and Abridgement of it distinct from the covenant of grace that God made with Abraham as I shall prove in its time and place But first to prove it to be the substance of the old covenant which is the work in hand I shall present clear and convincing grounds 1. It s called in Scripture A covenant frequently Gen. 17. 9 10. and 13. It s called a covenant three times vers 9. Thou shilt keep my covenant therefore vers 10. This is my covenant which ye shall keep between me and you and thy seed after thee Every man child among you shall be circumcised vers 13. My covenant shall be in your flesh for an everlasting covenant Acts 7. 8. And he gave them the covenant of circumcision Object Circumcision is called a token of the covenant therefore not the covenant it self Gen. 17. 11. It shall be a token of the covenant between me and you Rom. 4. 11. Abraham received it a sign and a seal c. Answ It s true it s called a token a sign and seal yet that proves not but that it is a covenant as wel as a sign and seal for I do understand that it s called a covenant as it was the sum and substance of the old covenant which was inlarged on Mount Sinai And it was a sign or token and seal too to Abraham but to none else as to Abraham viz. a token of the covenant of grace God made with Abraham before This is plain Rom. 4. 11. Abraham received the sign of ciriumcision a seal of the righteousness of the faith he had before he was circumcised that he might be the father of all them that believe Note this It was given a sign and seal of the faith of Abraham that he might be the father of all that believe So that it was a sign and seal of his faith in the Gospel covenant and the whole old covenant in its largest extent was a sign or token of the Gospel covenant as I shall more fully clear in its place so that it is a covenant and a sign and a seal of another covenant viz. the covenant of grace God made with Abraham 2. To prove circumcision to be the sum of the old covenant it was established upon the Old Testament promise the promise of the old covenant was annexed to it viz. the promise of the Land of Canaan The New Testament is established upon better promises The sum of the Old Testament covenant on Gods part was that he would be their God and give them the Land of Canaan on this condition that they keep the other part of the covenant on their part viz. To be circumcised this is plain was the old covenant both on Gods part and on theirs and circumcision was a covenant established on the promise of the Land of Canaan 3. That it was an usher to the covenant from Mount Sinai as John was to Christ is plain in that it binds to the doing of the whole Law Gal. 5. 2 3. Behold I Paul say unto you that if ye be circumcised Christ shall profit ye nothing at all vers 3. For I testifie again to every one that is circumcised that he is a debtor to the whole Law And doubtless for this cause the Apostle calls it a yoke which neither they nor their Fathers were able to bear â—â—ts 15. 10. Not the act of circumcision that would be weak to suppose that to be such a yoke but the bondage of it as it was the old covenant Rom. 2. 25. Circumcision verâ—â—y proâ—â—â—eth if thou keep the Law c. 4. Because circumcision and the law stands and falls together keep up circumcision and keep up the Law the yoke the bondage what not all that was in the law Therefore circumcision is not the new covenant but the old even a sign of the new and must fall when the substance was come of which it was a sign 5. It must be the same in substance as that from Mount Sinai else God kept not his covenant with Abraham viz. The promise of the Land of Canaan on his and his posterities being circumcised and after to enumerate such multitudes of laws and statutes which were by his posterity to be performed without which they might not inherit the Land Nay God cast them out of it for transgression of those Laws which had been contrary to the covenant God made with Abraham his friend in behalf of his posterity where he required nothing but circumcision and on that promised the Land of Canaan had not the whole law been involved and included in circumcision So that the covenant from Mount Sanai was the drawing out of the covenant of circumcision at length and branching it in-into its parts but not an adding to it for that could not be without wrong to the covenant God made to and with Abraham as hath been minded which would be blasphemy against God so to think Object It s said Deut. 5. 3. That God made not that covenant from Mount Sinai with the Fathers c. Answ It s true that God made not the covenant from Sinai with the fathers in its length bredth as it was made from Mount Sinai there were many things added that was not exprest iâ—â—hat covenant so the new covenant was from the beginning yet it was not said to be made and to be in force as a ministration in all its parts till the death of the Testator Heb. 9. 16 17. though virtually it was in force to all believers so was this of circumcision made with Abraham but not explained and in force in all its parts till given from Mount Sinai Before I proceed any further give me leave to mind you from hence the great mistake of those who claim Church-membership for Infants from their Church-membership in the old covenant supposing it to be the same as now seeing no repeal Note this Infants were never Church-members by virtue of the new covenant but by this of circumcision which was the old and done away when the new was come in force as a ministration Gal. 5. 2 3. but of this by the way c. 2 I come to state the new or second covenant called in Scripture a new covenant a second covenant an everlasting covenant Isa 55. 3. and 61. 8. Jer. 32. 40. and 37. 26. Heb. 13.
we need remission and in the new covenant it is administred to us according to the tenour therein exprest Heb. 8. 12. 1 Epist John 2. 12. and chap. 1. 9. In all which this blessing or blessed gift is clearly stated see Rom. 4. 6 7. Blessed is the man whose iniquity is forgiven and whose sin is covered Secondly Peace and reconciliation with himself is another blessing of the new covenant which the Lord gives to all his people and this peace is likewise first preached in the doctrine of the Gospel Hence it is that God saith Isa 57. 19. I create the fruit of the lips Peace Peace to him that is far off and to him that is near saith the Lord. And Christ sent his Disciples with the message of peace Luke 10 5. and the Apostles came preaching peace by Jesus Christ who is Lord of all Acts 10. 36. and this peace and reconciliation is applied and injoyed by faith Ephes 2. 13 14. Ye who sometimes were afar off are made nigh by the blood of Christ for he is our peace Rom. 5. 1. Being justified by faith we have peace with God c. Thirdly The blessing of the Spirit is another blessing of the new covenant and truly included in that blessing promised to Abraham for there is nothing that tends to make the Saints truly and eternally blessed but it must be included in that blessing promised to Abraham without which persons could not be blessed therefore this of the spirit is reckoned as one of the blessings promised to Abraham and not the least neither Gal. 3. 14. That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the spirit through faith This is the great Gospel blessing and promise of Christ when he was to leave this world and go to the Father that he would send the holy spirit the comforter which promise believers now have a share in Isa 59. 21. As for me this is my covenant c. The refore let the Saints be encouraged to expect such a portion of his promised Spirit as may concur to the effecting of Gods covenant 4. The adoption of sons by the same spirit is another blessing of the new covenant for out of Christ men are strangers enemies but in Christ friends Sons and daughters to the Lord God Almighty Oh friends here is a blessing and a blessed priviledge the Lord hath given to his people in this new covenant John 1. 12. To as many as received him to them he gave power to become the Sons of God even to as many as believe in his name 1 John 3. 1. Behold what manner of love is this which the Father hath bestowed upon us that we should be called the Sons of God and if Sons then Heirs Heirs of God and Joynt-Heirs with Christ Rom. 8. 17. Oh learn to improve this priviledge and this interest in and relation to the Lord. 5. An interest in great and precious promises both of grace and glory This the Lord gives in this covenant to all his people 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises c. Oh the great and precious promises relating both to grace and glory that God hath interested his people in in this covenant every New Testament Promise is a branch of the Covenant and must be performed Promises of pardoning and purging and supporting and preserving grace Promises of the kingdom and the glory that is yet to come this hath God promised in the new Covenant and given his people an interest in the godly have the promises of this life and of that which is to come Oh Therefore let them learn to acquaint themselves more with the promises and more to prize them and to live by faith in the expectation of Gods faithfulness in performing of them for they are his peoples portion till they come to enjoy the Promised possession 6. Free access to the throne of grace as Sons and Daughters in the name of Christ a great and precious favour too little prized and improved by the Lords people God delights to have his children come to him and call upon him in the spirit and faith of sons this is the Lords gift and it is marvellous that he should admit such worthless worms to come to him with acceptance Oh let us learn to prize it and improve it it s a new Covenant mercy that which none can claim a right in but believers It s their priviledge it s their duty let them therefore know it and be incouraged to come with boldness to the throne of grace Never a carnal man in the World can claim a right to this as a new Covenant mercy Psalm 50. 16. To the wicked God said What hast thou to do to take my covenant into thy mouth c. Let not the Lords people be found negligent in this work nor undervaluing it as a low and legal thing but know it is a high and precious priviledge be ye therefore faithful in the improving of it 7 Outward comforts of this life are given in as new covenant mercies although the great promises on which the covenant is established are spiritual and eternal and not such on which the old covenant was established yet the new covenant is not altogether without the promises of this life Godliness hath the promise of the life that now is and of that which is to come See Matth. 6. 33. and Luke 12. 31. your heavenly father knoweth that ye have need of these things and all these things shall be added viz. added in with and to the kingdom It s true our Lord hath not promised great things in this life to his people but food and cloathing Therefore having that which God hath promised let us be therewith content for we brought nothing with us into this world and it is certain we shall carry nothing out And let us learn to enjoy all our mercies as handed to us in the new covenant upon the account of Christ and improve all for God not bestow it upon our Iusts but be faithfull in answering Gods precious ends in imbracing such worthless worms in such an inriching covenant as this is in which both grace and glory are included 3 I shall come to shew you the nature of this new covenant which is thus established by Christ 1 It is a free covenant Oh the freeness of Gods love in this covenant this covenant is free 1 Either as relating to God the Author or 2 Relating to man the receiver First relating to God it was free his own councel and purpose of grace freely conceived it in himself and brought forth by and of himself Such was the freeness of the love of God in this covenant that nothing could put a stop to him notwithstanding he foresaw what man would be and do yet this put no stop to the free coming forth of this covenant all the parts of it are free His doing for working
believe and conclude that now he is ascended to the Father and is in the work of mediation he is much more exercised in that work of mediating by praying for them Reason 2. From the nearness of relation and that both to the Father and the Saints the onely Son of the Father and elder brother to the Saints John 20. 17. Go tell my brethren I ascend to my Father and your Father to my God and your God Now may we suppose that this onely son of God so near to Saints hath nothing to say to the Father in behalf of his poor people now he is in heaven with him that had so much to say for them when here on earth 3. This appears from the various titles given to the work of Christ in heaven as an Advocate that is one to plead for us an intercessor 1 John 2. 2. Heb. 7. 25. Which clearly demonstrates the truth that Christ mediates in way of praying for the Saints and on these grounds I do believe it in a measure with joy 3. He is a tender and faithfull Mediator one that the Saints may confide in and trust with their cause Men here on earth may and often do choose such Mediators or Umpires that they are much in doubt of their tenderness and faithfulness in the cause but Jesus Christ is both tender and faithfull to both parties in his mediation he will not he cannot be unfaithfull to either 1. The one is his dear and Almighty Father 2. The other are his Brethren his children flesh of his flesh and bone of his bone c. See both these to wit his tenderness and faithfulness stated in one Scripture Heb. 2. 17 Wherefore in all things it behooved him to be made like unto his brethren that he might be a mercifull and faithfull high priest in things pertaining to God c. and cbap 3. 2. Who is faithfull to him that appointed him 4. He is a powerfull and prevailing Mediator he accomplishes what he mediates for he was never denied by the Father of what he asked nor fails in a title of all the good he undertakes to ask for his people Hence it is Christ saith John 11. 41. 42. Father I thank thee that thou hast heard me and I know that thou hearest me alwaies He is called a great high-priest Heb. 4. 14. Great in power able to give what he pleads for and therefore doubtless he will do it All power in heaven and earth is given to me saith Christ Matth. 28. 18. and John 3. 35. The Father loveth the son and hath given all things into his hand He is great in favor with God the onely beloved son of his bosom and therefore must needs be a powerfull prevailing Mediator He mediates by vertue of all his offices King Priest and prophet and therefore must needs obtain what he mediates for 5. He mediates particularly and distinctly for all Saints for all wants 1. For all his people he is no respecter of persons he respects not the rich more then the poor The poorest Saints are as near and dear to him as the richest He bears them all upon his heart before his Father A blessed word of comfort it is for poor Christians whether outwardly poor or spiritually poor Blessed are ye poor for yours is the kingdom of heaven Luke 6. 20. and Jam. 2. 5. Hearken my beloved brethren hath not God chosen the poor in this world rich in faith and heirs of the kingdom 2 For the particular wants of his people He mediates knowingly he knows the wants of all the Saints and all their various temptations He knows it first as it is their case distinctly and he knows it secondly by experience and therefore mediates sutable to their wants Heb. 4. 15. For we have not an High-priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin 6. He is a constant Mediator with the Father for his people he doth not mediate for a time and then have done but he waits upon the work continually it is his office he is thereunto appointed by the Father Heb. 3. 2. He is gone into heaven for that very end now to appear in the presence of God for us Heb. 9. 24. My friends Jesus Christ is not like unto a bad Lawyer that will plead suitable to his fee and it may be when it is most need be away about another business or forget his client no no beloved friends although he hath undertaken the cause of all the Saints in the world yet he will not forget one nor be away while any business is past for he waits on that very work but to proceed 6 The sixth particular is the Priviledges and advantages that comes to the Saints by the mediatorship of Christ and that is 1 Acceptance and through it boldness with the Father Oh my friends believers may come with boldness to the throne of grace Heb. 4. 15 16. Having such a high Priest let us come with boldness c. God hath given by Jesus Christ a liberty for a humble holy boldness to his people Therefore let them improve it 2 An assured care taken for the well being of Saints The Father hath taken care in appointing his Son to such a work Jesus Christ taketh care in the performance thereof See both these in Job 6. 39. This is the Fathers will which hath sent me that of all which he hath given me I should loose nothing but should raise it up again at the last day Chap. 10. 27 28. My sleep hear my voice and I know them and they follow me and I give unto them eternal life and they shall never perish c. and this is accomplished by the mediatorship of Christ Rom. 5. 10. For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life Note we shall be saved by his life that is by his mediatorship for he ever lives to make intercession and his ability to save is stated upon his ever living to make intercession Heb. 7. 25. 3 Every thing that is good and best for them they shall have Know Christians that your Father yâ—â—r Mediator knows what is best for you and that you shall have assuredly Oh that Saints did all believe this how would it tend to quiet and comfort their hearts in all estates how would they learn that lesson in all estates wherewith to be contented Phil. 4 11. It is with the Lords people many times as it is with children they would fain have their own wills when it may be sometimes it would be to their hurt but their Father knows best what is good for them and therefore denies their will and gives what he will So doth the Lord the Mediator of the new Covenant mediate for and give that which is best to his people though it may be they murmur at it through
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.
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
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
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
singly upon the account of believing because the covenant was not onely in Gods purpose but brought forth and made manifest in promise and oath long before the most of believers were either of Jew or Gentile Therefore Thirdly the truth lyeth here by the house of Israel we are to understand the elect and chosen of God in Christ before the world was according to the Scripture whether Jew or Gentile 1 Of the Jew consider and compare the Scripture and it will appear that although God hath made many promises unto the natural seed of Abraham to do them good and they are all branches of this covenant yet they are to them not as natural but spiritual even the elect of God Therefore not general to all the seed but to a remnant whom the Lord shall call Joel 2. 32. in Rom. 9. 27. a Remnant shall be saved and explains this remnant Chap. 11. 5. So then there is a remnant at this present time according to the election of grace ver 7. the election obtained it and the rest were blinded So that as there was a remnant at that time even so there shall be a remnant in a time yet to come that God will bring in of that people but not by their Covenant viz. as a nation from mount Sinai but by the covenant of grace where the elect obtains it according to the word of the Lord. Object It is said Rom. 11. 26. That all Israel shall be saved c. Answ That is all Israel the elect out of all the tribes which are the Remnant whom the Lord will call It can be no other For 1 It is so minded in relation to the Remnant then called of the two tribes but there is a time yet to come that God will gather in out of all the tribes And 2 We must so understand this as concording with other Scriptures which saith it shall be but a Remnant even a tenth the holy feed the substance thereof Isay 6. 13. And so among the Gentiles great are the Promises to the Gentiles and the grace revealed yet the elect obtains it and the sheep in Gods councel and Christs knowledge must be brought in Rom. 9. 23 24. Joh. 10. 16. So that in a word the covenant is made to the elect in Christ and effected in and with believers whether Jew or Gentile which is the Fourth particular with whom the covenant is established and that is with Jesus Christ and in him with all the elect and by him established for the elect and accomplished in and with them in his times 1 It is with Jesus Christ as the head he being the foundation of Gods election and choice Isay 42. 1. The first born among many brethren Rom. 8. 29. That in all things he might have the preheminence That this covenant was first made with Christ is clear from the Scripture If we take it as given to Abraham the covenant was with his seed personally that is Christ as hath been before proved Gal. 3 16. The promise was made to Abraham and his seed he saith not seeds as of many but as of one to thy seed which is Christ so that the covenant is clearly stated to and with Jesus Christ and is with and in him hence it is that the Apostle saith that all the promises are in him yea and amen c. 2 Cor. 1. 20. now all the promises are branches of the covenant and the covenant being with and in him all the promises must be in him and in him sure yea and Amen to the praise and glory of God And farther if we consider David as personating Christ the covenant was with him God hath sworn by his holiness he will not lye to David viz. to Christ but his covenant shall stand fast for ever So that Christ stands head in this Covenant to his body the Church And as this covenant is made with Christ it is in behalf of all the elect Christ hath covenanted here in behalf of all the elect note this And that 1 For bringing in 2 For Preservation 3 For giving the kingdom and the glory 1 For bringing in Joh. 6. 37. All that the Father hath given me shall come to me c. Note here is a giving before coming which occasions coming they shall come a giving before believing And it is a giving by covenant as is clearly exprest ver 38. 39. For I came down from heaven not to do mine own will but the will of him that sent me And this is the fathers will which hath sent me that of all which he hath given me I should lose nothing Here is the fathers will and Christ came to do it so that here is Christs will and the covenant and agreement between the father and the son and that before Christ came down from heaven For I came down from heaven saith Christ to do the wil of him that sent me The father purposeth the work and the termes on which it must be undertaken Christ accepts it and undertakes it The first part of it is to bring in all that the Father hath given him they shall come to me saith Christ Object All are given to Christ Answ It s true all are given to him but to differing ends See Psal 2. 8 9. Ask of me and I will give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession But the gift we are speaking of is a gift by covenant in a way of grace so a remnant are given to Christ and shall come to him Joh. 10. 16. Other sheep I have that are not of this fold them also I must bring in c. That is his elect among the Gentiles yea all that Christ was to bring to God from among the Gentiles are here included and they were his sheep before they were born and before conversion How his but by gift in way of covenant and Christ must bring them in and why to answer the will the covenant on this behalf 2 For preservation Joh. 10. 28 29. They shall never perish neither shall any man pluck them out of mine hand My father which gave them me is greater then all and no man is able to pluck them out of my fathers hand They are in the sons hand by way of gift and covenant in the fathers hand in way of power the power of the father and the son being one and the same in working therefore the father worketh and the son worketh Christ holdeth them fast and the father holdeth them fast who is greater then all and his greatness is manifest in the son Joh. 6. 39. It is the fathers will that Christ should lose nothing of all that he had given him but that he raise it up and make it good at the last day and this is Christs will too this is the covenant 3 For the donation and giving of the kingdom and the glory this Christ hath undertaken Joh. 10. 28. and I give them eternal life and
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
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
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
weakness and ignorance it may be they desire health and he gives sickness they desire riches and he gives Poverty c. why your Lord your Mediator knows sickness to be best and poverty to be best Therefore be content man with what the Lord gives down Paul prayes thrice that the thorne in the flesh might be taken away or depart from him c. God answers him in that which was best for him gives him another thing for the present and that is strength of grace to encounter with it resist and bear it till it should be removed My grace is sufficient for thee 2 Cor. 12. 8 9. And that was as good or better then the sudden removal of the tentation c. 4 Advantage is the preparation of the kingdom and the glory for them Christ is with his Father in heaven not onely mediating for present supplies and supports and giving a present acceptation to the persons and prayers of the Saints but he is preparing the kingdom for them that the Father giveth to them Joh. 14. 2. I go to prepare a place for you Hark you friends Jesus Christ is gone to prepare a Place for you a heavenly a glorious Place an inheritance that is incorruptible and uâ—â—efiled and that fadeth not away reserved in heaven for you 1 Pet. 1. 4. An house not made with hands but eternal in the heavens 2 Cor. 5. 1. and this is done by virtue of the mediatorship of Christ it s purchased by virtue of his death Hence it s called the purchased Possession Ephes 1. 14. But it shall be prepared and given to them by virtue of the mediatorship of Christ Joh. 17. 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory c. 7 I come to the Reasons why the New Covenant which is free and absolute and all glorious must have Christ to be the Mediator of it The reasons are 1 Why it must be so 2 Why it is so 1 Why it must be so First because it was the Fathers eternal councel and will that although the fountain of love and all good was and is in God from all eternity yet he never intended to bring it forth to the sons of men any other way but by the death and mediatorship of Jesus Hence the Apostle saith 1 Pet. 1. 20. He was verily foreordained before the foundation of the world but was manifest in these last times for you who do by him believe in God c. 2 It being so there is a necessity that Christ should be the Mediator of this covenant without which it is impossible that his people should have the grace of the Covenant This being the way ordained by the Father for the conveyance of grace and glory to his people and the way for his people to come up to him Joh. 14. 6. Heb. 10. 19 20. So that here is a necessity for Christ to be the Mediator of the New Covenant 3 There was and is a necessity in respect of the fallen miserable state of man by nature and the weak poor state of believers through the remainders of the corruption of nature that without it there was no way of redemption from wrath nor of standing and persevering nor boldness to come to God but alone by and through the Mediator of the New Covenant So that it appears here was a necessity for Christ to be the Mediator of the New Covenant to wit for and in behalf of his people interested in the covenant for the giving forth of the good things of the covenant unto them 2 Why it is so First because he was thereunto appointed of God and it is his office and his work to be mediating in behalf of his People and therefore in it Christ answers the Fathers will and performs his office he is appointed unto And secondly it is so 1 because Christ hath accepted of and taken the office upon him and undertaken too for and in the behalf of all his poor people Loe I come to do thy will O God Christ came to undertake the office and to do the work for those that could not do it themselves 2 Christ was appointed by the Father and accepted of the office and work of Mediator That so salvation might be sure to all the seed this is the way of assurance that God hath given to his people that Christ hath undertaken he work for them and takes the care of them He is become their Good shepherd and Bishop to wit overseer of their souls He hath undertaken according to the Fathers will to take the care of all the sheep and to see that they do not perish and he is enabled to it by the very power of the Father that he might be able to accomplish it it is that salvation might be sure sure mercy Isay 55. 3. Sure support and preservation from enemies that they might be surely and safely kept by the power of God through faith unto salvation Quest If Christ hath undertaken the work of Mediatorship that is the bringing forth to his people and accomplishing all the blessings of the New Covenant why then do the Saints pray for it and endeavour after it as if it was their work to get every blessing c. Answ I must in my answer to this Question say as I have said before touching the Covenant it self viz. That although the Covenant be absolute yet there is the duty of the Covenant So I say although Jesus Christ be the Mediator of the New Covenant yet it is the duty of the Lords people to seek after every good thing they stand in need of what ever Christ hath undertaken to mediate for as far as they are enlightned in it they are to seek after it And indeed it is by virtue of the mediatorship of Christ that they have that liberty and priviledge and may have that boldness So that Christ is a Mediator to procure for the Saints whatever they pray for in faith according to the will of God to right ends and to procure all good for them even what they through ignorance pray not for The Saints prayers cannot be available but as in Christ their Mediator for out of him God is a consuming fire but in him and in him alone is he full of love and grace a God pardoning iniquity transgression and sinne Before I come to application I shall speak something briefly unto the two other Parts or Branches of the doctrine The second Part of which is That believers are come to Jesus the Mediator of the New Covenant and this is a happy state indeed to come to Jesus the Mediator of the New Covenant Quest What are we to understand by coming or being come to Jesus Answ 1. To come to Jesus is to believe in him He that cometh to me I will in no wise cast out Joh. 6. 37. To come to Christ by faith and to own him in all his offices to look
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