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
4. Acts 2. 30. made of a Woman and declared to be the Son of God with power by his resurrection from the dead I say it concerns us to know and have faith in this Jesus thus Promised and Born and Crucified and Raised and Ascended into Heaven who is at the right hand of God Angels and Principalities and Powers being made subject unto him A principle of truth it is being truly believed and lived in will preserve souls in life and truth and root out and vanquish the new Notions and imaginary fancies about Christ making Heaven and Christ and the right hand of God and all to be within them a bottomless fancy an imaginary Christ and salvation But to our work which is to exalt the true Christ whom God hath exalted and to honour him whom God the Father hath honoured John 5. 22 23. 2 Pet. 1. 16 17 18. In this Epistle our Apostle or Authour exalts Christ or rather discovers his exaltation by the father 1. Above Angels chap. 1 4. not onely above bad Angels but also good Angels 2. Above Moses chap. 3. 5 6. Moses a servant Christ a Son over his own house 3. Above the Priests or Priesthood under the Law chap. 5. and 7. and so consequently above the old Testament-Ministry and Ministration viz. in Authority Dignity and Excellency Hence he came to take away or put an end to that Ministry or Priesthood and Covenant which is the second special work of the Apostle in this Epistle and should be of all good men to exalt the New Covenant above the Old which is the truth declared in the Scripture read unto you viz. He taketh away the first that he may establish the second viz. The first or old Covenant or Testament that he might establish the second Now that it is the two Covenants that is here intended is clear for the word He and first and second are Relatives The word He relates to Christ chap. 9. v. 24. and 28. first and second relates to the first and second Covenants chap. 8. 6 7 8. called also the old and the new Covenants chap. 8. 13. So that the true sense and meaning of the words is this That God sent Jesus Christ and Jesus Christ came to take away the first the old Covenant that he might establish the second the new Covenant which we usually call the Covenant of grace because its the ministration of grace and all is grace from first to last in it So that the words afford us two lessons Doct. 1. That there is in Scripture held forth two Covenants the first and second or the old and new Covenant Doct. 2. That Jesus Christ hath taken away the first and established the second Covenant Or thus That it was the will of God that Jesus Christ should come to take away the first covenant and â—stablish the second 1. That there is in Scripture held forth two Covenants the first and second or the old and new c. And my beloved friends this is a truth of very great and special concernment for every Christian to be acquainted with the distinction of the Covenants â—hat there are two covenants is clearly evident old and new first and second Jer. 31. 31 32. Behold the dayes come saith the Lord that I will make a new covenant with the house of Israel and with the house of Judâ—h not according to the covenant I made with their Fathers in the day I took them by the hand to bring them out of the Land of Egypt c. Mark you beloved it s a new covenant another covenant not such a covenant but a covenant distinct from that covenant where you have the first and and second the old and new in sense and substance So Heb. 8. 7. It s called the first and second for finding fault with the first he established the second where the Apostle makes application of Jer. 31. ver 8 9. For finding fault with them he saith Behold the dayes come saith the Lord that I will make a new covenant c. And vers 13 in that he saith a new he hath made the first old So that its a new covenant and not such a covenant a first and second a new covenant that hath made the first old And vers 6. the new covenant in opposition to the old is called A better covenant established upon better Promises But further Gal. 4. this truth is cleared by the Apostle in Sarah and Hager the free and Bond-women vers 22. which things are an allegory or these are the two covenants vers 24. And they are here held both to be two distinct covenants even as Hagar the Bond maid and Sarab the Free-woman were two And must be separated when the time was come so that the covenants of the Old and New Testament are not one as some imagine but two old and new first and second and that clearly to be distinguished and not confounded together no more then light and darkness The truth being thus cleared and proved by the Scritures of truth in my further proceeding I shall propose this method 1. To state the covenants as they are distinct both the old and new 2. Why they are called first and second old and â—â—w 3. To hold forth the difference between them 4. To answer such objections and queries as are or may be raised against or made concerning the truth in hand 5 The application To state the covenants as they are distinct both the old and new 1. Confirming the first or old covenant the quaere may be What we are to understand to be the first or old covenant In this I understand the Scripture to be clear that by the old covenant we understand the covenant that God made with the house of Israel when be brought them out of the Land of Egypt Jer. 31. 31 32. Where God promiseth to make a new covenant not such a covenant as he made with their Fathers when he took them by the hand to bring them out of the Land of Egypt So that the old covenant is that which God made with Israel when he brought them out of Egypt which was the covenant from Mount Sinai the Moral ceremonial and judicial Law The Moral Law being laid as the foundation of the whole for indeed that was the covenant in sum and substance the other was grounded on it the first table relating to God on which the ceremonial was built and was included the second to man on both which the judicial or political part of the Law was bottomed and so the whole indeed was moral in that ministration or Covenant And the moral Law viz. the ten commands or precepts are called the covenant answerable to Jer. 31. 31. in Deut. 5. 2. So that by the first covenant we are to understand the covenant or Law made with the children of Israel from Mount Sinai Exod. 19. and 20. chapters And this the Apostle clears Heb. 12. 18. We are not come to the mount that might not
own righteousness which is of the law But the righteousness of this covenant is the righteousness of Jesus Christ apprehended applied by faith even the righteousness that is of God by faith A blessed word to believers they stand to God not in their own righteousness but in the righteousness of Jesus Christ wrought for them revealed to and in them and applied The fourth difference between the two covenants is in the seed with whom the covenants were made and here lyeth a truth of very great concernment to distinguish between the distinct seeds of the covenants The seed with whom the old covenant was made were the natural seed of Abraham Viz. Such as came of Isaac the fleshly seed were the subjects of that covenant Take it first as made with Abraham in circumcision or after as it was inlarged from Mount Sinai it was given to the body of Israel to the fleshly seed and so it continued till Christ came Gen. 17. 7 8. But this new covenant is made with Christ and all the spiritual seed in him The new covenant knows no fleshly seed though old covenant spirited men are loath to know any other seed now then the fleshly seed yet account themselves instructed in the new covenant but the new covenant knowes no man after the flesh But if any man be in Christ he is a new creature old things are past away c. the new covenant knows none nor owns none to be the seed but such as are Christs If ye are Christs then are ye Arahams seed and heirs according to the Promise Gal. 3. 26. Be they Jew or Gentile there is no difference by nature all alike and by grace are the true seed of the covenant The elect obtains it and the rest are blinded Rom. 11. 7. Oh beloved it highly concerns every Christian to come to a right distinction in this matter the want whereof occasions the generality of the sons and daughters of men to content themselvs in the old nature under the covenant only the name of christian satisfieth or at best a little reformation old covenant zeal filled with pharisaical pride and self conceit of their own good estate making Christians by generation being strangers to the great new covenant work of regeneration and the birth from above I leave this with you my friends as an undoubted truth and true distinction between the covenants The one was with the fleshly seed the other with the spiritual even with Christ and in him with all the spiritual seed The fifth difference between the two covenants is in their Mediator that covenant had a mediator Gal. 3. 19. and that mediator was Moses he was the mediator of that covenant Deut. 5. 4 5. vers 4. The Lord our God made a covenant with us in Horeb vers 5. I stood between the Lord and you at that time See Exod. 19. But Jesus Christ is the mediator of this covenant Heb. 8. 6. But now hath he viz. Jesus Christ obtained a more excellent ministry by how much also he is the mediator of a better covenant A more excellent mediator a better covenant Sixthly The old and new covenants differ in their promises for they both had promises Hence it is that the Apostle speaking of the natural state of the Gentiles saith They were strangers to the covenants of promise Ephes 2. 12. Both had promises but distinct promises sutable to the nature of the covenants and the people with whom they were made Now the difference lay mainly in two things 1. In the matter promised 2. In the manner of the promise 1. In the matter the subject matter of the Old Testament promises consisted in outward things temporal worldly blessings so in circumcision Gen. 17. 8. I will give unto thee and to thy seed after thee the Land wherein thou art a stranger even all the Land of Canaan And Deut. 28. you may take a view of it at your leisure and clearly discern the promises and blessings of that covenant from vers 3. to vers 14. Blessed in the City and in the Field and in the fruit of the Body and of the Cattel c. so that they were all outward blessings So likewise Isa 1. 19. If you will be willing and obedient ye shall eat the good of the Land c. These and the like were the old Testament promises But the New Testament promises are of another nature not so much of outward blessings for God hath chosen the poor of this World rich in faith and heirs of the kingdom But they are spiritual and eternal blessings John 6. 40. This is the Will of him that sent me that every one that seeth the son and believeth on him may have everlasting life Luke 12. 32. Fear not little flock for it is your fathers good pleasure to give you the Kingdom Jam. 1. 12. The crown of life which God hath promised to them that love him Matth. 25. 34. Come ye blessed of my Father inherit the Kingdom and the like precious promises of the new covenant that relate to life and glory Hence it is that Gospel believers look not at the things which are seen but at the things which are not seen 2 Cor. 4. 18. 2. In the manner of the promises The first were conditional as hath been proved Exod. 19. 5 6. Now therefore if you will obey my voice indeed and keep my covenant then shall ye be a peculiar treasure unto me c. Deut. 28. 1. But the promises of the Gospel-covenant are absolute as hath also been proved The Dead shall bear the voice of the Son of God c. And I will be their God and they shall be my People and they shall not depart away from me c. Thus they differ very much in the promises in which respect the new covenant is said to be established vpon better promises Heb. 8. 6. The promises of the old covenant were on condition of performance but gave no power but the new covenant promises make partakers of the Divine nature 2 Peter 1. 4. 7. They differ in their ministry and priesthood the ministry and priesthood of the old covenant was the tribe of Levie In particular the Sons of Aaron were for the priesthood and the rest of the tribe were the Levites to do other service and to minister before the Lord Exod. 28. Numb 1. 50 51. and chap. 8. 15. 19. But the Minister and High-priest of the new covenant is Jesus Christ himself who differs from the ministry and priesthood of the old covenant or Testament not onely 1 in his person being much more excellent and that on several accounts Heb. 5. 5. But 2. He was made a Priest with an oath which the Levitical priests were not Heb. 7. 20 21. And in as much as not without an oath he was made Priest for these were made without an oath but this with an oath by him that said unto him The Lord sware and will not repent c. 3 Christ was made
Testament For it was ministred then on life and death and was through mans weakness a ministration of death and not of life So that I understand all those expressions to relate to those heads or Particulars when the Scripture saith That the Law is abolished and done away that believers are dead to it delivered from it are not under it and that the Bond woman must be cast out with her son And yet believers are not without law to God but under the law to Christ yea and that under the moral law But as given from mount Sion ministred forth in the hand of Christ not in the hand of Moses for if we take it from Moses we must be Moses Disciples But if from Christ as given forth on the Gospel account then we are Christs Disciples indeed and receive it in power from Christ the minister and mediator to live to God according to it not for righteousness unto justification But Jesus Christ having fulfilled all its righteousness having born the curse for us It s a Rule of righteousness of conversation to the honour of him that hath done all for us in point of justification to eternal life And so it s become a law of love a royal law of liberty to all that are by faith in the new covenant and a law to which every believer is in bounden duty to Jesus Christ to own as his precious rule of life to honour him by as it is given forth by him in the Gospel and no otherwise Quest 6. Is not faith and repentance 〈◊〉 old covenant work if so does it not declare the covenants to be one and the same Answ There was faith and repentance annext to the old covenant but not that faith and repentance which is required in and wrought by the new covenant There was faith required to believe the truth of God in that covenant 2 Chron. 20. 20. Deut. 1. 32. Isa 7. 9. And secondly there was repentance also required and accepted in that ministration Isa 1. 16 17 18. Ezek. 18. 30. Repent and turn your selves from all your transgressions so iniquity shall not be your ruine vers 31. Cast away from you all your iniquities whereby you have transgressed against me and make you a new heart and a new spirit for why will ye die O house of Israel Hence Ahabs repentance was accepted it being legal sutable to that covenant 1 Kings 21. 27 28 29. But neither this saith nor repentance was the new covenant faith or repentance but the old for there was the shadow in the old of every thing in the new as hath been already minded Now the difference between the Old and New Testament faith and repentance lieth principally in these two things 1. In the work 2. In the ends 1. In the work under the Old Testament was required faith and repentance but it did not work it This was the Language of the old Covenant If ye will not believe ye shall not be established Isa 7. 9. and this was the Old Testament call to repentance Repent and turn your selves make you a 〈◊〉 heart and a new spirit For why will ye die O house of Israel The new covenant requires faith and repentance and works it likewise 〈◊〉 hath been already proved writes the law of faith in the heart and this is the Language of the new covenant I will take away the stonie heart and give a heart of flesh and I will put my spirit in you and cause you to walk in my statutes Ezek. 36. 26 27. 2 As it differs in the work so also in the ends and that in two things 1. The old covenant faith was not their righteousness nor was it imputed to them as their righteousness but they were required to believe that they might do the covenant and that was their righteousness Deut. 6. 25. and this shall be your righteousness if ye observe and do all these commands the old covenant repentance was for the avoiding of destruction by the sword and cutting off out of the Land of Canaan Isa 1. 16 17 18 19 20. Ezek. 18. 32. Wherefore turn your selves and live ye The new covenant faith and repentance leads to Jesus who is our righteousness hence the new covenant righteousness is called the righteousness of faith Rom. 4. 13. and his faith is counted for righteousness Rom. 4 5. which was not in the old covenant but a righteousness of works not that faith doth justifie But 1. as its the work and all the work on mans part in order to justification and is likewise the gift of God Ephes 2. 8. And second as it believes the truth of God on the Gospel account as the eye and hand of the soul to eye and apply Jesus Christ crucified who is our justification and our life A second end of the old covenant faith repentance was that they thereby might have a life in the outward land the blessing of life in the land of Canaan as hath been already proved But the faith and repentance of the new covenant is in order to and receives an interest in eternal life John 5. 24. and 6. 47. Thus the old and new covenants differ in their faith and repentance Hence it is that the Apostle saith Gal. 3. 23. before faith came we were kept under the law shut up unto the faith that should afterward be revealed And again the law is not of faith Gal. 3. 12. That is did not hold out justification by faith in Jesus as the new covenant doth And yet notwithstanding there was new covenant faith and repentance in those that were for eternal life even under the law though not of the law But as the new covenant was administred then in promises types and prophecies so there was a remnant then that had the faith of or in the new covenant Abraham longed to see the day of Christ and he saw it and rejoyced And the truth is that the old covenant never brought eternal life to any for if there had been a law given which could have given life then verily righteousness should have been by the law Gal. 3. 21. So that that which we are to understand in these Scriptures that the law is not of faith and before faith came c. is plain Faith was not come as now it is and that on three accounts 1. As the new covenant was darkly administred therefore was their faith very low and dark at the highest it must be on Christ to come ours is on Christ already come and the work done by him 2. It was mix'd with the old covenant and therefore attended with fear but we have not received the spirit of bondage to fear again Rom. 8. 13. 3. It was not brought forth into a ministration though darkly administred through the old covenant but now the ministration of the new covenant is the ministration of justification by faith in Christ onely and that without the law Rom. 4. 21. Quest 7. I â—here not an outward part
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
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.
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
they shall never perish and chap. 17. 2. as thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him This is the fathers will in the covenant and Christ accepts it it is his will too and so Christ comes into the world about the work and establisheth this covenant for the elect that they might be brought into it and have their share in it in his times And this is the truth we are upon That Christ hath established this covenant for his elect and doth manifest it to them in his times in the work of faith and now the covenant is said to be made with them for two Reasons 1 Because now they give consent to it and resign up themselves to the Lord in what he hath done for them and believe the grace and the covenant of grace now there is their acceptation of what Christ hath done and justifying him in the work together with their resignation of themselves up to him as their head and Lord in this blessed and holy covenant 2 They come now to claim a right in the covenant which before they could not do though God and Christ had a speciall right in them yet they could claim no right by covenant in the father and the son before or without believing and this is Christs work to work faith in all his elect He is the author and finisher of it I come now to the fifth particular namely the way by which Christ hath established this covenant and that is by his blood Oh friends in this undertaking of Jesus Christ for poor sinners this covenant must be by blood there must of necessity be the death of the Testator Hence it is called a Covenant that is by blood Zach. 9. 11. And the blood of Christ is called the blood of the covenant Heb. 10. 29. And Christ saith This is the Cup of the New Testament in my blood Luke 22. 20. And you will finde that the blood of Christ viz. Christ crucified his body and blood broken and shed hath its place in the whole work justification and remission of sins must be by the blood of Christ reconciliation and peace must be through his blood purging of the conscience must be by blood redemption must be by his blood Mediatorship Purchase of the Kingdom all by blood therefore it is called the blood of the everlasting covenant Heb. 13. 20. And by the shedding of his blood hath he established this covenant Oh learn hence to prize Christ crucified more have a high esteem of the blood of Christ and tremble in the thoughts of such horrid principles as tend to the trampling under foot the blood of the covenant counting ing it an unholy thing But 6th To proceed to the reasons or grounds why Christ hath taken away the first and established the second covenant Reason 1. That the Scripture might be fullfilled the many Promises of God in Scripture to this purpose to establish the new and make the first old as hath been already proved And this you will find to be the great end of Jesus Christ in his coming and work to fulfil Scripture So this covenant must be established by blood to fulfil Scripture Zach. 9. 11. See Acts 3. 19 21. The covenant made to Abraham that in his seed all nations should be blessed could not have been fulfilled if Christ had not established it Hence it is that Christ suffered himself to be betrayed and apprehended in order to his passion and would not make resistance Matth. 26. 52 53 54. How then shall the Scripture be fulfilled that thus it must be He makes the fulfilling of the Scriptures the ground of his yielding himself into the hands of sinful men Reason 2. Christ hath done this that so Gods special love might be made manifest unto the sons of men and that his grace even the blessing of the Gospel might come forth to us Gentiles through the establishment of this covenant In thy seed shall all the Nations be blessed Oh then let not us Gentiles argue out this covenant for assuredly there is no blessing to the Nations by that of the Law but by this of grace therefore let us learn to prize this special grace of this everlasting covenant of Gods special and everlasting love in his dear Son Reason 3. That salvation might be sure to all the seed therefore must this sure and unchangeable covenant be established for eternal salvation was not sure to any in the old covenant but in this covenant it is sure Rom. 4. 16. Therefore it is of faith that it might be by grace to the end the promise might be sure to all the seed c. Therefore it is that this covenant is called the sure mercies of David Isa 55. 3. This is the onely sure covenant here is grace and the truth of grace John 1. 17. The Law was given by Moses but grace and truth came by Jesus Christ Reason 4. Because it was the great design of God so to do viz. the sending of Jesus Christ into the world to effect this work the taking away of the old and establishing of the new covenant If this had not been done there had been nothing in order to the accomplishing of Gods design in the great and good work of salvation done The design of God in sending Christ was that men through him might be saved he came into the world to save sinners and there could be no salvation but in this covenant so that had not Christ done this work he had not been the Christ for he must answer Gods design for he came to do his wil. And this was one great part of his will the establishing of this free powerful holy rich and everlasting covenant of grace and glory I come now to Application I shall pass by that of information let the doctrine and proof thereof serve for information of the judgement in this matter But Use 1. Here it is a strong ground of consolation for all true believers Jesus Christ hath taken away the first the old and established the second the new covenant of grace and peace Here lyeth the grace the love the peace the glory all blessedness in this covenant and it is sure to all the seed and God hath made it to the end it might be sure that the comers thereunto might have strong consolation Heb. 16 17 18. This is a covenant in which it is impossible for God to lie He hath covenanted and sworn to it that we might have strong consolation therein Oh therefore my beloved friends you I mean that are interested in this sure everlasting covenant let it be your work to be much in the meditation and consideration of the grace the love the glory of this covenant All true believers may truly say with the Apostle Gal. 4. 31. So then brethren we are not children of the bond-woman but of the free Not of the covenant from Mount Sinai which gendreth to