The Mystery and Marrow of the Bible
VIII. Hence, The new Covenants dedication was most bitter to Christ; although the new Covenant Application be most sweet to Christians. This new Covenant was dedicated by his blood, this New Testament was established and made of force by his death. And what death? a death upon the cross. Therefore, a death painful, shameful, cursed, having also the wrath of God imprinted on it. Oh this was a bitter Dedication •… Consider well, his agony in the garden, his bloody sweat, his pricked head, his scourged back, his pierced hands and feet, his opened side, his wounded heart, his sad Desertion and doleful cry upon the Cross: and then think how bitter this New-Covenants Establishment was to Christ, it cost him very dear. But on the other hand▪ how sweet is the New Covenant Application unto Christians! yea therefore this Covenant was so bitter to Christ in its Dedication; that it might be the sweeter to us in its Application. This makes all the Promises and Blessings of the New Covenant ours: This makes Temporals, Spirituals and Eternals ours: This makes JESUS CHRIST, and all thats Christ's ours: This makes God, and all thats God's ours. O sweet and blissful Soul enriching Application! The Agony was Christ's; but the Victory was ours The Condemnation Christ's; the Justification ours. The pain Christ's; the ease ours. The stripes Christ's; the healing by those stripes ours. The wounds Christ's; the Balm flowing out of those wounds ours. The Gall and Vinegar Christ's; the Honey ours. The Curse Christ's; the Blessing ours. The Death Christ's; the Life ours. The Crown of Thorns was Christ's; but the Crown of glory ours. O what pleasant fruit doth spring from this bitter root! Oh how was Christ abased, that we might be exalted! How willing should we be to be abased for Christ, that he may be exalted! What a value should we set upon this New Covenant, which was so bitter and costly for Christ to confirm, which is so sweet and gainful to us to enjoy!
IX. Hence, Let all such as long to know that they are within this New Covenant savingly, examine with all diligence whether they be brought into it by being called to Christ, and made Christ's effectually. For Christ brings his Elect into this New Covenant by effectual vocation, as hath been evidenced: And whom he effectually calls, he calls unto himself, that he may be theirs, and they Christ's.
Now (having formerly Promised more largely to unfold in this fourth Book, The Signs of being Christ's ) hereby we may discover whether we be Christ's, or no: and consequently whether we be in New Covenant with God or no.
1. Have we Christ's Spirit dwelling in us? Ye are not in the flesh, but in the spirit, if so be the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his, Rom. 8. 9. The Spirit of God, and the Spirit of Christ, are here counted one and the same. And as all the members of the natural body are actuated and enlivened by one and the same human spirit from the Head: so all the Members of Christ's Mystical body are actuated and enlivened by one and the same divine Spirit from their Head Christ. Hath Christ given his Spirit into our Hearts? we have no saving gift from Christ, till we have this gift: But whereby may we know that we have Christ's Spirit? Answ. Hereby Christ's Spirit is, 1. A Convincing Spirit. Effectually convincing the Sinner, both of his own sinful malady, and of Christ's saving remedy, John. 16. 9, 10, 11. 2. An enlivening Spirit. Instilling spiritual life into the dead soul, freeing it from the Law, or power of sin and death, Rom. 8. 12. 3. An Holy and Sanctifying Spirit, purifying and washing the persons of those that are Christ's from the stains and defilements of sin, 1 Cor. 6. 11. by infusing holy habits and principles of grace into the heart: which resist corruption, and work it out daily more and more. As pure honey works out the wax and dross: As generous wine works out the Lees and Dregs. 4. A filial child like Spirit, enabling all that are Christ's to cry Abba Father, Gal. 4. 6. Rom. 8. 15. His Spirit is a Spirit of supplication in their Hearts: A Praying Spirit. He teacheth them to pray with childlike confidence, familiarity and importunity, to God as their tender and compassionate Father. Of ourselves we know not how to pray, or what to pray for as we ought, but the Spirit itself maketh intercession for us, (that is, enables us to pray for ourselves▪) with groanings which cannot be uttered: (that is, with such fervent desires and groans of the heart, as the lips and tongue cannot express.) Rom. 8. 26. 5. A Comforting Spirit. Secretly, but strongly supporting, cherishing, encouraging, and comforting their hearts that are Christ's; against Corruptions, Temptations, Tribulations, Persecutions, and all Occasions of Disconsolation whatsoever, and that Continually, John. 14. 16, 17. Acts 9. 31. Rom. 14. 17. 2 Cor. 1. 3, 4, 5. They that are Christ's have manifold Discomforts: but yet their Comforts from Christ's Spirit, viz. Either their Sensible refreshing Comforts, or at least their Secret Supporting Comforts, are prevailing and predominant over them all.
2. Are we New-Creatures? All that are in Christ, that are Christ's; are New-Creatures. If any man be in Christ, he is a New Creature: Old things are past away, behold all things are become New. And all things are of God, who hath reconciled us to himself by Jesus Christ, 2 Cor. 5. 17, 18. The first Adam by sinning made all things old, decaying and vanishing; he ruined and destroyed all things. The last Adam, Jesus Christ by suffering and satisfying for sin, repaired and renewed all things. More generally, he renews the whole frame of the creation: Creating A New Heaven and New Earth, wherein dwells righteousness, according to his Promise, Isa. 65. 17. 2 Pet. 3. 13. Rev. 21. 1. More specially, he new-creates his Church, breaking down the wall of Partition betwixt Jews and Gentiles,—for to make of twain one New man, so making peace, Eph. 2. 13, 14, 15, 16, 17, 18. whereupon this time under the New Testament wherein this is effected, is called, The time of Reformation, Heb. 9. 10. Yea More particularly and individually Jesus Christ calling his Elect from their sinful state and condition, He new-creates their persons; makes everyone of them A new creature. He leaves them not in their old condition, in their old sins, 2 Pet. 1. 9. in their old carnal state; but he makes old things pass away; and he brings them into a New state of Grace and righteousness. Not that he abolisheth the Substance of soul or body, or the Natural Essence of the Faculties, Affections, Senses and Members thereof: but only the Qualifications, Qualities or Dispositions of these. The old carnalness, sinfulness, &c. he makes pass away: and makes the whole man more holy and spiritual, &c. More distinctly, they become New creatures that are in Christ, in these three respects, viz. in regard of their 1. Condition, 2. Constitution, and 3. Conversation. I. In respect of their Condition, they are New creatures: They were in the flesh, in the gall of bitterness, and bond of iniquity: Are in the Spirit, placed in a sweet and free state of righteousness by the Son of God. They were under the power of Satan: Are under the Dominion of God. They were enemies to God by their sins: Are reconciled to God by Christ's sufferings. They were children of wrath even as others: Are vessels of mercy. They were not a people: but now are the people of the living God. They had not obtained mercy: but now they have obtained mercy: They were quite lost, but are found. They were dead in trespasses and sins: but are alive again with and by Jesus Christ risen from the dead. Art thou brought into this New-created condition? II. In respect of their frame and inward constitution, they are New creatures. 1. Their faculties are new created. ( 1 ) Their minds that were wholly blinded with gross darkness, ignorance, error and inapprehensiveness of the things of God: Are now opened, become light in the Lord, and savingly furnished with truth, wisdom and apprehensiveness of all the things of Christ. ( 2 ) Their consciences, that were evil, secure, senseless, feared, full of guilt, and ofttimes filled with horror: Are become good, tender, pure, void of offense towards God and towards man, and filled with peace passing all understanding. (3) Their wills, that were Averse to all good, froward, rebellious, and perverse in all evil, and wholly opposite to the will of God: Are now made averse to all evil, fixed and resolute in all good, holy, righteous and universally subordinate to the will of God, in willing what he wills, being acted and ca •… ied by God's will, as the star in its proper orb, so far as it is New-created. 2. Their affections are New-created. Their desires, love, joy, delight, &c. were wickedly set upon sin, inordinately upon the empty perishables of this world, not at all, unless hypocritically, upon spirituals and the things of a better life; and contrariwise their flight, hatred, grief, detestation, &c. were against God, his people, and all his ways: But now they desire, love, joy, delight in nothing more, in nothing so much as in God, Jesus Christ. The light of his countenance, communion with him, his Covenant, Promises, Ordinances, People, and in all Spirituals; and they fly, hate, grieve for, Abominate nothing so much, as sin, corruption and all ungodly ways. 3. Their senses and bodily members are New-created. They were thorough-fares for vanity, instruments and weapons of all unrighteousness unto sin: but now are receptacles and harbingers of spirituals, and weapons of righteousness unto holiness. Are thy Faculties, Affections, Senses and Members thus New-created? doubtless then thou art in Christ. III. In respect of their life and conversation, they that are Christ's are New creatures. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. By nature we are abominable, disobedient, and to every good work reprobate. Altogether without strength to any spiritual acts or exercises. Walking according to the course of this world, according to the Prince of the power of the air, the spirit that now worketh in the children of disobedience. Among whom also we all had our conversation in times past, in the lusts of our flesh, fulfilling the wills of the flesh, and of the mind. And running with them to all excess of riot, &c. But by the grace of this New-creation, we are brought to walk▪ in Newness of life: To deny ungodliness and worldly lusts, and to live soberly, righteously and godly in this present world: To live by faith, walk in love, and abound in all well pleasing, being fruitful in every good work: To have our conversation in heaven, and to mind the things that are above: In a word, To walk worthy of the Lord, and of his Kingdom whereunto we are called; Herein exercising ourselves to have a conscience always void of offense, both towards God, and towards men. Art thou thus renewed and new-created in thy conversation?
3. Are we One with Christ, by faith and Love? They that are Christ's, are mystically One with him. And this Oneness is most near and intimate. As stones are one with the foundation; As vine-branches are one with the root; As Members are one with the Head; As the wife is one with her husband, For we are members of his body, of his flesh, and of his bones. Yea, he that is joined to the Lord, is one Spirit. Insomuch that both Head and members thus united, are, and are styled, One CHRIST. Are we thus united, incorporated, consolidated with Jesus Christ? This union is wrought, Partly by Christ's Spirit apprehending us, that we may be Christ's. Have we Christ's Spirit, according to former evidences of it? Partly, by our Faith and Love re-apprehending Christ Jesus.
By Faith, we Come to Christ; we receive him; we put him on; we eat his flesh, and drink his blood; we have Christ living in us; yea by Faith we have Christ dwelling in our Hearts.
By Love, we are sweetly en-linked and endeared to Christ, and Christ to us reciprocally. So that from this spirit of sincere Love to him, 1. We bear a most Benevolent affection towards him, wishing him all Good, all glory, &c. 2. We have strong desires and longings after more Compleat union to him; make hast O my beloved, & be as the Hinds or the Roes upon the mountains of spices; 3. And so far as we are united to Christ, we have delightful complacency and heart-satisfying acquiescence in him: Glorying herein with the Church; My beloved is mine, and I am his.
4. Have we crucified and mortified our corruptions? They that are Christ's, have crucified the flesh, with the affections (Gr. passions ) and lusts. Christ our Head was crucified for the sins of his members: Therefore all that are Christ's true members▪ must be conform to their Head, by being crucified and dead to their own Sins. By [ The flesh with the Passions and lusts, ] Understand the Original Corruption of Nature, together with Actual Sins thence flowing, whether Elicit or Imperate, Inward or Outward. As Calvin, well; Flesh and its lusts, are put for the Root and fruits: For the flesh is the vitiosity of corrupt Nature, whence all evils proceed. These are the Malefactors to be Crucified. By [ crucifying ] ( which is a Metaphoricall allusion to Christ's Crucifying) understand, The Mortifying, Deadning, Destroying of sin Orignal and Actual; and that by exemplary imitation of Christ's Death, and by efficacious virtue from Christ's Death. Not that Sin in this life can be completely crucified all at once: For Sin will be in the best of Saints, while this Natural life continues. But when we first become Christ's, Sin receives its Deaths wound, The Reign and dominion of it is destroyed: and it is daily a wounding, bleeding, weakening, decaying, gasping and dying. By that phrase, [ They that are Christ's, ] understand all that are Christ's: Being an indefinite expression, its equivalent to an universal. All that are Christ's, one as well as another, have in some good degree (though not equally, crucified the flesh with the passions and lusts.
More particularly they that are Christ's do crucify the Flesh with the Passions and lusts, by their Conformity to, and Communion with Jesus Christ and him crucified, viz. 1. Christ was discovered: So they detect and discover their sins convincingly, The Spirit convinces them of their sin: spreads all open before them, that they see the extreme sinfulness thereof. As David, Paul, Peters hearers. True Sight of Sin, is the first Step to Repentance. 2. Christ discovered was apprehended and attatched: So they apprehend and lay hold of their sins, and bring them into the presence of God, and before his tribunal. 3. Christ was arraigned, indicted and accused before Pilate's judgment-Seat: So they that are Christ's, arraign, indite and accuse their sins, and themselves for their sins, with all the aggravations they can, before God's Bar. As David. 4. Christ was judged and condemned: So they that are Christ's, judge and condemn their sins, and themselves for their sins, that they may not be condemned. They judge themselves worthy of shame, confusion, condemnation and death. 5. Christ after he was condemned was executed: So they that are Christ's, having judged and doomed themselves for their sins, proceed to execution of them, and actual crucifying and deadning them, divers ways. viz. ( 1 ) Partly, By applying to themselves Christ's Death and Cross for their sins by Faith. Hereby they fetch virtue from Christ crucified, to crucify their flesh. Thus they reason; Christ dying bare our sins, represented our persons. Therefore Christ being crucified, we were crucified: Christ dying, we died. If then we be one with Christ: we may no longer sevre sin. ( 2 ) Partly by making Christ's crucifying an exemplary cause, pattern or motive, to the crucifying of the flesh. In this sort; Did Christ endure such sorrows, such shame, such bruises, such wounds, such pain, such a cruel and cursed Death for our sins? & shall we love, or live in those sins, shall we love those sins for which Christ was hated: or excuse those sins, for which Christ was accused: or justify those sins, for which Christ was condemned: or cleave to those sins, for which Christ was deserted of God: or spare those sins, for which Christ was pierced: or live in those sins, for which Christ was crucified and murdered? Oh hate, abhor, destroy the flesh with the affections and lusts; As the Judas that betrayed him, as the Pilate that condemned him, as the nails and spear that pierced him. How shall we be destroyed for our own sins: if they be not destroyed by Christ's Death? Thus let our old man he crucified with Christ, that the body of Sin may be destroyed, that henceforth we should not serve sin. ( 3 ) Partly, By daily stabbing, wounding and hewing in pieces this body of sin▪ by the Sword of the Spirit, the word of God: as Samuel hewed Agag in pieces. Opposing the flesh and the lusts thereof by God's Commands, prohibitions, threats and judgments, recorded in his word. ( 4 ) Partly, By ceasing to make provision for the flesh, to fulfill the lusts thereof. And so starving sin out. ( 5 ) Partly, by cutting off, and shunning all the Occasions, inlets, inducements, Temptations, and beginnings of sin.
5. Do we walk after the Spirit, not after the flesh? They that are in Christ, walk not after the flesh, but after the Spirit. They do not babitually follow the lusts, motions, guidance, instigations, &c. of the flesh: as Somtime they did: but the motions, stirrings, actings and guidance of God's Spirit, being led by him according to the word. They may sometimes step awry after the flesh, but thats not their walk, their course which they delight in, but their error and infirmity which they strive against.
By these things we may know whether we be Christ's. And they that thus are Christ's effectually, are within his New Covenant actually and savingly.
X. Hence, Finally, Let all who are convinced they are Christless and Covenantless Persons, and yet thirst after a New Covenant-state, sincerely accept Christ tendered: And let all that find they are in New Covenant with God, through Christ, walk worthy of Christ accepted.
1. Let all that thirst after a New Covenant state, sincerely accept Christ tendered. For they that accept Christ aright, accept his New Covenant also Christ is the jewel: The New Covenant is the Casket or Cabinet that contains this jewel. Sell all that you have, to purchase this pearl of greatest price. Count all things loss and dung, deny all self-sinfulness, all self-righteousness, all self-fullness suffer willingly, the loss of all things, that you may win Christ, and be found in him. Christ is wrapped up in the promises: embrace them, and Christ therein. Christ is tendered in all the Gospel-Ordinances, especially in the Word and Sacraments, and this pathetically, importunately, frequently: accept the tender of Christ, neglect not so great Salvation. Christ stands at the door of thine heart and knocks. He stands, patiently; he knocks, importunately: He waits, and knocks. He knocks by his Word; He knocks by his Rod; He knocks by his Spirits convictions, motions, impulses, strivings, instigations, &c. he knocks restlessly, audibly; How fain would he enter! O shut not Christ still out of thy soul. Set open the Everlasting doors, and this King of glory shall come in. Christ is the best Guest, the most blessed In-mate that can possibly be entertained in thy soul. O lodge him in the in most Cabinet of thine Heart. That day, that hour that Christ comes into thy soul, Salvation comes into thy soul, Heaven comes into thy soul, yea God blessed forever comes into thy soul. Deeply lay to heart, and seriously ponder upon these ensuing Considerations. They may be as so many steps or degrees towards Christ, and as so many urgent Motives to thee to press and strive after him.
(1) By Nature since man's fall in Adam, all the people in the world are utterly without Jesus Christ. Naturally all people are Christless; having no saving right at all to him, or interest in him. This is true of the Gentiles. Remember that ye being in time passed Gentiles in the flesh,—That at that time ye were without Christ. And it is also true of the Jews, while in their carnal and unregenerate state; As Peter, writing to the dispersed Jews, notably testifieth. They came not to Christ the living stone by faith indeed, so as to taste that the Lord is gracious, till they were new-born-babes. Till then, they were not a people, had not obtained mercy, viz. saving mercy in Christ the mercy of mercies. And of both Jews and Gentiles the Apostle Paul hath proved, that they are all under sin. And consequently, that all the world is become guilty before God. Now to be under sin, viz. under the state, dominion and curse of sin is to be without Christ. For, they that are in Christ, are freed from the state, power and curse of sin, though not from the in-being of the relics of sin.
(2) All persons, whilst Christless, are most wretched and miserable. For, 1. Whose are they, whilst they are not Christ's? They are the worlds. Men of the world; Children of this world; the worlds own, &c. They are Sins: they are sins vassels, drudges, slaves; they serve sin, they are in sin, in the flesh, in the bond of iniquity, &c. they are wholly involved, ingulfed, overwhelmed therein. They are Deaths; Death spiritual hath actual dominion over them, they are dead in sins and trespasses: and the curse of death corporal with the adequate wages of death eternal do wait upon them. Yea they are the Devils: Cain was of that wicked one, and slew his Brother; Ye are of your Father the Devil (said Christ to the wicked Jews) and the works of your Father ye will do; Judas was a very Devil. Not to be Christ's; but the Worlds, and Sins, and the Devils, how sad and woeful is it! 2. Christless persons, are Aliens from the Common-wealth of Israel, strangers from the Covenants of Promise, having no Hope, and without God in the world; that is, Churchless, Covenant-less, Promise-less, Hope-less and God-less. Forasmuch as Jesus Christ is the only Head of the Church, Testator and Mediator of the New Covenant, substance and accomplishment of the Promises, Foundation of our Eternal Hope, and the only way unto God. 3. Christless persons are actually under the rigor and curse of the broken Covenant of works, the Law: in that they have not accepted of Christ, nor the Covenant of Faith in him, by way of Remedy. And besides Christ, there is no remedy against that curse in the whole world. 4. Christless persons are enemies to God, and utterly unable to please God in anything, whilst they so remain. 5. Christless Persons are without Faith: in state of unbelief. And unbelievers have the wrath of God abiding on them: so remaining cannot possibly be saved; shall certainly be damned; yea, are condemned already, because they believe not in the only begotten son of God. Who would not strive to be Christ's, and to have Christ theirs: rather then still remain in this Sea of misery?
(3) Theres such necessity of Jesus Christ for saving of sinners; that without him there is no escaping of Damnation, no obtaining of salvation. They that become not Christ's, must inevitably die in their sins. — Neither is there salvation in any other: For there is no other name under Heaven given among men whereby we must be saved. And, no wonder: For, 1. No lapsed sinner can possibly save himself. Being darkness, how should he illuminate himself? being without strength, how should he help himself? being enmity against God, how should he reconcile himself to God? being wholly lost, how should he find himself? being utterly dead in trespasses and sins, how should he quicken himself? &c. Nay, the sinner is so far from effecting his own salvation, that without supernatural grace he cannot will or desire his own salvation: but contrariwise is willfully set upon his own destruction. 2. No mere creature or created being can save sinners. Nay, all the Angels in Heaven are not able to save one sinner from eternal wrath, though they should give themselves to die for his sins to all eternity. For they are but finite creatures, and therefore their sufferings being finite also, can never fully satisfy God's infinite justice offended. Should all the mere Creatures in the world burn forever in Hells Torments for man's sin: all these sufferings could not expiate one sinful thought. 3. None in all the world can save sinners, but he that was eternally ordained to be a Savior of Sinners. For Sinners salvation is only effected according to God's eternal Decree and predestination. Now Jesus Christ alone is from eternity pre-ordained to be a Savior of sinners. 4. None in all the world can save sinners, but he that was since the Fall of man, fore-promised, fore-typified and foreprophecied, all along under the Old Testament, before the fullness af time, to be the only Savior of Sinners: and was in fullness of time accordingly exhibited. But Jesus Christ alone is he that was fore-promised, foretypified and fore-prophesied in all ages of the Old Testament, as the Seed of the woman, Seed of Abraham, The Prophet like Moses, Our Great High Priest after the order of Melchizedek, the Son of David, &c. and was accordingly performed under the New Testament as a Savior of Sinners. 5. None in the whole world can save sinners, but he that can fully and to the uttermost Reveal God's Counsels touching their salvation, satisfy and appease divine justice offended. Remove the wrath and curse of God from the sinner, Conquer sin, death, Hell and all the enemies of sinners Salvation, and effectually subdue the Sinner to himself, applying all his sufficiencies to him for Salvation. But Jesus Christ is the sole person in the whole world that can do these things. 6. All that is in or from Sinners, without Christ, tends only and fully to their condemnation. There is nothing in them but flesh, nothing comes from them but flesh. That which is born of the flesh, is flesh. And In their flesh dwells no good thing. Their minds are darkness and Enmity against God: The small glimmerings of light reremaining in them tending only to leave them without excuse. Their Consciences are desi •… ed with manifold guilt. Their Wills are perverse and obstinate in evil. Their Affections are wholly distempered and disordered, set more upon Sin, the world, &c. then upon God. Their corporal senses and members wholly depraved and poisoned with sin. Every imagination of the thoughts of their hearts is only evil continually. Out of the abundance of their hearts their Mouth vents nothing but corrupt Communication. Their righteousness is but dung and filthy rags. Their duties, prayers and all their Sacrifices are abominable before God. Their plowing, eating, drinking, sleeping, with all their natural actions, even their whole way, is sin. So that all that sinners are, or can do, without Christ, can only damn them, not at all save them. 7. Finally, All things in the world do in one-sort or other help forward the condemnation of Christless sinners. By the patience and longsuffering of God abused, they are the more encouraged and resolved in evil; By the Mercies and prosperity they enjoy, they embolden themselves to cast off God's fear, to forget God, to despise and oppose God; By the judgments inflicted on them, they are hardened the more in their wickedness, and trespass yet more against the Lord: yea sometimes proceed to blaspheme the most high; By the lewdness of the wicked, they are emboldened to run with them to the same excess of riot; By the godliness of the faithful, they are exasperated to hate, revile, and persecute them, yea sometimes to the death; yea by the very Gospel and Means of Grace, they are blinded, hardened and wax worse and worse; While they live, they treasure up wrath against the day of wrath; and when they die, they are actually plunged into a Sea of wrath for evermore. Thus all things help Christless persons to perdition. Hence, without Christ theres no Salvation, nothing but Condemnation.
(4) Jesus Christ is fully able to save sinners, and to make them completely happy to all eternity. For, mark what Scripture testifieth. He is able to save them to the uttermost, (Gr. 〈 in non-Latin alphabet 〉 , perfectly, wholly, fully, absolutely, or for evermore ) that come unto God by him, seeing he ever liveth to make intercession for them. All saving abilities, all perfections of a Savior, are eminently in him: whether we respect his Person, or his Office.
The Person of Jesus Christ is such, that he is fully able to save Sinners. For, he is God-man in one Person. The son of God, the second Person in Trinity, personally and individually uniting to himself the whole Human Nature both Soul and body. ( 1 ) This Human Nature of Christ, Never distinctly subsisted but in union to the WORD; ( 2 ) Is so united to the Word, as therewith to make up but one distinct individual person. ( 3 ) And in that personal union still retains its true Human Nature and essence wholly distinct and differing from the Divine nature and person. As the Miscelto in the Apple-tree; ( 1 ) It never distinctly subsisted but in union to the Apple-tree; ( 2 ) It is so united to the Apple-tree, as therewith to make up but one individual tree; ( 3 ) And yet in that union it still retains its own Nature really differing from-he Apple tree. Now, 1. This 〈 in non-Latin alphabet 〉 God-man in one Person, Jesus Christ, is most sufficient and suitable for saving of Sinners. Being medius persona, that he might be Mediator officio, He is a Middle person between God and man, that he might be a Mediator in office betwixt God and man. God and man are united in Christ's Person, that they might be united and Reconciled by Christ's office. Christ as man suffered and died for man's sin, without shedding of blood there being no remission: Christ as God fully satisfied God's justice by such suffering, the infinite dignity of his Godhead putting a kind of infinite and incomparable value upon the sufferings of his Manhood. Had Christ been God only, he could not have suffered or died: Had he been Man only, he could not have satisfied by suffering or dying: but being God man, He could both suffer for man, and satisfy by such suffering. 2. This God man is most grateful and acceptable to God above all other persons of Men and Angels in order to the saving of Sinners. His beloved son in whom he is well pleased, The Son of his love, His elect in whom his soul delighteth, &c. And therefore giving himself for us, He was an Offering and a Sacrifice to God for a sweet smelling savor. What this person of infinite dearness to God once did and endured for Sinners, more pleased God, then if all men, Angels and creatures in the world had endured the utmost extremities of Hels torments for evermore.
The Office of Jesus Christ God-man is such, that he is fully able to save Sinners. For, 1. His office taken upon him for saving of Sinners is full and complete for Sinners salvation: viz. his Mediatorship, wherein he is Prophet, Priest, and King, as God-man. Prophet, fully to Reveal the great mystery of God's counsel and will touching the saving of Sinners by Christ: of which lapsed sinners were wholly ignorant. Priest, fully to effect and accomplish sinners salvation Revealed, by his perfect satisfaction to divine justice for sinners through his obedience and Death, and by his continual intercession for them in Heaven. These things lapsed sinners were never able to effect or work out for themselves. King, to conquer fully all the spiritual enemies of sinners salvation, Sin, Death, Grave, World, Hell and all the powers of darkness; To subdue lost Sinners completely to himself, and apply effectually the purchased salvation to them, as their King and Head, Inchoately in this life, Consummatively in the life to come. This Regal Conquest and Application of Salvation purchased, lapsed sinners could never have achieved of themselves. And therefore that Mediatory office of Christ whereby, He Reveales Salvation to Sinners wholly ignorant thereof, He Obtains Salvation revealed for sinners wholly alienated from God, and He applies Salvation Revealed and obtained to Sinners wholly impotent thereunto: that Mediatory office must needs be fully complete and sufficient for Sinners salvation. 2. His Calling to this office was such as fully proclaimed his complete ability for Sinners salvation. For, ( 1 ) He was pre-ordained to be the Savior of sinners before the foundation of the world was laid. ( 2 ) He was Sent, Sealed and Commissionated by his heavenly Father in fullness of time, to save sinners. ( 3 ) He was incomparably qualified and furnished with all Mediatory fullness, perfections and endowments, that he might be able to save sinners to the uttermost. ( 4 ) He hath fully executed and discharged this office whereunto he was called. For he hath revealed the whole mystery of God's Counsel for saving of Sinners, effectually wrought that Salvation revealed for all his elect, and actually applies in all ages that Salvation wrought for all his chosen. So that no ability for saving of Sinners, can possibly be imagined, which is not to be found in Jesus Christ our Savior. Whither therefore should poor lost Sinners fly, but to Jesus Christ, who is fully able to save them? Jesus Christ is the last Adam: The First Adam by his disobedience damned all his natural posterity; Jesus Christ the Last Adam is much more able by his obedience to save all his spiritual posterity.
(5) Jesus Christ is as willing, as able to save Sinners. He is infinitely able and infinitely willing to save Sinners. Shall the Savior be so willing to save: and sinners be so unwilling to be saved? Behold and admire Christ's incomparable willingness to save sinners, most abundantly discovered; 1. By his cheerful willingness to suffer and die for sinners salvation. Hence Christ is prophetically brought in by the Psalmist, saying; Lo I come, in the volume of the book it is written of me: I delight to do thy will, O my God; yea thy Law is in the midst of my bowels. Which doing of God's will, the Apostle expounds of Christ's sufferings, saying; By the which will we are Sanctified, through the offering of the body of Jesus Christ once for all. So that Jesus Christ delighted even in suffering his fathers will for sinners. And he professeth; My meat is to do the will of him that sent me, and to finish his work. He finished his fathers will, in Dying: Then, it was finished. Would Christ so humble himself, to such sufferings and such a death, and that so readily for sinners salvation: And was he not most willing to save them? 2. By his frequent and sweet invitations of sinners to come to him for salvation. Ho, everyone that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat, yea, come, buy wine and milk without money, and without price, &c. — If any man thirst, let him come to me and drink — Come unto me all ye that labor and are heavy laden, &c. — Let him that is athirst, come; And whosoever will, let him take of the water of life freely. 3. By his precious soul-alluring promises. What variety of blessings and mercies doth he promise to all that will come to him and believe in him? As plentoeus enjoyment of the Spirit; Rest of soul; life; living water; and salvation itself. 4. By his rejecting of none that truly come unto him, though never so weak, and worthless in themselves. All that the Father giveth me, shall come to me; and him that cometh to me, I will in no wise cast ou •… . Christ never yet rejected any: and he will not now reject thee. 5. By his expostulating lamentations, when sinners neglect their own salvation, despise their own mercy. Cast away from you all your transgressions, whereby ye have transgressed, and make you a new heart, and a new spirit; for why will ye die, O house of Israel? — O Jerusalem, Jerusalem,—how oft would I have gathered thy children together, even as an hen gathereth her chickens under her wings, and ye would not! 6. By his singular joy when sinners are saved, or in the way of salvation. The converting of the Samaritan woman, and afterwards of other Samaritans upon that occasion, was his meat to eat which his disciples knew not of. Christ is so dearly and delightfully affected with the truly godly, that he saith; whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother. To this effect the parables of the lost groat, of the lost sheep, of the lost son, emphatically declare the surpassing joy that there is in Heaven upon the recovery of the lost sinner. 7. By his actual saving, even of greatest offenders, Christ shows his singular desire and willingness to save lost sinners. Palpable instances of this kind are these; Matthew, and Zacchaeus, the publicans: the woman of Samaria, and other Samaritans, reputed as a refuse people: the prodigal son, adumbrating the miserable Gentiles: the penitent woman, that had many sins, and was a sinner with a witness: Mary Magdalene, that had been a very cage of unclean spirits, out of whom Christ cast seven devils: the thief upon the cross: Saul himself, that was a cruel persecutor of Christ and his Church, and a blasphemer, and injurious; yet he obtained mercy, that in him first Christ Jesus might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting: yea many of them that had an hand in crucifying Jesus Christ, were saved by Jesus Christ. Oh! when Christ saves such sinners as these, who is not encouraged to believe? Oh how infinitely doth Jesus Christ our Savior thirst and long after sinners salvation! And shall not lost sinners thirst after their own salvation: and cheerfully hasten to such a Savior?
(6) None can ordinarily become Christ's, or be saved by him, but ( 1 ) By rejecting what is inconsistent with him; ( 2 ) By strong desires after him; and ( 3 ) By actual accepting of him, at the Gospel propounds him. 1 All that would be Christ's must reject and deny all things inconsistent with Christ, viz. the •… must deny themselves, their self-sinfulness, their self-righteousness, their self-wisdom, their self-will, their self love, their self-excellencies and perfections of all sorts, and all their self-interests in the creature that are any way repugnant to, or inconsistent with Christianity. Otherwise whilst a man remains self-full, he is incapable of Christ's fullness. 2. All that would be Christ's must have strong and fervent desires after him. True sense of the want of Christ, and of the misery of that want, fills the soul with pantings and longings after him, hungerings and thirstings for him. The more Christ is desired and thirsted after while wanted, the more he will be esteemed and delighted in when enjoyed. Christ loves nor to c •… me to the soul, till he shall be welcome indeed. Hence, such fervent hungerings after him have the promises of satisfaction. 3. All that would be Christ's must actually close with him, and accept him as the Gospel propounds him, viz. They must receive him by true faith, as their Jesus, their Christ, their Lord, to be saved and ruled by him, to live upon him, and every way to walk worthy of him. This is the way to become Christ's, and consequently God's new Covenant-people in him.
(7) Finally, The great cause why most people in the visible Church do not become Christ's; is not because they cannot, but because they will not become his. And at the last day the greatest part of visible professors that shall perish, shall be damned, not so much because they could not, as because they would not come unto Christ for salvation. Let us therefore so strive to be Christ's, so vigorously press after him, and salvation by him, to the uttermost of all our ability and opportunity: that we may not through willfulness neglect or reject Christ, and salvation by him, lest thereby we receive the greater damnation: let us never be found among the number of the will-not's.
I grant indeed that no mere carnal man, can completely come to Christ, accept him, and become his by any, or all his mere natural abilities, or perfections whatsoever, without divine, supernatural renewing grace. For, 1. Holy Scriptures are full and clear for this. Jesus said,—No man can come unto me except the father which hath sent me draw him. — It is God which worketh in you, both to will, and to do, of his good pleasure: — which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 2. Repentance and faith, whereby we come out of ourselves to Christ, are not of ourselves, but are the mere gifts of God. 3. The mere carnal man hath, in and of himself no abilities sufficient to bring him unto Christ. He is, without strength, without light, without life, without hope. His mind is •… nmity against God, and his law: His conscience is defiled: His will is rebellious against Christ: His heart and affections are hardened and estranged from God. His way is abomination to God; The poison of asps is under his tongue; yea every imagination of the thoughts of his heart is only evil continually. He is dead in sins and trespasses; In the gall of bitterness and bond of iniquity; under the power of Satan, the prince of the air, led captive by him at his will; reprobate to every good work; and remaining in the flesh cannot please God. 4. Effectual calling and conversion of a carnal man to Christ is so great a work, as that it utterly transcends, not only all carnal man's abilities, but all mere finite creatures activities: and can only be effected and completed by the infinite power of God himself. For it is no less then the renewing of them that were wholly old and corrupt; the Regenerating of them that were unr •… generate; the releasing of them that were wholly captivated under sin and Satan; the quickening and passing of them from death to life, that were dead in sins and trespasses; and the New-creating of them, that were wholly old creatures. Hence in the first and fundementall saving work of God upon the soul, the infusion of gracious habits and principles into the soul, the carnal man is merely passive, and can actively do nothing at all therein.
Notwithstanding, A mere carnal man by natural abilities and activities, helped forward by common and restraining grace, may make a great progress towards Christ, and go very far towards salvation. For, 1. He may disclaim and avoid many gross sins and pollutions of the world: so that he may be blameless among men 2. He may do all imperate acts of piety and righteou •… ness, viz. all outward imitable acts that a true believer can do. He may profess Christ, read and hear the word, receive the Sacraments, fast, pray, confer about matters of religion, give alms, &c. Witness, Herod, the three false grounds, the Pharisees, the foolish virgins, &c. 3. He may manifest much zeal, and affection in these performances. 4. He may have a great inward work upon his soul. May be enlightened; may taste of the heavenly gift; may partake of the Holy Ghost, in his common endowments; may taste of the good word of God, and powers of the world to come; and may believe for a time. Thus far a mere carnal man may go towards Christ, and yet still remain a mere carnal man, without Christ.
And yet very many, (Oh that I could not say, Most ) in the visible Church never came thus far towards Christ and salvation: Not because they cannot, but because they will not. Christ said to the Jews ye will not come unto me, that ye might have life. And to Jerusalem; O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as an hen gathereth her chikens under her wings, and ye would not? — we will not have this man to reign over us. As no carnal man can of himself fully come to Christ, and be his, so few carnal men will come to him, few will put forth themselves towards Christ so far as they are able, few will go so far as they may go in these four steps forementioned; therefore they are willing to be without Christ, willing to perish, yea willful to their own destruction. And if men be condemned not only for weakness, but for willfulness also, how dreadful and inexcusable will be that condemnation.
Seeing then that all these things are so, 1. That naturally since the fall, all people in the world are Christless; 2. That all persons, whilst Christless, are most miserable; 3. That without Christ there is no escaping of damnation, no obtaining of salvation. 4. That Jesus Christ is fully able to save sinners to the uttermost. 5. That Jesus Christ is as willing as able to save sinners. 6. That ordinarily none can be saved by Christ, but by rejecting what is inconsistent with Christ, by strong desires after him, and actual accepting of him according to the tender of the Gospel; And 7. That the great cause why most in the visible Church become not Christ's, is not so much because they cannot, but because they will not; For one cannot, a thousand will not's shall be condemned; Oh how should all strive and endeavor to the utmost to accept Christ tendered, and to become Christ's, that so they may in Christ become God's New Covenant-people
2. Let all, that upon good grounds find they are in New Covenant with God, through Christ, walk worthy of Jesus Christ, the Lord accepted, unto all pleasing. They that have received Christ, should answerably walk in Christ; as ye have therefore received Christ Jesus the Lord, so walk ye in him. But how are we to walk worthy of Christ? According to these and such like Scripture-Directions.
(1) Know Jesus Christ and his will, clearly and judiciously. — This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent. — I know my sheep, and am known of mine. — And to desire, that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding, that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God. Christ is most worthy to be known: For, In him are hid all the treasures of wisdom and knowledge. There is such an excellency of the knowledge of Jesus Christ our Lord, that Paul counted all things loss and dung for it, desiring to know nothing else. And he bowed his knee to God, for the Ephesians, That they might be able to comprehend with all Saints, what is the breadth, and length, and depth, and height, and to know the love of Christ, which passeth knowledge. In comparison of this, all knowledge is but ignorance, all learning is but Barbarism. Know Christ, and know all. Si Christum nescis, &c.
(2) Be rooted and grounded in the faith and love of Christ more and more. As ye have therefore received Jesus Christ the Lord, so walk ye in him: Rooted—and stablished in the faith, as ye have been taught, abounding therein with thanksgiving. — That Christ may dwell in your hearts by faith, that ye being rooted and grounded in love, &c. There is Faith, the Doctrine of Christ: be rooted in that strongly, against all errors and deceits of men. There is Faith, the grace of Christ: be grounded in that sincerely and vigorously, against all corruptions and temptations. By that Faith, let Christ dwell in your hearts, and let Christ live in you continually. Think seriously of Christ's grounded love to you, Ephes. 3. 18, 19. Gal. 2. 20. Rev. 1. 5. John. 15. 9, 13, 14. Rom. 5. 6, 7, 8. and then strive to return a cordial and grounded love to Christ. Such a love to Christ, as 1. To love him sincerely for himself, Cant. 1. 2, 3. & 5. 10. to the end. 2. To love him intensively over all, counting no enjoyments, relations, no nor life itself dear, for his sake, Mat. 10. 37. Luk. 14. 26. Act. 20. 24. & 21. 13. With love as strong as death and grave, having a vehem •… nt and unquenchable flame, Cant. 8. 6, 7. 3. To keep his commandments delightfully, John. 14. 15. & 15. 10, 14. 1 John. 5. 3. 4. To abide and continue in his love constantly, John. 15 9, 10. loving the Lord Jesus Christ in incorruption. Ephes. 6. 24. 5. To love his members, and our Christian brethren sincerely: yea as Christ hath loved us; which is his New Commandment, because love is therein urged by a New Pattern, John. 13. 34. Col. 3. 12, 13.
(3) Walk as Christ walked, in all imitable acts and excellencies, taking him •… or an example, treading in his steps. He that saith, he abideth in him, ought himself also to walk, even as he walked. How walked Christ? Answ 1. In meekness and holiness of heart, Mat. 11. 28, 29. 2. Holily, righteously, soberly, unblamably, without sin or offense, Isa. 53. 9. Heb. 7. 26. John. 8. 46. 3. In all zealous obedience to his Fathers will, and finishing of his work given him to do, John. 4. 32, 34. & 2. 17. 4. Most fruitfully, walking about and doing good everywhere. Act. 10. 38. Mat. 4. 23. & 9 35. Mark 6. 6. 5. Most spiritually and heavenly, taking all occasions to raise up his disciples and hearers to spirituality, John. 4. 32, 33, 34. & 15. 1, &c & 4. 7, 10, &c. Luk. 10. 21. and often. 6. Most devoutly, being much in servant prayers night and day, Mat. 14. 23. Luk. 6. 12. Mar. 6. 46 Mat. 26. 36. John. 17. 1. to the end. Heb. 5. 7. Teaching us to pray daily, Mat. 6. Luk. 11. 7. Most compassionately towards poor sinners, Mat. 9. 36. & 14. 14. Mark 1. 41. Luk. 7. 13. & 15. 20. Heb. 5. 2. both in reference to their bodies and Souls. 8. Most patiently, in his afflictions, though most injustly inflicted, 1 Pet. 2. 21, 22, 23, 24. Isa. 53. 7. Yea praying for his murderers; Father forgive them, for they know not what they do, Luke 23. 34. Thus Christ walked: And (saith Bernard well) Christians having their name from Christ; it is meet, as they are heirs of his name, so they should be imitators of his Holiness.
(4) Eschew all evil possible, and pursue all good. Let us cast off the works of darkness, and put on the armor of light. Let us walk honestly as in the day, not in rioting and drunkeness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ, and make no provision for the flesh to fulfill the lusts thereof. — They that are Christ's, have crucified the flesh, with the passions and lusts. Christians are God's workmanship, created i •… Christ Jesus unto good works; which God hath before ordained, that we should walk in them.
(5) Have your hearts and Conversations fixedly in heaven. Christ is risen and ascended: let your hearts and affections, lives and actions Rise and ascend after him.
(6) Grow and increase daily in Grace and in the Knowledge of Jesus Christ our Lord; forgetting what is behind: and reaching forth unto those things which are before, press towards the mark for the price of the high calling of God in Christ Jesus.
(7) Maintain sweet Communion with Jesus Christ, whereunto ye are called. This is Light in darkness, Liberty in Prison, Joy in Sorrow, Heaven in Earth, Life in Death.
(8) Love, long for and hasten unto the the Coming of our Lord Jesus Christ to judgment, that you may be taken home unto himself, and be ever with the Lord to behold his glory, 2 Tim. 4. 7. 2 Pet. 3. 11, 12. Phil. 3. 20, 21. John 14. 2, 3. 24. 1 Thes 4. 17. Make haste O my beloved, &c. Cant. 8. ult. Even so come Lord Jesus, Rev. 22. 20. I desire to be dissolved and be with Christ, which is far more best, Phil. 3. 23.
(9) Strive that Whether you be present with Christ, or absent from him, you may be accepted of him: whether you live, live to the Lord; whether you die, die to the Lord; whether you live or die, endeavor to be the Lord's; For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. And as Christ is the Door and Gate of Paradise, the only way to the Father and to eternal life: So let him be to you, The way, the Truth, and the life. Saith Chrysostom hereupon; I am the way, because ye shall come by me: The truth, because doubtless these things shall be, nor is there any lie in me: The Life, because even death itself shall not hinder your coming to me. And if I be the way, ye need no guide: If the Truth, I speak no falsehood: if the life, though ye die, yet shall ye obtain what I have promised. Augustine; I am the Way, and the Truth, and the Life: that is, By me they go, to me they come, in me they abide. All must begin their journey from Christ, who desire to come to the Truth, and abide in eternal life. And again; Wouldst thou walk? I am the Way. Wouldst thou not be deceived? I am the Truth. Wouldst thou not dy? I am the Life. And elsewhere: What way wilt thou go? I am the Way. Whither wilt thou go? I am the Truth. Where wilt thou abide? I am the Life. The Interlineary Gloss; The way without error, to them that seek: The Truth without falsehood, to them that find: The life without Death, to them that abide. Gerson; He is the Life▪ animating: The way, moving: The Truth, establishing. Hugo; He is the way leading: The Truth shining: The Life unending. But Bernard most excellently; We thy people and sheep of thy pasture will follow thee, By thee, Unto thee: because thou art the Way, the Truth, and the Life: The way, in example; The truth, in the Promise; The Life in the Reward. And elsewhere more fully; I am the way, by which ye are to go: The truth, to which you are to come: and the Life, in which you are to abide. I am the way without error: The Truth, without falsehood: The Life, without Death. I am the way, in example: The Truth, in Promise: The Life, in Reward. I am the way, passable: The Truth, irrevocable: The Life, interminable. I am the way, large and spacious: The truth, mighty and copious: The Life, delectable and glorious. I am the way of Beginners, The truth of proficience, The Life of Attainers. I am the way of light, serene: The Truth living without pain: The life happy and pleasant. I am the way, on the Cross: The truth, in the Grave: The Life, enjoy of Resurrection. I am the way, wherein is no thorn or thistle. the Truth, wherein is no sting of falsehood: The Life, in which he that's dead revives. I am the way, direct: The Truth, perfect: The Life, without end and measure. I am the way of Reconciliation, The Truth of Retribution, The Life of blessedness. None cometh unto the father but by me; As if he had said, none comes unto me the Truth and the life but by me the way, &c. Oh let this Way, without wandering; This Truth, without shadowing; This Life, without ending; be always our Way, Truth, and Life; Our True Way to eternal life,
CHAP. VII. Of the Form of the New Covenant.
APHORISM
T HE Form of this New Covenant consists; Inwardly, In the mutual obligation betwixt God and his New-Covenant Federates in Jesus Christ the Mediator thereof: Outwardly, In the Way and Manner of this New Covenants Manifestation, Confirmation and Administration. This Aphorism needs very little Explanation or Proof, so much having been already spoken to this effect. Therefore briefly thus:
(I) The Inward more Essential and Constitutive Form of the New Covenant, especially stands, In the mutual and reciprocal Obligation of God and his Federates in Jesus Christ one to another. This is the Inward Form of all Covenants: herein they all agree. Without this the very Nature of a Covenant is destroyed. 1. The LORD God, Father, Son, and Holy-Ghost on his Part expressly obligeth himself to his Federates, by Promising most excellent New Covenant-Blessings, Heb. 8. 10, 11, 12. Jer. 31. 33, 34. And faithful (saith Augustine sweetly) is God, who hath made himself our debtor: Not by receiving anything of us, but by promising so great things to us. His Promise was little, He would be bound by writing also, making as it were an hand writing of his Promises to us: that when he should begin to perform the things which he hath promised, in the Scripture of promises we might Consider the order of Performances. The time of Prophecy, was the time of the Prediction of Promises: The time from John the Baptist to the end, is the time of Performances. 2. The House of Israel and Judah, even all the New Covenant Federates with God in Christ in all Nations, Jewish and Gentilish, do on their Part Implicitely re-oblige themselves to God by Re-promising many important New Covenant-Duties answerable to, and grounded upon, or flowing from those New Covenant-Blessings, as I have formerly noted, in Chap. 5. Sect. 2. General. II. These promised Blessings and Repromised Duties, of the New Covenant, have been abundantly unfolded, in ch. 5. Sect. 3. Aph. 1. & 2.
(II) The Outward and more Accidental Form of the New Covenant, is principally comprised in the way and manner of this New Covenants, 1. Manifestation, 2 Confirmation, and 3. Administration.
I. The Manifestation of this New Covenant, hath in it two things: viz. I. God's first and Promissory Revelation of it. God Revealed his New Covenant at first, Immediately to the Prophet Jeremiah; Mediately by him unto the People of God under Babylonish thralldom: God promising therein what manner of New Covenant he would make with his Church after those days, viz in the days of Christ's incarnation. God revealed and first manifested promissorily his New Covenant, 1. Partly, in reference to the Jews his own people, to comfort them in their sad Babylonish afflictions. 2. Partly, in reference to the old Covenant, which being weak and unprofitable did need to be reform •… . 3. Partly in regard of the Greatness of man's sin and misery, that could not be 〈◊〉 but by, the New Covenant Mediator actually revealed. All 〈◊〉 I have formerly Manifested. II. God's after and Preparatory Inchoation of this New Covenant. The New Covenant had its Preparatory Inchoation, as I have already shown, 1. By the Ministry of John the Baptist, who by his Doctrine and Baptism made way for Christ and his New Covenant Kingdom, as a middle Prophet betwixt the Old and New Covenant. 2. By the Ministry of Jesus Christ himself in Person, and of his Disciples, who, by New Covenant-Doctrine Miracles confirming the same, and Baptism the first New Covenant-Token, began to lay the foundation of the New Covenant. But touching these things I need speak no further.
II. The Confirmation of this New Covenant, is surpassingly eminent, viz. 1. By the Lord's choicest Promises. 2. By the inviolable Oath of God. 3. By the irrevocable death and most precious blood of Jesus Christ. 4. By the best Sacramental Tokens, Baptism and the Lord's Supper.
1. By the choicest Promises of God. Notable is that of the Apostles touching Christ; — But now hath he obtained a more excellent Ministry, by how much also he is the Mediator of a Better Covenant, which ( 〈 in non-Latin alphabet 〉 ) is established upon be •… ter Promises. This Better Covenant, whereof Christ is Mediator, is the New Covenant: Therefore this New Covenant is established, Confirmed, &c. upon Better promises. The Greek word here, for ( established, ) doth properly signify; Is-put-as-a-Law, Is-enacted-as-a-Law, Is-made-authentical, Is-Confirmed, Is-established. It denotes such an establishment of the New Covenant as is of authority, force, virtue & efficacy like an established Law, like a Law enacted by good Authority. The Promises of God (for such only are here intended) are God's gracious Declarations of the good-pleasure of his Will in Jesus Christ, touching any future Good, Temporal, Spiritual or Eternal, which he will perform unto his People, Tit. 1. 2. Eph. 1. 9. 2 Pet. 1. 4. 2 Cor. 1. 20. 1 Tim. 4. 8. This is the Nature of God's Promises in the General. Now God's New Covenant Promises, upon which it is established, are Better Promises. Note here, 1. How they are Better Promises. 2. How this New Covenant is Stablished upon them. I. The New Covenants Promises are Better Promises, then those of the Old Covenant, and Consequently much more then those of the fore-going Covenants, in many regards. As, 1. Better in regard of Perspicuity and Clearness. The Promises of the Old Covenant were very dark, dim and obscure. They were Promises under a veil, under shadows & types, especially if we consider Spirituals and Eternals. Christ is promised under the Types of Moses, Aaron, Melchizedek, David, &c. Redemption is Promised under the Types of bringing Israel out of Egypt, and Judah out of Babylon: Remission of sins and Justification is promised under the Tppes of Expiatory Sacrifices, Burnt-offerings, Sin-offerings, the Scape-goat, &c. Sanctification is promised under divers Ceremonial washings, cleansings, Purifications: Heaven and eternal rest there, is Promised under the Types of the Land of Rest, Canaan, and of the Holy of Holies in the Tabernacle and Temple, &c. Thus those Pormises were under a veil, very dark and obscure: and it was an hard matter for the people to discern these mysteries in those shadows. Besides, The Promises of Christ, and the things of Christ, under and before the Old Covenant, were at a great distance; As to come long after; The Fathers beheld them afar off, Heb. 11. 13. And what we see at a distance afar off, we behold very darkly, weakly and imperfectly. But the Promises of the New Covenant are clear, plain, perspicuous, without veil, the veil being so done away in Christ come, and exhibited already in our flesh, So that we may with open face behold them, 2 Cor. 3. 12, 14, 18. 2. Better in regard of Spirituality. The Promises of the Old Covenant, and of those before, were in the current and tenor of them more Carnal, Literal, External, and Temporal about temporal and outward blessings for the most part: As, Bruising the Serpents Head, Preservation in the Ark from the Flood, Possession of Canaan, Prosperity, Peace & Rest there, A visible and earthly Sanctuary, &c. And great part of the people did carnally rest in these externals only, not aspiring to the Spirituals intended therein. But the New Covenant Promises in the express tenor and strain of them are more Spiritual, Celestial and Sublime, very few externals in comparison being insisted upon in all the New Covenant explanations. And the whole body of the New Covenant (as I have already manifested) consists only of Promises: And all those Promises, only of Spirituals, far excelling all Temporals whatsoever. Diligently consult what hath been formerly said to this point. 3. Better in regard of Divine efficacy and sufficiency. For, (1) The Old Covenant-Promises under Levitical Rites and Shadows did Figure, Propound and Promise that which themselves did not perform, (as Beza noteth) in that they did transmit or send the minds of believers to Christ that was to come, and to the New Covenant. The Law made nothing perfect, but the bringing in of a better hope did, &c. But the New Covenant-Promises Perform what they Promise, and refer us not to any further Covenant or Promises to supply their defectiveness. Those under the Old Testament, as well as those under the New, that were savingly Redeemed, Pardoned, Justified &c. Received these blessings from the virtue of the blood of the New Testament, Heb. 9. 14. (2) The Promises of the Old Covenant assured of many Blessings in case of Such obedience to the Law, such Performances, &c. Deut. 28. to 15. Exod. 19. 5, 6. Deut. 11. 13. to the end. But furnished not with Ability for such obedience and performances, The Covenant being written only in hard Tables of Stone. But the Promises of the New Covenant, do not only Assure of blessings from God, but also of Ability to perform all our Duties to God, God covenanting to write his Law in our Minds and Hearts to that end. Yea (as hath been shown) This New Covenant in the body of it Consisting only of Promises. All our Duties & Abilties for them as well as God's mercies are founded on those promises, & to be fetched from them. (3) The Promises of the Old Covenant running mostly in a low, carnal, earthly strain, did not so powerfully raise the Federates, to Spiritualness, Heavenliness and Participation of the Divine. Nature, as those of the New Covenant do. (4) The •… romises of the Old Covenant, being for the Generality about outward things, did not, could not so inwardly refresh and revive the Souls of wounded Sinners or Distressed Saints. But the New Covenants Promises are evidently so Contrived, Disgested and Propounded, as may most sweetly and sufficiently remove all the Principal Doubts, Discouragements and Objections, which either a Bleeding, Heartwounded Sinner, or a Distressed Saint, may make against his own Salvation: as hath been already manifested in many Particulars▪ So that of all God's Promises, his New Covenant-Promises must needs be acknowledged most Consolatory, and most exquisitly Cordial to a distressed Soul. 4 Better in regard of Extent. The Old Covenant-Promises, and others before, were more peculiarly directed and limited to certain Peculiar Families, or to that one Particular Nation of the Jews: The Nations of the Gentiles being Strangers from the Covenants of Promise. But the New Covenant Promises are, without restraint o •… limitation, extended to all Nations of the world. 5. Better in regard of Duration. A very great part of the Promises of the Old Covenant and of others fore-going, as touching deliverance from Egypt, from Babylon, bringing into Canaan, victory over Canaanites, The temple at Jerusalem, &c. Having received their accomplishment, are expired. But the New Covenant-Promises, with the New Covenant, which is Everlasting, do and shall still endure till the end of the world. And the more Durable Promises are, the better they are. Thus the Promises of the New Covenant are far Better Promises then those of the Old and of other fore-going Covenants. II. Now, upon these Better Promises the New Covenant is established and firmly settled: and that divers ways, viz. 1. Materially; As these Better Promises are the very Matter of the New Covenant, of which it is Composed and Constituted. For, The New Covenant-Mercies Promised on God's Part to his Federates are contained in these better Promises, Expresly: And the New Covenant-Duties restipulated are comprised in these better Promises, Implicitly. Now all the Promises of God, and consequently these better Promises in an eminent sort, have these two Properties in them; (1) Infallible verity and Truth. It being utterly impossible that God (who is the Supreme Truth, and fountain of all Truth) should lie in them. — God who cannot lie hath promised. (2) Immutability or unchangableness. As with God theres no variableness nor shadow of turning: So God's Promises are Immutable Promises. Now God's New Covenant being Materially molded up and composed of better Pormises, having these two Properties, Certain verity, and Infallibility; it must needs be notably established upon such Promises. 2. Relatively and Reductively; As these Better Promises Relate to Christ, and Reductively bring this New Covenant to Christ, who is the proper Base & foundation upon which it is bottomed. For these, as all other the Promises of God since the Fall, are in Christ Yea, and in him Amen. Christ is as the center where the lines of all the Promises meet: Christ is as the glorious Sun, whence all the resplendent beams of the Promises flow: Christ is as the very Sea or Ocean, whither all the streams and Rivers of the Promises Run. Jesus Christ is the primary and precious foundation of both Promises and Covenants, The Promises are as Pillars of Gold upon this foundation, and the Covenants as Chapiters of gold upon those Pillars.
2. By the inviolable Oath of God. Although God established not his Old Covenant by his Oath, but (as I have shown) by another Manner of Sanction, because that Covenant was to wax old and vanish away: yet hath he established this New Covenant (which is still to remain New, fresh and vigorous, 2 Cor. 3. 11. Heb. 13. 20.) by his own sacred and inviolable Oath, of which he will never repent, In establishing Christ's New Covenant-Mediation in his everlasting Melchizedeckian Priest-hood by his Oath irrevocably, unalterably. The LORD hath sworn, and will not repent, Thou art a Priest forever after the Order of Melchizedek. The Old-Covenant-Priest-hood was made without an Oath, but Christ's New Covenant Priest-hood with an Oath: Hence the Apostle concludes the New Covenant itself to be Better, Heb. 7. 20, 21, 22. viz. More firm, unchangeable, lasting, &c. then the Old Covenant. So then, Christ's everlasting Melchizedeckian Priest-hood, and his New Covenant have such a near, close, inseparable Relation and connection to, and dependence upon one another: that God confirming Christ's Priest-hood by his Oath, he consequently confirms this New Covenant by his Oath. Now God established his New Covenant by Oath; 1. To declare hereby the Immutability of his counsel in his New Covenant. Though God's bare saying, may sometimes implicitly leave a liberty for revoking or altering, Ier. 18. 7, 8. as in case of the Old Covenant: Yet God's swearing, puts things sworn past reversing. See Heb. 6. 17. Psal. 89. 34, 35. Isa. 54. 9, 10. For God by his Oath pawns his own Being, Life, Power, Truth, Holiness, &c. to make good what he hath so ratified. 2. To exalt and magnify by his Oath the excellency of the New Covenant so sworn, above the old, Heb. 6. 20, 21, 22. 2 Cor. 3. 11. Every Covenant or thing, the more firm and permanent it is, the more excellent it is. 3. To fill and furnish the hearts of his true Federate People with strong consolation, assurance and encouragement in his New Covenant, who have fled for refuge to lay hold upon the Hope set before us, Heb. 6. 17, 18, 19, 20. An Oath is the strongest and most inviolable bond amongst men, An Oath for Confirmation is an end of all strife: How much more strong and securing is God's Oath. Who shall doubt, when God swears: who cannot possibly deny himself, or forswear himself? O comfort we ourselves in the New Covenant, and in Christ's New Covenant-Mediation, in this: That God hath confirmed them by his Oath, and he will never Repent, they shall stand forever.
3. By the irrevocable Death and Blood of Jesus CHRIST our Mediator, Surety and Testator. The Old Covenant or Testament had a Solemn Typical Sanction by slaying of Sacrifices, and blood sprinkled: But the New Covenant or Testament had the most solemn, Antitypical and Substantial Sanction, by the Death, Blood and Sacrifice of JESUS CHRIST himself, who is over all God blessed forever, Amen. By Christ's own Death, Blood and Sacrifice of himself, this New Covenant was Dedicated and established, Heb. 9. 12, 14, 15, 16, 17, 23, &c. Mat. 26. 27, 28. Mark 14. 23, 24. Luke 22. 20. 1 Cor. 11. 25. Now Christ's Death (and consequently his Dedication and Sanction of his New Covenant thereby,) was with greatest solemnity: as I have already manifested in divers particulars. And as Christ's Death, Bloodshed and Sacrificing of himself, was with greatest solemnity; So it was of greatest force and efficacy for the establishment of this his New Covenant forever. For, I. Christ Jesus died, shed his blood, and offered up himself without spot to God by the Eternal Spirit, As Mediator, Surety, and Testator of the New Covenant. He died not in a Private, but in this Public capacity: to Seal up his New Covenant, and his Elects salvation according to it, with his own Blood. 1. As Jesus Christ is Mediator, He stablished his New Covenant by his Death, Blood and Sacrifice. In that hereby he hath fully Pacified God towards his Elect, as their Propitiation, Heb. 8. 12. 1 John 2. 1, 2. Rom. 3. 25. and reconciled his Elect meritoriously unto God, Rom. 5. 10. So that now God and they are in Christ's blood brought unto terms of sweetest Unity, Peace and Favor, Eph. 2. 13. to 19. 2. As Jesus Christ is Surety, he hath by his Blood established the New Covenant. In that he hath thereby completely discharged our Debt which we had contracted by the violation of God's Laws, having therein satisfied God's justice and Laws to the uttermost for all his Elect, Heb. 7. 22. & 9. 12, 13, 14. & 10. 10. to 19. Eph. 5. 2. 3. As Jesus Christ is Testator, he hath by his Death confirmed, made authentical, and consummated this his last Will and Testament: In as much as A Testament is of force after men are dead, otherwise it is of no strength at all while the Testator liveth. The Testator while he liveth hath power of Revoking his Testament, and of making a later as oft as he will, and (as the First Deed, so) the last Will stands in force: But when the Testator hath once ratified his Testament by his death, there can be no more Revocation or Alteration thereof. Therefore Christ the Testator being dead, his New Testament is irrevocably confirmed: Nothing can be added thereto, taken thencefrom, or changed therein, till the worlds End. II. Jesus Christ dying as Mediator, Surety and Testator, established this New Covenant by his Death, Blood and Sacrifice of himself, virtually and consequentially. And this divers ways. 1. Adimplendo. By fulfilling and Abrogating the Old Covenant▪ By his Death he fulfilled and vacated all the Sacrifices of the Old Covenant: and the Body being come, he drew a curtain over all those Pictures and Shadows thereof. This was one thing intended in Christ's speech on the Cross; It is finished. This Old Covenant and Sacrifices thereof were taken away, that the New Covenant, in Christ's blood might be established. — He taketh away the first, that he may establish the Second. Both could not be in full force at once. The Old therefore is abolished, that the New may be established. 2. Vincendo. By Conquering Sin, Satan, Death and Curse, those Spiritual Enemies, that stand in the way of our enjoyment of the blessings of the New Covenant. And he conquered them by his Death and Cross. 3. Merendo. By Meriting for his Elect by his Death All the Blessings of the New Covenant, As Redemption, Reconciliation to God, Vocation, Sanctification, Adoption, Justification, &c. these are the Purchases of his blood and Death, Heb. 9. 12. Rom. 5. 9, 10. Heb. 9. 14. Gal. 4. 4, 5. Rom. 3. 25. Heb. 10. 19, 20. Now Christ meriting and obtaining for us by his Death all the New Covenant-Benefits from God, hath thereby established most notably the New Covenant itself. Thus, the Death of Jesus Christ, was the Life of the New Covenant: His Sacrifice of himself was the stablishment of the New Covenant. The New Covenant can no more fail, then Christ can die again, or shed his blood again.
4. Finally, The New Covenant is confirmed and stablished by the best Sacramental Tokens, Baptism, and the Lord's-Supper. Ever since God's Promises were in Scripture called Covenants, they have been confirmed by visible and sensible Tokens: As the Covenant with Noah, by the Token of the Rainbow; The Covenant with Abraham and Israel at Sinai, by the Ordinary Tokens Circumcision and the •… assover, and for a time in the Wilderness by the four Extraordinary Tokens, The Cloudy fiery Pillar, Sea, Manna, and water out of the Rock: The Covenant with David and with the Captives, by Circumcision and the Passover. Thus this last and most excellent Covenant is confirmed by two Sacramental Tokens excelling all that went before, viz. Baptism and the Lord's Supper; which are, In signification, Clearer; In virtue, Greater; In utility, Better; In act, Easier; In number, fewer, &c. As I have formerly noted out of Augustine. Those Sacraments were bloody, these not bloody: Those signified darkly Christ to come afterwards, These signify clearly Christ come already; Those were painful and costly, These without pain, and cheap: Those did wax old and vanish away with the Old Covenant, These are still to continue in force till the worlds End with the New Covenant. Now both in Those Old, and These New Covenant-Tokens; 1. Some were First, For Initiating of Persons visibly into the Mystical body of Christ the Church, &c. As Circumcision, Ordinarily; The Cloudy fiery-Pillar and the Sea, Extraordinarily: To all which, Baptism under the New Testament most fully Answers, and plainly succeeds them, Col. 2. 10, 11, 12, 13, &c. 1 Cor. 10. 1, 2, &c. 2. Some were Second, For Continuing & Nourishing up persons Initiated in the Church by Christ the Spiritual Meat and Drink of the soul. As the Passover, Ordinarily; Manna from heaven, and water out of the Rock, Extraordinarily: To all which The Lord's Supper under the New Testament most fully answers, and evidently comes in the room of them, 1 Cor. 5. 7. & 10. 3, 4, 16, 17. & 11. 23. to 30. Now as I have formerly Opened the Nature of the Covenant-Tokens o •… Sacraments of old, showing How they did confirm Those Covenants whereunto they were Annexed, re •… pectively: So I shall, touching Baptism and the Lord's Supper, those two Tokens of the New Covenant, briefly show; 1. That Baptism and the Lord's Supper do confirm and establish the New Covenant. 2. Wherein the Nature of Baptism and the Lord's Supper doth consist. 3. How these two Tokens do confirm this New Covenant.
(1) That Baptism and the Lord's Supper do confirm the New Covenant; is evident. I. Baptism confirms the New Covenant. This is plain; 1. From Christ's Commission. As Christ gave Commission to his Apostles, To Disciple all Nations, by preaching to them the New Covenant Doctrine: So he appointed them to Baptize all them that should be so discipled, professing their Faith. To what end should they be so Baptized, and at that time: but to initiate them into, and establish them in the New Covenant. 2. From the Apostolical practice. Who, when (upon their preaching the New Covenant-Doctrine) any did believe and profess the same, did forthwith confirm, stablish and Seal them in that their New Covenant -Faith and Doctrine, by Baptizing them. 3. From the New Covenant▪ Blessings confirmed by Baptism. It confirms to us, Regeneration, John 3. 3, 5. Tit. 3. 5. Remission of sins and Justification, Rom. 8. 38. Sanctification, by dying unto sin and living unto righteousness, Rom. 6. 3. to 12. Col. 2. 11, 12, &c. Adoption into God's Family, and Communion with Christ, Gal. 3. 26, 27. Now these are New Covenant-Blessings. Therefore Baptism confirming the New Covenant-Blessings to us, consequently confirms the New Covenant itself. 4. From the Analogy betwixt Circumcision and Baptism. Circumcision was a Sacramental Token confirming the Old Covenant: Consequently Baptism succeeding in the room of Circumcision, Col. 2. 10, 11, 12, 13. is a Sacramental Token confirming the New Covenant. II. The Lord's Supper also confirms and establisheth the New Covenant. This is clear; 1. From the words of the Institution. Christ saith of the Cup in this Ordinance; This cup is the New Testament in my Blood: that is, This wine in the Cup is a Token, Sign, Seal and Instrumental Conveyance of the New Testament in my Blood. The New Testament is confirmed, By this Cup, Sacramentally and Symbolically; By the Blood of Christ Fundamentally. 2. From the end and use of the Lord's Supper; which is, To confirm Communion with Christ and his members; Remission of sins; and such like New Covenant-Benefits, Heb. 8. 10, 11, 12. and consequently to confirm and establish the New Covenant itself.
(2) Wherein the Nature of Baptism and the Lord's Supper doth Consist.
More Generally, Touching all Sacraments, as also touching both these Sacraments of the New Covenant, Note; 1. That, As God hath been pleased in all ages to deal with his Church by way of Covenants, as I have already shown: So in all ages to those his Covenants he hath annexed Sacraments, proportionably. 2. That, Sacraments are Part, not of God's Natural, but only of his Instituted worship. And therefore both in their Nature and use they wholly depend upon God's Institutions. 3. That, All Sacraments Instituted by God since Adams Fall, were Tokens, Pledges, &c. of the gratuitous Covenant of faith. 4. That, All Sacraments or Tokens of the Covenant of faith in all ages, did Principally represent Jesus Christ, and him as suffering death for his Elect. 5. That, these Sacramental Tokens were of several sorts, viz. Some representing Christ as to suffer afterwards: and those both Ordinary and Extraordinary, As all before Christ. Some representing Christ as having suffered already, As these of the New Covenant since Christ. 6. That, In all Sacraments, There are two parts, viz. Outward signs, Representing; and Inward Mysteries, thereby Represented: As also a Sacramental Union, or Relation betwixt those two Parts. Of all these, ( u ) I have elsewhere spoken; Let the Reader consult the Particulars. 7. That, As touching these two Sacraments or Tokens of the New Covenant, Baptism and the Lord's Supper, The Rise of them seems to be from some Rites or Customs in use among the Jews before these Sacraments were Instituted. Christ appointed not new and unusual Matters unknown to the Jews; but ancient, usual and well-known Matters, Rites and Actions, but to new ends and purposes: He set a new stamp or superscription (as some observe) on the Old metal. And hereby the Jews Reception of his Institutions was exceedingly facilitated: their own familiar Rites, Customs, and usages being improved by him to further and more excellent uses, ends and advantages under the New Covenant. Thus, (1) Touching Baptism, the Initiating Sacrament of the New Covenant, it seems, (as learned men have observed,) to have had its Rise, from the Jewish custom of entering themselves into Covenant with God, and of admitting Heathens thereinto after the same manner, viz. By Circumcision and Baptism, and Sacrifice. (2) Touching The Lord's Supper, the Nourishing Sacrament of the New Covenant, it seems also to have had its Rise from the Jewish customs in celebrating the Paschal Supper, and in their After Supper, or Second course at the same time. They are described by Ainsworth in his Annotat. on Exod. 12. 8. and by that learned Buxtorf, well acquainted with the Jewish customs, see his Synagog. Iudaic. cap. 13. Let the diligent Reader peruse them thoroughly; and as Ainsworth there observes,— These observations of the Jews—may give light to some particulars in the Passover that Christ kept. As▪ Why they lay down, one leaning on another's bosom, John 13. 23. ( a sign of Rest and Security ) and stood not, as at the first Passover, neither sa •… e on high, as we use. Why Christ •… ose from Supper, & washed, & sat down again, John. 13. 4, 5, 12. Why he blessed, or gave thanks for the Bread apart, and for the cup, or wine, apart, Mark 14. 22, 23. And why its said, He took the cup after Supper, Luke 22▪ 〈◊〉 Also concerning the Hymn which they sung at the End, Mat. 26. 30. And why Paul calleth it; The showing forth of the Lord's death, 1 Cor. 11. 26. as the Jews usually called their Passover, Haggadah, that is, A Showing or Declaration. But especially we may observe, How the bread which was of old a Remembrance of their deliverance out of Egypt, was sanctified by the son of God, to be A Remembrance of his Death, and of our Redemption thereby from Satan, 1 Cor. 11. 24, 25, 26. For which we have much more cause to praise, honor and magnify the Lord, then the Hebrews had for their Temporary Salvation. So he.
More Particularly, Touching these two New Covenant-Sacraments, Baptism and the Lord's Supper, thus their Nature may in brief be represented, viz.
Baptism, and the Nature thereof, may clearly be discovered to us by the 1. Author, 2. Matter, 3. Form, and 4. End thereof. I. The Author of Baptism, as a New Covenant-token, is God by Jesus Christ: and that by a double Commission, viz. 1. By a Commission given to John the Baptist, for Baptizing only of that one Nation of the Jews. This was done in the Preparations for, and Inchoations of the New Covenant, that Jesus Christ might be made manifest unto Israel. And (saith John ) I knew him not: But he that sent me to Baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending and remaining on him, the same is he which Baptizeth with the Holy Ghost. This was the first Institution of Baptism: But this Commission was very much limited and restrained. 2. By a Commission given to the Apostles after Christ's Resurrection, and by Christ Risen, for Baptizing not only of the Jews, but also of All Nations throughout the whole world. This was done after the solemn Sanction of the New Covenant by the death and blood of Jesus Christ. This was for substance the same Commission, but exceedingly Enlarged. II. The Matter of Baptism, is twofold, viz. 1. The matter Constituent, whereof Baptism is made up and constituted. And this is, ( 1 ) Partly, Outward, viz. The Element signifying water, John 1. 31, 33. Acts 8. 36, 37. The Action of Applying this water, Baptizing, or Washing, Mat. 28. 19. John 1. 31, 33. Acts 8. 36. & 16. 33. This washing may be done by Sprinkling, or Effusion, or Dipping. ( 2 ) Partly, Inward, viz. The Spiritual Mysteries signified by this Element and Action, which is twofold; namely, The Blood of Christ, sprinkled upon the soul and heart through Faith, washing away the guilt of sin, unto Remission of sins and Justification, Rom. 6. 3. Eph. 5. 25, 26. with 1 John 1. 7. Heb. 9. 12, 14. Acts 3. 38, 39. And The Spirit of Christ poured upon the soul through grace, washing away the filth, stain and power of sin, by Regeneration, Vocation, Sanctification in dying to sin, and living to righteousness, &c. John 3. 3, 5, 6. Tit. 3. 5. Rom. 6. 4, 5, 6, 7. Col. 2. 11, 12, 13. 1 Pet. 3. 21. 2. The Matter Recipient, or subjects capable of Baptism are of two sorts, viz. ( 1 ) Professed Believers of all Nations, Jews or Gentiles, Mat. 28. 19. Mark 16. 15, 16. Acts 2. 38, 39. & 8. 37, 38. & 16. 14, 15, 33, 34. yea though their profession of Faith be not sound and sincere, but hypocritical, Acts 8. 13, 23. ( 2 ) All the children, even the Infant-children of such professed Believers, Jews or Gentiles, Acts 2. 38, 39. But this I have already demonstrated at large, Proving both, That all such Infants are together with their Parents Federates in this New Covenant; And That all such Infants may and ought to be baptized, as well as their Parents. There See. III. The Form of Baptism is twofold, viz. 1. Inward and Essential, constituting Baptism, viz. That Sacramental Union or Relation, which (by virtue of Christ's Institution) is established •… etwixt the Sign and Things Signified; which Relation or Union consists in, ( 1 ) Signifying fitly the Mysteries represented: ( 2 ) Sealing strongly the Benefits Signified: ( 3 ) Exhibiting truly and really the Blessings Signified and Sealed, to the Believing Soul. And This, Not ( ex opere operato ) from the bare work done; which worketh not physically, like a medicine: Nor ( Ex opere Operantis ) from the work of the worker, or any worthiness of the Minister Dispensing it; for though none, no not in any pretended Case of Necessity, can warrantably dispence the Sacrament of Baptism, but a true Minister of Christ lawfully called, yet the perfectest Minister and his actions are full of frailties and imperfections. 2. Outward and Accidental; viz. The Form or Manner of Administring Baptism, in the Name of Father, Son and Holy Ghost. That is, 1. By authority and warrant from Father, Son and Holy Ghost. 2. Into Professed Covenant and Communion with Father, Son and Holy Ghost: To partake from all three, All the Benefits, Blessings and Privileges of the New Covenant, which are also Signified and Confirmed by this Sacrament; As also on our parts to perform to all three all Restipulated and Conditioned New Covenant Duties sin cerely. IV. The End of Baptism, 1. Negatively considered, is ( 1 ) Not an utter Obliteration of all sin and Punishment, Act. 8. 13, 23. ( 2 ) Nor A Collation of Grace from the mere work done, or from the Dignity of the Minister Dispensing it. (3) Nor any impression of an indelible character. (4) Nor an absolute Alligation or Tying, either of the thing signified to the Signs, or of Persons to the Sacrament, as if no New-Covenant Grace could be conferred without this Sacrament. For God can Confer Grace when and how he will, ordinarily or extraordinarily, with Means or without Means, when himself denies the Means. God ties us, but not himself, to the use of means. Nor is it the Simple Privation, but the neglect, and contempt, and Prophanation of Baptism that is sinful and dangerous. 2. Affirmatively Considered, the End of Baptism is chiefly twofold, viz First, The Primary and Antecedent end, having peculiar respect to Faith in God and Christ; And so Baptism is intended to signify, Seal and Exhibit, ( 1 ) Our Implantation or Insition into Christ, Union to him, and Communion with him. Hence those phrases of Being Baptized into Christ; Putting on Christ; Being baptized into the name of the Son; Being buried with Christ by baptism, being baptized into his Death and Resurrection, &c. ( 2 ) Our Remission of sins and Justification by the blood of Jesus Christ. (3) Or Regeneration and Renovation by his Spirit, Tit. 3. 5. Eph. 5. 25, 26, 27. 1 Pet. 3. 21. ( 4 ) Our Adoption as sons and daughters into the Family and Household of God. (5) Our Sanctification, by Dying unto Sin, and Walking in Newness of Life. ( 6 ) Our Resurrection from the dead at the last day, Rom. 6. 5. 1 Cor. 15. 29. (7) Our Eternal Salvation in God's Kingdom, Mark 16. 15, 16. 1 Pet. 3. 21. John 3. 3, 5. Secondly, The Secondary and Consequent End of baptism hath singular reference to our Confession of Faith, before men. And thus Baptism is intended to signify, Seal and Perform Sacramentally these things, viz. ( 1 ) Our open and Professed engagement to be solely and wholly the Lord's. ( 2 ) Our Incorporation into the Mystical body of Christ, the Church, to walk in Union and holy Communion with the Members thereof▪ (3) An actual Discrimination and difference of Baptized Church-members from all Un-baptized Heathens. Thus of the Nature of Baptism.
The Lord's Supper, and the Nature thereof may also in like manner be plainly delineated, by Consideration of the 1. Author, 2 Matter, 3. Form, and 4. End thereof. But having elsewhere already explained all these Particulars, I refer the Reader thither, for brevity Sake.
(3) How these two Sacramental Tokens, Baptism and the Lord's Supper do confirm the New Covenant. This may in great measure be Resolved by what hath been already said. But I add More Generally, Baptism and the Lord's Supper confirm the New Covenant; Not Physically or Naturally by any Natural Quality, Property, virtue or operation thereof: But Sacramentally and Spiritually, as Sacramental Signs or Tokens, Seals and Instrumental means for Conveying Jesus Christ and the Benefits of the New Covenant to God's Federates, and all this by virtue of Christ's Institution of these Ordinances to this end. More Particularly;
Baptism confirms the New Covenant; I. As a Token or Sign of the New Covenant. That Baptism is a Token or Sign of the New Covenant, is plain: For, ( 1 ) It succeeds in the room and stead of Circumcision, and to all such Federal uses and Purposes, Col. 2. 10, 11, 12, &c. Now Circumcision in the Nature and use of it according to the first Institution thereof, was a Token of the Covenant. Therefore consequently, so is Baptism. ( 2 ) In Christ's Commission, Baptism is annexed to the Doctrine of the New Covenant. (3) In Apostolical Practice, Baptism was still Administred to all that embraced the New Covenant and the Doctrine thereof: whereby as Federates they were initiated and implanted into Christ, into his mystical body, &c. Now Baptism, As a Token or Sign, Confirms the New Covenant, divers ways. viz. 1. As a Memorative Token; Being a notable Memorial of the actual Incarnation and exhibition of Jesus Christ to Israel. For John the Baptist therefore came Baptizing with water, that he might be made manifest to Israel. For, John knew him not, but he that sent him to baptize with water, the same said unto him, upon whom thou shalt see the Spirit descending and remaining on him, the same is he that baptizeth with the Holy Ghost. And accordingly, when Jesus came to John to be baptized of him, He saw the Heavens opened, and the Spirit of God descending like a dove and resting upon him, and lo, a voice from heaven, saying, This is my beloved son in whom I am well pleased Now Jesus Christ, actually incarnate, being thus Manifest by Baptism to John; John bare record, that this is the Son of God: and pointed him out as with the finger behold the Lamb of God that taketh away the Sins of the world. Baptism therefore is a notable Memorial of Christ's actual incarnation and Manifestation to Israel in our flesh in fullness of time; for establishment of his New Covenant. 2. As a Significative Token; Baptism signifying and assuring of those seven excellent fore-mentioned New Covenant Benefits, Implantation into, and union with Christ, Remission of Sins, &c. 3. As a Distinctive Token; Baptism distinguishing Baptized Christians from all Unbaptized Pagans, Jews, &c. 4. As an Instructing Sign; Discovering to us, (1) The Natural guilt, stain, foulness, and filthiness of sin, in us all, which stands need of washing, cleansing, purifying, &c. ( 2 ) The Spiritual and Supernatural Healing, Cleansing, purging away of all this guilt and filthiness by the Blood and Spirit of Christ, Col. 2. 11, 12, 13. 1 Pet. 3. 21. Tit. 3. 5. which is a New Covenant benefit, Heb. 8. 12. 5. As an Obligatory Token or Sign; Obliging the Baptized, To put off the body of the Sins of the flesh, and die unto Sin: but to live unto God, and walk in newness of life, Col. 2. 11, 12, 13. Rom. 6. 3, 4, 5, 6. II. As a Seal of the New Covenant. Circumcision was a Seal of the Covenant blessing, the righteousness of Faith, to Abraham; Consequently Baptism, suceeding Circumcision, is a seal of New-Covenant blessings. Baptism Seals what it signifies. III. As an Instrumental Mean for Conveying of New-Covenant Benefits signified and Sealed, Gal. 3. 26, 27. Rom. 6. 3, 4, 5, 6.
The Lord's Supper Confirms the New Covenant also. I. As A Sign and Token of the New Covenant in Christ's blood; or as a Sign of Christ's blood of the New Covenant, confirming and individually applying the New Testament, with all the promises, Benefits, Privileges and comfort thereof to right Receivers, Luke 22. 20. 1 Cor. 11. 25. Mat. 26. 28. Mark 14. 24. Now the Lord's Supper, as a Token or Sign Confirms the New Covenant several ways, viz. 1. As a Memorative Sign, lively remembering, and bringing fresh into mind the Lord Jesus Christ, his Passion, Death, &c. for his elect, his infinite love, &c. in so dying. Do this in remembrance of me.—As oft as you eat this bread and drink this Cup, ye show forth the Lord's death till he come. This is a Monumental Memorial of Christ crucified to the worlds end. And by Christ's Death the New Covenant was established, Heb. 9, 14, 15, 16, 17. 2. As a Significative Sign or Token; The Lord's Supper signifying; ( 1 ) Christ's Body broken for us, and Christ's blood of the New Covenant shed for us. ( 2 ) Our Communion with Christ crucified in all the Benefits of his Cross and Death. (3) Remission of sins in his blood, shed for that end. Mat. 26. 28. (4) Spiritual nourishment of Faith in Christ, and all Grace by this Lord's Supper. (5) Sweet Union and Communion of the Saints one with another. 3. As an Instructive Sign; The Lord's Supper instructs us in many things; as, ( 1 ) That, Christ Jesus is already actually betrayed, and put to Death for our sins, 1 Cor. 11. 23, 24, 25. ( 2 ) That, the Old Covenant and the Sacraments thereof are already abrogated, and the New Covenant actually established, by his Death, 1 Cor. 11. 25. Mat. 26. 28. (3) That, Jesus Christ already crucified is complete New Covenant-Nourishment for us, 1 Cor. 11. 20, 24, 25. (4) That, The Contempt and abuse of the Lord's Supper is an high contempt of Jesus Christ himself, of his Death, and of his New Covenant: and punished by God accordingly, 1 Cor. 11. 24, 25, 26, 27, 29, 30. (5) That, therefore to come to the Lord's Supper Ignorantly, Unbelievingly, Impenitently, Uncharitably, or any way unworthily, is a most dangerous Sin, 1 Cor. 11. 27, 28, 29. And to come to it in Knowledge, Faith, Repentance, &c. is a most necessary Duty. ( 6 ) That, the Lord's Supper is no Propitiatory Sacrifice, but a Remembrance of Christ's Propitiatory Sacrifice, 1 Cor. 11. 24, 25, 26. ( 7 ) That, The Lord's Supper is to continue till Christ come, 1 Cor. 11. 26. and consequently the New Covenant is so long to continue also, and that in the present form of administration, Mat. 28. 19, 20. Heb. 13. 20. 4. As a Distinctive Token; Distinguishing New Covenant-Federates, from all aliens to the New Covenant. 5. As an Obligatory Sign; Binding and Obliging all Communicants according to the Tenor of the New Covenant, Fitly to prepare for it, duly to use it, and afterwards to walk Sutably and answerably to it. II. As a Seal of the New Covenant in Christ's blood; Sealing all the Former matters and mysteries signified. Why shall one Sacrament be a Seal, and not every Sacrament? III. As an instrumental Mean of Conveyance. In the right use, according to Christ's Institution, it so effectually conveys Christ and New Covenant benefits to believers, by virtue of Sacramental union and divine benediction, that it is said; This is my body, This is my blood, This is the New Testament in my blood.
But thus of the New Covenants Confirmation.
III. The Administration or actual execution of the New Covenant is Singularly eminent, viz
1. With Universal Reference to all Nations of the world Jewish and Gentilish, and to the Oecumenical or General Church to be gathered out of them all: But in the first place to the Jews, and then unto the Gentiles, Mat. 28. 18, 19. Mark 16. 15, 16. 1 Cor. 12. 12, 13, &c. 28. Luke 24. 46, 47. Acts 13. 46, 47. & 26. 19, 20.
2. By the Preaching of the New Covenant Doctrine, The Gospel of Jesus Christ exhibited, Most clearly, fully and efficaciously, by Catechetical Instruction in Principles and otherwise, for the Discipling of all Nations, for bringing People of all Nations in the world to be Christ's Disciples, Mat. 28. 18, 19, 20. Mark 16. 15, 16. Luke 24. 47. To whom, By whom, and How, the New Covenant-Doctrine is to be preached, hath elsewhere been further manifested. And this course of Preaching the Apostles diligently observed, Acts 10. throughout. & 15. 6, 7, &c. & 13. 46, 47. & 26. 20. Their doctrine did principally run upon Christ now already performed, and actually exhibited, according to God's Promises of old: whose Birth, Life, Sufferings, Death, Burial, Resurrection, Ascension, Sitting down at God's right hand, Effusions of his Spirit, Giving gifts to men, &c. for the Collection, Edification and Consummate Salvation of his Church▪ even of all his elect throughout the whole world, through Faith and Repentance for Remission of Sins &c. is the Principal Subject matter of their Doctrine, See Acts 2. 22. to 37. & 3. 13. to the end. & 5. 29, 30, 31, 32. & 9. 20, 22. & 10. 34. to 44 & 13. 16. to 42. & 17. 22. to 32. & 22. 3. to 22. & 26. 2. to 30. Eph. 4. 7. to 14. This New Covenant-Doctrine in Christ, since Christ's establishment of his New Testament by his Death, is Preached, 1. Most clearly, plainly and with open face, The veyl of all dark Types, figures and shadows being done away in Christ, 2 Cor. 3. 12. to the end. 2 Cor. 4. 6, 7. 2. Most fully and completely, The Mystery of Christ touching the Gentiles incorporation into the Church of God with the Jews being now more fully revealed by the Spirit to the Apostles and Prophets, then ever in any former ages, Eph. 3. 3, 4, 5, 6. As also the mysteries of all future affairs and Conditions of the Church till the end of the world, Rev. 4. to the end of the Book. The mysteries of the Jews calling again, after the Gentiles fullness, Rom. 11. Of the Resurrection of the Dead, change of the Living, Final judgment of all, &c. 1 Cor. 15. 1 Thes. 4. Mat. 25. These and many other Mysteries of Christians were never so fully and completely discovered as now by and under the New Covenant. 3. Most efficaciously to the Conversion of many, ( 1 ) Both among the ( f ) Jews, Acts 2. 41. & 44. & 5. 14. & 6 7. & 9. 31. & 12. 24. & 21. 20. ( 2 ) And among the Gentiles; As, at Antioch, Acts 11. 21, 24, 25, 26. At Ephesus, Acts 19. 8, 10, 17, 18, 19, 20. 1 Cor. 16. 8, 9. At Corinth, Acts 18. 1, 7, 8, 9, 10, 11. At Rome, Rom. 1. 7, 8. & 16. 19. Paul with great success preached the Gospel of Christ from Jerusalem and round about unto Illyricum, Rom. 15. 18, 19. Which is in a direct line (saith Pareus ) 350. Germane miles: that is 1050. English miles, So that the Gentiles became obedient both in word and deed, round about far and near. And if the Conversion of the Gentiles throughout the world be duly considered, it is evident there was never such efficacy of any Covenant-Doctrine since the foundation of the world, as of this New Covenant-Doctrine.
3. By sundry other Ordinances of public New Covenant worship for all Nations. As, 1. By the two Solemn Federal Tokens of the New Covenant to be continued till the worlds end; Baptism and the Lord's Supper, Mat. 28. 18, 19, 20. 1 Cor. 11. 23. to 30. 2. By Public Prayer and thanksgiving, 1 Tim. 2. 1, 2. with 3. 14, 15. 1 Cor. 14. 14, 15, 16. Act. 6. 4 Mat. 18, 19, 20. 3. By Public singing of Psalms. Eph 5. 18, 19. Col. 3. 16. 1 Cor. 14, 15, 16. 4. By due Sanctification of the Lord's days. Sabbaths on the first day of every week, in works of Piety, Necessity & Mercy, Acts 20. 7. Rev. 1. 10. 1 Cor. 16. 2. The seventh day-Sabbath in memorial of the work of creation, Gen. 2. 2, 3. Exod. 20. 8, 9, 10, 11. being virtually changed by Christ's Resurrection to the first day of the week in memorial of the greater work of the worlds Redemption.
4. By a New Covenant-Government of the Church of God in several Acts and Ordinances appointed to that effect. As, 1. By authoritative Discerning and judging of Doctrine, according to the Rule and standard of the word, Acts 15. 15, 24, 28. & 16. 4. 2. By public Admonishing, Warning and Rebuking of Sinners, Mat 18. 15, 16. 17. 1 Thes. 5. 14. Tit. 3. 10. 1 Tim. 5. 20. Tit. 3. 13. 2 Cor. 2. 6. 3. By rejecting, purging out or putting away from Church-Communion, scandalously wicked and incorrigible persons, Mat. 18. 17, 18. with 16. 19. John 20. 21, 23. Tit. 3. 10. 1 Cor. 5. throughout. 4. By Seasonable-Remitting, Comforting, Confirming and Receiving again into the Communion of the Church, such as are penitent, Mat. 16. 19. & 18. 18. John 20. 23. 2 Cor. 2. 6, 7, 8, 9. 5. By Ordination of Presbyters, after Prayer and Fasting, with imposition of the hands of the Presbyterie, 1 Tim. 4. 14. & 5. 22. Tit. 5. Acts 14. 21, 23.
5. By a Visible and Successive New Covenant-Ministry; Extraordinary, and Ordinary; and by other New Covenant officers. I. By a New Covenant-Ministry, to which Christ hath promised his Presence to the end of the world, Mat. 28. 18, 19, 20. This Ministry is, 1. Extraordinary, unlimited to any particular Place, employed chiefly in the first Planting of the New Covenant-Church, by laying the foundation of the New Covenant Doctrine: As, ( 1 ) Apostles, ( 2 ) Prophets, ( 3 ) Evangelists, Eph. 4. 8, 11, 12, 13. This Extraordinary work ceasing, These extraordinary officers also ceased, The Ordinary Succeeding them. 2. Ordinary, limited to particular Places, building upon the foundation laid: As ( 1 ) Pastors, ( 2 ) Teachers, Eph. 4. 8, 11, 12, &c. These Pastors and Teachers are to continue till the worlds end, Mat. 28. 19, 20. And by them all the former Ordinances appertaining to Doctrine, Worship and Discipline are to be managed. II. Other New Testament officers, are 1. Elders, Whose work is to Assist the Pastors and Teachers in matters of Government and Discipline, 1 Tim. 5. 17. Rom. 12. 8. 1 Cor. 12. 28. 2. Deacons, who out of the Churches allowance are to take care of her poor and distressed members, Acts 6. 1. to 7. Showing Mercy, Rom. 12. 8. Helps, to the helpless, 1 Cor. 12. 28.
6. With more Plenary, palpable and visible effusions of the Spirit, both in Extraordinary and Ordinary Endowments, then ever was under any foregoing Covenant-Administration, Acts 2. 1, 2, 3, &c. to the end. 1 Cor. 12. 4. to 12. Acts 10. 44, 45, 46. 1 Cor. 1. 5, 6, 7. John 7. 37, 38, 39. Before Christ's Ascension the Spirit was sparingly given in drops, &c. but since as it were in streams and rivers.
7. With more Perfect Filial Christian Liberty, Both from fear and bondage under Sin, Satan, Curse, Death, and all our Spiritual Enemies, Luke 1. 74, 75. Tit. 2. 14. Gal. 3. 13, 14. Heb. 2. 14, 15. And also from all the Servitude of the Mosaical Pedagogie, the Church being now past her Minority, and come to Maturity, Col. 2. 14. Gal. 4. 4, 5, 6. Hagar the bondwoman and her children are Cast out, and we are children not of the bondwoman, but of the free. Not of the Servile Old Covenant from Mount Sinai: but of the Free New Covenant from Mount Zion. If the Son shall make you free, ye shall be free indeed.
8. Finally, This New Covenant is managed and Administred with far more Glory then the Old, or any that went before it. The Old Covenant was glorious, as apears by the glory and shining of Moses Countenance. But that which was made glorious, had no glory in this respect, by reason of the glory that excelleth. Herein the New Covenant glory Excelleth; 1. Its a spiritual, not a carnal glory, 2 Cor. 3. 7, 8. 2. Its a Comfortable and saving, not a dismaying and condemning Glory, 2 Cor. 3. 7, 8. 3. Its a clear, open and unveiled, not a veiled glory, 2 Cor. 3. 12. to the end. 4. Its an Effectual, Transforming, not an ineffectual Glory, 2 Cor. 3. 14, 15, 18. 5. Its a Permanent and Remaining, not a transient and vanishing glory, 2 Cor. 3. 7, 11.
Inferences.
1. Hence, The New Covenant is of all other Most comfortable. For it was at first Manifested and Revealed to the Captives by Jeremiah, as a ground of stronger Comfort to the Captives then the Covenant with the Captives, or old Covenant; as hath been already observed. Now the comfortableness of the New Covenant against, 1. Sin, 2. Apostasy, 3. Wants, Inward or Outward, 4. Temptations, 5. Desertions, 6. Afflictions and Persecutions▪ and 7. Death itself, hath been already at large unfolded in this Book. There See. This New Covenant is a blessed Cabinet of sweetest soulreviving Cordials.
2. Hence, The New Covenant is of all other Covenants most sufficient. For, It was first Revealed and discovered for Redress of the Old Covenants weakness, unprofitableness and insufficiency, Heb. 7. 18. 19, & 8. 6, 7, 8, 9, &c. & 9. 10, 11, 12, 13, 14. And all saving blessings, obscurely pointed out in former Covenants, are most clearly revealed and accomplished under this New Covenant, Acts 13. 38, 39. Rom 3. 25. Heb. 9. 15. All former Covenants, lead and tend to this New Covenant, as the Center, Perfection and Accomplishment of them all.
3. Hence, The Grace of the New Covenant is most complete. And this, 1. Extensively, In that it takes in all Nations of the world, Luke 24 47 Mat. 28. 18, 19 Mark 16 15, 16. 2 Intensively, In that it more efficaciously Converts the Abundance of both Jews and Gentiles, then any Covenant-Expressure ever did before. And in that it more fully affords the Effusions of the Spirit.
4. Hence, The New Covenant is most Sure For it is most strongly stablished by, and founded Upon, 1. The Lord's better Promises, 2. His Sacred Oath, of which he will not repent. 3. The Death and blood of Jesus Christ once for all, never to be repealed. 4. The best and surest Sacraments, which shall not wear away while the world shall continue, Mat 28. 19, 20. 1 Cor. 11. 26.
5. Hence, The New Covenant is utterly irrevocable. It can no more be Revoked, Repealed, called in, or made void: then God can belie himself, or forswear himself, or then Christ can be brought down again from God's right-hand to be barbarously crucified between two thieves
6. Hence, The New Covenant must needs be Everlasting. Everlasting absolutely in the Substance of it: as that which shall so continue with us in Heaven. Everlasting respectively for the Circumstance and Administration of it▪ as that which shall so continue till the worlds end. The Promises of the New Covenant are of everlasting Truth: The Oath of the New Covenant is of everlasting stability: The blood of the New Covenant is of everlasting virtue: and the Tokens of the New Covenant, of everlasting appointment till the end of the world.
7. Hence, In all these respects the New Covenant is most excelling. But of the excellency and Preeminence of the New Covenant hereafter.
APHORISM
T HE Form of this New Covenant consists; Inwardly, In the mutual obligation betwixt God and his New-Covenant Federates in Jesus Christ the Mediator thereof: Outwardly, In the Way and Manner of this New Covenants Manifestation, Confirmation and Administration. This Aphorism needs very little Explanation or Proof, so much having been already spoken to this effect. Therefore briefly thus:
(I) The Inward more Essential and Constitutive Form of the New Covenant, especially stands, In the mutual and reciprocal Obligation of God and his Federates in Jesus Christ one to another. This is the Inward Form of all Covenants: herein they all agree. Without this the very Nature of a Covenant is destroyed. 1. The LORD God, Father, Son, and Holy-Ghost on his Part expressly obligeth himself to his Federates, by Promising most excellent New Covenant-Blessings, Heb. 8. 10, 11, 12. Jer. 31. 33, 34. And faithful (saith Augustine sweetly) is God, who hath made himself our debtor: Not by receiving anything of us, but by promising so great things to us. His Promise was little, He would be bound by writing also, making as it were an hand writing of his Promises to us: that when he should begin to perform the things which he hath promised, in the Scripture of promises we might Consider the order of Performances. The time of Prophecy, was the time of the Prediction of Promises: The time from John the Baptist to the end, is the time of Performances. 2. The House of Israel and Judah, even all the New Covenant Federates with God in Christ in all Nations, Jewish and Gentilish, do on their Part Implicitely re-oblige themselves to God by Re-promising many important New Covenant-Duties answerable to, and grounded upon, or flowing from those New Covenant-Blessings, as I have formerly noted, in Chap. 5. Sect. 2. General. II. These promised Blessings and Repromised Duties, of the New Covenant, have been abundantly unfolded, in ch. 5. Sect. 3. Aph. 1. & 2.
(II) The Outward and more Accidental Form of the New Covenant, is principally comprised in the way and manner of this New Covenants, 1. Manifestation, 2 Confirmation, and 3. Administration.
I. The Manifestation of this New Covenant, hath in it two things: viz. I. God's first and Promissory Revelation of it. God Revealed his New Covenant at first, Immediately to the Prophet Jeremiah; Mediately by him unto the People of God under Babylonish thralldom: God promising therein what manner of New Covenant he would make with his Church after those days, viz in the days of Christ's incarnation. God revealed and first manifested promissorily his New Covenant, 1. Partly, in reference to the Jews his own people, to comfort them in their sad Babylonish afflictions. 2. Partly, in reference to the old Covenant, which being weak and unprofitable did need to be reform •… . 3. Partly in regard of the Greatness of man's sin and misery, that could not be 〈◊〉 but by, the New Covenant Mediator actually revealed. All 〈◊〉 I have formerly Manifested. II. God's after and Preparatory Inchoation of this New Covenant. The New Covenant had its Preparatory Inchoation, as I have already shown, 1. By the Ministry of John the Baptist, who by his Doctrine and Baptism made way for Christ and his New Covenant Kingdom, as a middle Prophet betwixt the Old and New Covenant. 2. By the Ministry of Jesus Christ himself in Person, and of his Disciples, who, by New Covenant-Doctrine Miracles confirming the same, and Baptism the first New Covenant-Token, began to lay the foundation of the New Covenant. But touching these things I need speak no further.
II. The Confirmation of this New Covenant, is surpassingly eminent, viz. 1. By the Lord's choicest Promises. 2. By the inviolable Oath of God. 3. By the irrevocable death and most precious blood of Jesus Christ. 4. By the best Sacramental Tokens, Baptism and the Lord's Supper.
1. By the choicest Promises of God. Notable is that of the Apostles touching Christ; — But now hath he obtained a more excellent Ministry, by how much also he is the Mediator of a Better Covenant, which ( 〈 in non-Latin alphabet 〉 ) is established upon be •… ter Promises. This Better Covenant, whereof Christ is Mediator, is the New Covenant: Therefore this New Covenant is established, Confirmed, &c. upon Better promises. The Greek word here, for ( established, ) doth properly signify; Is-put-as-a-Law, Is-enacted-as-a-Law, Is-made-authentical, Is-Confirmed, Is-established. It denotes such an establishment of the New Covenant as is of authority, force, virtue & efficacy like an established Law, like a Law enacted by good Authority. The Promises of God (for such only are here intended) are God's gracious Declarations of the good-pleasure of his Will in Jesus Christ, touching any future Good, Temporal, Spiritual or Eternal, which he will perform unto his People, Tit. 1. 2. Eph. 1. 9. 2 Pet. 1. 4. 2 Cor. 1. 20. 1 Tim. 4. 8. This is the Nature of God's Promises in the General. Now God's New Covenant Promises, upon which it is established, are Better Promises. Note here, 1. How they are Better Promises. 2. How this New Covenant is Stablished upon them. I. The New Covenants Promises are Better Promises, then those of the Old Covenant, and Consequently much more then those of the fore-going Covenants, in many regards. As, 1. Better in regard of Perspicuity and Clearness. The Promises of the Old Covenant were very dark, dim and obscure. They were Promises under a veil, under shadows & types, especially if we consider Spirituals and Eternals. Christ is promised under the Types of Moses, Aaron, Melchizedek, David, &c. Redemption is Promised under the Types of bringing Israel out of Egypt, and Judah out of Babylon: Remission of sins and Justification is promised under the Tppes of Expiatory Sacrifices, Burnt-offerings, Sin-offerings, the Scape-goat, &c. Sanctification is promised under divers Ceremonial washings, cleansings, Purifications: Heaven and eternal rest there, is Promised under the Types of the Land of Rest, Canaan, and of the Holy of Holies in the Tabernacle and Temple, &c. Thus those Pormises were under a veil, very dark and obscure: and it was an hard matter for the people to discern these mysteries in those shadows. Besides, The Promises of Christ, and the things of Christ, under and before the Old Covenant, were at a great distance; As to come long after; The Fathers beheld them afar off, Heb. 11. 13. And what we see at a distance afar off, we behold very darkly, weakly and imperfectly. But the Promises of the New Covenant are clear, plain, perspicuous, without veil, the veil being so done away in Christ come, and exhibited already in our flesh, So that we may with open face behold them, 2 Cor. 3. 12, 14, 18. 2. Better in regard of Spirituality. The Promises of the Old Covenant, and of those before, were in the current and tenor of them more Carnal, Literal, External, and Temporal about temporal and outward blessings for the most part: As, Bruising the Serpents Head, Preservation in the Ark from the Flood, Possession of Canaan, Prosperity, Peace & Rest there, A visible and earthly Sanctuary, &c. And great part of the people did carnally rest in these externals only, not aspiring to the Spirituals intended therein. But the New Covenant Promises in the express tenor and strain of them are more Spiritual, Celestial and Sublime, very few externals in comparison being insisted upon in all the New Covenant explanations. And the whole body of the New Covenant (as I have already manifested) consists only of Promises: And all those Promises, only of Spirituals, far excelling all Temporals whatsoever. Diligently consult what hath been formerly said to this point. 3. Better in regard of Divine efficacy and sufficiency. For, (1) The Old Covenant-Promises under Levitical Rites and Shadows did Figure, Propound and Promise that which themselves did not perform, (as Beza noteth) in that they did transmit or send the minds of believers to Christ that was to come, and to the New Covenant. The Law made nothing perfect, but the bringing in of a better hope did, &c. But the New Covenant-Promises Perform what they Promise, and refer us not to any further Covenant or Promises to supply their defectiveness. Those under the Old Testament, as well as those under the New, that were savingly Redeemed, Pardoned, Justified &c. Received these blessings from the virtue of the blood of the New Testament, Heb. 9. 14. (2) The Promises of the Old Covenant assured of many Blessings in case of Such obedience to the Law, such Performances, &c. Deut. 28. to 15. Exod. 19. 5, 6. Deut. 11. 13. to the end. But furnished not with Ability for such obedience and performances, The Covenant being written only in hard Tables of Stone. But the Promises of the New Covenant, do not only Assure of blessings from God, but also of Ability to perform all our Duties to God, God covenanting to write his Law in our Minds and Hearts to that end. Yea (as hath been shown) This New Covenant in the body of it Consisting only of Promises. All our Duties & Abilties for them as well as God's mercies are founded on those promises, & to be fetched from them. (3) The Promises of the Old Covenant running mostly in a low, carnal, earthly strain, did not so powerfully raise the Federates, to Spiritualness, Heavenliness and Participation of the Divine. Nature, as those of the New Covenant do. (4) The •… romises of the Old Covenant, being for the Generality about outward things, did not, could not so inwardly refresh and revive the Souls of wounded Sinners or Distressed Saints. But the New Covenants Promises are evidently so Contrived, Disgested and Propounded, as may most sweetly and sufficiently remove all the Principal Doubts, Discouragements and Objections, which either a Bleeding, Heartwounded Sinner, or a Distressed Saint, may make against his own Salvation: as hath been already manifested in many Particulars▪ So that of all God's Promises, his New Covenant-Promises must needs be acknowledged most Consolatory, and most exquisitly Cordial to a distressed Soul. 4 Better in regard of Extent. The Old Covenant-Promises, and others before, were more peculiarly directed and limited to certain Peculiar Families, or to that one Particular Nation of the Jews: The Nations of the Gentiles being Strangers from the Covenants of Promise. But the New Covenant Promises are, without restraint o •… limitation, extended to all Nations of the world. 5. Better in regard of Duration. A very great part of the Promises of the Old Covenant and of others fore-going, as touching deliverance from Egypt, from Babylon, bringing into Canaan, victory over Canaanites, The temple at Jerusalem, &c. Having received their accomplishment, are expired. But the New Covenant-Promises, with the New Covenant, which is Everlasting, do and shall still endure till the end of the world. And the more Durable Promises are, the better they are. Thus the Promises of the New Covenant are far Better Promises then those of the Old and of other fore-going Covenants. II. Now, upon these Better Promises the New Covenant is established and firmly settled: and that divers ways, viz. 1. Materially; As these Better Promises are the very Matter of the New Covenant, of which it is Composed and Constituted. For, The New Covenant-Mercies Promised on God's Part to his Federates are contained in these better Promises, Expresly: And the New Covenant-Duties restipulated are comprised in these better Promises, Implicitly. Now all the Promises of God, and consequently these better Promises in an eminent sort, have these two Properties in them; (1) Infallible verity and Truth. It being utterly impossible that God (who is the Supreme Truth, and fountain of all Truth) should lie in them. — God who cannot lie hath promised. (2) Immutability or unchangableness. As with God theres no variableness nor shadow of turning: So God's Promises are Immutable Promises. Now God's New Covenant being Materially molded up and composed of better Pormises, having these two Properties, Certain verity, and Infallibility; it must needs be notably established upon such Promises. 2. Relatively and Reductively; As these Better Promises Relate to Christ, and Reductively bring this New Covenant to Christ, who is the proper Base & foundation upon which it is bottomed. For these, as all other the Promises of God since the Fall, are in Christ Yea, and in him Amen. Christ is as the center where the lines of all the Promises meet: Christ is as the glorious Sun, whence all the resplendent beams of the Promises flow: Christ is as the very Sea or Ocean, whither all the streams and Rivers of the Promises Run. Jesus Christ is the primary and precious foundation of both Promises and Covenants, The Promises are as Pillars of Gold upon this foundation, and the Covenants as Chapiters of gold upon those Pillars.
2. By the inviolable Oath of God. Although God established not his Old Covenant by his Oath, but (as I have shown) by another Manner of Sanction, because that Covenant was to wax old and vanish away: yet hath he established this New Covenant (which is still to remain New, fresh and vigorous, 2 Cor. 3. 11. Heb. 13. 20.) by his own sacred and inviolable Oath, of which he will never repent, In establishing Christ's New Covenant-Mediation in his everlasting Melchizedeckian Priest-hood by his Oath irrevocably, unalterably. The LORD hath sworn, and will not repent, Thou art a Priest forever after the Order of Melchizedek. The Old-Covenant-Priest-hood was made without an Oath, but Christ's New Covenant Priest-hood with an Oath: Hence the Apostle concludes the New Covenant itself to be Better, Heb. 7. 20, 21, 22. viz. More firm, unchangeable, lasting, &c. then the Old Covenant. So then, Christ's everlasting Melchizedeckian Priest-hood, and his New Covenant have such a near, close, inseparable Relation and connection to, and dependence upon one another: that God confirming Christ's Priest-hood by his Oath, he consequently confirms this New Covenant by his Oath. Now God established his New Covenant by Oath; 1. To declare hereby the Immutability of his counsel in his New Covenant. Though God's bare saying, may sometimes implicitly leave a liberty for revoking or altering, Ier. 18. 7, 8. as in case of the Old Covenant: Yet God's swearing, puts things sworn past reversing. See Heb. 6. 17. Psal. 89. 34, 35. Isa. 54. 9, 10. For God by his Oath pawns his own Being, Life, Power, Truth, Holiness, &c. to make good what he hath so ratified. 2. To exalt and magnify by his Oath the excellency of the New Covenant so sworn, above the old, Heb. 6. 20, 21, 22. 2 Cor. 3. 11. Every Covenant or thing, the more firm and permanent it is, the more excellent it is. 3. To fill and furnish the hearts of his true Federate People with strong consolation, assurance and encouragement in his New Covenant, who have fled for refuge to lay hold upon the Hope set before us, Heb. 6. 17, 18, 19, 20. An Oath is the strongest and most inviolable bond amongst men, An Oath for Confirmation is an end of all strife: How much more strong and securing is God's Oath. Who shall doubt, when God swears: who cannot possibly deny himself, or forswear himself? O comfort we ourselves in the New Covenant, and in Christ's New Covenant-Mediation, in this: That God hath confirmed them by his Oath, and he will never Repent, they shall stand forever.
3. By the irrevocable Death and Blood of Jesus CHRIST our Mediator, Surety and Testator. The Old Covenant or Testament had a Solemn Typical Sanction by slaying of Sacrifices, and blood sprinkled: But the New Covenant or Testament had the most solemn, Antitypical and Substantial Sanction, by the Death, Blood and Sacrifice of JESUS CHRIST himself, who is over all God blessed forever, Amen. By Christ's own Death, Blood and Sacrifice of himself, this New Covenant was Dedicated and established, Heb. 9. 12, 14, 15, 16, 17, 23, &c. Mat. 26. 27, 28. Mark 14. 23, 24. Luke 22. 20. 1 Cor. 11. 25. Now Christ's Death (and consequently his Dedication and Sanction of his New Covenant thereby,) was with greatest solemnity: as I have already manifested in divers particulars. And as Christ's Death, Bloodshed and Sacrificing of himself, was with greatest solemnity; So it was of greatest force and efficacy for the establishment of this his New Covenant forever. For, I. Christ Jesus died, shed his blood, and offered up himself without spot to God by the Eternal Spirit, As Mediator, Surety, and Testator of the New Covenant. He died not in a Private, but in this Public capacity: to Seal up his New Covenant, and his Elects salvation according to it, with his own Blood. 1. As Jesus Christ is Mediator, He stablished his New Covenant by his Death, Blood and Sacrifice. In that hereby he hath fully Pacified God towards his Elect, as their Propitiation, Heb. 8. 12. 1 John 2. 1, 2. Rom. 3. 25. and reconciled his Elect meritoriously unto God, Rom. 5. 10. So that now God and they are in Christ's blood brought unto terms of sweetest Unity, Peace and Favor, Eph. 2. 13. to 19. 2. As Jesus Christ is Surety, he hath by his Blood established the New Covenant. In that he hath thereby completely discharged our Debt which we had contracted by the violation of God's Laws, having therein satisfied God's justice and Laws to the uttermost for all his Elect, Heb. 7. 22. & 9. 12, 13, 14. & 10. 10. to 19. Eph. 5. 2. 3. As Jesus Christ is Testator, he hath by his Death confirmed, made authentical, and consummated this his last Will and Testament: In as much as A Testament is of force after men are dead, otherwise it is of no strength at all while the Testator liveth. The Testator while he liveth hath power of Revoking his Testament, and of making a later as oft as he will, and (as the First Deed, so) the last Will stands in force: But when the Testator hath once ratified his Testament by his death, there can be no more Revocation or Alteration thereof. Therefore Christ the Testator being dead, his New Testament is irrevocably confirmed: Nothing can be added thereto, taken thencefrom, or changed therein, till the worlds End. II. Jesus Christ dying as Mediator, Surety and Testator, established this New Covenant by his Death, Blood and Sacrifice of himself, virtually and consequentially. And this divers ways. 1. Adimplendo. By fulfilling and Abrogating the Old Covenant▪ By his Death he fulfilled and vacated all the Sacrifices of the Old Covenant: and the Body being come, he drew a curtain over all those Pictures and Shadows thereof. This was one thing intended in Christ's speech on the Cross; It is finished. This Old Covenant and Sacrifices thereof were taken away, that the New Covenant, in Christ's blood might be established. — He taketh away the first, that he may establish the Second. Both could not be in full force at once. The Old therefore is abolished, that the New may be established. 2. Vincendo. By Conquering Sin, Satan, Death and Curse, those Spiritual Enemies, that stand in the way of our enjoyment of the blessings of the New Covenant. And he conquered them by his Death and Cross. 3. Merendo. By Meriting for his Elect by his Death All the Blessings of the New Covenant, As Redemption, Reconciliation to God, Vocation, Sanctification, Adoption, Justification, &c. these are the Purchases of his blood and Death, Heb. 9. 12. Rom. 5. 9, 10. Heb. 9. 14. Gal. 4. 4, 5. Rom. 3. 25. Heb. 10. 19, 20. Now Christ meriting and obtaining for us by his Death all the New Covenant-Benefits from God, hath thereby established most notably the New Covenant itself. Thus, the Death of Jesus Christ, was the Life of the New Covenant: His Sacrifice of himself was the stablishment of the New Covenant. The New Covenant can no more fail, then Christ can die again, or shed his blood again.
4. Finally, The New Covenant is confirmed and stablished by the best Sacramental Tokens, Baptism, and the Lord's-Supper. Ever since God's Promises were in Scripture called Covenants, they have been confirmed by visible and sensible Tokens: As the Covenant with Noah, by the Token of the Rainbow; The Covenant with Abraham and Israel at Sinai, by the Ordinary Tokens Circumcision and the •… assover, and for a time in the Wilderness by the four Extraordinary Tokens, The Cloudy fiery Pillar, Sea, Manna, and water out of the Rock: The Covenant with David and with the Captives, by Circumcision and the Passover. Thus this last and most excellent Covenant is confirmed by two Sacramental Tokens excelling all that went before, viz. Baptism and the Lord's Supper; which are, In signification, Clearer; In virtue, Greater; In utility, Better; In act, Easier; In number, fewer, &c. As I have formerly noted out of Augustine. Those Sacraments were bloody, these not bloody: Those signified darkly Christ to come afterwards, These signify clearly Christ come already; Those were painful and costly, These without pain, and cheap: Those did wax old and vanish away with the Old Covenant, These are still to continue in force till the worlds End with the New Covenant. Now both in Those Old, and These New Covenant-Tokens; 1. Some were First, For Initiating of Persons visibly into the Mystical body of Christ the Church, &c. As Circumcision, Ordinarily; The Cloudy fiery-Pillar and the Sea, Extraordinarily: To all which, Baptism under the New Testament most fully Answers, and plainly succeeds them, Col. 2. 10, 11, 12, 13, &c. 1 Cor. 10. 1, 2, &c. 2. Some were Second, For Continuing & Nourishing up persons Initiated in the Church by Christ the Spiritual Meat and Drink of the soul. As the Passover, Ordinarily; Manna from heaven, and water out of the Rock, Extraordinarily: To all which The Lord's Supper under the New Testament most fully answers, and evidently comes in the room of them, 1 Cor. 5. 7. & 10. 3, 4, 16, 17. & 11. 23. to 30. Now as I have formerly Opened the Nature of the Covenant-Tokens o •… Sacraments of old, showing How they did confirm Those Covenants whereunto they were Annexed, re •… pectively: So I shall, touching Baptism and the Lord's Supper, those two Tokens of the New Covenant, briefly show; 1. That Baptism and the Lord's Supper do confirm and establish the New Covenant. 2. Wherein the Nature of Baptism and the Lord's Supper doth consist. 3. How these two Tokens do confirm this New Covenant.
(1) That Baptism and the Lord's Supper do confirm the New Covenant; is evident. I. Baptism confirms the New Covenant. This is plain; 1. From Christ's Commission. As Christ gave Commission to his Apostles, To Disciple all Nations, by preaching to them the New Covenant Doctrine: So he appointed them to Baptize all them that should be so discipled, professing their Faith. To what end should they be so Baptized, and at that time: but to initiate them into, and establish them in the New Covenant. 2. From the Apostolical practice. Who, when (upon their preaching the New Covenant-Doctrine) any did believe and profess the same, did forthwith confirm, stablish and Seal them in that their New Covenant -Faith and Doctrine, by Baptizing them. 3. From the New Covenant▪ Blessings confirmed by Baptism. It confirms to us, Regeneration, John 3. 3, 5. Tit. 3. 5. Remission of sins and Justification, Rom. 8. 38. Sanctification, by dying unto sin and living unto righteousness, Rom. 6. 3. to 12. Col. 2. 11, 12, &c. Adoption into God's Family, and Communion with Christ, Gal. 3. 26, 27. Now these are New Covenant-Blessings. Therefore Baptism confirming the New Covenant-Blessings to us, consequently confirms the New Covenant itself. 4. From the Analogy betwixt Circumcision and Baptism. Circumcision was a Sacramental Token confirming the Old Covenant: Consequently Baptism succeeding in the room of Circumcision, Col. 2. 10, 11, 12, 13. is a Sacramental Token confirming the New Covenant. II. The Lord's Supper also confirms and establisheth the New Covenant. This is clear; 1. From the words of the Institution. Christ saith of the Cup in this Ordinance; This cup is the New Testament in my Blood: that is, This wine in the Cup is a Token, Sign, Seal and Instrumental Conveyance of the New Testament in my Blood. The New Testament is confirmed, By this Cup, Sacramentally and Symbolically; By the Blood of Christ Fundamentally. 2. From the end and use of the Lord's Supper; which is, To confirm Communion with Christ and his members; Remission of sins; and such like New Covenant-Benefits, Heb. 8. 10, 11, 12. and consequently to confirm and establish the New Covenant itself.
(2) Wherein the Nature of Baptism and the Lord's Supper doth Consist.
More Generally, Touching all Sacraments, as also touching both these Sacraments of the New Covenant, Note; 1. That, As God hath been pleased in all ages to deal with his Church by way of Covenants, as I have already shown: So in all ages to those his Covenants he hath annexed Sacraments, proportionably. 2. That, Sacraments are Part, not of God's Natural, but only of his Instituted worship. And therefore both in their Nature and use they wholly depend upon God's Institutions. 3. That, All Sacraments Instituted by God since Adams Fall, were Tokens, Pledges, &c. of the gratuitous Covenant of faith. 4. That, All Sacraments or Tokens of the Covenant of faith in all ages, did Principally represent Jesus Christ, and him as suffering death for his Elect. 5. That, these Sacramental Tokens were of several sorts, viz. Some