The Gospel Method of Gods Saving Sinners, Discourse · Proposition 9

The Gospel Method of Gods Saving Sinners · Discourse · Proposition 9

p. 42PROPOS. IX. Of the Parties with whom the New Covenant is made.

THIS Evangelical Covenant, by which repenting and believing ſinners are readmitted to the favour of God, and the fruition of eternal life, 'tis made, not immediately with Chriſt, for and in the behalf of Believers, but with Believers themſelves, in their own perſons, through the mediation of Jeſus Chriſt with the Father. p. 43That there is indeed an eternal Covenant eſtabliſhed betwixt God the Father, and God the Son, in order to Man's Redemption, hath already been aſſerted: but beſides this Covenant of Redemption (as 'tis now fitly called by our Divines) there is alſo another Covenant; that I mean which the Author to the Hebrews calls the New, and Second Covenant, which being of a far different nature from the former, ought accordingly to be diſtinguiſhed from it; and this is that which I ſay is made betwixt God and Believers. In ſhort, The Covenant of Redemption was made with Chriſt: The Covenant of Grace with Believers in Chriſt. To make this more evident, 'tis to be conſidered, that in every Covenant there muſt of neceſſity be two or more perſons mutually ſtipulating and engaging to each other. One promiſing to give or grant ſomewhat that may accrue to the benefit of the other; and another alſo, that may not only accept of what is ſo granted, but further engage to return ſomewhat by way of homage or acknowledgment. Thus in the Legal Covenant the Perſons engaging were God and Adam: In the Covenant of Redemption God and Chriſt: In the Covenant of Grace, God and Believers.

Not that our conſent was required, or is any way neceſſary to the framing and drawing up this Covenant, as before was hinted: p. 44No, that was made without us: Only to the Conditions therein propounded 'tis neceſſary. Betwixt Man and Man indeed, ſuppoſing them to be equals, and each to be ſui juris, there no Covenant can be drawn up, or made, at leaſt ſo, as to be obliging, unleſs it be by mutual conſent and agreement, thereto demanded and obtained, ſince betwixt equals there can be no Dominion or Soveraignty, and conſequently no right to impoſe terms upon each other. But betwixt Superiors, and ſuch as are in a ſtate of ſubjection and dependence, the caſe is far different. The Supreme Magiſtrate, if he intend to confer Honours or Preferments upon any of his Subjects, or to pardon ſuch as have been diſloyal, and have rebelled againſt him, he may draw up, and propound to them what Conditions or Articles of Agreement he thinks meet; provided they be not unjuſt and unreaſonable, and not to their prejudice: He may require them to make publick acknowledgment of their fault, and to promiſe homage and ſubjection to all his Laws and Government, without asking their leave to do it, and they notwithſtanding are thereupon obliged to yield their conſent thereunto, at leaſt i… they expect any benefit by his Act of Grace and Pardon. Now this is the caſe betwixt God and the Creature. Man he is not only as a Creature, neceſſarily ſubject to, and dependent upon p. 45God, but, as a degenerate Creature, he's fallen under his diſpleaſure, and become liable to his anger and vindictive juſtice. And God on the other hand, he's our Soveraign Lord and Governour, that hath an abſolute Dominion over us; yet being withall infinitely gracious and compaſſionate, he hath been pleaſed to draw up conditions of Peace betwixt himſelf and fallen Man (which is that we call the New Covenant) wherein he promiſeth to pardon our ſins, and give us eternal life, provided we repent, and believe, &c. This he hath cauſed to be printed, and publiſhed by his Ambaſſadors to all the World, and beſides, that this is a ſufficient declaration of his own conſent to it, he hath alſo confirmed it to us by his Oath; and now requires, that we alſo, each man for himſelf, ſhould come and ſeal to theſe Conditions, (which we all do in Baptiſm) and ſolemnly profeſs our conſent to them; upon which (but not before) we are actually inſtated in all the Priviledges and Bleſſings belonging to this Covenant. But withall let me add, that even they who withhold or deny their conſent to it, and reſolve never to perform the conditions of it, are notwithſtanding neceſſarily obliged thereunto, not only as it is an act of Grace, in the benefits of which they hope to be partakers, but alſo as 'tis the Royal Law (as the Apoſtle calls it) of that God who is the Supreme p. 46Governour of the World, from obedience to whoſe Authority 'tis impoſſible the Creature ſhould be exempted.

But before I proceed to make this good by further proof, it will be neceſſary to make ſome ſhort digreſſion, for the clearing the ſenſe of one place of Scripture, that ſeems at firſt view to bear open teſtimony againſt what I am now pleading for. The place we have Gal. 3.16. Now to Abraham and his Seed were the Promiſes made. He ſaith not, And to Seeds, as of many, but as of one, And to thy Seed, which is Chriſt.

Hence ſome infer, and they ſuppoſe with no leſs than unqueſtionable evidence, ſince 'tis in terms expreſt, That the New Covenant is made with Jeſus Chriſt, and not with Believers perſonally conſidered, and conſequently, that he is the only party that ſtands engaged to the Father, and not they, for the performance of all ſuch terms as this Covenant doth require. A ſtrange and dangerous Poſition, which raſeth the very foundations of Chriſtianity, the great deſign of this being to teach us to deny all ungodlineſs and worldly luſts, and to live godly, righteouſly and ſoberly in this preſent world, Tit. 2.12.

To this it might be ſufficient, by way of anſwer, to reply, That ſince this Text is of doubtful interpretation, it cannot in reaſon be thought ſufficient to warrant an opinion p. 47of ſo great importance, eſpecially ſince it not only ſtands alone without a ſecond to confirm it, but that there is abundant evidence, both from Scripture and Reaſon againſt it, as is afterwards to be ſhewn. And 'tis a known and ſafe rule in interpreting Scripture, that doubtful and obſcure places are (and not on the contrary) to be tryed and judged by the light and teſtimony of ſuch as are more clear and evident.

1. But further, for the better underſtanding the true ſenſe of this place, it is here to be noted, that ſuch is the reſemblance that Believers have of Chriſt, and that intimate union they have with him, as that they are ſometimes called by his name, as for the ſame reaſon Magiſtrates are called Gods, Pſal. 6.7. and the Children of Jacob are called Jacob, Pſal. 44.4. and Iſrael, Rom. 11.2, 7. and Jeruſalem the Lord our Righteouſneſs, Jer. 33.16. and every man by the name of Adam, Pſal. 144.3. and ſo upon the like account Believers they are called Chriſt, becauſe of that near alliance there is betwixt them. Thus we find this word uſed by the Apoſtle, 1 Corinth. 12.12. Eph. 4.13. Col. 1.24. Heb. 11.25, 26. compared, Acts 9.4. So that by Chriſt here we may underſtand not Chriſt perſonal, but Chriſt myſtical, that is, the whole body of Believers, whether Jew or Gentile as jointly united and made one in p. 48Chriſt their head, as the Apoſtle expreſſeth it, Eph. 1.22, 23. and chap. 2.13, 14, 15, 16, 17, 18, 19, 20, 21. And this I take to be that one Seed to whom the promiſe is here ſaid to be made.

2. But ſecondly, As the word may be thus taken, without impoſing any new ſenſe upon it, ſince 'tis elſewhere ſo uſed by the Apoſtle, and Scripture delights to transfer the name of any common Head to thoſe that are either derived from, or repreſentative of it; ſo it ought alſo to be taken in this, and no other ſenſe in this place, and that for theſe following Reaſons, which to me render it abundantly evident. For,

1. This ſenſe of the word here doth beſt ſuit with the Apoſtles deſign and main intendment in this, and the following Chapter; which is firſt to prove that we are juſtified by Faith in Chriſt▪ and ſecondly, that this priviledge, with the reſt annexed to the Covenant of Grace, belonged not only to the Jews, but to the believing Gentiles alſo. 'Tis well known, that it was the common opinion of the Jewiſh Doctors, that if a man lived in a due obſervance of the Law of Moſes, and if, upon any moral miſcarriage, he were but punctual in offering Sacrifices and Oblations in that caſe appointed, his ſins were thereby expiated, and he aſſured of eternal life, and conſequently that they were ſaved by their p. 49own righteouſneſs and works of the Law. And becauſe they were originally deſcended from Abraham, and had the Law and Oracles of God, and the holy Temple, &c. amongſt them; therefore they reſted in the Law, and made their boaſt of God, as appropriate to themſelves, being, as they falſly apprehended, the only Seed of Abraham, to whom all the promiſes of the Covenant did belong, and conſequently that the reſt of the Nations (whom they termed Gentiles) could have no lot or portion in this matter, but were eternally excluded from all hopes of acceptance with God, otherwiſe than by becoming Proſelytes to the Religion of the Jews.

Theſe were the two great things in debate betwixt the Apoſtle and the Jewiſh Rabbies, viz. upon what account a ſinner might be juſtified and ſaved; and who were the perſons, whether Jews or Gentiles, or both, to whom the Promiſes of the New Covenant did belong.

To the firſt, the Apoſtle makes this reply, Gal. 2.16. that a man is not juſtified by the works of the Lw, but by the Faith of Jeſus Chriſt; which he makes good to them by ſeveral Arguments (which I muſt not now inſiſt upon) and particularly from the example of Abraham, in whom they ſo much boaſted, He himſelf was juſtified by faith and not by works, Gal. 3.6.

And as to the ſecond, he proves to them, p. 50Firſt, That they were not therefore to repute themſelves the bleſſed Seed of Abraham, and Heirs of the Promiſe, becauſe they were naturally deſcended from him, and ſo had Abraham to their Father, Rom. 9.7. The Seed of Abraham it was multiplex, not one, but divers, one by Iſhmael, and another by Sarah ▪ Now if they were the Children of the Promiſe, quà filii, as they were the natural Sons of Abraham, then Iſhmael as well as Iſaac, and Eſau as well as Jacob, ſhould have inherited the Bleſſing. Yea, but the Promiſe was not made to Seeds, as of many, but to one Seed only, which he in this ſecond place proves to be only ſuch, whether Jew or Gentile, that ſhould, as Abraham did, believe in Jeſus Chriſt, and do the works of Abraham. Such, as elſewhere 'tis expreſt, that were Jews inwardly, and whoſe circumciſion was that of the heart, and in the Spirit, and not in the letter, Rom 2.28, 29. Such as were born of the Spirit and not of the Fleſh, Gal. 4.29. Such as are not only of Iſrael, but Iſraelites indeed, Rom. 9.6. Such as walked in the ſteps of the Faith of Abraham, Rom. 4.12. Theſe he tells them were truly, and only to be reputed the Children of Abraham, Gal. 3.7. and Heirs of the Promiſe, Gal. 3.29. and the Seed of Abraham; in the beginning of the ſame Verſe, and the Seed to whom the promiſe was made, ver. 19. of the ſame p. 51Chapter: and therefore Children of the promiſe, Gal. 4.28. Yea though they were Gentiles, and of the moſt vile and deſpicable amongſt the Gentiles, Scythians and Barbarians, yet upon believing they were to be owned for the Children, and of the bleſſed Seed of Abraham, Gal. 3.26. for there is no difference ſaith the Apoſtle to the Romans, chap. 2.22. and 10.12. And if no difference, no diſtinction, and ſo ſtill but foreign, one Seed. And conſequently all the Bleſſings and Priviledges of the Covenant made with Abraham did equally belong to them with the Jews. And 'tis obſervable how much the Apoſtle, both here and elſewhere, labours in this argument, v. 8. of this Chapter. The Scripture foreſeeing that God would juſtifie the Heathen through Faith, preached before the Goſpel to Abraham, ſaying, In thee ſhall all Nations be bleſſed. And ver. 9. So then they which be of Faith, are bleſſed with faithful Abraham. And ver. 13, 14. Chriſt hath redeemed us from the curſe of the Law, &c. That the bleſſing of Abraham might come on the Gentiles through Jeſus Chriſt. And Rom. 3.29, 30. Is he the God of the Jews only? Is he not alſo of the Gentiles? yes of the Gentiles alſo, ſeeing it is one God, which ſhall juſtifie the circumciſion by faith, and the uncircumciſion through Faith: which he proſecutes more at large, chap. 4. ver. 9, 10, 11, 12, 13.16, 17.

Thus you ſee, how much the Apoſtle labours, p. 52as his great deſign, to demonſtrate to the Jews, that the Gentiles were included in the Promiſe made to Abraham, and were to be bleſſed in and with him: Yea but upon what account? Why becauſe they alſo were Children of the promiſe, Gal. 4.28. and that Seed to whom the Promiſe was made, Rom. 4.13.16. But how come they to be of his Seed, being not of the ſtock of Iſrael? Why, by being of the Faith of Abraham, Rom. 4.12.16. that is by believing in Jeſus Chriſt, Gal. 3.26.

And from hence 'tis clearly to be inferred, that the Jews had no cauſe either to boaſt of their being the Children and Seed of Abraham, unleſs with him they did believe: or to exclude the Gentiles from being ſo, if they did believe; ſince 'twas not Birth or Nation, but Faith that entitled them to be his Seed. Thus the Argument runs clear, and is convictive: But if by Seed here we underſtand Chriſt perſonal, and not Chriſt myſtical, that is Believers in Chriſt, his argument is neither proper, nor concluſive, at leaſt not ſo evident, and ſutable to the Apoſtles main intendment in the words.

2. This ſenſe of the word is moſt agreeable to that account, which we have here and elſewhere given of this Covenant made with Abraham. The great thing promiſed in this Covenant was the giving of a Meſſiah, in whom all the Nations of the World ſhould be bleſſed, Luke 1▪68, 69, &c. And that by p. 53Faith in him, their iniquities ſhould be forgiven, Rom. 4.7, 8. and they juſtified, Gal. 3.8. and freed from the curſe, ver. 13. and receive the Spirit, ver. 14. and be admitted to the inheritance, ver. 18. and have righteouſneſs and life, ver. 21. All which is ſaid to be confirmed of God in Chriſt, ver. 17. of the ſame Chapter. Now all theſe priviledges, which are but ſo many branches of the Covenant, they are here made expreſly not to Chriſt but to Believers, as the Seed of Abraham. Nor can they any way poſſibly be applicable to Chriſt himſelf. For he is the perſon here promiſed, and therefore not the perſon to whom the promiſe is made. The Father did not Covenant with Chriſt to give him Chriſt, (that's a Poſition ſo abſurd, that the Reaſon of man can never give entertainment to it) but to give him to Believers, they are without doubt the parties to whom God engageth to give the Meſſiah. And 'tis as evident alſo that the ſeveral Bleſſings of the Covenant before mentioned were promiſed to them, and not to him. For had he any ſins to be forgiven? or was he to be freed from the Curſe of the Law, who therefore came into the World, that he might bear the Curſe for us? or did he ſtand in need of an inheritance, righteouſneſs, and life? Since therefore the ſeveral particulars of this Covenant with Abraham, are made over to him, and to his p. 54Seed, and ſince by his Seed in this place cannot be meant Chriſt (the bleſſing therein promiſed, being not compatible to him, but to Believers) it neceſſarily follows, that by Chriſt in the Text we are to underſtand not Chriſt perſonal, but Chriſt myſtical; that is, the whole Body of Believers, both Jew and Gentile, united in one by Faith in Jeſus Chriſt.

3. But thirdly, to name no more, the Apoſtle himſelf doth thus interpret his own meaning in the cloſe of this Chapter, ver. 26, 27, 28, There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female, for ye are all one in Chriſt Jeſus: and ver. 29. it follows, If ye be Chriſts, then are ye Abrahams Seed, and Heirs according to the Promiſe. And what can be ſpoken more expreſly to inſtruct us, that by the one Seed, he meant both Jew and Gentile, as believing in Jeſus Chriſt? They are all, he tells you, baptized into Chriſt, they have all put on Chriſt, they are all one in Chriſt: They are Chriſt's, They are all the Seed of Abraham, and they are all joint-heirs of the Promiſe: Which we have yet in more direct terms expreſt by the ſame Apoſtle in his Epiſtle to the Romans, where he treats of the ſelf ſame argument, chap. 9. ver. 7, 8. Neither becauſe they are the Seed of Abraham, are they all children, but in Iſaac ſhall thy ſeed be called: that is, (as he p. 55expounds himſelf in the following verſe) They which are the children of the Fleſh, theſe are not the children of God; but the children of the promiſe (and who are they but Believers?) are counted for the Seed.

And thus having cleared the Apoſtles ſenſe and meaning in this place, and ſhewed how little it ſpeaks in favour of that opinion, that the Covenant was made with Chriſt; I ſhall now proceed to make it good by further Argument, that Believers, and not Jeſus Chriſt, are the parties with whom God ſtipulates in the New Covenant.

And firſt, From thoſe Names and Titles that are given to Jeſus Chriſt with reference to this Covenant. He's called the Angel, or Meſſenger, that brought the glad tydings of it to the World, Mal. 3.1. The Prince, that is the Lord and Founder of it, Dan. 11.22. The Mediator, by whom it was procured for and conveyed to us, Heb. 12.24. The Surety, that ſtands bound for the performance of it, Heb. 2.22. And by his death he is ſaid to ratifie and confirm it, Dan. 9.27. Upon which account it is by the Evangeliſt called the New Teſtament in his blood, Luke 22.20. Now that all theſe are ſpoken of Jeſus Chriſt with relation to the Covenant of Grace, is ſo abundantly evident, that there ſhall need no other proof of it, than meerly to view the ſeveral places, whence they are cited. But p. 56are theſe conſiſtent with his being a party in this Covenant? What? Did he as Prince frame and found this Covenant for himſelf? Or was he Meſſenger, and Mediator, and Surety to himſelf? Or did he dye to confirm it to himſelf? And if not to himſelf, to whom then, but to Believers? Was it not for them that he founded this New Covenant? And to them that he brought the glad tydings of it? And for them that he mediates? And for them that he dyed, that they might be confirmed, and aſſured in the truth of it? 'Tis they then, and not Jeſus Chriſt, with whom this Covenant is made.

Yea, but is not he expreſly by the Prophet called our Covenant? Iſaiah 42.6. It's true, and ſo is Circumciſion, Acts 7.8. Gen. 17.13. And ſo are the Saints themſelves, Dan. 11.28.30.32. But who ſees not, that theſe muſt of neceſſity be taken in a figurative and not a proper ſenſe; An uſual way of ſpeaking to give the name of the adjunct to its proper ſubject, and of the thing ſignified to its ſign, and of the Effect to its Cauſe and Author. And thus 'tis here, the Saints they are called the Covenant, as they are the proper Subjects of it, Iſa. 55.3. And Circumciſion as it is the Sign and Seal of it, Rom. 4.11. And Jeſus Chriſt, as he is the Mediator and Founder of it, Heb. 8.9. But,

2. Where ever we read of the Sanction p. 57and promulgation of this Covenant, there we ſhall find, that Believers themſelves (and not Chriſt) are ſtill mentioned, as the Parties with whom God ſtipulates and agrees. When God covenanted with Abraham, who are the Parties there engaged? God and Chriſt, or God and Abraham? See Gen. 17. ver. 2. I will make my Covenant between me and thee: and ver. 4. Behold my Covenant is with thee: and ver. 7. I will eſtabliſh my Covenant between me and thee, and thy ſeed after thee: and again, ver. 10. This is my Covenant which ye ſhall keep between me and you, and thy ſeed after thee. And as God here promiſeth to bleſs Abraham; ſo Abraham alſo he declares his acceptance of the terms upon which 'tis propounded, and ſeals to the Agreement on his part: ver. 23. of the ſame Chapter, And Abraham took Iſhmael his Son, and all that were born in his Houſe, &c. and circumciſed the fleſh of their foreskin, in the ſelf ſame day, as God had ſaid unto him. And this afterwards God himſelf gives as a reaſon, why he would bleſs his Seed, as he had promiſed. Gen. 26.5. Sojourn in this Land (ſaith God to Iſaac there) and I will be with thee, and bleſs thee, for unto thee and thy Seed, I will give all theſe Countries, and I will perform the Oath which I ſware unto Abraham thy Father, &c. Why? Becauſe that Abraham obeyed my voice, and kept my charge, my Commandments, my Statutes, p. 58and my Laws. But what was that charge? &c. Why; not only that he ſhould circumciſe Iſhmael, with the reſt of the Males in his Family, but that he ſhould walk before the Lord and be upright, Gen. 17.1.

From all which we learn, (1.) That this tranſaction betwixt God and Abraham, it was not meerly a Teſtament but a Covenant: (2.) That this Covenant is mutual betwixt God on the one part, and Abraham and his Seed on the other: (3.) That as God promiſeth to bleſs Abraham, ſo he alſo accepts of the terms, and engageth to keep his Statutes and his Laws, and ſets to his Seal for performance. For ſo the Apoſtle calls Circumciſion, Rom. 4.11.

Again, When this Covenant, with ſome further additions to it, is renewed with the Iſraelites, the Seed of Abraham, who are there mentioned as the Parties covenanting with God; Is it not the Iſraelites, each man for himſelf in his own perſon? It's true, the Apoſtle tells us, that it was ordained by Angels in the hand of a Mediator, Gal. 3.19. that is, by the intervention of Moſes, who was herein a Type of Jeſus Chriſt, the Mediator of the New Covenant, as the Apoſtle ſtiles him, Heb. 8.6. Yea, but the Covenant for all that, it was made, though by the hands of Moſes, yet with the Iſraelites themſelves, and not with him, as Mediator in their behalf. p. 59But let's conſult the place it ſelf, ſince there we ſhall find the fulleſt account, I meet with, of the moſt ſolemn manner of entring into Covenant with God. Firſt, Moſes he goes up into the Mount, and there receives the Covenant from the mouth of God himſelf, Exod. 19.3, 4, 5, 6. The ſum of which, as you there read, was this, viz. That if they would obey the voice of God indeed, and keep his Commandments, that they ſhould then be a peculiar treaſure above all people, &c. This Moſes upon his return propounds to the People from God, for their conſent: ver. 7. And Moſes came, and called for the Elders of the People, and laid before their faces all theſe words, which the Lord commanded him. And the people hereupon declare their conſent to theſe propoſals, ver. 8. And all the people anſwered together, and ſaid, All that the Lord hath ſpoken we will do: which Moſes again reports back to God, in the cloſe of that verſe; And Moſes returned the words of the People unto the Lord.

And then, having made a more particular rehearſal of the Laws and Statutes, which God had commanded them to obſerve: in the four following Chapters he again propounds them to the people, and they again declare their acceptance of them: Chap. 24. ver. 3. And Moſes came and told the People all the words of the Lord, and all the Judgments. And all the People anſwered with one voice, and p. 60ſaid, All the words which the Lord hath ſaid will we do. And thus the Covenant being mutually both on God's part and on the Iſraelites aſſented to, he immediately cauſeth an Altar and twelve Pillars to be erected: An Altar to the Lord, and twelve Pillars, as repreſentative of the twelve Tribes of Iſrael (ver. 4.) who having offered Sacrifice thereon, (ver. 5.) he takes one half of the blood thereof, and ſprinkleth it upon the Altar, to ſignifie the Peoples ſealing their part to God, ver. 6. and the other half he ſprinkleth upon the People, to ſignifie Gods ſealing on his part to them, ver. 8. which is therefore called in the cloſe of that verſe, the Bloud of the Covenant, which God had made with them; that is, the Blood by which the Covenant was mutually ratified and ſealed betwixt God and Iſrael: Upon which account Moſes tells them, that they had avouched the Lord to be their God, and to walk in his ways, and keep his Statutes, &c. And that the Lord had avouched them to be his peculiar People as he had promiſed, &c. Deut. 26.16, 17, 18, 19. And thus you ſee in theſe two famous inſtances of God's covenanting firſt with Abraham, and then with Iſrael, that not Jeſus Chriſt, but Abraham and Iſrael were the Confederates, that became engaged to God for the performance of the terms therein required. And were not they, for the main, under p. 61the ſame Covenant with Believers in the Goſpel? As to Abraham the caſe is evident, read Gal. 3. and Rom. 4. and then tell me whether he were not under a Covenant of Grace? And as to Iſrael, though there were ſeveral Appendices, Types, and Shadows ſuperadded by Moſes, which are now done away, yet is there any other difference betwixt that, and the Evangelical Diſpenſation? Are they not eſſentially, and for ſubſtance the ſame? Had not they the ſame Chriſt exhibited in Types and Sacrifices, which we have explicitely revealed in the Goſpel? And were not the ſame ſpiritual Bleſſings in him, as pardon of ſin, juſtification, and eternal life, &c. promiſed to them? And were not the ſame ſubſtantial Duties, as Repentance, and Faith, and Obedience required of them? And was it not therefore the great buſineſs of Chriſt and his Apoſtles, in their frequent conteſts with the Jews, to demonſtrate the conformity of their Doctrine with the Law of Moſes, and that they taught nothing but what Moſes and the Prophets had before revealed to them? For proof of this, let theſe following places be conſulted. Joh. 5.45, 46, 47. Joh. 6.45. Joh. 10.34. Luke 4.17, 18, 19, 20, 21. Luke 16.29. Luke 24.27. and 44. Luke 18.31. and Luke 1.70. Acts 3.18, 19.21, 22, 23. Act. 10▪43. Acts 26.22. Acts 24.14, 15. Acts 28.23. 1 Cor. 10.2. Rom. 1.2. and 3.21. Eph. 2▪20.

p. 62And if Abraham and Iſrael were for the main under the ſame Covenant of Grace with us, 'tis evident that therein Believers themſelves were the parties that ſtood engaged to God, and conſequently that the Covenant of Grace is made with them, and not with their Mediator in their behalf. This Argument is ſo clear and convictive, as that 'tis impoſſible to avoid the power of it, otherwiſe than by ſaying that they were not ſaved, as we, by a Covenant of Grace, which, as it openly affronts the teſtimony of Chriſt and his Apoſtles, as may be ſeen in the places before mentioned, and more particularly from what the Apoſtle Paul hath delivered upon this Argument in his Epiſtles to the Romans and Galatians; ſo it neceſſarily infers this monſtrous concluſion, that Old Teſtament Believers were ſaved, as never any man yet was, and as 'tis impoſſible that any ſince the fall of Adam ſhould be; that is, by a Covenant of Works. For there is no medium betwixt theſe two: If it be not of Works, it muſt be by Grace, as the Apoſtle argues Rom. 11.6.

However, they covenanted with God, each man for himſelf, and what reaſon can be given that Jeſus Chriſt ſhould undertake or ſtand engaged more for us than them? or that we (if ſaved as they, Acts 15.11.) ſhould not lye under the ſame actual engagements p. 63to Faith and Obedience, eſpecially ſince our duty is more plain, and our knowledge more clear, and our reward more expreſs, and our aſſiſtance by the Spirit more influential, and our advantages and obligation to God every way greater and more perſwaſive?

But to be ſhort, doth not Scripture affirm the ſelf ſame thing of Goſpel Believers? Are not they ſtill expreſt as Parties, whereever we find, either in the Old or New Teſtament, any mention made of the New Covenant? Jer. 31.31. Ezek. 34.11.25, &c. Ezek. 37.24, 25, 26, 27. Iſa. 55.3. Iſa. 61.8, 9. Heb. 8.10, 11, &c. Heb. 10.16. That theſe Texts ſpeak of the Goſpel Covenant is unqueſtionable, or elſe we have no ſuch thing revealed in Scripture. But with whom is it there ſaid to be made? with David the Prince, and Shepherd, as Chriſt is there ſtiled by Ezekiel? No, But with the Sheep and Flock, with the Houſe of David, and the Houſe of Iſrael, that is, with Believers, who are expreſt under thoſe Old Teſtament Names, of Iſrael and Jacob, and Seed of Abraham, &c. And whereas ſome object, that 'tis conſtantly called in Scripture God's Covenant, and not ours, the reaſon is obvious, from what hath been already ſaid, viz. That God as abſolute Lord and Soveraign, he contrives and frames, and propounds this Covenant to us, and all p. 64that we have to do, is only to ſubſcribe and ſeal to it. And therefore not properly our Covenant, but God's, becauſe he made it, and not we: Though this alſo is to be here obſerved, that Believers are ſaid not only to enter into Covenant, but alſo to make Covenant with God, which is given as a conſtitutive Character of a Saint: Pſal. 50.5. Gather my Saints together unto me (ſaith God there) But who are they? Why, thoſe that have made a Covenant with me by Sacrifice: Upon which account 'tis alſo by the Prophet called their Covenant, Ezek. 16.61. Then ſhalt thou remember thy ways and be aſhamed, when thou ſhalt receive thy Siſters, thine elder, and thine younger, and I will give them unto thee for Daughters, but not by thy Covenant.

3. As the Covenant is expreſly ſaid to be made with Believers, ſo 'tis frequently ſpoken of in Scripture, as their proper act to ſtipulate with God therein, and by their own conſent to engage themſelves to him. Hence they are ſaid to make Covenant with God, 2 Kings 23.3. and to enter into Covenant, Deut. 29.10, 11, 12. and join themſelves to the Lord by Covenant, Jer. 50.5. and ſubſcribe with the hand to the Lord, Iſa. 44.5. And give themſelves to the Lord, 2 Cor. 8.5. and to avouch the Lord to be their God, and to walk in his ways, Deut. 26.16, 17. And p. 65what can all this ſignifie leſs than their actual conſent and agreement to the Covenant? But there are yet two expreſſions more in Scripture, that deſerve more particularly to be taken notice of, as ſpeaking more fully to this purpoſe. The firſt you have Pſal. 50.5. the place before mentioned, Gather my Saints together unto me, that have made a Covenant with me by Sacrifice. That have made] ſo we render it, but according to the original it is, that have cut a Covenant with me: which phraſe, upon the like account, is alſo uſed by the Prophets. A mode of ſpeech taken (as before was obſerved) from the uſual manner of making and confirming Covenant, which was by cutting and dividing the Beaſt then offered in Sacrifice, and paſſing mutually betwixt the parts of it, whereby they did in effect ſay, Let it be done to me, as to this Sacrifice, if I ſhall preſume to violate this Covenant: to which Chriſt ſeems to allude, Mat. 24.51. The Lord of that Servant ſhall come in a day, when he looketh not for him, and in …n hour that he is not aware of, and ſhall cut him in ſunder, and appoint him his portion with the Hypocrite, &c. Thus are God and Believers mutually engaged to each other. They make a Covenant by Sacrifice, and there…n they interchangeably ſet to their Seals: as God ſeals to them, Eph. 1.13. ſo they alſo …eal to God, Joh. 3.33.

p. 66The other place we have Ezek. 20.37. And I will cauſe you to paſs under the rod, and … will bring you into the Bond of the Covenant▪ See here's a Covenant with a Bond and Obligation annexed to it, and into this Bond every Soul muſt enter, that covenants with God, and their entrance it muſt be by paſſing under the Rod; which is a manifeſt alluſion to what we find commanded in the Levitical Law, as to the manner of tything their Flocks and Herds: Levit. 27.32. And concerning the tythe of the Herd or of the Flock, even of whatſoever paſſeth under the Rod, th… tenth ſhall be holy unto the Lord, &c. The Jews were a carnal and ſelfiſh People, that were ready to put off God with the worſt, the hal…, the blind, and lame, and to keep the beſt to themſelves, as God complains of them by his Prophet, Mal. 1.13, 14. and therefore God would not leave it to their choice, what ſhould be his, but appoints, that every tenth, as it came in order out of the Fold, and ſo paſſed under the Shepherds Rod or Staff, by which he numbred them, as they came out, ſhould be ſet apart for himſelf. This whether it were good or bad, God would have it, it muſt not be changed, ver. 33. And thus muſt every Soul, that becomes holy and conſecrated to the Lord, paſs into the Bond of the Covenant: They muſt all come under the Rod, that is, they muſt come one by one, and p. 67every one for himſelf, engage to be the Lords. And that which renders this place, with that alſo of the Pſalmiſt, the more conſiderable, is this, that they are both ſpoken with reference to Goſpel-times, as might, were it needful, be ſufficiently evidenced from the context of both thoſe Scriptures. But beſides the Teſtimony of Scripture, even that of Reaſon it ſelf might be ſufficient to evince the neceſſity of our ſtipulating with God in the New Covenant, as they did in the Old. For who can poſſibly imagine, that God ſhould oblige himſelf to the Creature, and in the interim leave the Creature at liberty, without being engaged to himſelf? What? God bound by Covenant to pardon our ſins, and heal our backſlidings, and take us into the relation of Friends, and Children, and make daily Proviſions for us? To ſpread our Table, and fill our Cup, and take the care of and protect us, and after all receive us unto Glory? And yet we not bound to repent of our ſins? And believe in him, and love him, and live in obedience to his Laws and Government? Who can entertain ſuch unworthy thoughts of God, that believes him to be infinitely wiſe and holy? One that hath made all things for himſelf? Prov. 16.4. and hath alſo ſworn, that every knee ſhall bow, and every tongue ſhall confeſs to the Lord? Iſa. 45.23.

4. The Nature and Deſign of thoſe two p. 68great Goſpel Ordinances, Baptiſm and the Lords Supper, which Jeſus Chriſt hath inſtituted in his Church, do neceſſarily ſuppoſe this. That theſe are Seals, and Seals of the New Covenant, and mutual Seals, appointed not only as Badges of our profeſſion, but Bonds and Obligations by which we formally engage our ſelves to God, as he to us, are things avowed by all. But who now are the perſons here ſealing? Chriſt or Believers? 'Tis they that are baptized, and they that eat the Fleſh and drink the Blood of Chriſt; and conſequently they, and not Chriſt, that are the Parties engaged in this Covenant? For what hath any man to do to ſeal to any Covenant, wherein he is not a perſon concerned?

Firſt for Baptiſm, Do we not therein perſonally every one for himſelf, promiſe to forſake our ſins, and deny our ſelves, and quit our carnal and worldly intereſts, and renounce the works of the Fleſh and of the Devil? Do we not ſolemnly dedicate, and give up our ſelves to Father, Son, and Holy Ghoſt, in whoſe Names we are baptized? Do we not there profeſſedly own God as our Creator and Father, to love him, and to live in a dutiful and obediential obſervance of him? And to accept of Jeſus Chriſt as our Mediator and Redeemer, in all his Offices, to ſubmit to his Doctrine, Laws, and Diſcipline? p. 69And to receive the ſacred Spirit as our Guide, to be led and governed by him in all the actions of our lives? This Profeſſion grown perſons were ever required to make, upon their firſt admiſſion into Church…Society. And though for Children this be done by their Sureties, yet 'tis no leſs obliging, than if it had been done in their own perſons: For ſince Parents have an undoubted Soveraignty over their Children in their minority, they are thereby inveſted with a right to diſpoſe of them at pleaſure, provided it be not to their prejudice. If Hannah begs, and obtains a Son from God, ſhe may give him back again to God, and devote him to his uſe and ſervice. And if a Father ſettles an Eſtate upon his Child, he may oblige him to pay ſuch lawful Debts and Annuities as he hath thought meet to charge upon it, and hereby the Child is no leſs engaged to performance, than if it had been his own act and deed. However, in the firſt and moſt pure Ages of the Church, ſuch as were admitted to Baptiſm in their infancy, when they came to years, and were inſtructed, by Catechiſts particularly appointed for that purpoſe, in the Principles of Chriſtianity, they then were brought into the Publick Congregation, and there in their own perſons did own, and ratifie, and take upon themſelves what their Sureties had promiſed in their behalf. Upon which account p. 70Baptiſm is called by the Apoſtle the anſwer of a good Conſcience towards God, 1 Pet. 3.21. In which words the Apoſtle hath reſpect to the queſtions, that were then by the Miniſter propounded to the party to be baptized, and the anſwer he gave to them. Doſt thou believe the Articles of the Chriſtian Faith? Doſt thou renounce the World? &c. Doſt thou give up thy ſelf entirely to Jeſus Chriſt, and promiſe to be faithful to him? Theſe were the Queſtions uſually propounded to the Chriſtian Converts at their Baptiſm, to all which they were to anſwer, I do believe, I do renounce, I do promiſe. And this is that (ſuppoſing it to be ſpoken ſincerely, and from the heart) which the Apoſtle here calls, the anſwer of a good conſcience. The true Baptiſm indeed, that ſaves us, as he there ſpeaks, and not the putting away the filth of the fleſh, by being either immerſt in Water, or having that poured upon our Faces.

Again, When we approach to the Table of the Lord, and are there admitted to the ſacred Communion of the Body and of the Blood of Jeſus Chriſt, as the Apoſtle expreſſeth it, 1 Cor. 10.16. Do we not then renew our Covenant with God, and ſolemnly declare that we take him to be our God, and give up our ſelves alſo to him to be his People? Do we not engage to love him, and believe in him, and to walk in all ways of p. 71holineſs and obedience well pleaſing in his ſight? Do we not then ſay with David, Pſal. 119.94. Lord I am thine? His indeed we ever were, as made and redeemed by him, but now we become his by our own actual choice, and ſolemn dedication of our ſelves unto him.

How therefore any that are baptized, and admitted to the Lords Supper, ſhould imagine, that they are not parties that ſtand engaged to God in the New Covenant, I underſtand not, ſince thereby they do no leſs ſolemnly avouch the Lord to be their God, and to walk in his ways, and to keep his Statutes and Commandments, than Iſrael did at Mount Horeb: To me 'tis an argument that theſe men were yet never duly inſtructed in the nature and uſe of theſe Goſpel Inſtitutions. As Chriſt told the Woman of Samaria, they worſhipped they knew not what; ſo we may ſay to them, they know not what it is to be baptized, and to partake of the Table of the Lord.

5. Laſtly, If Believers are not the parties, but Chriſt, that ſtand engaged to God by the New Covenant; how then comes it to paſs that they are charged with the commiſſion of any ſin? or in any ſenſe puniſht for it? That Believers, as well as others, may and do become guilty of ſin, is evident from expreſs Scripture. For in many things, ſaith the Apoſtle p. 72James, we offend all, Jam. 3.2. And he that ſaith he hath no ſin, he lyeth, ſaith John, and the truth is not in him, 1 Joh. 1.8. And why elſe did Jeſus Chriſt inſtruct his Diſciples to pray daily for the remiſſion of their ſins, (Math. 6.12.) if they had no ſins to be forgiven? Sin then they do, that's unqueſtionable, yea and upon their ſinning they alſo become liable to temporal puniſhments, though exempted from thoſe that are eternal. Was not Jacob puniſhed for his lying to get the Bleſſing? And Aaron and Moſes puniſhed for their paſſion and disbelief, Numb. 20.12. And David puniſhed for his Murder and Adultery? And the believing Corinthians puniſhed for their undue celebration of the Lords Supper? 1 Cor. 11.30. But how come they to be guilty of ſin, or puniſhable for it? For where there is no ſin, there no puniſhment can be due (and conſequently it would be injuſtice in that caſe to puniſh) And where there is no Law, there can be no ſin, as the Apoſtle argues; for all ſin 'tis foreign, the tranſgreſſion of ſome Law, as he defines it, 1 Joh. 3.4. But what Law is that by which Believers become obliged to Obedience? The Old Covenant, or Law of Works? No. That's long ſince abrogated, and laid aſide by the mediation of Jeſus Chriſt, and therefore no more obliging or convictive to ſuch as are in Chriſt, Rom. 6.13. For ye are not under the p. 73Law, but under Grace. By Grace there the Apoſtle means the Covenant of Grace, as by Law, the Covenant of Works. And ſuch is the oppoſition betwixt theſe two, that he who is under one, cannot be under the other, any more than ſhe that's married can be under the power of another Husband, till the firſt be dead. As he further argues in the following Chapter, ver. 1, 2, 3, 4, 5, 6. The concluſion from all which is this, that being married to Chriſt, we are freed from the Law. But how then become Believers obliged to duty, or convict of ſin? By what Law, ſince not by the Law of Works? What? By the Law of Grace, the New Covenant? Neither, according to the ſentiments of ſuch as ſay that the Covenant was made with Chriſt, and not with Believers. For if they be not the parties that ſtand engaged for ſervice and obedience to it, neither can they be charged with guilt in not obeying it. Suppoſe that any one ſhould covenant and agree with a third perſon in my behalf, that if I be put into the poſſeſſion of ſuch an Office, or Eſtate, I ſhall pay ſuch a Rent, or homage, by way of acknowledgment, my conſent and ſtipulation thereto being not required. Who now ſtands bound, he or I, for the performance of theſe Conditions? or who ſhall be charged with breach of Covenant, in caſe of non-performance? Gratitude indeed and Ingenuity p. 74may perſwade me to uſe all poſſible endeavours to perform what my friend in kindneſs hath promiſed for me. Yea, but in Law I am not bound thereto, but he only that entred into Bonds for me; and conſequently, if I neglect or refuſe to pay ſuch Rents, and Acknowledgments, the default ſhall be charged not upon me but him. He's the only Offender in Law, not I: for where there is no obligation to obedience by Law, there can be no ſin or offence againſt it.

And thus by affirming the New Covenant to be made with Jeſus Chriſt, and not with Believers, they do not only acquit themſelves from all ſin, and poſſibility of ſinning, which is flatly contrary to the expreſs teſtimony of Scripture, but they alſo in effect charge Jeſus Chriſt with their ſins, and make him legally guilty of all the violations of the Covenant, which are Conſequences of ſo foul and black a nature, as that no ſober mind can entertain a thought of them, or of the Principles whence they ſpring without abhorrence.

I have been the more large upon this argument, ſince this opinion, of the Covenants being made with Chriſt and not with Believers, as it is of dangerous conſequence, and evidently deſtructive to the power of Godlineſs, ſo it hath gained much upon the minds of men, partly from the corruption of Mans nature, that readily entertains what ever p. 75makes for liberty, and promiſeth indulgence to the fleſh, and gives a diſpenſation from the more ſtrict obſervances in Religion: And partly from the Nature of the Doctrine, that tends to take Men off from the trouble of duty, and obedience, and to gratifie them in their deſires of eaſe and pleaſure: And partly from the worth and credit of ſome Seers in Iſrael, that have unwarily preacht and pub…iſht this to the World, either by inadvertency, taking it up as a traditional Doctrine without due examination, or by miſtake, not rightly diſtinguiſhing betwixt the Covenant of Redemption (which 'tis evident was made with Chriſt) and the Covenant of Grace, which is made with Believers.

But if Jeſus Chriſt be the Author, Mediator and Confirmer of this New Covenant, by his death and interceſſion in the behalf of ſinners: And if Believers themſelves and not Chriſt are ſtill mentioned in Scripture, as the party with whom God Covenants, as from the inſtances of Abraham, and Iſrael, and Goſpel Saints 'tis evident: And if it be made their act to ſtipulate with God therein, they enter into Covenant with the Lord, and they join themſelves to him by Covenant, and they cut a Covenant with him, and they avouch the Lord to be their God, and they ſubſcribe with the hand to the Lord, and they paſs under the Rod, and come into the p. 76Bond of the Covenant, and give themſelves to the Lord: And if they be the perſons only that ſeal with God in this Covenant, and that this be the proper uſe, and deſign of thoſe two great Goſpel Inſtitutions, Baptiſm and the Lords Supper: And laſtly, if they become guilty of ſin in their non performance of the terms of it, and are puniſh…ble for their defaults: Then 'tis no more to be doubted, but that Believers, and not Chriſt, are the ſole parties with whom God tranſacts in the New Covenant, which was the thing to be demonſtrated.