The Difference Between the Old and New Covenants, Chapter 10

The Difference Between the Old and New Covenants · Chapter 10

p. 195CHAP. X.

Of the Differences between the Old and the New Covenant, and the excellency of the latter above the former.

IT may be inquired, How is the New Covenant (wherein the miniſtration of Jeſus Chriſt doth lie) a better Covenant than the Old, which was made at Mount Sinai?

I would premiſe, that in Heb. 8. and alſo Jer. 31. ver. 31, 32. the oppoſition is not between the Covenant of Works as with the firſt Adam and the New, but between the Old (made when Iſrael came out of Egypt at Sinai) and the New Covenant: Theſe are they which are compared, and therefore the Differences between theſe either in their matter or form, muſt hold forth the excellency and betterneſs of the New Covenant above the Old.

1. The New Covenant preſuppoſeth obedience unto life to be performed already by Jeſus Chriſt, and ſo is better than the Old, which required an after performance of it: The very tenour of the Sinai Covenant p. 196was [Do this and Live] Levit. 18. 5. Deut. 27. 26. Rom. 10. 5. Here Iſrael was ingaged in a federal way to perform the righteouſneſs required in the unſpotted Law; the very doing is injoyned which our Eternal Life hath dependance upon, even perfect doing, Gal. 3. 12. Indeed Iſrael ingaged, yet they were to perform this by their Surety Jeſus Chriſt.

But all was then undone, unfulfilled, unperformed, Jeſus Chriſt not being then manifeſted, and hence the Law had then a commanding force, might exact that obedience at the hand of Iſrael, who Covenanted there that it ſhould be yielded in time to come.

But the New Covenant taketh it for granted, that all this doing for Life is over, already paſt, and not to come, Jeſus Chriſt being actually exhibited; that as the Old Covenant ſeemed to be made up of Precepts or Commandments, ſo the New is made up of Promiſes, conſiſteth of nothing elſe, Heb. 8. ver. 8, to the end, giving a declaration that all is fulfilled, there remaineth nothing to be done, either by Principal or Surety for that end, viz. Life: The Lord is ſo fully ſatisfied, as in the New he giveth a general acquittance and acknowledgeth that he hath no more to demand, all is p. 197turned into Promiſe [I will and ye ſhall]. Jeſus Chriſt is ſaid to be the Mediatour of the New Teſtament, ver. 6. that is, actually ſo; to intimate that in this ſhort term [Mediatour] we have now in accompliſhment the ſumm of all the doing required in the Old Covenant, and way is made for our receiving the Promiſe, Heb. 9. 15. Within the ſeventy weeks the Meſſiah came, Dan. 9. 24. To make reconciliation and [bring in everlaſting righteouſneſs]; before righteouſneſs was commanded, viz. in the Sinai Covenant, but then it was introduced. By one offering he hath perfected for ever them that are ſanctified, Heb. 10. 14. Nothing remaineth to be done for the procurement of theſe Eternal bleſſings.

Hence in oppoſition to that Sinai Law which ran upon thoſe terms [Do and Live] under the diſpenſation of the New, we hear ſo often of [Believe and be ſaved, and he which believeth hath everlaſting Life] Mark 16. 16. Joh. 3. 16, 36. Not that [believing] now, taketh the place of [doing] in the Old Covenant; For, then it muſt be our righteouſneſs unto Juſtification, Gal. 3. 12. Rom. 10. 5. whereas that which juſtifieth is called, the righteouſneſs of Faith, ver. 6. and Phil. 3. 9. and therefore Faith is diſtinct from that righteouſneſs it ſelf, p. 198is not the leaſt Atome of it: therefore not our believing, but the obedience of Jeſus Chriſt, is that which cometh in the room and ſtead of that doing for Life intended in the Law, Rom. 5. 19. He is the Lord our righteouſneſs, Jer. 23. 6. 1 Cor. 1. 30. But to note, that it lieth wholly out of our ſelves, that it is not by any of our performances, but in another, even Jeſus Chriſt, it is ſaid to be by Faith, i. e. as a means of application. Believe that the work is not now to do, Jeſus Chriſt hath done all, and ſaith he, Joh. 8. 24. If ye believe not that I am he, ye ſhall die in your Sins. Thus the Apoſtle, ſpeaking not meerly of the falſe opinion of the Jewes concerning the meritoriouſneſs of their good works, or their external ſervices, being perfect obedience to the Law unto Life; I ſay, he not inſiſting upon theſe errours, but having mentioned the very righteouſneſs of the Law, Rom. 10. 5. in oppoſition to that, he ſaith, ver. 6, 9, 10. If thou ſhalt confeſs with thy mouth the Lord Jeſus and [ſhalt believe] in thy heart, that God hath raiſed him from the dead, thou ſhalt be Saved. It is then a believing in him as already come, and having all righteouſneſs ſubjected in him, yea as dead and riſen, that is called for. When they were p. 199doting upon works of the Law as performed by themſelves, to take them off from this, he telleth them that all this legal doing for Life muſt be found in Chriſt alone: and as it followeth [for with the heart man believeth unto righteouſneſs] that is, as a means unto righteouſneſs. It is not his own working that will be his righteouſneſs, nor his ſaith it ſelf, only that is a means for the applying that righteouſneſs which is ſubjected in Chriſt alone.

So that the Apoſtles aim is not, to call them off from a legal doing by natural power and ability, and inſtead thereof to put them upon Evangelical believing and doing as the condition, giving right to Life; but his deſign is, to put them upon looking wholly out of themſelves and all their own doing, whether by nature or grace, unto Jeſus Chriſt alone for righteouſneſs unto Life. If a man ſhould ſet about any Goſpel ſervice, upon a legal ground, he would be culpable as the Judaizing Profeſſou…s were. It is ſuch a doing as giveth a little unto Life (by performing the condition of it) that is rejected in the Epiſtles to the Romans and Galatians as dangerous. Evangelical ſervices are required on other accounts, and to be performed to teſtifie conformity to the Will of God, and theſe may evidence p. 200Life in the way to it; but Faith it ſelf (though neceſſary, yet) doth receive a title from Jeſus Chriſt, doth not give one, Joh. 1. 12. That Axiom [he that believeth ſhall be Saved] is not expreſſive of the tenour of the New Covenant; we claim Salvation not in the right of any act of ours, not upon the Rent of Faith (as men hold Tenements by the payment of a Penny, a Roſe or ſuch like) no ſuch thing here; all is paid to the utmoſt Farthing by our Surety, and we hold and claim, upon the obedience of Jeſus Chriſt alone, Rom. 5. 18, 19, 21.

2. The New Covenant repreſenteth the Lord as dealing with his people univerſally in a way of Promiſe, and ſo is better than the Old, which repreſenteth him, as treating them in a way of threatning.

The New conſiſteth all of Promiſes, Heb. 8. ver. 8, &c. as if the heart of God were ſo full of Love, and running over therewith, that he could expreſs nothing elſe but what he would be to, and do for his people. The Father having received full ſatisfaction to all demands in the Old Covenant, by the mediation of his Son; now he maketh it his buſineſs to give the fulleſt aſſurance by a conſtellation of Promiſes in the New, that he will fulfill p. 201to a tittle, whatſoever on his part reſteth for performance. Believers are wholly freed from the Curſe, there is no condemnation to thoſe that are in Chriſt Jeſus, Rom. 8. 1. Heb. 12. 18. They are under a miniſtration of righteouſneſs, 2 Cor. 3. ver. 9.

But, the Old Covenant repreſented God as a conſuming fire, denouncing Curſes and threatnings againſt the Children of Iſrael, who were his own people (for with them was the Sinai Covenant made, and not with unbelievers of the Gentiles:) there were indeed ſome Promiſes ſparingly ſcattered up and down in it, but they run conditionally and Iſrael failed of coming up to the condition, that if they had not been priviledged with the Covenant with Abraham, to run unto for relief, what might they think would become of them? By Divine appointment there were ſome to ſtand upon mount Ebal to Curſe, as well as others upon mount Gerazim to bleſs, Deut. 27. 13, &c. There are about twelve curſes, which they were injoyned to declare their aſſent unto [all the people ſhall ſay Amen] yea the laſt was a general one, ver. 26. If they continued not in all things they were liable to it, Gal. 3. 10. which ſheweth that although a temporal Curſe was not excluded, yet an Eternal was alſo ſome p. 202way intended, on which account it is called a miniſtration of condemnation, 2 Cor. 3. 7.

It was otherwiſe with them in reference to that Curſe, than it is with Chriſtians under the New. Iſrael by that voluntary act, the Old Covenant, paſſed Sentence upon themſelves: yea, the Curſe of the Law was not then actually undergone by Jeſus Chriſt, it was not then ſatisfied, and ſo might be preſented before them as their obligation or bond uncancelled to their great affrightment. But Jeſus Chriſt hath redeemed us from the Curſe of the Law, Gal. 3. 13. Now all is diſcharged for us, and ſo the New is a better Covenant.

3. The New Covenant conſiſteth of abſolute Promiſes, and therefore is better than the Old Sinai Covenant, which did run upon conditional Promiſes, yea had works as its condition.

In the times of the Old Teſtament, the price of our Redemption was not paid by Jeſus Chriſt, and therefore Life was then held forth upon the condition of obedience, the Lord ſaid [Do and Live] Lev. 18. 5. Rom 10. 5. Gal. 3. 12. Yea, as that which under the New, ſeemeth to be conditionally mentioned in one place, is abſolutely promiſed in another; ſo on the contrary, what ſeemeth to ſome, to be p. 203abſolutely propounded in the Old, in one part of it, yet is conditionally promiſed in another, Exod. 29. 45, 46. I will dwell among the Children of Iſrael, and be their God. Indeed this is not properly abſolute, but (as the foregoing Verſes ſhew) upon what Aaron (a Type of Jeſus Chriſt) ſhould do; however the very ſame is clogged with a condition, Levit. 26. 3, 11, 12, 13, 14, 15.

The promiſe of circumciſing their heart and the heart of their Seed to love the Lord, Deut. 30. 6. runneth upon condition [If] thou ſhalt hearken unto the voice of the Lord thy God and keep his Commandments, &c. ver. 9.

But the New Covenant conſiſteth altogether of abſolute Promiſes, Heb. 8. ver. 10, 11, 12, 13. [I will—and ye ſhall].

When the condition of any Covenant is performed, it becometh as abſolute, as if there had never been any annexed to it.

Now Jeſus Chriſt is mentioned as our great High-Prieſt and Mediatour, and that as having finiſhed the work of Satisfaction, ver. 1, 2, 6. and the condition contained in the Old, being exactly and compleatly fulfilled by him, it naturally or neceſſarily muſt turn into an abſolute form as in the New, becauſe upon his performance, nothing p. 204more is to be demanded of him, but all muſt certainly be accompliſhed unto us.

The Apoſtle in the Text, is purpoſely putting a difference between theſe; and ſeeing the Old Covenant was unqueſtionably conditional, and the New here in oppoſition to it or diſtinction from it, is as undoubtedly abſolute, muſt it not needs be concluded, that herein ſtandeth much of the excellency of the New above the Old?

It was Propheſied of Jeſus Chriſt, Dan. 9. ver. 27. He ſhall confirm the Covenant with many for one week. A great end of his coming and death was, the confirmation of the New Covenant, on the behalf of the many which he ſtood for, ſo as now it is turned into a Teſtament, as the word foreign (which generally it is expreſſed by) doth evidence, Gal. 3. 15, 16, 17. Though it be but a mans Teſtament, yet if it be confirmed, no man diſanulleth or addeth thereto. The Free Promiſe was confirmed by Oath before, and by way of Teſtimony ſince, but eſpecially confirmed by the death of Jeſus Chriſt, by his performing the condition of it, and therefore it can admit of no addition or alteration, Heb. 9. 16, 17. For where a Teſtament is, there muſt alſo of neceſſity be, the death of the teſtator, for a p. 205Teſtament is of force after men are dead, &c. It beareth the name of a Teſtament as in relation to his death, ſo in ſuch a proper ſenſe as it hath the Laws of a Teſtament attending it, on which account he mentioneth [a neceſſity] of the teſtators death, and its being in force thereupon. Indeed a man may put ſome conditions into his laſt Will; I do not argue thus, it is a Teſtament and therefore abſolute, but therefore unalterable, and ſo being delivered in an abſolute form [I will, and ye ſhall] hence it muſt abide in it even in its accompliſhment: and whereas ſome argue for conditions from the nature of a Covenant, againſt that it is aſſerted to be a laſt Will or Teſtament, which may bequeath Legacies without any condition.

There is a vaſt difference between the way of Jeſus Chriſt his acting in the Work of his mediation before and ſince his Incarnation, and the latter is much more glorious than the former. Before, he might plead, Father, thou haſt promiſed me upon my obedience hereafter to be performed, that thoſe Souls which I have undertaken for, ſhould enjoy ſuch bleſſings; there was a mutual truſt between them, and ſo he might plead it in point of faithfulneſs: but now he hath actually performed the p. 206condition of the Covenant, and may plead it in point of Juſtice. Chriſt being actually exhibited as a propitiation, upon that, God is ſaid, Rom. 3. 25, 26. to declare at this time his righteouſneſs, &c. in oppoſition to the time of the Old Teſtament, he ſaith, [at this time] that is, at the time of the New Teſtament, wherein the Blood of Jeſus Chriſt is truly ſhed, now God declareth his righteouſneſs in the juſtifying him that believeth in Jeſus: it is an act of Grace to thoſe who attain the remiſſion of Sin, but an act of righteouſneſs to Jeſus Chriſt: he may plead, Father, I have made ſatiſfaction to the full, for the ſin of theſe Souls, now declare thy righteouſneſs in pardoning of them: it is that which I have purchaſed for them, I have finiſhed the Work which thou gaveſt me to do (Joh. 17. 4.) I have paid the full price of their Redemption, now let them have what I have procured for them: thus he appeareth in Heaven in our nature, not as a meer Interceſſor but as an Advocate, 1 Joh. 2. 1. to plead that in Law, in right we are to be diſcharged; and this putteth a great excellency upon the New Covenant, that it is in it ſelf, and to Jeſus Chriſt thus abſolute.

And note, if ſome priviledges of the Covenant were diſpenced out properly in a p. 207conditional way, (as ſuppoſe Juſtification were afforded upon Faith as a condition, or temporal mercies upon obedience) yet this would be far from proving any thing to be the condition of the Promiſe, or of the Covenant it ſelf. Indeed even Faith is a particular bleſſing of it, and therefore cannot be the condition of the whole Covenant, for what ſhall be the condition of Faith? And there is no ſuch ſpecial Covenant now extant, as the Old was, for temporal mercies; they are indefinitely promiſed, and Soveraign Grace is the determining rule of diſpencing out theſe to the Saints when they are wanted, for time and meaſure as it is moſt for the glory of God and their good, Matth. 6. 32, 33. Nothing performed by us then is conditio foederis, the condition of the Covenant it ſelf, Jeſus Chriſt hath performed all required that way.

But whether any thing be conditio foederatorum cometh now to be conſidered.

Object. Is the New Covenant abſolute to us or conditional? Are there not conditional promiſes therein to us, as there were in the Old unto Iſrael? Can we expect any mercy but upon our performing ſome condition that it is promiſed to?

Anſw. 1. If condition be taken improperly, p. 208for that which is only a connex action, or, medium fruitionis, a neceſſary duty, way or means in order to the injoyment of promiſed mercies; in this ſenſe I acknowledge there are ſome promiſes belonging to the New Covenant which are conditional, and thus are many Scriptures to be taken which are urged this way. That this might not be a meer ſtrife of words, I could wiſh men would ſtate the Queſtion thus, Whether ſome Evangelical duties be required of, and graces wrought by Jeſus Chriſt in, all the perſons that are actually intereſted in the New Covenant? I ſhould Anſwer yea; For, in the very Covenant it ſelf, it is promiſed that he will write his Laws in their hearts, Heb. 8. 10. and that implyeth Faith, Repentance, and every gracious frame; and thoſe that have the Lord for their God are his people. If the accuſation be, that there is a want of intereſt in Jeſus Chriſt, they need not plead that they have fulfilled the condition of the Covenant, but that the Covenant it ſelf in ſome promiſe of it (which uſes to be diſtinct from its condition) hath its accompliſhment upon them therein.

And thoſe that are altogether without thoſe precious Graces, are ſtrangers to the Covenant, Epheſ. 2. 12. they cannot p. 209lay claim to the bleſſings of it. It is our duty earneſtly to be ſeeking after what is promiſed, and one bleſſing may be ſought as a means to another; as, the Spirit as a means to Faith, and Faith as a means to obedience, Gal. 5. 6. Believing is a great Duty in connexion with and a means of Salvation, he that believeth ſhall be ſaved, Mark. 16. 16. Joh. 3. 36. Epheſ. 2. 8. 1 Pet. 1. 5, 9. There is an order in giving ſorth theſe bleſſings to us, and that by Divine appointment, ſo as the neglecting to ſeek them therein, is highly diſpleaſing unto God. This is our priviledge that Divine promiſes are ſo conjoyned and twiſted together, for the incouragement of Souls in ſeeking after them; that if one be taken, many more go along with it; like many links in a Chain that are cloſed into each other. The means and the end muſt not be ſevered.

Where there is ſuch a connexion of Duties, Graces, and Bleſſings, the matters may be ſometimes expreſſed in a conditinal form, with an [If] as Rom. 10. 9. [If] thou ſhalt confeſs with thy mouth be Lord Jeſus, and ſhalt believe in thy heart—thou ſhalt be ſaved. Such …fs, note the verity of ſuch propoſitions in their connexion; they affirm this or that p. 210to be a certain truth, as that he which believeth ſhall undoubtedly be ſaved, yet that Grace is not properly the condition of Salvation; For, even believing is abſolutely promiſed, ſo as nothing ſhall intervene to hinder it, Iſa. 53. 10, 11. Heb. 8. 10. In that improper ſenſe, ſome Scriptures ſeem to ſpeak of conditions, viz. they intimate a connexion between Covenant bleſſings; ſome are conjoyned as means and end, yet the promiſes are really abſolute for their performance.

There is a vaſt difference between the way of the Lord in the diſpenſation of Covenant bleſſings, and the tenour of the Covenant.

Or, between the New Covenant it ſelf, and the means which the Lord uſeth for its execution and accompliſhment.

The Covenant it ſelf is an abſolute grant, not only to Jeſus Chriſt, but in him to the houſe of Iſrael and Judah, Heb. 8. Yet what the Lord hath abſolutely promiſed, and is determined and reſolved upon to vouchſafe to them, may be conditionally propounded as a quickening means unto Souls ſeeking a participation of it.

As, it was abſolutely determined, yea and declared by the Lord, that thoſe very perſons which were in the Ship ſhould be preſerved, Act. 27. 22. There ſhall not be a p. 211loſs of any mans Life, and ver. 25. I believe God, that it ſhall be even as it was told me.

Yet as a means to their preſervation he ſpeaketh to them conditionally, ver. 31. Except theſe abide in the Ship ye cannot be ſaved: So although the Salvation of all the Elect, and alſo the cauſing them to believe is abſolutely intended; yet as a means that he may urge the duty upon Souls with greater vehemency and earneſtneſs, the Lord may ſpeak in a conditional way [if ye believe ye ſhall be ſaved] when it is certain they ſhall believe.

Anſw. 2. There is no ſuch condition of the New Covenant to us, as there was in the Old to Iſrael: for the Apoſtle is comparing them together, and in oppoſition to the Old he giveth the New altogether in abſolute promiſes and that to Iſrael, Heb. 8. and ſhewing that the New is not according to the Old, he diſcovereth wherein the difference lay, ver. 9. Becauſe they continued not in my Covenant, and I regarded them not, ſaith the Lord, and Jer. 31. 32. which Covenant they brake, &c.

This argueth that the condition of the Old was ſuch as the performance of it did give them aſſurance of the temporal mercies promiſed and a right to them, and p. 212ſuch as failed in, left them at uncertainties whether they ſhould injoy them or not, ſo as it was not only in it ſelf and its own nature uncertain, but even as to the event, I regarded them not, ſaith the Lord.

If their performing the condition had been as abſolutely promiſed, as the bleſſings of the New Covenant are, then Iſrael would have continued in it (which they did not) and could not have forfeited what was promiſed thereupon, as diverſe times they did and were excluded out of Canaan upon that account. Juriſts ſay [a condition] is, a rate, manner or Law annexed to mens acts, ſtaying or ſuſpending the ſame and making them uncertain, whether they ſhall take effect or no. Cowell out of Weſt. part 1. Symb. 2. ſect. 156. And thus condition is oppoſed to abſolute.

That there is no ſuch condition in the New Covenant to be performed by us: giving right and title to the bleſſings of it, and leaving at uncertainties and liability to miſſing of them, as there was in the Old to be fulfilled by Iſrael, may appear,

1. If there be any, it muſt either be an antecedent or a ſubſequent condition; but neither: L. Coke upon Littleton ſaith of one precedent, Conditio adimpleri debet priuſquam ſequatur effectus. There can be no p. 213ſuch antecedent condition by the performance of which we get and gain entrance or admittance into Covenant, for till we be in it, no act put forth by us, can find any acceptation with God, Heb. 11. 6. Without Faith it is impoſſible to pleaſe God. And our being in Covenant is in order of nature (though not of time) before Faith, becauſe it is a priviledge or benefit of the Covenant, a part of the New heart, a fruit of the Spirit, and ſo the Spirit (which is the worker of it and another bleſſing of the Covenant) is given firſt in order before it. Jeſus Chriſt is the firſt ſaving gift, Rom. 8. 32. and with him he freely giveth all things. Men ought to be in the uſe of means, but it is the act of God that giveth admiſſion into the Covenant, Ezek. 16. 8. I entred into Covenant with thee, ſaith the Lord God, and thou becameſt mine. Immediately before they were polluted in their blood, Ver. 6. In an utter incapacity for acting in any pleaſing way, ſo as to get into Covenant.

Neither is there any ſubſequent condition to be fulfilled by us; the uſe of that is, for the continuation of a right, and upon failing thereof all is forfeited, as in the caſe of Adam.

Whereas there is no act of ours whereby p. 214our right unto Covenant bleſſings is continued to us, upon failing whereof they may be forfeited. Our right and the ground of our claim is upon a higher account than any act of our own; it is even the purchaſe of Jeſus Chriſt; and they are the ſure mercies of David, Iſa. 55. 3. Sure to all the Seed, Rom. 4. 16. And when they are become believers, Eternal Life is abſolutely promiſed, Joh. 3. 16, 36. 1 Joh. 5. 10, 11, 12. and it is a contradiction to ſay, that it is abſolutely, and yet but conditionally promiſed to them.

2. The Lord hath given aſſurance that there ſhall never be an utter violation of the New Covenant, and therefore it hath no ſuch condition as was annexed to the Old; For, the Lord declareth that they had broken his Covenant, Jer. 11. ver. 3, 4, 10. Jer. 31. ver. 32. Littleton ſpeaking of an Eſtate upon condition in deed by Feoffment, ſaith, it is called Eſtate upon condition, for that the Eſtate of the Feoffee is defeaſible if the condition be not performed. Ten. lib. 3. Cap. 4.

But the New Covenant is ſecured from ſuch a violation, it cannot be diſanulled ſo as the perſons intereſted in it ſhould be deprived of the great bleſſings promiſed therein, Jer. 32. 40. I will make an everlaſting p. 215Covenant with them; but may there not be ſuch a condition of it as they may come ſhort of all its bleſſings? No, [I will not turn away from them to do them good, but I will put my fear in their hearts, that they ſhall not depart from me]. If there were any danger of forfeiting and loſing theſe; it muſt be either on Gods part, by his leaving of them, or on their part, by their departing from him; and here the Lord hath undertaken to ſecure againſt both theſe, and ſo the matter is out of Queſtion; it was not thus in the Old Covenant.

Indeed what the Lord hath abſolutely promiſed, yet he hath appointed means in order to the attaining of it, internal as Faith, and external as Ordinances; and commands utmoſt attendance upon him ordinarily in the uſe thereof; this is neceſſary as a duty, and ſin ariſeth upon the neglect of it. Thus the Lord is unalterably determined to vouchſafe a frame of obedience, Ezek. 36. 25, to 30. Yet obedience is to be performed by us, we are to be the Agents and we may ſin about the means in the way to the injoyment of ſuch mercy, as is laid up in abſolute promiſes. Faith is to be exerciſed in theſe (elſe what uſe are they of?) and we may be faulty in not attending to it.

p. 2163. If there be any ſuch condition of the New Covenant, it were moſt like to be precious Faith: but that is not.

A condition properly taken, is influential into right; if performed it giveth right to the benefit promiſed; if not performed there is no right, and therefore is a cauſe; it giveth jus ad rem, which a man may have, and yet be forced after to Sue for poſſeſſion. If it be only in a Mode or accident, it is thus; as if a great Eſtate be granted upon paying a white Lilly, if a perſon bringeth a yellow Lilly and not a white, he hath no right, all is null and void: upon ſuch a tickle point are they, who ſtand upon ſuch conditions for Eternal mercies.

Now Faith giveth no right, Joh. 1. 12. To as many as received him, gave he power to become the Sons of God, even to them that believe on his Name. Jeſus Chriſt is offered in the free Promiſe of the Goſpel; Faith that conſenteth or receiveth him, and a right and title in him, to the bleſſings of the Covenant, it doth not give one.

The Father offereth righteouſneſs in a way of gift, Rom. 5. 17. Faith accepteth the offer, receiveth Jeſus Chriſt for righteouſneſs, and ſo conduceth to Juſtification Rom. 4. 3. Abraham believed God and it p. 217was counted to him for righteouſneſs, i. e. it was reckoned a means unto righteouſneſs, ſo ver. 5. Not that Faith it ſelf was reckoned the leaſt of that righteouſneſs whereby we are juſtified, but a means for the applying of. Jeſus Chriſt who is our righteouſneſs. The Covenant as to that priviledge of it, Juſtification, is not ſo abſolute as to be without all means, yet may be abſolute without any condition properly ſo called. As condemnation (without any new act of receiving) is the reſultancy from the Law upon diſobedience, to all under the Covenant of Works; ſo Juſtification is the reſultancy of a Divine Promiſe, upon the obedience of Jeſus Chriſt, to all thoſe that are under the New Covenant. That unbelievers are not juſtified by it, is becauſe they are not actually under it. Not becauſe they have not fulfilled the condition of it; but becauſe they are not intereſted in the obediential righteouſneſs of Jeſus Chriſt which is the condition of it, Rom. 10. 10. The act of God in juſtifying is to be anſwered by the act of Faith, conſenting to the offer of the Goſpel. As the death and ſatisfaction of Jeſus Chriſt is enough to anſwer, if the accuſation be that we are ſinners and deſerve Eternal wrath; ſo, if the accuſation be, that we have no intereſt p. 218or portion in this ſatisfaction, any thing that can evidence our intereſt in Chriſt, is a ſufficient plea to anſwer that; be it Faith or other Graces; they may be pleaded as evidences, but not as titles: as fruits and effects of a right given, but not as cauſes, and conditions fulfilled by us giving us that right. It is a great miſtake to think, that there is no plea in this caſe, but from the performance of a condition; For, an evidence may be from the effects as well as from cauſes: even in civils, a meer witneſs may carry it in ſuch a charge, when he can teſtifie, I ſaw the perſon put into peaceable poſſeſſion of ſuch an Eſtate. Beſides, if this charge he drawn up againſt thoſe out of Chriſt, many things may make it good; if againſt thoſe that are in Chriſt, then who draweth this up? Not God; for he it is that juſtifieth, and therefore he will not condemn, Rom. 8. 33, 34. if Satan or their own hearts, then as gracious effects are enough to anſwer, ſo by direct acts of Faith, there ought to be a ſtedfaſt reſiſting and withſtanding of Satan, and he will flee from them, 1 Pet. 5. 9. Jam. 4. 7. No neceſſity of pleading the performance of a condition to help againſt this.

p. 2194. Our obedience though evangelical is no ſuch condition of the New Covenant, as there was of the Old unto Iſrael: For, the Lord hath undertaken that his people ſhall obey, Ezek. 36. 25, to 30. I will put my ſpirit within you, and cauſe you to walk in my ways: Heb. 8. 10. obedience is as abſolutely promiſed as any other bleſſings in the New, and therefore it cannot be the condition thereof. The Apoſtle having aſſerted and largely proved, Rom. 3. that juſtification is by faith, not by the works of the Law, he further cleareth it from the inſtances of Abraham and David Rom. 4. 3. Abraham believed, &c. and verſ. 4. Now to him that worketh the reward is not reckoned of grace but of debt. This ſtrongly implieth, that the reward muſt be reckoned of grace but of debt. This ſtrongly implieth, that the reward muſt be reckoned of grace and not of debt; the emphaſis is upon this, ſo as if it were otherwiſe, the whole force of his argument were taken away; and the ſtreſs is not upon the word [reckoned] yet if it were, the ſame word foreign (being applied to both) muſt ſignifie a true judgement and juſt eſtimation (as Rom. 8. 18. & 9. 8. 1 Cor. 4. 1.) for, really and in true account the reward is of grace, and it is as firmly aſſerted that if it were of works it were (in the ſame account) of debt. Say ſome, p. 220only meritorious works would make it ſo: but let it be conſidered, that works can be meritorious only one of theſe two ways; either,

1. By being of ſuch value and worth, as that in juſtice ſuch a recompence is deſerved by them, yea though there were no contract that way: and dare any ſay, that any works of men, even in innocency, could thus merit at the hands of God? is not all obedience due to God, ſo as when we have done all we are unprofitable ſervants? Luk. 17. 10. Job 22. 3. & 35. 7. If thou be righteous what giveſt thou him? Rom. 11. 35. Who hath firſt given to him and it ſhall be recompenſed to him again? Credendum eſt firmiter dari nihil ab hominibus per modum indebiti, vel accipi à Deo per modum lucri. Tract. Sacr. Or elſe,

2. They merit ex pacto, by ſome contract or Covenant: that though the works be inconſiderable in value, to the reward, yet the Lord hath promiſed ſuch a reward to them: thus only and no otherwiſe, could the obedience of Adam in a ſtate of innocency be meritorious, for he did owe all as duty to God, even by right of creation; he might have required all, without ingaging himſelf to give any reward; and finite ſervices could not merit in worth and value p. 221an infinite reward; but the Lord promiſed it to his perfect unſinning works. No otherwiſe did any among the Romans or Galatians expect juſtification or eternal life in a way of works, but only falſly imagining, that the Lord had made a promiſe of ſalvation unto theſe.

Thus a reward may be of merit and of debt, and yet of grace in ſome ſenſe (though not of ſpecial Goſpel grace) for all good promiſed or given by the Lord to his creature is of grace, ſeeing God oweth nothing to any. Thus the making of a promiſe to Adam in a ſtate of innocency for the rewarding of his works was of grace; yet the promiſe being made, if he had continued in that ſtate, the reward would have been of debt: and therefore upon the ſame ground, if the reward were now promiſed to us upon evangelical obedience, then that were as truly meritorious (though the condition were more favourable) and life as really of debt, as it would have been to Adam upon his ſinleſs obedience; for, only the promiſe muſt have made it ſo there, and the ſame is found here. The Text in hand, muſt refer either to the works of the Law, which cannot properly merit, becauſe due even by the Law of Nature, or. elſe to thoſe performed by Abraham after p. 222believing, and then he concludes that if the reward were of theſe, it were reckoned of debt: neither of theſe could render it ſo, but only by a Divine promiſe aſſuring ſuch a reward upon the performing ſuch works as the condition thereof; and therefore ſeeing he concludeth it not of debt, hence no obedience of our own can be ſuch a condition of the New Covenant. It is difficult to underſtand how the reward can be a debt legally and in juſtice due, and yet not God a debtor, when it is only his compact or Covenant that it becometh debt; if that may be our due which another poſſeſſeth though he be not bound to us, yet where it becometh due only by promiſe (as in the caſe in hand) and that upon an act of ours as the (ſuppoſed) condition, it ſeemeth that the promiſer is a debtor, though conſidered antecedently to his promiſe he was free; and in Rom. 4. 4. not only is God denied to be a debtor but the reward is denied to be a debt; therefore, there is no promiſe of it upon ſuch a condition as our works, which would make it of debt: in oppoſition to that, it is ſaid to be of grace, that is, of Goſpel Grace.

It's true there are Divine Promiſes of the reward upon Chriſts works; but they are p. 223not made immediately to us either upon our believing or obeying; but mediately and at the ſecond hand, ſo as the ground of our claim is not our performing any Goſpel condition upon which it is promiſed (for then it were as really of debt as Adams) but all the Promiſes are immediately made to Jeſus Chriſt upon his righteouſneſs and meritorious obedience, on which account all become debt to him; and thus God is not a debtor to us, but to himſelf, to his own goodneſs and faithfulneſs and to his Son, and not our works; but faith is the means unto our being counted righteous in his righteouſneſs, which only merited our eternal reward, 2 Cor. 1. 20. All the promiſes [in him] are yea and [in him] Amen, &c. We cannot claim any one promiſe in our own name, upon performing any Goſpel condition our ſelves, though by the help of grace (for then though it were never ſo ſmall it were of debt to us) but our only claim is [in him] in the right of our elder brother Jeſus Chriſt, and thus it is of debt to him, but only of grace to us. Saith Auguſtin, in Pſal. 83. Debitorem Dominus ipſe fecit ſe, non accipiendo ſed promittendo; we can plead for nothing promiſed but upon the account of Divine faithfulneſs; whereas if p. 224any act of ours (though never ſo ſmall) were the condition of any promiſe, then being performed, we might plead for what is promiſed in a way of Juſtice, whoſe formal reaſon Aquinas teacheth, is, ut ſit ad alterum: juſtice conſiſteth in giving to another what is his due, viz. by contract, promiſe or otherwiſe. If Divine Promiſes paſs into a debt, it is to none but himſelf, ſaith Dr. Arrowſmith in his Tract. Sacr. Ipſi etiam Deo competit duplex debitum, condecentiae unum, fidelitatis alterum. And a little after out of Auguſt. Deus ſibi debitor eſt, ut agat condecenter & prout congruit bonitati ſuae, u…i ſeipſum negare non poteſt, ita non debet aliquid ſe indignum facere. And a little after out of Davenant, Cum Deus dat vitam aeternam Petro aut Paulo, Divina voluntas non ſolvit debitum creaturae, ſed ſibi ipſi: See more, ibid. pag. 335.

It either ſaith or obedience were a condition, then there were a ſuſpending acts of God upon ſome acting of the Creature, which (ſaith Dr. O. of Perſev. P. 53.) cannot be without ſubjecting eternity to time, the firſt cauſe to the ſecond, the Creator to the Creature; yea then by our performing of it the Lord were laid under an obligation to afford mercy promiſed, even life and p. 225ſalvation to us, and we might claim theſe upon our own act.

In ſhort therefore, we may have the recompence of reward in our eye as an incouragement unto duty, 1 Cor. 15 laſt. Heb. 11. 26. & 12. 2. Yea, we may exerciſe faith as a means to the fruition of life and ſalvation, and yield evangelical obedience that we may ſhew forth the praiſes, or may honour him that hath called us, by ſuch choice fruits and effects thereof, and as evidences of intereſt therein; Thus we may (in the ſtrength of Chriſt) ſtrive to enter in at the ſtrait gate, conflict with and overcome ſpiritual enemies and work out ſalvation. 1 Cor. 9. 24, 25. Rev. 2. 7, 11, 17, 26. Phil. 2. 12. We may pray, read, hear, believe, repent, as ways or means to the obtainnent thereof, ſeeking the right thereunto only in Jeſus Chriſt.

But we may not believe or obey as a condition, for then, upon the performance thereof, we have right and title to the promiſed bleſſings even to eternal ſalvation; ſome act of ours then ſhould give the …i…le to life, and we might claim it upon our own act; but ſuch doing for life is diſclaimed and condemned in the Goſpel, whatever the act be Rom. 4. 4. Eph. 2. 8, 9. Tim. 1. 9.

p. 226Faith it ſelf doth but receive a right, doth not give one. It is not upon any act of ours, that the Lord is ingaged to make good his promiſe, and that we lay claim to it. If a Malefactor had not petitioned to the Prince he had died, though no promiſe of life was made to him upon it, and ſo his petitioning was only a way or means to his being ſpared: had it been a condition thereof, then the Prince had been unfaithful, yea unjuſt if he had not granted it.

In the moſt abſolute grants, or where there is no condition making an eſtate liable to forfeiture by the non-performance, yet there may be parties and ſtipulation.

It is the excellency and glory of the New Covenant, that it runneth upon abſolute promiſes, it doth not leave at uncertainties, no liability to a forfeiture of its ſpecial priviledges, and this with the admirable treeneſs of it, afford matter of great incouragement and everlaſting conſolation to all under it. See more for this, in the laſt queſtion, concernig the uſe of thoſe called conditional Promiſes.

The New Covenant bringeth in a real plenary and perfect remiſſion of ſins, and ſo is better than the Old, which left ſhort o… it: Some ſins had no ſacrifice provided for p. 227them in the Old, and were not forgiven ſo as they might injoy temporal bleſſings promiſed. Some muſt be cut off, as they that did ought preſumptuouſly were to be cut off from among the people, Numb. 15. 28, 30. yet believers in that day might be forgiven thoſe very ſins and injoy eternal ſalvation through the free promiſe in Jeſus Chriſt, and Act. 13. 38, 39. By him (i. e. by Jeſus Chriſt) thoſe that believe are juſtified from all things from which they could not be juſtified by the Law of Moſes. The typical remiſſion did not reach to all ſins, as Chriſts doth, except to that againſt the holy Spirit, Matth. 12. 31. 1 Joh. 1. 7.

The great deſign of the Epiſtle to the Hebrews is, to ſhew the excellency of Jeſus Chriſt and his ſacrifice above the Levitical; and how much better the New Covenant is than the Old, in the point of the remiſſion of ſin. There was imperfection in the legal ſacrifices; the forgiveneſs there was only ſo far as temporal judgements were averted and temporal mercies afforded; they could not really take away ſin, did not purge the Conſcience, or make the comers thereunto perfect. Heb. 9. 9. Heb. 10. 1, 2, 3, 4. but in oppoſition hereunto, it is the glory of Jeſus Chriſt, verſ. 12, 14. by one offering he hath perfected for ever thoſe that are ſanctified, p. 228i. e. the people of God, thoſe in Covenant.

This he cleareth, from the New Covenant, verſ. 15, to 19. which ſaith, their ſins and iniquities will I remember no more. Saith Calvin, from this we gather that ſins are now pardoned in another manner than they were in old time, but this diverſity conſiſeth neither in the word nor in faith but in the ranſom of the remiſſion; thus he.

In the old there was a repetition and iteration of their ſacrifices; the typical pardon of new ſins was ſtayed and ſuſpended till they had offered new ſacrifices, and there was a yearly remembrance of their old ſins, verſ. 3. but in oppoſition to that, it is the perfection of the New Covenant, that as there will be no more offering for ſin, ſo there will be a remembrance of the ſins of believers no more, that is, they will not any more come one moment under the curſe or obligation of the Law to eternal puniſhment for them: the declared diſcharge from this (which is that wherein …he pardon of ſin doth properly conſiſt as it is Gods act) is not ſuſpended, till the putting forth new acts of ſaith or repentance (although theſe ought to follow) but is afforded to the believer, the very moment of his ſinning, whether he then taketh notice of it or not.

p. 229I confeſs there is difficulty here on either hand, for if believers be under the Laws curſe and obligation by new ſins, then they are unjuſtified as often as they ſin (which may not be admitted;) and if they be not under it, then it ſeemeth they are not daily pardoned, ſeeing pardon conſiſteth in a declared diſcharge from that obligation: this will be anſwered in a following objection.

It is actual pardon that is here inquired after, for, it will be granted, that at our firſt juſtification all ſins paſt, preſent and to come are virtually pardoned.

That the actual remiſſion, pardon or forgiveneſs of their ſins who are in Covenant and already juſtified, is the very inſtant wherein the ſins are committed, ſo as believers remain not one moment under the obligation of the Law to eternal puniſhment, or the immediateneſs of pardon may appear thus:

1. Believers have always an actual intereſt in Jeſus Chriſt his righteouſneſs and the ſatisfaction made by him, and therefore are not one moment ſo unpardoned after the commiſſion of new ſins. Eph. 1. 7. In whom we have redemption through his blood, the forgiveneſs of ſins. It is a glorious myſterie of the Goſpel, that ſin is removed upon a full ſatisfaction, and yet in a p. 230way of forgiveneſs. It was in a way of redemption to Jeſus Chriſt, and yet in a way of pardon and free grace to us; it coſt Chriſt dear, even his precious blood, it coſt us nothing. The Elect whilſt unconverted are not intereſted in that redemption, in their own perſons, and ſo are unpardoned; but [we] believers, not only ſhall have it hereafter, but have it already, and therein the remiſſion of ſins; they cannot one minute be without that, for there is an inſeparable connexion between theſe, they that have the one have the other alſo, Chriſt is theirs, in whom they have redemption: there will never be an interruption of believers union with him; and Chriſt being theirs, his ſatisfaction is theirs, which anſwereth and diſchargeth the obligation of the Law, and ſo they are always in a ſtate of freedom from that. Jeſus Chriſt being theirs, they are always intereſted in his righteouſneſs; and the Law cannot actually oblige or curſe any, that are intereſted it its righteouſneſs, but only thoſe that want it: righteouſneſs and pardon are in ſuch connexion, that the Apoſtle argueth from one to the other, Rom. 4. 6, 7, 8. He proveth the bleſſedneſs of men in imputed righteouſneſs from Davids ſaying, verſ. 7. Bleſſed are they, whoſe iniquities are forgiven; p. 231therefore unleſs believers could be diſrobed of that righteouſneſs, and for ſome ſpace loſe that bleſſedneſs, they cannot be the ſmalleſt ſeaſon unpardoned.

If ſouls were actually under the Law guilt of any ſin one moment, they were then not perfectly righteous: for, theſe are inconſiſtent to be compleatly righteous, and yet to be under the Law guilt of any ſin at the ſame time. See 2 Cor. 5. 21. …om. 3. 23, 25.

Yea further Jeſus Chriſt ſuffered not the tantundem; ſomething in lieu or ſtead of what we ſhould have ſuffered, but the idem, the very ſame puniſhment of the Law that was due to us, and therefore continual intereſt in that muſt needs render at all times diſoblig…d or pardoned, Gen. 2. 17. In the day thou eateſt [dying thou ſhalt die.] Death then was the utmoſt penalty that was exacted; nothing more was required of us by the Law of works, and nothing leſs was ſuffered by Jeſus Chriſt in our ſtead. Heb. 2. 9. That he by the grace of God ſhould taſt [death] for every man.

The very thing that was threatned, was undergone by him for us. As to the eternity of the death and ſuch circumſtances that we are liable to, theſe ariſe from the incapacity of our perſons, that cannot bear infinite ſufferings in a ſhort time, as Jeſus p. 232Chriſt did for us; or as Mr. B. obſerveth; that deſpair and death in ſin proceed not from the threatning in it ſelf conſidered, but from the condition and diſpoſition of the perſons, upon whom the execution of the curſe falls: puniſhment properly is ſatisfaction for injury done, but ſin is a continuing of the injury. See Chriſt in Travel, pag. 71.

Gal. 3. 13. Made a curſe for us; the very thing, yea all that the Law threatned was the curſe, and Jeſus Chriſt did not undergo ſomething in the room of it, but the very curſe of the ſame Law, that we were under, and therefore the idem.

Jeſus Chriſt having undertaken the office of a great high Prieſt, Iſai. 53. 6. The Lord hath laid on him the iniquity of us all; I cannot underſtand how iniquity it ſelf could be tranſacted upon the Lord Jeſus; it is a non ens, a privation of good, if it could paſs from one ſubject to another, yet it could not fall upon any without the pollution of the ſubject where it reſteth; for it is altogether evil; any thing ſhort of this is not ſin; deny pollution and you deny ſin it ſelf to be upon any ſubject. Jeſus Chriſt was ſo infinitely pure as he could not ſuffer the leaſt tincture of defilement; therefore by [iniquity] muſt be underſtood the guilt of ſin, or its obligation p. 233to puniſhment; not a tantundem, that had not indeed been our iniquity; but it was our very guilt, whatſoever the Lord threatned againſt us, and might exact from us on the account of our ſin, it is expreſſed by his being wounded for our tranſgreſſion, verſ. 5. by his being made an offering for ſin, verſ. 10. by his hearing iniquity, verſ. 11. whatſoever burthen therefore was to be undergone, or man was liable to bear for his iniquity, this was laid upon Jeſus Chriſt, and that by the Fathers hand [the Lord] laid it there; O what grace was here to us! it was the Lord that was offended, provoked, diſhonoured, by ſin, and yet how deſirous was he that we ſhould be diſcharged from it, in that he would with his own hand lay it upon his beloved Son Jeſus Chriſt: And it is the iniquity [of us] all; it was not at an uncertainty, the perſons were determined, by tale, by number, by name, in whoſe ſtead he underwent all this. He was wounded for [our] tranſgreſſions, and bruiſed for [our] ſin, and the chaſtiſement of [our] peace was upon him, verſ. 5. 6. 2 Cor. 5. 21.

Now, ſeeing Jeſus Chriſt underwent the idem, the very ſame penalty that was threatned by the Law, and for the very perſons, p. 234and believers are always intereſted therein; hence they cannot one minute of time be unpardoned.

2. Believers are at all times actually intereſted in the general acquittance obtained by Jeſus Chriſt, and therefore are not without the actual pardon of particular ſins one moment after the commiſſion of them; for that acquittance is our general pardon.

As he was charged with our ſin, ſo he was diſcharged by the father from it. Iſai. 50. 8. He is near that juſtifieth me, &c. It is ſpoken of Jeſus Chriſt as appeareth, verſ. 6. He had juſtification not for himſelf (he needed none) but for us, our ſin or guilt being laid upon him, and all demands of Divine juſtice being fully anſwered, he was juſtified, obtained a general acquittance for the whole body of his ſeed, hence it is not only ſaid he was delivered for our offences, Rom. 4. 25. i. e. ſuffered death, the wages due to us for ſin, but alſo [was raiſed again for our juſtification.] If he had not made full ſatisfaction for us, death would have held him ſtill; in that it could not hold him any longer, this argueth that it had no Dominion over him, but he had a compleat victory over that laſt enemy, and his reſurrection was his general acquittance for all the Elect, p. 235and thus it was for their juſtification.

Believers have a ground to ſay as Rom. 8. 34. It is Chriſt that died, yea rather that is riſen again. They have then not only a continual intereſt in his death, but alſo in his reſurrection, and they are put upon triumphing in faith on this account, verſ. 33. Who ſhall lay any thing to the charge of Gods Elect? it is God that juſtifieth, &c. It is the ſtanding priviledge of all that are in a juſtified ſtate, that nothing can be juſtly laid to their charge, and therefore none of their ſins are one moment actually unpardoned as to Law guilt, for then they might be laid to their charge, Coloſ. 2. 12, 13. Quickned together with him; He ſtood as a common perſon and virtually his ſeed might be ſaid to die and riſe at the death and reſurrection of Chriſt himſelf in their room and ſtead; but ſome actual ſharing with him is here intended, for he ſaith [you are riſen with him, through the faith of the operation of God] this priviledge is not injoyed till they attain a work of faith with power, and then the whole advantage of his reſurrection becometh theirs, in Jeſus Chriſt they have a general acquittance and diſcharge. Believers are riſen with him, it is reckoned unto them as if they had died p. 236and riſen again in their own perſons: neither is this ſuſpended until daily acts of Faith (although theſe are not to be neglected) but it is at their firſt converſion, at their firſt Faith and recovery, out of a ſpiritually dead condition [you being dead in your ſins, both be quickened together with him]. That general Juſtification at his riſing, becometh theirs at firſt believing, which will ſecure from all Law guilt, that it will ſeize upon them no more, as it followeth [having forgiven you] not only [ſome] but [all] treſpaſſes: they have then in their riſing with Jeſus Chriſt, a general diſcharge in hand, not only for ſins paſt and preſent actually, but for [all] even thoſe to come virtually; this general pardon will be ever ready; that as ſoon as there is an actual commiſſion of particular ſins, by that they will be immediately diſobliged from them. The actual pardon will be as early as the actuality of the ſin, and hence he ſpeaketh, as if all were actually forgiven already.

3. Believers are alwaies under Juſtification unto life, and therefore cannot at any time be actually under the obligation of the Law unto Eternal death: It is nothing leſs than a ſentence of death and condemnation, a dreadful Curſe that the Law denounceth p. 237againſt ſinners, Gen. 2. 17. Gal. 3. 10. Curſed is every one that continueth not in all, &c. So that if Believers were one day or moment laid under the obligation of the Law by new acts of ſin, then ſo long they muſt be unjuſtified again, there muſt be an intermiſſion of their Juſtification; For, condemnation is oppoſed to, and utterly inconſiſtent with preſent Juſtification, Rom. 5. 16, 18. Rom. 8. 33, 34.

Whereas it is expreſly ſaid, Rom. 8. 1. There is no condemnation to them which are in Chriſt Jeſus. There is not a bare ſuſpenſion of the Curſe, but they are differenced in reſpect of their ſtate from others which are out of Chriſt; after union with him, yea after the fulleſt pardon, yet every ſin deſerveth condemnation; pardon doth not remove the deſert of ſin, but the legal obligation (which is to condemnation) that is taken off, verſ. 33, 34. Joh. 5. 24. He that believeth hath everlaſting Life, [and ſhall not come into condemnation]. By daily pardons there is a continuation of a perſons Juſtification, and ſome Faith he hath, but although the new acts of Faith may not alwaies be put forth the ſame moment that he ſinneth, yet he is ſecured from condemnation, even at firſt believing or paſſing from Death to Life.

p. 238The ſame might be evinced from the declared freedom from the Law and in Curſe, Rom. 6. 14. Gal. 3. 10, 13. At many as are of the works of the Law are under the Curſe; this ſtrongly implieth that others, viz. Believers are not under the Curſe, ſo ver. 13.

And though materially the affl…ctions of the Elect before converſion be the ſame with others under the Curſe, yet the leaſt Atome of that doth not formally light upon them; For, Jeſus Chriſt underwent the whole of it on their behalf. They were ſententially by the Law under the Curſe before believing, but not executively then, much leſs after, being united to Jeſus Chriſt.

4. Believers are continually under the New Covenant, and therefore the very inſtant wherein their ſins are committed they are remitted; or the perſons are diſobliged from the Law Curſe, and ſo actually pardoned; For, unto this, there is requiſite, only intereſt in the ſatisfaction of Jeſus Chriſt (which they have in union with him and the Lords declaring their diſcharge thereupon, and this is by the New Teſtament, which was eſtabliſhed by his blood for the remiſſion of ſins, Matth. 26. 28. All pardoning mercy is treaſured up there; this is the very act of Pardon.

p. 239Believers are alwaies within the New Covenant, and therefore have an actual right to the pardon of all ſins not only paſt and preſent, but alſo to come; they have it beforehand in the Promiſe, though not actually in poſſeſſion; they have a ground of claiming after pardons, may urge the faithfulneſs of God in his promiſe for the affording of them; alſo the inſtant wherein their ſin is committed, the New Teſtament declareth it remitted, for that is a ſtanding pardon, ever ſpeaking on this wiſe to all under it [your ſins and iniquities will I remember no more] Jer. 31. 31, 34. Heb 8. 12. ſo as they cannot be under the Laws obligation to puniſhment any more. Believers are under the Promiſe of a New Heart, and writing the Law there, which aſſureth that they ſhall further repent, believe, &c. Yet ſuch ſpiritual frames may not immediately be afforded, ſeeing theſe are gradually attained by a real change: but remiſſion of ſin is a relative change, made in an inſtant by the Promiſe upon all under it when they want it.

And here let it be obſerved, that pardon or forgiveneſs of ſin, is a Divine grant by the Law of Grace the New Covenant, that is his act of Oblivion, Heb. 8. 12. Heb. 10. 16, 17. Rom. 11. 27. On which p. 240account we read of [the Law] of Works, and [the Law] of Faith, Rom. 3. 27. and this latter in reference to Juſtification and remiſſion of ſin. As, preſent condemnation is by a Law, even by the Divine Law of Works, that paſſeth Sentence upon ſinners; the ſeed of the firſt Adam who are under it, the very inſtant of their ſining, whether they be aware of it or not: So anſwerably, preſent Juſtification and remiſſion of ſin, is by the Law of Grace the New Covenant, that paſſeth a Sentence upon all the ſeed of Jeſus Chriſt the ſecond Adam who are under it, the very inſtant of their ſinning, when often at the very time they do not diſcern it. And as among men, o… may have his offences pardoned by an Act of Oblivion which he is under, though no accuſation be drawn up againſt him to put his caſe upon tryal before a Judge, that may come afterward: thus it is not by a judicial Act, by an Act of God as a Judge, but as a Law-giver that he giveth preſent Juſtification and Pardons, they are the Sentence of his Law the New Teſtament, which Believers are alwaies under; accuſations from Satan or their own Conſciences may come afterward, and a tryal before the Judge in the great day.

p. 241The not underſtanding this, hath run into many miſtakes; ſome aſſerting Juſtification to be from Eternity; whereas they might eaſily underſtand that the Elect may, yea muſt be under a Sentence of the Law of Works (without the leaſt execution of the Curſe upon them by the Lord as a Judge) till by coming under the Sentence of another Law, even the New Teſtament they be diſcharged from it.

Others talk of pleading to a charge, and upon a plea being diſcharged as their Juſtification; whereas that is only the Sentence of one Law, declaring a diſcharge from the Sentence or Curſe of another Law, upon their intereſt in the righteouſneſs of Jeſus Chriſt by union with him. The Lord is not dealing as a Judge there; often the Lord is mentioning Judgement as a future thing; Paul reaſoned [of Judgement to come] Act. 24. 25. Matth. 11. 22, 24. and 12. 36. 2 Pet. 2. 9. Joh. 12. 47, 48. The Word will judge you at the laſt day.

The preſent work of Jeſus Chriſt, is not to judge the World, but to ſave it. Now he cometh in a diſpenſation full of Grace, with intreaties and beſeechings that he may win over Souls to a ſubjection unto the Law of Faith, which is a miniſtration p. 242of righteouſneſs and Life exceedingly glorious, 2 Cor. 3.

But he will deal in another way, when he cometh forth as a Judge, then he will come cloathed with terrour, and we muſt all appear before his judgement Seat, 2 Cor. 5. 10. When the times of refreſhing ſhall come, then will their ſins be blotted out, Act. 3. 19. Not as if they wanted a compleat pardon till the day of Judgement. They are now as fully and perfectly juſtified and pardoned, as they were condemned. It was by a Law againſt them that they were under condemnation, and ſo it is by a Law grant, viz. the New Covenant, that they are juſtified and have the remiſſion of ſin. Some call it a ſentential Juſtification; there will be a repetition of its Sentence, ſo as they will be judicially acquitted before all the World in the great day. In what Court or by what Judge are any ſo pardoned here? If the Bar or Tribunal of this Judgement be a mans own Conſcience, that can hardly paſs Sentence without diſcerning and knowing it ſelf within the New Covenant, and pleading that againſt the accuſation of Satan; whereas a Soul may have the righteouſneſs of Jeſus Chriſt, and juſtifying Faith before he knoweth it, or be able to diſcern it, and therefore Juſtification and Pardon p. 243may be before any judicial act of Conſcience.

Object. If Believers be not actually under the obligation to puniſhment (which is guilt) then asking the removal of it, or praying for daily pardon of ſin is unneceſſary. Yea, if they be not obliged, they cannot be diſobliged, and ſo not pardoned; therefore it ſeemeth that the Curſe of the Law muſt be in force againſt them for ſome ſpace before the new Pardon cometh.

Anſw. I. Believers in their daily pardons are declared to be diſcharged from the very obligation and Curſe of the Law it ſelf, but not from a perſonal obligation to it. There is an obligation to puniſhment reſiding in the Law, but it doth not actually paſs upon the perſons of Believers one moment.

It muſt be remembred that preſent pardon is not a judicial act, but it is a Sentence of a Law of Grace, which declareth all under it to be diſcharged from the penalty of another Law.

Obſerve, when a violated Law hath already paſſed Sentence upon an offender, an act of pardon coming afterward in force to him, there it diſſolveth or taketh off an obligation to puniſhment which is already paſſed upon the perſon, and this is the caſe of the Elect at firſt converſion.

p. 244But where an Act or Law of Pardon is in force to any perſons and reacheth to offences yet to come, or not yet committed, there the obligation to the penalty never paſſeth one moment upon the perſons, and yet they have as much forgiven (even the whole penalty of the Law) as the other, and more Grace in it; For, it preventeth the paſſing of the Sentence upon them.

Now, this is the caſe, Believers are alwaies under the New Covenant, which is a Divine Act of Pardon; this Law is in force to them before their Commiſſion of new acts of ſin, and declareth their diſcharge from the penalty of the Law of Works, that the inſtant wherein the ſins are committed, they are remitted thereby.

The commanding Law is not repealed (for then they were no offences) but yet the Curſe of it reſteth not upon their perſons one moment, 1 Joh. 2. 2, 3. If any one ſin, we have an Advocate with the Father Jeſus Chriſt the righteous, and he is a propitiation for our ſins.

1. Pardons afforded to ſinners are from Jeſus Chriſt as an offering Prieſt, making ſatisfaction for ſin; but if one of thoſe who have fellowſhip with God, if Believers p. 245ſin, their ſuccour and relief is alſo by the ſtanding Advocateſhip of Jeſus Chriſt. Now, an Advocate, or Atturney pleadeth a Law in force, whereby his Client is diſcharged; ſo Jeſus Chriſt pleadeth, Believers being already under the New Teſtament, whereby they have a right unto indempnity; that though the Curſing Law remaineth in force ſtill to unbelievers, yet this new Act of Grace granteth a pardon to the Saints for all tranſgreſſions committed againſt it.

2. It is yet unqueſtionably the duty of Believers to be daily praying for pardoning mercy: Thoſe who are taught to cry unto God [Our Father] Luk. 11. 2. yet are to ſay, ver. 4. Forgive us our ſins. Thoſe then which have the Spirit of Adoption, yet are to be praying daily for the pardon of Sin. There is reatus ſimplex as well as reatus redundans in perſonam; though Believers are not to confeſs themſelves to be perſonally (i. e. in their perſons,) to be under the obligation or Curſe of the Law (there is cauſe for higheſt thankful acknowledgement of Grace in their freedom from that) yet there is room for the deepeſt acknowledgement of their own ſin and guiltineſs in deſerving of it, and here is enough for their humiliation: though the p. 246perſon by Grace is acquitted or pardoned, yet there is a dueneſs of ſuch a penalty to ſuch an offence according to the Divine Law: and this may be owned even under the cleareſt evidences of pardon; for that doth not remove the deſert of ſin, but freeth from what is deſerved thereby.

Yea, there is a great deal of work for Faith in Prayer, upon this account.

Believers are to pray for the continuation of the Pardon, which they do already injoy, and for the remiſſion of thoſe ſins which ſhall hereafter be committed by them. The New Covenant containeth in it a Promiſe of future pardons, and therefore Faith may act upon the Lord in it, and that although they know they ſhall be forgiven. The Promiſe-aſſurance of a mercy doth not exempt us from praying for it. Jeſus Chriſt had aſſurance that he ſhould be glorified and yet he prayeth, Joh. 17. 5. Father glorifie thou me: he knew that he ſhould be kept and yet he prayeth for it, ver. 11. David had an abſolute Promiſe of eſtabliſhing his Houſe and Kingdom for ever, 2 Sam. 7. 14, 15. 16. and yet he the rather prayeth for it; and upon that ground, even the Promiſe of it.

p. 247So we may ask future Pardons, though we certainly know we ſhall have them.

Alſo we are to ask clearer manifeſtations of our intereſt in pardoning mercy.

But further, Believers in praying for pardon of Sin, are

1. To ask a freſh application of the blood of Jeſus Chriſt in the promiſe of pardon: he is ſaid to be to that very end a propitiation through Faith in his blood, Rom. 3. 25. not only is a manifeſtation of pardon to be ſought after, but Faith is to be exerciſed in an application of the blood of Jeſus Chriſt, as that which hath purchaſed and procured the pardon; that is to be eyed as the price of Redemption, as that which ratifieth the New Teſtament for the remiſſion of ſins, Mat. 26. 28. it is that blood which cleanſeth thoſe that have fellowſhip with God from all Sin, 1 Joh. 1. 3, 7, 9. He is faithful and juſt to forgive us our ſins.

It muſt be by a Word or Promiſe that the faithfulneſs of God is ingaged this way, and it is the work of Faith to own that, and the Grace of God that ſhineth forth therein, Act. 10. 43. whoſoever believeth on him ſhall receive the remiſſion of ſins. The Lords giving it is in order of nature firſt, but to be followed with mens receiving it through Faith. Gods act of p. 248pardon diſobliging Believers, the inſtant of their ſinning, is to be anſwered with a renewed act of Faith applying this to themſelves, ſetting their Seal to what God hath done, yea renewed acts of Repentance alſo are to follow. Under the Old Covenant it was not poſſible, that the blood of Bulls and Goats ſhould take away ſins, Heb. 10. 4. but the New Teſtament is better, for therein through the bleſſed Mediatour believers obtain real remiſſion, Heb. 9. 15.

2. To ask impunity, or immunity and freedom from the execution of the Curſe, and from other tokens of Divine diſpleaſure: if they know they ſhall have it, yet they are to ask it, as I before evidenced. Though Believers know that God is a Father, and that the Eternal Curſe will never ſeize upon them, yet they are to pray for a freedom from it, and the rather be incouraged and provoked to it, becauſe the Lord hath promiſed it.

Although by the New Covenant Juſtification is continued, yet by groſs acts of ſin the Lord may be provoked ſo as many ſweet effects of their being juſtified may be ſuſpended. David who was in a ſtate of Grace, when he had notoriouſly ſinned, before renewed acts of Faith and Repentance, before confeſſing his ſin, his bones p. 249waxed old through his roaring all the day long, Pſal. 32. 3, 4. Day and Night the band of God was heavy upon him. By this it is evident, that although, at the inſtant of ſinning, Believers are declared really diſobliged from the Eternal Curſe of the Law, yet they may not be ſenſibly freed from that, nor from temporal evils till afterward. They are exempted from vindictive Juſtice, in order to the making ſatisfaction for ſin, but not from paternal corrective diſpenſations to the humbling for and deterring from ſin, Pſal. 51. 2, 7. Waſh me throughly from my ſin, &c. Purge me with Hyſſop, &c. He was deeply ſenſible of his pollution, defilement and uncleanneſs by reaſon of iniquity, maketh confeſſion, and ſeeketh the removal of it, Ver. 4. That he might juſtifie God, whom he had greatly diſhonoured, and give glory to him by acknowledging his righteouſneſs in all his judgements; he cryeth out, Ver. 9. Hide thy face from my ſins, they were not only ever before him, but ſeemed to be ſo before the Lord alſo; as if he were alwaies looking on them: though he had not loſt his Salvation, yet he wanted much of the joy of it, ver. 11, 12. Nathan told him God had pardoned him his ſin, (2 Sam. 12. 13, 14.) only ſome tokens p. 250of Divine diſpleaſure muſt be expected; and I think he Penned this Penitentlal Pſalm after, for the title ſheweth that this confeſſion was directed to the chief Muſician; it was for the uſe of the Temple; he had confeſſed privately before to Nathan, now he doth it more publickly, after he had told him of pardon and alſo of judgements, ver. 4.

So that after Souls are really diſobliged and have pardon it ſelf, yet they may want the ſenſe of it, till there be a freſh application of the blood of Jeſus Chriſt, by the Spirit to them, ſo as they may cry out for it, as he, ver. 9. Blot out all my iniquities. There may be inward cloudings and darkneſs, ſin and guilt may lie heavy upon the Conſcience, there may be throbbing there, and a dreadful ſenſe of it, which may be enough to deterr from ſin. He will viſit tranſgreſſions with a Rod, though his loving kindneſs he will not utterly take from them, Pſal. 89. 32, 33. And who is willing to ſee the frowning face of God a tender Father, and to have ſuch ſmart rebukes not only by outward corporal afflictions, but by the withdrawing the light of his countenance, which is better than Life?

The Old Covenant did not purge the Conſcience, but the New is a better Teſtament; p. 251for having mentioned the remiſſion of ſins afforded thereby, Heb. 10. 16, 17. he addeth, let us draw near with a true heart in full aſſurance of Faith [having our hearts ſprinkled from an evil Conſcience] ſo Heb. 9. 15. In the way of a freſh exerciſe of Faith they may have freedom not only from other fatherly corrections, but from thoſe accuſations of an evil Conſcience which are the uſual fruits of hainous ſins, till renewed acts of Faith and Repentance.

5. The New Covenant raiſeth a choice Spirit of filial Love, and ſo is better than the Old, which leaveth under a Spirit of ſervile fear: the New being made up all of Promiſes, muſt needs have a tendency to raiſe into the ſweeteſt Spirit, Rom. 8. 15. For, ye have not received the Spirit of bondage again to fear, but ye have received the Spirit of Adoption whereby we cry Abba Father. There is an excellency in the Evangelical Spirit then above the other. I underſtand that Text of different ſtates of the Church, or People of God; ſeeing in the former and following Chapters, he evidently ſpeaketh of Believers freedom from the Law by the Lord Jeſus, and the particle [again] doth intimate, that once they were under that fearing Spirit, viz. under the Old Moſaick diſpenſation, p. 252but now in the times of the New Teſtament, were freed from it. Some by the Spirit of bondage underſtand operations of the Spirit, in fear and terrour in order to converſion. I cannot find, that he is treating of that, and it is more ſuitable to underſtand it of the ſtate under the Old Teſtament, and the rather becauſe it is brought in as a proof of their Sonſhip, as the particle [for] doth intimate; it was therefore no deſirable frame to be ſought after, but a miſery to be under it, and a mercy to be freed from it. The Old Covenant carried with it more of the [Spirit of a Servant] as the word ſignifieth, and although ſerving the Lord chiefly or only for reward ſavoureth of a legal Spirit, and is one difference between the Spirit of a Servant, and the Spirit of a Son, yet here another difference is aimed at, for it is ſaid, ye have not received it [again to fear]. The Sinai Covenant put them on to duty by dreadful threatnings, preſented Curſes before them (and that not actually undergone for them by Jeſus Chriſt) as Arguments or inforcements thereunto, which terrifieth and filleth with ſuch fear as is found in Servants by the ſevere threatning of their Maſters; Iſrael was filled with fear and aſtoniſhment at the firſt promulgation of the Law. And whewhether p. 253this was the proper effect of the Sinai Law, to work into ſervile fear and bondage, ſo as to make that duty then, which now is not ſo, and whether it were the approved effect of it in that day or not, yet it intimateth, that through the frailty of ſinful man, this would certainly be the iſſue of it, and was even unavoidable; hearing the Law from the mouth of an all-powerful God as a conſuming fire; and there was not enough in thoſe conditional promiſes to free from this ſervile fear, and ſo it left them under it; and comparatively with the New Covenant, which hath more Evangelical inforcements unto duty by Grace, and the free Promiſe. The Sinai Law hath a tendency to work into the fear of a Servant, towards his Maſter, and ſo (as the Apoſtle ſaith) gendreth to bondage, rather than to the fear or love of a Son, which is the iſſue of Goſpel Revelations.

Chriſtians now are to act upon more Evangelical accounts, from more Love, yea and more Faith, having received the Spirit of Adoption, whereby we cry Abba Father; it is by this believing Spirit that Souls have liberty of acceſs to God with that freedom that Children uſe to have in going to a tender Father. The fearing p. 254Spirit kept them at a diſtance from the Lord like a Servant, that durſt not come near an auſtere Maſter, but by this they may with a holy boldneſs and firm aſſurance repair to him, and cry Abba Father.

This will appear more clearly, if we compare it with that parallel place, Gal. 4. 1, 2, &c. The Heir ſo long as he is a Child differeth nothing from a Servant, &c. Even ſo we when we were Children were in bondage, under the Elements of the World, &c.

Here, the ſtate under the Old Sinai Covenant plainly is expreſſed by bondage, not abſolutely that of bondſlaves, they were not in pure ſlavery, nor ſo in the condition of Servants; but as under Tutors and Governours, and in a ſtate of ſubjection, that they differed little in outward appearance to themſelves or others from Servants, they ſeemed to have more of that Spirit (being acted by fear) than of the Spirit of Sons: but ſince the diſpenſation of the New Covenant, they are freed from the ſervile ſtate, redeemed by Jeſus Chriſt, from the rigour of the Law, and have much of the Spirit of Adoption, ver. 5, 6. there is ſuch an alteration for the better, as if their Sonſhip now began, ver. 7. that is p. 255comparatively with the other; therefore Chriſtians now are to act in a different way from what they did of Old; more in a free Spirit of Adoption: thus bondage and freedom are oppoſed, ver. 24, 25, 26, 31. not as taken for ſimple ſlavery, but for a ſtate of leſs freedom, though in the ſame Family and Houſe, as Hagar and Sarah were, the one expreſly intending the ſtate under the mount Sinai Covenant, the other under the Free Promiſe, ſo Gal. 3. 24. The Law was our Schoolmaſter until Chriſt, ſo it is in the Original, we have not there thoſe words [to bring us]. This Text doth not ſpeak of a work of the Law ſtill continuing in order to converſion, before cloſing with Jeſus Chriſt, for the bringing Souls unto him; but telleth us of the rigorous diſcipline of the Law of Old to Iſrael the people of God, like a Schoolmaſter with a Rod compelling to duty, until Chriſt, i. e. until his Incarnation, until his ſatisfaction, it ſpeaketh of ſuch a uſe thereof which is now at an end in Goſpel times, as appeareth by the Antitheſis, ver. 25. but after faith is come we are no longer under a Schoolmaſter, &c. that is, after Chriſt the object of Faith is come in the fleſh, and hath ſatisfied the Law, hath purchaſed Redemption for us, now we are no longer under p. 256the menaces and ſeverities of the Law as a Schoolmaſter; as Chriſt is ſaid to be our hope, ſo he is our faith, that is, the object of it, the thing believed. That which is held forth here by the coming of faith, is expreſſed by the coming of the ſeed, verſ. 19. which is Jeſus Chriſt, and our preſent freedom from the Law as a ſevere Schoolmaſter ſpeaketh the betterneſs of our ſtate, and ſo of the New Covenant.

6. The New Covenant is eſtabliſhed upon ſpiritual Promiſes, and ſo is better than the old Sinai Covenant which did run upon temporal promiſes to Iſrael; now I ſpeak of it as an adminiſtration to them: all the promiſes of the New are of a ſpiritual nature, that promiſeth to give the Law into the heart, that God will be their God, their ſins ſhall be pardoned, Heb. 8. theſe ſpirituals are firſtly promiſed, and temporal things are compriſed in theſe; godlineſs hath the promiſe of this life, but ſpirituals are mentioned here, that we might be taken up moſtly with ſpiritual injoyments, grace, peace, communion with God, &c. I have wondred why the New ſhould be made up of ſuch promiſes, as if only real Chriſtians could be intereſted therein, but I conſider he ſpeaketh of it not to exclude all from viſible intereſt, which elſewhere is p. 257witneſſed to (Act. 8. 12.) even when the …al was wanted; but in oppoſition to the old to diſcover how theſe promiſes are better than thoſe of the Old Covenant, which run upon temporal things to Iſrael, is long Life, the Land of Canaan, &c. Deut. 5. & 11. Levit. 26. theſe were moſt obvious there, and better things repreſented by theſe; whereas the New putteth on to duty rather by ſpiritual promiſes and bleſſings than by temporal, and ſo is a better Covenant.

7. The New Covenant it ſelf uſhereth in ſpiritual bleſſings and in a more immediate way than under the Sinai Covenant, and ſo is eſtabliſhed on better promiſes: the more immediate mercies of God the better; the more new pure, and freſh from the fountain of Divine Love. Immediate viſions of God in Heaven, will render them ſurpaſſingly excellent; and in this world, thoſe that are not without all means, but comparatively immediate, are the beſt mercies, as the more immediate judgements are the worſt of theſe.

The Old Covenant did not it ſelf diſpenſe out ſpiritual and eternal bleſſings, but provoked to have recourſe unto the Abrahamatical Covenant for theſe, they muſt ſetch a greater compaſs in travelling p. 258to thoſe injoyments than under the New; they muſt look from the Old for remiſſion of ſin (which was typified there) and ſo for ſuch other mercies, unto the free promiſe. In the New Covenant mercies are abſolutely promiſed, Heb. 8. and therefore the application of them is more immediate than under the Old; they may forth. with by an eye of faith look to Jeſus Chriſt for a fruition-of them; there is not ſuch a vail of typical inſtitutions to intervene, that is a better way to the obtainment of thoſe bleſſings, Joh. 1. 17.

Yea the diſpenſation is alſo better, the Apoſtle ſaith, Heb. 1. 1, 2. That God in the laſt days hath ſpoken to us by his Son▪ This is the excellency of Goſpel diſcoveries above viſions, dreams, and ſuch like afforded in old reſtament times, that now Juſus Chriſt himſelf ſpeaketh to us with his own mouth, we have more immediate manifeſtations, and on that account there is infinite danger in non-attendance to what is ſpoken. Heb. 12. 25. As the Goſpel is more extenſive, it reacheth not to Jews only, but to Gentiles alſo, as equal ſharers in the bleſſings by faith, the partition-wall being broken down. Eph. 1. 12, 14. Rom. 3. 22.

So there is a more open door of acceſs to p. 259God, Heb. 9. 8. under the old, the way was not yet opened into the holieſt; which implieth, that ſince, the way is open, there is a greater freedom (Eph. 2. 18. Heb. 10. 19, 22.) and better incouragements, the price is already paid, and now Chriſtians ask mercy as already pruchaſed. Of old the people muſt not come near unto the Holieſt, but only the Prieſts, now believers are become Prieſts unto God (Rev. 1.) and may have more immediate converſes with him than before; all which argueth this to be a better Covenant.

8. The New Covenant is full of efficacy, and ſo is better than the Old: in the New all is undertaken by an omnipotent God, Heb. 8. 10, 11, 12. and therefore whatever difficulty or oppoſition lieth in the way, yet this word of power is enough ſowards the accompliſhment of it: whereas in the Old Covenant much is required of Iſrael, but no ſuch abſolute promiſes aſſuring effectually of their accompliſhment, there is ſuch a difference between the Old and the New as between the letter and the ſpirit, 2 Cor. 3. 6. The Miniſters of the New Teſtament are not of the letter but of the ſpirit [for the letter killeth, the ſpirit giveth life.] The Lord not only uttered the Law by lively voice, but did write p. 260it with his own fingers in thoſe laſting monuments, tables of ſtone; and the Jews groſly miſtaking did too much take up in the letter, in external literal obedience, the chief efficacy and impreſſion they felt thereby was in the threatning part [the letter killeth] the Divine curſe was a killing thing, ſtruck into the fear of death: but the New hath more efficacious vivifying operations, verſ. 6. 8. the ſpirit giveth life, and ſo that is a miniſtration tranſcendantly glorious, that is a powerful means for recovering the heart out of the greateſt ſpiritual deadneſs, indiſpoſition, diſconſolation, it is full of quickning, life-giving influences; abundance of the ſpirit in the gifts and graces of it may be found there, and ſo it is a better Covenant.

Laſtly, The New Covenant is more durable and laſting, not liable to ſuch violations as the Old, and ſo is a better Covenant: the Lord in promiſing to make a New Covenant addeth, Jer. 31. 32. Not according to the Covenant made with their Fathers, &c. which Covenant they brake, &c. So Jer 11. 4, 6, 10. Heb. 8. 9. yea the Old Covenant it ſelf is ſaid to be vaniſhing, verſ. 13. which importeth, that this is a grand difference between them; that the Ne… ſhould not be ſubject to be broken as the p. 261Old was. If thoſe that are only externally and by viſible profeſſion within the New may totally, and others who are internally and really in it, may parſially break it, yet not totally ſo as to caſt themſelves altogether out of it, nor comparatively with thoſe within the Old. The vital principles and impreſſions of divine love in Goſpel times ſhall be ſo ſtrong, and the Divine Law imprinted and ingraven in ſuch lively characters upon the hearts of men as ſhall wonderfully ſecure thoſe that are really in the New, from the violation of it, far bove the other, and unſteadineſs of ſpirit or want of eſtabliſhment is an argument that ſouls have but a ſlender participation of its bleſſings; and the New ſhall never be antiquated, there is none to ſucceed that, both the Mediator and the priviledges of it are eternal, the blood of Chriſt is the blood of the everlaſting Covenant, Heb. 13. 20, 21. and therefore it is better Covenant than the Old.