Goodwill Towards Men, Part 2 · Section 3
Heb. 9.15.
Mediator of the New Testament.
Sect. 3.
PROP. III. The Covenant of Grace is sometimes called, and partakes of the Nature of a Testament.
THis Covenant (in both administrations of it, scil. under the Mosaical, and under the Gospel administration) is called a Testament. So Heb. 9.15, 16. As it was dispensed before Christ's coming, is called the first Testament †Ʋnless with Mr. A. we must take the first Testament to mean or intend that Political Covenant made with the Jews, meerly as it was political. Vid. Discourse of the 2 Covenants, Cha. 4. p. 73, &c.: (not the first Covenant: for the Covenant of works made with Adam, was doubtless before it.) As it is dispensed since, it is called the New Testament.
Now this seems to be one considerable difference betwixt the Covenant of Grace, and that of Works. The Covenant of Grace is called a Testament, as the Covenant of works was not. The Covenant of Grace is the Lord Christ's last Will and Testament, concerning his Children and Heirs; what God requireth in this Covenant, is in Christ's hand to work in those, who are given him of the Father: and what God hath promised here, is also in Christ's hand to give. Christ is the Author and finisher of faith, wherever it is, and the Donor of the Crown of life, promised to the faithful, Joh. 10.28. Rev. 2.18. *Nam sit quod vis, Christum, quatenus servus, damnatus, &c. jus testamenti faciendi non habuisse; annon erit Christus testator quatenus foreign, annon testamentum moriendo condidisse dicetur, cum infinito illius mortis precio & efficacia, destructa morte, salutem, & vitam nobis pepererit, nobis{que} omnibus transmiserit foreign, Guisard. apud Lud. Tena in Hebr. p. 823. a.The Covenant of Grace, I say, hath the Nature of a Testament, where Christ is the Testator; Believers, the Heirs or Legataries; the Goods, Legacies, or Portions bequeathed; the enjoyment of God the chiefest good, perfect happiness (our highest end) together with all things conducing thereunto. A testament is confirmed by the death of the Testator; so this by the death of Christ. It is the Testament in his blood. It was confirmed of old by the blood of Christ in types and sacrifices, Heb. 9.18, 20. and since by the blood of Christ actually shed. The blood of Christ, his death hath sealed and ratified this Testament.
That it is both a Covenant, and a Testament in several respects, †Cum varia & diversa sit, hujus dispensationis ratio, annon variis & diversis nominibus insignienda? Guisard. apud Lud. Tena. p. 816. a. A forma conventionis inter Deum, & homines factae, Foedus, a modo sanctionis, Testamentum, ib.seems plain enough. Tota dispositio testimentariam habet rationem, &c. *Ames. Coron. Art. 5. c. 2. p. (mihi) 296.The whole disposition (or frame of it) hath the Nature of a Testament, as simply consider'd (sayes Ames. whether it be taken in the whole, or according to its parts; but if the benefits bequeathed be compared one with another, then one is a condition to another; and in this respect it is propounded ad modum foederis, after the manner of a Covenant. Or take it thus, In respect of God, as he propoundeth it, and men are bound to accept it, as propounded by him; thus it hath the Nature of a Covenant. Though, in respect of Christ, as that which God promiseth, and Man engageth to here, was all purchased by Christ for the Elect, and by him bequeathed unto all those that come to partake of the saving benefits and blessings of the Covenant, so it is a Testament.
Now here I might propound this Question, to be consider'd, whether the promise of the first subjective discriminating Grace, or of working of the condition, Jer. 31.33. Heb. 8.10. belong to the Covenant of Grace, as a Covenant, or as a Testament. It seems not to be formally included in the conditional Covenant of grace, nor properly to belong to it as such, but rather as a Testament; but of that afterwards.
I confess one of great note, straineth this term too far. Making a Testament and a Covenant opposites in this respect, that a Covenant hath conditions, but a Testament is an Instrument of meer bounty, citra ullam conditionem, without any condition; yet *Nihilominus testamento non repugnant conditiones pacti, quia potest testator imponere conditiones, quibus deficientibus, haeres non possit adire haereditatem. Tena in Heb. 8. diff. 4. Sect. 1. p. 310. b.(pace tanti viri) may one not bequeath a Legacy in his Will & Testament, not to be enjoyed, but upon a certain condition. (As for Example, I give A. B. so much, provided he Marry C. otherwise not.) Again, Heb. 9.15. we read, Christ is the Mediator of the New Testament; that by means of Death—they which [are called] might receive the promise of eternal inheritance. This Text which speaks expressely of the New Testament, doth not exclude, but include a condition. Who are they that receive the Eternal inheritance, bequeathed in Christ's Will and Testament? They that are called, sayes the Text; where doubtless we are to understand effectually called, so called, as that they come into Christ upon the Gospel-call.
And upon this account I should not restrain the consideration of it, as a Testament to the Elect only, (as Dr. Ames before cited, seems to do.) But supposing it a Will with a Condition, it is of the same extent with the Covenant; being both one and the same. And so Expositors need not perplex themselves (as some of them seem to do) to reconcile Moses (Exo. 24.8.) with the Apostle (Heb. 9.20.) For thus they are fairly agreed, Moses enim loquitur de pacto, sed non quovis, nisi dandae haereditatis— Paulus vero de testamento, non quovis, sed conditionato, quod eo ipso est pactum: Ergo sine ulla improprietate à pacto ad testamentum transivit Paulus in hac materia, quia simul utrius{que} rationem habebat. Tena in Hebr. c. 9. Diffic. 12. Sect. 3. p. 412. b.) Moses speaketh of a Covenant, not of any kind, but of giving an inheritance—Paul speaketh of a Testament, not of any kind, but conditionate, which in that respect is a Covenant; therefore without any impropriety, Paul in this matter passeth from the word Covenant, to the word Testament; because it had the reason (or form) of both.
But that the Covenant of Grace is properly a Covenant, and hath Conditions (though no such conditions as make it ever the less of Grace.) I question not to clear and prove her easter, the Lord permitting.
At present take notice only, that when the Covenant of Grace is called a Testament, the reason is not, because it is absolute, unconditional; for so it is not; but because it is firm, unalterable. Confirmed now by the Testator's death. Though it be but a Man's Testament; yet if it be confirmed, no man disannulleth, or addeth thereto, Gal. 3.15. Now the New Testament is confirmed, by the Death of Christ the Testator, that there is no adding to it, no disannulling any part of it, Neither as to matter, nor form; that this shall be changed any more to the end of the world; no third dispensation to be looked for, whatever some fancy.
Here then we may all see what our portion is like to be. The first Adam threw himself out of a very fair estate indeed, undid himself and his posterity; our first Father breaking, he left only a stock of corruption to his Off-spring, that as we descend from Adam, we are Children of wrath, and have the curse, due to sinners, entailed on us. That we are ill provided for, if not adopted into Christ's family, if not of the Houshold of Faith. There are none rich towards God, but they that are heirs of him, who is the heir of all things; what has Christ done for thee? Has he remembred thee in his last Will and Testament? Art thou one of those, to whom he bequeathed himself, his body, and blood, and all his saving benefits? say not here, how should I know that? say not, who shall ascend into Heaven to inform me? the word is nigh thee. Hast thou not a Coppy of of Christ's Will and Testament in thy hand? this blessed Book may resolve thee. Art thou one of those that hear his voice? follow him. Art thou led by the spirit of Christ? art thou one of those, that are given him of the Father? how shall that be known? thus; if thou hast given up thy self to him. Art thou conformed to Christ? crucified with Christ and the like?