A DISCOURSE Of the true Gospel Blessedness IN THE NEW COVENANT, OR The distinction of the two Covenants, New and Old, First and Second.  
With the doing away of the first, and the establishment of the second, and likewise the Mediatorship of Christ in the New Covenant, with some Principles, Duties, Promises, and Privileges of the New Covenant.  
A useful companion for all Saints at all times.  
Written by Tho. Collier.  Gen. 22. 18. And in thy seed shall all the nations of the earth be blessed. Gal. 3. 29. And if ye be Christ's then are ye Abraham's seed, and heirs according to the promise. 2 Cor. 1. 20. For all the promises of God in him are yea, and in him Amen, unto the glory of God. 
LONDON, Printed by H. Hills, for the Author, and are to be so 〈…〉 by Giles Calvert at the Black-spread-eagle at the west end of Paul's, and Tho. Brewster, at the sign of the Three Bibles in Paul's Churchyard. 1659.   

The Preface,  
To the Churches of Christ, and to all that call on the name of the Lord in truth and sincerity, in all places, grace and peace be multiplied through the knowledge of God our father, and our Lord Jesus, in the New Covenant of his Grace.  
HOly brethren, partakers of the heavenly calling, whose hearts are Sion-ward, how much doth it concern us in this our day, to be much enquiring into and after the things that belong to our Peace, and the peace of Zion? e. i. of all the Churches of Christ: my brethren to whom these may come, I intent not to retain you long in this Preface, but to mind you with some necessary things relating to the ensuing discourse, that you may read it with the more profit and advantage to your souls.  
I can say it was of weight upon my heart, and now at last it is burst out, I have been for sometime of late prevented, having been fighting and contending with beasts after the manner of men (e. i men of beastly principles and spirits) not at Ephesus, but in England, but now I do perceive their resolutions are to continue so, and grow worse and worse, deceiving, being deceived, 2 Tim. 3. 13. I am therefore turned from them according to the word of Christ, Matth. 7. 6. as from dogs that trample all under feet, and turn again and rend and tear: and have been redeeming and improving time in winter's cold, for the bringing forth this small Treatise, and probably it may, and likely it must expect to meet with some judge and contradictions from men, it may be from some Saints at first sight, before consideration: but I trust that the heavenly hand hath been so made manifest in assisting and guiding the heart and hand in this work, that it will pass the scorns, censures and contradictions of this world, without just cause of fear or shame. My friends, I can truly say, I have aimed chief at the good of Saints, believers not only in, but out of the Churches likewise, for I doubt not but that there are many that are precious that are not yet come to walk in the way of the New Covenant, e. i. in the order and ordinances thereof. I desire the Reader to read with patience and suspend judging (that so he may be kept from sinning in stead of profiting) until he is passed through the work.  
I have here presented you, (having nothing at present that I could think better) with the Covenants First and Second, with their distinctions and administrations, the taking away of the first, and establishing of the second, with the Mediatorship of Christ in the New Covenant, and many Principles of the faith, and the Duties of the New Covenant particularly stated, with the Promises and Privileges, in which is wrapped up the sum of the Gospel and marrow of Christianity.  
My method in the stating and distinctions of the Covenants is, first, to prove the distinction and that they are two, distinctly stating them, and wherein they differ, and after, by itself, I have endeavoured to answer such Queries and objections as are or may be made against the truth herein presented. Therefore my desire is, that the Reader would suspend judging till he come to the end, and probably he may find his objections answered, and his scruples removed: and as I can say, that for Saints, for Zions sake I have written it, so my desire and prayer is, that it may come to you in the blessing of the Lord, that you would read and desire the Lord to help you to understand, that you would take heed of your own wisdom, and submit yourselves to the wisdom that is from above, see James 3. 14, 15, 16, 17, 18. I do judge the things contained in this discourse to be so necessary and useful for all Saints, of all states and cises, and of all Nations, that it would be a meet companion at all times. If you desire information in the Covenant of God's grace in Christ (the true life of Saints) something you may find of this nature here, and likewise of Christ the Mediator of the New Covenant, or if you would acquaint yourselves with the Principles of the faith, and the Duties, and the great and precious Promises, and Privileges of the New Covenant, something of light and direction may you find herein, although much weakness and imperfection, may appear in the writer, in this great mystery, for we know but in part, and he acknowledgeth that he sees so much of wonder in this dispensation of grace in the New Covenant, that he rather admires than expects to bring it forth in its own glory, yet something is done though brief, though short of the matter in every particular, yet he hath made an Essay, an entrance. If God please to help any of his servants to make a further progress herein, I shall rejoice, or help his people to embrace and profit by this mite, I have my desire, and this is the prayer of him who is, the Lord and his peoples in the service of the New Covenant.  
Tho. Collier.   


Of the Covenants.  
A Discourse of the true Gospel blessedness in the New Covenant, or the distinction of the two Covenants.  Text. HEB. 10. 9 The latter part of the Verse. He taketh away the first, that he may establish the second. 
THe Apostle, or Author of this Epistle mainly and chief treats of the excellency of Christ, and the Gospel Covenant or ministration above that of the Law.  
1. Of the excellency of Jesus; a truth of very great concernment, and as it is the duty, so it should be the care of every Gospel Minister and Christian, to keep up the dignity and excellency of Jesus Christ in his person, work, and offices; I mean the true Messiah, Jesus that was born of Mary the Virgin according to promise, Matth. 1. 20, 21. Luke 1. 31. and 2. 7. Isay, 7. 14. Behold a Virgin shall conceive, etc. Who was, and is truly the the Son of God and the Son of man, Of the seed of David according to the flesh, Rom. 1. 3, 4. Acts 2. 30. made of a Woman, and declared to be the Son of God, with power by his resurrection from the dead. I say, it concerns us to know and have faith in this Jesus, thus Promised, and Born, and Crucified, and Raised, and Ascended into Heaven, who is at the right hand of God, Angels, and Principalities and Powers being made subject unto him. A principle of truth it is, being truly believed and lived in, will preserve souls in life and truth, and root out and vanquish the new Notions and imaginary fancies about Christ, making Heaven, and Christ, and the right hand of God, and all to be within them, a bottomless fancy, an imaginary Christ and salvation.  
But to our work, which is to exalt the true Christ, whom God hath exalted, and to honour him whom God the Father hath honoured, John 5. 22, 23. 2 Pet. 1. 16, 17, 18. In this Epistle our Apostle, or Author, exalts Christ, or rather discovers his exaltation by the father:  
1. Above Angels, chap. 1, 4. not only above bad Angels but also good Angels.  
2. Above Moses, chap. 3. 5, 6. Moses a servant, Christ a Son over his own house.  
3. Above the Priests, or Priesthood under the Law, chap. 5. and 7. and so consequently above the old Testament-Ministry, and Ministration, viz. in Authority, Dignity, and Excellency.  
Hence he came to take away or put an end to that Ministry, or Priesthood, and Covenant, which is the second special work of the Apostle in this Epistle, and should be of all good men, to exalt the New Covenant above the Old, which is the truth declared in the Scripture read unto you, viz. He taketh away the first, that he may establish the second, viz. The first or old Covenant or Testament, that he might establish the second.  
Now that it is the two Covenants that is here intended, is clear; for the word He, and first and second are Relatives: The word He, relates to Christ, chap. 9 v. 24. and 28. first and second relates to the first and second Covenants, chap. 8. 6, 7, 8. called also the old and the new Covenants, chap. 8. 13.  
So that the true sense and meaning of the words, is this; That God sent Jesus Christ, and Jesus Christ came to take away the first, the old Covenant, that he might establish the second, the new Covenant, which we usually call the Covenant of grace, because its the ministration of grace, and all is grace from first to last in it. So that the words afford us two lessons.  
Doct. 1. That there is in Scripture held forth two Covenants, the first and second, or the old and new Covenant.  
Doct. 2. That Jesus Christ hath taken away the first, and established the second Covenant.  
Or thus, That it was the will of God that Jesus Christ should come to take away the first covenant and establish the second.  
1. That there is in Scripture held forth two Covenants, the first and second, or the old and new, etc. And my beloved friends, this is a truth of very great and special concernment for every Christian to be acquainted with the distinction of the Covenants.  
●hat there are two covenants is clearly evident; old and new, first and second, Jer. 31. 31, 32. Behold, the days come (saith the Lord) that I will make a new covenant with the house of Israel and with the house of Jud●h, not according to the covenant I made with their Fathers in the day I took them by the hand to bring them out of the Land of Egypt, etc. Mark you beloved, it's a new covenant, another covenant, not such a covenant, but a covenant distinct from that covenant, where you have the first and and second, the old and new, in sense and substance. So Heb. 8. 7. It's called the first and second, for finding fault with the first he established the second, where the Apostle makes application of Jer. 31. ver. 8, 9 For finding fault with them, he saith, Behold, the days come, saith the Lord, that I will make a new covenant, etc. And vers. 13, in that he saith a new, he hath made the first old: So that its a new covenant and not such a covenant, a first and second, a new covenant that hath made the first old. And vers. 6. the new covenant in opposition to the old, is called, A better covenant established upon better Promises; But further, Gal. 4. this truth is cleared by the Apostle in Sarah and Hager, the free, and Bondwomen, vers. 22. which things are an allegory. or these are the two covenants, vers. 24. And they are here held both to be two distinct covenants, even as Hagar the Bond maid, and Sarab the Freewoman were two. And must be separated when the time was come, so that the covenants of the Old and New Testament are not one, as some imagine, but two, old and new, first and second, and that clearly to be distinguished, and not confounded together, no more than light and darkness.  
The truth being thus cleared and proved by the Scriptures of truth in my further proceeding, I shall propose this method.  

1. To state the covenants as they are distinct, both the old and new.  
2. Why they are called first and second, old and ●●w.  
3. To hold forth the difference between them.  
4. To answer such objections and queries, as are or may be raised against or made concerning the truth in hand.  
5 The application.   
To state the covenants as they are distinct both the old and new.  
1. Confirming the first or old covenant, the quaere may be; What we are to understand to be the first or old covenant?  
In this I understand the Scripture to be clear, that by the old covenant we understand, the covenant that God made with the house of Israel when be brought them out of the Land of Egypt. Jer. 31. 31, 32. Where God promiseth to make a new covenant, not such a covenant as he made with their Fathers, when he took them by the hand to bring them out of the Land of Egypt. So that the old covenant is that which God made with Israel, when he brought them out of Egypt, which was the covenant from Mount Sinai, the Moral ceremonial and judicial Law. The Moral Law being laid as the foundation of the whole, for indeed that was the covenant in sum and substance; the other was grounded on it, the first table relating to God on which the ceremonial was built and was included, the second to man, on both which the judicial or political part of the Law was bottomed, and so the whole indeed was moral in that ministration or Covenant. And the moral Law, viz. the ten commands or precepts, are called the covenant, answerable to Jer. 31. 31. in Deut. 5. 2.— So that by the first covenant we are to understand the covenant or Law made with the children of Israel from Mount Sinai, Exod. 19 and 20. chapters. And this the Apostle clears, Heb. 12. 18. We are not come to the mount that might not be touched, and that burned with fire; which clearly alludes to mount Sinai, the fiery giving of the law, and Gal. 4. 24, 25. Paul tells us expressly that the old covenant, of which Hagar the bondwoman was a type, was from Mount Sinai: now what covenant was it that was given by Moses when God brought them out of the Land of Egypt? It was the Law: and what covenant was it that was given from Mount Sinai, but the Law which we call Moral, and in it, and with it the ceremonial and judicial? Further, the old covenant was made in substance with Abraham, Gen. 17. 9, 10, 11. Circumcision was the sum of the old covenant, and Abridgement of it, distinct from the covenant of grace that God made with Abraham, as I shall prove in its time and place.  
But first to prove it to be the substance of the old covenant, which is the work in hand, I shall present clear and convincing grounds.  
1. It's called in Scripture, A covenant frequently, Gen. 17. 9, 10. and 13. It's called a covenant three times, vers. 9 Thou shilt keep my covenant therefore, vers. 10. This is my covenant which ye shall keep between me and you, and thy seed after thee. Every man child among you shall be circumcised, vers. 13. My covenant shall be in your flesh for an everlasting covenant, Acts 7. 8. And he gave them the covenant of circumcision.  
Object. Circumcision is called a token of the covenant, therefore not the covenant itself, Gen. 17. 11. It shall be a token of the covenant between me and you, Rom. 4. 11. Abraham received it a sign and a seal, etc.  
Answ. It's true it's called a token, a sign and seal, yet that proves not but that it is a covenant, as well as a sign and seal, for I do understand that it's called a covenant as it was the sum and substance of the old covenant, which was enlarged on Mount Sinai. And it was a sign or token (and seal too) to Abraham (but to none else as to Abraham) viz. a token of the covenant of grace God made with Abraham before. This is plain, Rom. 4. 11. Abraham received the sign of ciriumcision, a seal of the righteousness of the faith he had before he was circumcised, that he might be the father of all them that believe. Note this, It was given a sign and seal of the faith of Abraham, that he might be the father of all that believe: So that it was a sign and seal of his faith in the Gospel covenant, and the whole old covenant in its largest extent was a sign or token of the Gospel covenant, as I shall more fully clear in its place; so that it is a covenant, and a sign and a seal of another covenant, viz. the covenant of grace God made with Abraham.  
2. To prove circumcision to be the sum of the old covenant, it was established upon the Old Testament promise: the promise of the old covenant was annexed to it, viz. the promise of the Land of Canaan. The New Testament is established upon better promises: The sum of the Old Testament covenant (on God's part) was, that he would be their God, and give them the Land of Canaan, on this condition that they keep the other part of the covenant on their part, viz. To be circumcised; this is plain, was the old covenant both on God's part and on theirs, and circumcision was a covenant established on the promise of the Land of Canaan.  
3. That it was an usher to the covenant from Mount Sinai, as John was to Christ is plain, in that it binds to the doing of the whole Law, Gal. 5. 2, 3. Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit ye nothing at all, vers. 3. For I testify again to every one that is circumcised, that he is a debtor to the whole Law. And doubtless, for this cause the Apostle calls it, a yoke which neither they, nor their Fathers were able to bear, ●●ts 15. 10. Not the act of circumcision, that would be weak to suppose that to be such a yoke, but the bondage of it, as it was the old covenant, Rom. 2. 25. Circumcision ver●●y provideth, if thou keep the Law, etc.  
4. Because circumcision and the law stands and falls together: keep up circumcision and keep up the Law, the yoke, the bondage, what not? all that was in the law. Therefore circumcision is not the new covenant but the old, even a sign of the new, and must fall when the substance was come, of which it was a sign.  
5. It must be the same in substance as that from Mount Sinai, else God kept not his covenant with Abraham, viz. The promise of the Land of Canaan, on his and his posterities being circumcised, and after, to enumerate such multitudes of laws and statutes which were by his posterity to be performed, without which they might not inherit the Land. Nay, God cast them out of it for transgression of those Laws which had been contrary to the covenant God made with Abraham his friend in behalf of his posterity (where he required nothing but circumcision, and on that promised the Land of Canaan) had not the whole law been involved and included in circumcision: So that the covenant from Mount Sanai was the drawing out of the covenant of circumcision at length, and branching it in-into its parts; but not an adding to it, for that could not be without wrong to the covenant God made to, and with Abraham, as hath been minded, which would be blasphemy against God so to think.  
Object. It's said Deut. 5. 3. That God made not that covenant from Mount Sinai with the Fathers, etc.  
Answ. It's true that God made not the covenant from Sinai with the fathers in its length & breadth, as it was made from Mount Sinai there were many things added that was not expressed i●●hat covenant, so the new covenant was from the beginning, yet it was not said to be made and to be in force, as a ministration in all its parts, till the death of the Testator, Heb. 9 16, 17. though virtually it was in force to all believers; so was this of circumcision made with Abraham, but not explained and in force in all its parts till given from Mount Sinai.  
Before I proceed any further, give me leave to mind you from hence the great mistake of those who claim Church-membership for Infants, from their Church-membership in the old covenant, supposing it to be the same as now, seeing no repeal. Note this, Infants were never Church-members by virtue of the new covenant, but by this of circumcision which was the old, and done away when the new was come in force as a ministration, Gal. 5. 2, 3. but of this by the way, etc.  
2 I come to state the new or second covenant called in Scripture a new covenant, a second covenant, an everlasting covenant, Isa. 55. 3. and 61. 8. Jer. 32. 40. and 37. 26. Heb. 13. 20. A covenant of peace, Ezek. 37. 26. a Holy covenant, Luke 1. 72.  
This covenant we shall consider, 1. as it lay in promises, so it was from the beginning, Gen. 3. 15. the Lord speaking of the enmity that he would put between the seed of the woman and the seed of the Serpent, said; It shall bruise thy head, and thou shalt bruise his heel. In these few words is held forth the suffering of Christ and his conquest over the serpent and his seed, the substance of the covenant of grace. This covenant we find again renewed in promise to Abraham, Gen. 12. 3. In thee shall all the Families of the earth be blessed, chap. 22. 18. and in thy seed shall all the Nations of the earth be blessed. This seed to whom the promises were made was Christ, Gal. 5. 16. And this is the covenant the Apostle saith God made with Abraham in Christ, Gal. 3. 17. which the Law could not disannul: where you may note by the way that this covenant is mentioned by the Apostle as distinct from the law, that was another covenant, yet such a one as could not disanual this. Again, this covenant we have in promise, Jer. 31. 31. 32, 33. Heb. 8. 8, 9 I will put my Law in their inward parts, and write it in their hearts, and I will be their God, etc. And chap. 32. 40. I will make an everlasting covenant with them, that I will not turn away from them to do them good, but I will put my fear in their hearts that they shall not departed away from me.  
In sum, This is the Covenant of Grace, that God now owns his people in; a Covenant of Grace and Peace in Jesus, the blessing of Abraham, writing the Law of faith, love, and the fear of his name in their souls, by his singer, the holy spirit, interesting them in grace here, and assurance of glory hereafter, by virtue of which they are made willing faithfully to live to him here, and patiently to wait for the glory that shall be revealed. And in this covenant are none of God owned, but the true seed, viz. Christ and such as are in him, Gal. 3. 29. If you are Christ's then are you Abraham's seed, and heirs according to the promise.  
And this covenant as it's written in the hearts of believers, without which in the Gospel account they are none of his, so is it written in the scriptures of truth, by the same spirit, and the spirit in believers works them and guides them to the truth of God in scripture (for by this means, viz. the scripture, it is all first received, and afterwards by degrees increased) so that it's none of the spirit of Christ that leads a way from and besides the law of Christ in Scripture, so that the law written in the heart, guides to the law of Christ in scripture, and makes souls willing to walk according thereunto. Isay. 8. 20.  
This is the covenant that gives grace and peace, faith and love, strength and perseverance, even blessedness comes in with this covenant, both as to grace and glory. This is the everlasting Covenant, that is by blood, by virtue of which poor Prisoners are delivered out of the pit, wherein was no water. Zach. 9 11.  
The second particular I minded was, Why they are called first and second, old and new covenants.  
Answ. 1. Because they are distinct covenants as hath been proved?  
2. Because the old covenant, as it relates to matter of work in the ministration of it was first, we leave things as in the eternal counsel of God, there being no first or last there, (in respect of time) but as it's brought forth to us, so its first and second, first and last, old and new, now the first or old covenant was first promulgated after the creation to Adam in Paradise before his fall, In the day thou eatest thou shalt die; Here was the first covenant, wherein was no discovery of Christ and grace, but do and live, transgress and die. And although the old covenant in Scripture is taken from Mount Sinai, yet here is the beginning of the work. And it was there added because of transgression, that sin might appear out of measure sinful, Gal. 3. 19 Rom. 7. 13. chap. 5. 20. The law entered that the offence might abound, etc. viz. The offence that came in by the breach of that covenant in Paradise. See vers. 13. 17, 18.  
Yet, secondly, as it was given from Mount Sinai as a ministration, so it was first, or the old covenant: the other lay full in promises, and virtually was in being, yet not given forth as a ministration, nor could it be till the death of the testator; so that on this account that from Sinai was the old and first; and this from Mount Zion, (the perfection of beauty) the new and second, even the new covenant of everlasting love, peace, and life, as the old and natural man was first, so the old covenant suitable to that estate was first, and as the spiritual man is second, so is the spiritual covenant second: so than that was not first which was spiritual, but that which was natural, and afterward that which was spiritual. 1 Cor. 15. 46. So that the first covenant had relation to the old estate of man, and gathered in the natural seed, the second to the new estate of man, in Christ, and gathers in only the spiritual seed. Here is a mystery too high for the carnal heart, the old and natural man, blessed are those that are truly interested in this grace. Oh the height and depth of the unsearchable wisdom of God, how are his judgements unsearchable, and his ways past finding out! Well, I hope you will remember this, that the old man, and the old covenant was first, and the new covenant, and the new man is second, and the carnal seed were in the first; and the spiritual seed are in the second.  
3. What is, or wherein lieth the difference between the first and second covenant?  
Answ. 1. Negatively, not as hath been and is commonly understood by many good men, only in the administration, so making the old and the new to be one, and the same covenant, by reason of which a cloud of darkness hath been cast upon the Gospel, and covenant of grace, by reason of which many precious souls have laid short of the consolation of the Gospel Covenant, and have erred from the rules thereof.  

But the difference between the two Covenants lieth mainly in these ten things.  

1. In the matter of them.  
2. In the manner of Administering.  
3. In the Righteousness.  
4. In the seed.  
5. In the Mediator.  
6. In the Promises.  
7. In the ministry and Priesthood.  
8. In the Tabernacle and Ordinance.  
9 In the ends.  
10. In that the one is the type, the other the substance.   
1. In the matter, as hath been minded already, and this difference lieth either (first) in the matter as it was first given to Adam in Paradise, which was one and the same in nature, with that from Mount Sinai, as hath been already minded, though differing in terms, being both conditional. viz. life promised on terms of doing.  
Or secondly, as it was renewed to Abraham in Circumcision.  
Or Thirdly, as it was given forth more at large from Mount Sinai to the body of Israel.  
2. And more especially in the matter of the old Covenant, as it was conditional in the first, second, and third place. It was conditional, a Covenant of works with Promises to it, on condition of being performed. But the Covenant of the Gospel was absolute without condition, on God's part, so that notwithstanding the terms or words might be the same, yet it being absolute and without condition, it differs in the very matter: as for Instance, suppose a man condition with a servant, and promise him reward for his service, and require the service he conditioned for, but gives nothing to enable him to the performance of it, not having promised, but every way enables his son for service, and then requires it of him. This quite changes the matter of the Covenant: the first saith, do this and live: the second gives life first and then saith, do. John 11. 26. He that liveth, and believeth shall never die. The first saith, Make you a new heart and a new spirit for why will ye die, Oh house of Israel, Ezek. 18. 31. The second saith, I will take away the heart of stone, and I will give you a heart of flesh, and I will put my spirit in you, and cause you to walk in my statutes. etc. Ezek. 36. 26, 27. This is the distinct language of the new Covenant from the old, I will write my law in their heart, and I will put my fear in them, that they shall not departed away from me. And in thy seed shall all the Nations of the earth be blessed.  
In a word that was a Covenant that might be broken, that was broken. This is a Covenant that cannot, nor shall not be broken, This is the first difference in the matter of them. The first commands to do, but gives no power. The second gives power in and with the command, John 5. 25. The dead shall hear the voice of the Son of God, and live, etc.  
Hence it is, that the first is called a voice of words, Heb. 12. 19 The second is, the power of God unto salvation, Rom. 5. 16.  
The second difference between the two covenants was in the manner of administering, and this difference lieth especially in these two things.  

1. In the manner of the giving.  
2. In the manner of the execution.   
The first was given not only, as hath been minded, with condition, but also with a great deal of fear and dread, Sounding of Trumpets, burning of fire, Blackness, and Darkness, and Tempest, which made the people to tremble, Exod. 19 16. So dreadful was the giving of this covenant, that Moses the mediator thereof, said at the sight of it, I exceedingly fear and quake, Heb. 12. 21. thereby to present its nature, a dreadful covenant; hence it's called Deut. 33. 2. a fiery Law, or a law of fire.  
But the new covenant from Mount Zion, was, and is administered in all sweetness and love. It preacheth forth grace and peace, there is never a word of dread and darkness in it, but to those that reject it.  
Hence it is so ordinarily called the Gospel; That is, Glad tidings, or good tidings of good things. Tidings of Peace and Rcconciliation, tidings of Pardon and Remission of sins; in a word tidings of Grace and Glory, this is the manner of the ministry of the new covenant.  
2 In the manner of execution, and that in its power, 1. the Law, as hath been minded, commanded obedience while it continued but gave no power to obey; but this in its ministration begets life, love, and obedience, it accomplisheth the birth from above; it begets to a lively hope, etc. for it is the ministration of the Spirit. There is never a soul actually in this covenant, but by the virtue of itself.  
Hence it is that persons come not visibly into it by natural generation as into the old, but by regeneration, and the work of the holy spirit. Believe it friends, this is a great Gospel truth, that whosoever cannot set seal unto it, will one day know that they are strangers to it, notwithstanding the great cheats, and deceits that are in the world about this matter: Some carrying on the covenant in way of generation, and others suppose they come to it of their own will; both will find it first or last, that they are no further than the first covenant, that of Nature, and short of that of Grace.  
2. That executed the curse, wrath, and vengeance, on the Transgressor's of it; but this mercy and forgiveness, healing of back-slidings: the voice of the first was, Cursed is every one that continueth not in all things that are written in the Book of the Law to do them. But the voice of the second, is, if they sin, I will be merciful to their unrighteousness, and remember their sins no more. If any man sin, we have an Advocate with the Father, Jesus Christ the Righteous, and if we confess our sins he is faithful and just to forgive us our sins, etc. This is a covenant in which justice and faithfulness is engaged to forgive the sins of those that are in it. In a word, that covenant in its administration brought first to duty, and from thence some few, even a remnant, were brought to Christ. This brings first to Christ and Grace, and then to duty.  
3. They differ in the righteousness. The righteousness of that covenant was a righteousness of works to be done by them; If you observe and do these things this shall be your righteousness, Deut. 6. 25. No longer work, no longer righteous: the righteousness of the law speaketh on this wise, The man that doth them, shall even live in them, Rom. 10. 5.  
But the righteousness of this covenant is the righteousness of faith, even the righteousness of Jesus Christ, which comes on all that believe, this is the name by which he shall be called: The Lord our righteousness, Jer. 23. 6. and in him shall all the seed of Israel be justified, and shall glory, Isa. 45. 25. For by him (viz. Jesus Christ) all that believe are justified from all things, from which they could not be justified by the law of Moses, Acts 13. 39 Note, believers in this covenant are justified from that which the Law of Moses could not justify from.  
What is that? from sin: the law could not justify from sin: That could curse and condemn for sin, but could not justify from sin: but this covenant justifieth from sin, because the blood of this covenant taketh away sin, and that out of the conscience as well as out of the conversation; so that (in a word) as the righteousness of that covenant was a righteousness of works, and so was their own righteousness; so saith the Apostle, Phil. 3. 9 Not having mine own righteousness, which is of the law. But the righteousness of this covenant is the righteousness of Jesus Christ, apprehended, applied by faith, even the righteousness, that is of God by faith.  
A blessed word to believers, they stand to God, not in their own righteousness, but in the righteousness of Jesus Christ wrought for them, revealed to and in them, and applied.  
The fourth difference between the two covenants, is, in the seed with whom the covenants were made, and here lieth a truth of very great concernment to distinguish between the distinct seeds of the covenants. The seed with whom the old covenant was made, were the natural seed of Abraham.  
Viz. Such as came of Isaac, the fleshly seed were the subjects of that covenant. Take it first as made with Abraham in circumcision, or after as it was enlarged from Mount Sinai, it was given to the body of Israel, to the fleshly seed, and so it continued till Christ came, Gen. 17. 7, 8. But this new covenant is made with Christ and all the spiritual seed in him. The new covenant knows no fleshly seed, though old covenant spirited men are loath to know any other seed now then the fleshly seed, yet account themselves instructed in the new covenant, but the new covenant knows no man after the flesh. But if any man be in Christ, he is a new creature: old things are passed away, etc. the new covenant knows none, nor owns none to be the seed, but such as are Christ's. If ye are Christ's, then are ye Arahams' seed, and heirs according to the Promise, Gal. 3. 26. Be they Jew or Gentile, there is no difference by nature, all alike, and by grace are the true seed of the covenant. The elect obtains it, and the rest are blinded, Rom. 11. 7. Oh beloved, it highly concerns every Christian to come to a right distinction in this matter, the want whereof occasions the generality of the sons and daughters of men to content themselves in the old nature under the covenant, only the name of christian satisfieth, or at best a little reformation, & old covenant zeal filled with pharisaical pride and self conceit of their own good estate, making Christians by generation, being strangers to the great new covenant work of regeneration, and the birth from above.  
I leave this with you, my friends, as an undoubted truth and true distinction between the covenants. The one was with the fleshly seed, the other with the spiritual, even with Christ, and in him with all the spiritual seed.  
The fifth difference between the two covenants, is in their Mediator: that covenant had a mediator, Gal. 3. 19 and that mediator was Moses, he was the mediator of that covenant, Deut. 5. 4, 5. vers. 4. The Lord our God made a covenant with us in Horeb, vers. 5. I stood between the Lord and you at that time. See Exod. 19  
But Jesus Christ is the mediator of this covenant, Heb. 8. 6. But now hath he (viz. Jesus Christ) obtained a more excellent ministry, by how much also he is the mediator of a better covenant. A more excellent mediator, a better covenant.  
Sixthly, The old and new covenants differ in their promises, for they both had promises. Hence it is that the Apostle speaking of the natural state of the Gentiles saith, They were strangers to the covenants of promise, Ephes. 2. 12. Both had promises, but distinct promises suitable to the nature of the covenants, and the people with whom they were made.  
Now the difference lay mainly in two things;  

1. In the matter promised.  
2. In the manner of the promise.   
1. In the matter: the subject matter of the Old Testament promises consisted in outward things temporal, worldly blessings; so in circumcision, Gen. 17. 8. I will give unto thee and to thy seed after thee, the Land wherein thou art a stranger, even all the Land of Canaan. And Deut. 28. you may take a view of it at your leisure, and clearly discern the promises and blessings of that covenant (from vers. 3. to vers. 14. Blessed in the City, and in the Field, and in the fruit of the Body, and of the , etc.) so that they were all outward blessings. So likewise Isa. 1. 19 If you will be willing and obedient, ye shall eat the good of the Land, etc. These, and the like, were the old Testament promises.  
But the New Testament promises are of another nature, not so much of outward blessings, for God hath chosen the poor of this World, rich in faith, and heirs of the kingdom: But they are spiritual and eternal blessings, John 6. 40. This is the Will of him that sent me, that every one that seethe the son and believeth on him, may have everlasting life. Luke 12. 32. Fear not little flock, for it is your father's good pleasure to give you the Kingdom. Jam. 1. 12. The crown of life which God hath promised to them that love him. Matth. 25. 34. Come ye blessed of my Father inherit the Kingdom, and the like precious promises of the new covenant that relate to life and glory. Hence it is that Gospel believers look not at the things which are seen, but at the things which are not seen, 2 Cor. 4. 18.  
2. In the manner of the promises. The first were conditional, as hath been proved, Exod. 19 5, 6. Now therefore if you will obey my voice indeed, and keep my covenant, then shall ye be a peculiar treasure unto me, etc. Deut. 28. 1.  
But the promises of the Gospel-covenant are absolute as hath also been proved. The Dead shall bear the voice of the Son of God, etc. And I will be their God and they shall be my People, and they shall not departed away from me. etc. Thus they differ very much in the promises; in which respect the new covenant is said to be established upon better promises, Heb. 8. 6. The promises of the old covenant were on condition of performance, but gave no power; but the new covenant promises make partakers of the Divine nature, 2 Peter 1. 4.  
7. They differ in their ministry and priesthood: the ministry and priesthood of the old covenant was the tribe of Levie. In particular the Sons of Aaron were for the priesthood, and the rest of the tribe were the Levites to do other service and to minister before the Lord, Exod. 28. Numb. 1. 50, 51. and chap. 8.— 15. 19 But the Minister and Highpriest of the new covenant is Jesus Christ himself, who differs from the ministry and priesthood of the old covenant or Testament, not only, 1 in his person being much more excellent, and that on several accounts, Heb. 5. 5. But,  
2. He was made a Priest with an oath, which the Levitical priests were not. Heb. 7. 20, 21. And in as much as not without an oath he was made Priest, for these were made without an oath; but this with an oath by him that said unto him, The Lord swore, and will not repent, etc.  
3 Christ was made a Priest for ever after the order of Melchizedeck, Heb. 5. 6. and chap. 7. 21. but they of the Old Testament were not so, Heb. 7. 8, 23, 24. And they truly were many Priests, because they were not suffered to continue by reason of Death: But this man because he continueth ever, hath an unchangeable Priesthood, a great ground of consolation for the Lords poor people. See vers. 27, 28.  
4. Christ differs from the Old Testament Priesthood in his ability to save. They were not able to save themselves or others.  
But Jesus Christ, the Minister of the new covenant, is able to save all those to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them. A great ground for encouragement of poor sinners to come to him and believe in him; and likewise of consolation to those who (already) are truly come unto God by him.  
A fifth difference was in the Sacrifice. They offered Bulls and Goats, Heb. 9 12. But Jesus Christ offered up himself a Sacrifice for sin. Oh precious Highpriest to give himself a sacrifice for sin, & that not as these high priests did offer their Sacrifices, first for their own sins, and then for the sins of others. But he that was without sin, Holy, Harmless, Undefiled, there was no guile found in him, even he offered himself for sinners, Heb. 7. 27. and 9 12, 13.  
8. The difference between the old and new covenants; is in the Tabernacle and Ordinances. 1. They were Ministers to the Typical Tabernacle, Temple, and Altar; but Jesus Christ is the Minister of the true Tabernacle and Temple, Heb. 8. 1, 2. We have such an High Priest who is sat down at the right hand of the Throne of the Majesty in the Heavens. A mininister of the Sanctuary and true Tabernacle which God hath pitched and not men, chap. 9 24. For Christ is not entered into the Holy Places made with hands, which are the figures of the true, but into Heaven itself, now to appear in the presence of God for us. Note this friends, That Jesus Christ the Minister of the New covenant, and of the true Tabernacle, is entered into Heaven itself now to appear in the presence of God for his People. A blessed ground of comfort and encouragement to every truly gracious soul, to come with boldness to the Throne of grace, Jesus Christ is there for them.  
A second difference is in the ordinances: that covenant had ordinances also, and a Sanctuary, but comparatively they were but worldly & carnal ordinances to the ordinances of the new covenant, Heb. 9 1. The first covenant had also ordinances of Divine service, and a worldly Sanctuary.  
Their ordinances made not the comers thereunto perfect, vers. 9 were but a figure for the time being, and are called carnal ordinances imposed on them, till the time of reformation, vers. 10. But the Ordinances of the New Testament, are more spiritual, suitable to the Minister and ministration, and likewise because our Minister ministers by his Spirit in and through all, which that ministry could not do.  
9 They differ in their ends. The ends of the first covenants were, 1. To make sin become exceeding sinful, Rom. 7. 13. and chap. 3. 20. 2. To stop every month, and to make all guilty before God, Rom. 3. 19 And so it became a Killing Covenant, A ministration of Death, and not of life, 2 Cor. 3. 6, 7. A covenant that could not give life, for if that covenant could have given life, then verily righteousness had been by it, even by the Law; Gal. 3. 21.  
But God's end in the new covenant is to give life by it. Hence it's called a covenant of life and peace, Isa. 54. 10. Mal. 2. 5.  
It was to recover poor lost sinners out of their perishing state and condition: it was to make the comers thereunto perfect, which the other could not do, Heb. 10. 1. It was to justify believers from all those things, from which they could not be justified by the law of Moses, Acts 13. 39 viz. The first covenant. In a word, the end of G●●●n the new covenant was to save from the curse and condemnation of the old covenant, without which there is no salvation, Gal. 3. 13. Christ hath redeemed us from the curse of the Law, being made a curse for us, etc.  
10. And finally, the difference between the old and new covenant, is as much as is between the type, the shadow, and the substance: it was but a shadow, and representation of the new covenant, a typical covenant from first to last. Hence it is that they had types and resemblances of every thing in the Gospel covenant, but they were but shadows, but resemblances.  
1. They had a righteousness commanded, which was a righteousness of doing, which they could not attain, a representation of the righteousness of Christ who was to fulfil all, and so become the end of the law for Righteousness to every one that believeth. Rom. 10. 4, 5.  
Secondly, they had an election and Sonship, but it was of the natural seed: the new covenant is of the spiritual seed Rom. 9 7. 8. Gal. 3. 26, 29.  
Thirdly, they had Priest, Sacrifice, Tabernacle and Temple, but all Typical.  
Fourthly, They had promises likewise, but Typical as well as conditional; so that it is as evident as the sun that shines at noon, to all whose eyes are open, that the differences between the covenants are clear and very great. And therefore it much concerns you not to mistake in this matter, lest you live under the old in stead of the new, for the old will prove a covenant of death to those who live and die in it. But there is no condemnation to them that are in Christ Jesus, who walk not after the flesh but after the spirit. Rom. 8. 1. viz. not after the law or old covenant, but after the Gospel or new covenant, which is called the ministration of the spirit. 2 Cor. 3. 6, 8.   

Objections answered.  
Fourthly, I come now to answer such Objections and Queries as are or may be raised against, or made, concerning the truth in hand.  
Obj. 1. That the old and new covenants may be one and the same, and are by many, if not most, taken so to be, notwithstanding they are called Old and New, First and Second, because they differ in the manner of Ministration. So that the difference lieth in the differing manner of administering, and not in the covenants.  
The Scripture speaking the same of the Commandments, which may serve to clear those terms about the covenants. John 13. 34. A new Commandment give I unto you, etc. And 1 Epist. John 2. 7, 8. Brethren I writ no new Commandment unto you, but an old Commandment, which ye had from the beginning. etc. Again a new Commandment writ I unto you, etc. The Commandment is old yet new, and the same which they had from the beginning. etc. So may the Covenant likewise be taken.  
Answ. The covenants differ, not only in the manner of administering, but in the matter likewise, as hath been already proved, as also in all those other particulars wherein the differences have been discovered. But to the Scriptures mentioned  
I answer, 1. I grant it to be true, if we take the Scriptures in the largest sense in the words old, and from the beginning, that the commandmenr was old, as I shall more fully clear before I have done, and so was the new Covenant too, but yet distinguished from the old.  
But, Secondly, I answer, that the words old, and from the begnning, are diversely to be understood in Scripture. Sometimes they intent the beginning of the world. Sometimes they intent the beginning of the old Testament ministration. Psalm 119. 166. Thy word, O Lord, is true from the beginning.  
Sometimes the beginning of the Gospel ministration. John 8. 25. and 15. 27. And sometimes from the beginning of a people's hearing and receiving of the truth, and so it is in this place. 1 John 2. 7, 8. being compared with vers. 24. Let that therefore abide in you, which ye heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son and in the Father. What was it they heard from the beginning? It was the doctrine of the Gospel, by which through believing they came into the Son and the Father, which cannot be understood, That which they heard from the beginning of the old Covenant. They had not then received the new, but it was that which made them one in the Son and in the Father. Therefore, The doctrine of the Gospel. It's the very same words. vers. 7. An old Commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning. So that the truth in this scripture is this, That John did write no new commandment unto them, but the same that he had given to them when they first heard and received the Gospel, which if it did abide in them, they should continue in the Son and in the Father. It is in substance no more than what Peter saith. 2 Pet. 1. 12. and the same, 2 Epist. John 2. 21. I have not written to you, because ye know not the truth, but because ye know it. etc. viz. They knew it of old, from the beginning of their reception and believing of it.  
And as for the terms of old and new, they are not equivalent to the distinct terms about the covenants, not only old and new covenants, as hath been minded, but first and second, the new hath made the first old, Heb. 8. 13. The new is called a better Testament, Heb. 7. 22. and 8. 6. All which plainly proveth two Covenants, unless we dare give the lie to the Holy Spirit in the Scriptures of truth.  
Obj. 2. The Covenant mentioned, Gen. 17. is the Covenant of grace, for it is applied to the Gospel by the Apostle, Rom. 5. 17. compared with Gen. 17. 5. Therefore it appears that Circumcision, was the Covenant of grace, for it immediately follows.  
Answ. In this chapter are both Covenants. 1. That of grace and the Gospel covenant promised. And second that of circumcision made and established, under which Abraham's natural seed was, and therefore it much behoves us to be diligently enquiring after a right understanding of the will of God in Scripture, that so we may rightly distinguish and not confound Truth together. The want of distinction hath been and is the great cause of confusion.  
We are to know that both covenants, as hath been minded, are stated in this 17. chapter. The first or new covenant is vers. 4, 5. Behold, my covenant is with thee, and thou shalt be a father of many Nations, etc. And vers. 5. For a father of many Nations have I made thee. This is the new covenant, in which Abraham's name was changed from Abram to Abraham, and answers to ch. 12. 3. and 15. 5. and 22. 18. And the old covenant, viz. that of circumcision with the natural seed follows from v. 6. to v. 14. That it is so is clear for circumcision, as hath been already proved, was the old covenant, and that verse 4, 5. is the new; therefore it must be thus distinguished.  
And further, It's usual in the Scripture to have both covenants mentioned together and set side by side, as it were, sometimes one first, and sometimes the other, as not only in this place, but in chap. 22. 16, 17, 18. there is both covenants sworn to; that is, to the natural and spiritual seed, the old and the new covenants. And Deut. 32. 33. The last words of Moses, in which he not only confirms them in the old covenant, and prophesieth their breach thereof, viz. their sin and their judgement, but likewise clearly states the new, chap. 33. 26, 27, 28, 29. compared with Jer. 23. 6. etc.  
Object. 3 The old covenant was also called an everlasting covenant as well as the new, Gen. 17. 13. Psal. 105. 10, 11, 12. 1 Chron. 16. 16, 17, 18, 19 Therefore the same though differingly administered.  
Answ. It's true, It was so called; yet these three things must be considered for the right understanding of it.  
1. The terms of everlasting are given to the Priesthood as well as to the covenant, Exod. 40. 15. Numb. 25. 13. And none that understand any thing of the Gospel but will acknowledge that that priesthood is ended, and that this of the Gospel is not the same, therefore it is everlasting, viz. during the continuance of that covenant and ministration.  
2 The term everlasting, as well as the old covenant, and all other promises in the old covenant were conditional, and God did not promise to perform either covenant or promise without the condition was performed, so that it was everlasting, viz. while they performed the condition.  
3 The old covenant, priesthood, and promises were no other ways everlasting then as they led to Christ, the new covenant and the everlasting rest, so they were everlasting, viz. represented and typed out everlasting things, but when the substance was come the shadow did vanish away.  
Object. 4. The Gospel covenant is conditional as well as that of the law, as at the first entering into it there is the condition of believing. He that believeth and is baptised, shall be saved, and he that believeth not shall be damned, Mark. 16. 16. and persons continue in it on condition of continuing in the faith and obedience, and persevering in a way of well-doing unto the end, Heb. 3. 6. 14. Matth. 10. 22. Mark 13. 13. And the Gospel promises of life and glory are on condition, Rom. 2. 7. 10. and chap. 8. 17.  
Answ. It's true, on one account it may be said to be so, That as God never intended to save any but by Jesus Christ, and that through faith in him and obedience to him, in persevering in a way of well doing, all these conditions God had in his eternal council, and therefore he is said to love freely, but it was in Christ, and to elect and choose before the world was, but it was in Christ, Ephes. 1. 4. And calling, and justifying, and glorifying, it was all done over in God's council, Rom. 8. 27, 30. And all that which may seem to be conditions, God undertakes the performance of them; and as God did elect and choose in Christ, so likewise he did choose them to believe and obey, 1 Pet. 1, 2. Yet God in the carrying on the great design of salvation in the Gospel ministration, proposeth it to us on the terms he had in his council concluded before time, viz. faith in Christ, obedience, perseverance, etc. And that because it is the duty of all the Lords people so to do, and those that do it not cannot expect the grace of the covenant; yet notwithstanding all this, faith, obedience, perseverance, etc. is a branch of the new covenant on God's part to us, so that what relates to us as duty and is presented on conditional terms, on God's part is a branch and part of the covenant. As for faith, this is included in the covenant, I will put my Law in their minds and write it in their hearts, Heb. 8. 10. And the dead shall hear the voice of the Son of God, and they that hear shall live, John 5. 25. The law written in the heart is the law of faith and love, and where this law is there will be persevering in a way of well doing, and Heb. 12. 2. Jesus is said to be the author and finisher of our faith: if so, then undoubtedly the whole work is effected by him, and indeed this is the life of true believers, that the Lord hath undertaken for them, and it is he that works in them to will and to do of his own good pleasure, Phil. 2. 13. So that in a word, interest in the covenant and in the promises of life and glory are on such conditions or terms which God himself is engaged for his people's performance of, he requires of them, and works to will and to do what he requires, and yet he that doth it not must be damned. Here is a ministry that looseth the carnal heart, and indeed in the height and depth of it, it is a misterry to the Saints; but we may rather cry out with the Apostle, How unsearchable are his Judgements, and his ways past finding out. Then suppose to fathom this depth of God, let the Lords people know their duty, and continue in the faith, and persevere to the end, looking up to the Lord, fetching supply of strength and grace from Christ daily, for they are kcpt by the power of God, but it is through faith, 1 Pet. 1. 5. And this glorious truth so full of consolation to the truly Godly, no whit derogates from their duty, or leaves an indifferency of performance or of spirit in them, but truly engageth their souls to the Lord therein, and that upon the new covenant account, not in the oldness of the letter, but in the newness of the spirit.  
Object. 5. This new covenant you speak so much of is the covenant of the Kingdom, and is not yet in force. It's true, this covenant is absolute, and believers have a right to it, and to glory, but the time is not yet come of being in it.  
Answ. If believers are not in this, they are in no covenant, for there are but two, old and new, first and second. Now that this covenant is in being is evident, for, 1. the Apostle maketh the application of it to the Gospel time, Heb. 8. and proves it to be in force, chap. 9 16, 17. Because the testator is dead, a covenant or Testament is in force when the testator is dead. And in my text, He taketh away the first, that be may establish the second; and indeed to deny this covenant to be in force, is to deny the blood of the covenant and death of the testator.   

Now I come to the Queries.  
Quest. 1. What title may we give to the first covenant?  
Answ. The Scripture titles are safest and soundest; it's called the first covenant, and the old covenant, as hath been already cleared with the grounds thereof: And further in the Scripture light we may safely call it an Additional covenant, Gal. 3. 19 Wherefore then serveth the law? It was added because of transgression, till the seed shnold come, to whom the Promises was made. The law was the old covenant, as hath been proved. It is sometimes called the covenant, sometimes the law; so that it is all one, as if the Apostle had said, the covenant was added because of transgression, but—  
Quest. The quaere may be to what it was added?  
Answ. The Scripture seems to gather in two things to which it was added, viz. 1. it was added to that which was given to Adam before his fall, though that and this be all one in the nature of it, viz. both conditional, yet this is branched forth into many parts, the conditions and duties are many. And that it was added to that is clear from these words, because of transgression, compared with Rom. 1. 13. That sin by the commandment might become exceeding sinful; That is, that sinful state, and those sinful actions which flow from thence, that we all fell into in Adam's fall, as is at large reasoned, chap. 5. Now man being fallen into such a state of sinning and death, the law or old Covenant was added to that given to Adam in Paradise because of transgression, that the sins committed in the sinful state by the transgression of one man might appear exceeding sinful, and all men's mouths might be stopped, and the whole world might become guilty before God, in the sense of their sinfulness by nature and practice, and their own inability to save themselves.  
2 The old covenant was added to the promise of the new. This is likewise clear: it was added till the seed was come to whom the promise was made, therefore the law was added till this seed was come; Added to what? to the promise of the seed, till the seed was come, and so it was Gen. 17. as hath been already proved. There is first the promise of the blessing to the Nations, vers. 4, 5. Thou shalt be a father of many Nations, viz. Of all believers in all the Nations in the new covenant in the seed, Christ, this must be, and then adds the other Covenant, viz. of circumcision to the promise, and that because of transgression, that there might be a law to discover sin till the seed was come, and to require righteousness and obedience, that it might be a type of the righteousness and deliverance from sin in the new covenant by the true seed to whom the promise was made.  
Quest. 2. Was not the Gospel and new covenant in being, in the time of the old covenant?  
Answ. Yea, doubtless it was, and there was never any saved with an everlasting salvation but by virtue of the new covenant in Christ, it was made and lay in promise, Gen. 3. 15. and 12. 3. brought forth into an oath, chap. 22. 18. Yet the new and old covenants kept clearly distinct throughout all the time of that ministration, insomuch that few of them in the old understood the new. God made the new covenant first with Abraham, Gen. 12. 3. but the old came first into a ministration as an additional covenant till the seed was come, to which the new was made. It's said, Gal. 4. 24. That Sarah and Hagar were an allegory of the two Covenants, they were both in Abraham's house at once, and the free woman was there before the bond, but the bondwoman bare seed first. So it was in the Covenants. And the new covenant was ministered through the old, as it typed out Jesus Christ, and required righteousness and made Promises, and virtually it was doubtless to the salvation of all Gods elect; for as the elect obtained it when Christ came, and the rest were blinded. Rom. 11. so it was before in the Typical covenant they had Christ and the new Covenant held forth, especially 1. In Types 2. In Promises 3. In Prophecies.  
Quest. 3. Was not Jesus Christ the mediator of the covenant then, could any one be saved by a covenant of which Jesus Christ was not the mediator?  
Answ. Doubtless he was as to come, for so the covenant though made, yet lay in Promise, and they were to look for the seed to whom the Promise was made. And so the Covenant, Mediator and all, lay in Promise, and they were saved by that Covenant, as Jesus was considered to be the Mediator of it. Hence they must have a typical Mediator, as well as covenant in both to lead to a Covenant and Mediator (viz. Christ) to come.  
Quest. 4. Was the Covenant made with Christ only, or with him and all the elect? or are we to understand that Gal. 3. 16. the Promises to Abraham and his seed, was to Christ Personal or to Christ Mystical, viz. Christ and all his mystical body?  
Answ. The Covenant was made first, and chief with Christ personally, as the head of the body the Church, and in him, with all his body and every member thereof. Isay 59 21. but especially, and first with Christ personally. So the Covenant and Promises to Abraham in his seed, was Christ Personally, he was the seed to whom the Promises were made, Gal. 3. 16. Now to Abraham and his seed were the Promises made, he saith not to seeds, as of many, but as of one, and to thy seed which is Christ.  
The covenant and Promises was to Christ, and indeed it would be improper to understand it otherwise: for the Promise to Abraham's seed, was, that in thy seed shall all the nations be blessed, Gen. 22. 18. If we understand by seed in this place the seed mystical, viz. all the elect, than we must read it thus, that in Christ and all the elect the nations shall be blessed: then who will there be in the nations to be blessed by thus seed the understood? for the wicked, though they live an hundred years, yet they must be accursed, Isay 65. 20. Therefore the seed is Christ, and the blessing by him came forth to us Gentiles and all nations, viz. All that believe in him are blessed, and none else. Hence it is said, Gal. 3. 14. That the blessing of Abraham might come on the Gentiles through Jesus Christ, that is the blessing that God promised to Abraham should come on the Nations (that is the Gentiles) in his seed, viz. in Jesus Christ, That we might receive the Promise of the Spirit through faith. It's said further, vers. 17. that this covenant was confirmed before of God in Christ, and therefore could not be disannulled by the law, viz. the law or covenant from mount Sinai, could not prevent the coming forth of Christ, and so make void the covenant and blessing promised to the Nations in Christ the true seed, so that we are to distinguish (though not divide) between Christ the true seed as the head, and his body the Church as members. They are in Scripture called the seed, or children of Christ, Isay 59 21. Psal. 22. 30. & 89. 29, 30. Gal. 3. 29. Heb. 2. 13. So that in a word the covenant is made with Christ, and in him the blessing of the covenant comes forth to all his People, and by faith they come to claim their interest in this covenant of free and rich grace, wrought forth and brought to light in and by Jesus Christ, in whom all the Promises are yea, and Amen, to the Praise and Glory of God, 2 Cor. 1. 20.  
Quest. 5. Is the moral law which you say was the substance of the old covenant, from mount Sinai, done away to believers under the new covenant as it was a rule of life, etc.  
Answ. Doubtless it is done away to believers, and that 1 as it was a covenant from mount Sinai, and secondly, as a ministration by Moses.  
1 That it was and is done away to believers is evident, Rom. 7. 4, 6. where the Apostle saith, ver. 4. Wherefore my brethren ye also are become dead to the Law, etc. And ver. 6. But now we are delivered from the law, that being dead wherein we were held, etc. T 〈…〉 was the moral law, for it was that law that discovered sin, ver. 7. even that sin forbidden in the moral law, Thou shalt not covet, chap. 6. 14. Ye are not under the law but under grace. 2 Cor. 3. 7. & 11. That very law written in Tables of stone is said to be done away, and ver. 13. to be abolished; and if any will say its the ministration that's done away and not the rule, I say, it must be done away as it was then a rule, without which the ministration could not cease, it was its being given as a rule that made it a ministration.  
Therefore I say, that it is done away, first as it was a covenant from mount Sinai, so it is clear turned out and hath no place in the Gospel, even as Hagar, the old covenant in an Allegory must out of Abraham's house, Gen. 21. 10. Gal. 4. 22, 23, 24, 25, 30. Cast out the Bondwoman and her son, for the son of the Bondwoman shall not be heir with the son of the Free woman. So that, when the free woman is come to be fruitful, the bond woman with her son must be cast out.  
So likewise, Heb. 12. 18. to 24. We are not come to the mount that might not be touched, etc. viz. to mount Sinai, but ver. 22. Ye are come unto mount Zion, and ver. 24. To Jesus the mediator of the new covenant, etc. all which evidently demonstrates, that the law as it was a covenant, from mount Sinai is done away to believers:  
And secondly, as it was a ministration by Moses, so it's done away and abolished, and is not to be preached or received (as in the hand of Moses) as it was ministered forth, received and obeyed in the old Testament. For it was ministered then on life and death, and was (through man's weakness) a ministration of death, and not of life. So that I understand all those expressions to relate to those heads or Particulars, when the Scripture saith, That the Law is abolished and done away, that believers are dead to it, delivered from it, are not under it, and that the Bond woman must be cast out with her son.  
And yet believers, are not without law to God but under the law to Christ, yea and that under the moral law. But as given from mount Zion, ministered forth in the hand of Christ, not in the hand of Moses, for if we take it from Moses, we must be Moses Disciples. But if from Christ, as given forth on the Gospel account, than we are Christ's Disciples indeed, and receive it in power (from Christ, the minister and mediator) to live to God according to it, not for righteousness unto justification. But Jesus Christ having fulfilled all its righteousness, having born the curse for us,  
It's a Rule of righteousness, of conversation to the honour of him that hath done all for us in point of justification to eternal life. And so it's become a law of love, a royal law of liberty to all that are by faith in the new covenant, and a law to which every believer is in bounden duty to Jesus Christ, to own as his precious rule of life to honour him by, as it is given forth by him in the Gospel and no otherwise.  
Quest. 6. Is not faith and repentance, 〈◊〉 old covenant work, if so, does it not declare the covenants to be one and the same?  
Answ. There was faith and repentance annexed to the old covenant, but not that faith and repentance which is required in, and wrought by the new covenant. There was faith required to believe the truth of God in that covenant, 2 Chron. 20. 20. Deut. 1. 32. Isa. 7. 9 And secondly, there was repentance also required, and accepted in that ministration, Isa. 1. 16, 17, 18. Ezek. 18. 30. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin, vers. 31. Cast away from you all your iniquities, whereby you have transgressed against me, and make you a new heart and a new spirit: for, why will ye die, O house of Israel? Hence Ahabs repentance was accepted, it being legal, suitable to that covenant, 1 Kings 21. 27, 28, 29.  
But neither this saith, nor repentance, was the new covenant faith or repentance, but the old, for there was the shadow in the old of every thing in the new, as hath been already minded.  
Now the difference between the Old and New Testament faith and repentance lieth principally in these two things.  

1. In the work.  
2. In the ends.   
1. In the work under, the Old Testament was required faith and repentance, but it did not work it. This was the Language of the old Covenant; If ye will not believe, ye shall not be established, Isa. 7. 9 and this was the Old Testament call to repentance, Repent, and turn yourselves, make you a 〈◊〉 heart and a new spirit: For why will ye die, O house of Israel? The new covenant requires faith and repentance, and works it likewise, 〈◊〉 hath been already proved; writes the law of faith in the heart, and this is the Language of the new covenant, I will take away the stony heart, and give a heart of flesh, and I will put my spirit in you, and cause you to walk in my statutes, Ezek. 36. 26, 27.  
2 As it differs in the work, so also in the ends, and that in two things, 1. The old covenant faith was not their righteousness, nor was it imputed to them as their righteousness, but they were required to believe that they might do the covenant, and that was their righteousness, Deut. 6. 25. and this shall be your righteousness if ye observe and do all these commands, the old covenant repentance was for the avoiding of destruction by the sword, and cutting off out of the Land of Canaan, Isa. 1. 16, 17, 18, 19, 20. Ezek. 18. 32. Wherefore turn yourselves and live ye. The new covenant faith and repentance leads to Jesus, who is our righteousness, hence the new covenant righteousness is called the righteousness of faith, Rom. 4. 13. and his faith is counted for righteousness, Rom. 4, 5. which was not in the old covenant, but a righteousness of works, not that faith doth justify. But 1. as its the work and all the work on man's part in order to justification, and is likewise the gift of God, Ephes. 2. 8.  
And second as it believes the truth of God on the Gospel account as the eye and hand of the soul, to eye and apply Jesus Christ crucified, who is our justification and our life.  
A second end of the old covenant faith & repentance, was, that they thereby might have a life in the outward land; the blessing of life in the land of Canaan, as hath been already proved.  
But the faith and repentance of the new covenant is in order to, and receives an interest in eternal life, John 5. 24. and 6. 47. Thus the old and new covenants differ in their faith, and repentance: Hence it is that the Apostle saith, Gal. 3. 23. before faith came we were kept under the law; shut up unto the faith that should afterward be revealed. And again, the law is not of faith, Gal. 3. 12. That is, did not hold out justification by faith in Jesus, as the new covenant doth.  
And yet notwithstanding there was new covenant faith and repentance in those that were for eternal life, even under the law; though not of the law.  
But as the new covenant was administered then in promises, types, and prophecies, so there was a remnant then that had the faith of, or in the new covenant. Abraham longed to see the day of Christ, and he saw it, and rejoiced. And the truth is, that the old covenant never brought eternal life to any, for if there had been a law given which could have given life, then verily righteousness should have been by the law, Gal. 3. 21. So that that which we are to understand in these Scriptures, that the law is not of faith, and before faith came, etc. is plain. Faith was not come, as now it is, and that on three accounts. 1. As the new covenant was darkly administered, therefore was their faith very low, and dark at the highest, it must be on Christ to come: ours is on Christ already come, and the work done by him.  
2. It was mixed with the old covenant, and therefore attended with fear, but we have not received the spirit of bondage to fear again, Rom. 8. 13.  
3. It was not brought forth into a ministration, though darkly administered through the old covenant, but now the ministration of the new covenant, is the ministration of justification by faith in Christ only, and that without the law, Rom. 4. 21.  
Quest. 7. I ●here not an outward part in the new Covenant, in which the fleshly seed of believers are included as well as the fleshly seed under the law; else how comes it to pass that there may be in the purest Church here on earth Hypocrites, and such as are not in the covenant of grace on the most spiritual account?  
Answ. Doubtless, the new Covenant is one and the same, and none should be owned in the visible profession, but such as have in deed and truth the grace of the covenant. There is no outward part in the covenant, but an outward profession of the invisible grace. Hence it is that persons must believe, and that with all their heart before they are by the new covenant called to the outward profession; and the Church is to judge of their faith, and if any profess it, and not in the truth, they must give account for it in the Day of Accounts, and that the Church may be kept pure from the fleshly seed, and be acquitted of unprofitable branches, which the Heavenly Father Planted not, Christ hath left a rule for excluding such, when manifest in the Church; so that in sum the truth stands clear, that the new covenant knows not, nor owns the fleshly seed, though it hath left a room to the Lords servants for the exercise of charity in receiving members into the visible Church-fellowship, because they are failable and imperfect, yet not without a rule, and so a ground for their charity in reception, viz. the declaration of true repentance, and the work of faith in power, and also a rule for rejection in case of sinful and disorderly walking, either in principle or practice impenitently persisted in.  
Quest. 8. But lastly, if the old Covenant be done away, of what use then are the Old Testament Scriptures to us, seeing the Apostle saith, Rom. 15. 4. That whatsoever was written aforetime, was written for our learning, etc.  
Answ. 1. We are to understand that all that is usually called the Old Testament is not so, but there is very much Gospel in Types, Prophecies, and Promises; There is the Birth, Death, and resurrection of Christ held forth in the Law, Psalms, and Prophets, and the glory that should follow, Luke 24. 44. John 5. 39 46. 1 Pet. 1. 10, 11.  
2. The types and prophecies of Christ in the writings of that usually called the Old Testament are useful.  
1. To show the way of Gods opening the Gospel to them.  
2. To discover the abounding riches of God's grace to us, that we should have the substance of what they enjoyed in types and promises; I mean as to the covenant and ministration, as stated in Christ, who is come, etc. But as to the glory we have it in promise likewise, Col. 2. 16, 17. 1 Pet. 1. 12.  
3. The precepts of that covenant are useful to us. First, to show that God in all Ages condemned sin and required duty, therefore was the covenant given, that Sin might become exceeding sinful, so that God did never own sin nor had any fellowship with it in any Age or People. And secondly, as they are brought forth in the new covenant of the Gospel, so they are duties to believers, and no otherwise. And note this, that the old Covenant in the substance was commands and duties; the new absolute promises of grace ●●d blessedness, the New Testament grace was couched in the Old Testament duties, and the Old Testament duties (as far as they are required in the New) are couched in the New Testament grace, and so are become Rulers to us, as stated there, and so are useful.  
4. The promises of that covenant are useful as typical, presenting us with spiritual things, viz. Eternal life, Spiritual riches, a Heavenly Land, etc. And secondly, to discover to us clearly the excellency of the Gospel state beyond that of the Law, of the new covenant beyond the old.  
5. The judgements of God on the breach of that covenant are written for our learning, 1 Cor. 10, 11. now all these things happened to them for examples & are written for our admonition, on whom the ends of the world are come. Thus is the old covenant useful to believers; yea very useful, and in the whole its all useful as it leads to the new, and as without which the new could not so appear in its clearness and beauty; as now it doth, the new being the unvailing, revealing and fulfilling of the old, the new being that without which there could be no eternal life in the old.   

Now I come to Application.  
Use 1. This truth serves for a word of information and that on several accounts, not only to inform us,  
1 That there are indeed, and in truth, two covenants, old and new, first and sccond, which hath been clearly, proved. And  
2 That the old is done away, and the new remains, the first is abolished the second established.  
But also thirdly, It may fully inform us of the great mistakes that have been in the world, and are at this day amongst most about the covenants, judging them to be but one and the same, differing only in manner of administering. And doubtless, this grand mistake hath been an in let to many dangerous mistakes in matters of Religion, and the things of God, but you will say,  
Quest. What are the mistakes that have been and yet remain in this matter?  
Answ. The first I shall mention, is about the seed of the covenant, from the mistake about the covenant, taking the new to be the same with the old, men have brought in the old Testament seed, viz. The seed of the flesh, the natural seed of (supposed) Believers into (as they call it) the Church. So that here hath been a very great mistake and error in this very thing.  
Quest. What is the danger of this mistake and error?  
Answ. 1. It altogether makes void the new covenant, and the Gospel, keeps up the old in stead of the new. It's a principle and practice that doth as much as in men lies (in act) flatly deny the new covenant, and bids defiance to it, for that is with the spiritual seed. See what Paul saith in this matter, and let him that hears or reads, lay it to heart. Rom. 4. 14. For if they which are of the law be heirs, faith is made void, and the Promise made of none effect. Hear and tremble, ye that fear God, that have through mistake made the seed of the law to be heirs, viz. the fleshly seed; that is, the seed of the law. It is to make saith void and the promise of none effect. It makes void faith and the covenant, for it brings into the covenant by natural generation, that is, the seed of the law of the flesh, and the way of coming into that covenant, and who ever pretends to bring into the new covenant by natural generation destroys faith and the covenant, for the new covenant owns not the natural seed, Jew or Gentile, but the spiritual, and they enter into it by faith: viz. as to the right of claiming interest, this the other makes void, this is the first danger.  
2 It hath been an occasion of turning aside from God's way in receiving members into the supposed Church of Christ. Whereas Christ's Rule is by faith and Baptism, this hath brought in by natural birth and sprinkling, and hath brought a general odium and contempt upon Christ's ordinance of dipping or baptising believers in his name, after the manifestation of faith and repentance, a sin which many that are (otherwise) precious have cause enough to repent of and bewail, that their hand should be chief in such a trespass as this is.  
3. It hath been an instrumental means of deceiving millions of poor souls brought into the name of Christian on the old covenant account, and so being deluded perish under the name of Christian without the Power. Doubtless there will be a sad account for some one day for this very thing, and its one (among many) of the greatest grounds of lamentation, I know of, this day in the world.  
And as the Nominal Clergy, have had, and yet have the greatest hand in this trespass, yet if God open their eyes to see into this great truth, and their great miscarriage herein, certainly they will forbear their harsh censures, for my plainness and zeal in this matter. The Lord knows, I do judge many among them (in the main) to be godly. But it's my great grief, and burden, that godly men (through mistake) should have a hand in such a work as this is, the Lord help them to lay it to heart in time.  
In a word here lieth the foundation of all mistakes. Rightly to understand the covenant would rectify all differences among all sorts of Professing people. This is it hath brought in carnal seed, carnal ministry, carnal means of attaining to it, and all to keep up carnal ends and interests.  
Use 2. Of exhortation, and oh that it might prevail to exhort and stir you up to a more diligent search and enquiry into the covenants, that you may be able to distinguish between law and Gospel. For  
1 Without the knowledge of the difference, or at least some clear insight into the Gospel covenant, you can never live clearly the life of faith, but at best it will be with you as with the godly before Christ came, a mixing of old and new together: you can never be able ministers of the new covenant, unless you are able to distinguish between new and old, that so you may be ministers of the new.  
2 Without this, you will never come clearly off the Babylonish apostasy. Want of being cleared in this leaves you behind (at least) in part: come clear in this one truth, and come away clear; come to the clearness of the new covenant and keep in the carnal seed if you can, and the sprinkling of Infants, and the carnal ministry and maintenance (I mean out of Christ's way that he hath appointed) come to the new covenant, and be a free willer, if thou canst, nay or a Quaker either. I say again its such a truth, and of such concernment, that it behoves you as you love God, your own souls would be delivered from error, live to God here, give up your account with joy in the day of accounts. I say, it behoves you to be deeply and diligently enquiring into the knowledge of the new covenant. I do not intent that there is such a necessity for every believer to be able to give so exact an account of the difference, but that it concerns every believer to know, that they are two and distinct, and to be enquiring into the new covenant as much as may be, and let men of learning and natural parts, take heed how they do endeavour any longer to darken this truth.  
Object. Some may object and say, If the covenant be of such power as you speak of, as to effect what it commands, whence then comes it that godly people should be ignorant of it, and what need is there so earnestly to exhort to the enquiring into it?  
Answ. The covenant is free, and full of power, and effects what it requires, it is so in the first work of grace, and converting sinners; 1 hence it is, that the Lord saith, Isay 65. 1. I am sought of them that asked not for me, I am found of them that sought me not, etc. and Joh. 5. 25. The dead shall hear the voice of the son of God, and they that hear shall live. Yet after God in the new Covenant hath communicated life to dead souls, he expects that they should know from whence their life comes, and seek him, and wait upon him, in the way that he hath appointed diligently enquiring after his will that they may know it, and do it. Ezek. 36. God having in the former part of the chapter) promised what great and good things he would do for his People according to the new covenant, yet ver. 37. Thus saith the Lord God, I will yet for this be enquired of by the house of Israel to do it for them. And Prov. 2. 3, 4, 5. If thou criest after knowledge and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasure, then shalt thou understand the fear of the Lord, and find the knowledge of God.  
Seeking is a great and special duty of Saints in the new covenant, and God will be found in this way of seeking and doing his will; yet notwithstanding the ignorance and miscarriage of the Lords people (those that are in the new covenant indeed) shall not destroy and damn them, yet it may bring them under judgement and afflictions, and will prove their loss in the great day of account, 1 Cor. 11. 30, 31, 32. For if we would judge ourselves we should not be judged, but when we are judged we are chastened of the Lord, that we should not be condemned with the world. Chap. 3. 11, 12, 13, 14, 15. If any man build upon the true foundation Jesus Christ, gold, silver, precious stones, wood, hay, stubble; if his work abide he shall receive a reward. If any man's work shall be burnt he shall suffer loss, but he himself shall be saved, yet so as by fire. So that notwithstanding the covenant is a sure covenant to those in it, and full of power, yet it requires diligence and seeking in God's way, and doing his will, without which God may let his own people miscarry, and in so doing they will be sure to suffer loss in the judgement although they may be saved.  
I come now to the second lesson from the Text. The first truth being cleared, that the Scripture doth present us with two covenants, the second follows.  
Doct. 2. That Jesus Christ hath taken away the first and hath established the second covenant.  
And indeed it was the great design of God in sending Christ to effect the work, the ending of the first covenant and the establishing of the second.  
1 That it is so, viz. That Jesus Christ hath taken away the first and established the second covenant; the truth consists of two parts,  
1 That Jesus Christ hath taken away the first, the   

old covenant, enough hath been said in this matter for confirmation already. The many say in the Scripture to this purpose, as that (speaking of the old covenant, It is abolished and done away, that believers are not under it but under grace, that they are dead to the law by the body of Christ. And Heb. 8. 13. In that he saith a new he bathe made the first old, and in my text, He taketh away the first that he might establish the second which is,  
The second and special part of the truth I shall at present be improving the time about the establishing of the second covenant.  
And the method I shall follow in the handling and opening of this great truth will be,  

1 To prove the truth from Scripture.  
2 To show what this second covenant is in the matter of it, as it's stated in the Scripture.  
3 Show the nature of this covenant, as it is in Christ and by him established.  
4 With whom this second covenant is established.  
5 The way by which Christ hath established this covenant.  
6 The grounds or reasons why Jesus Christ hath taken away the first and established the second covenant.  
7 The Application of the whole.   
I shall begin with the first, namely, to prove the truth from Scripture, that Christ hath taken away the first and established the second covenant. My grounds to prove it are these.  
1 The Scripture witnesseth it: the text is clear and full: He taketh away the first, that he might establish the second. See Heb. 8. 13. In that he saith a new, he hath made the fist old, now that which decayeth and waxeth old, is ready to vanish away. And 2 Cor. 3. 6, 7. 11. 13. The Apostle clearly states the two covenants, the one he calls the Letter, the other he calls the Spirit. The old that was written in tables of stone, and done away and abolished. The new, that of the Spirit which remains as most glorious and abiding, in all which Scriptures the truth presented is fully and plainly proved.  
2 The Apostle applieth the new covenant to the present time and state, Heb. 8. 8. to 13. chap. 9 15. all which prove it to be established.  
3 The death of the Testator proves it, Heb. 9 16, 17. For where a Testament is, there must also of necessity be the death of the Testator. ver. 17. For a Testament is of force after men are dead. This the Apostle urgeth to prove the new Testament to be of force, because Christ is dead.  
And therefore it concerns men to take heed how they deny this covenant to be in force, for to deny the covenant, is to deny the death of the Testator, and to deny that, is to deny the Gospel. Oh, therefore let men take heed how they deny the establishment of this covenant.  
4 Christ is the mediator of this covenant, Heb. 9 15. and he is not a mediator of a covenant not in force, so that indeed to deny this new covenant to be established, is no less than to deny the mediatorship of Christ: for a mediator, must be a mediator of some covenant or other, and the old is done away, that was not of grace but of works. And the new is established, of which Christ is the mediator. So that Christ must be the mediator of this new covenant, or of no covenant, which I believe none that fear the Lord dare to deny.  
2 What this second, or new covenant is: and although I have already in the distinguishing of the covenants spoken to this, I shall more distinctly in this place, come to speak of the new covenant what it is.  
And for my more clear handling of this great Gospel truth I shall 

1. Distinctly state the covenant by itself.  
2. In its parts,    
That so every true believer may not only come rightly to understand the covenant, but likewise to draw such consolation from it, as God hath intended in it for his people; for I do believe that darkness in this mystery, hath occasioned many precious souls to lose very much of the precious consolation of the Gospel.  
The Covenant than is,  
God's engagement and promise in Jesus Christ, in way of covenant and ●●th, freely to do for, work in, and give to his people all things that may tend to make them truly and eternally happy and blessed.  
To prove this to be the new and Gospel Covenant, I must have recourse unto Gen. 12. 3. and chap. 22. 18. where is the covenant most lively stated, and made to and with Abraham in Promise, as it was to be promulgated when the fullness of time was come, viz. In thy seed shall all the Nations of the earth be blessed, and ch. 22. 18. God upon Abraham's obedience in offering his son Isaac (a lively type of Christ, the true seed that was to be offered) brings up his covenant into an oath, and swore to Abraham that he would perform it, that in thy seed shall all nations be blessed, that is, truly and eternally blessed. Hence it is that in the new covenant the blessing is eternal life, not only life as in the old, but eternal life. And doubtless, there is no blessing spiritual or eternal that the Saints are interested in, but it is the blessing of this covenant, and as God freely gives blessedness in this covenant, so he works all things in his people in order to do it, without which they could not be blessed; and that is evident in the promise of this covenant, Jer. 31. 31, 32, 33. I will put my law in their inward parts, and write it in their hearts, etc. That is, I will work a willing mind in them, to what ever I do require of them in order to their true and eternal blessedness. This is the new covenant that God in Christ (the true seed) hath interested all his people in. Hence it is said that God made this covenant in Christ, Gal. 3. 17.  
But second, I shall come to open the covenant in its parts, that so by faith we may such the sweetness of this honey, and feed upon the marrow and fatness of the new covenant blessings; for I do believe that there is not one promise, I mean Gospel promise, to a Christian, but it is either a branch of, or is stated in or upon the new covenant.  
The branches or parts of the new covenant lie mainly, as hath been minded, in these three heads.  

1. Doing for 

his people all things that might tend to make them truly and eternally happy and blessed.    
2. Working in  
3. Giving to   
1. What he hath done for his people on the new covenant account, consists especially in these two things.  
1. He loved them freely, and that while they were enemies: a wonderful mercy indeed! He loved them before they were, and so before they had any love to him, Ephes. 2. 4, 5. But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, bathe quickened us together with Christ. Note, God's love was a great love to his people, even when they were dead in sin. Hence it is that God saith, Jerem. 31. 3. I have loved thee with an everlasting love.  
Object. Some may say this was spoken of old Israel, under the old covenant.  
Answ. 1. It's clear that God is discovering in chap. 30. and 31. what he will do for them by virtue of the new covenant, which is not yet performed, and 2. we may truly reason thus, that if God's love were from everlasting to them in that covenant, much more is it in the new covenant; we may reason in this as the Apostle doth about the old.  
2. He gave Jesus Christ freely for them, this is a new covenant mercy, Jesus Christ given for us, Isa. 9 6. Unto us a Son is given, and Jesus Christ is the gift of God, for and to his people, John 3. 16. God so loved the World, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have everlasting life. Jesus Christ was not only a gift, but a great gift, a new covenant gift, such a new covenant gift as without which the new covenant could not have been established; for the covenant is established in him, and with him, and by him for us, and God having given him for us.  
He hath freely given himself, his life, and blood for us, and that upon the new covenant account, for his blood, is the blood of that covenant, and the covenant is established in his blood, Matth. 26. 28. Luke 22. 20. Ephes. 5. 2. As Christ also hath loved us, and given himself for us, etc. vers. 25. As Christ also loved the Church, and gave himself for it, etc. This God hath done, and Christ hath done for the Church, Tit. 2. 14. Who gave himself for us, that be might redeem ●● from all iniquity, and purify to himself a peculiar People, zealous of good works. And God having given us his Son, how shall he not with him freely give us all things? Rom. 8. 32. Here is the exceeding riches of God's grace to his Sons and Daughters, that he hath given his own only beloved Son for them, that they might have life through him: And this is the great grace of God in the new covenant. God hath not only given Christ for his people, but he hath also wrought faith in them by the word, and so hath applied Christ to them. This is the rich grace of our God, and all upon the account of the new, or second covenant.  
For the word of the Gospel publisheth these Glad Tidings, and the Lord by that word worketh faith, which believeth and applieth the truth of the Doctrine of the Gospel. For faith is the law that God in the covenant did promise to write in the hearts of his people, Jer. 31. 32. with Rom. 3. 27. Hence it is that faith is said to be the gift of God, Eph. 2. 8. Ye are saved by grace through faith, and that not of yourselves, it is the gift of God.  
Object.  
But some will say that its grace, that's the gift of God in that place, and not faith.  
Answ. It is Faith that is the gift of God in this place, for though it be true that grace is the gift of God, yet in this place its faith that is intended to be the gift, for to understand it to be grace, is contrary to all reason, Divine or Humane, and it must needs be much folly and wrong to the Spirit so to understand it: for than it must be thus read and understood, Ye are saved by grace, and that not of yourselves, it is the gift of God. But so to read and understand it, these three absurdities will necessarily follow.  
1. Faith must be left out, and so the word which is clearly the relative to the conclusion taken away. It's clear that the conclusion relates to faith; Through faith and that not of yourselves, etc. Faith being that which immediately precedes, and likewise is brought forth, as in clear conjunction to and with, that word guilt of God by a copulative Conjunction.  
2. It was a common known truth that grace was of God, and not of ourselves: and the very word Grace, imports the exclusion of self, so that it would have been a Tautology to have added not of yourselves, it is the gift of God, to grace, and its contrary to the usual way of the Spirits bringing forth of truth by his servants; but when he speaks of grace he sets it in direct opposition to works when ever we find salvation by grace minded. It carrieth so much in it, that it is of God & not of self. It is a word that in itself doth absolutely separate the work of salvation from self and placeth it in God, and therefore it cannot be reasonably imagined that the Apostle intends in this place grace to be the gift of God, but faith.  
3. So to understand it must not only argue the Apostle weak in speaking Tautologies, but the Church of Ephesus exceeding weak and ignorant, that they need to be informed that grace was not of themselves, viz. That grace by which they must be saved, which I do judge that there is never a carnal man that comes under the sound of grace, but understands that it is not of themselves: for the word grace imports as much as the love and favour of God, and this must be of God, and not of ourselves; but many selfish men think that it is of themselves to attain this grace through faith. And many believing men, I fear, are too much tainted with this mistake, and this is it the Apostle either rectifieth or endeavoureth to prevent in this place. Ye are saved by grace through faith, and this faith is not of yourselves, it is the gift of God, for he is the author and finisher of it, Heb. 12. 2. So that God hath not only undertaken to work faith, but to preserve and keep his people in the new covenant, he is the finisher of their faith, as well as the author of it;— but to proceed.  
3. God hath greatly enriched this new covenant with all blessings, and greatly enriched his people in this covenant; for he hath with Christ and faith and interest, given to them all things.  
1. Remission of sins: this is to be preached and is freely given in the new covenant. This is one special part of the Gospel, and branch of the covenant of grace, remission of sins by Jesus Christ, Luke 24. 47. Repentance and remission of sins was to be preached in his name among all nations. And as it is to be preached in the name of Christ, so it is administered and applied to all true believers; and this is such grace that we do not only need it in our first conversion and work of faith, for the remission of sins that are past, Rom. 3 25. but all the time we live here, as sin remains and cleaves to us, so we need remission, and in the new covenant it is administered to us according to the tenor therein expressed, Heb. 8. 12. 1 Epist. John 2. 12. and chap. 1. 9 In all which this blessing or blessed gift is clearly stated; see Rom. 4. 6, 7. Blessed is the man whose iniquity is forgiven, and whose sin is covered.  
Secondly, Peace and reconciliation with himself is another blessing of the new covenant, which the Lord gives to all his people, and this peace is likewise first preached in the doctrine of the Gospel. Hence it is that God saith, Isa. 57 19 I create the fruit of the lips, Peace, Peace, to him that is far off, and to him that is near, saith the Lord. And Christ sent his Disciples with the message of peace, Luke 10: 5. and the Apostles came preaching peace by Jesus Christ, who is Lord of all, Acts 10. 36. and this peace and reconciliation is applied and enjoyed by faith, Ephes. 2. 13, 14. Ye who sometimes were afar off, are made nigh by the blood of Christ, for he is our peace. Rom. 5. 1. Being justified by faith we have peace with God, etc.  
Thirdly, The blessing of the Spirit is another blessing of the new covenant, and truly included in that blessing promised to Abraham: for there is nothing that tends to make the Saints truly and eternally blessed, but it must be included in that blessing promised to Abraham, without which persons could not be blessed; therefore this of the spirit is reckoned as one of the blessings promised to Abraham, and not the least neither, Gal. 3. 14. That the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the spirit through faith. This is the great Gospel blessing and promise of Christ when he was to leave this world and go to the Father, that he would send the holy spirit the comforter, which promise believers now have a share in, Isa. 59 21. As for me, this is my covenant, etc. The refore let the Saints be encouraged to expect such a portion of his promised Spirit as may concur to the effecting of God's covenant.  
4. The adoption of sons by the same spirit is another blessing of the new covenant, for out of Christ men are strangers, enemies, but in Christ, friends, Sons, and daughters, to the Lord God Almighty. Oh friends, here is a blessing and a blessed privilege the Lord hath given to his people in this new covenant, John 1. 12. To as many as received him, to them he gave power to become the Sons of God, even to as many as believe in his name, 1 John 3. 1. Behold, what manner of love is this which the Father hath bestowed upon us, that we should be called the Sons of God; and if Sons, than Heirs, Heirs of God, and joint-heirs with Christ, Rom. 8. 17. Oh learn to improve this privilege and this interest in, and relation to the Lord.  
5. An interest in great and precious promises both of grace and glory. This the Lord gives in this covenant to all his people, 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises, etc. Oh, the great and precious promises relating both to grace and glory, that God hath interested his people in, in this covenant; every New Testament Promise is a branch of the Covenant, and must be performed. Promises of pardoning, and purging, and supporting, and preserving grace, Promises of the kingdom and the glory that is yet to come, this hath God promised in the new Covenant, and given his people an interest in, the godly have the promises of this life, and of that which is to come. Oh, Therefore let them learn to acquaint themselves more with the promises, and more to prise them, and to live by faith in the expectation of God's faithfulness in performing of them, for they are his people's portion till they come to enjoy the Promised possession.  
6. Free access to the throne of grace as Sons and Daughters in the name of Christ, a great and precious favour, too little prized and improved by the Lord's people. God delights to have his children come to him, and call upon him in the spirit and faith of sons: this is the Lords gift, and it is marvellous that he should admit such worthless worms to come to him with acceptance. Oh let us learn to prise it and improve it, it's a new Covenant mercy, that which none can claim a right in but believers; It's their privilege, it's their duty, let them therefore know it, and be encouraged to come with boldness to the throne of grace. Never a carnal man in the World can claim a right to this as a new Covenant mercy. Psalm 50. 16. To the wicked God said, What hast thou to do to take my covenant into thy mouth? etc. Let not the Lords people be found negligent in this work, nor undervaluing it as a low and legal thing: but know it is a high and precious privilege, be ye therefore faithful in the improving of it.  
7 Outward comforts of this life, are given in as new covenant mercies, although the great promises on which the covenant is established, are spiritual and eternal, and not such on which the old covenant was established, yet the new covenant is not altogether without the promises of this life. Godliness hath the promise of the life that now is, and of that which is to come. See Matth. 6. 33. and Luke 12. 31. your heavenly father knoweth that ye have need of these things, and all these things shall be added, viz. added in, with, and to the kingdom. It's true, our Lord hath not promised great things in this life to his people, but food and clothing. Therefore having that which God hath promised, let us be therewith content, for we brought nothing with us into this world, and it is certain, we shall carry nothing out. And let us learn to enjoy all our mercies, as handed to us in the new covenant, upon the account of Christ, and improve all for God, not bestow it upon our justs, but be faithful in answering Gods precious ends, in embracing such worthless worms in such an enriching covenant as this is, in which both grace and glory are included.  
3 I shall come to show you the nature of this new covenant, which is thus established by Christ.   

1 It is a free covenant. Oh the freeness of God's love in this covenant: this covenant is free,  

1 Either as relating to God the Author, or  
2 Relating to man the receiver.   
First, relating to God, it was free, his own council and purpose of grace freely conceived it in himself, and brought forth by, and of himself. Such was the freeness of the love of God in this covenant, that nothing could put a stop to him, notwithstanding he foresaw what man would be, and do; yet this put no stop to the free coming forth of this covenant, all the parts of it are free. His doing for, working in, and giving to, are all free. Christ a free gift, so is the work of faith. Of his own will begat he us by the word of truth, Jam. 1. 18. So is the kingdom and the glory, Luke 12. 32. It is your father's good pleasure to give you the kingdom.  
2 It is free in relation to man, there being nothing in us to procure it, neither of desert or desire after it, which puts a very great lustre and beauty in the grace of the covenant, that is extended to such worthless creatures, and not desiring their own good: but would rather have chosen the way of sin and death, than the way of righteousness and life, if mercy had not prevented. The Lord meets with poor souls in a way of mercy, when they are posting headlong to hell and destruction.  
2 It is a powerful covenant; it effecteth what it requireth in point of power, it requireth faith and gives power to believe, it requireth obedience, and gives power to obey, viz. God in it and by it doth effect it, for God is the power of this covenant, as the grace of making, so the power of effecting belongs to God. Hence it is that the language of God is, (as hath been already minded, when he speaks of the work of conversion) I will take away the stony heart, and give them a heart of flesh, and will put my spirit in them, etc. and, the dead shall hear the voice of the son of God and live, etc. and when he speaks of the state of Saints in the covenant. I will keep them that none shall pluck them out of my hands, none shall be able to pluck them out of my father's hands, and I will put my fear in them, that they shall not departed away from me. Thus it appears that the covenant of grace, is a powerful covenant. Oh, let the Saints learn to live by faith more in the Gospel power and strength, which is able to keep them unto that day. See Isay 40. 29, 30.  
3 It's an holy covenant, Luke 1. 72. To remember his holy covenant. And that not only in the matter of it, so was the old a holy covenant, The commandment is holy just and good: but this is holy as it effects, and works holiness in those who are gathered into it, and this the other did not. But this is an holy covenant: It makes holy, as well as it requires to be holy. 1 Thes. 5. 23. Now the very God of peace sanctify you throughout, etc. the God of peace sanctifieth in this covenant.  
4 It is a gracious covenant, a covenant of mercy, and a covenant of Peace, hence it is that we call it a Covenant of Grace, because its free, and effecteth what it requireth, and pardoneth the defects of those that are in it. Hence it is, that God hath made known himself to be a God of mercy indeed, a God pardoning iniquity, transgression and sin. Oh, my beloved friends, in whose hearts God hath written this covenant, look up and be comforted. It is a covenant of grace, mercy, and press, from God the Father through our Lord Jesus Christ.  
5 It is a rich covenant. Oh, the riches of this covenant. It's filled full of Precious Pearls. So that it greatly inricheth those that are in it. Prov. 8. 18, 19 Riches and honour are with me, yea durable Riches an● Righteousness. My fruit is better than gold, yea the fine gold, and my revenue then choice silver. I lead in 〈◊〉 way of righteousness in the midst of the paths of judgement, that I may cause them that love me to inherit substance, and I will fill their treasures. Oh, my beloved friends, here is a rich covenant filled with riches and honour, better than gold and silver, that is not to be compared with it, but its spiritual riches not outward worldly riches, but it's so much the better, for that is it indeed that it so much exceeds gold and silver, etc. because it is spiritual and eternal, above and beyond the sight of carnal men. Oh, the blessed state of those that are in this covenant, they are greatly enriched in all spiritual wisdom and knowledge: they are interessed in a covenant filled with great and precious promises of grace and glory, an inheritance, a kingdom, an everlasting kingdom, that shall never be taken from them. Here is riches indeed, riches of substance, that will fill all the Saints treasures, remember this, it is a rich covenant. Harken my beloved brethren, God hath chosen the poor of this world, rich in faith, and heirs of the kingdom, Jam. 2. 5. This covenant gives an interest in God, and Christ, in whom are hid all the treasures of wisdom and knowledge. Col. 2 3. Eye hath not seen, nor ear heard, neither hath the heart of man conceived, what riches God hath prepared and will bestow upon those that love him.  
6 It is an everlasting covenant, in the council of God, it was from everlasting, and in the execution of it, it shall be to everlasting. Isay 55. 3. Incline thine ear and come to me, and I will make an everlasting covenant with you, even the sure mercies of David, Jer. 32. 40. I will make an everlasting covenant with them, etc. It is a covenant that shall never fail.  
Object. The old covenant is said to be everlasting.  
Answ. It is so, but that relates to the time of that ministration, for so is the priesthood said to be everlasting, yet that is ended, as all who know and acknowledge the Gospel will confess. But this is said to be everlasting, because it shall endure for ever in heaven, it shall stand to eternity. For if we might suppose any time when this covenant might be broken, we might suppose a possibility of falling from God, even from the state of glory.  
But the ground of assurance for the Saints eternal standing, and not falling after they come to the perfect glory (as the Angels fell) is in this everlasting covenant, where the eternal blessedness is contained and promised to the Saints. God hath promised, and sworn that he will not lie to David, viz. to Christ in this covenant.  
Object. This covenant, is said to be made with the house of Israel, viz. with believers, after they believe, and not before believing. Therefore it doth not so clearly appear that God doth work all in and for the Saints, by virtue of the covenant, but they are first to believe, and then God enters into covenant with them.   

Answ. It's true, on one account it is so, but not on the account supposed, for the house of Israel, must be considered either  

1 As the natural Israel, or  
2 As believers, or  
3 The elect in Christ, considered in God's council and purpose, to whom the Promise and Covenant did indeed belong.   
The first, viz. natural Israel, as natural (to wit) all the seed of Abraham, cannot be understood, because the covenant is to the spiritual seed.  
The second, viz. all believers of Jew and Gentile, cannot be properly understood singly upon the account of believing; because the covenant was not only in God's purpose, but brought forth and made manifest in promise and oath, long before the most of believers were, either of Jew or Gentile. Therefore,  
Thirdly, the truth lieth here: by the house of Israel, we are to understand the elect and chosen of God in Christ before the world was (according to the Scripture) whether Jew or Gentile.  
1 Of the Jew consider and compare the Scripture, and it will appear that although God hath made many promises unto the natural seed of Abraham to do them good, and they are all branches of this covenant, yet they are to them not as natural, but spiritual, even the elect of God. Therefore not general to all the seed, but to a remnant whom the Lord shall call, Joel 2. 32. in Rom. 9 27. a Remnant shall be saved, and explains this remnant, Chap. 11. 5. So then there is a remnant at this present time according to the election of grace. ver. 7. the election obtained it, and the rest were blinded. So that as there was a remnant at that time, even so there shall be a remnant, in a time yet to come, that God will bring in of that people, but not by their Covenant (viz. as a nation from mount Sinai) but by the covenant of grace, where the elect obtains it according to the word of the Lord.  
Object. It is said, Rom. 11. 26. That all Israel shall be saved, etc.  
Answ. That is all Israel, the elect out of all the tribes, which are the Remnant whom the Lord will call, It can be no other. For,  
1 It is so minded in relation to the Remnant then called of the two tribes, but there is a time yet to come, that God will gather in, out of all the tribes. And  
2 We must so understand this as concording with other Scriptures, which saith it shall be but a Remnant, even a tenth, the holy feed, the substance thereof, Isay. 6. 13.  
And so among the Gentiles, great are the Promises to the Gentiles and the grace revealed, yet the elect obtains it, and the sheep in God's council and Christ's knowledge must be brought in, Rom. 9 23, 24. Joh. 10. 16. So that in a word the covenant is made to the elect in Christ, and effected in and with believers, whether Jew or Gentile, which is the   

Fourth particular, with whom the covenant is established, and that is with Jesus Christ, and in him with all the elect, and by him, established for the elect, and accomplished in and with them in his times.  
1 It is with Jesus Christ as the head, he being the foundation of God's election and choice. Isay 42. 1. The first born among many brethren, Rom. 8. 29. That in all things he might have the pre-eminence.  
That this covenant was first made with Christ, is clear from the Scripture. If we take it as given to Abraham the covenant was with his seed personally (that is) Christ, as hath been before proved, Gal. 3 16. The promise was made to Abraham and his seed: he saith not seeds, as of many, but as of one, to thy seed, which is Christ, so that the covenant is clearly stated to and with Jesus Christ, and is with and in him, hence it is that the Apostle saith, that all the promises are in him yea and amen, etc. 2 Cor. 1. 20. now all the promises are branches of the covenant, and the covenant being with and in him, all the promises must be in him, and in him sure, yea, and Amen, to the praise and glory of God.  
And farther, if we consider David as personating Christ, the covenant was with him. God hath sworn by his holiness he will not lie to David, viz. to Christ, but his covenant shall stand fast for ever. So that Christ stands head in this Covenant to his body the Church. And as this covenant is made with Christ, it is in behalf of all the elect. Christ hath covenanted here in behalf of all the elect, note this. And that,  

1 For bringing in,  
2 For Preservation,  
3 For giving the kingdom and the glory.   
1 For bringing in. Joh. 6. 37. All that the Father hath given me, shall come to me, etc. Note, here is a giving before coming, which occasions coming, they shall come, a giving before believing. And it is a giving by covenant, as is clearly expressed, ver. 38. 39 For I came down from heaven, not to do mine own will, but the will of him that sent me. And this is the father's will which hath sent me, that of all which he hath given me I should lose nothing. Here is the father's will, and Christ came to do it, so that here is Christ's will, and the covenant and agreement between the father and the son, and that before Christ came down from heaven. For I came down from heaven, saith Christ, to do the will of him that sent me. The father purposeth the work and the terms on which it must be undertaken; Christ accepts it, and undertakes it. The first part of it is to bring in all that the Father hath given him, they shall come to me, saith Christ.  
Object. All are given to Christ.  
Answ. It's true all are given to him, but to differing ends. See Psal. 2. 8, 9 Ask of me and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. But the gift we are speaking of is a gift by covenant, in a way of grace, so a remnant are given to Christ, and shall come to him. Joh. 10. 16. Other sheep I have that are not of this fold, them also I must bring in, etc. That is his elect among the Gentiles, yea all that Christ was to bring to God from among the Gentiles, are here included, and they were his sheep before they were born, and before conversion. How his, but by gift, in way of covenant? and Christ must bring them in, and why? to answer the will the covenant on this behalf.  
2 For preservation, Joh. 10. 28, 29. They shall never perish, neither shall any man pluck them out of mine hand. My father which gave them me, is greater than all, and no man is able to pluck them out of my father's hand. They are in the son's hand by way of gift and covenant, in the father's hand in way of power, the power of the father and the son being one and the same in working, therefore the father worketh, and the son worketh. Christ holdeth them fast, and the father holdeth them fast, who is greater than all, and his greatness is manifest in the son, Joh. 6. 39 It is the father's will that Christ should lose nothing of all that he had given him, but that he raise it up and make it good at the last day, and this is Christ's will too, this is the covenant.  
3 For the donation and giving of the kingdom and the glory, this Christ hath undertaken, Joh. 10. 28. and I give them eternal life and they shall never perish, and chap. 17. 2. as thou hast given him power over all flesh, that he should give eternal life, to as many as thou hast given him. This is the father's will in the covenant, and Christ accepts it: it is his will too, and so Christ comes into the world about the work and establisheth this covenant for the elect, that they might be brought into it, and have their share in it, in his times.   

And this is the truth we are upon: That Christ hath established this covenant for his elect, and doth manifest it to them in his times in the work of faith, and now the covenant is said to be made with them for two Reasons.  
1 Because now they give consent to it, and resign up themselves to the Lord in what he hath done for them: and believe the grace and the covenant of grace, now there is their acceptation of what Christ hath done, and justifying him in the work, together with their resignation of themselves up to him as their head and Lord, in this blessed and holy covenant.  
2 They come now to claim a right in the covenant, which before they could not do, though God and Christ had a special right in them, yet they could claim no right by covenant in the father and the son, before or without believing, and this is Christ's work, to work faith in all his elect, He is the author and finisher of it.  
I come now to the fifth particular, namely the way by which Christ hath established this covenant, and that is by his blood. Oh friends in this undertaking of Jesus Christ for poor sinners, this covenant must be by blood, there must of necessity be the death of the Testator. Hence it is called a Covenant that is by blood, Zach. 9 11. And the blood of Christ is called the blood of the covenant, Heb. 10. 29. And Christ saith, This is the Cup of the New Testament in my blood, Luke 22. 20. And you will find that the blood of Christ (viz. Christ crucified, his body and blood broken and shed, hath its place in the whole work, justification and remission of sins, must be by the blood of Christ; reconciliation and peace must be through his blood, purging of the conscience must be by blood, redemption must be by his blood, Mediatorship, Purchase of the Kingdom, all by blood; therefore it is called the blood of the everlasting covenant, Heb. 13. 20. And by the shedding of his blood hath he established this covenant.  
Oh, learn hence to prize Christ crucified more; have a high esteem of the blood of Christ, and tremble in the thoughts of such horrid principles as tend to the trampling under foot the blood of the covenant, counting it an unholy thing.  
But 6th. To proceed to the reasons or grounds why Christ hath taken away the first, and established the second covenant.  
Reason 1. That the Scripture might be fulfiled, the many Promises of God in Scripture to this purpose to establish the new, and make the first old, as hath been already proved. And this you will find to be the great end of Jesus Christ in his coming, and work to fulfil Scripture. So this covenant must be established by blood to fulfil Scripture, Zach. 9 11. See Acts 3. 19, 21. The covenant made to Abraham, that in his seed all nations should be blessed, could not have been fulfilled if Christ had not established it. Hence it is that Christ suffered himself to be betrayed and apprehended in order to his passion, and would not make resistance, Matth. 26. 52, 53, 54. How then shall the Scripture be fulfilled, that thus it must be? He makes the fulfilling of the Scriptures the ground of his yielding himself into the hands of sinful men.  
Reason 2. Christ hath done this, that so Gods special love might be made manifest unto the sons of men, and that his grace, even the blessing of the Gospel might come forth to us Gentiles, through the establishment of this covenant, In thy seed shall all the Nations be blessed.  
Oh then let not us Gentiles argue out this covenant, for assuredly there is no blessing to the Nations by that of the Law, but by this of grace, therefore let us learn to prise this special grace of this everlasting covenant of God's special and everlasting love in his dear Son.  
Reason 3. That salvation might be sure to all the seed, therefore must this sure and unchangeable covenant be established; for eternal salvation was not sure to any in the old covenant, but in this covenant it is sure. Rom. 4. 16. Therefore it is of faith that it might be by grace, to the end the promise might be sure to all the seed, etc. Therefore it is that this covenant is called the sure mercies of David, Isa. 55. 3. This is the only sure covenant, here is grace and the truth of grace, John 1. 17. The Law was given by Moses, but grace and truth came by Jesus Christ.  
Reason 4. Because it was the great design of God so to do, viz. the sending of Jesus Christ into the world to effect this work, the taking away of the old, and establishing of the new covenant: If this had not been done there had been nothing in order to the accomplishing of God's design in the great and good work of salvation done. The design of God in sending Christ, was that men through him might be saved, he came into the world to save sinners, and there could be no salvation but in this covenant; so that had not Christ done this work he had not been the Christ; for he must answer God's design, for he came to do his wil And this was one great part of his will, the establishing of this free, powerful, holy, rich, and everlasting covenant of grace and glory.   

I come now to Application.  
I shall pass by that of information: let the doctrine and proof thereof serve for information of the judgement in this matter: But,  
Use 1. Here it is a strong ground of consolation for all true believers. Jesus Christ hath taken away the first the old, and established the second, the new covenant of grace and peace.  
Here lieth the grace, the love, the peace, the glory, all blessedness in this covenant, and it is sure to all the seed, and God hath made it to the end it might be sure, that the comers thereunto might have strong consolation, Heb. 16, 17, 18. This is a covenant in which it is impossible for God to lie: He hath covenanted and sworn to it, that we might have strong consolation therein. Oh therefore my beloved friends, you I mean that are interested in this sure everlasting covenant, let it be your work to be much in the meditation and consideration of the grace, the love, the glory of this covenant. All true believers may truly say with the Apostle, Gal. 4. 31. So then, brethren, we are not children of the bondwoman, but of the free. Not of the covenant from Mount Sinai which gendereth to bondage, but of the covenant from Mount Zion which is free, which is the mother of us all.  
Let it be therefore your work, by faith, and hope, and meditation about the grace and glory of this covenant, to suck the sweetness, and feed on the marrow and fatness that is freely from the father given to you in Jesus. I am persuaded, nay, I am very much assured, that the Lords poor people very often go without the comfort of the Covenant of the grace of the Gospel, for want of feeding their souls thereon; there is bread enough in the father's house, but there wants a will, or skill to feed thereon. Either want of sight of its worth, or an appetite to it, or else a supposition of unfitness, and unworthiness, occasions many a soul truly interested in the grace of the Covenant, to lie short of a right improvement of their interest there, and so lose the comfort and sweetness they might otherwise enjoy.  
Here is a ground for, and matter of consolation in all conditions, and under all temptations, be it sins and infirmities, there is grace in the covenant to pardon. If we confess our sins he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.  
If it be sense of weakness, and fear of holding out to the end, here is all the Attributes of God himself engaged for thy support, the Promise is in Christ, thou shalt be blessed. See the great and Precious Promises of the new covenant, to this purpose, Jer. 32. 40. Isay 40. 28, 29, 31. & 41. 10. & 43. 1, 2. Heb. 13, 5. These with many more are the Promises of the new Covenant.  
If it be reproach and persecution for the name of Christ, or poverty, or any affliction whatsoever, here is Peace and spiritual content, and assured Promises of the kingdom, and the glory in the end.  
If so be that we suffer with him, that we may also be glorified together with him. Rom. 8. 17. For those light afflictions which are but for a moment, will work for us a far more exceeding eternal weight of glory, while we look not at things that are seen but at things that are not seen, etc. And that your souls may live upon the goodness of God in this covenant of grace, let it be your care to make much of the Scripture, in which the Covenant is stated and held forth. And acquaint yourselves with the Promises of the covenant, which are all but branches thereof, and they are suitable to all estates, and will afford assured comfort to thy soul if rightly and suitably applied. And in the Promises of the Covenant, if saith be rightly set on work, thou wilt gather in all the Attributes of God for thy comfort, goodness and love in engaging himself, and interesting thee in such a Covenant, Power, wisdom, faithfulness and justice in performing. Oh here is a stable a sure Covenant. Saints may draw stable and sure consolation to their own souls herein; yet notwithstanding they may say with David, although my house be not so with God yet he hath made with me a sure Covenant. 2 Sam. 23. 5. although I am weak and frail and in my flesh dwelletb no good thing, and I have cause to loathe myself in mine own eyes, yet God hath made with me, (or rather with Christ for me) a sure Covenant.  
Quest. But some may say, here is ground of strong consolation indeed, for those that are interested in it, and have a right unto it, but how may I know that I have a right to this covenant, that I may improve it to my comfort.  
Answ. Notwithstanding that God and Christ hath an interest in persons and that by virtue of this Covenant, before they believe, yet we cannot claim any interest or right before and without faith. Therefore we may truly say as the Prophet, Psal. 41. 11. By this I know thou favourest me, because mine enemies triumph not over me. So I say, we come to know our interest the incovenant by the work he hath wrought in us, therefore hath the Lord wrought the work of faith, and hope in God through Jesus Christ, and this attended with self loathing, and a sense of spiritual poverty, and adhering to, and depending upon the rich grace of God in Christ crucified, and this attended with a true desire and endeavour of living to God and answering of his goodness. I say, if this law of God be thus written by the Spirit in your hearts, you may comfortably conclude your interest in the covenant. For I say, you must come to conclude your interest in the covenant, from the work of the Spirit in you, that answers the terms of the Covenant, and holds harmony to what God hath promised in the covenant. I say not, that this work within, is the ground of our being in the covenant, nor the cause, nor the ground of our faith, but a demonstration of our interest there, all is grounded upon the free and everlasting love of God in Christ.  
Use 2. But I shall proceed to a second word of Application to the Saints interested in this covenant. And that is a word of exhortation, to be faithful to God in living the life of the new covenant, and performing the duties thereof: not only to rejoice in the sweetness and comfort of the covenant, but likewise to be as willing to be found faithful in performing the duties of the Covenant, for we are to know that God hath annexed duties to the covenant, and doth as positively require and expect the performance thereof, in the life of the covenant, as he hath and doth work his people into a capacity thereof.  
Therefore remember this, that God's goodness and absoluteness in the covenant, no whit diminisheth the Saint's duty, but rather supporteth and engageth thereunto. In this place, I shall not come to state the particular duties, but refer it till afterwards, only some general heads in which all particulars are included.  
1 Then to live the life of the covenant, is to live the life of faith, and hope in God by Jesus Christ, 1 Pet. 1. 21. Heb. 10 38. now the just shall live by faith, etc. now, that is on this side the possession of the kingdom, and the glory. The just shall live by faith, that is, in the Promises of God that relate to the kingdom, and in the power, strength and faithfulness of God in the covenant of his grace, by which his people are preserved and kept until that day. 1 Pet. 1. 5. Who are kept by the power of God through faith unto salvation, etc. note, that the Saints are kept by the Power of God unto salvation, but it is through faith, that is, through their living by faith in his faithful word. Hence it is that the Apostle saith, Rom. 1. 16. I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation to every one that believeth. The Gospel is the Covenant made sure and effecting its work, but it is through faith. As God by it works faith, so he supporteth and powerfully effecteth the work of salvation by the exercise, employing or working of the same faith, for faith is of a working nature, it worketh by love, Gal. 5. 6. Therefore as it is your duty, so let it be your work to live by faith, and remember that word, Heb. 3. 12. Take heed brethren lest there be in any of you an evil heart of unbelief in departing from the living God. And that word, Rom. 11. 20. Because of unbelief they were broken off, thou standest by faith, be not high minded but fear. Remember thy duty as well as God's Covenant, and be faithful.  
A second new Covenant duty, is to live the life of love, and that to God, to his name, to his word, to his ordinances: to his people, and to all men, enemies as well as friends, this is the duty of the new Covenant. And this faith and love where it is in truth, worketh over the soul to a universal obedience, to the whole will of Christ in the new covenant, it saith Amen to every part thereof, it dares not entertain thoughts of taking one part and leave another, no, that is carnal, and too low for a new covenant spirited Christian. It dares not change the ordinances of the everlasting covenant; no, nor trample the blood thereof underfoot. But I forbear in this place because you will find a more exact stating of the duties of the covenant in the end of this Treatise, to which I refer you.  
I shall close up the point in hand in answering two weighty Queries.  
Q. 1. What should be the Causes or Reasons that God should add a conditional ministry, and several conditional Promises, with positive duties to an absolute Covenant?  
Answ. 1. That therein he might hold forth, as in the one the riches of his grace, and absoluteness of his purpose, concerning the salvation of his people, so in the other he keeps up his authority as a father, and the authority of Christ as our Lord and king. That although the new covenant on God's part be absolute, yet had he not stated conditions on man's part, his authority over his people must have fallen, and they left without duty to God as a Father, or to Christ as their Lord and King, Joh. 5. 22, 23. Mat. 7. 21. Luke 6. 46. Therefore it is conditional as to them, that they might know their duty, and have conscience of it. And it is absolute on God's part, that so they might look to him, and be comforted, and live by faith, in the stability and unchangeableness that is in the Father and the Son. So that by this means the Saints are kept clear and conscientious of and to their duties in the covenant, and comforted in looking up to the Lord from whence their strength comes.  
2 Because persons must be judged by the duties of the Covenant on man's part and condemned too: for transgression of the conditions, and duties of the covenant. The absoluteness of God's covenant shall not be the rule of judging. Though that be the ground of all true happiness to the Saints, yet the Saints themselves must be judged in the great day of the Lord, and the conditions and duties of the Covenant shall be the rule by which they shall be judged. See 2 Cor. 5. 10. Mat. 25. 34, 35, 36. we must not only all appear before the judgement seat, there to give an account: but we must expect to give an account, according to the things done in the body, etc. and the Lords own people (many of them) are like to have such an account to give, as in which they may & must suffer loss, 1 Cor. 3. 12, 13, 14, 15. and the eternal judgement of the wicked will be for the transgression of the rules, conditions and duties of the covenant. I mean such as have come under the sound of the doctrine of the covenant, Mark. 16. 15, 16. Rom. 2. 7, 8, 9, 10. So that by this means all the world shall stand guilty before God at that day. Suitable to the preaching forth of the grace of the Gospel. Whether in the works of creation, and the daily good the world enjoys upon that account, or the communications of God through the law, or in the plain ministration of the Gospel. And true believers shall then be acquitted, and eternally pardoned by the grace of the covenant, for than shall be the perfect and complete administration of the grace of the covenant, and in this manner, and at this time, it shall make the comers thereunto perfect, Isay 33. 24. Heb. 8. 12. Then, the inhabitant shall not say I am sick, for the People that dwell therein shall be forgiven their iniquity.  
3 That the Saints being justified and eternally saved by the grace of the covenant might have the reward of the kingdom promised dispensed to them suitable to their faithfulness in the performance of the conditions, and duties of the covenant, for thus it shall be. Let none through ignorance account it Popish, but keep clear in this, That justification and a state of salvation is clear by the blood of the covenant, our interest; and claimed by faith and hope, which faith, if true, is the faith of the operation, of God, Col. 2. 12. (That is) of the work of God, but the reward so much spoken of shall be given suitable to the work, either active in doing, or Passive in suffering, else what means those Scriptures Luke 19 17, 18, 19 with 1 Tim. 6. 17, 18, 19 2 Cor. 4. 17, 18. and the condemnation of the wicked shall be given to them, suitable to the nature of their sin against Christ, etc. Luke 12. 47, 48.  
Thus hath God stated conditions, and duties in an absolute covenant, that his own name and honour as a Father, and Christ's authority, as a head and Lord might be preserved, that he might be just, and righteous, when he judgeth and condemneth.  
Fourthly, That the persons who through faith come to profess an interest in this covenant might be manifest by their performance of the duties of the covenant. The truth of faith in Christ, and love to him, is manifest by obedience to him, and the people that have no heart to the duties of the covenant may justly suspect themselves to have no share in the grace in that Covenant Joh. 14. 15. If you love me keep my commandments. ver. 24. He that loveth me not keepeth not my say, etc.  
5 That believers might be kept humble and heedful, Rom. 11. 20. Thou standest by faith, be not high minded but fear. Ver. 21. Take heed lest he spare not thee. Heb. 4. 1. Let us therefore fear lest a promise being left us of entering into his rest, any of you should seem to come short of it. God would that his people's confidence and watchfulness, should go hand in hand, till they are fully possessed of the promised rest. Psal. 2. 11. Serve the Lord with fear, rejoice with trembling. Saints must rejoice, and yet tremble, believe and yet be watchful, and therefore the absolute Covenant hath conditions annexed to it, in the ministration of it.  
6 And finally, that there might be a Probable and righteous means of calling out and separating the elect from among others, they being by nature children of wrath even as others, Ephes. 2. 3. Of the same lump, Rom. 9 21. Christ comes with a general and conditional ministry, works effectually with it, and by it, on the elect, and leaves others to the ministry, who one way, or other, first or last, fall short of answering the terms and conditions of the ministry, and so obtain not the mercy promised in the covenant.  
Thus, The election obtains, and the rest are blinded, Rom. 11. 7. and this conditional ministry added to the absolute covenant, becomes unto God a sweet savour of Christ both in them that are saved and in them that perish, to the one the savour of death unto death, and to the other the savour of life unto life, etc. 2 Cor. 2. 15, 16. Hence it is that the Gospel must be preached to every creature, yet the believer only is saved by it, and the unbeliever damned, Mark 16. 15, 16. And the Persons for whom Paul suffered affliction in the fulfilling of his ministry were the elect, That they might obtain the salvation which is in Christ Jesus with eternal glory. 2 Tim. 2. 10. He served God's design and end in Preaching the Gospel every where, testifying to Jew and Gentile, repentance towards God and faith towards our Lord Jesus Christ. Act. 20. 21. which first and chief was the conversion and consolation of the elect in order to their obtaining salvation in the day of Christ with eternal glory. Therefore a conditional ministry is added to an absolute covenant, that the elect might be called out of the world to partake of the grace and glory of the covenant. Thus much to the first Quaerie, the second follows.  
Q. 2. If the case be so, What are the means by which the Lord exerciseth his Power in carrying on his work in his People, engaging their hearts to the duties of the covenant?  
Answ. Besides a sanctified use of the holy Scriptures, which it concerns the Saints to improve, 2 Tim. 3. 14, 15, 16, 17. a faithful use of all his ordinances and constant way of obedience, for in this will the Lord be found, Prov. 10. 29. The way of the Lord is strength to the upright, etc. I say beside these things,  
1 A true sense of the duty, and this it concerns the Lord's People to have upon their hearts daily, and in all their divine services to perform them as duty to their Lord. This is it will put an end to indifferency in the work, & keep up the authority of Christ. It's no wonder if persons grow empty in duty, and the Lord leaves them, if they do it but as privilege only, and not also as duty. I do believe much might be enjoyed of God, and received from him, if there were more conscience of duty to him. Doubtless if a son would submit to his father only upon the account of Privilege and liberty, and not of duty, and own this as his principle, he would justly deserve frowning and reproof from his father. And in this case would doubtless be often found in neglect of duty. Whence is it that professing men and women, can so easily and ordinarily slip by, and pass over duties, but because they suppose it not to be duty, but liberty, and at best, and most, but privilege? My friends, I desire you seriously to lay this to heart, and consider these Scriptures, Luke 17. 10. So likewise ye, when ye shall have done all these things which are commanded you, say we are unprofitable servants, we have done that which was our duty to do. Joh. 15. 14. Acts 3. 22, 23. 1 Cor. 14. 37.  
2 Love is that which carrieth to duty. The love of Christ begets love in the hearts of Christians to Christ, and this enlargeth the heart to serve, this is the oil that makes the wheel to run pleasantly. Where the love of Christ is shed abroad in the heart by the holy spirit, Rom. 5. 5. it constraineth souls to a willing and cheerful obedience and performance of duty. 2 Cor. 5. 14. For the love of Christ constraineth us, etc. Love where it is in truth is of a constraining nature, and that is it, Christ so often speaks to this purpose. Joh. 14. 15. If ye love me keep my commandments, and ver. 21. he that hath my commandments, and keepeth them, he it is that loveth me, and ver. 23. If any man love me he will keep my say, etc. ver. 24. He that loveth me not keepeth not my say, etc.  
3 The glory of the great and good name of God is another means by which his people should be, and are carried on in a way of well doing, that their father's name may be glorified. Oh, friends, it concerns the children of God, to have a tender respect to his name, and to say as sometimes, Joshua in another case. Josh. 7. 9 And what wilt thou do unto thy great name? So let the Saints reason with themselves, shall I walk like the world? shall I neglect duty, or turn aside from the truth? what will become of the great name of God then? The Canaanites, and enemies of truth will hear of it, and reproach the great name of God, Oh, think on this friends, and remember that this was it that kept those in an evil time, when others said it was in vain to serve God, etc. Mal. 3. 14. They that feared God and thought upon his name, were preserved in that Apostasy, ver. 16. and God will think on them in the needful day. See ver. 17, 18. And this is the prayer of the Apostle for the Church. 2 Thes. 1. 11, 12. Wherefore also we pray always for you that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power, that the name of our Lord Jesus Christ may be glorified in you, etc.  
4 The good of poor sinners, that is another thing the Lord would have his people to be laying to heart, and to know that professing people by evil works do what in them lieth to keep souls from Christ. Miscarriages of professing people, through the devil's improvement of it, becomes stumbling blocks to poor sinners to harden them: but a good conversation tends to win them, or it may through the Lord's blessing working by it. We may say truly in this matter as the Apostle speaks of, and to the believing wife and husband, 1 Cor. 7. 16. 1 Pet. 3. 1. its the will of God that, at least, his people should by well doing put to silence the ignorance of foolish men. 1 Pet. 2. 15.  
5 The great and precious Promises is another way, by which the Lord carrieth his on in the performance of the duties of the covenant, and these Promises are of three sorts.  

1 Of Acceptance.  
2 Of Assistance.  
3 Of Reward.   
1 Of acceptance in the work, being well pleased with his people, in their obedience to him, on the account of grace received from him, being made, accepted in the beloved, Ephes. 1. 6. 1 Tim. 2. 3. Ezek. 20. 40. 41. Rom. 12. 1. 1 Pet. 2. 5.  
2 Of assistance in the work. When the Saints are faithful in their duty to the Lord, he will be with them to assist them (1) in their active service in doing, Isay 40. 29, 31. with Phillip 4. 13. Therefore let us commit the keeping of our souls to him in well doing as to a faithful creator, 1 Pet. 4. 19 (z) in their passive service in suffering, Isay 41. 10. & 43. 2.  
3 Of reward, Promises of life and salvation, thus we shall find the Saints helped along in all ages. They had respect to the recompense of reward, Heb. 11. 13. 14, 16, 26. and doubtless the Lord hath not promised it, but to the end his people might be comforted in it, and encouraged in their duties to him, Luke 12. 32, 33. 2 Cor. 5. 1, 2. Although this be not the first moving cause of duty of God, but conscience of the duty, and the life and love we receive from him, yet it is the duty of Christians to have this upon their hearts, else they cannot glorify God in the riches of his glory, as well as his grace. See Rev. 22. 12, 13, 14.  
The sixth and last, I shall at present mind is affliction and judgement, and this is clear. God will afflict his people, Heb. 12. from 5 to 10 verse, and judge them too, that they may not be condemned with the world. 1 Cor. 11. 30, 31, 32. God dealeth with his children as a father, if love will not do it, than the rod must. So dealeth the Lord with his children, and that not only here but in the great day of accounts they must be judged according to their works, and it may be suffer blame, shame and loss too, at that great day of the Lord, 1 Thess. 3. 13. 2 Pet. 3. 14. 1 Cor. 3. 13, 14, 15. Therefore let the Lords people be exercising themselves in these things, and they shall find them to be of singular use to help them forward in their Christian race, and to enlarge their hearts and strengthen their hands in the Lords work, suitable to his will in the new covenant of his grace.  
But I shall at present proceed no further in this matter, but come to speak something more distinct, to the Mediatorship of Jesus Christ, who is the Mediator of the New Covenant. A truth it is, of great and special concernment, for the Saints to be acquainted with, that they may be exercising their faith therein, and thereby be drawing such suitable consolation to their souls there from, as God hath intended in it, and as doth concern them to their comfortable walking with God.    

Christ the Mediator Of The New Covenant.  Heb. 12. The beginning part of the 24. verse. And to Jesus the Mediator of the New Covenant, etc. 
HAving gone through the stating and distinctions of the first and second covenants, and the establishing of the second, the new covenant, and doing away the old,  
I shall now come to treat more distinctly of the Mediatorship of the new covenant, and the Scripture presented to you, leads us clearly to the Mediator of the new covenant (that is) Jesus Christ. To Jesus the Mediator of the new Covenant.  
The apostle or author of this Epistle, as his work is to exalt Christ and the new covenant above Angels, and Moses, and that of the old, as hath been already mentioned. So in this chapter, especially from verse 18. to the end of the 24. he presents both the Hebrews (to whom he wrote) and us, with the excellency of what believers are come to in the new covenant, beyond what they were come to in the old, and so the excellent state of believers in the new covenant, above what it was in the old. And this is stated in two particulars.  
1 Negatively, what they are not come to, from ver. 18. to 22. wherein one great part of the blessing of the Gospel consists, that we are not come to that which the people in the old covenant came to in that covenant, (to wit) in the ministry thereof, although that was glorious, 2 Cor. 3. 7.  
2 Affirmatively, what they are come to, ver. 22, 23, 24. wherein another great part of the Gospel consists. That we are come to that which the people of the old covenant came not to in that covenant, even to that which exceeds in glory, 2 Cor. 3. 8, 9, 10. of which that I have read to you is a part. And to Jesus the Mediator of the New Covenant, etc.  
In which words are three truths or doctrines included.  
1. That Jesus is the mediator of the new covenant.  
2. That true believers are come to Jesus the mediator of the new covenant.  
3. That to be truly come to Jesus the Mediator of the new covenant, is a high and glorious attainment, far exceeding that of the old: but because I desire brevity I shall gather up the sum of the whole in this one conclusion.  
Doct. That true believers are come to Jesus the Mediator of the new covenant, which is a high and glorious attainment, far exceeding that of the old covenant.  
This truth hath three parts in it.  

1. That Jesus is the Mediator of the new covenant.  
2. That believers are come to him as he is Mediator.  
3. That this is a high and glorious attainment, etc.   
Part. 1. That Jesus is the Mediator of the new covenant.  
In the opening and handling of which I shall follow this method.  

1. Show what a Mediator is, or what the word Mediator signifies.  
2 To prove the truth of the doctrine, that Jesus is the Mediator of the new covenant.  
3. The persons for whom he is a Mediator, and the matter for what he mediates.  
4. The place where he mediates for them.  
5. The manner how he is in the performance of this work.  
6. The privileges and advantage that come to Saints by the mediatorship of Christ.  
7. The reasons why the new covenant that is all grace, and absolute, must have Christ to be the Mediator of it.   
1. What a Mediator is. The word Mediator signifieth a middle person, or one between. It's taken from an Umpire or middle person that is chosen between two at difference, to make up the breach between them. And this is it I understand Job intends in his complaint, Job. 9 33. Neither is there any dayman, or Umpire betwixt us that might lay his hands upon us both. Under his affliction he saw the want of such a one, between God and him, and doubtless he relates to Christ, being low in his faith in this matter, under his pressing affliction. But now Jesus Christ is the dayman, the middle person, that is come between God and his people, which is the second particular proposed (namely)  
2. To prove that Jesus Christ is the middle person between God and man, or the Mediator of the new covenant, for proof, see not only the text which is full and clear, but likewise chap. 8. 6. he is said to be the Mediator of a better Covenant, (that is) of the new covenant which is established upon better promises, etc. and chap. 9 15. And for this cause he is the Mediator of the New Testament. etc. and 1 Tim. 2. 5. There is one God and one Mediator between God and men, the man Christ Jesus. Thus you see the truth lieth clear; That Jesus Christ is the Mediator of the new covenant, a truth of very great and special concernment for the Lords people to be acquainted with and established in: it being the enemy's design and great endeavour to ruin faith in this truth, and hath gone very far in the work with many at this day.  
3. The persons for whom he is a Mediator, and the matter for what, and that not only,  
1. Generally for men. There is one God and one Mediator between God and men, the man Christ Jesus, 1 Tim. 2. 5.  
But secondly, and more particularly, and especially, he is a Mediator of the new covenant: so that then he is a Mediator for those included in the covenant, between the Father and Christ.  
I have before shown that the covenant is made with Christ, and in him, with, and for all the elect, and chosen of the Father, so that he mediates,  
1. For, and in behalf of those given to him by the Father, in order to the work of conversion, and coming in to own the grace of the covenant. My beloved friends, I do believe, that there is never a sinner converted from the evil of his way: but it is by virtue of the Mediatorship of Jesus Christ at the right hand of God. John. 3. 3. Christ saith, Except a man be born from above he cannot see the kingdom of God. So the word in the Greek, (from above) and Jam. 1. 17. Every good gift, and every perfect gift is from above, and cometh down from the Father of lights. And truly the work of conversion and faith in Jesus is a good work. Therefore it's added ver. 18. Of his own will begat he us with the word of truth. It is such a gift as he that hath it not must be damned it is a fruit of the spirit, that is the earnest of our inheritance, the evidence of things not seen. I suppose that none of knowledge and conscience dare deny but that all good is by virtue of Christ. God gives it by him, and that in way of Mediatorship.  
It's true, some there are who are so bold as to deny faith and conversion to be the gift of God, that they would have to be beaten out of their own brains. But as it is a gift from ●eaven, so it is by virtue of Christ's being there. To deny this is to deny salvation by Jesus Christ: for if saith and salvation be not by virtue of Christ his Mediatorship with the Father, than salvation may be obtained without a Mediator, and this absolutely destroys the Gospel and salvation by Jesus Christ. But the new birth is a heavenly birth (that is) a birth from above. Hence it is the Apostle saith, Gal. 4. 26. Jerusalem which is above is free, which is the Mother of us all: and Psalm 87. speaking prophetically of the new covenant, and of Jerusalem that City which is above, and the flowing in of the Gentiles, saith ver. 4. 5. Of Zion it shall be said, This and that man was born in her (that is) Jerusalem which is above: from thence is the work wrought, thence is the spirit given. If I go away (saith Christ) I will send the spirit and he will convince the world of sin, of righteousness, and of judgement, John 16. 7, 8. It's the spirits work to convince of sin, etc. (that is) to effect by the doctrine of the Gospel, the whole work of conversion. And the sending of the spirit is a fruit of Christ's Mediatorship. If I go not away the comforter will not come: but if I go away I will send him, and I will pray the Father, and he will send you another comforter, etc. The Mediatorship of Christ, and the doctrine of the Gospel concurs together, and the spirit, that is a fruit of Christ's Mediatorship, as well as the doctrine of salvation, and is given to conversion, in the preaching of the doctrine of the Gospel. This I would learn of you, received ye the spirit by the works of the law, or by the hearing of faith? Gal. 3. 2. So that it is evident that Jesus Christ is a Mediator of the new covenant in behalf of unconverted ones, for their conversion and work of faith, that they might come to know the grace given to them in Christ, and so come to receive the grace prepared for them, Luke 23. 34. Then said Jesus, Father, forgive them, they know not what they do.  
2 He is a Mediator for all his people, believers to whom the covenant is revealed, or made known, he is with the Father for them. He is between God and man, viz. His people. That is it the Apostle saith, 1 John 2. 1. If any man sin, we have an advocate with the Father, Jesus Christ the righteous, etc. Heb. 9 24. He is now in the presence of God for us, (that is) for his people, believers, if they sin he is their Mediator and Advocate.  
Quest. But what doth he mediate for, for his people?  
Answ. In brief, he is all to his Father for his people, and brings down all good from the Father to his people: he makes both the persons and services of his people acceptable with the Father, and makes the Father's goodness, and will, acceptable to and with his people. This is the sum of all, from whence every branch flows.  
But more particularly, as he mediates to the Father for his people, so,  
1. He presents their persons and makes them accepted, though they are poor and wretched in themselves, yet, to the Father they are lovely in his son; a word of singular consolation for poor Saints, who live in the sight and sense of their own poverty. Matth. 3. 17. And lo, a voice from heaven, saying, This is my beloved son in whom I am well pleased. God is not only well pleased with Christ, but he is well pleased in him with all his poor people, and that is it Christ saith, Blessed are the poor in spirit for theirs is the kingdom of heaven. Matth. 5. 3. Jesus Christ is a Mediator for such, and they are made accepted in the beloved. Ephes. 1. 6.  
Thus through the Mediatorship of Christ the persons of his people are accepted of the Father, and so they stand in an acceptable justified state with God.  
2 Their services are by virtue of the Mediatorship of Christ accepted with God: he is not only well pleased with their persons, but he is likewise well pleased with their services, their obedience in every duty done in faith according to his will, and their Praises and Prayers, that is made acceptable with the Father by Jesus Christ. He it is that bears the iniquity of their holy things, obtaining the pardon of all their defects, 1 Jo●. 1. 9 with chap. 2. 1, 2. He mixes much incense with their prayers. or adds it to their Prayers, Rev. 8. 3, 4. even the incense of the precious worth of his death and suffering, being offered up in his Mediatorship a sweet smelling favour to God, Eph. 5. 2. Thus the services of the Saints are presented to God acceptable by Jesus. Oh, then let the Saints learn to know where & in whom their acceptation is not in themselves but in another, even in Jesus Christ who is with the Father for them.  
But thirdly, Christ doth not only make the services of Saints acceptable, but he himself who knows their wants better than they, presents their wants for them, which I shall more distinctly speak unto, when I come to show you the manner how he mediates for his People:  
And as he is all to the father for his people so,  
2 He is all from the Father to his people (that is) He mediates for, and brings down all from the Father to his people.  
1 He mediates for the spirit: and the holy Spirit is the fruit of Christ's mediatorship, a special word to direct us to the right way of obtaining a greater measure of the spirit of promise, it must be by virtue of the mediatorship of Christ, if ever we have it. Joh. 14. 16. I will pray the Father and he will give you another comforter, even the spirit of truth, etc. But the comforter, the holy Spirit whom the Father will send in my name, etc. Mark you friends, the Father will send the holy Spirit the comforter in the name of Christ, in his authority, by virtue of his mediatorship Chap. 16. 7. if I go not away, the comforter will not come unto you, but if I depart I will send him unto you. You heard chap. 14. 26. The Father will send the holy Spirit, etc. Chap. 15. 26. He is said; to proceed from the Father, but here Christ will send the Spirit, and what doth this teach us, but first, the unity of the Father and Son, in the work of sending the holy Spirit? The Father the head and fountain from whence he proceeds and is originally sent, the Son in way of mediatorship by virtue of office, and so both Father and Son sends the Spirit. So likewise it's the same, Ephes. 4. 8. Wherefore he saith, When he ascended up on high he laid captivity captive, and gave gifts unto men. He ascended up on high, that he might do it, (that is) by virtue of his mediatorship. So that Jesus Christ brings down the holy Spirit to his people.  
2 He mediates for, and brings down peace to his people from the God of peace, that so he may perform his legacy and promise when he went away Joh. 14. 27. Peace I leave with you, my Peace I give unto you, etc. and chap. 16. 33. These things have I spoken to you that in me you might have peace, etc. And this he doth by sending down the Spirit of Peace, working in the Gospel of Peace. 2 Cor. 1. 2. Grace to you and Peace from God our Father and the Lord Jesus Christ. Peace comes from God and Christ, from God as the Father and fountain of Peace, from Christ the mediator for peace.  
3 He mediates and brings down comfort and consolation for and to his people, according to his Promise, Joh. 14. 18. I will not leave you comfortless, etc. and the way by which he comforts his People is by sending the comforter the holy Spirit, (a fruit of his mediatorship) to lead them into truth, and apply it to them for their comfort.  
4 He mediates and brings down the grace of sanctification for and to his people. It is the work of the Father by degrees to work a through sanctification in his people, that they may be holy in body and in spirit, and meet to Possess their holy inheritance. Hence is that prayer of the Apostle, 1 Thes. 5. 23. And the very God of Peace sanctify you wholly, etc. Now Christ prays that his Father would do it, Joh. 17. 15, 16, 17. I pray that thou shouldest keep them from the evil of the world. Sanctify them through thy truth, thy word is truth. So that the Lord's people's sanctification, and universal conformity to his mind and will, is a blessed fruit and effect of the Mediatory office of Jesus Christ.  
5 He mediates for, and brings down the power and strength of, upholding and persevering grace, of performing duty of overcoming sin and temptations, of holding on in the Lord's way, and holding out unto the end, notwithstanding afflictions, tribulations and persecutions that Saints meet with because of the word. The Lord Jesus mediates for the strength of grace, Joh. 17. 11. and now I come to thee, Holy Father, keep through thine own name those that thou hast given me, v. 15. Luke 22. 31. 32. And the Lord said, Simon, Simon, Satan bath desired to have you, that he might sift you as wheat, but I have prayed for thee that thy faith fail not. Oh friends, look to God for supporting, sustaining, supplying and renewing grace to be given down unto you through the mediation of Jesus Christ: it's by him your strength is renewed, continued and increased, whereby you run and are not weary, walk and are not faint.  
6 He mediates for, and brings down the answers of all the Saints Prayers, and a supply of all their necessities. Joh. 14. 13. Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. Christ will do it, that the Father may be glorified in the Son, viz. the father will glorify himself, in and by the son, in giving answers to his people by Jesus Christ. Chap. 15. 16. that whatsoever ye ask the Father in my name he may give it you, and 16. 23. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. Phil. 4. 19 But my God shall supply all your needs according to his riches in glory by Jesus Christ. Mark friends, God will supply the needs of his People, but it must be by Jesus Christ as he is the Mediator of the New Covenant.  
7 And finally not to multiply any more particulars of this nature in this place, Jesus Christ mediates for, and brings down to his people all the blessings of the New Covenant, of which he is the Mediator, for on that account it is that he is the Mediator of the Covenant, for the bringing down all the blessings of grace and glory that are contained in the Covenant, and that is as hath been before proved, all things which may tend to make them truly and eternally blessed, justifying, sanctifying, preserving, comforting, and glorifying grace. Grace and glory, and no good thing will be withheld from his People.  
4 I come now to the fourth particular proposed (to wit) the place where Jesus Christ mediates for his people, and that is in heaven, whither he ascended when he was taken up, Act. 1. 10, 11. A truth of special concernment for Saints to be established in, for lose the place, and lose the person and work, and all at once. A great cheat of the adversary at this day that persuades poor People of such a heaven and Christ within them, as to deny and gainsay Christ and heaven above, and pretend a supposition, that if Christ be personally in heaven, and by his Spirit in his people, it must necessarily make two Christ's.  
But this is a truth, and it concerns all true believers that expect salvation by Jesus Christ, to believe and know, That (according to the Scriptures) Jesus Christ is in heaven, at the right hand of God in the work of mediatorship, Angels and Principalities, and Powers, being made subject to him. 1 Pet. 3. ●2. Heb. 4. 14. Seeing then that we have a great high Priest who is passed into the beavens, Jesus the Son of God, etc. chap. 9 24. Christ is entered into heaven itself now, to appear in the presence of God for us. Rom. 8. 33, 34. It is God that justifieth, etc. It is Christ that died, yea rather that is risen again, who is at the right hand of God, who also maketh intercession for us. Thus you see its clear from the word of truth, (which I believe above all the fancies of men on earth. That Jesus Christ is in heaven at the right hand of God in the great work of mediatorship. He is said to be ascended up far above all heavens, Ephes. 4. 10. (that is) above all the known heavens that are seen with the eye, or understood in their motions, by skill and Art of natural wise men, called therefore the third heaven, 2 Cor. 12. 2. but I shall conclude this with Heb. 8. 1. We have such an high Priest who is sat on the right hand of the Throne of the majesty in the heavens. And there it is he mediates, and thither let the Saints look, and there let their hearts and affections be, Col. 3. 1. 2.  
5 I shall pass to the fifth particular proposed, viz. the manner how Jesus Christ performs this work of mediatorship, and that is,  

1 By his blood as he was a sacrifice.  
2 Vocally by word, as he is a Priest and Son.  
3 Faithfully and tenderly.  
4 Powerfully and prevailingly.  
5 Particularly, and distinctly, for all Saints, for all wants.  
6 Constantly to the end.   
1 Christ mediates with his blood as he was a sacrifice, for when he was on earth, he offered up himself a sacrifice for the sin of sinners. He then performed the Priestly work in offering himself, but having offered up himself a sacrifice, he is gone into heaven and makes good that sacrifice there. The high Priest was a type of this in entering into the holy place, and that not without blood. Christ is entered with his own blood into heaven itself, there to appear in the presence of God for us, Heb. 9 23. 24. And by his blood he mediates; that is clear by the words immediately following my Text. Heb. 12. 24. And to Jesus the Mediator of the New Covenant, and to the blood of sprinkling that speaketh better things then that of Abel. The blood of Christ pleads for the Lords people, it was shed for them, and therefore it pleads for them better things then that of Abel. Abel's blood cried for venvengeance, but the blood of Christ crieth for mercy for poor sinners, for the giving down the good things of the Covenant, for which it was shed.  
2. He mediates vocally in behalf of his people. He prays for them as a son, as a high priest, that is the son of God consecrated for evermore. And that Christ doth so, will appear.  

1. From scripture.  
2. From reasons grounded upon Scripture.   
1. From Scripture: the words of Christ are full and plain in this matter. John 14. 16. I will pray the Father and he shall give you another comforter. etc. Here is Christ's promise at his departure, that he will pray etc. And this is further clear, chap. 16. 7. If I go not away the comforter will not come, but if I go I will send him &c. (that is) I will pray the Father and he shall send him.  
Obj. Christ saith, chap. 16. 26. And I say not unto you that I will pray the Father for you, etc. by this it seems that Christ will not pray vocally for his people in heaven.  
Answ. This being rightly understood, no whit derogates from the truth in hand, or the former promise of Christ, that he would pray the Father for his people when he came to heaven: but rather confirms the truth thereof, it being usual in the holy Scriptures that when any thing of special concernment follows; that which goes before is expressed with a not, not to deny the thing, but to confirm the truth and excellency of that, which in that saying is most especially intended, and yet that which is brought in with a not, is as fully true as the other.  
Instances are, John 6. 27. Labour not for the meat that perisheth, but for that meat which endureth to eternal life. Doth Christ in this place forbidden labour for the meat which perisheth; no doubtless, for it was given as a law afterwards, that such as would not work should not eat, and idleness is forbidden in all, therefore that we are to understand is, Labour not only or chief for the meat which perisheth? So 1 Cor. 1. 17. Paul saith I was not sent to baptise, but to preach the Gospel (that is) not only or chiefly sent to baptise. 1 Tim. 2. 14. Adam was not deceived, but the woman being deceived was in the transgression. Was not Adam deceived? yea, doubtless, and in other places it is laid all upon him, death came in by him, but Adam sinned, not alone, nor was first in the transgression, now the Apostle speaks of women, and applieth the woman's sin to women, and saith Adam was not deceived. Women should know, that not only Adam sinned, but the woman sinned, and was first in the transgression too, so that these instances may serve to clear up our understanding of the words of Christ, I say not that I will pray for you (that is) I say not only that I will pray for you, but as a farther ground of strong consolation, The Father himself loveth you, by which I am sure to prevail in what I pray for, and this is evident, for he had promised it before.  
2. I shall prove this from reasons grounded on the Scriptures.  
Reason. 1. From his praying for them when he was in this world, in some sense more remote from the Father, and less exercised in the work of mediation, gives us strong and undoubted grounds to believe and conclude that now he is ascended to the Father, and is in the work of mediation, he is much more exercised in that work of mediating by praying for them.  
Reason. 2. From the nearness of relation. and that both to the Father and the Saints, the only Son of the Father, and elder brother to the Saints. John 20. 17. Go tell my brethren I ascend to my Father and your Father, to my God and your God. Now may we suppose that this only son of God, so near to Saints, hath nothing to say to the Father in behalf of his poor people, now he is in heaven with him, that had so much to say for them when here on earth?  
3. This appears from the various titles given to the work of Christ in heaven, as an Advocate (that is) one to plead for us, an intercessor. 1 John 2. 2. Heb. 7. 25. Which clearly demonstrates the truth, that Christ mediates in way of praying for the Saints, and on these grounds, I do believe it, in a measure with joy.  
3. He is a tender and faithful Mediator, one that the Saints may confide in, and trust with their cause. Men here on earth, may and often do choose such Mediators or Umpires, that they are much in doubt of their tenderness, and faithfulness in the cause, but Jesus Christ is both tender and faithful to both parties in his mediation, he will not, he cannot be unfaithful to either.  
1. The one is his dear and Almighty Father.  
2. The other are his Brethren, his children, flesh of his flesh and bone of his bone, etc. See both these (to wit) his tenderness and faithfulness, stated in one Scripture. Heb. 2. 17: Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, etc. and cbap. 3. 2. Who is faithful to him that appointed him.  
4. He is a powerful and prevailing Mediator, he accomplishes what he mediates for, he was never denied by the Father of what he asked, nor fails in a title of all the good he undertakes to ask for his people. Hence it is Christ saith, John 11. 41. 42. Father I thank thee that thou hast heard me, and I know that thou hearest me always. He is called a great highpriest, Heb. 4. 14. Great in power, able to give what he pleads for, and therefore doubtless he will do it. All power in heaven and earth is given to me, saith Christ, Matth. 28. 18. and John 3. 35. The Father loveth the son, and hath given all things into his hand. He is great in favour with God, the only: beloved son of his bosom, and therefore must needs be a powerful prevailing Mediator. He mediates by virtue of all his offices, King, Priest and prophet, and therefore must needs obtain what he mediates for.  
5. He mediates, particularly and distinctly, for all Saints, for all wants.  
1. For all his people, he is no respecter of persons, he respects not the rich more than the poor. The poorest Saints are as near and dear to him as the richest. He bears them all upon his heart before his Father. A blessed word of comfort it is for poor Christians, whether outwardly poor or spiritually poor. Blessed are ye poor, for yours is the kingdom of heaven, Luke 6. 20. and Jam. 2. 5. Harken my beloved brethren, hath not God chosen the poor in this world, rich in faith, and heirs of the kingdom?  
2 For the particular wants of his people. He mediates knowingly, he knows the wants of all the Saints, and all their various temptations. He knows it first, as it is their case distinctly, and he knows it secondly, by experience, and therefore mediates suitable to their wants. Heb. 4. 15. For we have not an Highpriest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin.  
6. He is a constant Mediator with the Father for his people: he doth not mediate for a time, and then have done, but he waits upon the work continually, it is his office, he is thereunto appointed by the Father. Heb. 3. 2. He is gone into heaven for that very end, now to appear in the presence of God for us, Heb. 9 24. My friends, Jesus Christ is not like unto a bad Lawyer that will plead suitable to his fee, and it may be when it is most need be away about another business, or forget his client; no, no, beloved friends although he hath undertaken the cause of all the Saints in the world, yet he will not forget one, nor be away while any business is past, for he waits on that very work: but to proceed,  
6 The sixth particular, is the Privileges and advantages that comes to the Saints by the mediatorship of Christ, and that is,  
1 Acceptance, and through it boldness with the Father. Oh, my friends, believers may come with boldness to the throne of grace. Heb. 4. 15, 16. Having such a high Priest let us come with boldness, etc. God hath given by Jesus Christ a liberty for a humble, holy boldness to his people. Therefore let them improve it.  
2 An assured care taken for the well being of Saints. The Father hath taken care in appointing his Son to such a work: Jesus Christ taketh care in the performance thereof. See both these in Job. 6. 39 This is the Father's will which hath sent me, that of all which he hath given me, I should lose nothing but should raise it up again at the last day. Chap. 10. 27, 28. My sleep hear my voice, and I know them, and they follow me, and I give unto them eternal life and they shall never perish etc. and this is accomplished by the mediatorship of Christ, Rom. 5. 10. For if when we were enemies we were reconciled to God by the death of his Son, much more being reconciled we shall be saved by his life. Note, we shall be saved by his life (that is) by his mediatorship, for he ever lives to make intercession, and his ability to save is stated upon his ever living to make intercession. Heb. 7. 25.  
3 Every thing that is good and best for them they shall have. Know Christians, that your Father, y●●r Mediator, knows what is best for you, and that you shall have assuredly. Oh, that Saints did all believe this, how would it tend to quiet and comfort their hearts in all estates? how would they learn that lesson in all estates wherewith to be contented? Phil. 4 11. It is with the Lords people many times as it is with children, they would fain have their own wills, when it may be sometimes it would be to their hurt, but their Father knows best what is good for them, and therefore denies their will, and gives what he will. So doth the Lord, the Mediator of the new Covenant, mediate for and give that which is best to his people, though it may be they murmur at it through weakness and ignorance, it may be they desire health and he gives sickness, they desire riches and he gives Poverty, etc. why? your Lord, your Mediator knows sickness to be best, and poverty to be best. Therefore be content man with what the Lord gives down. Paul prays thrice that the thorn in the flesh might be taken away or departed from him, etc. God answers him in that which was best for him, gives him another thing for the present, and that is strength of grace, to encounter with it, resist, and bear it till it should be removed. My grace is sufficient for thee, 2 Cor. 12. 8, 9 And that was as good or better, than the sudden removal of the tentation, etc.  
4 Advantage is the preparation of the kingdom and the glory for them. Christ is with his Father in heaven, not only mediating for present supplies and supports, and giving a present acceptation to the persons and prayers of the Saints, but he is preparing the kingdom for them, that the Father giveth to them. Joh. 14. 2. I go to prepare a place for you. Hark you, friends, Jesus Christ is gone to prepare a Place for you, a heavenly, a glorious Place, an inheritance that is incorruptible and undefiled, and that fadeth not away, reserved in heaven for you. 1 Pet. 1. 4. An house not made with hands but eternal in the heavens. 2 Cor. 5. 1. and this is done by virtue of the mediatorship of Christ, it's purchased by virtue of his death. Hence it's called the purchased Possession, Ephes. 1. 14. But it shall be prepared and given to them by virtue of the mediatorship of Christ, Joh. 17. 24. Father I will that they also whom thou hast given me be with me where I am, that they may behold my glory, etc.  
7 I come to the Reasons why the New Covenant, which is free, and absolute, and all glorious, must have Christ to be the Mediator of it? The reasons are,  

1 Why it must be so.  
2 Why it is so.   
1 Why it must be so. First because it was the Father's eternal council and will, that although the fountain of love and all good was and is in God from all eternity, yet he never intended to bring it forth to the sons of men any other way, but by the death and mediatorship of Jesus. Hence the Apostle saith 1 Pet. 1. 20. He was verily foreordained before the foundation of the world, but was manifest in these last times for you, who do by him believe in God, etc.  
2 It being so, there is a necessity that Christ should be the Mediator of this covenant, without which it is impossible that his people should have the grace of the Covenant. This being the way ordained by the Father for the conveyance of grace and glory to his people, and the way for his people to come up to him, Joh. 14. 6. Heb. 10. 19, 20. So that here is a necessity for Christ to be the Mediator of the New Covenant.  
3 There was and is a necessity in respect of the fallen miserable state of man by nature, and the weak poor state of believers through the remainders of the corruption of nature, that without it there was no way of redemption from wrath, nor of standing and persevering, nor boldness to come to God, but alone by and through the Mediator of the New Covenant. So that it appears here was a necessity for Christ to be the Mediator of the New Covenant (to wit) for and in behalf of his people interested, in the covenant, for the giving forth of the good things of the covenant unto them.  
2 Why it is so. First, because he was thereunto appointed of God, and it is his office, and his work to be mediating in behalf of his People, and therefore in it Christ answers the Father's will, and performs his office he is appointed unto.  
And secondly, it is so, 1 because Christ hath accepted of, and taken the office upon him, and undertaken too, for, and in the behalf of all his poor people. Lo I come to do thy will, O God. Christ came to undertake the office and to do the work for those that could not do it themselves.  
2 Christ was appointed by the Father, and accepted of the office and work of Mediator. That so salvation might be sure to all the seed, this is the way of assurance that God hath given to his people; that Christ hath undertaken he work for them, and takes the care of them. He is become their Good shepherd and Bishop, (to wit) overseer of their souls. He hath undertaken according to the Father's will, to take the care of all the sheep; and to see that they do not perish, and he is enabled to it by the very power of the Father, that he might be able to accomplish it, it is that salvation might be sure, sure mercy, Isay 55. 3. Sure support and preservation from enemies, that they might be surely and safely kept by the power of God through faith unto salvation.  
Quest. If Christ hath undertaken the work of Mediatorship, (that is) the bringing forth to his people, and accomplishing all the blessings of the New Covenant, why then do the Saints pray for it, and endeavour after it, as if it was their work to get every blessing, etc.  
Answ. I must in my answer to this Question say, as I have said before touching the Covenant itself, viz. That although the Covenant be absolute, yet there is the duty of the Covenant. So I say, although Jesus Christ be the Mediator of the New Covenant: yet it is the duty of the Lords people to seek after every good thing they stand in need of, what ever Christ hath undertaken to mediate for: as far as they are enlightened in it, they are to seek after it. And indeed it is by virtue of the mediatorship of Christ that they have that liberty, and privilege, and may have that boldness. So that Christ is a Mediator to procure for the Saints whatever they pray for in faith, according to the will of God, to right ends, and to procure all good for them, even what they through ignorance pray not for. The Saints prayers cannot be available but as in Christ their Mediator, for out of him God is a consuming fire, but in him, and in him alone, is he full of love and grace, a God pardoning iniquity, transgression and sin.  
Before I come to application I shall speak something briefly unto the two other Parts or Branches of the doctrine.  
The second Part of which is: That believers are come to Jesus the Mediator of the New Covenant, and this is a happy state indeed, to come to Jesus the Mediator of the New Covenant.  
Quest. What are we to understand by coming or being come to Jesus?  
Answ. 1. To come to Jesus is to believe in him. He that cometh to me, I will in no wise cast out, Joh. 6. 37. To come to Christ by faith, and to own him in all his offices, to look to him, and rest upon him for salvation, to come to him, as to the Mediator of the New Covenant, to come to him as your Lord and King, to submit to him in all things. To come to him so, as to expect all good from God by him both in respect of grace and glory. Thus are believers come to Jesus the Mediator of the New Covenant.  
The third Part or Branch is, that this is a high and glorious attainment. To be come to Jesus Christ the Mediator of the New Covenant, is a high and glorious attainment: it is so. However Satan hath prevailed over many poor souls of late to make them slight this heavenly attainment, and to trample underfoot the man Christ Jesus, and the blood of this Covenant, yet know friends, that you that are come to Jesus have attained to a high degree of favour with God.  
Quest. Wherein doth the height of this attainment appear.  
Answ. 1. It is high in comparison of what they came to in the old Testament, and that is it which is particularly mentioned in this place, We are not come to mount Sinai, etc. But to mount Zion, to Jesus, etc. A more blessed Covenant, a better Mediator, a better Priesthood, better Promises, all is better in this day of grace, in this covenant of Reformation.  
2 It's high being compared with the state of all others, that are not come to Jesus. They are low they must perish and be damned. The mouth of the Lord hath spoken it: But he that believeth on the name of Jesus Christ, shall be saved. There is no other name given under heaven among men, whereby they must be saved but by the name of Jesus, Acts 4. 12.  
3 It is high in itself. For first, it hath given them ●n interest in and relation to a high God. Who ever are come to Jesus, they are come to God as a father, and stand related to him as children. They are come to great and precious privileges, and interested in great and precious Promises. They are Come to the spirits of just men made perfect, and to an innumerable company of Angels, and to God the judge of all. They are come to fellowship with the Father, Son, and Spirit, to fellowship with Saints and Angels. Here is the high attainment indeed of those that are come to Jesus.  
4 It is an high Attainment in that they are come into the way that will undoubtedly bring them to the kingdom, to the everlasting life, glory and blessedness promised in the covenant, and mediated for by Jesus Christ. This is the high attainment that all that are truly come to Jesus have attained. Here is the standing and state of believers that are come to Jesus: whatever the world thinks of them, what ever Pharisees and Hypocrites think of them, what ever the devil endeavours to persuade them to think of themselves, yet they are come to Jesus. etc.  
Now I shall come to speak a few words in way of application to the whole, and I shall have done.  
Use. 1. A word of trial whether you are indeed come to Jesus the Mediator of the new covenant. As its a truth of very great concernment, so it very much concerns you to take a view of your own souls and spiritual states, whether you are come to Jesus yea or nay. I know every one will be ready to say yea, I am come to Jesus, I make no question of that, when the truth is there are but few in comparison, that are truly and savingly come to him.  
Quest. How shall we know, may some say, whether we are come to him or no?  
Answ. Those that have come to Jesus have seen a need of him, and a worth in him above all the world besides. They have left all for him, and do account their own righteousness as a filthy cloth, as dung and dross, all their own wisdom to be foolishness, and their own strength to be but weakness: they loathe themselves in their own eyes, in the sight and sense of their own vileness, and they are made willing to have all in Christ, and to follow him (apart from all their vanities and beloved lusts) through all difficulties they meet withal.  
Oh! how few are there that are thus come to Jesus Christ. It's true the world is come to him in their own fancies and imaginations, but it is but a cheat and delusion.  
They are ignorant of him, and strangers to him, and enemies in their minds by wicked works, and indeed and truth will none of him.  
They will steal, murder and commit adultery, etc. and yet come and stand before God, as if they were his: rebel against him, and trample his blood and ordinances under their feet, and yet pretend themselves Christians. This is the common state and cheat of most in the world.  
Use. 2. Of consolation to believers. The comfort is they are come to Jesus. The consolation lieth mainly in these two things.  

1. They are come to the Mediator of the new Covenant.  
2. They are come to a high and glorious attainment.   
1 They are come to the mediator of the new Covenant. A ground of sound and assured comfort for all true believers.  
Quest. But some will say, wherein lieth the consolation of this estate, that we may improve it for our comfort?  
Answ. It lieth in many things, but I shall at present mention these two.  

1. Assured acceptation with the Father.  
2. Assured application of pardon of sin, and all that is good for them.   
1 Assured acceptation with the Father, and that both in respect of Christ himself, and of his people in him. Here is a ground of comfort indeed for all that in truth come unto God by him. They may come with boldness, there is assured acceptance, persons services in him accepted, as hath been before proved: only let the saints now improve it, and apply it for their comfort. Your persons accepted though in your own eyes poor wretched creatures, your Mediator he is pure and perfect, a fit Mediator for such poor impure creatures as we are. See Heb. 7. 26. For such an Highpriest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens. And here is the Christians comfort, that their Highpriest, their Mediator, is holy, and he is accepted for them into heaven itself, there to appear in the presence of God for them.  
2. Their Prayers granted, and whatsoever their Mediator sees good shall be given them. Be encouraged to believe this, God will, nay he must keep nothing back from his people, that may be for their good, for they have a faithful, tender, powerful, prevalent, and holy Mediator with the Father for them.  
Quest. Wherein lies the prevalency of Christ's Mediatorship?  
Answ. Not only in his near relation to the Saints, and so his love and faithfulness to them, but in the excellent worth of his blood, that pleads prevailingly, and must have no denial, Ephes. 5, 2. and likewise his near relation to him, to whom he mediates, that is his Father. He is the only son, the beloved son, and you know how far an only beloved son may prevail with his Father; and not only so but he is our Father likewise, my Father and your Father, saith Christ, and the Father himself loveth you, and therefore there is no question of prevailing for every good thing.  
2. There is assured application of the pardon of sin. Christ's sacrifice did purchase pardon, but as he liveth in heaven, a Mediator, he applieth pardon by the purchase. I, saith Christ, have given my life and blood for this poor sinner, and therefore (oh, Father) let him have pardon, he shall have remission of all his sins, 1 John 1. 9 and 2. 12. Therefore let it be your work beloved friends whose hearts are approaching to him, to be by faith applying pardon and remission to yourselves daily, for I know that you daily need it, and what ever is good for you, believe, it shall be done, for the Father loves you, and is as willing to do for you as your Advocate is to ask, nay as you yourselves can be to receive, therefore no doubt of receiving what is good for you.  
Only here lieth the case: your Father and mediator sees that to be good sometimes which you cannot see to be so, and that makes you to dislike, and it may be sees that would hurt you which you are willing to have, and so denies you of it.  
1 In a word for the improving of the consolation of this doctrine, call to mind the former truths, viz.  
1 The persons for whom he mediates.  
2 For what he mediates.  
3 The advantages that come thereby. And make application to your souls, and see if it fill not your hearts with all joy and peace in believing, etc.  
2 Remember that it is a high and glorious state you are come unto, above that under the law, above all hypocrites, formalists or notionists, that trample underfoot this precious state. In a word above all people in the world, there is no higher estate attainable in this world, then to come to Jesus the Mediator of the new covenant, and therefore Rejoice in the Lord, and again I say rejoice, and bless his name that hath brought you hither, you are come to God, to Christ, to Angels, to Saints, to grace, and shall come to glory.  
3 Improve this precious privilege to the utmost: come to God in the name of Jesus, come with boldness to the throne of grace, etc. Let not thy imperfections and unworthiness keep thee back, remember in all thy approaches to God, that Jesus the mediator is with him for thee: and be even liveth to make intercession for thee: be encouraged therefore to improve thy interest in this Mediator who will never fail thee nor forsake thee.  
Object. Oh! But, may some poor souls say, I am a sinner and am afraid, and oft times to look up, and am much discouraged by reason of the sinful nature and the evil that doth attend me, what may I do in this case?  
Answ. So much the more need man of a Mediator, and so much the more need to be looking up, and improving thy interest in heaven, and know he is a Mediator for those that are sinners, burdened with sin, therefore let not that discourage thee from looking up to Jesus, but rather look the more to him.  
Object. I know not oft times how to pray, nor what to pray for as I ought.  
Answ. He knows what thy wants are, and will pray for thee, he is thy Mediator, and he gives his spirit to intercede for thee with sighs and groans, which cannot be uttered, Rom. 8. 26. Therefore go to God in the name of Jesus, be not discouraged, but seek there, and what ever you pray for let it be in the name of your Mediator. In truth I do believe that the Lords people have failed much in this matter: and to be much looking to God in our Mediator, would be the way to prevail much with God. John 16. 23. Whatsoever ye ask the Father in my name he will give it you. And above all take heed that ye be not ensnared by the adversary, to turn your back upon this blessed Mediator that is in heaven for his people. This (I may say) is the last and the great snare of the devil at this day, to destroy faith in this great truth of the Gospel, and to prevail on poor creatures to turn their back on Christ Jesus the Mediator of the new covenant. Tremble at this abomination, be it under never so glorious a pretence.  
And lastly, let this be a word to invite and engage poor sinners to come in to Jesus, to this Mediator, to this covenant, a high and glorious estate. Oh, let not any poor souls content themselves in any estate short of this, short of Jesus the Mediator is nothing but death. Consider what your souls need is, and that he invites all burdened and heavy laden sinners to come to him. Oh, therefore away to Jesus, there is love, there is life, there is pardon, there is peace, and in a word, the perfection of all good, but short of him, there is nothing but woe and misery, and death, indignation and wrath, tribulation and anguish, on every soul that doth evil.   

New Covenant Principles OF Gospel, or New Covenant principles of Truth necessary to be known and believed by all the Saints for their being established and standing stable and sound in the Faith.  

1 Concerning God.  
THat God is, in his being, Heb. 11. 6. Psal. 46. 10. Isay 43. 12. And that there is but one God, who is the Father of all, 1 Cor. 8 4. Ephes. 4. 6. Deut. 6. 4. That this one God is a Spirit, John 4. 24. Who made all things by Jesus Christ, Joh. 1. 2, 3. Heb. 1. 2. Ephes. 3. 9 Col. 1. 15, 16. and that he is infinite in power, wisdom, grace, and glory, Gen. 17. 1. Psal. 147. 5. Exod. 34. 6. Holy, just, eternal, by his Spirit present in all places, John 24. 19 Isa. 5. 16. Leu. 19 2. & 20. 7. 1 Pet. 1. 15, 16. Isa. 45. 21. Heb. 3. 5. Isa. 40. 28. Deut. 33. 27. Rom. 1. 20. Psal. 139. 7, 8, 9 That his glorious majesty is in heaven, 1 Kings 8. 30. Psal. 11. 4. Eccles. 5. 2. Dan. 2. 28. Matth. 5. 16. 45. 48. & 6. 1, 9 & 7. 11, 21. & 10. 32, 33. & 12. 50. & 16, 17. & 18. 10, 19 Mark 11. 25, 26. John. 20. 17. Heb. 9 24. & 1. 3. & 8. 1. And this one God is distinguished into Father, Word, and holy Spirit, which three, (the word, being understood, the divine nature, the fullness of the God head that dwelled in Christ) is this one, eternal, infinite God, Job. 1. 1. Joh. 15. 26. 1 Job. 5. 7.   

2 Concerning Jesus Christ.  
That Jesus Christ is truly God, Is. 9 6. Rom. 9 5. 1 Jo. 3. 16. and that from eternity with God, Joh. 1. 1. filled with the divine fullness, Col. 1. 19 & 2. 9 the eternal Word and Son, by whom all things were made, Joh. 1. 2, 3. Ephes. 3. 9 Col. 1. 15, 16. Heb. 1. 2. That this word was made, or manifest in flesh, Joh. 1. 14. 1 Tim. 3. 16. And so was truly man of the seed of David according to the flesh, Rom. 1. 3. Act. 2. 30. Rom. 9 5. The true Messiah promised in the Old Testament, Gen. 3. 15. Gal. 4. 4. Joh. 1. 45. Gen. 12. 3. Gal. 3. 16. That he humbled himself, and became obdient, even to the death of the Cross, for our sins, Phil. 2. 7, 8, 9 1 Cor. 15. 3. was raised from the dead, Luke 24. 6, 7. 1 Cor. 15. 3, 4. and is ascended into heaven to the Father, Joh. 20. 17. Acts 1. 10, 11. and made Lord and Christ, Acts 2. 36. head over all to and for the Church, Ephes. 1. 20, 21, 22, 23.   

3 Concerning the holy Spirit.  
That the holy Spirit is of God, Gen. 1. 2. Isay 61. 1. 1 Cor. 2. 12. Numb. 24. 2. 1 Sam. 10. 10. & 11. 6. & 19 20, 23. Job. 27. 3. Matth. 3. 16. Proceeds from him, Joh. 15. 26. And is eternal, Heb. 9 14. present in all places, Psal. 139. 7, 8, 9 and admits of no cessation from the Father and the Son, though of distinction (in which he is one of the Three) which distinction is safe enough to be retained, and all that are to be baptised, are first to be taught the knowledge of, and faith in Father, Son, and holy Spirit, Matth. 28. 18, 19   

4 Concerning man.  
That God made man upright, Gen. 1. 26, 27. Ecles. 7. 29. but he fell from that estate into an estate of sin and death, Gen. 3. 6, 7. Rom. 10. 12.   

5 Concerning man's recovery.  
That is by faith in jesus Christ crucified, raised, and ascended, and not by any fancy whatsoever, Joh. 6. 39 Acts 13. 38, 39 Rom. 3. 22, 23, 24, 25, 26. Ephes. 1. 6, 7. Col. 1. 21, 22. Rev. 1. 5.   

6 Concerning faith.  
Faith is to believe the truth and faithfulness of God in his word, Rom. 4. 3. 1 Joh. 5. 10, 11. and that he is able and will perform it, Joh. 10. 28, 29. Rom. 4. 20, 21. Ephes. 3. 10. Heb. 7. 25. 1 Cor. 10. 13. 1 Thes. 5. 24. 2 Thes. 3. 3.   

7 Of the object of justifying faith.  
Jesus Christ crucified, as the gift of God to and for sinners, is the object of faith, Joh. 3. 16, 36. & 6. 29, 47. Acts 26. 18. Rom. 3. 24. 1 Joh. 3. 23. And in and by Christ, the Father is likewise the object of faith, Joh. 5. 24. & 12. 44. Rom. 8. 33, 34. 1 Pet. 1. 21. and not the light within, or any other fancy whatsoever.   

8 Concerning the ground of faith.  
The goodness, power, wisdom, and will of God made manifest in Christ, and declared in the Scriptures of truth, is the ground of faith, Exod. 34. 6. Psal. 34. 8. & 36. 7. Gen. 17. 1. 2 Chro. 20. 6. & 14. 11. Dan. 3. 17. Rom. 4 20, 21. Ephes. 3. 20. 2 Tim. 1. 12. Joh. 20. 31. & 14. 6. Heb. 10. 19, 20, 21.   

9 Of hope.  
That hope is an unseparable companion of faith, 1 Cor. 13. 13. 1 Pet. 1. 21. and when faith believes the truth of God declared in his word, and the life that is in Jesus, then comes in hope, hoping for an interest in that grace and glory, Acts 24. 15. Rom. 8. 24. & 15. 4. Col. 1. 5. 23. Tit. 3. 7. 1 Pet. 1. 13. This of hope is an acceptable grace, Psal. 33. 18. & 149. 11. It is the applying part of faith, Heb. 6. 11. 1 Thes. 5. 8. 1 Tim. 1. 1. Tit. 2. 13. So that the justifying faith of the New Covenant is, when a soul truly believes the truth of God in his word, and the life that is in jesus Christ crucified, hopes for an interest in this grace, and cleaus to and trusts in the Lord.   

10 Concerning works.  
That works do undoubtedly accompany faith, and that true faith is of a working, purifying nature, and that faith which is without works is a dead faith, Acts 15. 9 Gal. 5. 6. Ephes. 2. 10. & 4. 17. to 32. Tit. 3. 8. Jam. 2. 17. 22. and that those works should be according to the mind of God in Scripture, and not men's own fancies which leads to the 11.   

11 Concerning the Scriptures.  
That the Scripture is the true and faithful word of God, and is so to be believed, Psal. 93. 5. & 111. 7. & 119. 138. Joh. 5. 39 1 Cor. 14. 37. Rom. 1. 2. 2 Pet. 1. 19, 20, 21.  
And that all believers actions are, or aught to be ordered according to the Scriptures, Isay 8. 20. 2 Tim. 3. 14, 15, 16, 17. 2 Pet. 1. 19   

12 Concerning the Mediatorship of Christ.  
That Jesus Christ is in heaven at the right hand of God, in the performance of his great office and work of mediatorship, for and in behalf of all his people, Rom. 8. 34. Ephes. 1. 20. Col. 3. 1. 1 Tim. 2. 5. Heb. 1. 3. & 7. 25. & 8, 1, 6. & 9 15. 24. & 10. 12. & 12. 2, 24. 1 Pet. 3. 22.   

13.  
That Jesus Christ shall assuredly come again from heaven at the time appointed, Acts 1. 11. & 3. 20, 21. and shall raise the dead, and judge the quick and dead, 1 Cor. 15. 51, 52. Joh. 5. 28. 1 Thes. 4. 16. 2 Tim. 4. 1. Matth. 24. 30. and take to himself his great power and reign, Rev. 11. 17.   

14.  
That the Saints shall live and reign with Christ in eternal life, Matth. 19 29. & 25. 34, 46. Luke 12. 32. Isay 35. 10. Rev. 20. 4. & 21. 4. and the wicked shall live in eternal misery, Matth. 25. 41. Rev. 6. 15, 16, 17. 2 Thes. 1. 7, 8, 9   

15.  
That the Covenant God made made with Abraham, through faith, in which he became the father of many nations, viz. all belivers, Gentiles as well as Jews, was the Gospel Covenant, Gen. 15. 5, 6. & 12. 3. & 17. 4, 5. & 22. 18. & 18. 18. Acts 3. 25. Rom. 4. 11, 13, 14, 16, 17, 18. Gal. 3. 8, 14, 17, 18.   

16.  
That the Covenant by virtue of which infants in the Old Testament ministration, had a right to be Church members, or to ordinances, was not this Covenant, but that of circumcision, which was one and the same with the law from mount Sinai, the Covenant made with the children of Israel, when God brought them by Moses out of Egypt, and was a subservient Covenant added for that ministration till the seed was come to which the Gospel Covenant was made, and is done away, Gen. 17. 10. to 14. with Joh. 7. 22. Gal. 5. 2, 3. & 3. 19 Rom. 2. 25.   

17.  
That who ever brings in Church members on the Old Testament membership, makes null and void the Gospel covenant, Rom. 4. 14. 2 Cor. 5. 16, 17. Gal. 4. 21 to 31. & 3. 19, 29.   

18.  
That God's foreknowledge and choice in electing some men and women to salvation in Christ, was before the beginning of the world, Ephes. 1. 4. Rom. 8. 29. 2 Tim. 1. 9   

19  
That the effectual work of conversion and faith, is a special work of grace wrought by the Spirit of Christ in the ministration of the Gospel, Joh. 5. 21. 25. Rom. 9 15. 2 Cor. 4. 6. Ephes. 2. 5, 6, 8. Heb. 8. 8. 10. & 10. 16. & 12. 2.   

20.  
That God hath a people that he owns in his unchangeable covenant, that shall be kept by him, and never fall away: for this we have  

1 The word of God, Joh. 10. 28, 29. & 13. 1. Rom. 8. 29, 30. Phil. 1. 6. Col. 3. 3, 4. Heb. 12. 2. 1 Joh. 3. 9  
2 The Covenant of God, Psal. 89. 33, 34. Jer. 31. 31, 32, 33. & 32. 40. Heb. 8. 8.  
3 The oath of God, Psal. 89. 35. Gen. 22. 16, 17, 18. Isay 44. 9, 10. Heb. 6. 17, 18.    

21.  
That the Saints are to expect manifold tribulations while they are here in the spiritual warfare, both within, and without, and through many tribulations to enter into the kingdom, Jam. 1. 2. 12. John 16. 33. Acts 14. 22. 1 Cor. 10. 13.   

22.  
That perfection is by the New Covenant of God's grace in Christ, Heb. 7. 19 & 10. 1.   

23.  
That this perfection is of two degrees, the first is a perfection of justification and sanctification, in way of imputation, obtained by faith in Christ, Rom. 5. 1. Acts 13. 39 Rom. 4. 5, 6, 7, 8. 1 Cor. 1. 2. The second is personal righteousness, holiness and glory, begun here and shall be perfected at the coming of Christ, and the resurrection, and not before, 1 Cor. 13. 9, 10, 11, 12. Phil. 3. 20. Col. 3. 4.   

24.  
That Jesus Christ is faithful in his house as a Son, and hath left absolute rules for his people to walk by in the new Testament in their imperfect state, till his coming again from heaven, and that there is no need for the Saints to go back to the old Testament, as from mount Sinai, or to men's inventions, or their own imaginations, for Gospel rules to walk by, Matth. 28. 19, 20. Acts 3. 22, 23. Heb. 3. 5, 6. and whoever so doth, dishonours Christ and commits a dangerous sin, Job. 5. 22, 23: Acts 3. 22, 23. Luke 19 14, 27.   

25.  
That the Church of Christ according to the Scripture, will admit of a two fold distinction,  
1 All the elect of God, the first born, whose names are written in heaven, unto which all true believers are come, and out of which there is no salvation, Heb. 12. 22, 23. Ephes. 5. 25, 26.  
2 Particular congregations constituted according to Gospel order, i. e. united to Christ their head by faith, and each to other by love, agreeing together to walk in all the ordinances of Jesus Christ in the new Covenant of his grace, Acts 2. 41, 42. 1 Cor. 11. 2. 2 Thes. 2. 11. and it's the duty of all believers thus to walk, Job. 15. 14.    

New Covenant Duties.  
I come now to the more particular and distinct stating of the duties of the Covenant, and rules left by Christ for his people to walk by till his second coming: as they are expressed and employed in the new Testament.  

1 Of general Gospel duties, for all Saints, as believers.  
1.  
REpentance from dead works, and faith in our Lord Jesus Christ, is a special duty of the New Covenant, Heb. 6. 1. Matth. 3. 2. & 4. 17. Mark 1. 15. & 16. 16. Luke 24 47. Joh. 3. 16. 36. & 6. 29, 47. & 8. 24. & 20. 31. Acts 2. 38. & 10. 47, 48. & 8. 36, 37. & 16. 33, 34.  
2.  
Baptism with water in the name of Father, Son and Spirit, or in the name of the Lord Jesus, after believing, Matth. 28. 18, 19 Mark 16. 16. Acts 2. 38. 41. and 8. 22, 37, 38. and 10. 47, 48. and 16. 33, 34.  
3.  
To walk holily in all manner of conversation and godliness, being thereunto called, 1 Pet. 1. 15. 2 Pet. 3. 11. Levit. 20. 7, 26. Psalm 93. 5. Luke 1. 75. Rom. 6. 19, 22. 2 Cor. 7. 1. 1 Thes. 3. 13. and 4. 3. 7.  
4.  
To shine as lights in the world, Luke 12. 35. Phil. 2. 15. Prov. 4. 18.  
5.  
To cast away and departed from the most profitable, and the most beloved sin or lust, Matth. 5. 29, 30. and 18. 8, 9 Mark 9 43. Isai 30. 22. Hose 14. 8.  
6.  
To be humble and self denying, a special new covenant frame of spirit, and  duty to be pressed after by every new man in Christ, Matth. 5. 3. and 16. 24. and 18. 3, 4. Luke 14. 10, 11. and 9 23. and 17. 10. Rom. 12 16. Psalm 34. 18. Isai. 57 15. and 66. 2.  
7.  
To take Christ for our pattern.  

1 In meekness and humility, Matth. 11. 28. Phil. 2. 5, 6.  
2 In love and services, Ephes. 5. 2. John 13. 13, 14, 15. Matth. 20. 26, 27, 28.  
3 In obedience, John 4. 34. and 15. 10. 1 John 2. 6.  
4 In purity and holiness, 1 Pet. 1. 15. 1 John 3. 3. Heb. 7. 26.  
5 In patiented suffering for him, when called to it, Acts 14. 22. Heb. 12. 2, 3. 1 Pet. 2. 21. to 25. and 4. 1.   
8.  
To walk worthy of that high and holy calling wherewith and whereunto we are called, Ephes. 4. 1, 17. Phil. 1. 17. Col. 1. 10. Tit. 3. 14.   

9  
To be instant in prayer, 1 Thes. 5. 17. Matth. 7. 7, 8. Luke 18. 1. and 22. 40. Rom. 12. 12. and this to be performed,  
1 Private, Matth. 6. 46, 2. with other believers, Matth. 18. 17, 20, 3. without vain repetitions or much speaking, Matth. 6. 6, 8. and is to be made, first for all Saints, Ephes. 6. 18, 2. for all men. 1 Tim. 2. 1.  
10.  
To love God and Christ above all, Matth. 10. 37. Luke 10. 27. Psalm 18. 1. and 116. 1. Cant. 1. 2, 7. and 3. 1, 2.  
To fear God with a sonlike scar above all, Luke 12. 5. 2 Cor. 7. 1. Heb. 12. 28. 1 Pet. 1. 17. Nehe. 5. 15. Psalm 5. 7. and 34. 11. and 111. 10. Isai. 8. 13. Jer. 10. 7.  
12.  
To love the Saints with a true love for the sake of Christ, Rom. 12. 9, 10. John 13. 34. and 15. 12, 17. 1 Thes. 4. 9 1 Pet. 1. 22. and 4. 8. 1 John 2. 10. and 3. 11, 14, 16, 17, 18, 23. and 4. 7, 8, 11, 16, 20, 21. 2 epist. 5.  
13.  
To love enemies and pray for them, and not to hate them, Matth. 5. 44. Luke 6. 27, 28, 33. Rom. 12. 14, 20.  
14.  
To take heed and beware of covetousness, Matth, 6. 19, 20. Psalm. 10. 3. Luke 12. 15. and 16. 9, 10, 14. Acts 20. 33. 1 Cor. 5. 10, 11. and 6. 10. Ephes. 5. 5. Col. 3. 5. 1 Tim. 6. 10 2 Tim. 3. 2. and not to lay up treasure in earth but in heaven, Mat. 6. 19 20.  
15.  
To be watchful. A great, Gospel duty much neglected, Mat. 24. 42. & 25. 13. & 26. 41. Mark. 16. 33. 35. Luke 21. 36. 1 Cor. 16. 13. Col. 4. 2. 1 Thes. 5. 6. 1 Pet. 4. 7. Rev. 3. 3. & 16. 15.  
16.  
To seek first the kingdom of heaven, and to let that have the first place in the heart, and be of most esteem, Matth. 6. 33. Luke 12 31.  
17.  
To stand fast in the faith, notwithstanding the many snares and temptations, 1 Cor. 15. 58. & 16. 13. 2 Thes. 2. 15. Heb. 3. 6. 14. And to hold fast the profession of it, Heb. 4. 14. & 10. 23.  
18.  
To grow in grace and in the knowledge of our Lord Jesus Christ, Ephes. 4. 15. 1 Pet. 2. 2. 2 Pet. 3. 18. Psal. 92. 12, 14.  
19  
Not to fear of want or to take thought for the life, but in the use of lawful means to trust in God, Matth. 6. 25. 31. Luke 12. 22, 32. Phil. 4. 6. and not to love the world, 1 Joh. 2. 15.  
20.  
In all things to give thanks to God, and sing unto his name, Heb. 13. 15. Phil. 4. 6. Ephes. 5. 4. 20. Col. 1. 12. Psal. 50. 14. & 69. 30. A special Gospel duty and work for all Saints.  
21.  
To suffer for Christ without fear, Matth. 10. 28, 31. Luke 12. 4. See Rev. 21 8. and to be patiented, Luke 21. 19 Rom. 12. 12. 2 Cor. 6. 4. Col. 1. 11. 2 Thes. 1. 4. Heb. 6. 12. & 10. 36. & 12. 1. James 1. 34. & 5. 10. Rev. 13. 10. & 14. 12. and to rejoice, 1 Pet. 4. 13, 19 Luke 6. 23. Acts 10. 41.  
22.  
In any distress to come to Jesus Christ and to God by him, Matth. 11. 28. Isay 45. 22.  
23.  
Willingly and cheerfully to take the yoke of Christ on us, Matth. 11. 29.  
24.  
To strive to enter in at the straight gate, Matth. 7. 13. Luke 13. 24.  
25.  
Not to give that which is holy to dogs, Matth. 7. 6. Prov. 9 7, 8.  
26.  
Not to judge one another, but rather to judge ourselves, Matth. 7. 1. Luke 6. 37. Jam. 4. 11. 1 Cor. 11. 31.  
27.  
To do to all as we would they should do to us, Mat. 7. 12. Luke 6. 31.  
28.  
To beware of false prophets and teachers, and not to follow them, Matth. 7. 15. & 24. 23. Luke 17. 23. & 21. 8. Matth. 16. 6. 12. Ephes. 4. 14. 1 Tim. 4. 1. 2 Tim, 4. 3. 2 John 9 10. 2 Thes. 2. 3. 2 Pet. 3. 17.  
29.  
To cast the beam out of our own eyes first, Matth. 7. 5, 6. Luke 6. 41.  
30.  
In a private fast to do it so as not to be seen or heard of men: in private duties to be very private, Matth. 6. 16. 17, 18.  
31.  
Not to swear at all in our ordinary communications, Matth. 3. 35. James 5. 12.  
32.  
To seek reconciliation with a brother offended, and that before the gift be offered, Matth. 5. 23, 24.  
33.  
Not to resist evil in any way of revenge, but to suffer, Matth. 5. 39, 40. Luke 6. 29. Rom. 12. 17.  
34.  
To be ready to do services of love to any that shall need it or desire it, Matth. 5. 44. and to brethren, Gal. 5. 13.  
35.  
To be free and liberal hearted and handed to such as are in want, Matth. 5. 42. & 19 21. Luke 6. 30, 38. and 12, 33. Heb. 13. 6. 2 Cor. 8. 9 Chapters 1 Tim. 6. 17, 18. Philem. 7. Prov. 3. 27, 28.  
36.  
To be merciful even as God is merciful, Luke 6. 36. Jam. 2. 13. Luke 3. 11. Prov. 11. 17. Isa. 57 1. Matth. 5. 7. Phil. 2. 1. Col. 3. 12.  
37.  
To rejoice in the Lord always, Phil. 4. 4. & 3. 1. Psal. 33. 1. & 97. 12. Isay 41. 16. Zech. 10. 7.  
38.  
To do all things willingly for the Lord without murmuring, Phil. 2. 12, 14, 15. Exod. 16. 7, 8. Numb. 14. 27. 36. 1 Cor. 10. 10. 2 Cor. 9 7. Rom. 12. 8. 2 Cor. 8. 12. 1 Thes. 2. 8. 1 Tim. 6. 8. 1 Cor. 19 17.  
39  
To be endeavouring after contentation in all estates, Phil. 4. 11. 1 Tim. 6. 8. Luke 3. 14. Heb. 13. 5. and to beware of contention, 1 Cor. 1. 11. & 3. 3. & 11. 16. Rom. 2. 8.  
40.  
To endeavour after moderation in all things, not going to the utmost bounds of a supposed liberty, Phil. 4. 5. 1 Tim. 2. 9 but to be sober in all things, 1 Thes. 5. 6, 8. 1 Tim. 3. 2. 11. Tit. 1. 8. & 2. 2, 4. 1 Pet. 1. 13. & 4. 7. & 5. 8. Rom. 12. 3. Tit. 2. 12. 1 Tim. 2. 9 15.  
41.  
To take heed of being hardened against Christ, Heb. 3. 7, 8. to 15. & 4. 7. Mark 6. 52. & 8. 17. Joh. 12. 40. Acts 19 9 Prov. 21. 29. & 28. 14. & 29. 10. Jer. 5. 3. Ezek. 39 50.  
42.  
To be purging out and mortifying of all sin, 2 Tim. 2. 21. Col. 3. 5. 2 Cor. 7. 1. 1 Pet. 1. 22. 1 Joh. 3. 3. Psal. 65. 3. Isa. 1. 25. Mal. 3. 3. Isay 27. 9 God will purge, Ezek. 24. 13. he will purge out all the rebels, Ezek. 20. 38.  
43.  
To be ready and not forget to entertain strangers, Heb. 13. 2. Matth. 25. 35. 3 Joh. 5. Deut. 10. 19  
44.  
To be ready and willing to forgive, Matth. 18. 21, 22, 35. Mark 11. 25. Luke 17. 34. Col. 3. 13. Matth. 6. 12. 14, 15. Mark 11. 25. 26. Luke 6. 36. & 11. 4. & 17. 3, 4. 2 Cor. 7. 10.  
45.  
To endeavour after peace, Heb. 12. 14. Ephes. 4. 2, 3. Rom. 12. 18. & 14. 19 Jam. 3. 17, 18. Matth. 5. 9 2 Cor. 13. 11.  
46.  
To be lively and diligent in the work of the Lord, and not slothful, but abound therein, Rom. 12. 11. Heb. 6. 12. 1 Cor. 15. 58. Col. 2. 7. 2 Thes. 1. 3. 1 Thes. 3. 12. 2 Cor. 9 8. Phil. 1. 9  
47.  
To remember those in bonds and afflictions, as bound with them, Heb. 13. 3. Matth. 25, 36.  
48.  
Not to have the faith of our Lord Jesus in respect of persons, Jam. 2. 1. 9 & 3. 1.  
49.  
To be pressing on after perfection, and towards the mark, Phil. 3. 14, 15. Running the Christian race, 1 Cor. 9 24.  
50.  
To endeavour to walk inoffensively toward all, 1 Cor. 10. 32, 33. & 8, 9 to 13.  
51.  
To search the Scriptures, John 5. 39 Isay 8. 20.  
52.  
To take heed how we hear, Luke 8. 18.  
53.  
To contend earnestly for the faith, Judas 3. Gal. 2. 5. 1 Cor. 16. 3. Gal. 5. 1. & 1. 6, 7, 8. 2 Thes. 2. 15.  
54.  
To lay aside all malice, guile and evil, etc. 1 Pet. 2. 12. & 3. 9, 10, 11. 1 Cor. 14. 20. Ephes. 4. 31. Col. 3. 8.  
55.  
To give our Alms in private as well as public, Matth. 6. 1, 2, 3, 4.  
56.  
To do all our actions to the glory of God, and not for our own glory, 1 Cor. 10. 31. 2 Cor. 4. 15. Phil. 1. 11. Ephes. 3. 21. Josh. 7. 19 1 Sam. 6. 5. 1 Cor. 28. 29. Psal. 29. 2. & 96. 8.  
57  
Not to adorn ourselves in the proud fashions of the world, 1 Tim. 2. 9, 10. 1 Pet. 3. 3, 4. 1 Joh. 2. 16. Prov. 11. 2. & 16. 18. Isay 3. 16. to 26. Mal. 4. 1. Nor to be conformable thereto, Rom. 12. 2. Ephes. 3. 17. Gal. 1. 4. Ephes. 2. 2.  
58.  
To walk so with God in this world as endeavouring to be found blameless in holiness before God our Father at the appearing of Christ, 1 Cor. 1. 8. Ephes. 1. 4. 1 Thes. 3. 13. 2 Pet. 3. 14.  
59  
To put on the Lord Jesus Christ, and to walk in him, Rom. 13. 14. Col. 2. 6. Gal. 3. 27.  
60.  
To give up our bodies as well as our souls to serve the Lord, Rom. 12. 1. 1 Cor. 6. 20. Dan. 3. 28. because the body shall be saved as well as the soul, by Jesus Christ, Rom. 8. 11, 23. Phil. 3. 21.  
61.  
To set our affections on, and to seek things that are above, Col. 3. 1, 2.  
62.  
Holy and heavenly Meditations, Psal. 19 14. and 45. 1. and 104. 34.  
63.  
To have the word of Christ to dwell richly in us, Col. 3. 16.  
64.  
To do all our works in the name of the Lord Jesus, Col. 3. 17. 1 Thes. 4. 2. 1 Cor. 5. 4.  
65.  
No man to go beyond and defraud his brother, 1 Thes. 4. 6.  
66.  
To owe no man any thing, but to love one another, Rom. 13. 8.  
67.  
Not to be wise in our own conceits, Rom. 12. 16. & 11. 25. Prov. 3. 7. & 26. 12. but rather to be fools in our own eyes, 1 Cor. 3. 18, 19  
68  
To greet one another with a kiss of love, 1 Cor. 16. 20. Rom. 16, 16. 2 Cor. 13. 12. 1. Pet. 5. 14. that is with a holy and hearty manifestation of love, being compared with 1 Thes. 5. 26. where the Apostle doth greet them with a kiss of love, though at a great distance from them. For salutations, see Rom. 16.  
69.  
Brethren not to go to law one with another, 1 Cor. 6. 1, 6.  
70.  
Not to feast the rich but the poor, Luke 14. 12. 13.  
71.  
To observe and take notice of that, Act. 15. 29. & 16. 4.  
72.  
Not to be offended in Christ, Luke 7. 23. & 16. 25.  
73.  
To obey magistrates for conscience sake, as it is an ordinance of God, as well as for fear of punishment, Rom. 13. from 1, to 6. 1 Pet. 2. 13, 14, 15.  
74.  
To lend freely, not looking for the like courtesy again, Luke 6. 34, 35.  
75.  
To be zealously affected for the Lord, his name and truth, Gal. 4. 18. Tit. 2. 14. Rev. 3. 19 Numb. 25. 11, 13.  
76.  
To have a respect to the whole law of Christ, and to persevere therein unto the end, Psal. 119. 6. Joh. 8. 31. Luke 1. 5, 6. Luke 9 62.   

Duties of the Saints as they stand related each to other in the Church, and as a Church of Christ.  
1.  
Not to forsake the assembling of themselves together, but to assemble as a Church, and the members to assemble with the Church as often as they may, Heb. 10. 24, 25.  
2.  
To exhort one another daily to love and good works, Heb. 3. 13. and 10. 24. 2 Tim. 4. 2. Acts 14. 22. and 11. 23.  
3.  
The time for public worship being especially the first day of the week, Job. 20. 19 Acts 20. 7. 1 Cor. 16. 1, 2, Acts 2. 1. and was the first day of the week (for this, see my discourse about the sabbath) and it is the duty of Saints to keep every day and week a sabbath to the Lord.  
4.  
To walk together in love as brethren, and to endeavour the peace and prosperity of the Church, 1 Pet. 2. 17. & 3. 8. Heb. 13. 1. Rom. 12. 9, 10. 1 Thes. 5. 13. 2 Cor. 13. 11. Ephes. 4. 3.  
5.  
To have fellowship together in the Lord's supper, viz. in breaking of bread and prayer, Mat. 26. 26, 27, 28. Luke 22. 19 20. Acts 2. 42. 1 Cor. 11. 23, 24, 25, 26. & 10. 16, 17.  
6.  
Not to mix in worship with those that walk contrary to the truth, 2 Cor. 6. 14. 17. 2 Tim. 3. 5. Rev. 18. 4. Hos. 7. 8. Nehem. 9 2, & 13. 30.  
7.  
To receive the weak but not to doubtful disputation, Rom. 14. 1. that is, not to enforce upon them indifferent things that lie doubtful and disputable. See Rom. 14. throughout and 15. 1, 2, 3. 1 Cor. 8. 13.  
8.  
To condescend one to another in subjection, and to seek rather to please one another in things lawful, then to please themselves, 1 Pet. 5. 5. Rom. 15. 1, 2, 3. 1 Cor. 10. 33.  
9  
To marry with such as may be judged to fear the Lord, 1 Cor. 7. 39 Gen. 6. 1, 2.  
10.  
To observe the rule of Christ in dealing with an offending brother, Matth. 18. 15. 2 Thes. 3. 6. 1 Cor. 5. 4, 5. Tit. 3. 10.  
11.  
To have a simpathising and fellow feeling with and in each others afflictions and comforts, Rom. 12. 15, 16. 1 Cor. 12. 25, 26.  
12.  
To look diligently lest any root of bitterness spring up and defile many, Heb. 12. 15, 16. and to avoid those that occasion divisions contrary to the doctrine of Christ, Rom. 16. 17.  
13.  
To withdraw from disorderly members that repent not, 2 Thes. 3. 6, 14.  
14.  
To reject offenders, such of which there is no recovery to repentance by the means left by Christ for that end, 1 Cor. 5. 4. 5. 11. Tit. 3. 10.  
15.  
The man to have his head uncovered, and the woman covered in prophesying, or praying, viz. the face, 1 Cor. 11. 4, 5, etc.  
16.  
Self examinations as at all times, so particularly when they come to the supper of the Lord, 1 Cor. 11. 28. 2 Cor. 13. 5. Psal. 26. 2.  
17.  
To try the spirits whether they be of God or no, by the doctrine delivered, 1 Joh. 4. 1. compared with the Scriptures, 1 Thes. 5. 21. 2 Tim. 1. 13. Isay 8. 20.  
18.  
To lay a part every first day of the week as God hath blest, for the supply of poor Saints, 1 Cor. 16. 1.  
19  
To look diligently that there be no want in the body, but that the poor be comfortably supplied, and upon that count to be free in communicating.  
20.  
Every member that is of capacity to be exercised in some lawful calling, 2 Thes. 3. 10, 11, 12.  
21.  
To help other neighbour Churches as need requires, and ability hath fitted for such a work, Acts 11. 28, 29, 30. 1 Cor. 16. 1, 2, 3. 2 Cor. 1. 8.  
22.  
To restore a fallen brother in the spirit of meekness, Gal. 6. 1.  
23.  
To be much in the public work and duty of prasing God to his name, which I understand taken in speaking of him and to his praise, Ephes. 5. 16. Col. 3. 16. with 1 Cor. 14. 15, 16. which is for one to speak to the praise of God, and the rest to join in and say Amen, as in prayer. For all to sing in meeter together, is that for which there is no rule in law or Gospel. In the old Testament singers were appointed particularly to that work, 1 Cor. 9 33. Ezra 2. 65. Nehem. 7. 67. The popish queristers singing came nearest to this, but I judge the old Testament singing is ended, being typical, and I am sure there is no rule for that which is now practised, but Gospel songs should be new songs, Psal. 96. 1. & 98. 1. Rev. 14. 3.  
24.  
To bear one another's burdens, and so fulfil the law of Christ, Gal. 6. 2. Rom. 15. 1.   

Duties of Pastors and Teachers, to the Lord, and to the Church.  
1.  
To be wise and harmless, Matth. 10. 16.  
2.  
To trust the Lord for their maintenance in this world, in the way that he hath appointed them, 1 Cor. 9 Matth. 10. 9, 10. Luke 9 3. & 10. 4.  
3.  
To shine in a holy conversation and doctrine, as ligihts in the world, Matth. 15. 16. Joh. 5. 35. Luke 13. 35. 1 Thes. 2. 10. 1 Tim. 6. 11. that so they may be indeed the salt of the earth, Matth. 5. 13.  
4.  
To rule in the Church of Christ for good, but not to be called masters that is, to rule or subject others as servants to them, Matth. 23. 8. Philem. 14. To rule but not to over rule the Church of Christ, or Lord it over them, 1 Pet. 5. 3. but so as to be helpers of them, 2 Cor. 1. 24. nor are they to be lorded over in the things of God by any man, that is, not to submit unto it, Matth. 23. 9 Acts 4. 19  
5.  
To watch for the good of the flock, 2 Tim. 4. 5. Acts 20. 31. and to endeavour to acquaint themselves with the state of the flock.  
6.  
To feed the flock of God over which he hath made them overseers, Act. 20. 28.  
7.  
To pray for the flock of Christ, Phil. 1. 4. 1 Thes. 1. 2. & 3, 10. Col. 4. 11. 2 Thes. 1. 11. Cor. 1. 3. Heb. 13. 20. for the ministers of Christ, 2 Tim. 1. 3. Philem. 4.  
8.  
To study to show themselves such as may not be ashamed, rightly dividing the word of truth, 2 Tim. 2. 15. & 4. 2. 1 Tim. 4. 13. 15. That by sound doctrine they may be able to exhort and convince gainsayers, Tit. 1. 9  
9  
To be meek, patiented, and gentle, 2 Tim. 2. 24, 25. 1 Thes. 2. 7. So was Christ, 2 Cor. 10. 1. Mat. 11. 29.  
10.  
To teach the Church to walk suitable to their several ages sexes and conditions, Tit. 2. throughout.  
11.  
To teach them to obey magistrates, and to speak evil of no man, Tit. 3. 1. 2. of this Paul is an example, Rom. 13. and Peter, 1 Pet. 2. 13, 14, 15.  
12.  
To be careful to maintain good works in themselves and others, Tit. 3. 8.  
13.  
To be good examples in all things to the believers, 1 Tim. 4. 12. Tit. 2. 7. In suffering for Christ, 2 Tim. 1. 8. And in an especial manner to fight the good fight of faith, 1 Tim. 6. 12.  
14.  
To have a natural care of the flock, as the father or nurse hath of the children, Phil. 2. 20. 1 Thes. 2. 7, 11.  
15.  
To hold fast faith and a good conscience, and not to give heed to fables, or way to needless and unprofitable questions, 1 Tim. 1. 4, 19 & 4. 7, 16.  
16.  
In doctrine to hold fast to the Scriptures of truth, 2 Tim. 1. 13. & 3, 14, 15, 16, 17.  
17.  
To preach the word, and rebuke, and reprove with all authority, 2 Tim. 4. 2. them that sin before all to rebuke before all, 1 Tim. 5. 30.  
18.  
To eschew covetousness, love of money, and filthy lucre, 1 Tim. 6. 10, 11. Act. 20. 33. And every evil work, 1 Tim. 3. 2, 3.  
19  
To work with their hands, if in capacity, and need call for it, and time from the Lords work will permit, that they may give, as well as receive, Act. 20. 34. 2. Thes. 3. 8. 1 Thes. 2. 9 This Paul did for the Gospel sake, though he had a power from the Lord to have forborn working, 1 Cor. 9 4, 5, 6, 7. and doth reckon it among his sufferings, 1 Cor. 4. 11, 12, 13.  
20.  
Finally it is their duty, and should be their care to have themselves in all things, as they have ground to believe, Jesus Christ himself would, for the good of the Church if he were here present in person with them. For they are in his steed to the flock, & must give an account to him for them, 2 Cor. 5. 20. Acts 20. 28. 1 Thes. 2. 19 & 3. 9 to 13.  
The qualifications, see 1 Tim. 3. from 1. to 7. Tit. 1. 6, 7. Of Deacons, 1 Tim. 3. 8. to 13. Their duty and work see Acts 6. 1, 2, 3.   

Duties of the Church to their Elders or Ministers.  
1.  
Highly to esteem of them for their work sake, 1 The. 5. 13.  
2.  
To communicate to them freely for their comfortable subsisting in this world, 1 Cor. 9 4. to 14. Gal. 6. 6. 1 Tim. 5. 18.  
3.  
To submit to them in the rule of the Gospel, Heb. 13. 17.  
4.  
To be much in prayer to God for them, Rom. 15. 30. Col. 4. 3. Heb. 13. 18. 2 Thes. 3. 12. and to pray the Lord to send forth labourers into his work, Matth. 9 38. Luke 10. 2.  
5.  
To be followers of them, as they follow Christ, Phil. 3. 17. 2 Thes. 3. 7, 9 6. It is the duty of Church and elders together to elect and ordain a ministry or elders in the Church, according to Acts 6. 3. 6. and 14. 23. Tit. 1. 5.   

Duties of husbands to their wives.  
1. To love them as their own bodies, and not to be bitter to them, Ephes. 5. 25. 33. Col. 3. 19  
2. To live with them according to knowledge, instructing of them, and praying with them, 1 Pet. 3. 7. 1 Cor. 14. 35. and to make provision of outward things, 1 Tim. 5. 8.  
3. To rule over them in love and in the fear of the Lord, as the head, Gen. 3. 16. 1 Tim. 2. 11, 12. 1 Cor. 11. 3. Ephes. 5. 23.  
4. To bear with natural weaknesses and infirmities as being the weaker vessel, and to give the honour of government in the family affairs as may suit her condition, 1 Pet. 3. 7. Prov. 10. 11.  
5. Not to put away the wife unless it be for fornication, Matth. 5. 32. & 19 9 Mark 10. 11. Luke 16. 18. 1 Cor. 7. 10.   

Duties of wives to their husbands.  
1. To love their own husbands, Tit. 2. 4.  
2. To be subject in civil things to their own husbands, Ephes. 5. 22. 24. Col. 3. 18. 1 Pet. 3. 1. 6.  
3. To reverence their husbands as their head and superiors, Ephes. 5. 33. 1 Pet. 3. 6.  
4. To live with their husbands as becomes the wife, 1 Cor. 7. 13.  
5. To be meet helps to their husbands in all things, Gen. 2. See the duties of both each to other, 1 Cor. 7. 2, 3, 4. to 16   

Duties of parents to their children.  
1. To bring them up in the nurture and admonition of the Lord, Ephes. 6. 4.  
2. To be making a lawful provision for them, 1 Tim. 5. 8. 2 Cor. 12. 14.  
3. To have them in subjection. If they ought to be subject, than parents ought to bring them up in subjection, Ephes. 6. 4.  
4. To correct them as need requireth for their good, Prov. 22. 15. & 23. 13.  
5. Not to be bitter to them, nor provoke them to wrath, Ephes. 6. 4.  
6. To bring them up in the education of some lawful calling, Gen. 3. 19 2 Thes. 3. 10, 11, 12.   

Duties of children to their parents.  
1. To honour them, and to have a high and reverend esteem of them, Ephes. 6. 2.  
2. To obey them and be subject to them in the Lord, Ephes. 6. 1. Col. 3. 20.  
3. To be helpful unto them in what they may stand in need of, 1 Tim. 5. 16. with Joh. 19 26, 27. Matth. 15. 5. Mark. 7. 11, 12.   

Duties of masters to their servants.  
1. To give unto them that which is just and equal for their services, Col. 4. 1.  
2. To do to them that which is just and right, forbearing, or moderating threatening, Ephes. 6. 9  
3. To know that they themselves have a master in heaven to whom they must give an account, with whom there is no respect of persons, Ephes. 6. 9 Col. 4. 1.  
4, To instruct them in the fear of God and pray for them, Gen. 18. 19 Col. 4. 2.   

Duties of servants to their masters.  
1. To obey their masters and do them service with singleness of heart as to the Lord, Ephes. 6. 5. Col. 3. 22. 23. Tit. 2. 9 1 Pet. 2. 18.  
2. To be faithful in all things, Ephes. 6. 6, 7. Gen. 24. 12, 13, 14. & 27. 56. Tit. 2. 10.  
3. To be profitable for their master's advantage, Philem. 11. Mattb. 25. 30.  
4. To be peaceable, not answering again, but to endeavour to please them in all things. Tit. 2. 9  
5. To suffer from their masters with patience not only for evil doing, but for well doing, 1 Pet. 2. 18, 19, 20.    

Several useful and precious Promises of the New Covenant suitable to the several wants and conditions of believers while they are in the mortal and imperfect state, as also some promises of the work of conversion and change of the heart.  
2 PEt. 1. 4. Whereby are given to us exceeding great and precious promises, that by these you might be partakers of the divine nature, having escaped the corruption that is in the world through lust.  
2 Cor. 1. 20. For all the promises of God in him are yea, and in him Amen, unto the glory of God.  
Rom. 4. 3. What saith the Scripture? Abraham believed God and it was accounted to him for righteousness Ver. 20. He staggered not at the promise of God through unbelief, but was strong in the faith, giving glory to God.  
Promises of the work of conversion and change of the heart, Joh. 25. & 6. 37. & 10. 16. Isay 35. 5, 6, 7. Ezek. 11. 19 & 36. 26.  
Promises of remission of sin to repenting believing souls, Isay 55. 7. Jer. 31. 34. Micah 7. 18. 1 Joh. 1. 9 Prov. 28. 13. Acts 10. 43. Isay 33. 24. The blood of Christ was shed for that end, Matth. 26. 28.  
Promises of sanctifying and purifying of the heart, and subduing of iniquity, Mal. 3. 3. Heb. 9 14. Isa. 4. 3, 4. & 27. 9 Ezek. 36. 25. Micah. 7. 19  
Promises to the poor, humble and meek in spirit, Matth. 5. 3. Isay 66. 2. & 57 15. Psal. 25. 9 & 37. 11. & 34. 18. & 22. 26. & 76. 9 Isay 29. 19 Psal. 9 18. Matth. 11. 29. Luke 18. 14. Zeph. 3. 12. & 2. 3. Psal. 76. 9, 10.  
Promises to such as hunger and thirst after righteousness, Mat. 20. 6. Luke 6. 21. Isay 65. 13. & 41. 17, 18. & 44. 3. & 55. 1, 2. Job. 6. 35. 37.  
Promises to those whose sins are a heavy burden to them (of ease and healing) in their coming to Christ, Matth. 11. 28. Isay 45. 22, 25. & 53. 4, 5, 6. Isay 53. 5. Isay 57 18, 19  
Promises to Saints that are poor in this world, Jam. 2. 5. Luke 6. 20. Prov. 28. 6. & 19 1. Psal. 132. 15. & 34. 10. Matt. 6. 31, 32, 33.  
Promises to such as suffer reproach and persecution for the Son of man's sake, or for any truth of his, Mat. 5. 10, 11, 12. Luke 6. 22, 23. Mat. 18. 19, 22. & 10. 19 Isay 43. 1, 2. Psal. 93. 3, 4.  
Promises of power and strength against all enemies and temptations, and of preserving, sustaining and persevering grace, Isay 40. 29. 31. & 41. 10. & 40. 11. & 46. 3, 4. Psal. 29 11. & 121. 3, 4, 5, 6, 7, 8. & 55. 22. Joh. 10. 28, 29. hence the Apostle concludes, Phil. 4. 13.  
Promises of deliverance, Psal. 100 15. Isay 45. 17. Ezek. 34. 10. Psal. 9 17, 18. & 125. 3.  
Promises to Zions mourners, Isay 61. 2, 3. Mat. 5. 4. Luke 6. 21. Psal. 126. 5, 6. Isa. 35. 10. & 51. 11. Rev. 21. 4.  
Promises to such as in faith and love are pitiful and show mercy in the distributing to the necessities of poor Saints, for the sake of Christ, Prov. 14. 21. Luke 14. 13, 14. Heb. 6. 10. Prov. 28. 27. Ecles. 11. 1. Prov. 19 17. Psal. 41. 1, 2, 3.  
Promises of the giving down of the holy Spirit, Joh. 14. 16, 17. & 15. 26. & 16. 7. Joel 2. 28. with Act. 2. 16, 17. Isay 44. 3. & 59 21. Luke 11. 13. Act. 2. 38, 39  
Promises of and to such as fear God, Jer. 32. 40. Eccles. 8. 12. Psal. 25. 14. & 33. 18, 19 & 34. 7, 9 & 85. 9 & 103. 13. 17. & 111. 5. & 145. 19 & 115. 13.  
Promises to such as are not afraid nor ashamed to profess Christ, and to follow him, Matth. 16. 24, 25. Mark 8. 34, 35, 36, 37, 38. Luke 9 23, 24. Joh. 12. 26. & 8. 12. hence the Apostle concludes, Rom. 1. 16. 2 Tim. 1. 12. and of such see Heb. 11. 16. & 2. 11.  
Promises to believing, Job. 5. 24. & 7. 38. & 3. 15. & 6. 35. 40. & 11. 25, 26. & 14. 12. Mark 16. 16. Acts 10. 43. Rom. 9 33. Gal. 3. 22. 2 Thes. 1. 10. 1 Pet. 2. 6.  
Promises to such as persevere in faith and good works to the end, and overcome all enemies and oppositions, Matth. 10. 22. & 24. 13. Mark 13. 13. Heb. 3. 6. 14. Rev. 2. 7. 11. 17. 26. & 3. 5. 12. 21. 17. 26. & 3. 5. 12. 21. & 21. 7.  
Promises to such as seek the kingdom of heaven first, and above all trusting the Lord with their bodies as well as their souls, that may take off believers from covetousness and the carking cares of this life, Matth. 6. 33. Luke 12 31. Psal. 37. 3. 1 Tim. 4. 8. Heb. 13. 50.  
Promises that the just shall live by faith, as well as it is their duty so to do, Hab. 2. 4. Rom. 1. 17. Gal. 3. 11. Heb. 10. 38.  
Promises of growth and increase in the Lord's house, Psal. 92. 12. 14. Prov. 11. 28. Hosea 14. 5. 7. Mal. 4. 2.  
Promises of eternal life wherein the eternal state of Saints is stated and promised, Joh. 10. 28. & 6. 40. Rom. 6. 23. 1 Joh. 2. 25. & 5. 11.  
Promises to Apostates and backsliders that turn again to the Lord, Hos. 14. 2. 4. Joh. 3. from ver. 12. to 23. & 31. 18, 19 20.  
Promises to such as delight themselves to walk in the ways of God in obedience to him, Joh. 7. 17. & 8. 51. & 14. 21. 23. & 15. 15. 10. Prov. 10. 29. 30. Isay 64. 5. Rom. 2. 7. 10. Jam. 1. 25. Rev. 22. 14.  
Promises to such as forsake all for the sake of Christ, and follow him, Matth. 19 21, 29. Mark 10. 29. 30. Luke 8. 22. 29. 30. with these promises, see Phil. 3. 7, 8, 9, 10.  
Promises that God will never forsake his people, Heb. 13. 5, 6. Josh. 1. 5. Deut. 31. 8. 1 Sam. 12. 22. Psal. 89. 31, 33. Isay 41. 17. & 42. 16. made good, 2 Cor. 4. 9 Jer. 51. 5.  
Promises that the Lords people shall not forsake him, Jer. 32. 40. Psal. 121. 7, 8. Joh. 10. 28, 29. hence the Apostle concludes, 2 Tim 4. 18. Isa. 54 9, 10. Gen. 22. 18.  
Promises to Saints in their separation from the worships of the world and Babylon, 2 Cor. 6. 17, 18. Rev. 18. 4. with these consider, Isay 48. 20. Jer. 50. 8. & 51. 6.  
Promises to hear and answer the prayers of his people put up in the name of Jesus Christ, according to his will in faith, Matth. 18. 19 & 21. 22. & 7. 7, 8. Joh. 16. 23, 24. & 14. 13, 14. Mark 11. 24. Luke 11. 9 10. Acts 2. 21. 1 Joh. 3. 21.  
A promise to such as lend free, looking for no reward or the like courtesy again, Luke 6. 35. compared with cha. 14. 13, 14. the first is to be understood as the second.  
A promise of union in the New Covenant between the believing Jews and Gentiles, Joh. 10. 16. performed, Ephes. 2. 14, 15, 16, 19 & 3. 6.  
Promises of being taught of God, Joh. 6. 45. & 14. 26. Isay 54. 13. Jer. 31. 34. the way is by and in his word, Isay 8. 20. Joh. 5. 39 Luke 24. 45.  
Promises that the holy Spirit shall open the mystery of Jesus Christ and testify of him, a clear distinction of the spirit of Christ, from all false spirits, that spirit that doth not testify of Jesus Christ, is of Antichrist and not of Christ, Joh. 15. 26. and 16. 13, 14. See the same after the apostasy and coming out of Babylon Rev. 19 10 both compared with Acts 5. 32.  
Promises of relation, 2 Cor. 6. 18. Joh. 1. 12. Mal. 3. 17. Hos. 2. 19 20  
Promises that will be a support and comfort to Saints in all estates besides all that hath been already mentioned, 1 Cor 10. 13. Rom. 8. 28. Rev. 2. 10.  
Promises of the conversion of the Jews; that is a remnant from amongst all the tribes, Rom. 11. 25, 26, 27, 28, 29. to 32. Rev. 7. 5, 6, 7, 8. & 14 3. and 16. 12. Ezek. 37. 21, 22. & 39 25. to the end. Isay 49. 6. 10. 14, 15, 18. to the end, and 5. 7. throughout, and 60. throughout, and chap. 11. 11. to the end, chap: 62. and 63. throughout, are meant, chap. 6. 13. and 10. 20, 21. Rom. 9 27.  
Promises of the coming of Christ again from heaven, Acts 1. 11. and 3. 19, 20, 21. 1 Thes. 4. 16. Heb. 9 28. and 10 37. Rev 1. 7. and 22. 28. Mat. 24. 30. and 25. 31.  
Promises of the resurrection of the dead, and the change at the coming of Christ, and gathering of all Saints to him, Joh. 5. 28. 1 Thes. 4. 16. Joh. 6. 44. 1 Cor. 15. 52. Rom. 8. 11. Mat. 24. 31.  
Promises of the kingdom and reign of Christ on earth, Psal. 72. throughout, and 22. 28, 29. and 2. 6, 7, 8, 9 Isay 2. 2, 3, 4. and 9 6, 7. and 24. 23. Jer. 23. 5, 6. and 33. 15. 6. 17. Ezek. 37. 24, 25. Dan. 2. 44. and 7. 14 27. Zech. 14. 9 Luke 19 12. Rev. 11. 15. 17.  
Promises of the Saints reigning with Christ in glory, and wiping off all tears from their eyes, 1 Pet. 5. 4. Col. 3. 4. Luke 12. 32. Matth. 25. 34. 46. and 13. 43. Joh. 14, 23. Isay 32. 1. Rev. 20. 4. and 5. 9 10. and 21. 4. hence the Apostle concludes, 2 Cor 4. 17, 18.  
Promises to watchfulness, Luke 12. 37. Rev. 16. 15. Luke 21. 36.  
The Privileges of Saints arising and flowing from these precious promises.  
1 Relation, children, heirs of God, and Joint heirs with Christ, 1 Joh. 3. 1. Rom. 8. 17.  
2 To know the mystery of the kingdom, and word and will of God, which are hid from others, Luke 8. 10. Matth. 13. 11. Psal. 25. 14. 1 Cor. 1. 12, 14, 15.  
3 Acceptation of their prayers and services with the Father, a great privilege and precious. Oh that Saints would improve it, Ephes. 1. 6. 1 Pet. 2. 5.  
4 Strong grounds of consolation in all estates, and under all temptations in this world, Heb. 6. 18. 1 Pet. 1. 8. Rom. 15. 4. 13. and 14. 17.  
5 The Spirit and word of the Lord for their guide and rule for their sure and safe walking here in their imperfect state, Acts 5. 32. Rom. 8. 9 14. 2 Tim. 3. 14. to 17. ver.  
6 Ground to exercise faith, and to live by believing that they shall be kept by the power of God through faith unto salvation, 1 Pet. 1. 5.  
7 That notwithstanding their corrupt nature and body of sin which is now their trouble, and the manifold difficulties and temptations they pass through from enemies within and without, yet they shall assuredly be supported through all, and in the end be delivered from all, and shall possess the kingdom and the glory promised, Joh. 14. 2, 3. Col. 3. 4. 2 Tim. 4. 7, 8.  
In a word all the promises are so many privileges to believers, for they are in Christ all yea and Amen, therefore let the Saints be acquainting themselves more with the promises, although the enemies of the truth dare upbraid us, in saying that our literal promises, will not help us, let them know that there are no promises but such as are literal, e. i. recorded in the letter of the Scripture, and all true believers have an interest in them, through faith in Jesus, and God will perform his good word in them, therefore take them as your riches, as your interest, and right of making claim, both to grace and glory, for you have nothing here, nor are like to have hereafter, but what God hath promised in his word. Oh therefore, I say again acquaint yourselves more with the promises, live by faith in God for performing of them and fetch consolation and sweetness from them. My desire is that this poor labour of your poor friend, who desires only to be a helper of your faith and joy, may be useful for that end, and I have my desire accomplished.  
1 King. 8. 56. Blessed be the Lord that bathe given to his people according to all that he promised, there hath not failed one word of all his good promise that he promised.  
2 Cor. 7. 1. Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God.  
1 Thes. 18. Wherefore comfort one another with these word.  
Grace, mercy and peace be with your spirits, Amen.   
FINIS.