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uttermost for their breach of his mot just and holy law. * . ..
: God at the same time promised absolutely to his
CHRIST that he would be with him, to uphold and strengthen him, until he had finished the great work which he had called and appointed him to do: Wherefore he faith, I the Lord have called thee in righteousness, and will hold thy band, and will keep thee, and will give thee for a covenant of the people : And again, He fall not fail, nor be discouraged, un. til he have set judgment in the earth: And to the people he faith, Hear, and your soul wall live ; and I will make an everlasting covenant with you, even the fire mercies of David; bebold I bave given bin for a witness to the people, a leader and conimander to the people. This is the Man of God's right hand ; even the Son of man whom he hath made strong for his own self: Of whom he faith again, Bebold the man whose name is the BRANCH, be fall grow up out of his place, and be all build the temple of the Lord: even he mall build the temple of the Lord, and 'he fall bear the glory, and all fit and rule upon his * Throne; and he small be a priest upon his throne, and
the counsel of peace shall be between them both* Hence he laich to his disciples, In me ye shall have
.. peace :
• Zech. vi. 12, 13:
peace: And again the Apostle testifies, He is our peace, who hath made peace by the blood of his cross.
· Thus Christ is the covenant head of his people, because God promised to give them life, thro' his. obeying the law, and suffering its curse for them.
In this new covenant, God's chosen do nothing to merit the blessings, or to obtain the promises of it ; but CHRIST was appointed of God to do all for them, and he accordingly hath done it; for be bath made an end of fin, and brought in everlasting righteousness. . . .
· God made a covenant with the first Adam, both
for himself and his offspring, wherein man was to live by his own works, and personal obedience; but this covenant man broke, and incurred the penalty due to transgressors : Therefore God, for the sake of his elect, made a new covenant with the second Adam, whom he had chosen for this very purpose ; who was to do, and suffer for them all that the law required. In this covenant God's elect do nothing to merit eternal life; and suffer nothing in their own persons to deserve remiffion of sins, and eIcapeeternal death : Neither is there any necessity, or room for it; because Christ's blood expiates and delivers them from the latter, and his obedience gives them a right and title to the former ; and God, as
he hath promised, imputes to them Christ's righteousness, and places his atonement to their account. Therefore the Christian worketh not to obtain eternal life, but believeth on God, who justifieth the ungodly thro' Christ, that died for him, and rose again.
And, because the blessings of this covenant are not obtained and enjoyed but thro' Christ's sufferings and death; therefore it is called a Testament, wherein are bequeathed spiritual blessings and privileges unspeakably great and glorious, to all God's chosen, for whom Christ died.-Now a person, by his Will or Testament, gives and bequeaths what he is pofseft of to whomsoever he will; and Christ, by his fulfilling all righteoulness, and making himself an offering for fin, when he had no necessity either to keep the law for hiinself, or to suffer its penalty ; hath righteousness to give and pardon fins, with eternal life the reward of righteousness, to whomsoever he will; and accordingly he hath bequeathed thefe unspeakable gifts and blessings to all those whom the Father hath given him: And for this cause he is the Mediator of the New Testament, that by means of death, for the redemption of the transgreffons which were under the first Testament, they which are called, that is, God's elect (for whom he
did predestinate, them he also called ;) might receive the promise of an eternal inberitance t. And therefore he faith to the Father ; for their fakes I sanctify myself, that they also may be fanctified thro' the truth ; and the glory, which thou gavest me I have given them.
The difference therefore betwixt the two covenants, or the Old and New Testament, is exceeding great : By the Old covenant, man must work out a righteousness for himself, and live by his own personal obedience to the moral law; but by the New, he hath a righteousness freely given him of God, and lives by the personal obedience of another. By the former, it behoved him to trust in his own righteousness; for, when that was lost, he lost his very life, and came short of the glory of God : By the latter, we are led to trust in Christ for righteousness, because he hath fulfilled the law, and is made of God unto us righteousness : They therefore that trust in him shall never perish, but have eternal life::— Which leads me,
THIRDLY : To shew that the promises of the Old Testament were precarious, and conditional : But, on the contrary, that the promises of the New Tef
tament + Heb. ix. 15.
tament are unconditional, and absolute; and therefore stedfast, imusutable, and eternal.
pear that the promises of the Old Testament were not absolute, but conditional; wherein God on his part promised life, only upon condition of perfect obedience to the law, on man's part : Hence the promise could not be fulfilled, nor claimed by man, unless he had continued stedfast in God's covenant, and perfectly fulfilled the whole law. When therefore man failed in the performance of obedience, on his part; God's promise of life, which he made to man conditionally, could not be fulfilled on his part.
Thus the terms of the covenant of works are, be that doth those things, shall live in them * ; but he that doth them not, all surely die : For it is written, Curfed is every one that continueth not in all things which are written in the book of the law to do themt. And this covenant which Gon at first made with Adam, is the very fame that he made with Israel on mount Sinai : But, as it was a covenant which man had already broken, and was fallen under its curse ; it entered that fin, might abound I; attended with the most awful circum
stances * Gal. ii. 12. + Gal. iii. 10. Rom. v. 20.