WROD Aorta. ov ellen 2 aah Gr 
 Oe an wrete BA rhe 
 
 Aigo 
 
OF THE 
 
 NEW COVENANT. 
 
ANDREW JACK PRINTER. 
 
I ee eee 
 
 OF THE 
 
 NEW COVENANT, 
 
 TAKEN EXPRESSLY FROM 
 
 THE SACRED RECORDS. 
 
 BY v4 
 JOSEPH GIBB, 
 
 MINISTER OF THE GOSPEL, BANFF. 
 
 ‘¢ Incline your ear, and come unto me: hear, and your soul shali 
 live; and I will make an everlasting covenant with you.”—Isa, lv. 3. 
 
 EDINBURGH : 
 PRINTED FOR WAUGH & INNES, 
 
 2. HUNTER SQUARE, AND 41. HANOVER STREET : 
 
 M. OGLE, GLASGOW ; R. M. TIMS, DUBLIN ; A. AND J. WIL~ 
 SON, BANFF; A. WATSON, ABERDEEN; AND JAMES 
 DUNCAN, LONDON. 
 
 MDCCCXXVII. 
 
Digitized by the: Internet Archive 
 in 2022 with funding from 
 Princeton Theological Seminary Library 
 
 § 
 
 https://archive.org/details/viewofnewcovenanO0Ogibb 
 
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 PREF A Ciiswee™ 
 
 "Tix: author of the following Treatise had his atten- 
 tion seriously directed to the doctrine of the New 
 Covenant above thirty years ago. After having de- 
 liberately examined the opinions of various godly 
 and esteemed writers on the subject, he discovered, 
 with much pain, that they were incapable of being 
 fully reconciled, cither with each other, or with the 
 Sacred Record. The deep perplexity which this oc- 
 casioned, taught him to recognise the holy Scrip- 
 tures as his only standard of religious belief, and in- 
 duced him to search them for himself, with all the 
 care and impartiality that he could attain. After 
 studying their account of the divine covenants with 
 some perseverance, he obtained full satisfaction in 
 his own mind, and occasionally took the liberty of 
 laying his views before his christian brethren, par- 
 ticularly in lecturing over the Epistle to the He- 
 brews. But that he might not have any undue 
 
 influence over their minds, on the ground of personal 
 A 2 | 
 
v1 PREFACE. 
 
 confidence, he called them to prepare for hearing 
 a future course of sermons on the new cuvenant, by 
 reading all the books that they could procure on the 
 subject, and comparing them with each other, and 
 with the sure testimony of God. After having al- 
 lowed them about two years for private reading and 
 study in the manner recommended, he entered on 
 the proposed sermons ;, and when they were nearly 
 all delivered, a general desire was expressed by those 
 who had heard them, that they should be published. 
 With this desire, he has deemed it a duty to com- 
 ply, in the hope that they may be useful to those 
 into whose hands they shall fall, who feel their need 
 of information on the subject, and honestly seek to | 
 know the truth as it is in Jesus Christ. 8 
 But, to prevent unnecessary disappointment, ‘it 
 may be proper to inform the reader, that, as the 
 publication of the following Discourses was requested, 
 merely on account of the important matter contain- 
 ed in them, and not for the sake of the stile in which 
 it was communicated, no additional embellishment 
 of any kind has been attempted, in preparing them 
 for the press. As the author has made it his chief 
 business, during the greater part of his life, to 
 search for useful truth, wherever he could find it, 
 and endeavour to impart the knowledge of it in the 
 plainest words, rather than to seek after the enter- 
 tainment of elegant composition, or acquire the art 
 
 of amusing the imagination of others; he is quite 
 
PREFACE. Vi 
 
 certain that any attempt to rise above his ordinary 
 simplicity of language, would have been altogether 
 unsuccessful, Readers of refined and fastidious 
 taste, stand in no rieed of his labours, as there has 
 lately been an abundant supply of religious books, 
 far more congenial to their minds, than any thing 
 that he could produce; nor does he indulge the 
 hope, that any of them will be satisfied with a single 
 paragraph of what he has written, except they con- 
 sent to restrain their imagination, and make the 
 truth welcome on account of its own intrinsic value, 
 and its tendency to promote their eternal interest, 
 though stated in the most homely manner. 
 
 In this sincere attempt to ascertain and_ exhibit 
 the doctrine of the new covenant, as it is con- 
 tained in the Bible alone; no appeal whatever has 
 been made to the writings of any esteemed mo- 
 dern authors, either to obtain the support of their 
 authority, or to meet popular prejudice by the ap- 
 parent sanction of their names: and, that the least 
 appearance of theological controversy might be 
 avoided, the unguarded assertions of inaccurate 
 writers have never been quoted for the purpose of 
 being exposed and refuted. Nothing in any degree 
 calculated to increase the mournful divisions cf gen- 
 uine christians, to provoke vain disputation among 
 them, or inflame their bitter passions, has been in- 
 troduced: and as the truth was not revealed merely 
 to furnish men with new subjects of speculation, 
 
viii "PREFACE. 
 
 but to call them back from their criminal wander- 
 ings, to a state of reconciliation with God, and 
 teach them how to please him in all things ; a varie- 
 ty of practical reflections and exhortations have been 
 intermingled with the doctrines advanced. | It is 
 fondly hoped, that no sincere friend of Scripture 
 truth will deem any apology necessary for the li- 
 berty used in what is here offered to the public} 
 since nothing disrespectful is intended toward others; 
 of any persuasion, who have advocated views some- 
 what different. Many of them bestowed much la- 
 bour in searching into the deep things of God; 
 their writings have been eminently useful, and their 
 names will be justly honoured for generations to 
 come: yet it must, after all, be admitted, that the 
 best way of honouring their memory is by follow- 
 ing their laudable example, in the persevering study 
 of the Scriptures, rather than by yielding a rash 
 and credulous assent to every thing that they as- 
 
 ser ted. | 
 If any who are strongly attached to one or other 
 
 of the different popular theories of the divine cove- 
 nants, shall happen to look into this volume, it will 
 be peculiarly necdful for them to take heed to the 
 frame of their minds in so doing, lest what was 
 ‘ntended for their spiritual benefit should prove 
 only a stumbling-block. ‘Such persons naturally 
 think it grievous, that others are not satisfied with 
 
 those views of the new covenant which easily sa- 
 
PREFACE. ix 
 
 tisfied themselves, or that any more should be writ- 
 ten on a subject which they consider sufficiently illus- 
 trated: they feel indignant when any of their favour- 
 ite notions are called into question; and, presuming 
 that they are perfectly acquainted with those sen- 
 timents which they wish to oppose, they refuse to 
 allow them a fair hearing, and hastily misunder- 
 stand, misrepresent, and reject any representation 
 of divine things to which they have been accustomed, 
 as both erroneous and highly dangerous. The writer 
 of the following View of the New Covenant, is prepared 
 to make every reasonable allowance for the feelings 
 of those who have zealously adopted opinions which, 
 he humbly conceives, are not in exact accord- 
 ance with the Sacred Oracles; and as he de- 
 sires not to irritate them, but affectionately to re- 
 cal their attention to what he firmly believes to 
 be an important part of the counsel of God, he 
 begs leave to request a full, patient, and candid hear- 
 ing; and earnestly intreats, that none who may, in 
 some degree, differ from him, will be so rash and 
 unfair as to censure what he has advanced, without 
 deliberately perusing every page of it—weighing all 
 the passages of scripture to which he has referred— 
 considering the practical tendency of the whole—and 
 thereby preparing to make it at least apparent from 
 what they say, that they were not more eager to 
 condemn than careful to understand. 
 
 But this book was written purposely for the as- 
 
x .PREFACE. 
 
 sistance and encouragement of those serious enquir- 
 ers, who feel the unspeakable importance of reveal- 
 ed truth, and fear the seduction of error—who see 
 the difficulties that attend certain popular repre-_ 
 sentations of the new covenant, and desire honestly 
 to ascertain and embrace whatsoever is taught in 
 the word of God, without being in any degree in- 
 fluenced by human opinion, Their peculiar anxie- 
 ty, arising from uncertainty about doctrines of ever= 
 lasting importance, is more painful and discourag- 
 ing, that either the thoughtless, or the opinionative 
 can conceive; but it may be wisely overruled: by 
 the Father of Lights for the advancement of their 
 spiritual improvement and future usefulness. | Their 
 mind can scarcely be more perplexed or intimidated 
 by strong and contradictory assertions on the sub- 
 ject, than that of the author was at a certain period. 
 Having formerly suffered much himself from con- 
 scious uncertainty about various fundamental doc- 
 trines, he can now tenderly sympathize with those 
 who feel involved in similar ‘darknéss : and as his 
 doubts have been solved, and his fears removed, 
 through the blessing of God on an exclusive atten- 
 tion to what he humbly considers the simple un- 
 sophisticated meaning of the Inspired Record, he 
 esteems it his bounden duty to persuade such 
 awakened and inquisitive persons to continue their 
 researches with unwearied ardour, in the full con- 
 
 fidence, that, if they be willing to hear the voice of 
 
PREFACE. xl 
 
 the good Shepherd, and follow him, he will render 
 their way plain, and guide them to the sure know- 
 ledge of all things necessary to their present duty 
 and everlasting happiness. Let them candidly ac- 
 cept what was specially intended for their spiritual 
 benefit, and use it, along with much devout medi- 
 tation and prayer, merely as a seasonable help in 
 the study of the Scripture, without being in the 
 least degree influenced by what is advanced, except 
 in as far as it corresponds with that only sure rule 
 of faith: And may the soul of every honest enquirer 
 be enriched with abundance of divine truth, grace, 
 and consolation! —* 
 
 _ BANFF, June 21, 1827. 
 
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CONTENTS. 
 
 Page. 
 
 INTRODUCTORY DISCOURSE, : ; : : 3 
 The subject recommended, . = . 3 . 5 
 
 The general plan of treating it proposed, . : : 9 
 Rules for the profitable investigation of it, . ° 12 
 
 The attention of three classes particularly solicited, 21 
 
 PART FIRST. 
 OF THE PROPER SIGNIFICATION OF .A DIVINE COVENANT, 
 The natural signification of the original words rendered by 
 
 covenant in both the sacred volumes, 
 The principal examples in Scripture-by which the nature of 
 
 a divine covenant is illustrated, ., : . 
 The propriety of adhering to the conclusion which naturally 
 results from these examples, . : : ° 
 
 Practical Reflections on the foregoing part of the subject, 
 
 PART SECOND. 
 
 OF THE INTIMATIONS WHICH THOSE WHO WERE UNDER 
 THE OLD COVENANT, RECEIVED OF GOD’S DESIGN OF 
 
 MAKING:A-NEW. COVENANT IN THE DAYS OF THE MES-_ 
 
 SsIAg, ie : ° o. < e * ° ° . 
 
 &: ; 
 
 46 
 
XIV CONTENTS. 
 
 PART THIRD. 
 
 Page. 
 OF THE PARTIES BETWEEN WHOM THE NEW COVENANT 
 IS MADE, . . ° . ° ° . : a 
 
 The reasons why some have taken a different view of this 
 subject, stated and obviated, ° ° : . 62 
 Practical Reflections, ‘ . x : . ° 68 
 
 PART FOURTH. 
 
 OF THE MATTER OF THE NEW COVENANT, ‘ 3 ve 
 
 Art. 1, “ For Iwill be merciful to their unrighteousness,” &c. ib. 
 
 The nature of the blessing exhibited in this article, a ha 
 The peculiar importance of it, . . : 76 
 Practical Reflections, - é . q ‘ ° 86 
 
 Ant. 2. “6 For all shall know me,” &c. ; ; : - 9 
 
 What knowledge God has promised to communicate, .- 92 
 In what manner it is imparted, : . . ‘ 97 
 To what extent he has undertaken to bestow it, . - 101 
 Practical Reflections, 4 : : ‘ “1 : 107 
 
 ArT. 3. 6 I will put my laws into their mind,” &e, out ne 
 To what law this refers, : F . : 5 » +114 
 
 In what manner God puts his law into the heart, = . © 121 
 The beneficial consequences which result from the accom- 
 plishment of this promise, . . ’ ove 126 
 
 Practical Remarks, ~ vbesig’ r ‘ é si A°5.130 
 
 Art. 4. ‘¢ I will be to them a God? s 3 wer - 137 
 How much is included in having the Lord for a God, 138 
 What the Lord is to them who have an interest in him, 147 
 The peculiar happiness of those to whom the Lord is a 
 
 God, : ¢ ° : : . . . 152 
 Eg peatestOns, = ~ . ° 5 . 160 
 
 Ant. 5. “ They ‘shall be to me a people, ; : 164 
 The peculiar manner in which the Israel of Goa ‘became ~ 
 his people, . . ‘ : . ° : . 165 
 
 i 
 
CONTENTS. XV 
 
 Page. 
 
 In what respects they become his people, . : . 171 
 For what purposes they become his, or what they are to God 
 
 as his people, . i : . ’ 2 aes 176 
 
 Practical Reflections, ‘ ° : . - 182 
 
 PART FIFTH. 
 
 OF THE PLACE THAT JESUS CHRIST SUSTAINS IN THE 
 NEW COVENANT, . . : ° z A - 187 
 
 Sect. 1. Christ is the Mediator of the new covenant, . . id. 
 Why a Mediator between God and his Israel was necessary, ib. 
 Jesus Christ is a fit and suitable Mediator, . : - 196 
 In what his office as a Mediator consists, °. mites’ 199 
 Practical Remarks, : . ‘ . . ° - 205 
 
 ~ SEcT. 2. Christ is the Messenger of the new covenant, . . 21) 
 
 Sect: 3. Christ is the Surety of the new covenant, . A ah. 3 
 Sect. 4. Christ is the Minister or Administrator of the new 
 
 covenant, . - . > eretT. ° te eurry; oy > B24 
 
 Practical Reflections, . S . é : . a Boo 
 
 SECT. 5. Christ is the sumand substance of the new covenant, 235 
 
 A general account of what is treasured up in him, . . 236 
 The particular blessings which the people of God find in 
 him, and derive from him, é F ° : - 238 
 
 Practical Reflections .. ee ° e. 9. e250 
 
 PART SIXTH, 
 * 
 
 OF THE PECULIAR EXCELLENCE OF THE NEW COVENANT, 256 
 
 A contrast stated between the new covenant and the old, . ib. 
 ~~ Practical Remarks, 4 : : ° : . 274 
 
 << 
 oh 
 
vi CONTENTS. 
 
 PART VII. 
 Page. 
 OF THE WAY IN WHICH MEN OBTAIN’ A PERSONAL 
 INTEREST IN THE NEW COVENANT, - . : . aro 
 
 It is by faith alone that a personal interest in it is obtained, 277 
 The nature of faith explained, . . : ee . 280 
 The reasons why the benefits of the new covenant are obtained 
 
 by faith only, ; ° . : . ; : . 291 
 Practical Reflections, ; ; : é ; ; . 297 
 
 PART EIGHTH. 
 OF THE MOTIVES BY WHICH THOSE WHO HAVE HITHERTO 
 CONTINUED STRANGERS TO THE NEW COVENANT SHOULD 
 
 BE PERSUADED TO EMBRACE IT WITHOUT DELAY, Beret 
 
 The new covenant recommended to different classes of hearers, 302 
 
 PART NINTH. 
 DIRECTIONS FOR ENTERING INTO COVENANT WITH GOD, 326 
 
 Various difficulties stated and obviated, . ~ : He 
 
 PART TENTH, 
 
 THE DUTY OF THOSE WHO HAVE OBTAINED AN INTEREST IN 
 THE NEW COVENANT  . : : 7 ¢ 352 
 
 The grounds on which holy obedience is required of the people 
 
 of God, : : : : ; ; . . - 353 
 The principal branches of christian obedience, ° - 357 
 Concluding requests, , SO SOARS SASS Bele ee 
 
VLE WS..22y7) 
 * Oe y OBA 
 OF THE 
 
 NEW COVENANT. 
 
 INTRODUCTORY DISCOURSE. 
 
 HEBREWS vil. 6—13. But now hath he obtained 
 ~ @ more excellent ministry, by how much also he is 
 the Mediator of a better covenant, &c._, m 
 
 "Tose who have a tolerable acquaintance with 
 religious books, must have observed, that our godly 
 forefathers enlarged much on what they termed the 
 Covenant. of Works and the Covenant of Grace, and 
 - that they connected with either the former or the latter 
 of these covenants, almost. every important fact and 
 doctrine, promise and precept, contained in the 
 Scriptures. In modern times, a great departure 
 from this practice has appeared. Notwithstanding the 
 unprecedented multitude of religious publications, 
 great and small, that have issued. from the press 
 within the last twenty or thirty years, very. few. have 
 treated on the two covenants; and although cheap 
 tracts, containingaplainsummary of divine truth, have 
 lately been multiplied beyond example, we have nei- 
 ther seen nor heard. of one in which the subject is di- 
 rectly handled. During the same period, these co- 
 venants have, with few exceptions, been as much ne- 
 glected or avoided by preachers as by writers. 
 A 
 
4 A VIEW OF THE 
 
 Candid and judicious observers will readily ae- 
 knowledge, that many of the old writers enlarged 
 too much on the covenants. They certainly went 
 to an extreme .in allegorising the mystical figures, 
 and overstraining the metaphors of the holy Serip- 
 tures; and as their peculiar manner of treating of 
 the divine covenants, issued in great diversity and 
 contradiction of sentiment among them, we need not 
 wonder that their successors, in tracing the beautiful 
 simplicity of divine truth, have generally and cautious- 
 ly avoided a theme on which the most popular au- 
 thors had written with discouraging perplexity, espe- 
 cially as they could not hope to make a new and fair 
 appeal to the inspired records, without exposing them- 
 selves to the prejudice, and the seyerest censures of 
 all who rigidly adhere to some human theory. All 
 extremes however, ought to be avoided. If some 
 have bewildered themselves by speculating about 
 the new covenant beyond what its Author had re- 
 vealed, it cannot thereby be rendered either lawful 
 or safe to dread and shun it, as only a hopeless la- 
 byrinth of darkness and confusion. The impor- 
 tance of the subject is unquestionable ; and as it has 
 already proved difficult to men of far superior talents, 
 it becomes us to enter on the investigation of it with 
 godly fear, self-diffidence, and humble dependence on 
 the Father of Lights, who frequently allows the wise 
 and prudent to wander from the truth, and in much 
 condescension reveals it to simple babes. 
 
 Thenew covenant is most clearly and fully exhibited 
 in this apostolic epistle, which was addressed to those 
 christians of the Hebrew nation who had formerly 
 been under the old covenant. To establish their 
 minds in the faith and profession of the Gospel, and 
 encourage them to persevere in obedience to it, the 
 inspired writer taught them the infinite superiority 
 of the Lord Jesus Christ to the great prophet Moses, 
 by whom God had spoken to their fathers—to all 
 the angels who had been employed at the giving of 
 the law, in the wilderness of Sinai,—and to Aaron, 
 with all the priests of his order, who had been ap- 
 
NEW COVENANT. 5 
 
 pointed to minister before JEHovan in his ancient 
 sanctuary. He proved that the priesthood of Christ 
 is superior to that of Aaron, because it. continues for 
 ever, after the order of Melchisedec, (chap. vii.) and 
 because he is the minister of a better covenant, 
 which is set forth in the words before us in a quo- 
 tation from Jer. xxxi. 31—34. ; 
 
 My object in this introductory discourse shall be, 
 
 first, ‘To recommend the study of the new co- 
 venant : 
 
 Secondly, To propose the general plan of what is 
 intended concerning it: and, 
 
 Thirdly, To offer a few rues for the profitable 
 investigation of it. 
 
 I. Permit me to recommend the new covenant to 
 your serious consideration. This is the more ne- 
 cessary, because the subject has for some years past 
 been so generally neglected, that many are mournfully 
 ignorant of it, and too little disposed to exercise their 
 minds about what they have hastily imagined to be 
 inexplicable, unnecessary, and unprofitable. 
 
 1. I observe, that the new covenant demands 
 your attention, because the Scriptures are full of 
 wd. <All Scripture, being given by inspiration of 
 God, is profitable, and worthy of serious regard ; 
 but. those things have the chief claim to our atten- 
 tion, which are most clearly and fully revealed, and 
 most urgently pressed on the mind of the reader 
 by the Holy Ghost. By consulting any concord- 
 ance it will be found, that the word covenant or tes- 
 tament, which is the same in the original, very 
 frequently occurs in the Bible. Various divine 
 covenants. are mentioned as of special impor- 
 tance; but the passages do not require to be 
 particularly specified at. present, because we shall 
 have occasion hereafter to consider their distinct 
 meaning, relation to each other, and connexion with 
 the new covenant: only it may be observed, that 
 all these covenants are represented as weighty and 
 
6 A VIEW OF THE 
 
 interesting: and that the new covenant is celebrated: 
 as the end of all the rest of them—as far superior to 
 them all—as that in which christians have the prin- 
 cipal concern; and therefore, it should be the chief 
 subject of their contemplation. To overlook it, or 
 be ignorant of it, must be inconsistent with the 
 christian character, injurious to the soul, and offen- 
 sive to that God who looks on men with complacen- 
 cy, in proportion as they tremble at his word. 
 
 - 2. The new covenant elaims your attention, because 
 the knowledge of it is highly conducive to the right un- 
 derstanding of the Scriptures. It is impossible to 
 comprehend the subordinate parts of the sacred writ- 
 ings, without some acquamtance with their general 
 scope aad design. Those who detacl. particular 
 passages from their connexion, and draw important 
 conclusions from them, or impose arbitrary glosses 
 upon them, almost always mistake their true mean- 
 
 ing, and fall into error. ‘They unfold a succession 
 ' of divine covenants, generally connected with each 
 
 other, and subordinate to the new covenant, in the 
 developement of which they happily issued; there- 
 fore correct apprehensions of its peculiar nature and 
 excellence, prepare the mind for justly estimating the 
 diversified facts, declarations, institutions, and pre- 
 dictions by which it was introduced. As it is by 
 keeping in view the particular design of some com- 
 plex machine, that we are enabled more advantage- 
 ously to trace the operation and utility of its minute 
 parts, which all conspire to the same end; so by 
 the knowledge of the new covenant, which is the 
 most complete manifestation of the glory of God, 
 we shall be assisted in forming a right conception of 
 his more obscure communications of heavenly truth, 
 which were granted to the patriarchs and prophets ; 
 we shall see that, in all ages, the only way of accept- 
 ance before the Most High, bas been by faith in 
 the Messiah, and that ‘ whatsoever things were 
 written aforetime were written for our learning.” ~ 
 3. Thenew covenant claimsyour attention, beeause 
 it is the great comprehensive ground of true spiritual 
 comfort. t includes all the precious blessings of the 
 
NEW COVENANT. 7 
 
 Gospel, and freely exhibits them to the guilty who are 
 ready to perish. It secures the complete salvation 
 of all who take hold of it as their charter and inher- 
 itance. It shows what God will be to his people, 
 and do for them, through Jesus Christ, both during 
 this life, and that eternal state which is to come; 
 and. when its promises are sealed home on the hearts 
 of believers by the influence of the Holy Spirit, they 
 are enabled to rise above the sorrows of their pilgri- 
 mage, to anticipate the future felicity which their 
 heavenly Father has prepared for them, and to rejoice 
 with joy unspeakable and full of glory. Those who 
 desire to possess the present comfort of genuine re- 
 ligion, cannot adopt any more effectual means, than 
 the careful study and application of that covenant 
 which comprehends the strongest consolation for all 
 that have fled to Christ as their refuge and hope. 
 - 4, The new covenant claims your attention, be- 
 cause tz discovers the principal grounds and the extent 
 of your obligations toward God. It shews how 
 God loved us when we were his enemies, redeemed 
 us from everlasting destruction by the precious 
 blood of his only begotten Son, called us from spirit- 
 ual darkness into his marvellous light, made us par- 
 takers of a divine nature, and admitted us into a 
 near relation to himself, as his dear children. By dis- 
 covering the greatness and eonstancy of God’s love 
 toward us, we see how ardently and stedfastly we 
 ought to love him. The precious price with which 
 he redeemed us from sin, shews how cheerfully we 
 ought to deny ourselves, and crucify our lusts for his 
 sake. The new and holy nature which he imparts, 
 teaches those who receive it, that they ought to be 
 holy as he is holy. The benefits which he freely 
 bestows on his people, and the endearing relation to 
 himself to which he advances them, shew that they 
 ought to give themselves wholly to him, and to 
 serve him with all their might, according to the 
 privileges of their new state. 
 
 While men have low, contracted views of God’s 
 kindness towards them, their hearts are closed by 
 unbelief and self-love; they aim at nothing great and 
 
8 A VIEW OF THE 
 
 gencrous, but, like the old self-righteous Jews, make 
 his commands void, by contracting the rule of 
 duty to an empty outward form. They extenuate 
 the guilt which they ought to confess, vindicate 
 their carnal lusts which they ought to mortify, and 
 trust in those hypocritical services for which they 
 ought rather to blush. Those who understand the 
 new covenant, see that God has the strongest pos- 
 sible claims to all that they are, and all that they 
 can do to please him. They feel that nothing less 
 than the obedience of their whole heart, will accord 
 with the design of their redemption, and that they 
 never can make any adequate return for all his bene- 
 fits. 'Tosuch persons, the least sin, even in thought 
 only, appears great, and all that they do for God 
 appears little, compared with what he has done, 
 and promised to do for them. Others may wonder 
 at their exalted aims, and consider them beside them- 
 selves, but they well understand that they have the 
 highest possible reasons for living to the divine 
 glory. 
 
 5. The new covenant requires attention, because 7 
 effectually animates the christian for the practice of his 
 duty. The clearest detail of particular duties that can 
 be given, is not sufficient to render men obedient. By 
 nature they are dead in sin, equally destitute of ability 
 and inclination to serve their Creator. Many hear 
 his commands expounded, commend what they hear, 
 forget what they commend, and continue what they 
 were before, both in their temper and conduct. The 
 application of the purest precepts to such persons can 
 never induce them to become obedient. They need 
 to be effectually persuaded, encouraged, and animat- 
 ed. Until they obtain pardoning mercy and re- 
 newing grace from God, they cannot be his willing 
 subjects. His commands are not grievous, but he 
 requires the heart, nor will he accept the reluctant 
 performances of the slavish mind. Now, as the new 
 covenant shews the large extent of that holy obe- 
 dience which God demands, it furnishes the most 
 persuasive, and the only effectual principles of ac- 
 tion. The spiritual application of its promises sub- 
 
NEW COVENANT. 9 
 
 dues the natural enmity of the rebellious, softens 
 their obdurate heart, reconciles them to God, makes 
 them willing to be and to do whatever he requires, 
 encourages them with seasonable supplies of grace 
 to renew and strengthen them, and stimulates them 
 to abound in every good work, by the cheering hope 
 of ultimate perfection and eternal glory. In _pro- 
 portion as the christian comprehends the new cove- 
 nant, his spiritual joy is increased; the more that 
 he enjoys of God, so much the more he loves and 
 desires to serve him. 
 
 II. I shall now propose the general plan accord- 
 ing to which our enquiries respecting the new cove- 
 nant may be most advantageously pursued. 
 
 1. We may attempt to ascertain the proper signifi- 
 cation of a divine covenant. The propriety of this 
 is evident, for except we understand the meaning of 
 such covenants in general, it would be vain to at- 
 tempt the explanation of the new covenant. Ob- 
 serve, it is the nature of a divine covenant that is in 
 question ; for as the new covenant is divine, its mean- 
 ing must be fixed agreeably to the nature of all the 
 other covenants which are ascribed to God; for to 
 reason on this subject from covenants so called 
 made by men, would tend only to darken it. In 
 this enquiry it will be of the utmost importance to 
 adhere faithfully and rigidly to the words of Serip- 
 ture, to the entire exclusion of all human conjec- 
 ture or theory. 
 
 2. Wemay consider the various intimations which 
 those who were under the old covenant received of 
 Gods design of making a new covenant in the days 
 of the Messiah. This part of our subject will shew 
 the gradual way in which the Lord trained his 
 ancient people to look for a new and better cove- 
 nant, as the consummation of the covenant which 
 they had received, and prove that they had no solid 
 reason for considering the old covenant unalterable 
 and everlasting, or being stumbled at the introduc- 
 tion of another. The unbelieving Jews did not un- 
 derstand these early intimations of a new covenant, 
 
10 A VIEW OF THE 
 
 and hence they rejected it, and Jesus Christ by 
 whom it was published. As we have superior ad- 
 vantages for comprehending their meaning and de- 
 sign, the contemplation of them will prepare us for 
 perceiving the connexion between it and those pre- 
 vious covenants by which it was gradually intro- 
 duced. 1 ;.4k0 . 
 
 3. The parties between whom the new covenant 
 is made, will next demand our attention. Every 
 covenant naturally supposes that more than one 
 person or party is concerned.. All the covenants 
 which are ascribed to God in Scripture, are repre- 
 sented as made between: himself and some other 
 party. This is generally admitted, but very differ- 
 ent and. opposite sentiments have been advanced, 
 respecting the precise party with whom God has 
 established his new covenant. As the true know- 
 ledge of this point is indispensable to the right 
 understanding of all that is to follow respecting the 
 parts and qualities of it, we must make a full appeal 
 to the various forms of expression by which Ged 
 has revealed his mind concerning it. 
 
 4. We may then take a particular view of the 
 matter of the new covenant, or the several distinct 
 articles of which it consists. . The precise nature and 
 number of the articles, must be ascertained from 
 the express words of it, as is done in all similar 
 eases, to the total exclusion of such additions as 
 might be suggested by the presumptuous wisdom 
 of man. To discover the full import of these arti- 
 cles, we must appeal to the united light of. the 
 various parallel passages by which they are respec- 
 tively illustrated. This will be to receive the ex- 
 planation of God’s covenant from God himself. 
 
 5. The peculiar place which Jesus Christ sustains 
 in the new covenant, will next come before us. 
 His place must be conspicuous and honourable, 
 corresponding with his essential dignity, as the 
 only Son of God, his complex nature as Immanuel, 
 the determination of the Father to glorify him, and 
 the saving relations by which he stands connected 
 with all the heirs of promise. If we carefully trace 
 
NEW COVENANT. il 
 
 the account of his complex office which is given in 
 the Scriptures, we shall be convinced that it is every 
 way excellent, suitable, and worthy of our confi- 
 dence : if we ascribe any thing more or less to him 
 than they have explicitly done, we shall thereby 
 disparage his true character, darken the truth, and 
 hurt our own spiritual interest. 
 
 6. We may then contemplate the peculiar excellence 
 
 of the new covenant. The great Apostle of the 
 Gentiles esteemed it his highest honour that he had 
 been made an able and successful minister of the 
 new covenant which was the consummation and 
 end of the former one. He magnified his office, by 
 repeatedly contrasting it with the old covenant in 
 variety of instances. By collecting and fairly weigh- 
 ing these examples ef contrast between them, we 
 shall be enabled te ascertain the principal qualities 
 of each, the distinction between them, the unspeak- 
 able supericrity ef the new covenant, and the mani- 
 fold advantages of those who are under it. 
 _ %. The precise way in which men obtain a personal 
 interest in the new covenant, will next engage our 
 attention. On this part of the subject, we shall 
 have occasion to consider the free access that help- 
 less sinners have to all the blessings of it by the 
 Gospel, the nature of that faith by which they em- 
 brace these blessings, and the reasons of its saving 
 efficacy to the exclusion of the works of the law, 
 together with the gracious fruits by which it dis- 
 tinguishes and characterises them who are partakers 
 of it. 
 
 8. An attempt shall next be made to persuade 
 those who have continued strangers to this covenant, to 
 embrace vt, so as thereby to enjoy its invaluable 
 benefits without delay. Here such motives and 
 reasons shall be advanced, as are calculated to con- 
 vince, awaken, and humble careless sinners, and 
 encourage them to join themselves to the Lord in a 
 perpetual covenant, as the most effectual means of 
 securing their best and eternal interest. : 
 9. Serious enquirers may then be furnished with 
 more particular directions for entering into covenant 
 
 A 2 
 
12 A VIEW OF THE 
 
 with God. When men are brought to a state of 
 deep conviction, and contrition for their sins, they 
 often appear foolish and slow of heart to believe 
 unto salvation. Various stumbling-blocks beset 
 their path, which require to be removed. Their 
 heart seems to become worse: doubts and scruples 
 arise in their mind, and they complain that they 
 have no ability to come to Christ by faith. Such 
 persons feel their need of the plainest directions. 
 General instructions and exhortations to believe, do 
 not satisfy them. The grounds of their perplexity 
 must be removed, their overwhelming fears must be 
 quieted, and the way to immediate peace clearly set 
 before them. 
 
 10. We may, last of all, consider how those who 
 have obtained an interest in the new covenant, ought to 
 walk so as to please God, and fulfil the duties of their 
 new relation to him. This concluding and most 
 practical part of our subject, will bring before us 
 the most important comprehensive precepts of the 
 law of Christ, the peculiar principles of gospel obe- 
 dience, and the appointed means of spiritual growth 
 and comfort in the ways of the Lord. 
 
 In going over these topics, some things may possi- 
 bly be advanced, that all are not prepared to receive; 
 and probably some things will be omitted which 
 certain persons have been accustomed to consider 
 both true and necessary. Error can profit no per- 
 son. ‘Truth is invaluable, especially on a subject of 
 such vital importance. We have all an interest in 
 being undeceived, and brought to the knowledge of 
 God’s covenant as he has revealed it. Our minds 
 need to be prepared for entering on the enquiry be- 
 fore us, with candour, and receiving divine truth in 
 its simplicity, with the meekness of a little child. 
 
 II}. Permit me, therefore, as was proposed, to 
 submit to your earnest attention, the following 
 directions for the profitable study of the new covenant, 
 
 1. Lully divest your mind of all prejudice, either 
 against or for any sentiment, on the ground of its being 
 either old or new. . Inordinate attachment to the 
 
NEW COVENANT. 13 
 
 suffrage of antiquity, chains down the mind in ig- 
 norance and error: fondness for mere novelty, ren- 
 - ders it liable to be ‘* tossed to and fro, and carried 
 about with every wind of doctrine, by the sleight of 
 men, and cunning craftiness, whereby they lie in 
 wait to deceive.” Both ancients and moderns have 
 differed among themselves; and all men are liable 
 
 to err, when guided by their own wisdom. You 
 
 have much more interest in discovering what is the 
 truth of God, than in following the leaders of any 
 sect. Therefore, keep your mind free from every 
 bias, search for truth as your main object; nor fear 
 to embrace it wherever you find it; and follow 
 wherever it shall lead you. Be willing to bring all 
 your old opinions to the test of Scripture without 
 reluctance, and believe nothing, whether old or new, 
 except on the ground of competent evidence. 
 
 2. Diligently consult the writings of godly men for 
 your assistance in ascertaining the meaning of Scrip- 
 ture ; but honour the testimony of the Holy Ghost as 
 the only ground of faith. Do not implicitly believe 
 all that men of eminent piety and talents have 
 advanced, neither despise and neglect their writings 
 because they are not infallible. Both these extremes 
 must be avoided as criminal and dangerous. It is 
 the appointment of God, that those who have dis- 
 covered the light of truth, shall exhibit it for the 
 benefit of others; therefore, all who refuse to avail 
 themselves of the labours of those who have gone 
 before them, under the pretence of keeping exclu- 
 sively to the Scriptures, manifest the pride of self- 
 conceit, and hinder their spiritual improvement, by 
 neglecting the proper means of instruction. The 
 Scripture is an inexhaustible mine of knowledge ; 
 but mutual assistance is necessary in working it so 
 as to obtain the precious treasure; and it seldom 
 happens that those derive much benefit from it, 
 who pertinaciously reject those truths which are 
 laid before them by others, and value only the fruit 
 of their own. researches. Duly respect the senti- 
 ments of wise and good men, deliberately consult 
 their best writings; but instead of assenting to any 
 
14 A VIEW OF THE 
 
 thing on the ground of their assertion, keep in view 
 the important question of our Apostle, ‘ Never- 
 THELESS, what saith the Scripture ?” Learn to esteem 
 those books most highly, in which the words of 
 Scripture are most judiciously intreduced, and which 
 are best calculated to assist you in understanding 
 them, and judging of their proper import for yourself. 
 Reject those writings which consist of the ‘ great 
 swelling words” of vain declamation, which tickle 
 the imagination without informing the judgment, 
 and tend more to exalt the author than to honour 
 the sacred record or instruct the reader. Reject 
 also those works in which the obvious sense of Scrip- 
 
 ture is evaded and perverted by artful sophistry. 
 
 Humility, sincerity, and reverence for divine truth 
 in a writer, tend to produce the best effectsin the 
 reader ; but the effusions of vanity and deceit tend 
 to corrupt the heart. Never suppose that you can 
 dishonour any good man by differing from him on 
 proper grounds, or carrying your researches togreater 
 extent. Columbus alone had the honour of. dis- 
 covering America, yet he left many things in that 
 continent to be brought to light by the industry of 
 his successors. Our venerable reformers called the 
 attention of their contemporaries from uncertain 
 traditions to the sure testimony of God, and the 
 way of justification by faith; and we shall best shew 
 our regard for their memory, by searching out those 
 parts of truth which they did not fully attain. 
 Highly respect the writings, therefore, which they 
 left for your instruction ; but judge of truth by the 
 holy record alone ; make it your exclusive standard, 
 and never appeal to an inferior author as of any 
 authority. Those who attempt to support their own 
 opinions, and oppose those of their adversaries, by 
 referring to the authority of famous authors, become 
 guilty of calling man their father, and thereby de- 
 ceive themselves, dishonour the Scriptures, impose 
 on the simple, and excite the disgust of the more 
 imtelligent. 
 
 3. Collect the principal passages of Scripture which 
 treat of the same. subject, and use them for the expla- 
 
NEW COVENANT. 15 
 
 nation of each other, instead of imposing an arbitrary 
 meaning on any of them. It is a common opinion, 
 that all sects of christians take their religious sen- 
 timents and rites from the Scriptures ; but nothing 
 can be more false or groundless, nor can there be 
 any more certain token of deplorable ignorance, than 
 to admit, that the sense of Scripture is ambiguous 
 or self-contradictory. Multitudes quote detached 
 texts in defence of their received creed, but few take 
 their creed from the Scriptures, by consulting them 
 with an unbiassed mind, for the purpose of ascer- 
 taining what they ought to believe. In order to 
 understand the sacred writings, it is necessary to do 
 them justice. There is scarcely any topic on which 
 the whole truth is stated in one place; therefore all 
 the separate passages that treat of any subject in 
 question, must be brought together to illustrate each 
 other. There are many texts which cannot be un- 
 derstood. when separated from their proper connexion, 
 and taken by themselves. To impose an arbitrary 
 sense on such texts, is not to interpret, but to per- 
 vert them: yet itis in this way that many argue 
 with great warmth in behalf of their peculiar opi- 
 nions. They impose upon themselves by the mere 
 sound of a few favourite texts of obscure meaning, 
 and vainly conclude that their sentiments have the 
 divine sanction. Instead of explaining obscure pas- 
 sages by the obvious meaning of those that speak expli- 
 citly on the same subject, they first attach their own 
 private meaning to the former, and then set them 
 in opposition to the latter. To do justice to the 
 Scriptures and to ourselves, we must not bring our 
 preconceived opinions along with us, and make it 
 our chief care to select passages for their plausible 
 support; but rather come to them with the honesty 
 and docility of little children, to examine and receive 
 the united amount of what they teach on every 
 part of revealed truth. Instead of inquiring if any 
 thing can be found in them that will countenance 
 our particular sentiments, we should honestly. in- 
 quire what they were evidently intended to teach, in- 
 dependently of every human opinion. In short, we 
 
i6 A VIEW OF THE 
 
 must impose no sense on any text which would be 
 at variance with any other text, nor assign a mean- 
 ing to any passage without being prepared to give 
 a proper reason for so doing, from other passages 
 that treat of the same subject. 
 
 4, Neither add to the number of covenants that are 
 ascribed to God in Scripture, nor overlook any of them 
 as trivial or improper. All the divine covenants 
 are calculated to illustrate each other ; and the na- 
 ture of the new covenant may be best understood 
 by comparing it with those that were made in an- 
 cient times. To, obtain the full benefit of this 
 source of illustration, it is necessary to submit in 
 the most implicit manner to the language of in- 
 spiration. It would be dangerous in the extreme 
 to ascribe any thing*to God as a covenant, which 
 is not expressly termed a covenant in his word, 
 or to reject any transaction of his from being a 
 proper covenant, to which that name is evident- 
 ly given, or to introduce any thing as essential 
 to a divine covenant which is not found in every 
 particular covenant ascribed to God by the Holy 
 Ghost. We must not presumptuously impose the 
 name of a covenant on any communication of the 
 divine will, which is not so designated in Scripture, 
 from its supposed similarity to what is actually 
 termed a covenant. To do so would violate truth, 
 and introduce endless confusion and uncertainty. 
 Other institutions nearly resembling a covenant, 
 but not so named in Scripture, must be treated a- 
 greeably to what is evidently revealed about them ; 
 but there can be no danger of error or loss in a 
 rigid adherence to the scriptural use of the word 
 covenant, because what is so termed must have all 
 the requisite qualities of the thing in question. 
 
 5, Judge of the new covenant by the united light of 
 all those passages which directly treat of it, in preference 
 to those passages which contain only a distant uncertain 
 allusion to it. This rule cannot but approve itself 
 to every candid mind; yet few rules have been more 
 frequently violated. Many have largely expatiated 
 about the new covenant, on the ground of passages 
 
NEW COVENANT. 17 
 
 where the term does not occur at all, while they 
 have strangely overlooked the very words of the co- 
 venant itself, as if it had never been directly record- 
 ed. We need not wonder that the most unscrip- 
 tural and self-contradictory sentiments concerning 
 it, have been introduced by this most preposterous 
 method of interpretation. In proportion as men 
 are strongly attached to mistaken views of any sub- 
 ject, in consequence of the misapplication of Scrip- 
 ture, they will generally be found very unwilling 
 to hear those passages which do treat of it, brought 
 forward according to their natural meaning. It 
 may be fairly concluded, that those who are very 
 opinionative on any religious topic, while they evi- 
 dently shrink from those passages which most di- 
 rectly and explicitly treat of it, labour under the 
 influence of prejudice and error. Nothing can be 
 more conducive to the discovery of truth, than spe- 
 cial attention to the united amount of the principal 
 texts in which the subjects in question is most clearly 
 stated. It is a favourable circumstance, that the 
 passages which directly treat of the new covenant 
 are both numerous and plain. 
 
 6. Compare those heavenly things which concern the 
 new covenant, with their instituted figures and pat- 
 terns in the Old Testament, for the purpose of illustra- 
 tion; but never confound the heavenly things with the 
 earthly types of them. Moses, David, and Solomon, 
 were all eminent figures of Christ, and the several 
 covenants which God made with Abraham, with 
 his posterity at Sinai, and with David their king, 
 had all an ultimate reference to the new covenant, 
 and were intended to introduce it: yet these cove- 
 nants were all distinct from the new covenant, and 
 from each other, as shall afterwards be explained. 
 To confound any of them with the new covenant, 
 must therefore be calculated only to darken both, 
 and mislead the enquirer. It is equally improper 
 to identify king David with his Son and Lord, and 
 to misrepresent the promise which was made to 
 him as a covenant between God and the Messiah. 
 By such a lax method of interpreting the Scriptures, 
 
18 A VIEW OF THE 
 
 their determinate meaning is completely nullified, 
 and they are degraded, as capable of bearing any 
 sense that the wildest imagination can impose. God 
 made a covenant with the literal David, as the 
 father of the Messiah according to the flesh, the 
 principal part of which was a promise that the Mes- 
 siah would be raised up in his family, at a future 
 period, to reign on his throne for ever. This pro- 
 mise must not therefore, on any account, be turned 
 into a covenant made with the Messiah himself, 
 nor represented as the same with the new covenant. 
 The literal sense of the Old Testament must always 
 be first ascertained, and carefully distinguished from 
 every allegorical and mystical interpretation. 
 
 4%. Make tt your care to attain an extensive know- 
 ledge of divine truth, according to the order in which ut 
 is exhibited in the Scriptures, rather than too hastily 
 to form any comprehensive system of your own. —The 
 infinite mind of God knows all. things individually 
 and particularly, in a distinct and immediate man- 
 ner.. The human mind cannot comprehend a great 
 number of different objects at once, without con- 
 fusion. We are therefore under a necessity . of 
 arranging the various objects of our knowledge in- 
 to classes, according to their natures, and we next 
 attempt to reduce every separate particular under 
 some general class.. In this manner systems of op- 
 inion are gradually formed on various subjects. As 
 this natural inclination to generalise and classify 
 objects, results from narrowness of intellectual ca- 
 pacity, it is a common source of misapprehension 
 and sophistry. It retarded the progress of useful 
 knowledge, and bewildered mankind in a labyrinth 
 of delusion, for many ages. All visible objects were 
 supposed to consist ofa small number of element- 
 ary principles; and by a theory rashly formed on 
 the ground of a most imperfect analysis, men calling 
 themselves philosophers, vainly attempted to ac- 
 count for the various appearances of nature. In 
 modern times this method has been reversed.. A 
 direct appeal has been made to the voice of. nature, 
 by means of well-conducted experiments. Those have 
 
NEW COVENANT. ; 19 
 
 been the most successful philosophers, who have 
 been least tenacious of system, and most accurate 
 in observing facts. Instead of subjecting nature 
 to any fanciful theory, they have made her opera- 
 tions their study and their standard. The know- 
 ledge of theology ought to be pursued in the same 
 unfettered judicious manner. Instead of setting 
 out with any human system in our eye, and artfully 
 interpreting the sacred volume in conformity with 
 it, our duty will be to refrain from hastily forming 
 any general theory, to attend minutely to the ex- 
 press words of Scripture, to yield a ready assent 
 ‘to their obvious meaning, without attempting to 
 accommodate them to our previous conceptions, and 
 accurately observe the order in which the several 
 parts of divine truth are arranged, as undoubt- 
 edly the most natural. and useful. No subject 
 more imperiously demands a strict attention to the 
 order and obvious meaning of Scripture, in prefer- 
 ence to human theory, than the new covenant. 
 
 8. Daily apply to God for the teaching of his Holy 
 Spirit, with unfeigned self-diffidence and the prayer of 
 faith. We are furnished, on every hand, with the 
 most humbling proofs of the insufficiency of human 
 wisdom. As the Gentile sages did not discover the 
 true God by their elaborate researches, it must be 
 admitted that the natural understanding is incapa- 
 ble of comprehending his word without a divine in- 
 fluence. Those who lack wisdom are directed to 
 ask it of God, with confidence that he will grant 
 their request, James i. 5—7. We are furnished 
 with the best examples of prayer for spiritual illu- 
 mination, in Eph. i. 16—18. iii. 14—-19. Fervent 
 prayer serves the double purpose of procuring divine 
 teaching, and promoting a serious, upright frame of 
 mind, peculiarly favourable for the investigation of 
 truth. ‘The secret of the Lord is with them that 
 fear him: and he will shew them his covenant.” 
 Ps. xxv. 14. Having such encouragement to ask 
 the teaching of the Spirit, let us fervently implore 
 the God of truth to grant us a wise and understand 
 ing heart, devoutly realise his invisible presence, 
 
20 A VIEW OF THE 
 
 and judge of the evidence that may come before us, 
 under the influence of a firm persuasion, that his 
 eyes are upon our hearts to mark our sincerity. 
 
 9. After deliberately ascertaining the proper import 
 of those passages of Scripture which treat of the new 
 covenant, hold it fast in your mihd, without being 
 shaken by the frivolous objections of captious opposers. 
 God has revealed his will to mankind in a manner 
 calculated to try their sincerity. The most com- 
 plete assurance of the truth, may be attained by 
 honest inquirers; but no part of it is stated with such 
 mathematical and unvaried precision of language, as 
 to preclude the possibility of raising plausible diffi- 
 culties and objections. Those who seek occasion to 
 contradict, will always find it. The fundament- 
 al doctrines of the Gospel have all, at one time 
 or another, been darkened and perplexed by per- 
 verse reasonings; and those who have not resolu- 
 tion to hold fast what they have seen confirmed 
 with competent evidence, must always remain un- 
 stable like the waves of the sea. We ought fairly 
 to attend to such objections as appear to have any 
 probable foundation in the word of God; but those 
 captious objections which are grounded on human 
 theory and misapprehension, ought to be rejected 
 at once. Our care should be to understand and. be- 
 lieve what he has evidently revealed, and not to 
 exercise Our ingenuity in trying how much we could 
 advance against it, or encourage the vain jangling of 
 those, who make it their chief employment to un- 
 dermine and subvert the truth. This caution is 
 peculiarly necessary in attending to the subject 
 before us, because it has been set in variety of dif- 
 ferent lights; and those who haye adopted any 
 mistaken theory, commonly oppose the simple decla- 
 rations of Scripture, with every objection that they 
 can think of, before they yield to its overpowering 
 force. 
 
 10. Make an immediate practical use of the truth that 
 you discover, and take heed of resting in barren specu- 
 lation. 'The word of the Lord demands cordial and 
 universal subjection; and none can pray for the 
 
NEW COVENANT. 21 
 
 knowledge of his will with sincerity or acceptance, 
 except those who are disposed to submit to it and 
 follow it without reserve. Knowledge without obe- 
 dience, renders its possessor only so much more 
 guilty. “ Those who hear the truth with dislike or 
 indifference, do thereby harden their own hearts, 
 resist the Holy Ghost, and provoke him to leave 
 them a prey to delusion; but those who receive it 
 with affection, hide it in an honest heart, and com- 
 ply with its requirements, thereby honour its Divine 
 Author, and put themselves in the way of farther 
 discoveries. Jesus said, “If any man will do his 
 will, he shall know of the doctrine whether it be of 
 God.” Instead of treating the new covenant as a 
 subject of disputation, it will be our duty to study 
 it as the ground of our hope for eternity, to embrace 
 it as our inheritance, to rejoice in its sufficiency, and 
 shew our gratitude to its Author, by keeping his 
 commandments. By acting in this manner, under 
 the sanctifying influence of the truth, our minds 
 will be gradually established, our spiritual know- 
 ledge will be rapidly advanced, and we shall become 
 prepared, in due time, for entering that world of 
 perfect knowledge where all the redeemed shall walk 
 in the divine light, and know evem as they are 
 known. 
 
 I conclude this introductory discourse, by respect- 
 fully soliciting the special attention of the three 
 following classes to the subject before us. 
 
 1. Those to whom the new covenant is an almost 
 unknown subject. If you have hitherto read and 
 heard little concerning it, you must be ignorant of 
 alarge and important part of sacred truth; nor is it 
 possible for you to understand the loss which you 
 sustain, or the danger which you incur, by such 
 ignorance, till it be removed. It is too natural for 
 the ignorant to turn away their thoughts from what 
 they suppose cannot be either very necessary or 
 interesting, especially when they conceive that the 
 knowledge which is recommended, cannot be at- 
 tained without a considerable degree of mental 
 exertion. Take heed of yielding to such criminal 
 
22 A VIEW OF THE 
 
 indolence. The new covenant is proclaimed to you 
 from heaven as the ground of faith, it deserves and 
 demands all the attention of which you are capable, 
 and it will abundantly reward all your researches. 
 Having never embraced any false theory of it, you 
 have little that requires to be unlearned, and you 
 may fairly appeal to the infallible standard, without 
 reluctance. Take the directions that have been 
 suggested under serious consideration; resolutely 
 comply with them without delay; and thus you 
 may expect to succeed in the discovery of what will 
 be of lasting benefit to your soul. 
 
 2. Those whose mind ts already settled in the belief 
 of some particular theory of the covenants. You have 
 read various respectable authors on this subject, and 
 either adopted one of their systems as a whole, or 
 modified it by your own reflections. Having be- 
 stowed much care in your inquiries, and obtained 
 what you consider a satisfactory result, it must be 
 painful to hear any thing that is not in unison with 
 your received principles; and it will require much 
 resolution on your part, to submit them to be tried 
 afresh by the test of Scripture, or to weigh what 
 may be laid before you, with patience and candour. 
 You must admit, however, if your reading on the 
 covenants has been extensive, that much-esteemed 
 writers have differed very widely in their views of 
 them, and that their contradictory sentiments can- 
 not be all scriptural. Some of them must have been 
 mistaken: and what if those should be found incor- 
 rect whose sentiments you have adopted? It will 
 avail nothing to boast of their superior learning and 
 piety, or to urge the undoubting confidence that 
 they had in all that they taught, and the plausible 
 way in which they reasoned. None of them pre- 
 tended to be absolutely infallible ; therefore it would 
 be unwise to decline farther inquiry, as if you 
 judged yourself infallible. You have the advantage 
 of knowing the importance of the subject, and you 
 are now called to renew the study of it. Shew your 
 sincerity, therefore, by divesting yourself of preju- 
 dice, and coming with meekness and docility to the 
 
NEW COVENANT. 23 
 
 Sacred Oracles which are able to make you wise 
 unto salvation, and which will not mislead those 
 who truly appeal to them. If your received senti- 
 ments be found correct, your faith will be confirmed 
 by repeated investigation :. if in any thing you have 
 hitherto been mistaken, you have the greatest interest 
 in being undeceived. 
 
 3. Those who have been brought into a state of dis- 
 couraging. perplexity, by the variety of contradictory 
 accounts of the covenants, that are given in religious 
 books. You have examined the sentiments of sundry 
 authors, and observed with regret, in how many 
 instances they have differed. After deliberately and 
 candidly weighing the evidences produced on every 
 side, you have felt too much reason for being dis- 
 satisfied. The numerous difficulties and contradic- 
 tions which have presented themselves, have often 
 agitated your mind, and excited the desire of farther 
 information. You have remarked with astonishment, 
 that those portions of Scripture which treat most 
 directly of the new covenant, have been most unac- 
 countably overlooked, and that attempts have been 
 made to. support particular theories, by specious 
 reasonings from passages that seem in a great mea- 
 sure foreign to it. Be thankful that God has turned 
 your attention to a subject so important, and im- 
 planted in your heart the prevailing love of truth. 
 Your mind is happily prepared to understand and 
 value what may be advanced, to judge fairly of the 
 evidence that nay be presented, and welcome every 
 honest attempt to promote your spiritual improve- 
 ment; therefore you may hope for ultimate success. 
 Continue to respect those who have written on the 
 covenants with apparent sincerity, but look beyond 
 them all to the unerring standard, and guard against 
 every bias to the right hand or the left. Search 
 once more for the truth as for hidden treasure, 
 according to the directions that have been proposed ; 
 cheerfully submit to the declarations of the Holy 
 Ghost ; and may the Lord give you understanding 
 in all things. — Amen. 
 
24. A VIEW OF THE 
 
 PART FIRST. 
 
 OF THE PROPER SIGNIFICATION OF A DIVINE 
 COVENANT. 
 
 HEBREWS VIII. 10. This is the covenant that I will 
 make, &c. ; 
 
 Tur Almighty Sovereign of the universe, Says, 
 «©The heaven is my throne, and the earth is my. 
 footstool: but to this man will I look, even to him 
 that is. poor and of a contrite spirit, and that trem- 
 bleth at my word.” Agreeably to this declaration, 
 the first preachers of the Gospel renounced the 
 hidden things of dishonesty, not walking in crafti- 
 ness, nor handling the word of God deceitfully, but 
 by manifestation of the truth commending themselves 
 to every man’s conscience in the sight of God. The 
 sacred word requires to be studied with profound 
 reverence, and expounded with fairness, in opposition 
 to deceit: to be brought home to the conscience of 
 the hearer with plaimness and affection, and received 
 with attention, meekness, and the obedience of faith. 
 We have need to keep these sentiments in view, 
 _while employed im investigating, unfolding, and 
 ‘ applying the doctrine of the new covenant: “for 
 scorners seek wisdom, and find it not; but the secret 
 of the Lord is with them that fear him, and the meek 
 he will teach his way.” 
 
 The first thing proposed in the general arrange- 
 ment, was to ascertain the proper signification of a 
 divine covenant, as a necessary step toward the right 
 understanding of the new covenant. | 
 
 In entering on this part of the subject, it would 
 be easy to affirm at once, that a divine covenant is 
 of the same import with a bargain, treaty, or mutual 
 agreement between two or more parties. Thevarious 
 circumstances of a human bargain, might then be 
 enumerated, such as conditions, promises, penalties, 
 
NEW COVENANT 25 
 
 bonds, subscriptions, seals, sureties, and witnesses. 
 After framing a spiritual theory of these in the 
 imagination, recourse might next be had to the 
 Scriptures in support of it, and variety of figurative 
 expressions and remote allusions might easily be 
 accommodated to the system, so as to give it a very 
 plausible and imposing appearance. But would 
 this process of first. framing a theory, and afterward 
 calling in the aid of Scripture for its support, corres- 
 pond with our obligations to come first to the 
 Scripture as the fountain of truth, to tremble at the. 
 word of the Lord, to search it as for hidden trea- 
 sures, and receive, with the docility of little children, 
 whatever it is found to contain? Could a plan. so. 
 arbitrary and fanciful, satisfy the judicious Inquirer, 
 or commend itself to the conscience? Would not 
 such artifice too much resemble the hidden things 
 of darkness, and deceit, which the Apostles renoun- 
 ced? ‘That our views of a divine covenant may be 
 accurate, they must be originally and exclusively taken 
 Srom the Sacred Record, without any effort of imagi- 
 nation, or any violence in bending its words from 
 their natural and obvious meaning. . 
 
 Let us therefore consider, 
 
 first, The natural signification of the words of 
 both the inspired volumes, which are rendered in cur. 
 version by covenant or testament. 
 
 Second, The principal examples in Scripture, by: 
 which the meaning of the word covenant is illus- 
 trated, particularly when applied to the Divine 
 Being. 
 
 Lhird, The propriety of adhering to the con- 
 clusion which naturally results from these examples. 
 
 I. Let us consider the natural signification of the 
 words which in our version are rendered by covenant. 
 
 1. The word which denotes covenant in the Old. 
 Testament, is berith (mys) Some critics think this 
 word is derived from (s42) which signifies to make 
 clean or purify; or from (x3) to cut down, be- 
 cause covenants were anciently confirmed or ratifie.. 
 
26° A VIEW OF THE 
 
 by the slaughter of clean animals; hence, to make 
 or cut a covenant, was to confirm a covenant by 
 cutting some victim in twain. Of this practice we 
 have examples in Gen. xv. 9—19. Jer. xxxiv. 18, 
 19. Others suppose that the word is taken from: 
 (rma) 0 choose, because the divine covenants were 
 made with those whom God had freely selected for 
 that purpose. Ps. lxxxix. 3. Neither of these con- 
 jectures throws any light on the precise nature of a 
 covenant. Others derive the word rendered cove- 
 nant, from (x53) to form, or create, and agree that it 
 denotes an appointment, disposition, constitution, settle- 
 ment, or establishment. By combining these terms 
 in our mind, we may form the radical idea of a 
 divine covenant. 
 
 2. The word denoting covenant in the New Tes- 
 tament is diatheke (dsebnxn). By this word the Greek 
 interpreters rendered the Hebrew term’ p-y3 in their 
 version’ of the Old Testament. It frequently occurs 
 in the New Testament, and in our version is ren- 
 dered sometimes by covenant, and in other cases by 
 testament, asin Heb. vii. 22; viii. 6, 8,9, 10; ix. 
 15,-16, 17, 20; x. 16, 29. 1 Cor. xi. 25. and in 
 many other places. It is taken from diassdnei, which 
 signifies to place, dispose, or appoint ; and its mean- 
 ing ‘corresponds with that of the Hebrew word as 
 above explained. -The most accurate critics are 
 agreed that diaéxx2, does not denote a testament, nor 
 mutual agreement, nor bargain, but simply a dispo- 
 sition, settlement, institution, and. constitution of things.’ 
 The Greek word which properly denotes a treaty or 
 agreement, is different, being cvȎnx1, which never oc- 
 curs in the New Testament. As the term diabuxy 
 is of general signification, it does not convey the 
 idea of a mutual agreement or bargain; therefore 
 this arbitrary interpretation must not be imposed : 
 but the precise sense in which it is used by the 
 sacred writers, may be ascertained with the greatest 
 certainty, by attending to those divine institutions 
 to which they applied it. 
 
 II. Let us therefore proceed to consider the prin- 
 
NEW COVENANT. 27 
 cipal examples by which. the proper signification of 
 a divine covenant is illustrated. 
 
 1. God established a-covenant with Noah. This 
 is recorded in Gen. ix. 8—17. j Vili. 21, 22. The 
 following words contain the substance of it: “God 
 spake to Noah, and to his sons with him, saying, 
 Behold I establish my covenant with you, and with 
 your seed after you; and with every living creature 
 that is with you, of the fowl, of the cattle, and of 
 every beast of the earth with you, from all that go 
 out of the ark to every beast of the earth. And I 
 will establish my covenant with you; neither shall 
 all flesh be cut off any more by the waters of a flood, 
 neither shall there any more be a flood to destroy the 
 earth. I do set my bow in the cloud, and it shall be 
 a token of a covenant: between me and the earth,” 
 
 In these words we have an account of the parties 
 between whom. the covenant was made; namely, 
 God, who was the auther of it, and Neah texether 
 with his posterity, and all the animals of every kind 
 that had been preserved:'in the ark. Itis evident ° 
 from the nature of these creatures, that this cove- 
 nant was not any mutual agreement or bargain; for 
 how could a bargain have been made with the fowls 
 and beasts of the earth? It had nothing of the 
 form of a bargain ; being neither more nor less than 
 the special appointment or settlement of the Al- 
 mighty Creator. The precise matter of which this 
 covenant consisted, is plainly stated ; being a divine 
 promise of the regular succession of seasons to all 
 generations, to the exelusion of any return of the 
 waters to destroy the earth. The rainbow, though 
 produced in a natural way, was appointed to be the 
 token of the perpetual stability of this settlement. 
 It does not appear that the covenant made with 
 Noah, had any direct reference to spiritual blessings, 
 or the salvation of sinners by the Messiah; yet the 
 unalterable stability of it is referred to as a pledge 
 of the steadfastness of the everlasting covenant of 
 peace, Isaiah liv. 9, 10, 
 
 2. God established a peculiar covenant with 
 Abraham. The amount of it may be collected from 
 
 B 
 
28 A VIEW OF THE 
 
 the following words: ‘ Now the Lord had said te 
 Abram, Get thee out of thy country, and from thy 
 kindred, and from thy father’s house, unto a land 
 that I will shew thee; and I will make of thee a 
 great nation, and I will bless thee, and make thy 
 name great; and thou shalt be a blessing. And I 
 will bless them that bless thee, and curse him that 
 eurseth thee: and in thee shall all families of the 
 earth be blessed. © And Abram said, Lord God, 
 what wilt thou give me, seeing I go childless, and 
 _ the steward of my house is this Ehezer of Damas- 
 eus? And the Lord said, This shall not be thine 
 heir, but he that shall come forth out of thine own 
 bowels shall be thine heir. And he brought him 
 forth abroad, and said, Look now toward heaven, 
 and tell the stars, if thou be able to number them: 
 and he said unto him, So shall thy seed be. And 
 he believed in the Lord; and he counted it to him 
 for righteousness. In the same day the Lord made 
 a covenant with Abram, saying, Unto thy seed have 
 I given this land, from the river of Egypt, unto the 
 great river, the river Euphrates. Behold my cove- 
 is with thee, and thou shalt be a father of many 
 nations. Neither shall thy name any more be called 
 Abram}; but thy name shall be Abraham; for a 
 father of many nations have I made thee. And I 
 will establish my covenant between me and thee, 
 and thy seed after thee, in their generations, for an 
 everlasting covenant: to be a God unto thee, and to 
 thy seed after thee. This is my covenant, which ye 
 shall keep between me and you, and’ thy seed after 
 thee; every man-child among you shall be cireum- 
 cised. By myself have I sworn, saith the Lord, 
 That in blessing I wiil bless thee, and in multiply- 
 ing I will multiply thy seed as ‘the stars of heaven, 
 and as the sand which is upon the sea-shore; and 
 in thy seed shall all the nations of the earth be bless- 
 ed. Gen. xii. 1—3.; xv. 2—%7, 18.3; xvii. 2—10. 
 xxi. 16—18. Lae? 
 
 The parties concerned in. this covenant, were, 
 God, the sole maker of it, and Abraham with his 
 seed in their generations. It had no appearance of 
 
NEW COVENANT. 29 
 a treaty or bargain. Abraham was not consulted 
 about the terms of it, neither was any valuable con- 
 sideration required on his part. Like the covenant 
 made with Neah, it was a divine institution or settle- 
 ment, consisting of free promises; and the patriarch 
 obtained an interest in them, not by any personal 
 righteousness, but only by believing. The rite of 
 circumcision, was not required as a meritorious con- 
 dition, but was appointed merely as the sign or 
 token of the covenant. These things are evident 
 from Heh. xi. 8..Gen. xv. 6. Rom. iv. 9—16. In 
 this covenant with Abrahams’ God promised to bless 
 him, give him a son, multiply his posterity, be a 
 God to them, deliver them from their oppressors, 
 give them the land of Canaan as their inheritance, 
 make them a great victorious nation, and that in his 
 seed all the nations should be blessed. 
 
 The promises of this covenant had a partial and 
 subordinate accomplishment in the birth of Isaae, 
 the rapid increase of his posterity in Egypt, their 
 subsequent deliverance from bondage, and happy 
 settlement in the land of Canaan. ‘This accomplish- 
 ment of the divine promise to Abraham, is largely 
 detailed in the history of his offspring, and particu- 
 larly recognised in Exod. vi. 2—8, Joshua xxi, 43 
 —45. Ps. ev. 8—44,, 
 
 _ Tt ought never to be forgotten, however, that this 
 covenant had a principal reference to the coming of 
 the Messiah, as a descendant of Abraham according 
 to the flesh, to bless all nations with a spiritual, 
 complete, and eternal salvation. This most import- 
 ant and joyful consummation of it, is recognised. by 
 the clearest testimonies. “Ye are the children. of 
 the covenant which God made with cur fathers, 
 saying unto Abraham, And in thy seed shall all 
 the kindreds of the earth be blessed. Unto you 
 first, God having raised up his Son Jesus, sent him 
 to bless you, in turning away every one of you 
 from his iniquities. And the Scripture foreseeing 
 that. God would justify the heathen through faith, 
 preached before the Gospel unto Abraham, saying, 
 In thee shall all nations be blessed. Christ hath 
 
30 A VIEW OF THE 
 redeemed us from the curse of the law, being made 
 a curse for us: that the blessing of Abraham might 
 come on the Gentiles through Jesus Christ; that 
 we might receive the promise of the Spirit through 
 faith.” See at large Luke i. 68—79. Aets in. 25, 
 26. Gal. ii. 8—14. mites 
 ~ 3. God made a covenant with the Jsraelites as a 
 nation at mount Sinai. This covenant is recorded 
 in Exod. xx. 1—I17. It consisted of ten words or 
 commandments, which JEHovAH proclaimed to them 
 in the most awful, impressive manner, and after- 
 ward wrote on two tables of stone. These tables 
 were deposited by Moses in the ark, which, for that 
 reason, was called the ark of the covenant. As the 
 Israelites could not endure the voice of JEHOVAH, 
 he revealed the rest of his will to them by the min- 
 istry of Moses, and gave them a very complex 
 system of social and figuratiye institutions. The 
 Sinai covenant, in its most comprehensive sense, 
 included the whole body of laws and ordinances, 
 promises and threats, which God made known to 
 his people by Moses; hence, the book in which he 
 recorded them is called the book of the covenant. 
 Exod. xxiv. 3—8.; xxxiv. 10—2'7. Deut. xxix. 1. 
 Notwithstanding this lax and general application 
 of the word covenant, it must be remembered, that, 
 in strictness of speech, the matter of the Sinai cove- 
 nant consisted of the ten commandments, which 
 were proclaimed, and written on stones, by God 
 himself; and all the succeeding statutes and ordi- 
 nances, are to be considered as so many appendages 
 connected with it. Accordingly it is said, ‘ He 
 wrote upon the tables the words of the covenant, 
 the ten commandments. He declared unto you his 
 covenant, which he commanded you te perform, 
 even ten commandments, and he wrote them upon 
 two tables of stone.” Exod. xxxiv. 28. Deut. iv. 13. 
 see also Deut. v. 2—22.; ix. 9—11.; x. ld. 
 ~The covenant made with the Israelites, consisted 
 of precepts wisely adapted to their peculiar eireum- 
 stances, and enforced by suitable promises and 
 threats.” Moses solicited their deliberate consent, 
 
NEW COVENANT. 31. 
 
 and earnestly urged them to be obedient; but they 
 had no discretionary power to give or withhold their 
 consent at pleasure. Therefore this covenant dif- 
 fered entirely from a bargain or treaty, agreed on 
 with the equal deliberation and free consent of 
 human parties. It was enjoined on them by the 
 supreme authority of JEHovan, and they were 
 bound to submit to its terms, and obey them as his 
 servants. As the matter of this covenant consisted 
 of precepts, it was altogether distinet from the two 
 former, which consisted of promises; yet it was 
 similar to them in its general nature, as a special 
 institution er settlement, established between God 
 anda certain class of his creatures, whom he had 
 chosen for that purpose. | 
 4. God made a particular covenant with Phine- 
 has. The Lord said to Moses, “ Behold, I give 
 unto him my covenant of peace: and he shall have 
 it, and his seed after him, even the covenant of an 
 everlasting priesthood ; because he was zealous for 
 his God, and made an atonement for the sins of the 
 people.” Numb. xxv. 10—13. The matter of this 
 covenant consisted of the divine promise, that he 
 and his posterity should have the honourable privi- 
 lege of an everlasting priesthood, to minister in the 
 sanctuary in behalf of the Israelites. It had not the 
 shadow of a bargain between God and Phinehas. 
 {t was obtained without solicitation, as a free gift, 
 intended to be a lasting memorial of his distinguish- 
 img zeal, and an encouragement to his posterity. 
 Like all the former covenants, it wasa special insti- 
 tution of God, founded exclusively on his supreme 
 authority and goodness. 
 _ 5. God made a covenant with king David. When 
 Saul, the former king of Israel, provoked the Lord 
 to reject him and his family, the prophet Samuel 
 was commissioned to anoint David, the son of Jesse, 
 to be his successor. David was early rendered con- 
 spicuous among the tribes, by his successful combat 
 with Goliath the champion of the Philistines. The 
 manner in which his victory was celebrated, excited 
 the jealousy and hatred of Saul, who by various 
 
32 A VIEW OF THE 
 
 means sought his destruction. After the death of 
 Saul, his family made war against the house of 
 David for several years; but at length their opposi- 
 tion ceased; the Lord made him king over all the 
 tribes of Israel, and gave him victory over all his 
 numerous enemies. King David shewed his grati- 
 tude to God for exalting him from a low station to 
 be the governor of his people, by removing the ark 
 of the covenant from the state of obscurity in which 
 it had continued during the reign of Saul, and pla- 
 cing it in a magnificent tent which he had erected 
 for it in the capital of his kingdom. He then in- 
 formed the prophet Nathan, that he desired to build 
 a splendid house for it, as the habitation of the God 
 of Israel. These events are largely detailed in the 
 history of the life of David, particularly 2 Sama. v. 
 vi. vil. 1, 2. 1 Chron. xi. to xvi. Wy 
 The Lord sent his servant Nathan to restrain 
 David from building the house that he had proposed, 
 beeause he had been much engaged in bloody wars; 
 and to inform him that the honour of building a 
 habitation for JEHovAH, was reserved for his son 
 and successor, whose reign was to be distinguished 
 by the general peace and prosperity of the Israelites. 
 The prophet was then directed to announee the 
 divine covenant with David in the following words: 
 “And when thy days be fulfilled, and thou shalt 
 sleep with thy fathers, I will set up thy seed after 
 thee, which shall proceed out of thy bowels, and I 
 will establish his kingdom. He shall build an house 
 for my name, and I will establish the throne of his 
 kingdom for ever. I will be his Father, and he 
 shall be my son: if he commit iniquity, I will chas- 
 ten him with the rod of men, and with the stripes 
 of the children of men: but my mercy shall not de- 
 part away from him, as I took it from Saul, whom 
 I put away before thee. And thine house and thy 
 kingdom shall be established for ever before thee: 
 thy throne shall be established for ever. Aceording 
 to all these words, and according to all this vision, 
 so did Nathan speak to David.” 2 Sam. vii. 12— 
 1%. 1 Chron. xvii. I1—15. This covenant with 
 
NEW COVENANT, 33 
 
 David. is devoutly celebrated and amplified in Ps. 
 Ixxxix. 3, 4,19, 37. ‘I have madea covenant with. . 
 my chosen, I have sworn unto David my servant, 
 Thy seed will I establish for ever, and build up thy 
 throne to all generations,” &e. And again, in Ps, 
 exxxii. 11, 12. ‘“* The Lord hath sworn in truth unte. 
 David, he will not turn from it, Of the fruit of thy 
 body will I set upon thy throne. If thy children 
 will keep my covenant, and my testimony that I 
 shall teach them; their children also shall. sit up- 
 on thy throne for evermore.” The whole of these. 
 Psalms should be deliberately consulted, and explain- 
 ed by the original words of this covenant, as they 
 were recorded by Samuel, 3 
 It is evident from these passages, that the cove- 
 nant In question was made between the God of 
 Israel and king David literally understood; that 
 it had nothing in it of the nature-of a bargain 
 between equal parties; and that it consisted of the. 
 free promise of JEHovau, that he would raise up a, 
 son to David to build his house, and establish his 
 throne in the line of his posterity to all generations. 
 David was informed, that if his seed should commit 
 iniquity, God would chasten them with the rod of 
 a father, but that he would never take his mercy 
 from them, as he had taken it from Saul. The Lord 
 confirmed this covenant with his sacred oath, and 
 David received it with faith, joy, and thanksgiving, 
 This covenant received an early and literal ac-. 
 complishment. Solomon obtained the peaceable 
 possession of his father’s throne. He had the honour 
 of building a temple for God; and in the presence. 
 of the tribes, whom he assembled to witness the 
 dedication of it, he gratefully recognised the faithful-. 
 ness of God in fulfilling the promise that he had 
 made in his covenant with David, saying, “Blessed 
 be the Lord God of Israel, who spake with his. 
 mouth unto David my father, and hath with his. 
 hand fulfilled it. And it was in the heart ef David 
 my father, to build a house for the name of the Lord 
 God of Israel. And the Lord said unto David my. 
 father, Whereas it was in thine heart to build an 
 
3+ A VIEW OF THE 
 
 house unto my name, thou didst well that it was in 
 thine heart. Nevertheless, thou shalt not build the 
 house, but thy son that shall come forth out of thy 
 loins, he shall build the house untomy name. And 
 the Lord hath performed his word that he spake, 
 and I am risen up in the room of David my father, 
 and sit on the throne of Israel, as the Lord promis- 
 ed, and have built an house for the name of the 
 Lord God of Israel.” 1 Kings viii. 12—20. When 
 Solomon dedicated the temple, God renewed that 
 covenant with him respecting the stability of his 
 throne, which he had made with his father, and fore- 
 warned him of the correction which awaited himself 
 and his posterity in the event of committing iniquity. 
 I Kings ix. I—9. 2 Chron. vii. 12—22. 
 
 The subsequent history of David's successors, 
 shews how the Eord chastened them for iniquity, 
 without casting them off, as he had rejected the 
 house of Saul. When Solomon declined from the 
 ways of his father, God was angry with him, and 
 said, ** Forasmuch as this is done of thee, and thou 
 hast not kept my covenant and my statutes which 
 I have commanded thee, I will surely rend the 
 kingdom from thee, and will give it to thy servant. 
 Notwithstanding, in thy days I will not do it, for 
 David thy father’s sake ; but I will rend it out of the 
 hand of thy son. Howbeit, I will not rend away’ 
 all the kingdom: but I will give one tribe to thy - 
 son, for David my servant’s sake. And I will for 
 this afflict the seed ef David, but not for ever.” 
 1 Kings xi. 9—13, 39. 
 
 The outward glory of Dayid’s house was ‘eae 
 figurative and temporary, the dominion of his suc-- 
 cessors gradually declined, and, about four hundred 
 years after his death, they were carried captive to 
 Babylon, and the temple of Solomon was consumed 
 with fire. The aspect of these events was so very 
 dark and discouraging, that the godly felt as if the 
 Lord had made void the covenant of his servant. 
 We may judge of the views that they had of it, by 
 the mournful complaint in Ps. Ixxxix. 38—51.. 
 
 Notwithstanding these outward trials, the divine 
 
NEW COVENANT: 35. 
 
 ¢ovenant with David was everlasting, well ordered: 
 in all things, and sure. 2 Sam. xxiii. 5. Therefore 
 the Lord raised up various prophets to comfort the 
 hearts of his people, by asserting its stability, ex- 
 plaining its spiritual import, and predicting its ulti- 
 mate accomplishment, by the birth of ason to sit on 
 the throne of David, and restore his tabernacle that 
 had fallen down, and rule over all nations for ever. 
 A few of their words may be quoted as a faint spe- 
 cimen: “ Unte us a child is born, unto us a son is 
 given, and the government shall be upon his 
 shoulder : and his name shall be called, Wonderful, 
 Counsellor, the mighty God, the everlasting Father, 
 the Prince of Peace. Of the increase of his govern- 
 ment and peace there shall be no end, upon the 
 throne of David and upon his kingdom, : to order it 
 and to establish it with judgment and with justice, 
 from henceforth even for ever. Behold the days 
 come, saith the Lord, that I will raise unto David a 
 righteous Branch, anda king shall reign and prosper, 
 and shall execute. justice and judgment in the earth. 
 In his“days Judah shall be saved, and Israel shall 
 dwell safely: and this is his name whereby he shall 
 be called, rHE Lorp our RIGHTEOUSNESS: For thus 
 saith the Lord, David shall never want a man to 
 sit upon the throne of the house of Israel. If you 
 ean break my covenant of the day, and my covenant 
 of the night: then may also my covenant be broken 
 with David my servant, that he should not have a 
 son to reign upon his throne. In that day will I 
 raise up the tabernacle of David that is fallen, and 
 close up the breaches thereof, and I will raise up 
 his ruins, and I will build it as in the days of old.” 
 See the whole of Isa. ix. 6, '7.; xi. Jer. xxiii. 5, 6.; 
 xxxill, 14—26. Amos ix. 11. 
 
 ‘These promises and many others of similar import, 
 referred to the coming and exaltation of Jesus Christ,: 
 who was descended from David according to the 
 flesh, and appointed by God the Father to build the 
 New Testament church as his living temple, and: 
 reign over all nations for ever, as the king of Zion. 
 As God’s covenant with David had an ultimate 
 
 B 2 
 
36 A VIEW OF THE 
 
 reference to these important events, it is represented 
 as receiving its complete and everlasting aceom- 
 plishment in them. When the angel announced the 
 birth of Jesus to his mother, he said, “ Fear not, 
 Mary, for, behold, thou shalt conceive in thy womb, 
 and bring forth a son, and shalt call his name Jesus. 
 And the Lord God shall give him the throne of his 
 father David. And he shall reign over the house 
 of Jacob for ever, and of his kingdom there shall be 
 no end.” Zachariah said, ‘* Blessed be the Lord God 
 of Israel, who hath raised up an horn of salvation 
 for us, in the house of his servant David.” Luke i. 
 26—33, 67—70. When the apostle Peter began 
 to preach Christ, he said, “ Men and brethren, let 
 me freely speak unto you of the patriarch David, 
 that he is both dead and buried, and his sepulchre 
 is with us unto this day ; therefore being a prophet, 
 and knowing that God had sworn with an oath to 
 him, that of the fruit of his loins, according to the 
 flesh, he would raise up Christ to sit on his throne; 
 he seeing this before, spake of the resurrection of 
 Christ,” &e. Acts ii. 29—36. See also Acts xiii. 
 22—37.; xv. 13—17. 
 
 In these passages king David, with whom God 
 had entered into a covenant which he confirmed 
 with his oath, is clearly distinguished from his son 
 Jesus Christ, by whose exaltation and reign that 
 covenant was fulfilled. Therefore nothing could 
 tend more to darken this subject, than to represent 
 the covenant which God made with David, as made 
 with David’s son and Lord; or to say that God had 
 sworn personally to his own son Jesus Christ in a 
 covenant made with him before the foundation of 
 the world. The covenant in question nearly con- 
 cerned Christ; yet it was not made with himself, 
 but with his father David ; and the birth, exaltation, 
 and everlasting reign of Christ, were the principal 
 things promised to David, of which the temporak 
 reign of his immediate successors was only the sha- 
 dow and pledge. Ge 
 
 6. God has made a new covenant in the last days. 
 This covenant was announced and summed up in 
 
NEW COVENANT. 3% 
 Jeremiah xxxi. 31—34. As we shall afterward 
 have occasion to consider its comprehensive import, 
 it would be improper to enter upon it at present; 
 only it may be observed, that the words now quoted, 
 are affirmed in the most unequivocal manner, to con- 
 stitute what is properly called the new covenant ;— 
 that according to their obvious meaning, it corres- 
 ponds with all the ether covenants which have been 
 mentioned, as a special divine institution, settlement, 
 appointment, or dispensation ;—and that, like them, 
 it has nothing in it of the nature of a human treaty, 
 or bargain. 
 _ Before we proceed to what was next proposed, it 
 may be proper to notice certain things which some 
 may be disposed to allege in the shape of objection 
 or, question. 
 
 1. It may seem strange to some, that none of the 
 covenants recorded in Scripture, which were made 
 between particular men, have been referred to for 
 the purpose of explaining the nature of the new 
 covenant; such as those between Abraham. and 
 Abimelech, Jacob and Laban, David and Jonathan. 
 
 We have already seen, that a covenant, exclusively. 
 devised by the Divine wisdom, and established by 
 the Divine authority, differs essentially from any: 
 covenant or bargain settled between fellow creatures, 
 on the ground of their mutual deliberation and equal 
 consent. . Nothing could be more fallacious than to 
 illustrate a covenant made by Jenovan with any, 
 of the works of his hands, by accommodating it to 
 the various circumstances of any treaty formed be- 
 tween limited mortals. By avoiding this kind of 
 illustration, we shun.a source of perplexity and mis- 
 apprehension : by applying the various divine cove- 
 nants to explain each other, we keep on sure ground 
 that cannot fairly be disputed. 
 
 2. It may seem strange to others, that so many. 
 divine covenants have been mentioned, as they have, 
 been accustomed to believe that God made only two; 
 the covenant of works, and the covenant of grace. 
 
 » The Sinai covenant, and the new covenant, have. 
 a very conspicuous place in the Scripture; and they 
 
39° A VIEW OF THE 
 
 are frequently contrasted, on account of their dis~ 
 tinct and opposite qualities ; but it is never affirmed 
 that they were the only covenants which God made. 
 All the others that have been mentioned, are plainly 
 ascribed to him; and we have seen in what they 
 consisted. Nothing has been introduced as a divine’ 
 covenant which is not se denominated in the record : 
 consequently all must be admitted as illustrative of 
 each other. 
 
 - 3. It may seem stil] more strange, if not also 
 offensive to certain persons, that nothing has been 
 said of the covenant of works which God made with 
 Adam in his state of innocence, for himself and all 
 his posterity. 
 
 It is readily admitted that God created the parents 
 of the human race in his own image, with the great 
 comprehensive law of love in their hearts,—that he 
 gave them a special precept for the trial of their 
 obedience, forbidding them to eat of the tree of 
 knowledge,—and that their cheerful subjeetion was 
 enforced by the happiness of the condition in which 
 they were placed, and the prospect of death which 
 was the punishment threatened in the event of dis- 
 obedience. Their subsequent history shews, that 
 they speedily violated the law of their Creator, and 
 thereby provoked his righteous displeasure, lost his 
 holy image by which they had been dignified, became 
 liable to death, transmitted then corrupt nature te 
 their offspring, and involved the whole human race 
 in sin and death. It is perfectly evident that Adam 
 represented all his natural posterity, and that they 
 all sinned in him, and so became completely depraved 
 in heart, and liable to death with all its unknown 
 horrors. tgs 
 
 If the peculiar precept that was given to Adam 
 had been termed a covenant in Scripture, there is: 
 nothing in its nature which could have in the slight- 
 est degree opposed the view of a divine covenant’ 
 that has been given in the foregoing observations; 
 but as it is not evidently so denominated, that name- 
 ought not to be imposed. Some indeed suppose 
 that it is alluded to in Hosea vi. 7. which they ren- 
 
NEW COVENANT. 39 
 
 der, ‘ But they, like Adam, have transgressed the 
 covenant.” There is no manifest necessity for this 
 departure from the common version. Adam was 
 the common name that the Creator gave to human- 
 kind of both sexes, to distinguish them from the 
 various ordets of inferior creatures, and the word is 
 rendered in the Greek version by «»égexes, denoting 
 man in general as a fallen depraved creature. But 
 admitting the propriety of the proposed alteration, 
 how very inadequate a foundation would it afford 
 for that complex theory of a covenant of works be- 
 tween God and Adam, which some have devised ? 
 When the writers of the New Testament speak of 
 the old covenant, they never refer in the most dis- 
 tant manner to Adam as a party concerned in it, 
 but to the Israelites, with whom they affirm in the 
 most positive terms, that it was established at 
 Mount Sinai. Gal. iv. 24. Heb. viii. 8, 9. Let any 
 candid person review all the passages that have 
 been advanced in support of the above examples, 
 and he will be constrained to admit, that all these 
 divine institutions are repeatedly termed covenants 
 in the most explicit manner, and that what is said 
 to shew that a covenant was made with our first 
 parents, is as nothing compared with the evidence 
 which has been produced in support of each of the 
 covenants that have been mentioned. On _ the 
 whole, we may safely conclude, that a divine cove- 
 nant denotes some special institution, settlement, 
 appointment, or dispensation of God, which is se 
 termed in his word. . 
 
 if. Let us now consider the propriety and the 
 advantages of strictly adhering to this view of a 
 covenant which has been given. This may be ne- 
 cessary for the satisfaction of those who have been 
 long accustomed to associate all the circumstances 
 of a human bargain with the covenants that are . 
 ascribed to God. To such persons, the simple ex- 
 planation of a divine covenant. which has now been 
 offered, will appear altogether lame and defective. 
 They should remember that our proper - business 
 
40, A VIEW OF THE 
 
 with the Scriptures, does not consist in mending or 
 embellishing them with fanciful theories, but in 
 fairly searching out their obvious meaning, and re- 
 ceiving it as the truth of God. What has. been 
 suggested does not in the least degree diminish the 
 importance of any of God’s covenants, nor confound 
 one of them with another, nor render them less 
 profitable for spiritual edification and comfort. On 
 the contrary, this simple account of the nature of 
 the covenants which are ascribed to the Divine Being, 
 is peculiarly advantageous, for various reasons : 
 
 1. It is most scriptural. It has been deliberately 
 and exclusively taken from the Scripture. It has 
 the unqualified support of all those passages which 
 treat most clearly and fully of the subject. It has 
 the consent of the whole inspired volume, without 
 being at variance with a single text. . Any serious 
 inquirer may be satisfied on this head, by comparing 
 the passages that have been, produced, with the few 
 very remote passages that have been offered in sup- 
 port ef the complex notion of a bargain made by the 
 Almighty. This reason might alone be suflicient 
 to satisfy those who are actuated by the prevailing 
 leve of truth: but, 
 
 2. The view of a divine covenant that has been 
 given, is most comprehensive, It corresponds equally 
 with all the institutions of God. that are termed 
 covenants im Scripture, and ineludes all the parts of 
 which they respectively consist, whether precepts 
 or promises, whether made with only one person or 
 with many, and whether in reference to earthly or, 
 to spiritual and heavenly things. It admits all that 
 the Scriptures. say concerning each of the covenants, 
 and allows every article its proper place. It lays. 
 a broad foundation for the whole of that lofty su- 
 perstructure. of sacred truth, which is connected 
 with this subject, and requires no aid of human con- 
 jecture or artifice. | 7 
 
 _3, This simple view of a divine covenant is pecu- 
 liarly conducive to the fair. interpretation of the Holy. 
 Scriptures. Having been taken from them, it agrees,, 
 with all their various parts, like a key which moves 
 
NEW COVENANT. 4 
 
 the bolt of its own lock, and turns freely in the 
 wards of it, without mjuring any part of them. 
 Those who prefer an artificial theory of a divine 
 covenant, corresponding with the several circum- 
 stances of a human bargain, are tempted to reject 
 and disallow some of the covenants that are ascribed 
 to God in his word, as improper and deficient, because 
 they cannot find in them all the essential parts which 
 their preconceived system requires. They likewise 
 introduce covenants which the Scriptures have 
 never revealed, namely a covenant of works with 
 Adam, and a covenant of redemption made, as they 
 have supposed, between God the Father and his 
 Son from eternity. They greatly caricature those 
 covenants which they acknowledge, by changing, 
 allegorizing, and explaining away, what is plainly 
 revealed concerning them. Instances in abundance 
 will ocur to those who have read extensively on the 
 subject. Now, that must be a false and dangerous 
 theory, which leads men to do violence to the ora- 
 cles of God, by making alterations and additions. 
 That explanation of a covenant is surely most fa- 
 vourable to the just interpretation of them, which 
 gives no occasion for rejecting any divine covenant 
 which they record, or feigning any of which they 
 are silent,—which agrees in the easiest manner 
 with all that is said about every one of them, with- 
 out depending on artificial reasoning, or straining 
 a single text. | : 
 4. This general view of a divine covenant is 
 most conducive to faith and spiritual edification. It 
 is plain and intelligible, capable of being easily 
 proved, believed, and applied. It furnishes no oc- 
 easion for intruding into the incomprehensible 
 counsels of the Most High, or presumptuously framing 
 any imaginary dialogues between the Father and the 
 Son, respecting the salvation of men. It assumes 
 no doubtful principles, requires no faith in conjees 
 tural theories, lays no foundation for perplexing 
 doubts, and requires the aid of no sophistical rea- 
 sonings. In proportion as serious persons have been 
 taught to cleave to certain crude notions of a cove- 
 
49 A VIEW OF THE 
 nant, made from everlasting, in the counsels of péace, 
 between the Father and the Son, as the ground of 
 their hope, their faith is liable to be shaken, as soon 
 as they begin to search the Scriptures for themselves, 
 by the manifest absence of any thing like adequate 
 evidence in them for those tenets which they had 
 too rashly believed. In this way, many have been 
 brought into extreme distress about their spiritual 
 interest; and the perplexing doubts of some, have 
 terminated ina fixed dislike to the Scriptures, a per- 
 nicious dependance on human authority, and rigid ad- 
 herance to pious tradition, to the great peril of their 
 souls; while others have been tempted to adopt the 
 opposite extreme of fearless scepticism. The doc- 
 trines which the Holy Ghost has revealed, are all 
 calculated to promote true godliness and comfort: 
 but the obedience and joy that are founded on mis- 
 taken principles, must be deceitful and spurious. 
 Those who receive the doctrine of the new covenant, 
 in its native simplicity, are thereby set free from the 
 slavish fear of unwelcome discoveries: they have no 
 temptation to avoid or pervert the Scriptures ; the 
 more diligently they search them, the more their love 
 of unadulterated truth is increased, and their faith, 
 holiness, and peace are established. 
 
 1st, From this part of the subject we may conclude, 
 that it is equally our duty and our interest to judge 
 for ourselves respecting all the divine covenants, by 
 implicitly receiving the testimony of Scripture con- 
 cerning them, without adding, suppressing, or alter- 
 ing any thing. 
 
 2d, These covenants ought to have the same place 
 in our minds, that they have in Scripture. They 
 are all expressly recorded, distinctly recognized, and 
 frequently introduced, as of the last importance in 
 the system of revealed truth. The doctrine of them: 
 is extended through almost the whole of the sacred 
 volume; and it is by the true knowledge of them, 
 that all the facts, precepts, and promises are set in 
 their proper light. To overlook or misrepresent 
 any of them, in composing a connected view of theo- 
 logy, must render it as defective and erroneous as a 
 
NEW COVENANT. 43 
 system of anatomy would be that. contained no ac- 
 
 count of the bones, or described the bones of some ./..., 
 
 inferior creature, instead of those of man. doth 
 _.3d, In order to give these covenants their due 
 
 place, we must keep in view their comparative im- ie 
 
 portance, carefully mark wherein they are distinct 
 from each other, and observe how they are mutual-~ 
 
 ly connected. The covenant with Noah was intend-~ *‘ 
 
 ed to give mankind assurance of the future stability. 
 of the ordinary course of nature to the end of the 
 world; and it is mentioned in connexion with the 
 other covenants, only in the way of illustration, to 
 shew that the accomplishment of their promises 
 cannot possibly fail.—The covenant made with Phi- 
 nehas, was intended to inspire the priests of his fami- 
 ly with ardent zeal for the honour of God: it had 
 no connexion with the new covenant, except in so 
 far as the Levitical priesthood was a figure of good 
 things to come.—God’s covenant with Abraham 
 included the promises of the new covenant, in like 
 manner as the germ of a seed contains all its future 
 fruit: yet the new covenant is.as distinct from it, 
 as the perfect fruit of a tree evidently is from the 
 original germ or seed by which it is produced.— 
 The same thing may be said of his covenant with 
 king David: in it, God promised that the Messiah 
 should descend from him according to the flesh, and 
 be exalted to reign for ever as the King of Zion. All 
 
 the invaluable blessings of the new covenant, are 
 
 the fruits of his coming and reign. His birth was 
 promised in the covenants made with Abraham and 
 David, as the necessary introduction of his blissful 
 reign: it was not promised in the new covenant, 
 but presupposed, as by his ministry it was actually 
 established. 
 
 _ The old or Sinai covenant was opposite in its na~ 
 ture to all the others that have been mentioned. It 
 consisted of precepts that would not justify men be- 
 fore God, by reason of the depravity of their hearts, 
 
 It was intended to serve various particular purw’ 
 poses, as a temporary dispensation, to be in due: 
 time fulfilled, and henourably abolished. It did not 
 
 a ae a LI Ht on A . £4 iA #140 
 
44s A VIEW OF THE 
 
 include the new covenant; but it was added to the 
 Abrahamic covenant, to prepare the Israelites for re- 
 ceiving the new covenant, and that it might be intro- 
 duced. among them in the most advantageous man- 
 ner. It was like the dead frame, which is erected 
 to support a young and delicate plant, till it acquire 
 strength to sustain itself, and which is afterwards 
 removed as no longer necessary. It resembles the 
 scaffolding, which is useful and necessary in the 
 building of a lofty house, but whichis removed from 
 the finished mansion as an unsightly encumbrance. 
 According to the more appropriate similitude used 
 by the Holy Ghost, it served as a schoolmaster, 
 whose instructions and discipline gradually prepare 
 the heir of a rich inheritance for entering on the 
 full possession of it at the period of mature age, and 
 whose office is then superseded. As the patterns of 
 any complex work of skill, furnish assistance toward 
 the more perfect understanding of its proper form, 
 and the utility of its component parts ; so the insti- 
 tutions of Moses tended to excite an expectation of 
 good things to come, in the breasts of the fathers; 
 and they furnish christians with the most useful 
 illustration of those heavenly things which are ex- 
 hibited in the new covenant. 
 
 Ath, Let us gratefully contemplate the ample ae- 
 complishment of the covenants of promise, which 
 God made with Abraham and David, in the wonder- 
 ful incarnation and atonement, exaltation and salva- 
 tion of Jesus Christ. The Gospel denotes the glad 
 tidings of the accomplishment of the promises that 
 had been made to the fathers. After the apostles 
 were endewed with the Holy Ghost, they delighted 
 to exhibit these covenants, to illustrate them by the 
 writings of the prophets, and shew how all things 
 that had been foretold by God, had been fulfilled, 
 in and by Jesus of Nazareth, through whom they 
 proclaimed pardon and complete salvation according 
 to the tenor of the new covenant. The manner in 
 which they exhibited the covenants in their connexion, 
 and applied them to the conscience of their hearers, 
 is set before us in the most interesting form, in Acts 
 
NEW COVENANT. 45 
 ili. 22—39.; 1. 12—26.; xiii. L16—39.; Rom. iv.; 
 and Gal. iii. and iv. throughout. It is from ignor- 
 ance of the true economy of the divine covenants, that 
 too many persons, deemed orthodox in sentiment, 
 account these passages dark and insipid, when com- 
 pared with certain kinds of modern preaching. As 
 the same Gospel is now published to the Gentiles, 
 to make them partakers of the blessings of Abraham, 
 we ought to feel as deep an interest in these apos- 
 tolic declarations, and be as grateful for the infor- 
 mation imparted, and the benefits exhibited by them, 
 as the persons to whom they were first addressed. 
 5. Let us embrace the new covenant. for our- 
 selves, and thereby secure a personal interest in all 
 its promises. Abraham embraced the divine pro- 
 mise, although its accomplishment was far distant, 
 and its principal benefits were very obscurely set be- 
 fore him. The spiritual and heavenly things which he 
 and the other patriarchs earnestly desired to see, have 
 been abundantly realized; they are clearly unfolded 
 in the New Testament, and freely tendered to the 
 guilty and destitute. The new covenant demands 
 eur cordial reception, as the gracious voice of 
 JzHovaH. Those who reject his great salvation, 
 shall be treated at last as irreconcilable adversaries ; 
 let us therefore imitate the laudable example of 
 Abram, by embracing the divine proclamation of. 
 merey with undoubting confidence; thus shall we 
 obtain the honour of being his spiritual seed, and 
 heirs according to the covenant of promise, 
 
46 A VIEW OF THE 
 
 PART SECOND. 
 
 OF THE INTIMATIONS WHICH THOSE WHO WERE 
 
 ~ UNDER THE OLD COVENANT, RECEIVED OF GOD'S 
 DESIGN OF MAKING A NEW COVENANT IN THE 
 DAYS OF THE MESSIAH. 
 
 Hesrews vii. 7, 8, 9. Lor if that first covenant had 
 been faultless, then should no place have been sought 
 for the second, &c. 
 
 In order to avoid mistakes respecting religion, 
 and attain correct apprehensions of divine truth, it is 
 of the utmost importance, that our general principles 
 and rules of interpretation be just and well founded, 
 as they naturally influence all those conclusions 
 which are drawn from the Scriptures, by the appli- 
 cation of them. Many passages are daily quoted 
 from them, in support of various human systems of 
 doctrine, that are not only different, but even dia- 
 metrically opposite; yet the several tenets which 
 compose each distinct system, commonly possess a 
 considerable degree of harmony and consistency 
 among themselves. This apparent self-consisten- 
 ey, naturally results from the predominating in- 
 fluence of the priaciples of interpretation, on which 
 these several systems of opinions are respectively 
 founded. False and deceitful first principles neces- 
 sarily pervert and metamorphose those portions. of 
 sacred writ to which they areapplied. The subject 
 now before us, demands the strictest caution in this 
 respect ; for in consequence of the rash adoption of 
 erroneous general principles, many have deviated 
 widely from the truth, and frem each other, respect- 
 ing the nature of the new covenant, the matter of 
 which it, consists, the parties ‘between whom it is 
 made, and even the very existence of it. 
 
 The fatal mistake of the misbelieving Jews may 
 be mentioned as an instructive example. They 
 
NEW COVENANT. 47 
 
 conceived that the law of Moses was absolutely per- 
 fect, and that it was intended by its divine Author 
 to be unalterable and eternal. The solemn manner 
 in which it had been given from Sinai, in connexion 
 with those passages which represented certain rites 
 and ordinances as everlasting statutes, induced them 
 rashly to conclude, that their whole system of laws 
 was appointed to be of perpetual obligation ; and 
 that an attempt to change it, or set aside any of its 
 ordinances, as no longer necessary, amounted to no- 
 thing less than blasphemy and open rebellion against 
 the God of Israel. Having been deceived by this 
 mistaken principle, they considered it their bounden 
 duty to reject the Gospel of Christ, and slay his 
 apostles, because they taught that the old covenant 
 and its ordinances were only of a temporary and 
 fading nature, that God had established another cove- 
 nant by Jesus Christ, and that the ancient customs 
 were to be laid aside. They stirred up the people and 
 the elders against Stephen, and said, ‘this man ceas- 
 eth not to speak blasphemous words against this holy 
 place, and the law: for we have heard him say, that 
 Jesus of Nazareth shall change the customs which 
 Moses delivered us.” Acts vi. 9—14. Many of the 
 Jews who believed in Jesus, retained the same per- 
 nicious error, and became the zealous corrupters 
 of his genuine Gospel, as we learn from their in- 
 fluence in the churches of Antioch and Galatia. - 
 Even in Jerusalem, where better things might have 
 been expected, they continued to labour under 
 very great misapprehension. Hence, when the 
 apostie Paul visited them with the charitable con- 
 tributions of many Gentile churches, they said, 
 «Thou seest, brother, how many thousands of Jews 
 there are who believe, and they are all zealous of the 
 law: and they are informed of thee, that thou 
 teachest all the Jews who are among the Gentiles to 
 forsake Moses, saying, that they ought not to cir- 
 cumcise their children, neither to walk after the 
 customs,” &c. We need not therefore wonder at 
 the tumult which their unbelieving brethren soon 
 raised against him, “crying out, Men of Israel, 
 
48 A VIEW OF THE 
 
 help: this is the man that teacheth all men every where 
 against the law, and this place :” &c. Acts xxi, 20 
 —30. Had this fandamental maxim of the Jews 
 been well founded, every legitimate conclusion de- 
 duced from it must have been true and harmless, 
 and their conduct in opposing the doctrine of the 
 apostles would have been laudable; but as it was 
 only a groundless assumption, all the conclusions 
 which they deduced from it, were false and perni- 
 cious, and the blind zeal with which it inspired them, 
 terminated in their utter destruction, as a warning 
 to future generations. 
 
 To avoid equally fatal self-deception respecting 
 the new covenant, we have made an appeal to the 
 sacred oracles, to’ ascertain the general nature of 
 the divine covenants, and discovered that they 
 ought not to be confounded with a bargain or mu- 
 tual treaty between fellow-creatures, but that they 
 denote some special institution or settlement esta- 
 blished between God and some person or persons 
 chosen by himself. This general view of a cove- 
 nant, corresponds entirely with all the institutions 
 so termed, which are ascribed to the Almighty in 
 his word, and particularly to the new covenant. 
 
 Agreeably to the method formerly proposed, we 
 may now consider the various intimations which 
 those who were under the old covenant received of 
 . God’s design of making a new covenant in the days 
 
 of the Messiah, and afterward contemplate the par- 
 ties between whom it is: made. | 
 
 Our second inquiry is concerning the ancient in- 
 timations of a new covenant that were given to the 
 fathers. If any clear intimations of this nature 
 can be produced, it will be seen that ignorance of 
 what God had revealed to the Jews in that por- 
 tion of his word which they acknowledged, was the 
 cause of their blind zeal for the perpetual obsery- 
 ance of the rites of the law; and consequently that 
 their inveterate prejudices against the Gospel, and 
 all the acts of violence which resulted from them, 
 were completely inexcusable. 
 
 1, The divine promise to Abraham indicated the 
 
NEW COVENANT. 49 
 
 approach of a better covenant than that which was 
 established at Sinai. As the Jews boasted of their 
 lineal descent from the patriarch, they ought to 
 have understood the import of the covenant that 
 God had made with him, and looked for its accom- 
 plishment. The language of it was, ‘In thee shall 
 all families of the earth be blessed.” And a- 
 gain, “In thy seed shall all the nations of the earth 
 be blessed,” Gen. xii. 3.; xxii. 18. True blessed- 
 ness can signify nothing less than the happiness 
 which our first parents forfeited by their early dis- 
 obedience, namely, the favour, knowledge, and holy 
 image of God, with the enjoyment of a suitable in- 
 heritance, adapted to the capacity and the necessity 
 of rational creatures. The Gentiles were not made 
 partakers of any such blessedness by the old cove- 
 nant which was ratified by Moses. On the con: 
 trary, his law commanded the Israelites to slaugh- 
 ter all the nations of Canaan without mercy, and 
 afterward keep themselves at the utmost distance 
 from all the other nations, Deut. vii. Acts x. 28. 
 While the old covenant continued with the Israel- 
 ites, its institutions separated them: from the rest 
 of mankind as the peculiar people of God; and the 
 Gentile nations were left to walk in their own ways, 
 without the true God, and without hope. The law 
 did not appoint any religious instructor for the 
 heathen, nor require those who were under it to 
 make any adequate effort to promote their spiritual 
 interest. In order that the Gentile nations might 
 enjoy the blessing of Abraham, it was necessary 
 that the old covenant should be abolished, that its 
 exclusive rites should be laid aside, and that an- 
 other covenant should be established, with permis- 
 sion to those who had formerly been aliens from the 
 commonwealth of Israel, to become fellow-heirs of 
 it. Our great Apostle used this argument for the 
 establishment of another covenant, to convince and 
 instruct the ill-informed disciples in the churches 
 of Galatia, who had manifested a foolish desire to 
 be under the law themselves, and to impose the ri- 
 
50 A VIEW OF THE 
 
 gid observance of its rites upon others. See his 
 reasoning in Gal. ii, 1—18. v4 
 
 2. Lhe weakness and unprofitableness of the law 
 of Moses, indicated the making of a better covenant 
 in the last days. It was incapable of advancing 
 those who were under it, to a state of justification 
 before God, as, in consequence of the weakness of 
 the flesh, none of them would yield that perfect 
 obedience which it required. It had no power to 
 purify the heart from the love of sin, and restore 
 the divine image. It furnished no satisfactory in- 
 formation respecting the means of acceptance with 
 God, the certainty of a future state of everlasting 
 retribution, or the way to unmingled felicity. It 
 afforded no ground of hope to the dying, and gave 
 no cheering prospect of a heavenly unfading inherit- 
 ance.. In consequence of the spiritual depravity 
 of those who were under the law, it was calculated 
 only to discover guilt which it could not take away, 
 to excite and strengthen evil propensities which it 
 could not eradicate, to alienate their hearts from 
 God, and awaken the slavish overwhelming fear of 
 his displeasure. As the Jews could neither obtain 
 acceptance with God, nor renovation of heart, by 
 the application of the law, they ought to have view- 
 ed it.as only a temporary dispensation, and taken 
 occasion from its weakness to look for something 
 more profitable. Many passages of the Old Testa- 
 ment were calculated to produce a deep and humb- 
 ling conviction of the insufficiency of the law. It 
 denounced its curses against those who did not con- 
 tinue obedient to all its precepts. The sacrifices 
 which it required, could make no atonement for sin, 
 and those who presented them, instead of obtaining 
 peace of conscience, only acknowledged thereby, 
 that they were liable to divine condemnation. All 
 had gone astray from God, no man could redeem 
 his brother; and the study of the old covenant was 
 calculated to shut up the guilty to the faith of a 
 better revelation, which its defective nature gave 
 them reason to expect. Deut. xxvii. 26, Ps. xiv. 
 Isaiah i. 11—14,; Ixvi. 3. These topics were 
 
NEW COVENANT. bt 
 
 abundantly urged by the apostles to humble their 
 Jewish brethren, to restrain them from trusting in 
 their own imperfect righteousness, convince them 
 of their need of a new covenant, and shew how they 
 ought to have expected it, in consequence of the 
 weakness of their law. Their powerful reasonings 
 on this subject may be found in Rom. iii. 9—20. 
 Gal. iii. 10, 19—24. Heb. vii. 18, 19. 
 
 3. The figurative nature of the ordinances of the 
 old covenant, indicated the future establishment of 
 another. The law appointed a worldly sanctuary, 
 a Levitical priesthood, and the offering of many 
 sacrifices, with peculiar rites. All these are largely 
 described in Exod. xxv. to xl. and Levit. ito ix. 
 These ordinances were numerous and complex, bur- 
 densome and carnal. They were destitute of all in- 
 trinsic importance and value; they imparted no dis- 
 tinct or satisfactory information respecting unseen 
 things; they did not atone the justice of God, nor paci- 
 fy theconsciences of the worshippers, nor could they in- 
 spire them with boldnessin approaching the divine pre- 
 sence. The sacrifices which were required, brought 
 sin to remembrance, without the power of removing 
 it; and made the people feel their distance from 
 God, without shewing them how to draw near so as 
 to enjoy him for their portion. . The rites of the law 
 were not explained by Moses, nor was. it possible 
 for the Israelites to comprehend their spiritual im- 
 port; but as he had been commanded to make all 
 things according to the pattern that he had seen in 
 the mount, they had reason to conclude that they 
 were all intended as patterns of spiritual and hea- 
 venly things which were afterwards to be revealed ; 
 to believe that a Being of infinite wisdom and good- 
 ness, would not have instituted such a multitude of 
 outward forms, without some important signification 
 concealed under them as by a vail; and to ho 
 that, at some future period, he would fully disclose 
 the design of them, for the purpose of increasing the 
 happiness of his people, and. promoting a more en- 
 lightened and spiritual worship. The- propriety of 
 looking beyond the Levitical offerings for a greater 
 
 G¢ i 
 
52 A VIEW OF THE 
 
 and more effectual sacrifice, was intimated by the 
 pious Psalmist when he said, “ Sacrifice and offer-~ 
 ing thou didst not desire. Then said I, Lo, I come! 
 I delight to do thy will, O my God!” The ‘figura- 
 tive desion of the Levitical ordimances is asserted, 
 and the argument on that ground for the making 
 of a new covenant, is fully stated in the Epistle 
 to the Hebrews. The following passages deserve to 
 be attentively perused, as they shew how the Jews 
 ought to have reasoned on the subject. Heb. vin. 4, 
 5.3; ix. l—11.; x. 1—M. 
 
 4, The approaching establishment of a new cove- 
 nant, was intimated by the prediction of Moses, that 
 God would raise up another prophet like to himself ; 
 “The Lord thy Ged will raise up unto thee a 
 Prophet like unto me; according ‘to all that thou 
 desiredst of the Lord thy God in Horeb, saying, 
 Let me not hear again the voice of the Lord, that I 
 die not. And the Lord said, I will raise them up a 
 Prophet from their brethren like unto thee, and I 
 will put my words im his mouth,” &e. Deut. xviii. 
 15—19. This prediction was not fulfilled by the 
 ministry of the ordinary prophets who were raised 
 up among the Israelites, such as David, Isaiah, ‘or 
 Jeremiah; ‘because they were not equal to Moses, nor 
 did they perform any similar work. Moses was 
 distinguished from the ordinary prophets who sue- 
 ceeded him, by conversing with God mouth to 
 mouth, and receiving the revelation ‘of ‘his will inva 
 near and intimate manner. Numb. xii. 6—8. Moses 
 was employed to interpose between God and the 
 people, as their mediator, to ratify a peculiar eove- 
 nant between them, and introduce a complete system 
 of ordinances connected with it. His prediction 
 directed them to look for the appearing of a similar 
 prophet, honoured with equal access to God; and 
 to expect the establishment of a new covenant, and 
 the appointment of ‘a corresponding system of laws 
 and ordinances by his ministry. -It was amply ful- 
 filled by the mediation of Christ, and the ratification 
 of the new covenant by his blood. . Peter therefore 
 urgedits accomplishment on the minds of his Jewish 
 hearers, to remove their misapprehension, and per- 
 
NEW COVENANT. 53 
 
 suade them to receive the promise of salvation 
 which was tendered to them through his death. 
 Acts ili. 22, 23. 
 
 5. God intimated the establishment of a new 
 covenant, by promising to make an essential change 
 of the priesthood. The Levitical priesthood was in- 
 separably connected with the old covenant; Aaron 
 and his sons were separated from their brethren, 
 by the appointment of God, and consecrated to 
 minister daily before him; and no Israelite of any 
 other family was allowed to burn incense, or enter 
 the sanctuary. The usurpation of Korah, who aspir- 
 ed to the honours cf the priesthood, and the unpre- 
 cedented judgments that followed, were recorded, to 
 deter all who were not of the family of Aaron, from 
 intermeddling with his sacred office. The leprosy 
 with which the presumption of Uzziah was punished 
 many years afterward, proved that even the kings 
 of Judah had no title to minister at the altar. Numb. 
 XVL; xvii. 2 Chron. xxvi. 16—21., 
 
 Notwithstanding these express prohibitions and ter- 
 rifie warnings in support of the exclusive honours of 
 Aaron and his sons, it was foretold that the Messiah 
 was to be a descendant of king David, who was of 
 the tribe of Judah, and also that he was to be invested 
 with the office of a priest by the oath of J EHOVAH ; 
 that he was to be of the order of Melchizedek; and 
 that his priesthood was to continue for ever, Ps. 
 cx. 4. “The Lord hath sworn, and will not repent, 
 Thou art a priest for ever after the order of Melchiz- 
 edek.”” Now, as the Messiah, being a descendant of 
 David and not of Aaron, could not minister asa 
 priest according to the law of Moses, this prediction 
 concerning his priesthood, plainly indicated an ap- 
 proaching change of the law, and consequently of 
 the old covenant, with which all the institutions of 
 Moses had been intimately connected. The Jews 
 ought to have expected such a change, and thank- 
 fully availed themselves of it, by presenting their ad- 
 dresses to the God of their fathers in the name of 
 his Son, as the Mediator ofa better covenant. This 
 argument was ‘largely stated, for the instruction of 
 
54 A VIEW OF THE 
 
 those of them who had believed in him. “ If there- 
 fore perfection were by the Levitical priesthood, (for 
 under it the people received the law,) what further 
 need was there that another priest should rise after 
 the order of Melchizedek, and not be called after the 
 order of Aaron. For the priesthood being changed, 
 there is made of necessity a change also of the law. 
 And in as much as not without an oath he was: 
 made priest, by so much was Jesus made a surety 
 of a better covenant.” See the whole of Heb. vii.; 
 and vill. 1—6. 
 
 - 6, The prophetic declaration, that the ark of the 
 eovenant should not be visited in the days of the Mes- 
 siah, indicated the making of a new covenant. The 
 old covenant was deposited in the ark, and all the 
 males of Israel were commanded to visit it with 
 their offerings, at the three great annual festivals. 
 ‘Three times in a year shall all thy males appear 
 before the Lord thy God, in the place which he 
 shall choose: in the feast of unleavened bread, and 
 in the feast of weeks, and in the feast of tabernacles : 
 and they shall not appear before the Lord empty.” 
 Deut. xvi. 16. From the days of Joshua to Samuel 
 they were appointed to assemble before the ark at 
 Shiloh. After the destruction of Shiloh, the ark 
 was fixed at Zion, by the pious care of David, where 
 the people continued to assemble periodically for 
 many ages; but the diseontinuance of that practice: 
 was at length foretold by the Spirit of prophecy,» 
 ‘In those days, saith the Lord, they shall no more 
 say, The ark of the covenant of the Lord: neither 
 shall it come into mind, neither shall they remem- 
 ber it, neither shall they visit it, neither shall that: 
 be done any more.” Jer. iii. 16. These words were 
 connected with promises of the general prosperity ox 
 the people of God, notwitstanding their neglect of 
 the ark. The divine approval of this change, which 
 involved an essential departure from the ordinances 
 of the old covenant, should have taught the Jews to 
 expect another covenant, accompanied with new 
 regulations for the service of God. Our Lord illus- 
 trated their prediction, by shewing the woman of 
 
NEW COVENANT. 3g 
 
 Samaria, that the practice of visiting the city of 
 Jerusalem, as the appointed place of acceptable wor- 
 ship, was about to cease. “Jesus saith unto her, 
 Woman, believe me, the hour cometh when ye shall 
 neither in this mountain, nor yet at Jerusalem, 
 worship the Father: but the true worshippers shall 
 worship the Father in spirit and in truth; for the 
 Father seeketh such to worship him.” John iv. 20— 
 24. In connexion with this, we may farther observe, 
 that, 
 
 7%. The making of a new covenant was inti- 
 mated by various clear predictions of the gene- 
 ral disobedience and rejection of the Jews, and the 
 calling of the Gentiles to present acceptable offer- 
 ings in all places of the earth. “TI am sought of 
 ‘them that asked not for me: Iam found of them 
 that sought me not. I have spread out my hands 
 all the day long untoa rebellious people. The Lord 
 God shall slay thee, and call his servants by another 
 name. Ihave no pleasure in you, saith the Lord 
 of Hosts, neither will I accept. an offering at your 
 hand. For from the rising of the sun, even unto the 
 going down of the same, myname shall begreat among 
 the Gentiles, and in every place incense shall be of- 
 Jered unto my name, and a pure offering. In that 
 day there shall be an altar to the Lord in the midst 
 ‘of the land of Egypt, and the Egyptians shall. know 
 the Lord in that day, and shall do sacrifice and 
 oblation,” &c. Isaiah Ixv. 1, 2, 15.; xix. 18—29. 
 Mal. i. 10, 11. These and many similar predictions 
 indicated the melancholy effects of the general ob- 
 stinacy of the Jews, and the consequent admission 
 of the Gentiles to serve God in their room, without 
 conforming to the requirements of the law. Nothing 
 less could have been intended by these things, than 
 a new communication of the divine will, accompa- 
 nied with the enlightening influence of the Hol 
 Spirit. This topic of proof was largely illustrated 
 by the apostles, to reconcile the Jews to the new 
 covenant, and dispose them to walk in love toward 
 the converted Gentiles, whom God had called to be 
 fellow-citizens with them. Rom. x. 12—20.; xi. 7 
 —Il.; xv. 8—12. 
 
56 A VIEW OF THE 
 
 8. The approaching establishment of a new cove- 
 nant, had been expressly promised. ‘‘ Behold, the 
 days come, that I will make a new covenant with 
 the house of Israel, and with the house of Judah; 
 not according to the covenant that | made with their 
 fathers,” &c. No language, surely, could have been 
 more explicit or satisfactory. 
 
 In the review of all these plain intimations which 
 God had given the Jews, of his design of making a 
 new covenant with his people in the days of the 
 Messiah, it must seem very strange, that they gener- 
 ally believed in the perpetual stability of the old 
 covenant, especially as they had violated it, and 
 thereby exposed themselves to its tremendous curses. 
 They ought to have felt their need of a covenant 
 better adapted to the condition of guilty depraved 
 creatures; to have waited for its promulgation with 
 ardent desire; and thankfully accepted the exhibi- 
 tion of it by Christ and his apostles. As the cove- 
 nant made with their fathers, was not intended to 
 be perpetual, but only to introduce the heavenly 
 blessings of the Messiah’s covenant with greater 
 ‘effect, their blindness in pertinaciously adhering to 
 it, and rejecting the Gospel, was as inexcusable, as 
 its consequences were fatal. It will be our duty to 
 take warning from the example of their obstinacy, 
 that we may receive what God has revealed concern- 
 ing the new covenant, without corrupting it by 
 the dictates of carnal wisdom. | 
 
NEW COVENANT. 57 
 
 ‘PART THIRD. 
 
 OF THE PARTIES BETWEEN WHOM THE NEW 
 COVENANT IS MADE. 
 
 THE new covenant is made between the God of 
 salvation, on the one hand, and the house of Israel 
 and Judah, on the other. God is represented as 
 the original contriver, the sovereign preposer, the 
 efficient maker, and the faithful accomplisher of it. 
 The other party with whom it is made, is termed 
 the house of Israel and Judah. The people of God 
 were so denominated, in allusion to the division of 
 the twelve tribes into the two distinct kingdoms 
 which were so named. The prophets commonly used 
 highly figurative language, corresponding with the 
 views and ecirrumstances of those to whom their 
 predictions were at first addressed; hence, their 
 words require to be interpreted in a spiritual and 
 evangelical manner, according to the superior light 
 of the New Testament. Therefore, by the house 
 of Israel and Judah we must not understand the 
 natural posterity of Abraham, considered merely as 
 such, but the genuine people of God, who are sepa- 
 rated to him from among the nations. “ For they 
 are not all Israel who are of Israel ; neither because 
 they are the seed of Abraham, are they all children: | 
 but in Isaac shall thy seed be called. ' That is, they 
 who are the children of the flesh, these are not the 
 children of God; but the children of the promise 
 are counted for the seed,” Rom. ix.6—8. The true 
 Israel denotes all those, and those alone, who are 
 made partakers of the faith of Abraham, and there- 
 by constituted the children of God, and heirs of his 
 promises; “For ye are all the children of God by 
 faith in Christ Jesus. There is neither Jew nor 
 Greek, there is neither bond nor free, there is nei- 
 ther male nor female: for ye are all one in Christ 
 Jesus. And if ye be Christ’s, then are ye Abra- 
 
58 A VIEW OF THE 
 
 ham’s seed, and heirs according to the promise. For 
 in Christ Jesus neither circumcision availeth any 
 thing, nor uncircumcision, but a new creature. And 
 as many as walk according to this rule, peace be on 
 them, and mercy, even upon the Israel of God.” 
 Gal. iii. 26—29.; vi. 15, 16. See also Rom. iv. 
 9—17. From these and many similar passages we 
 - may safely conclude, that the house of Israel and 
 Judah ecomprehends all those who are made the 
 children of Ged by a spiritual birth, being prepared 
 thereby for serving him acceptably, and inheritin 
 the kingdom which he has promised. | 
 
 _ Jt will now be proper to consider some of the 
 proofs which shew, that God and his spiritual Israel 
 are the precise parties between whom the new cove- 
 nant is made. 
 
 1. This is evident from the most explicit declarations 
 of Scripture. The following texts deserve to be quoted 
 as a specimen of the clear and satisfactory manner in 
 which the Holy Ghost has spoken on this interesting 
 subject: “I will make a new covenant with the 
 house of Israel. This shall be the covenant that I 
 will make with the house of Israel,” Jer. xxxi. 31, 
 33. These words are repeated and applied in the 
 passage before us, and also in Heb. x. 16. Again, 
 ‘© | will make an everlasting covenant with them,” 
 Isa. Ixi. 8. * They shall be my people, and I will be 
 their God. And I will make an everlasting cove- 
 nant with them, that I will not turn away from them 
 to do them good,” Jer. xxxii. 38, 40.“ Iwill make 
 with them a covenant of peace. Thus shall they 
 know that I the Lord their God am with them, and 
 that they, even the house of Israel, are my people. 
 Moreover, I will make a covenant of peace with 
 them, it shall be an everlasting covenant with them; 
 I will be their God, and they shall be my people: 
 and the heathen shall know that I the Lord do sane- 
 tify Israel,” Ezek. xxxiv. 25, 30.; xxxvul. 26—28. 
 
 In these words the God of salvation is represent- 
 ed as making a covenant between himself as the 
 principal party concerned, and his people as the 
 other. This is repeated over and over, in various. 
 
: 
 
 NEW COVENANT. ~ 59 
 
 forms, without any alteration of sentiment. Surely 
 no language could be more plain or convincing. 
 
 2. The harmonious consent of the whole Bible, shews 
 
 that God and his people are the proper parties be- 
 tween whom the new covenant is established. There 
 is no other text at variance with the obvious mean- 
 ing of the passages that have just now been pro- 
 duced. It is no where said that the new covenant 
 is not made by God with his chosen people, nor is 
 it ever represented as made between him and any 
 other party than his people. That which is clearly 
 affirmed in many texts of Scripture, and never op- 
 posed or disallowed by any other part of it, must be 
 admitted as sacred truth; or how could any certain- 
 ty respecting the mind of God be attained ? In this 
 conclusion we might safely rest with perfect assur- 
 ance, though no additional evidence could be ad- 
 vanced; but, 
 
 3. The correspondence between the two covenants which 
 is frequently stated, shews that the new covenant is 
 made between God and his peculiar people, as the 
 old formerly was. Their agreement in this respect is 
 mentioned in Heb. viii. 6—10. and many of the other 
 passages that have been quoted. None will deny 
 that the old covenant was established between God 
 and his ancient Israel whom he brought out of Egypt, 
 and honoured above all the rest of mankind as his 
 people. Now, as the house of Israel constituted the 
 party with whom he made the old covenant, what 
 could be more evident than that the new covenant 
 is made with his spiritual Israel, or his peculiar 
 people, of whom the fleshly Israelites were the ap- 
 pointed figure? His words plainly inform us that 
 it is made between him and all those whom: he is 
 pleased to draw to himself as his people, and with 
 them alone. 7 3 
 
 4. The appointment of a Mediator between God 
 and his people, shews that they are the proper par- 
 ties between whom the new covenant is made. That 
 it was established by the interposition of a Mediator, 
 is affirmed in verse 6. and chap. ix. 15; xii. 24. 
 ** He is the Mediator of a better covenant, which 
 
 c 2 
 
60 A VIEW OF THE 
 
 was established upon better promises. For this 
 cause he is the Mediator of the new covenant,” &c. 
 
 Our apostle informs us, that “ a mediator is not a 
 mediator of one,” which would be inconsistent, but 
 of both the separate parties between whom he ne- 
 gociates. ‘This plainly supposes, that where a me- 
 diator is employed, there must be two parties con- 
 cerned, who are distinct from himself, as well as 
 from each other. Nothing surely would be more 
 incongruous than to represent the same person as 
 both a mediator and a party. The proper business 
 of a mediator consists in treating between two par- 
 ties, in order to their reconciliation. Therefore, if 
 Christ be the Mediator of the new covenant, that 
 covenant cannot be made between the Father and 
 himself, but between the Father and guilty men, for 
 the purpose of reconciling them to him as his 
 people. 
 
 5. The matter of which the new covenant consists; 
 shews that it is made between God and his people. 
 This is set before us in verses 10—12. It consists 
 wholly of compr ehensive and precious promises. 
 These promises are wisely adapted to the cireum- 
 stances and necessities of God’s people, as guilty 
 creatures, that need to be pardoned, and renewed in 
 heart. Itis to them that they are addressed. They 
 obtain an exclusive interest in them, and they shall 
 eternally enjoy their accomplishment, as the heirs 
 of God. This covenant requires nothing from any 
 other party, it promises nothing to any atte ‘and 
 it will be fulfilled to none else. 
 
 6. The token of the new covenant, which the people 
 of God are commanded to receive, shews that it is 
 established between him and them, as the parties 
 concerned. When the old covenant was ratified, 
 the blood of certain victims was sprinkled upon the 
 Israelites, and they were appointed to eat and drink 
 in the presence of J EHOVAH, asa token of peace and 
 friendship, Exod. xxiv. 3—11. Agreeably to these 
 figures, the new covenant was ratified with the blood 
 of Christ. Heb. ix. 11—24. _ Now, as Moses sprin- 
 kled the blood of the old covenant upon the Israel- 
 
NEW COVENANT. 61 
 
 ites, with whom it was. established, and appointed 
 them to eat and drink before the Lord, by partaking 
 of peace-offerings; Jesus, the Mediator of the new. 
 covenant, sanctifies the people of God, with whom 
 it is made, by washing them from their sins with 
 his own precious bleod; and he has appointed them 
 to eat and drink in the divine presence, by partaking 
 of the symbols of his flesh and blood. Matt. xxvi. 
 26—28. As the old covenant was made with them 
 to whom the peculiar token of it was given, the new 
 covenant must also be made with those who are 
 called te receive the sacred token of it. 
 
 %. The gracious exhibition of the new covenant to, 
 the guilty, shews that it is established with all that 
 embrace it according to the divine proclamation. 
 Its blessings are published to the poor and helpless, 
 as the free gift of God, in Isa. lv. 1—3. ‘“ Ho! 
 every one that thirsteth, come ye to the waters; and 
 he that hath no money, come ye, buy and eat; yea, 
 come, buy wine and milk without money, and with- 
 out price. Incline your ear, and come unto me; 
 and I will make an everlasting covenant with you,” 
 We shall afterwards have occasion to shew that this 
 everlasting covenant is the same with that which is 
 under consideration. Its blessings are tendered to 
 all that hear this voice of merey; and those who 
 comply with it, become partakers of the sure mer- 
 cies of David. God promises to make a covenant 
 with those who accept his gracious call, which 
 plainly shews that it is established between him and 
 all his genuine people, as the undoubted parties con- 
 cerned in it. : 
 
 As these proofs cannot but appear satisfactory to 
 the candid mind, it may seem very strange to some, 
 that any serious christians have ever taught other- 
 wise. Highly respected teachers have affirmed, that 
 the new covenant was made from all eternity, be- 
 tween the Father and the Son. Others have termed 
 this ancient transaction, the covenant of redemption, 
 and distinguished it from the new covenant of grace, 
 which they admit to be made between God and his 
 people. Others, with not less zeal, have wholly 
 
62 A VIEW OF THE 
 
 denied this distinction, and maintained, that the co- 
 venant of redemption is precisely the same with the 
 covenant of grace; yet they represent this covenant 
 as made before the foundation of the world, in the 
 council of peace between the Father and hia only 
 Son, as the head and representative of all the elect. 
 Some have gone the length of composing a form of 
 deliberate consultation between these divine persons, 
 im conjunction with the Holy Ghost, and of exhibit- 
 ing the result of their deliberations, respecting the 
 salvation of sinners, in the shape of a human con- 
 tract. As the serious enquirer may wish te under- 
 stand not only the plain way of truth, but also. the 
 principal by-paths which have drawn many into a 
 labyrinth of error; it may be profitable, before con- 
 cluding the present discourse, briefly to state and 
 obviate the chief grounds of these contradictery spe- 
 eulations, that have been toc frequently connected 
 with the subject before us. 
 
 1. Some have been led to consider the new cove- 
 nant as made between God the Father and his Son, 
 in consequence of having pr eviously changed the 
 the nature of it from a divine appointment, capable 
 of being settled with fallen creatures, to a bargain 
 involving meritorious and difficult conditions, which 
 none could fulfil except Jesus Christ. The condi- 
 tions which they intreduced, comprehended nothing 
 less than perfect obedience. to the whole law of 
 Moses, and complete satisfaction, i in the way of atene- 
 ment for all the transgressions of God’s chosen. 
 Finding that none of the human race could perform 
 these things, they naturally transferred the burden 
 to Christ, and represented his active and passive 
 obedience, as the condition of the covenant; conclud- 
 ing that since he, and he alone, had fulfilled all that 
 the Jaw and justice of God required, the covenant 
 must have been made by the Father with himself, as 
 the only proper party in it. 
 
 The Scriptures certainly do teach, that Christ 
 nebsinad his people with his own blood, and brought 
 in an everlasting righteousness for their justifica- 
 tion; but they never teach that the new covenant 
 
NEW COVENANT. 63 
 
 was made with him, nor that it demands a perfect 
 obedience from those with whom it is made, as a 
 meritorious condition. They shew, on the contrary, 
 that he redeemed his people from the bondage and 
 condemnation of the old covenant, in order that, on 
 the ground of his finished work, the new covenant 
 might be introduced in its stead—freely exhibited 
 to helpless sinners, as a foundation of hope,—and 
 actually established, as a new dispensation of gra- 
 cious and sure promises, to all that embrace it. The 
 obedience and death of Christ were undoubtedly 
 necessary for the purpose of fulfilling the old cove- 
 nant, taking it out of the way, and confirming the 
 , better one in the place of it; but as the explicit de- 
 clarations of the Holy Ghost assure us, that the new 
 covenant consists exclusively of free unconditional 
 promises, we are not at liberty to enlarge it aecord- 
 ing to our own imagination, by representing ‘those 
 things which were intended to prepare the way for 
 it, as constituting so many essential parts of itself. 
 The highly important place which Christ sustains 
 in relation to it, will claim our future attention; but 
 it can neither be acceptable to him, nor profitable 
 for ourselves, to change its nature, or make any ad- 
 dition to the simple account of it which God has 
 given in his own words, and to which the title of a 
 new covenant is expressly assigned. Fallen men 
 are certainly very incompetent for entering into 
 covenant with their Creator, on the ground of any 
 meritorious conditions depending on themselves; but 
 there can be no inconsistency in recognising God 
 and his people, as the parties in a covenant consist- 
 ing exclusively of free promises’ made on his part, 
 and established by the inter position: of a a competent 
 Mediator. | 
 
 2. Some have confounded hing David ‘ith Jesiis 
 Christ, and God’s covenant made with David, with 
 the new covenant; and then concluded that the latter 
 of these must have been made with Christ. When 
 such persons are requested to assign their reason for 
 affirming that God made the new covenant with 
 his Son from all eternity, they commonly repeat the 
 
64 A VIEW OF THE 
 
 following words of the Psalmist as quite sufficient. 
 ‘¢I have made a covenant with my chosen.” Ps, 
 Ixxxix. 3. 
 
 If we turn to these words, and consider them in 
 connexion with the rest of the psalm, we shall see 
 that they refer entirely to the covenant which God 
 made with David. It will be no adequate reply, 
 to say that a greater than the patriarch David was in- 
 tended; for it is admitted, that the promise which 
 God confirmed to David with an oath, had an ulti- 
 mate reference to his future Son and Lord: but it 
 must be remembered, that the promise of an heir to 
 sit for ever on David’s throne, was not made to that 
 heir immediately, but to David himself concerning 
 him. This will be evident to any unprejudised person 
 who shall deliberately compare the whole of the psalm 
 referred to with the original record of the divine cove- 
 nant with David in 2 Sam. vii. 12—17. The same is 
 farther confirmed by the testimony of Peter: ‘* Da- 
 vid being a prophet, and knowing that God had 
 sworn with an oath to him, that of the fruit of his 
 loins he would raise up Christ to sit on his throne,” 
 &e. Acts ii. 30. The everlasting reign of Christ 
 was the principal thing promised in the covenant 
 with David; yet that acovenant was not made with 
 Christ, but with David himself, as his father accord- 
 ing to the flesh. As David was a distinct person 
 from his future heir, the covenant made with him 
 was distinct from the new covenant. In the for- 
 mer, God promised to raise up the Messiah to sit 
 on his throne: in the latter, he promises to bless his 
 people with all spiritual blessings, through the Mes- 
 giah. The birth and obedience, death and exalta- 
 tion, of Christ, are all presupposed as indispensably 
 necessary to the establishment of the new covenant, 
 and the accomplishment of its promises: yet they 
 are not.directly included as making any part of the | 
 matter of which it consists. This is evident from 
 the express words of it, ver. 10—12. The proprie- 
 ty of distinguishing between David and Christ, is not 
 opposed by the prediction in which the reign of the 
 latter was foretold, under the name of David, as the 
 
NEW COVENANT. 65 
 
 Shepherd and Prince of God’s chosen. David was an 
 eminent figure of the Messiah, who was appointed to 
 reign for ever on his throne; and therefore he was 
 announced to the Jews under the name of his great 
 progenitor ; but the covenant of peace which was 
 promised in the same passage, is not represented as 
 made by God with the Messiah, but with his flock 
 or chosen people. See Ezek. xxxiv. 23—25. 
 
 3. Some have. confounded various ancient predic- 
 tions with God's eternal counsels, and both with the new 
 covenant, and thence concluded that it was made be- 
 fore the world began, between the Father and his 
 Son. ‘The principal passages that have been used 
 in this manner, are, Ps. xl. 6—10. Is. xlii. 6, 7.; 
 xlix, 4—8, 
 
 These predictions concerning the Messiah, announc- 
 ed the faithfulness of his personal ministry, his general 
 lack of success among the Jews, his atoning death, 
 and the subsequent calling of the Gentiles to share his 
 salvation ; but they do not say that the Father en- 
 tered into any covenant with him, or that the new 
 covenant was made with him as one of the proper 
 parties in it. 
 
 In forming consistent views of divine truth, it is 
 necessary to distinguish between those things that 
 differ, so as neither to confound them, nor set them 
 in opposition to each other. The infinite understand- 
 ing and certain foreknowledge of God, are abun- 
 dantly declared in his word. Before the foundation 
 of the world, he foresaw the apostacy of the whole 
 human race, made choice of a certain determinate 
 number of them to salvation, and freely predestinat- 
 ed them to all the necessary means thereof. The 
 peculiar people of God were all chosen in Christ 
 as their future head; and the whole plan of their 
 redemption, regeneration, justification, sanctifica- 
 tion, and complete glorification, was unalterably 
 arrangedin the Divine mind from everlasting. This 
 eternal purpose was gradually developed by the pre-. 
 dictions and promises of the Old Testament; the 
 personal ministry, death, and exaltation of Christ ; 
 the early promulgation of the Gospel; the effusion 
 
66 A VIEW OF THE 
 
 of the Holy Spirit ; and the conversion of multitudes 
 of Jews and Gentiles ; and it will be completely ful- 
 filled at last, by the advancement of all the elect to 
 inherit eternal glory. Rom. viii. 28—30. Eph. i. 
 3—10. These, and many similar passages, demand 
 our faith in the ancient, sovereign, wise, gracious, 
 and comprehensive purpose of God respecting the 
 redemption of sinners by Jesus Christ, and the es- 
 tablishment of a new covenant with all the heirs of 
 promise, through him: but the divine purpose is 
 entirely distinct from the early revelation of it by 
 the prophets, and likewise from the succeeding ac- 
 complishment of it. Though God determined from 
 eternity to enter into a covenant with his people, it 
 is never said that that covenant was actually made 
 from eternity, nor at any other period before the 
 old covenant was fulfilled and abolished. | 
 
 We are abundantly informed, that God called his 
 beloved Son to be the Saviour of his people; that he 
 sent him into the world for that purpose, anointed 
 him to his office with the Holy Ghost, furnished 
 him with a message to be published to the Jews, 
 appointed him to yield obedience even unto death, 
 engaged to hold his hand and grant him seasonable 
 assistance, promised to honour him with a glorious 
 reward, and encouraged him to ask the heathen for 
 his inheritance. The Son accepted his Father’s 
 commission, humbled himself as a servant, perfect- 
 ly accomplished the difficult work which had been 
 assigned to him, poured out his complaint on ac- 
 count of the obstinacy of his hearers, placed unli- 
 mited confidence in the divine faithfulness, and fer- 
 vently prayed for all that glory which had been pro- 
 mised him. These things are fully declared in Serip- 
 ture, but they are never represented as constituting 
 the matter of the new covenant ; and that covenant 
 is not represented as consisting of promises made to 
 Christ, but of spiritual and eternal blessings promis- 
 ed to the Israel of God, as the result of his everlast- 
 ing love manifested through the atoning death of 
 his only Son. ; 
 
NEW COVENANT. 67 
 
 4. Some have represented the new covenant as an 
 ancient treaty or bargain between God and his Son, 
 from a desire to be profound in knowledge. The love 
 of mystery isa common and powerful principle. 
 Hence the natural meaning of the Scriptures has 
 often been despised as too superficial and simple, 
 while much labour has been bestowed to educe from 
 them some abstruse interpretation, not obvious to 
 common apprehension. On this ground very elabo- 
 rate attempts have been made to form the early re- 
 velations of the Messiah, the commission that he re- 
 ceived from the Father, and all the promises that 
 were made both to himself and to his people, into 
 one comprehensive system ; and to dignify the 
 whole with the name of the covenant of grace, made 
 before the foundation of the worldin the council of 
 the Godhead. This theory has been highly esteem- 
 ed by many serious persons, as a kind of master-key 
 for unlocking the secret treasures of divine know- 
 ledge, which are kept hid from all who are not in 
 possession of it. Speculations of this sort have ob- 
 tained much popularity. The acquisition of sub- 
 lime discoveries which are not generally understood, 
 is highly gratifying to the mind. Hence, many to 
 whom the new covenant of the Bible, would have 
 appeared by far too plain and unadorned to be inter- 
 esting, have been charmed, and exalted above mea- 
 sure, by the supposed discovery of the secret and 
 eternal consultation of the divine persons about the 
 plan of redemption, and their harmonious agreement 
 in a mutual contract, to be disclosed and accomplish- 
 ed in the fulness of time, under the name of the co 
 venant of grace. These additions that have been 
 made to the plain statements of the Scriptures, seem 
 so important, and so far above what would have oc- 
 curred to ordinary readers, that they believe none 
 could ever have found out such mysteries in them, 
 except persons of uncommon learning and the most 
 profound spiritual discernment. Placing implicit 
 credit in the superiority of their teachers, they con- 
 sider themselves happy in having such wonderful dis- 
 coveries familiarly laid before them, and hold them 
 
68 A VIEW OF THE 
 
 so very tenaciously, that they are much more apt 
 to be irritated than edified by an appeal to the nak- 
 ed. truth. | 
 
 In opposition to this. fondness for mystery, it 
 should be remembered, that human imagination is 
 no proper test of truth, and a very dangerous expo- 
 sitor of Scripture. The wisdom of man is foolish- 
 ness with God ; and all those embellishments of sa- 
 cred things which result from it, are worse than 
 useless, as they promote self-conceit, and exclude 
 the only true light. Those who slight the obvious 
 import of the sure record, to.search after something 
 more recondite and marvellous, render the word of 
 no effect, and expose their souls to the most fatal 
 delusions. 
 
 1. From what has been suggested we may con- 
 clude, that men are accountable Sor all the pernicious 
 consequences of those false principles of interpretation 
 which they have the means of detecting and avoiding. 
 The false principles which the Jews had adopted 
 respecting the perpetuity of the Sinai covenant, na- 
 turally induced them to reject and crucify the Son 
 of God as a deceiver. As the Old Testament fur- 
 nished them sufficient intimations of the establish- 
 ment of a new covenant in the days of the Messiah, 
 their gross misapprehension was highly criminal, 
 and their unbelieving opposition to the Gospel 
 which resulted from it, was justly punished by the 
 signal calamities which Jesus foretold before his 
 death, Luke xix. 41—44. It can be no adequate 
 apology for those who deviate from the way of 
 truth, to say, that they reasoned fairly, and acted 
 consistently, according to their leading principles, 
 when these were rashly adopted without proper ex- 
 amination. | 
 
 2. Lhe mistakes and contradictions of much-es- 
 teemed writers, should excite us to cease JSrom man, 
 and implicitly follow Christ as our true light. It is 
 highly dangerous to yield the understanding and con- 
 science to the dictation of any fallible creatures, on 
 the ground of the superior fame which they have ob- 
 
NEW COVENANT. 69 
 
 tained. There have been men of great fame in all 
 sects, not excepting the most heterodex. The Jews 
 had their famous elders, who took away the key of 
 knowledge, and imposed on the simple with vain tra- 
 ditions. It was in consequence of their pernicious 
 influence, that the general body of the common peo- 
 ple, who had witnessed the beneficial miracles of Je- 
 sus, and admired his preaching, afterwards shame- 
 fully concurred in urging the Roman governor to 
 erucify him. All who impose their private sen- 
 timents on others, or limit the right of free inquiry, 
 deserve to be avoided as interested deceivers. Ig- 
 norant and erring mortals are kindly invited by Christ 
 to follow him as the light of the world, John vii. 12. 
 His word claims the utmost attention of all that 
 have access to it; and every disciple is bound to re- 
 ceive its unsophisticated meaning, without being 
 biased by the contradictory suggestions of men. 
 The faithful ministers of the Gospel demand no im- 
 plicit submission. They honour the Scripture as 
 the only standard, and encourage their hearers to 
 examine its proper import, and believe nothing with- 
 out competent evidence. They preach not them- 
 selves, but Christ, as the only Lord of conscience, 
 and count it their high honour to persuade others 
 to hear, believe, and follow him... 
 
 3. Wearehere furnished with an additional induce- 
 ment to the study of the new covenant. The investiga- 
 tion of the eternal counsels of the adorable God- 
 head, is altogether impracticable and hepeless. H 
 the covenant in question had been a mutual con- 
 tract formed between the Sacred Three, we might 
 well have despaired of comprehending it ; and all at- 
 tempts to scrutinize its mysteries, would have been 
 presumptuous ; butit is actually made, in time, be- 
 tween God and his people. The precious contents of 
 it are plainly stated, and capable of being understood 
 by the most simple. Its privileges are exhibited to 
 sinners for their conversion, and to saints for their 
 edification and comfort. It nearly concerns the 
 best interests of every class, and all may hope to pro- 
 fit by the study of it. If it be desirable to understand 
 
70 A VIEW OF THE 
 
 the import of those writings which secure our tem- 
 poral property, how much more desirable is it that 
 we understand that covenant of God’s making which 
 secures the spiritual and everlasting felicity of all 
 that believe! We have access to its benefits in 
 common with others; we shall for ever enjoy them, 
 if we do not exclude ourselves; therefore no sub- 
 ject has a stronger claim to our most careful re- 
 searches. 
 
 5. Let us seriously inquire whether God has establish- 
 ed his covenant with us as individuls. Many who hear 
 it proclaimed, obstinately prefer the pleasures of this 
 present world. A personal interest in it may be 
 ascertained in a satisfactory manner, by the effects 
 of the word. God reveals his covenant in the hearts 
 of those with whom it is established, and disposes 
 them to embrace it, as their inheritance and joy. 
 Those who have experienced the teaching and draw- 
 ing of the divine Spirit, who have felt their carnal 
 prejudices brought down, and their minds reconcil- 
 ed to God, through the death of his Son, may con- 
 clude that he has made an everlasting covenant with 
 them. Those who have hitherto neglected this subject, 
 resisted the light of truth, trusted in their own good- 
 ness, and set their affections on earthly things, ought 
 to conclude that they are strangers to the covenants 
 of promise, far from God, destitute of his grace, and 
 ehildren of wrath. | 
 
 6. Let us make it our chief care to secure an abiding 
 interest in this covenant, and to enjoy the seasonable ac- 
 complishment of its promises. It willavail us nothing 
 to understand its nature, if we do not live on it as the 
 ground of our hope. The blessing of Abraham is 
 now set before us through Jesus Christ, and God 
 is calling us to become his people, and inherit his 
 promises. Let us not judge ourselves unworthy of 
 eternal life, nor despise benefits more precious than the 
 whole world that we inhabit; but rather accept the 
 gift of his boundless grace, and seek him while he 
 may be found, lest he be provoked to swear in his 
 
 wrath,that we shall not enter into his rest. 
 
NEW COVENANT. 7 
 
 PART FOURTH. 
 OF THE MATTER OF THE NEW COVENANT. 
 
 Article Ist, Hersrews vitt. 12. For Iwill be 
 merciful to their unrighteousness, and their sins and 
 their iniquities will I remember no more. 
 
 Tue Most High has declared, that his thoughts 
 are far above man’s thoughts. Had a number of the 
 most ingenious men been employed to devise the most 
 suitable articles of a covenant with God, they would 
 have differed widely among themselves, and all their 
 suggestions would have been at variance with the 
 dictates of divine wisdom. We have already seen 
 the propriety of looking beyond the most plausible 
 human conjectures respecting the nature of the new 
 covenant, and the parties between whom it is made. 
 We proceed next, according to the general method 
 proposed, to contemplate the important matter of 
 which it consists. 
 
 On this part of the subject we are happily not left 
 in any degree of uncertainty ; nor is there any room 
 for the indulgence of imagination. All the articles 
 of this covenant are distinctly stated and unalterably 
 fixed by the word of Jenovau. It would be presump- 
 tion for mortals to add to them, or make any change. 
 Our duty, therefore, will be to receive them as they 
 are set before us, with humble reverence; and give 
 diligence, by the aid of Scripture illustration, to as- 
 certain their comprehensive import. 
 
 The words of the sure record, which now claim 
 our attention, are these: ‘‘ THis 1s THE COVENANT 
 that I will make with the house of Israel after those 
 days, saith the Lorp, I will put my laws into their 
 mind, and write them in their hearts; and I wiill be 
 to them a God, and they shall be to me a people; and 
 they shall not teach every man his neighbour, and every 
 man his brother, saying, know the Lord, for all shalt 
 
72 A VIEW OF THE 
 
 hnow me from the least to the greatest. For I will be 
 merciful to their unrighteousness, and their sins and 
 their transgressions will I remember no more.” Ver. 
 10—12. 
 
 These most precious words contain five distinct 
 articles, in the form of so many sure promises. The 
 manner in which the last of them is introduced, 
 shews that the divine mercy proclaimed in it, is the 
 ground of all the rest. The Lord assigns the rea- 
 son on account of which the most invaluable bene- 
 fits of a positive kind are bestowed on sinners, by 
 saying, *‘ For I will be merciful,” &c. We may 
 therefore begin with this article, and proceed to 
 consider them all in the following order. 1. “TI. 
 will be merciful to their unrighteousness,” &c. 2. 
 ¢ All shall know me.” 3. “I will put my laws in 
 their mind,” &c. 4. “Iwill be to them a God.” 
 5. * They shall be to me a people.” 
 
 To attain a full and just view of the jirst of these 
 articles in the order now proposed, let us contem- 
 plate, 
 
 First, The nature of the blessing which it exhi- 
 bits. 
 
 Second, The peculiar importance and value of it. 
 
 I. Let us consider the precise nature of the bless- 
 ing which is set before us in this article. In  gen- 
 eral, it denotes the pardon of sin; a blessing pecu- 
 liarly adapted to the apprehensions and feelings of 
 those who are convinced of their guilt, and impress- 
 ed with the danger of being condemned to everlast- 
 ing punishment. ‘Such persons are pressed down 
 with an insupportable burden; their first desire is 
 to be delivered from it; and, till it be removed, and 
 their fears quieted, they are incapable of enjoying 
 the other benefits promised. This article of the 
 covenant meets the necessity and the wishes of all 
 those whose mouth is stopped by the law, as, . 
 
 1. It contains a promise of divine pardon. The 
 forgiveness of fellow-creatures is esteemed no small 
 comfort to the guilty mind, especially when the 
 party offended happens ‘to bea person of ‘high au- 
 
NEW COVENANT. 73 
 
 thority, or superior worth, or one with whom the of- 
 fender is nearly connected. The forgiveness of an 
 aged and affectionate parent, is sweet. to an undu- 
 tifal but penitent child; and the pardon of an earth- 
 ly sovereign is life from the dead, to a subject eon- 
 demned for rebellion. The awakened conscience 
 cannot, however, be satisfied with the pardon of 
 any mere creature; because every transgression is 
 an offence committed against God. He is a Being 
 of infinite perfection—the supreme Lord of the uni- 
 verse, and all mankind are bound to honour him as 
 their Creator, their Ruler, and their final J udge. His 
 all-seeing eye beholds every violation of his law, 
 though concealed from man ‘in the secret chambers 
 of the heart; no, no transgressor can ‘possibly flee 
 from his presence, or escape his dread tribunal. 
 He is able to save the helpless, and to inflict last- 
 ing punishment beyond the grave. His favour is 
 better than life, and his anger is more terrible than 
 death. The hearts of all men are in his hand; and 
 with the utmost ease he can ‘raise up friends to the 
 objects of his kindness, and restrain the wrath of their 
 enemies. ‘Till pardon be obtained from him, ‘the 
 good will of frail mortals is of little avail, and the 
 most esteemed earthly comforts are liable to be 
 turned into a curse; but reconciliation with him 
 is the sure pledge of peace with his creatures, and 
 the joy of the penitent soul. His cheering voice 
 proclaims this invaluable blessing, saying, «I will 
 be merciful to their unrighteousness. I, rven I, am 
 he that blotteth out thy transgressions, for mine own 
 sake.” Happy indeed are all those who can look 
 to him with sure confidence, and say, “O Lord, I 
 will praise thee ; though thou wast angry with me 
 thine anger is turned away, and thou comfortest me. 
 Behold, God is my salvation : I will trust and not 
 be afraid; for the Lorp Jpuovan is my strength 
 and my song, he also is become my salyation.” Isa. 
 xliii. 25.5 xii. 1, 2. | 
 2. The free unmerited pardon of sin is here pro- 
 mised. God might have demanded many possible 
 but difficult. and burdensome ‘performances, as ‘ne- 
 
74 A VIEW OF THE 
 
 cessary conditions in order to the forgiveness of sin. 
 The guilty might have been required to seek divine 
 pardon by giving up all their temporal substance, 
 and reducing themselves to astate of abject poverty ; 
 by relinquishing the society of their beloved relatives, 
 and accomplishing a pilgrimage to the most remote 
 part of the globe ; or by wasting their flesh with fre- 
 quent fasting, and suffering the loss of their mem- 
 bers by excruciating torture. They might likewise 
 have been compelled to wait long in a state of pain- 
 ful uncertainty respecting the ultimate success of 
 their labours and mortifications. Had such hard 
 conditions been demanded, it would have been the 
 duty and interest of the guilty to submit to them ; 
 and happy would that man have been to whom the 
 pardon of sin was granted at the termination of a 
 life of the greatest suffering and sorrow. But sin- 
 ners are utterly incapable of meriting the divine 
 favour by their most arduous services, or of making 
 any compensation for their transgressions : therefore 
 forgiveness is not tendered to them as the reward of 
 their sincere endeavours to please God, but as the 
 effect of pure mercy toward those who are justly 
 denominated the ungodly, and even the enemies of 
 the Most High. Hence, he says, “ I will be mer- 
 ciful to their unrighteousness.” 
 
 The pardon which God bestows, proceeds entirely 
 from the intrinsic goodness of his nature, which sur- 
 passes human comprehension as far the heavens are 
 higher than the earth. It is tendered to the guilty 
 on the ground of an adequate atonement ; but even 
 the atonement was provided by God himself, as the 
 greatest possible manifestation of his infinite love. 
 It is granted to believing penitents; hut repentance 
 and faith are not the price which procures his fa- 
 vour, but the fruit of his undeserved sovereign grace, 
 which effectually inclines those who were his ene- 
 mies without cause, to be reconciled to him. © Par- 
 don is as freely bestowed as it is freely exhibited ; 
 nor is it withheld from men till the termination of a 
 protracted course of reformation, active obedience, 
 and patient suffering, but granted without delay to 
 
NEW COVENANT. 75 
 
 all those who are made willing to accept of it ac- 
 cording to the gospel plan. “The Lord is good 
 and ready to forgive, and plenteous in mercy to all 
 them that call upon him. He delighteth in mercy. 
 Penitent sinners are justified freely by his grace, 
 through the redemption that is in Christ Jesus: not 
 for their sake, but his own name’s sake.” 
 
 3. A complete pardon is promised. This cheering 
 truth is intimated by the variety of terms that are 
 used in the words of the covenant. God has gra- 
 ciously engaged to forgive unrighteousness, and sins, 
 and transgressions of every kind without exception, 
 whether committed against his creatures, or more 
 directly against himself, though numberless for 
 multitude, and augmented by peculiar ageravations. 
 He has undertaken to save his people from final con- 
 demnation, to turn away all his anger, to free them 
 from all the humbling tokens of his former displeasure, 
 to accept them as righteous before him, and admit 
 them to the full enjoyment of his lasting friendship. 
 To shew the complete and unreserved manner in 
 which all their iniquities are pardoned, they are re- 
 presented as covered from the eyes of J EHOVAH, 
 blotted out as a thick cloud, cast behind his back, re- 
 moved from them as far as the east is from the west, 
 and buried in the depths of the sea,” Rom. iv. 6, 7. 
 Isa. xliv. 22.; xxxviii. 17. Ps. ciii. 12. Micah vii. 
 18, 19. 
 
 4. An trrevocable and unalterable pardon is pro- 
 mised. The sins of those who were under the old 
 covenant, were brought to remembrance again every 
 year, on the day of atonement, by sacrifices which 
 had no efficacy to purge the conscience from guilt : 
 but in the new covenant JeHovau says, *‘ their sins 
 and their iniquities will I remember no more.” 
 Those who have obtained the forgiveness of their 
 old sins, are liable to be tempted, and occasionally 
 drawn into evil during the remainder of their mor- 
 tal life: “In many things we offend all. If we say 
 
 ‘that we have no sin, we deceive ourselves, and the 
 
 truth is not in us.” But when any of the heirs of 
 
 promise offend, they have an Advocate with the 
 D 
 
74 A VIEW OF THE 
 
 cessary conditions in order to the forgiveness of sin. 
 The guilty might have been required to seek divine 
 pardon by giving up all their temporal substance, 
 and reducing themselves toa state of abject poverty ; 
 by relinquishing the society of their beloved relatives, 
 and accomplishing a pilgrimage to the most remote 
 part of the globe ; or by wasting their flesh with fre- 
 quent fasting, and suffering the loss of their mem- 
 bers by excruciating torture. They might likewise 
 have been compelled to wait long in a state of pain- 
 ful uncertainty respecting the ultimate success of 
 their labours and mortifications. Had such hard 
 conditions been demanded, it would have been the 
 duty and interest of the guilty to submit to them; 
 and happy would that man have been to whom the 
 pardon of sin was granted at the termination of a 
 life of the greatest suffering and sorrow. But sin- 
 ners are utterly incapable of meriting the divine 
 favour by their most arduous services, or of making 
 any compensation for their transgressions : therefore 
 forgiveness is not tendered to them as the reward of 
 their sincere endeavours to please God, but as the 
 effect of pure mercy toward those who are justly 
 denominated the ungodly, and even the enemies of 
 the Most High. Hence, he says, ‘ I will be mer- 
 ciful to their unrighteousness.”’ 
 
 The pardon which God bestows, proceeds entirely 
 from the intrinsic goodness of his nature, which sur- 
 passes human comprehension as far the heavens are 
 higher than the earth. It is tendered to the guilty 
 on the ground of an adequate atonement ; but even 
 the atonement was provided by God himself, as the 
 greatest possible manifestation of his infinite love. 
 It is granted to believing penitents; hut repentance 
 and faith are not the price which procures his fa- 
 vour, but the fruit of his undeserved sovereign grace, 
 which effectually inclines those who were his ene- 
 mies without cause, to be reconciled to him. | Par- 
 don is as freely bestowed as it is freely exhibited ; 
 nor is it withheld from men till the termination of a 
 protracted course of reformation, active obedience, 
 and patient suffering, but granted without delay te 
 
NEW COVENANT. 75 
 
 all those who are made willing to accept of it ac- 
 cording to the gospel plan. ‘The Lord is good 
 and ready to forgive, and plenteous in mercy to all 
 them that call upon him. He delighteth in mercy. 
 Penitent sinners are justified freely by his grace, 
 through the redemption that isin Christ Jesus: not 
 for their sake, but his own name’s sake.” 
 
 3. A complete pardon is promised. This cheering 
 truth is intimated by the variety of terms that are 
 used in the words of the covenant. God has gra- 
 ciously engaged to forgive unrighteousness, and sins, 
 and transgressions of every kind without exception, 
 whether committed against his creatures, or more 
 directly against himself, though numberless for 
 multitude, and augmented by peculiar aggravations. 
 He has undertaken to save his people from final con- 
 demnation, to turn away all his anger, to free them 
 from all the humbling tokens of his former displeasure, 
 to accept them as righteous before him, and admit 
 them to the full enjoyment of his lasting friendship. 
 To shew the complete and unreserved manner in 
 which all their iniquities are pardoned, they are re- 
 presented as covered from the eyes of Jrnovan, 
 blotted out as a thick cloud, cast behind his back, re- 
 moved from them as far as the east is from the west, 
 and buried in the depths of the sea,” Rom. iv. 6, 7. 
 Tsa. xliv. 22.; xxxviii. 17. Ps. ciii. 12. Micah vii. 
 18, 19. 
 
 4. An trrevocable and unalterable pardon is pro- 
 mised. The sins of those who were under the old 
 covenant, were brought to remembrance again every 
 year, on the day of atonement, by sacrifices which 
 had no efficacy to purge the conscience from guilt: 
 but in the new covenant JeHovauH says, ‘ their sins 
 and their iniquities will I remember no more.” 
 Those who have obtained the forgiveness of their 
 old sins, are liable to be tempted, and occasionally 
 drawn into evil during the remainder of their mor- 
 tal life: ‘In many things we offend all. If we say 
 that we have no sin, we deceive ourselves, and the 
 truth is not in us.” But when any of the heirs of 
 promise offend, they have an Advocate with the 
 
 D 
 
78 A VIEW OF THE 
 
 brought them into existence. It provoked him to 
 destroy the old world with a flood, and overthrow 
 the cities of the plain with fire and brimstone. His 
 wrath has been revealed against it, by all the num- 
 berless desolating prodigies, plagues, and wars, that 
 have afflicted the world from the earliest ages. It 
 is the true source of all the oppression, and the 
 procuring cause of all the diversified miseries and 
 tormenting fears under which the whole creation 
 has groaned and travailed in pain since the begin- 
 ning. Now, the blessing of divine pardon deserves 
 to be valued and desired in proportion as the intrin- 
 sic evil of sin renders it hateful in the sight of God, 
 and dangerous to those who are polluted with it. 
 
 2. We shall perceive the importance of pardon, if 
 we reflect on the multitude of our sins. When the 
 pious Psalmist contemplated the spotless purity and 
 extensive demands of the divine law, he exclaimed, 
 ‘¢ Who can understand his errors?” If we deliber- 
 ately try our heart and ways by that perfect law 
 which we are under, we shall find abundant reason 
 to conclude that our iniquities cannot be numbered. 
 Let us seriously review the manifold sins of our 
 youth, and of all the succeeding periods of our life, 
 in their order, whether of omission or commission ; 
 let us attempt to recapitulate the particular instan- 
 ces in which we have failed in the performance of 
 our duties towards God our Creator, Jesus Christ 
 our Redeemer, the Holy Ghost, who is the saneti- 
 fier, our earthly superiors, our various relatives, 
 our neighbours at large, and especially the children 
 of God; let us next endeavour to enumerate all 
 the sins of our tongues, our thoughts, our affections, 
 and the faults of our religious performances, for 
 only a single day, and we shall be convinced that 
 they cannot all be reckoned up. After taking the 
 most extensive view of our particular sins of which 
 we are capable, we may then conclude that we have 
 been chargeable with a still greater number which 
 have been forgotten, or which we never discovered. 
 How absolutely incalculable then, must the full 
 amount of our transgressions be! .None can num- 
 
NEW COVENANT. 79 
 
 ber them, or set them in order before us, except the 
 searcher of hearts, who is our constant witness and 
 impartial Judge. Now, if the demerit of a single 
 transgression be above human comprehension, how 
 vast must the guilt of all our sins be, and how pre- 
 cious should we account the complete and irrevoca- 
 ble pardon of them ! 
 
 3. We shall be convinced of the importance of 
 pardon, if we reflect on the aggravations by which 
 the enormity of our sins has been increased. It 
 would perhaps be too much to affirm, that the de- 
 merit of particular sins is increased in geometrical 
 proportion, according to the number of aggravating 
 circumstances with which they are accompanied ; 
 but we are assured by the voice of unerring truth, 
 that unto whomsoever much is given, of him shall 
 much be required,—that it shall be more tolerable 
 for the inhabitants ef Sodom in the day of judg- 
 ment, than for those who reject the gospel of Christ, 
 —and that those sins are most criminal in the sight 
 of God, which are committed in opposition to the 
 greatest measure of spiritual light, and other religi- 
 ous advantages. Luke xii. 47. 48.; x. 12—16. 
 John xv. 22—24. 
 
 _ Judging by these infallible rules, let us carefully 
 examine in what degree our personal transgressions 
 have been aggravated by the early parental instruc- 
 tions which we received ; the constant access that we 
 have had to the holy Scriptures, in their complete 
 state and most legible form; the variety of religi- 
 ous books, and other helps for searching and under- 
 standing the Scriptures, which we have enjoyed; 
 the many precious gospel sermons, and affectionate 
 exhortations, that we have heard; the seasonable 
 counsels and attracting examples of genuine chris- 
 tians, that have been set before us; the goodness and 
 long-suffering of God, in bearing with us to bring 
 us to repentance, though many of our early com- 
 panions were suddenly cut off; the secret convic- 
 tions of conscience, and gracious striving of the 
 Spirit, that we have experienced; the prayers that 
 we have offered, and the pious resolutions which we 
 
80 A VIEW OF THE 
 
 have deliberately formed and too often violated ; 
 the numberless opportunities for receiving or doing 
 good that we have irrecoverably lost, and the per- 
 nicious tendency of our offences, to endanger the 
 chief interest of those who have been connected with 
 us. These are only a few of the circumstances 
 by which the enormity of particular sins may be 
 heightened. Now, if we duly consider the intrinsic 
 demerit of every sin as such, the countless multi- 
 tude of our personal transgressions, and the variety 
 of circumstances by which they have been aggra- 
 vated before God, we shall see abundant reason to 
 value the complete forgiveness of them, as more ne- 
 cessary and desirable, than all that the power of 
 mortals can bestow. 
 
 4. The importance of pardon is evident from the 
 insupportable anguish of those who have an awakened 
 conscience. It must be admitted, that the frequent 
 commission of wilful and presumptuous sin, stupi- 
 fies the mind and hardens the heart. Hence some 
 are so completely blinded, that they think God alto- 
 gether of like dispositions with themselves, because 
 he keeps silence, and allows them to prosper in the 
 ways of evil. They make a mock of sin, and de- 
 light in it as a sweet morsel. Their conscience is 
 callous, being seared with a hot iron. ‘Till such 
 persons be awakened from their dangerous lethargy, 
 they are incapable properly to value the blessing of 
 pardon. God sometimes touches the conscience of 
 his guilty creatures, sets their transgressions before 
 their eyes, reveals his righteous indignation against 
 them, and deeply wounds their heart by his cutting 
 reproofs. David knew the anguish of conviction, 
 and faithfully described his sad experience of the 
 terrors of the Almighty, and the sorrow which was 
 thereby produced. His language on the subject is 
 just and affecting: “ When I kept silence, my 
 bones waxed old; through my roaring all the day 
 long. For day and night thy hand was heavy upon 
 me: my moisture is turned into the drought of sum- 
 mer. ‘Thine arrows stick fast in me, and thy hand 
 presseth me sore. There is no soundness in my 
 
NEW COVENANT. 81 
 
 flesh because of thine anger: neither is there any 
 rest in my bones, because of my sin. For mine ini- 
 quities are gone over my head: as an heavy burden, 
 they are too heavy for me. I am troubled, I am 
 bowed down greatly; I go mourning all the day 
 long.” If David, who was a partaker of divine 
 grace, found the torment of a guilty conscience so 
 insupportable, who can wonder at the conduct of 
 Judas the traitor, who violently destroyed himself, 
 when his mind was overwhelmed by helpless re- 
 morse? Ps. xxxii. 3, 4.5 xxxvill. 2—8. 
 
 Multitudes in evéry age have experienced similar 
 distress of conscience, especially when exposed to 
 danger, and in the near prospect of death. Have 
 you never remarked the dejected appearance of those 
 who were pricked to the heart by the preaching of 
 the word, nor heard the dying lamentations of de- 
 sponding hypocrites, on discovering that their harvest 
 was past, their summer ended, and their souls not 
 saved 2? Permit me rather to inquire, whether you 
 have not felt the painful reproofs and forebodings of 
 an upbraiding conscience, after the commission of 
 some particular sin against its dictates? What were 
 your apprehensions, in such cases, when you were 
 left alone by your companions in a state of silence 
 and darkness? Have you never been aroused by 
 the searching reproofs and alarming threats of the 
 Most High ? Have the terrors of the hypocrite never 
 beset you in the prospect of death and eternal judg- 
 ment? If the remembrance of only a small portion 
 of your guilt, has occasionally embittered the plea- 
 sures of life, cast a melancholy gloom over your 
 terrestrial prospects, and rendered you a burden to 
 yourself; what would your feelings of distress be, 
 were God to set all your sins, with their numerous 
 aggravations, in array before your face; and cause 
 the poison of his arrows to drink up your spirit? If 
 you properly knew the heavy burden of your guilt, 
 you would then be prepared to understand the full 
 import of what the psalmist uttered in similar cir- 
 cumstances: ‘ Blessed is he whose transgression is 
 forgiven, whose sin is covered.” 
 
82 A VIEW OF THE 
 
 5. The final condemnation to which impenitent sin: 
 ners are exposed, shews the importance of pardon. 
 God will not allow his irreconcilable enemies to 
 abuse his long-suffering with lasting impunity. He 
 has appointed a day in which he will judge the 
 world in righteousness, and manifest his infinite ab- 
 horrence of iniquity. Mankind shall be universally 
 summoned before his great white throne. None of 
 the impenitent shall be able to hide themselves in 
 the grave, or in the caves of the earth, from the pre- 
 sence of their omnipotent Judge. All their wicked- 
 ness shall be disclosed before the universe, without 
 the possibility of concealment or disguise. They 
 shall be openly convicted, filled with shame, and ex- 
 posed to general abhorrence. All their defensive 
 apologies shall be silenced; their importunate, but 
 unseasonable, pleading for mercy shall be rejected, 
 their fearful sentence of condemnation shall be pro- 
 nounced, and their bitter lamentations and sorrows 
 treated with unfeeling contempt. Suddenly shall 
 they be banished from the blissful presence of God 
 and the Lamb, to dwell with the devil and his an- 
 gels in utter darkness and despair. Direful experi- 
 ence shall teach them the full import of the unmix- 
 ed wrath of the Almighty, the gnawings of the 
 worm which shall not die, and the torment of fire 
 mingled with brimstone, that shall never be quench- 
 ed! Writhing under the agony of continual pain, and 
 destitute of one cheering ray of hope, they shall re- 
 view with exquisite remorse the momentary pleasures 
 of sin, and understand the value of pardon, which, 
 in their condition, none ean possibly attain. “It is 
 a fearful thing to fall into the hands of the living 
 God.” Mortals cannot comprehend the power of 
 his anger; but the striking language in which the 
 final punishment of the wicked is revealed, should 
 teach the guilty to prize the blessing of pardon, and 
 accept of it while it is freely tendered. 
 
 6. ‘The impossibility of procuring pardon by the works 
 of the law, or any sacrifice in the power of the guilty, 
 shews the importance and value of it. The heathen 
 nations were early induced, by the painful conviction 
 
NEW COVENANT. 83 
 
 of guilt, to devise various methods for appeasing the 
 anger of God, procuring his forgiveness, and paci- 
 fying their consciences. Temples and altars were 
 multiplied, thousands of costly victims were sacri- 
 ficed, the most excruciating self-inflicted torments 
 were patiently endured, and even the fruit of the 
 body, in numberless instances, was offered to atone 
 for the sin of the soul. If the multifarious rites of 
 pagan superstition manifested the darkness of the 
 human mind, and the inability of men to do or to 
 devise any thing capable of recommending them to 
 the divine favour, they may at least serve to evince 
 the inestimable value of forgiveness, which felt 
 necessity compelled the guilty to seek by such pain- 
 ful means. . 
 God distinguished the Israelites by giving them a 
 system of laws, wisely adapted to their condition as a 
 nation. They were brought under strong obligations, 
 and furnished with abundant encouragement to keep 
 his commands: but his law was holy and spiritual ; 
 it demanded perfect and stedfast obedience, and as 
 those who were under it, were depraved in heart, 
 their defective, polluted righteousness, could not jus- 
 tify them. The slightest offence exposed the trans- 
 gressor to the curse; therefore all who sought justi- 
 fication by their own works, were involved in con- 
 demnation. The law was weak through the cor- 
 ruption of the flesh. It was not given for the pur- 
 ose of teaching sinners how to procure acceptance 
 with God, but rather to convince and humble them, 
 that his pardoning mercy might be rendered more 
 precious in their estimation. The guilty were di- 
 rected to offer sacrifices of various kinds for their 
 transgressions, which were instituted as a temporary 
 figure of good things to come; but as there could be 
 no proportion between the disobedience of rational 
 creatures, and the blood of animals that had no un- 
 derstanding, they were altogether inadequate of 
 themselves to atone for the least offence ; and those 
 who offered them, thereby acknowledged that they 
 were worthy of death, and exposed to punishment, 
 from which nothing but the pardoning mercy of an, 
 D2 
 
St A VIEW OF THE 
 
 offended God could deliver them. Now, as those 
 who feel the burden of their guilt, would gladly be- 
 stow any possible Jabour, and sacrifice all that they 
 possess, even life itself, to obtain pardon; and as all 
 their labours, offerings, and personal sufferings, are 
 incapable of compensating for a single transgres- 
 sion, the complete forgiveness of all must be pre- 
 cious indeed. Rom. iii. 19—20. Heb. x. 1—4. 
 
 7%. The inestimable value of that perfect atonement, 
 through which alone pardon is exhibited and obtain- 
 ed, shews that it is highly important and desirable. 
 Had God raised up only a mere creature, of an 
 exalted order, far superior to mankind, to be offered 
 as a sacrifice for their sins, the high rank of such a 
 victim would have manifested the necessity and value 
 of pardon. But an offering still more precious was 
 requisite: therefore he took occasion, from the help- 
 less condition of his fallen creatures, to display at 
 once, and in the most striking manner, the boundless 
 demerit of sin, the vast importance of forgiveness, 
 and his own ineffable love, by sending his only be- 
 gotten Son to be the propitiation. If we reflect on 
 his dignity, as the perfect image and equal of the 
 Father; his condescension in assuming the nature of 
 man, and the likeness of sinful flesh; his humilia- 
 tion in becoming a servant, and yielding obedience 
 to the whole law; the deep abasement to which he 
 submitted, and the exquisite sufferings which he 
 endured ; we shall know how to esteem the bless- 
 ing of remission, which was procured by nothing less 
 than his obedience, even to the death of the cross. 
 He who had been addressed by the highest angels 
 as the Creator and Lord of all, emptied himself and 
 became poor; when rejected and persecuted by men, 
 he offered up his prayers to God, with strong ery- 
 ing and tears: being exceeding sorrowful, and in an 
 agony, his sweat was like great drops of blood fall- 
 ing to the earth; he became a curse, and poured out 
 his soul, to redeem the guilty and helpless, that re- 
 mission of sins might be freely proclaimed to them in 
 his name. None can undervalue the blessing of par- 
 don, without despising the person of Christ, and 
 
NEW COVENANT. 85 
 
 pouring contempt on his precious blood, by which 
 alone the guilty were redeemed from everlasting de- 
 struction: ‘* Ye were not redeemed with silver and 
 gold, but with the precious blood of, Christ, as of a 
 lamb without blemish. For every priest standeth 
 daily ministering, and offering oftentimes the same 
 sacrifices, which can never take away sins ;_ but this 
 man, by oneoffering, hath perfected for ever them that 
 are sanctified.’ 1 Pet. i. 18, 19.; Heb. x. 11—14. 
 
 *8. The importance of divine pardon is evinced by 
 its inseparable connection with all other spiritual and 
 heavenly blessings. ‘The par don of an earthly sove- 
 reign, is highly valued by the trembling malefactor, 
 because it saves him from an untimely, violent, and 
 ignominious death; yet it confers no positive bene- 
 fit. It leaves its object to the anguish of an up- 
 braiding conscience, unprovided with the means of 
 comfortable subsistence, the slave of evil passions, 
 destitute of general confidence, and the ready vic- 
 tim of new and fatal temptations. . The condition 
 of those whom God pardons, is as far superior as 
 _ his nature is greater and better than that of an earthly 
 
 ruler. When he grants any of his guilty creatures the 
 remission of their sins, he also admits them into a 
 near relation to himself, as the members of his fa- 
 mily, and renders them truly honourable in his 
 household; he dwells with them, and manifests his 
 favour to them, he enriches them with all spiritual 
 benefits, and renews their whole nature by his grace, 
 after his own image ; he comforts them under their 
 remaining afflictions, by his Holy Spirit, and pre- 
 serves them from ever falling away frem his fa- 
 vour ; he makes them the heirs of his heavenly king- 
 dom, and safely conducts them towards it. In addi- 
 tion to the forgiveness of their offences, they obtain 
 an unalterable interest in the unsearchable riches of 
 Christ, the unfading glories of paradise, the inex- 
 haustible fulness of the Godhead, and all the other 
 promises of the new covenant, which remain to be 
 considered. ‘* Being justified by his grace, they are 
 made heirs according to the hope of eternal life.” 
 Titus ii. 7. Rom. v. 1—10, 21. 
 
86 A VIEW OF THE 
 
 Ist, This subject should-excite us to contemplate our 
 personal need of pardon. Let us minutely review the 
 sins of all the successive stages of our life, with their 
 peculiar aggravations, and impartially try our tem- 
 per and practice by the perfect law, and the amiable 
 example, of Jesus Christ. Let us anticipate the so- 
 lemnities of death and judgment, and make the same 
 fair estimate of our guilt before God, the terrors of 
 his wrath, and the value of his favour, that we shall 
 be constrained to do when the solemn realities of 
 the unseen world are unvailed before our eyes. 
 Until sinners begin to understand their need of par- 
 don, they are incapable of relishing and enjoying 
 the consolations of the gospel. Right apprehensions 
 of personal guilt, and the value of remission, are 
 highly conducive to the profitable application of the 
 word of God, the life of faith in his Son, the pos- 
 session of true comfort, and the practice of cheerful 
 obedience, ' 
 
 2d, Let us enquire whether we have actually obtain- 
 ed the pardon of our sins. We may ascertain, during 
 this life, whether we be in the gall of bitterness, 
 or the happy partakers of divine mercy. The know- 
 ledge of our state before God is necessary and use- 
 ful, calculated to awaken the slothful to flee from de- 
 served punishment, and to fill the hearts of true pe- 
 nitents with peace, and hope, and love. Is it not 
 wonderful that any who hear the gospel, can re- 
 main at ease in their minds, while in total un- 
 certainty respecting their eternal interests? Do you 
 feel willing to know, and to examine without delay, 
 whether you be still under condemnation according 
 to the law, or completely and irrevocably justified 
 according to the gospel.—Then enquire, whether 
 God has convinced you of sin, and given you repen- 
 tance unto life. Has he revealed his Son in your 
 heart, and effectually persuaded you to forsake all 
 things for his sake, and to receive him by a living 
 faith? Has he reconciled you to himself by the 
 blood of Christ, taken away the prevailing love of 
 this world, and attracted your unfeigned gratitude 
 for his kindness? You may judge of your state by. 
 
NEW COVENANT. 87 
 
 your spiritual experience, and the prevailing tenden- 
 cy of your affections. There is no condemnation to 
 them that are in Christ, who mortify their natural 
 lusts, savour divine things, and walk according to 
 the dictates of the Spirit ; but those who are carnal- 
 ly minded, are yet in their sins. 
 
 3d, Those who have hitherto lived in sin may obtain 
 immediate pardon, through the blood of Christ. No- 
 thing can be more unwise or dangerous than to stifle 
 conviction, or rest in doubtful tokens of a former : 
 conversion, for the sake of avoiding temporary un- 
 easiness. Such is the excellence of the gospel, that 
 it affords a sure foundation for the immediate con- 
 fidence and peace of all that choose to embrace it. 
 Whatever your state or your guilt be, you may this 
 day enjoy divine pardon, and the cheering hope of 
 eternal life. ‘Be it known to you, therefore, men 
 and brethren, that through this man is preached unto 
 you the forgiveness of sins; and by him all that be- 
 lieve are justified from all things from which ye 
 could not be justified by the law of Moses. Be- 
 ware therefore, lest that come upon you which is 
 spoken of in the prophets, Behold, ye despisers, and 
 wonder, and perish !” Give full credit to the word 
 of God concerning the work and worth of his Son ; 
 cordially accept his proclamation of mercy, and you 
 shall never be confounded. Acts xiii. 38—4l. 
 
 Ath, ‘Those who have obtained the pardon of their sins 
 ought daily to draw near to God with the lowliness of 
 returning penitents. When the prodigal came to his 
 father, he said, ‘Father, I have sinned against 
 heaven, and in thy sight, and am no more worthy 
 to be called thy son.” Luke xv. 17—21. The 
 children of God ought to take heed of forgetting 
 that they were sometime foolish, disobedient, ene- 
 mies in their minds, and justly exposed to his wrath. 
 Their confidence should never be allowed to degen- 
 erate into presumptuous familiarity or self-right- 
 eous pride. They ought never to imbibe the spirit, 
 nor to imitate the example of the Pharisee, who 
 boasted of his imaginary superiority, instead of be- 
 wailing his guilt, Luke xviii. 9—14. The blessed 
 
88 A VIEW OF THE 
 
 who stand before the throne of God, clothed in 
 white robes, and celebrate his praises, never forget 
 that they were redeemed and washed from their 
 sins by the blood of the Lamb. It would there- 
 fore be most unbecoming for imperfect creatures 
 to lose sight of their former guilt and depravity. 
 The particular confession of sin, with correspond- 
 ing shame and self-abhorrence, ought to have a con- 
 spicuous place in all their devotional exercises, that 
 _ the pardoning love of God may ever be sweet to 
 them, and that their addresses may be acceptable 
 in his sight. 
 
 5th, The Author of salvation demands our abiding 
 gratitude for his pardoning mercy. Penitents abound 
 in gratitude in proportion to the depth of their 
 conviction and contrition. Until the burden of sin 
 be felt, the joy of forgiveness cannot be known. 
 Those who think lightly of their guilt, naturally 
 despise the blessing of pardon. When the Lord 
 speaks peace to the broken-hearted, they are filled 
 with peace and joy, admiration and love. Our Re- 
 deemer manifested his high regard for such fervent 
 affection, by what he said of the woman who wash- 
 ed his feet with tears: ‘Her sins which are many, 
 are forgiven; for she loved much: but to whom 
 little is forgiven, the same loveth little.” Luke vii. 
 36—50. 
 
 As gratitude for pardoning mercy is peculiarly 
 acceptable to God, it ought to be carefully cherished 
 by christians through their whole life. “Instead of 
 allowing our first love to wax cold, as our tranquil- 
 ity of mind becomes established, let us. stir up all 
 that is within us to glorify the riches of divine grace, 
 by frequently remembering our former convictions, 
 our overwhelming fear of deserved wrath, our ar- 
 dent desire of mercy on any terms, and our willing- 
 ness to do any thing, or make any possible sacrifice, 
 to obtain salvation at last. We should remember 
 what deep and lasting gratitude we would have 
 considered due to the Lord, in the time of our great- 
 est spiritual distress, had he been pleased to grant 
 us such manifestations of his favour then, as we have 
 
NEW COVENANT. 89 
 
 enjoyed since. By frequently realizing our former 
 apprehensions of guilt, and contemplating the way 
 in which God reconciled us to himself, when we 
 were enemies, by the death of his Son, our gratitude 
 will be cherished, and we shall be prepared to adopt 
 the language of the prophet: ‘ Who is a God like 
 unto thee, that pardoneth iniquity, and passeth by 
 the transgression of the remnant of his heritage ? he 
 retaineth not his anger for ever, because he delighteth 
 in mercy.” Micah vii. 18. 
 
 6th, Those who have obtained mercy from God, ought 
 to abound in mercy and forgiveness towards their fellow 
 creatures. The pardoning love of God is revealed, 
 to soften the hearts of his people, transform them 
 after his image, and induce them to follow him, as 
 dear children, by forgiving injuries, loving their 
 enemies, and overcoming evil with good. As Jesus 
 was hated and persecuted by the world, he taught his 
 disciples to expect similar disaffection and tribulation 
 for his sake; but instead of allowing them to indulge 
 a spirit of revenge, he commanded them to forgive 
 their enemies without reserve, and forewarned them 
 of the fatal consequences of personal resentment. 
 Those who pray for the forgiveness of their tres- 
 passes against God, without forgiving the injuries 
 which they have received from men, do thereby con- 
 temn his mercy, insult his justice, and in effect call 
 down his vengeance on themselves. Christians are 
 under peculiar obligations to forgive the offences 
 that they receive from each other, because God has 
 forgiven all their iniquities, admitted them into his 
 family as brethren, made them partakers of the same 
 divine Spirit, shed abroad his love in their heart; 
 and given them the prospect of dwelling together 
 for ever in his kingdom, as his joint heirs. As we 
 daily need to ask forgiveness from him, we should 
 contrast the large amount of our sins against him, 
 with the few and trivial injuries that we have re- 
 ceived. We have no occasion to provide any atone- 
 ment for the offences that we forgive, but he re- 
 deemed us by the blood of his Son. Let us there- 
 fore shew the sincerity of our gratitude for his 
 
90 A VIEW OF THE 
 
 matchless kindness toward us, by putting away all 
 bitterness, anger, and malice, and cordially imitating 
 his tender mercy. Matt. vi. 14, 15.; xviii. 21-35. 
 Eph. iv. 1, 2, 31, 32. 
 
 Tth, Genuine penitents ought to abandon the practice 
 and mortify the love of sin The prevailing love of 
 sin is inconsistent with sincere repentance. Those 
 who call on the Lord for his mercy, are commanded 
 to forsake their evil ways, and banish their wicked 
 thoughts. The same faith which justifies the un- 
 godly, purifies their heart. The same manifestation 
 of the love of God in redeeming and forgiving his 
 enemies, which gives peace to the awakened con- 
 science, shews the abominable nature of sin, makes 
 it appear hateful, weakens the power of it, and ren- 
 ders the believer willing to be conformed to the Re- 
 deemer, by crucifying his lusts and becoming dead 
 to sin. Let us therefore bring all our carnal affec- 
 tions, and the sins which have most easily beset us, 
 to mount Calvary, and there, by faith, look unto 
 Jesus bearing them in his body, that by his stripes 
 we may be healed. While we behold the Lamb of 
 God bearing our guilt, and redeeming us from ever- 
 lasting sorrow, we shall be effectually excited to 
 mourn for our iniquities, to hate them, and purify 
 ourselves from the love of them, that we may live 
 to his glory. 
 
 8th, Those who have obtained the pardon of their Sins, 
 ought patiently to endure all the afflictions of their tem- 
 poral lot. Their sufferings during this life, are not 
 worthy to be compared either with that endless and 
 insupportable punishment which their iniquities de- 
 served, or that unfading weight of glory which God 
 has prepared for them. They are ali intended to 
 . promote their best interests, by bringing their sins to 
 remembrance, weaning their affections from earthly 
 things, sweetening the divine promises, conforming 
 them to their Saviour, and preparing them for the 
 more exquisite enjoyment of everlasting felicity. It 
 is far better to be chastened bya wise and com passion~ 
 ate Father, than to be condemned by a righteous 
 inexorable judge. Those who are tormented without 
 
NEW COVENANT. 91 
 
 intermission with fire and brimstone, where one drop 
 of water cannot be obtained, would gladly accept 
 the present lot of the most afflicted believer on earth, 
 and think their sufferings light. Let us take occa- 
 sion from our earthly troubles, to consider how much 
 greater our sufferings might justly have been, and 
 to acknowledge that it is of the Lord’s mercy that 
 we are not consumed. Let us contemplate the 
 shame and anguish that Christ endured in our stead, 
 and willingly bear his dying in our body, that his 
 life may be made manifest in us at last. If we en- 
 dure the chastening of our heavenly Father with a 
 filial spirit, he will make us partakers of his holiness, 
 exalt us to his celestial rest, and wipe away all tears 
 from our eyes. 
 
 PART FOURTH 
 
 CONTINUED. 
 
 OF THE MATTER OF THE NEW COVENANT. | 
 
 Article 2d, Hesrews vit. 11. They shall not teach 
 every man his neighbour, and every man his brother, 
 saying, Know the Lord: for all shall know me from 
 the least to the greatest. 
 
 THE new covenant is well ordered in all things. 
 It comprehends not only the pardon of sin and de- 
 liverance from condemnation, but also such blessings 
 of a positive kind as are necessary and sufficient to 
 render those who have an interest in them, perfect 
 and happy. Having already considered the former, 
 the latter now claims our attention. 
 
 The words before us contain a promise of know- 
 ledge of the most excellent kind, with respect to 
 both its Author and its object. The languages and 
 customs, kingdoms and revolutions, sciences and in- 
 ventions of mankind, are all in some degree inter- 
 esting, and worthy of a share of regard correspond- 
 
92 A VIEW OF THE 
 
 ing with their importance: but God is infinitely 
 superior to all other objects, the knowledge of him 
 is indispensably necessary, and in the highest degree 
 beneficial. An acquaintance with earthly things 
 may be acquired by observation, and the discoveries 
 of science may be communicated to persons of ade- 
 quate capacity, by skilful teachers: but none can 
 attain proper apprehensions of the unseen God, 
 except those who are taught of God. Therefore, 
 he has said, “ All shall know me.” The knowledge 
 which he imparts to all who are in covenant with 
 him, is of the greatest practical utility. It enlarges 
 the capacity of their minds, purifies and elevates 
 their affections, advances them to the enjoyment of 
 delightful communion with himself, and fits them 
 for his service. It is the beginning, and the sure 
 pledge of the everlasting light of the New Jerusalem. 
 
 To obtain proper views of the new covenant, let 
 us enquire, 
 
 first, What knowledge God has promised to 
 communicate. 
 
 Second, In what manner it is imparted. 
 
 third, To what extent he has undertaken to 
 bestow it. 
 
 I. Let us enquire what knowledge God has pro- 
 mised to communicate. | 
 
 1. He has promised to make his people know 
 what he is in himself, in distinction Jrom all other gods. 
 The light of reason teaches men that there is a 
 God, a being of more than human power and domin- 
 ion; but their unaided researches are incapable of 
 discovering in a satisfactory manner what God is. 
 The Gentiles were early led astray by a vain imagi- 
 nation. They changed the glory of the uncorruptible 
 God into images made like to corruptible man, and 
 to birds and beasts. Their idols were multiplied 
 without end; but all detestable in character, and 
 contemptible for their insignificance. Strange and 
 unaccountable as the blindness of the ancient Israel- 
 ites may now appear to us, it was matter of contro- 
 versy in the days of the prophet Elijah, whether they 
 
NEW COVENANT. 93 
 
 should acknowledge Jenovan or Baal as their God. 
 To produce a deep and lasting conviction in their 
 minds, that the Lord was the only true God, he 
 sent down fire from heaven to consume the sacrifice, 
 and the altar on which his servant had offered it, 
 and afterward delivered the Syrian army repeatedly 
 into their hands, 1 Kings xvii. 21—39.; xx. 13— 
 38. Notwithstanding all the wonders that God had 
 performed for his ancient people from the days of 
 Moses, they frequently forsook him and worshipped 
 the idols of the heathen, or vainly attempted to serve 
 both in conjunction. Their faith had been so waver- 
 ing and unsettled till the time when they were de- 
 livered into the hands of the Chaldeans, that, when 
 the prophet Ezekiel was sent to instruct and com- 
 fort the éaptives, it was declared that they should 
 he made to know Jnnovan as the only true God. 
 Such was the importance of the promise, in connee- 
 tion with the necessity of the people to whom it was 
 addressed, that he was directed to repeat it in his 
 writings above forty times. 
 
 The Lord has promised to make his people know, 
 not only who he is, in distinction from all false gods, 
 but what he isiin his adorable perfections and charac- 
 ter, as the infinite OnE, whose existence is independ- 
 ent and self-sufficient, from everlasting to everlasting, 
 without succession of days, or the possibility of change. 
 He will manifest his wonderful immensity, which is 
 ever present with them, and with all his creatures, 
 and which the heaven of heavens cannot contain; 
 his boundless knowledge, which extends to al! things 
 whether past, present, or future, from the greatest 
 to the most minute; his unerring wisdom, which 
 directs all his counsels and operations in a way past 
 all finding out; his almighty power, which accom- 
 plishes all his purposes irresistibly and incessantly, 
 without fainting or becoming weary; his glorious 
 majesty, greatness, and dominion over all his crea- 
 tures in heaven and earth; his spotless purity, as the 
 thrice holy God, in whose eyes the very heavens are 
 not clean; the inflexibility of his justice in render- 
 ing to his accountable creatures according to their 
 works, without conniving at guilt, or suffering the 
 
94 A VIEW OF THE 
 
 righteous to perish; and his veracity and faithfulness 
 in declaring the truth in unmixed purity, and per- 
 forming his words to all generations. He will make 
 them to comprehend his abundant goodness in pro- 
 ducing numberless creatures capable of happiness, and 
 liberally furnishing them with the means of attain- 
 ing it; his patience and long-suffering in delaying- 
 the punishment of transgressors, and allowing them 
 space for repentance; his tender mercy, rich grace, 
 and ineffable love, in delivering the distressed, and 
 saving his people from their sins in a manner caleu- 
 lated to raise their felicity to the highest conceivable 
 pitch, and display the glory of all his attributes. 
 Those who are not spiritually taught of God, 
 misrepresent and limit his perfections. Notwith- 
 standing the outward light of his word, they form 
 inconsistent unworthy apprehensions of his charac- 
 ter, as if his thoughts were similar to their own; but 
 he makes his own people to know his matchless 
 excellence, and think of him with profound vener- 
 ation, as a Being far exalted above all created un- 
 derstanding and praise. 2 Cor. iy. 6. . 
 2. God has promised to make his people know 
 what he is to them, in distinction from the rest of man- 
 kind, He is the Creator and Preserver, the Sove- 
 reign and Judge of the whole human race; but the 
 wicked are represented as afar off from him. They 
 have forsaken the fountain of living waters, and 
 hewed out for themselves broken cisterns. Their 
 heart is alienated from him, and inordinatel y attached 
 to inferior objects. They practically forget God, 
 and live without him in the world; or if they do oc- 
 ¢easionally think of him, it is with dread and aver- 
 sion. ‘ They say unto God, Depart from us; for 
 we desire not the knowledge of thy ways.” The 
 Lord is far from them, nor do they derive any de- 
 light from their connexion with him as his account 
 able creatures. . 
 The children of promise are all sought out and 
 not forsaken. They are brought back from their 
 wandering, cordially reconciled to God, accepted of 
 him, and admitted into a new relation to him, which 
 
NEW COVENANT. 95 
 
 is near, honourable, and unalterable. They obtain 
 a personal interest in him as their own God, their 
 Saviour, their heavenly Father, and everlasting 
 portion. Now the Lord has promised to shew his 
 
 eople that his anger is turned away from them, 
 that he is fully pacified towards them, that he has be- 
 come their own in the most endearing relations, and 
 that his love to them shall never decay. His gra- 
 cious words are, “I will give them a heart to know 
 me, that | am the Lord, and they shall be my peo- 
 ple, and I will be their God. Thou shalt know that 
 I the Lord am thy Saviour, and thy Redeemer, the 
 Mighty One of Jacob. At that day ye shall know, 
 that Iam in my Father, and you in me, and I in 
 you.” Being thus taught from above, they have 
 good ground for saying, ‘* We have known and be- 
 lieved the love that God hath to us.” And we are 
 persuaded that nothing “shall be able to separate 
 us from the love of God which is in Christ Jesus 
 our Lord.” Jer. xxiv. 7. Isa. lx. 16. John xiv. 20. 
 1 John iv. 16. 
 
 3. The Lord has promised to make his people 
 know the peculiar way in which he becomes their 
 God. ‘The way of salvation was contrived by him 
 before the foundation of the world, and his gracious 
 design was early intimated after the entrance of sin. 
 Its accomplishment was long prefigured by the or- 
 dinances of the law, and foretold by the preaching 
 and writings of the prophets. When the fulness 
 of the time arrived, all these ancient promises, fig- 
 gures, and predictions, were amply verified by the 
 Son of God, manifested in human flesh. He pro- 
 claimed divine pardon and peace to the guilty, of- 
 fered himself a sacrifice for their redemption, and 
 eommanded his apostles to publish the glad tidings 
 of salvation to sinners of every land, with assur- 
 ance that those who believe in him shall not per- 
 ish, but have eternal life. 
 
 Such is the natural blindness of the carnal mind, 
 that no clearness of outward instruction, can make 
 sinners to perceive their need of salvation, or to un- 
 derstand its excellence and suitableness, or com- 
 
96 A VIEW OF THE 
 
 prehend the wisdom of the plan according to which it 
 is bestowed. ‘*'The natural man receiveth not the 
 things of the Spirit of God ; for they are foolishness _ 
 unto him; neither can he know them, because they are 
 spiritually discerned.” Hence the hearers of Jesus 
 murmured against him, contradicted his doctrine, 
 and rejected his heavenly message with disgust. 
 When the apostles preached the doctrine of his 
 cross, as the power of God unto salvation, those who 
 possessed only the wisdom of this world, despised 
 it as foolishness. 
 
 That the way of reconciliation with God might 
 not be published without effect, he promised to 
 teach his chosen in an internal and efficacious man- 
 ner, by convincing them of sin, righteousness, and 
 judgment, and thereby persuading them to receive 
 his word of grace as the foundation of their hope. 
 “It is written in the prophets, And they shall 
 be all taught of God. Then the eyes of the blind 
 shall be opened, and the ears of the deaf shall be 
 unstopped. In that day shall the deaf hear the words 
 of the book, and the eyes of the blind shall see out 
 of obscurity, and out of darkness; they also that 
 erred in spirit shall come to understanding.” John 
 vi. 45. Isa. xxxv. 5.3 xxix. 18, 24, 
 
 The heirs of these and similar promises are made 
 ‘to understand the mysteries of divine wisdom and 
 love in the method of salvation, to perceive its ex- 
 cellence, and feel its suitableness to their helpless 
 condition. They can affirm without presumption, 
 that the Son of God has given them an understand- 
 ing heart, to know him that is true, and compre- 
 hend the dimensions of his love, which surpasses 
 all natural knowledge. 
 
 4, God has promised to make his people know 
 his ultimate design in bringing them into a pecu- 
 liar relation to himself. The glory of God is the 
 chief end of all his works, and the highest and most 
 worthy object that can be conceived: ‘ For of him, 
 and through him, and to him, are all things; to 
 whom be glory for ever. Amen.” This holds 
 
NEW COVENANT. 97 
 
 true in a special manner respecting the salva- 
 tion of his people. It originated in his sove- 
 reign love; it was procured by the humiliation of 
 his only Son; it is effectually applied by his Holy 
 Spirit; and the design of the whole is, to shew the 
 exceeding riches of his grace, so as thereby to 
 humble them for their iniquities, subdue their na- 
 tural enmity, reconcile them to himself, attract 
 their supreme affection, and engage them to live to 
 his praise. Accordingly he said, ‘Behold, I will 
 do anew thing, now it shall spring forth; shall ye 
 
 not know it? I will even make a way in the wil- 
 
 derness, and rivers in the desert. The beasts of the 
 field shall honour me, the dragons and the owls; 
 because I gave waters in the wilderness and rivers 
 in the desert. This people have I formed for my- 
 self; they shall shew forth my praise.” Isa. xlii. 19 | 
 —21. 
 
 Agreeably to these words, we are informed, that 
 God elected his people, and predestinated them to 
 the adoption of children before the world began, and 
 that they are quickened together with Christ, ac- 
 cepted through his blood, and blessed with all spirit- 
 ual blessings in him, to the praise of his glorious 
 grace; or, that he might shew in them the exceed- 
 ing riches of his grace, and thereby bring them 
 under the strongest obligations to glorify his name. 
 When they are brought out of darkness imto his 
 marvellous light, they not only understand and ac- 
 knowledge their peculiar obligations, but cordially 
 acquiesce in the design of redeeming love as their 
 chief end and delight. Eph. i. 3—8.; u.4—7. 1 
 Peter i. 9. 
 
 II. Let us now inquire in what manner the know- 
 ledge of God is imparted to his people. 
 
 1. God causes his people to know him by the 0b- 
 servation of his works of creation and providence. 
 All his works praise him, by manifesting his inde- 
 pendent existence as the first cause, his wisdom in 
 contriving, his power in creating all things, his 
 goodness in imparting happiness, and his supreme 
 
98 A VIEW OF THE 
 
 dominion as the only sovereign of the universe. 
 ‘““The heavens declare the glory of God, and the 
 firmament sheweth his handy-work. Day unto day 
 uttereth” speech, and night unto night sheweth 
 knowledge.”” The pious Psalmist delighted to 
 meditate on these objects, and celebrate the prais- 
 es of their incomprehensible Author. The atten- 
 tion of men is frequently called to the daily oper- 
 ations of God in preserving all things, providing 
 seasonable supplies for his numberless creatures, re- 
 lieving the distressed, punishing the impenitent, and 
 delivering them that fear him. The works of crea- 
 tion and common providence cannot, of themselves, 
 furnish satisfactory information respecting the sal- 
 vation of sinners; but they ought not, on that ac- 
 count, to be slighted or neglected; because the at- 
 tentive study of them is calculated to free the mind 
 from the prejudices of blind superstition, and pre- 
 pare it for entertaining more enlarged apprehensions 
 of the infinite greatness of God, and for admiring 
 his condescension and love toward men, both in their 
 original and fallen state. The great practical import- 
 ance of that knowledge of himself which he imparts 
 to his people, by the observation of his visible works, 
 may be estimated from such passages as, Ps. viii. 
 xix. civ. evil. Job xxxviii. to xli. Isa. xl. 12—29. 
 
 2. God causes his people to know him, by the 
 declarations of his word. It is in his word that he 
 has proclaimed the glories of his name in the most 
 explicit manner, and disclosed the most important 
 secrets respecting his being and purposes. The 
 knowledge which it conveys is clear, certain, and 
 striking, far surpassing that which may be derived 
 from the contemplation of his outward works. It 
 imparts the most satisfactory information concern- 
 ing the unity of his nature, the perfection of his 
 character, and the equity of his government. It is 
 wisely adapted to the present condition of mankind, 
 as fallen polluted creatures. It shews the right- 
 eous indignation of the Almighty against sin, and the 
 only way in which they may be restored to his fa- 
 vour. It discovers the three distinct subsistents, 
 
NEW COVENANT. 99 
 
 or persons of the Godhead, all concurring in the 
 contrivance, purchase, and application of redemption. 
 By it the words of eternal life are addressed to sin- 
 ners of every station, capacity, and character; and 
 the most simple may understand its instructions, 
 which are able to make them wise to salvation, 
 through faith in Christ. The suitableness and effi- 
 cacy of the word of truth, as the means of divine 
 knowledge, are frequently and devoutly celebrated. 
 Ps, xix. 7—11.; exix. 2 Tim. iii, 14—17%. 
 
 3. The people of God attain the true knowledge 
 of him by the contemplation of his image. The natu- 
 ral attachment of mankind to sensible objects is so 
 powerful, that a desire to have some visible repre- 
 sentation of the Divine Being, has been almost uni- 
 versally prevalent. The unenlightened heathen, from 
 the most savage to the most refined, have openly ad- 
 dicted themselves to the use of images in their religious 
 worship ; and a criminal propensity to imitate their 
 example, too often appeared among the ancient Is- 
 raelites, in direct opposition to the law of Moses. 
 The religious use of all images framed by the de- 
 vice of man, is highly offensive to God, and preju- 
 dicial to the soul; but in much condescension to the 
 weakness of his people, he has been pleased to fur- 
 nish them with one perfect image of himself, ealeu- 
 lated at once to increase their knowledge, improve 
 their hearts, and animate their devotion. This 
 image is the Lord Jesus Christ: “No man hath 
 seen God at any time; the only begotten Son, who 
 is in the bosom of the Father, he hath declared him ; 
 who is the image of the invisible God; the bright- 
 ness of his glory, and the express character of his 
 person.” John i. 14,18. Col. i. 15. Heb. i. 3. 
 
 When he tabernacled upon earth, the glory of the 
 divine wisdom and power, righteousness-and truth, 
 goodness and long-suffering, mercy and grace, con- 
 descension and love, was clearly displayed by his 
 amiable temper and perfect example—the astonish- 
 ing miracles which he performed—the victories 
 which he achieved over the prince of darkness—the 
 inimitable kindness with which he attracted lost 
 
 E 
 
100 A VIEW OF THE 
 
 sinners, and the invaluable benefits which he con- 
 ferred on them who received him. He said, “If ye had 
 known me, ye should have known my Father also.” 
 When the apostle Philip said, ‘“ Lord, shew us the 
 Father, and it sufficeth us;” he replied, ‘‘ Havel been 
 so long time with you, and yet hast thou not not known 
 me, Philip? he that hath seen me, hath seen the Fa- 
 ther; and how sayest thou then, Shew us the Father?” 
 John xiv. 7—9. “In him dwelleth all the fulness of 
 the Godhead bodily.” The attributes of the Divine 
 nature, and the wonderful manner in which it sub- 
 sists in three distinct persons, are manifested in the 
 most illustrious and striking way by his mediation. 
 This perfect image of God is still exhibited to men : 
 it may be perceived by the light of the gospel; and 
 by the contemplation of it, his people behold his 
 glory, much more clearly than the great prophet of 
 Israel did when he saw his back-parts, and heard the 
 proclamation of his name. Exod. xxxiii. 18—23. 
 
 4, God enables his people to know him, by the 
 illumination of his Spirit. The light of the gospel 
 shines into darkness ; but carnal men do not compre- 
 hend it, because their minds are blinded hy the in- 
 fluence of Satan, the power of prejudice, and pre- 
 vailing disaffection to the truth. To remove the 
 natural darkness of his people, God sends down his 
 Holy Spirit, and thereby opens their understanding, 
 shines into their hearts, arrests their attention, and 
 enables them to behold his glory in Christ with un- 
 vailed face. 2 Cor. iv. 3, 4.3 mi. 18. | 
 
 The immediate inspiration and miraculous gifts 
 of the Holy Ghost, were peculiar to the apostles and 
 other primitive followers of Jesus; but his illumi- 
 nating influence is granted to all the saints in 
 common, as the anointing which abideth in them ; 
 for “if any man have not the Spirit of Christ, he 
 is none of his.” Hence our Apostle prayed in be- 
 half of believers in general, and taught them to pray 
 for themselves, that the eyes of their understanding 
 might be enlightened with the spirit of wisdom and 
 revelation in the knowledge of God, and the bound- 
 
NEW COVENANT. 101 
 
 less extent of his love through Jesus Christ. 1 Joh 
 ii. 20, 27. Eph. i. 17, 18.3 iii. 14—19, 
 
 5. God causes his people to know him, by the parti- 
 ctpation of his goodness. Useful knowledge may be de- 
 rived from various sources: but that which is most ex- 
 perimental, is justly accounted most certain and satis- 
 factory. The knowledge which God has promised 
 to bestow on his people, is of this superior kind. He 
 has undertaken to dwell in them, and manifest him- 
 self to them in another manner than he doth to the 
 world. He causes them to taste that he is good, re- 
 freshes them with his divine fulness, and thereby 
 makes them to comprehend his love. He sheds 
 abroad his love in their hearts, fills them with joy and 
 peace, gives them the earnest of the heavenly inheri- 
 tance, and cheers them with the sure hope of for 
 ever drinking of the river of pleasure at his right 
 hand. They know his kindness, not only by the 
 infinite price with which he redeemed them from 
 all iniquity, but by his quickening power, which 
 raised them when they were dead in sin, his special 
 presence in their heart, the filial access to his throne 
 of grace with which which they are daily honoured, 
 and the seasonable communications of spiritual 
 strength and consolation with which they are fur- 
 nished in answer to their prayers. John xiv. 20—23. 
 Rom. v. 5. 
 
 II]. Let us now enquire, to what extent God has 
 promised to bestow the knowledge of himself. — 
 
 1. The knowledge of God is imparted to all his 
 spiritual Israel, who are the heirs of promise. As it 
 is peculiar to them, and enjoyed by none else, 
 soit is granted to them all, without any excep- 
 tion, though in various degrees. Some are com- 
 paratively unskillful in the word of righteousness, 
 being only babes in Christ; others are in the more 
 advanced state of young men, and even fathers, hav- | 
 ing their senses exercised to discern both good and. 
 evil: but they are all enlightened in the knowledge 
 of the true God, and the way of acceptance with him 
 
 _ through his Son. By this they are happily distin- 
 _ guished from the generality of the ancient Israelites, 
 
102 A VIEW OF THE 
 
 who saw the mighty works of the Lord, and yet did 
 not understand his wonders, nor perceive the match- 
 ~ Jess excellence of his character. ‘‘ Moses called un- 
 to all Israel, and said unto them, Ye have seen all 
 that the Lord did before your eyes in the land of 
 Egypt, unto Pharaoh, and unto all his servants, and 
 unto all his land; yet the Lord hath not given you 
 an heart to perceive, nor eyes to see, and ears to hear 
 unto this day.” Deut. xxix. 2, 4. The old covenant 
 did not communicate the true knowledge of God 
 to those who heard it proclaimed to them with his 
 own voice from mount Sinai, and witnessed the daily 
 effects of his miraculous power by which they were 
 sustained for many years in the wilderness; and 
 hence they understood not his wonders. 
 
 The far greater number of the heirs of the new 
 covenant, never had an opportunity, of witnessing 
 the performance of a single miracle, or immediate 
 divine manifestation; and they differ greatly from 
 one another in their temporal station, their natural 
 talents, degree of intellectual cultivation, and access 
 to outward religious instruction: yet they are all 
 furnished with that knowledge of God which is life 
 eternal: ‘All thy children shall be taught of the 
 Lord;” for he has said, ‘* They shall all know me, 
 from the least of them unto the greatest of them.” 
 
 2. The knowledge which God has promised to 
 impart to his people, excels all that can be communi- 
 cated by the teaching of man. Being bestowed by 
 God himself, it is distinguished from such know- 
 ledge as fellow-creatures have it in their power to 
 impart. Hence, it is said, ‘They shall not teach 
 every man his neighbour, and every man his brother, 
 saying, Know the Lord.” This is not to be viewed 
 as a prohibition of human teaching, or an intimation 
 that it ought to be discontinued as vain and unpro- 
 fitable ; for it is by the instrumentality of his word, 
 that he enlightens the mind. He has appointed 
 pastors and teachers to instruct his people, and com- 
 manded them to attend on the preaching of his 
 word in public, and also to teach and edify one ano- 
 ther in private. The strong language of our text 
 was intended to shew, that something far superior 
 
ie 
 
 NEW COVENANT. 103 
 
 to the best instruction that men can afford, is to be 
 granted by the Father of lights to his own family. 
 This view of the promise agrees with the following 
 consolatory declaration of Christ: ‘‘ At that day ye 
 shall ask in my name; and I say not unto you that 
 that I will pray the Father for you, for the Father 
 himself loveth you.” John xvi. 26, 27. Jesus did not 
 intend to decline making intercession with the Fa- 
 ther in behalf of his disciples, for he had repeatedly 
 promised so to do in the former part of his address. 
 His design evidently was to furnish additional con- 
 solation, by giving them assurance of the peculiar 
 love of God the Father toward them. In like man- 
 ner, God did not intend to set aside his own ordi- 
 nance of mutual teaching, as unnecessary, but to 
 shew his people that his own teaching was to be 
 added to theirs, as every way superior. Men can 
 address the outward ear only: he has undertaken 
 to enlighten the understanding. It is the duty of 
 teachers to persuade and reason, but it is the prero- 
 gative of God to soften and open the heart for the 
 reception of his truth. The ancient Israelites had 
 long resisted the preaching of the prophets; there- 
 fore the Lord engaged to teach his own spiritual 
 Israel in a more effectual manner, by removing the 
 vail of natural blindness, and shining into their 
 mind. : 
 
 3. That knowledge which God has promised to 
 impart to his people, is sufficient as the ground and 
 principle of true faith. Without faith it is impossi- 
 ble to please him ; for he that cometh to God must 
 believe that he is, and that he is the rewarder of 
 them that diligently seek him.” That faith which 
 he requires, does not consist in believing the testimo- 
 ny or the opinions of men, on the ground of any 
 human authority; but in believing the word of God 
 in its proper meaning, on the ground of his un- 
 changeable veracity and faithfulness. None can be- 
 lieve God without knowing that it is God who 
 addresses them, and understanding the import of 
 what he speaks. The Jews boasted that they were 
 
 the disciples of Moses; yet Jesus informed them 
 
104 A VIEW OF THE 
 
 that they had not believed him, because they had 
 never understood the sentiments contained in his 
 writings. “i 
 
 The true knowledge of God is the immediate 
 principle of faith. Hence, it is said, “ They that 
 know thy name will put their trust in thee.” The 
 children of God are enabled to distinguish between 
 his word and that of man, to know that he speaks 
 to them, and comprehend the import of his message. 
 His promise secures this: ‘‘ Therefore my people 
 shall know my name; therefore they shall know in 
 that day, that Iam he that doth speak; behold, it is 
 I.” Isa. lii. 6. By the divine teaching that they 
 enjoy, they are all effectually drawn to Christ as 
 their Saviour. They know his voice as their good 
 Shepherd, and therefore they follow him in prefer- 
 ence to all strangers. When the word of faith is 
 brought home to their hearts by the Holy Ghost, 
 they receiye it with much assurance that it is not 
 the voice of man, but of God. John vi. 44, 45.3 x. 
 4, 14. 
 
 4. That knowledge which God has promised to 
 his people, effectually transforms their souls into his 
 wmage. ‘The divine image is the highest beauty of 
 which human nature is capable. Our first parents 
 were adorned with it when they were created ; but 
 by yielding to temptation they soon lost their glory. 
 It is the will of God, that his holy image which was 
 defaced by the fall, shall be restored to his. chosen; 
 who are advanced from a state of ruin to an hon- 
 ourable place in his family. This restoration is 
 gradually accomplished by the light of his truth, 
 which shines into them, in like manner as the face 
 of Moses was made to shine by the splendour of the 
 divine glory which he beheld in the mount. In 
 proportion as God imparts right apprehensions of 
 himself to the minds of his people, their prejudices 
 are removed, and their hearts are reconciled to him: 
 they become more and more pleased with his char- 
 acter, works, and will; they love him, and desire'to 
 please him; they approve what he approves, and 
 dislike what he forbids and condemns. They are 
 
NEW COVENANT. 105 
 
 progressively assimilated to him in their thoughts 
 and dispositions, tempers and conduct. . As all gen- 
 uine renovation of heart and practice, is the pro- 
 per effect of the knowledge of God, Jesus prayed 
 that his disciples might be sanctified by the truth. 
 They are represented as having put on the new man, 
 which is renewed in knowledge after the image of 
 the Creator. They are assimilated to the God of 
 love, by knowing and believing his love manifested 
 through his Son. The Holy Spirit enables them 
 to behold the glory of the Lord, and thereby changes 
 them into the same image from glory to glory. Col. 
 iii. 10. 1 John iv. 7—19. 2 Cor. iu. 18. 
 
 5. The knowledge which God has. promised, 
 yields true satisfaction and delight to them who are 
 made partakers of it. Religion demands the chief 
 care and the deepest concern of mankind. Those 
 who are imposed upon with a false religion, cannot 
 possibly attain the satisfaction of perceiving by com- 
 petent evidence that their hope 1s founded on a rock 
 which will never fail nor disappoint them. They 
 ~ are constantly exposed to the annoyance of doubts, 
 fears, and misgivings of heart. ‘Those on the con- 
 trary, who are taught of God, and renewed after 
 his image, know that. they are of the truth, and their 
 former anxiety in the prospect of eternal judgment, 
 is thereby brought to rest. 1 John ili, 19, 24, ‘The 
 divine teaching not only satisfies the mind on_the 
 most important subject, by the solid assurance which 
 it produces, but it yields a high degree of delight 
 by the peculiar excellence of the objects of contem- 
 plation which it presents to it: “ Truly the light 
 is sweet, and a pleasant thing it is for the eyes to 
 behold the sun.” If the natural light be sweet to 
 them that have been long shut up in darkness, the 
 marvellous light of divine knowledge must be far 
 superior., The devout Psalmist thirsted for the 
 living God, and desired above all things to behold 
 his unereated beauty. When he saw the glory and 
 enjoyed the love of God, his heart was satisfied as 
 with marrow and fatness. The celestial felicity of 
 the blessed will consist in seeing him without. re- 
 
106 A VIEW OF THE 
 
 straint or interruption; and in proportion as he is 
 pleased to manifest himself to his children upon 
 earth, and shed abroad his love in their hearts, they 
 enjoy the delightful foretaste of heaven. 
 
 The extent of this knowledge may be estimated 
 by the magnitude of its object, and the variety of 
 beneficial effects which it produces, not only on 
 christians whose minds have been highly cultivated 
 and furnished with much human learning, but on 
 multitudes who had nothing else to raise them from 
 a state of almost savage ignorance and rudeness. It 
 may be despised as foolishness by conceited world- 
 lings, who are unacquaimted with its excellence; yet it 
 is of a higher nature, and far more advantageous to 
 those who are made partakers of it, than all the boast- 
 ed discoveriesofearthlyscience. It effectually secures 
 their eternal interest, prepares them for the faithful 
 discharge of their duties to both God and man, sup- 
 ports them under the troubles of their lot, makes 
 them meet for joining the glorious assembly of saints 
 and angels before the celestial throne, and enables 
 them to attain the chief end of their being as intelli- 
 gent creatures. : | 
 
 6. The knowledge of himself which God has 
 promised to his people, shall eternally flourish in per- 
 Jection. The light of divine truth is communicated 
 ina gradual progressive manner, like the natural 
 light which encreases from the early dawn till the 
 sun appear in his dazzling splendour. The dis- 
 ciples of Christ understand much more concerning 
 God and the unseen world, than the ancient patri- 
 archs and prophets did; yet their knowledge is still 
 very limited and confused. Of many things highly 
 important, they feel themselves entirely ignorant ; 
 and in too many cases their sentiments are erroneous 
 and self-contradictory. They see spiritual objects 
 as a mirror, enigma, or riddle. Even the great 
 Apostle of the Gentiles understood only in part, and 
 compared his acquirements in knowledge, to the 
 obscure and incongruous conceptions of childhood, 
 which the man of ripe age puts away. By search- 
 ing the Scriptures, and comparing spiritual things 
 
NEW COVENANT. 107 
 
 with spiritual, the people of God have made ¢on- 
 siderable progress in knowledge since the close of 
 the dark ages, and they believe that much precious 
 truth remains to be discovered. During the millen- 
 nial reign of Christ and his saints, the knowledge of 
 God and his works will be greatly increased, and 
 widely diffused among the nations. We have assur- 
 ance, that ‘the earth shall be full of the know-~ 
 ledge of the Lord, as the waters cover the sea. 
 Moreover, the light of the moon shall be as the light 
 of the sun, and the light of the sun shall be seven- 
 fold, as the light of seven days.” As if this strong 
 figurative language were still inadequate to set forth 
 the splendour of the happy period referred to, it is 
 said, ‘‘ The sun shall be no more thy light by day, 
 neither for brightness shall the moon give light unto 
 thee; but the Lord shall be unto thee an everlasting 
 light, and thy God thy glory. Thy sun shall no 
 more go down, neither shall thy moon withdraw 
 itself: for the Lord shall be thine everlasting light, 
 _ and the days of thy mourning shall be ended.” Isa. 
 xi. 9.; xxx. 26.; Ix. 19, 20. 
 
 The knowledge of the godly during the millennium 
 will no doubt very far exceed all former discoveries 
 of the word and works of God ; but these and many 
 similar promises will receive their ultimate and 
 complete accomplishment in the eternal world, when 
 the glorified inhabitants of the New Jerusalem shall 
 no more have occasion to teach every man his neigh- 
 bour, and every man his brother, saying, Know the 
 Lord ; for they shall all be present with the exalted 
 Redeemer to behold his uncreated glory. Then 
 shall they ‘see him as he is, face to face, and know 
 even as they are known.” The Lord God and the 
 Lamb, shall be their immediate and eternal light. 
 They shall advance without restraint and without 
 end in the knowledge of the adorable attributes, ex- 
 tensive operations, and unalterable counsels of the 
 Most High, and participate of the river that flows 
 from his right hand for evermore. John xvii. 24, 1 
 Cor. xiii. 9—12, Rev. xxi. 22-24. ; xxii. 3—5. 
 1st, From this subject we may conclude, . that 
 
108 A VIEW. OF THE 
 the teaching which God has promised in the new cove- 
 nant, is indispensably necessary to the enjoyment of his 
 favour and salvation. It is obvious that none can 
 trust in God, nor love him, nor find delight in his 
 service, except those who know his nature and will. 
 The natural darkness of the human mind is such, 
 that none can enlighten it except he who made it: 
 The best outward advantages and means of instrue- 
 tion, cannot possibly open the understanding, nor 
 overcome the resistance of the carnal heart, which 
 is alienated from God through ignorance, and posi- 
 tively disaffected to the light of truth. The hearers 
 of Moses and the prophets, and even those who were 
 addressed in the most affectionate persuasive man- 
 ner by Christ and his apostles, misunderstood and 
 perverted their words, or openly rejected them, and 
 turned away their ears with disgust. None ‘ever 
 derived the true knowledge of Christ and his salva- 
 tion from flesh and blood, but only from the effectual 
 teaching of the Hather, by the influence of his 0 
 Spirit. 
 
 2d, The conviction of our - natural. blindness to the 
 things of God, ought to humble us in his presence, and 
 deter us from trusting in our own understanding. Self- 
 conceit is altogether vain and delusive, equally in- 
 consistent with dependance on that wisdom which 
 comes down from above, and with the humility and 
 candour which are favourable to the discovery of 
 truth... It is evident that mankind err from the 
 truth, as widely as they differ from each other, and 
 from the word of the Lord; and none of them err 
 more fatally, than those who are wise in their own 
 eyes: ‘If any man think that he knoweth any 
 thing, he knoweth nothing yet, as he ought to know.” 
 Those who have been most enlightened with spirit- 
 ual wisdom, have abounded in lowly self-diffidence. 
 Let us therefore maintain a godly jealousy over the 
 natural pride of our understanding, and become fools 
 in our own estimation, that we may be made ‘wise 
 indeed. Prov. xxx. 2—4. 3 ill. beg 1 Cor. iil. casidal 
 20, | 
 Sd, The light of loon hacaianel is one ee the sac 
 
NEW COVENANT. 109 
 
 and best blessings which God bestows on his chosen ; 
 therefore, those who have not been made to behold his 
 glory in Christ, can have no present interest in the other 
 benefits of the new covenant. We have already seen, 
 that its saving privileges are so inseparably connect- 
 ed, that no one of them can be enjoyed without all 
 the rest. As the natural light was one of the first 
 things which God: produced in the old creation, 
 spiritual light is one of the first things which he 
 imparts to those whom he creates anew in Christ 
 Jesus; and its entrance into the soul, is the sure 
 pledge and medium of all those heavenlyand enduring 
 benefits which follow. He shines into the hearts of 
 sinners by his word and Spirit, and thereby enables 
 them to behold his glory in the face of his Son, to ap- 
 prehend him with faith unfeigned, to become his living 
 members, to love him supremely, and serve him in 
 newness of life: but those in whom spiritual dark- 
 ness prevails, are still dead in sin, alienated from 
 the life of God, the children of wrath, and subject 
 to. condemnation. | hy 
 Ath, This should excite ysito enquire, whether the 
 
 Lord has given us an understanding heart to know him. 
 
 Permit me to ask, if you have discovered your natu- 
 ral darkness and disaffection to the light of truth, 
 and experienced a gracious change? Can you say, 
 ** One thing I know, that whereas I was blind, now 
 I see?” Have your eyes been opened to perceive 
 the superlative worth of Christ, and has the discovery 
 rendered you willing to count all things loss for the 
 excellency of his knowledge, that you might win 
 him? Have you found rest to your conscience, and 
 your heart in Christ, in preference to your own 
 righteousness and the vanities of this world? Do 
 you cleave to him in heart, with ardent and stead- 
 fast. affection? Has the knowledge of God which 
 you have received, reconciled you to his character 
 and will? Do you abhor yourself for your former 
 blindness, and unreasonable enmity against him, 
 and desire above all things to have his image com- 
 pletely restored within you, to walk before him in 
 holiness, and enjoy his celestial presence? That 
 
110 A VIEW OF THE 
 light which God imparts to his people, changes their 
 taste and disposition ; it raises their affections from 
 low and grovelling objects, makes them to savour 
 the things of the Spirit, to live as strangers on the 
 earth, and prepare for dwelling in the heavenly 
 Zion: but those who profess to know God, while 
 they live under the influence of worldly lusts and 
 malicious tempers, are pronounced self-decetvers and 
 hars. | John ni. 3—6.; iii. 6—10; iv. 6—8. 
 
 5th, Let us all look to Jesus Christ, and steadfastly 
 follow him, that we may abvund in the knowledge of 
 his heavenly Father. He is now addressing us, as 
 he once addressed the Jews, in the following gracious 
 words: “Tam the light of the world: he that fol- 
 loweth me shall not walk in darkness, but shall have 
 the light of life. Yet a little while is the light with 
 you: walk while ye have the light, lest darkness 
 come upon ycu. While ye have the light, believe 
 in the light, that ye may be the children of light.” 
 John viii. 12.; xii. 35, 36. His first disciples be- 
 held his glory as the only begotten of the Father; 
 and what they saw and*heard of him, they faithfully 
 recorded for the benefit of succeeding generations. 
 ft is vain and criminal to expect the communication 
 of divine knowledge by any sudden miraculous im- 
 pulse, while the appointed means are neglected. 
 _ Wild enthusiasm must be avoided, as equally dan- 
 gerous with presumptuous self-confidence. Those 
 who feel their need of the divine teaching, are not 
 directed to wait for the supernatural illumination of 
 the’ Spirit in the indulgence of carnal sloth, but to 
 search the Scriptures which testify of Christ; to 
 contemplate the clear account which they give of 
 his person and offices, humiliation and exaltation, 
 
 recious benefits and abounding grace; to believe 
 
 im him and Jearn of him; to pray for the Spirit of 
 wisdom which he has promised, and cherish his en- 
 lightening influence, by resolutely coming to the 
 light of truth, and receiving it into their heart. 
 
 6th, To conclude, let us make a daily and practi- 
 cal use of that measure of knowledge which we have 
 received, in the cheering hope of progressive and ever- 
 
NEW COVENANT. 1 
 
 lasting light. The great things of God are not made 
 known to mankind for the purpose of barren specu- 
 lation, nor to elate their minds with intellectual 
 pride; but to promote holiness of heart and life; to 
 raise them from the ruins of their fallen state, assi- 
 milate them to the divine nature in their thoughts 
 and dispositions, and prepare them for relishing the 
 entertainments, and taking part: in the worship, of 
 heaven. Few things are more to be lamented than 
 the humbling difference which too often appears be- 
 tween the good principles and the practice of men, 
 or the little influence that the former have on the 
 latter. How many important truths are admitted 
 in theory, but practically forgotten, or at least not 
 applied to the mind for the sanctification of its affec- 
 tions, and the government of its tempers? None 
 can pray for the Spirit of illumination in a sincere 
 or acceptable manner, except those who hold fast 
 the truth which they have received, and act accord- 
 ing to the influence of it. When men hold it in 
 unrighteousness, by violating its dictates, while they 
 ask increase of knowledge, they become guilty of 
 mocking the Hearer of prayer, and quenching his 
 Spirit. Those who abide in Christ, are commanded 
 to honour his name, by putting off the works of 
 darkness, and walking as the children of the light. 
 In proportion as believers are purified and trans- 
 formed by the truth which God has revealed in 
 them, their delight in his service will be increased, 
 and their hope of everlasting light and glery con- 
 firmed. Eph. iv. 17—24.; v. 8—16. 
 
112 A VIEW OF THE 
 
 PART FOURTH 
 
 CONTINUED. 
 OF THE MATTER OF THE NEW COVENANT. 
 
 Article 3d... Hesrews vii. 10. Z will put my laws 
 -. tnto their mind, and write them in their hearts. 
 
 Tue inward depravity of mankind, while in their 
 natural state, is so gross, that many misrepresent the 
 divine law, and flatter themselves in their own eyes 
 that they are righteous, notwithstanding the daily 
 indulgence of their carnal affections; and even when 
 the defects of their practice are too palpable to admit 
 of being denied, they frequently maintain that their 
 heart is good, and rightly disposed toward both God 
 and their neighbours. Being ignorant of the holi- 
 ness of God, and the extent of that perfect obedience 
 which he demands, they consider themselves almost 
 blameless, and the proper objects of his high appro- 
 bation. When the law is brought home tothe minds 
 of such persons in its purity, enforced by the au- 
 thority, and armed with the terrors, of the Most 
 High, it detects numberless transgressions which 
 had formerly escaped their observation, and instead 
 of producing unfeigned repentance and sincere obe- 
 dience, it excites and exasperates the most wicked 
 dispositions and passions. The criminal propensi- 
 ties and lusts are powerfully stimulated by restraint. 
 The high demands, strict prohibitions, and tremen- 
 dous curses of the law, give rise to bitter murmuring, 
 presumptuous speculation respecting the rights of 
 God, alienation from his service, and positive enmity 
 against him. Its application to the hearts of carnal 
 men manifests and strengthens all that is evil, and 
 makes them feel that they are dead in sin, and as 
 completely depraved as the Scriptures testify ; but 
 it cannot subdue their innate love of sin, nor beget 
 holy love toward God, nor produce such sincere 
 
NEW COVENANT. 113 
 
 obedience as he will accept. On this subject, the 
 doctrine, and the recorded experience of our great 
 Apostle, are most decisive. He said, “‘ The strength 
 of sin is the law. For when we were in the flesh, 
 the motions of sins, which were by the law, did 
 work in our members to bring forth fruit unto 
 death. But sin, taking occasion by the command- 
 ment, wrought in me all manner of concupiscence. 
 For without the law sin was dead. For I was alive 
 without the law once; but, when the command- 
 ment came, sin revived, and I died. And the com- 
 mandment which was ordained unto life, I found to 
 be unto death. For sin taking occasion by the com- 
 mandment, deceived me, and by it slew me.” 1 Cor. 
 xv. 56. Rom. vii. 5, 8—11. 
 
 It is obvious that no man can keep the divine 
 law while his heart is disaffected to it; there- 
 fore we read of only one man that ever yielded 
 perfect obedience to itin this world ; and the reason 
 why he did so is plainly assigned—the law of 
 God was in his heart, hence it was his delight to 
 fulfil its precepts. This person was called both the 
 son of man and the Son of God: and it is the pur- 
 pose of the Father, that all his people shall be “ con- 
 formed to the image of his Son, that he might be 
 the first-born among many brethren.” He has ae- 
 cordingly promised to put his law in their mind, and 
 write it in their hearts. 
 
 _ In these words there is an evident allusion to the 
 manner in which his law was given to the ancient 
 Israelites at Sinai. It was written with the finger 
 of God, on tables of stone, for the purpose of being 
 preserved as the matter of his covenant with them ; 
 but-as their hearts remained blind and carnal, its 
 holy precepts were contrary to their depraved in- 
 clination. Hence ‘they speedily violated them by 
 falling into gross idolatry ; and as they continued not 
 in God’s covenant, he “ regarded them not,” ver. 9. 
 As ‘he is unalterably: holy and -righteous in his na- 
 ture, and as he claims the cordial steadfast obedience 
 of his people, it is manifest that there could be no 
 comfortable intercourse between him and them ac- 
 
114 A VIEW OF THE 
 
 cording to the old covenant, which, by its strict de- 
 mands and awful threats, is calculated to irritate 
 their perverse tempers, and distress their minds with 
 slavish fear. . Therefore he has graciously promised 
 to write his law in their inward parts, and thereby 
 prepare them for serving him without fear, in holi- 
 ness and righteousness. This promise now claims 
 our attention, as a third article of the new covenant. 
 
 To ascertain the import of this promise, let us 
 consider, 
 
 First, To what law it refers. 
 
 Second, In what manner God puts his law into 
 the hearts of his people. 
 
 Third, The beneficial consequences which result 
 from its accomplishment. 
 
 I. Let us inquire én what this law consists, which 
 God has undertaken to put into the mind, and write 
 in the hearts, of his people. It may be affirmed here, 
 in general, that z denotes the great comprehensive law 
 of love, which corresponds with the holy nature and 
 image of God. Hence it is said, ‘‘ God is love: 
 and love is of God. Every one that loveth is born 
 of God, and knoweth God, and dwelleth in God, 
 and God in him. He that loveth not, knoweth not 
 God; for God is love. Love is the fulfilling of the 
 law. It is the more excellent way, and the bond 
 of perfection, which shall never fail.” 1 John iv. 7, 
 8, 16. | 
 
 1. The Jaw of love was originally written in the 
 hearts of our first parents. Weare informed that 
 when the earth was ready for their reception, ‘* God 
 said, Let us make man in our image, after our like- 
 ness. So God created man in his own image, in the 
 image of God created he him: male and female 
 created he them.” Gen. i. 26, 27. His word de- 
 clares that he is light and love, without any thing 
 of a contrary nature; therefore we may conclude, 
 that his image, by which they were distinguished, 
 consisted in unfeigned enlightened love to himself, 
 as the greatest and best of beings; to truth and 
 
NEW COVENANT. 115 
 
 righteousness, which correspond with his perfect 
 mind ; to his revealed will, as the immediate rule of 
 duty ; to his service, as the most noble employment; 
 and to his rational creatures, in proportion as the 
 excellence of his nature was made manifest in them. 
 Having been made upright, they had the capacity of 
 advancing in the knowledge of their Creator, hold- 
 ing spiritual intercourse with him, enjoying his 
 goodness, serving him with delight as the end of 
 their existence, and loving one another for his sake. 
 They were prepared to trace the manifestation of 
 his glory in all his works, to contemplate his adora- 
 ble perfections with perfect complacency, to be well 
 pleased with whatever was his pleasure, to worship 
 him in Spirit, and acquit themselves with propriety, 
 according to the circumstances in which they were 
 placed. This image of God was mournfully defaced 
 by the entrance and universal prevalence of sin; 
 but he has undertaken to restore it to all his chosen, 
 by creating them again in Christ. 
 
 2. The law of love was partially made known to 
 the heathen by the light of nature. Though God suf- 
 fered all nations to walk in their own ways, he left 
 not himself without witness, in that he did good, 
 and gave rain from heaven and fruitful seasons. 
 His works that they beheld, attested his spiritual 
 and eternal existence, wisdom and goodness, migh- 
 ty power and supreme dominion. Acts xiv. 15 
 —17. Rom. i. 19, 20. By the light of reason 
 and conscience they understood the difference, in 
 may cases, between good and evil. They felt their 
 continual dependence on the care of their unseen 
 Creator, and knew their obligations to seek after 
 him and honour him, to follow truth and righteous- 
 ness, to live in temperance and peace, to love one 
 another, and render to others as they desired to re- 
 ceive from them. They fulfilled their depraved 
 propensities, by wallowing in all kinds of iniquity ; 
 but, in so doing, they were self-condemned, and 
 conscious that they were worthy of punishment. 
 Acts xvii. 26, 27. Rom ii. 14, 15.; 1. 32. | 
 3. Love comprehended the more important parts 
 
116 A VIEW OF THE 
 
 of the law which was given to the Israelites by Moses. 
 This might be evinced hy a deliberate review of its 
 numerous precepts and institutions, which either 
 expressly required love to both God and man, or 
 directed them how to promote and manifest their 
 love, by the observance of such rites and customs as 
 were adapted to their peculiar circumstances, and 
 by acquitting themselves in all their several rela- 
 tions, so as thereby most effectually to promote their 
 common interest asa people. Those who are ac- 
 quainted with the writings of Moses, know that 
 hundreds of precepts might be produced in confir- 
 mation of this; but, instead of such a tedious mode 
 of proof, it may be sufficient to refer to the testi- 
 mony of Christ and his apostle. The former, in 
 answer to a question respecting the great command- 
 ment, said, “ Thou shalt love the Lord thy Ged 
 with all thy heart, and with all thy soul, and with 
 all thy mind: This is the first and great command- 
 ment. And the second is like unto it, Thou shalt 
 love thy neighbour as thyself. On these two com- 
 mandments hang all the law and the prophets.” 
 Matt. xxii. 35—40. The latter, after enumerating 
 various particular precepts, said, ‘* If there be any 
 other commandment, it is briefly comprehended in 
 this saying, namely, Thou shalt love thy neighbour 
 as thyself. Love worketh no ill to his neighbour ; 
 therefore love is the fulfilling of the law.’? Rom. 
 xii. 9, 10. Surely no proofs could be more satis- 
 tory. Love to God and men was the scope, sum, 
 and intention of the whole law, not excepting those 
 parts of it which were exclusively designed for the 
 Israelites, and of only a temporary obligation. 
 The making of the sanctuary, the appointment of 
 priests and Levites, all the required purifications 
 and sacrifices, holy convocations and sacred festi- 
 vals, were wisely adapted to cherish and manifest 
 devotedness of heart to God, and mutual affection 
 towards each other. The excellence of the law was 
 devoutly contemplated and admired by the godly 
 who were under it. The pious Psalmist celebrated 
 it as perfect and sure, true and righteous, sweeter 
 
NEW COVENANT. tl? 
 
 than honey, and more precious than gold. Ps. xix. 
 7—11.; exix. throughout. These and similar com- 
 mendations were given to the whole law, consider- 
 ed as a complex system, every way suited to the 
 peculiar condition of the Israelites, the limited ex- 
 tent of their knowledge, and the design for which 
 they had been separated from the nations: and the 
 more carefully its diversified precepts and institu- 
 tions are examined, the more they will be admired, 
 as worthy of their divine Author, and calculated to 
 promote the most beneficial purposes. 
 
 4, The law of love was enjoined, with peculiar mo- 
 difications, by Jesus Christ as the King of Zion. It 
 has just now been hinted, that the complex law of 
 Moses was given to the Israelites as a temporary 
 covenant, peculiarly adapted to their circumstances 
 as a holy nation, separated from the Gentiles for the 
 service of God; and they were subjected to its do- 
 minion, as their schoolmaster and husband, till the 
 time appointed by the Father for the appearing of 
 the promised Messiah. When the fulness of the 
 time was come, Ged sent forth his Son, made of a 
 woman, and made under the law, that he might fulfil 
 its demands, unfold the figurative signification of its 
 ordinances, abolish its covenant form, and redeem 
 his people from its curse, its carnal ordinances, its 
 dominion, and its irritating power ; that they might 
 be married to himself as their husband, according 
 to the new covenant, and prepared for bearing good 
 fruit by obeying the law of love given and enforced 
 by him. Gal. ii. 13—25.; iv. 1—%7.; v. 1—6. 
 Rom. vi. 14. ; vii. 1—6. cfr 
 
 The law of love is enjoined by Christ with pecu- 
 liar modifications, corresponding with the improved 
 condition to which he has advanced his people by 
 his death, the different circumstances in which they 
 are placed, and the cheering prospect of the eternal 
 world which is set before them. They are no long- 
 er a worldly kingdom, like the ancient Israelites, 
 but a spiritual, heavenly kingdom, being called out 
 of the world, and renewed in heart by his word and 
 Spirit; therefore those judgments which Moses was 
 
118 A VIEW OF THE 
 
 commanded to set before the nation of Israel, are 
 abolished as no longer suitable to their condition. 
 As Christ fulfilled and verified all the figurative rites 
 of the Levitical priesthood, that priesthood and it 
 ordinances are also removed as unnecessary, having 
 answered the end for which they were appointed. 
 
 The Father constituted him a Priest for ever after 
 the order of Melchisedec, that he might minister 
 before him, not in the holy places made with hands, 
 but in the heavenly temple itself. This change of 
 the priesthood required a corresponding change of 
 the law ; therefore the disciples of Jesus are no more 
 commanded to observe the Levitical rites of worship, 
 but to observe such. new and simple ordinances as 
 he instituted by his apostles. Heb, vii. 1i—24. Col. 
 ii, 14—23. 
 
 The people of God under the new covenant, are 
 not settled in one country, like the land of Canaan, 
 but scattered over the whole world; and therefore 
 they are called to recognise fellow-creatures of every 
 clime and colour as their neighbours, to love them as 
 themselves, to forgive their offences, and do good, 
 as they have opportunity, unto all. Christ came 
 not to destroy men’s lives, but to save them; he pro- 
 mised his disciples no exclusive inheritance of an 
 earthly kind, and gave them no right like the ancient 
 Israelites, to invade the possessions of the wicked, 
 or impose their religious principles on any, by out- 
 ward force or compulsion. Luke x. 29—37.; ix. 
 49—56. Matt. v. 38—48. 
 
 The disciples of Christ are commanded to relin- 
 quish every other religious connexion, and unite 
 themselves into a new spiritual fellowship, as the 
 household of God, to recognise one another as bre- 
 thren, in distinction from their neighbours at large, 
 who are of the world, and to love one another on 
 evangelical grounds, with peculiar affection, so as 
 thereby to distinguish themselves from the rest of 
 mankind. John xiii. 34, 35. Eph. iv. 1—6, 15, 16, 
 3:1, 'S32s 
 
 The comprehensive duty of loving God is enjoin- 
 ed by Christ, with modifications corresponding to 
 
NEW COVENANT. 119 
 
 the new and superior discoveries of the divine righ- 
 teousness and grace with which they are favoured 
 under the new covenant. The Israelites were com- 
 manded to love and worship Jehovah, in distinction 
 from all the objects of heathen adoration, because he 
 was the only true God. He had brought them out 
 of the land of bondage, become the God of their na- 
 tion, and given them the inheritance which he had 
 promised to their fathers; but no clear revelation 
 was afforded them of the distinction of subsistents 
 in the Godhead, nor were special duties required of 
 them toward each of the sacred Sacred Three. 
 This distinction is abundantly manifested under the 
 gospel, by the important place that each of them is 
 represented as sustaining in the economy of salva- 
 tion ; and special duties are demanded of believers 
 toward the Father, the Son, and the Holy Ghost, 
 respectively. The law of love given by Christ, dif- 
 fers from the law of Moses, in proportion as the 
 spiritual knowledge, privileges, and future prospects 
 of his people, are superior to those of the Israelites. 
 Exod. xx. 2. Deut. viii. 1 Peter i. 3—23. 
 
 Many parts of the law of Moses have, however, 
 been adopted into the law of Christ, and quoted 
 both by himself and his apostles. These are still to 
 be applied as the rule of duty, in as far as they ex- 
 tend, and to be enforced by evangelical principles, 
 as in the apostolic writings; but no part of the for- 
 mer ought to be used as a comprehensive summary of 
 christian duties at large. The writers of the New 
 Testament frequently introduced certain precepts of 
 the old covenant, but they gave no directions for 
 arranging all the laws of Christ under them, nor 
 did they ever exemplify or recommend any attempt 
 to draw a complete system of laws out of them. 
 Such attempts have been made in modern times ; 
 but their uniform tendency has been to produce dis- 
 torted views of the law of Christ, and teach men to 
 confound his kingdom with the secular kingdoms 
 of this world. His law demands an extent and ma- 
 nifestation of love to himself, his heavenly Father, 
 his disciples, and likewise to fellow-creatures in ge- 
 
120 A VIEW OF THE 
 
 neral, even enemies; which are as distinct, and su- 
 perior in their nature, as the things of God and the 
 eternal world, are more clearly revealed ; his graci- 
 ous communications are more liberally bestowed, 
 and the motives to obedience are more diversified, 
 sublime, and transforming, than they were under 
 the former dispensation. To obtain the most satis- 
 factory illustration and confirmation of these re- 
 marks, nothing more will be necessary, than to study 
 the precepts and exhortations contained in the apos- 
 tolic epistles, together with the evangelical principles 
 and motives with which they are enforced ; and then 
 candidly compare both with the precepts and cor- 
 responding principles of the law of Moses. 
 
 5. This law of love, still farther modified, shall — 
 eternally remain in heaven itself. At the end of the 
 world the Lord Jesus will come again in glory to 
 raise his people from the dead, gather them all into 
 one, and introduce them into the New Jerusalem, 
 where they shall dwell together for ever in his blissful 
 presence. The righteous shall be richly rewarded ac- 
 cording to the deeds done in the body; but their 
 state of reward will also be a state of continued obe- 
 dience. They shall reign for ever with Christ as 
 kings, and minister incessantly before the throne 
 of God, as priests arrayed in white robes. Rev. vii. 
 9—15.; xxii. 3—5. 
 
 It is impossible for us, in our present state of 
 spiritual childhood, to form any adequate concep- 
 tion of the exalted manner in which the redeemed 
 shall continue to serve God before his celestial 
 throne; but we may safely conclude, that, as their 
 state and circumstances will be far superior to ours, 
 their service will differ greatly from the employ- 
 ment of mortals. The obedience demanded from 
 christians during this life, is suitable to the condi- 
 tion of imperfect creatures, in a stat® of pilgrimage, 
 while struggling against much inward corruption 
 and many surrounding temptations, exposed to a- 
 larming changes, and frequently bowed down un- 
 der a heavy load of affliction, absent from the Lord, 
 and daily conversant with other mortals, all of whom 
 
NEW COVENANT. 121 
 
 are very imperfect, and many altogether wicked. 
 The service in which the righteous shall be em- 
 ployed in the eternal world, will be suitable to their 
 State of personal perfection, and the complete en- 
 joyment of their heavenly inheritance, where they 
 shall be far removed from the assaults of tempta- 
 tion, and the society of the wicked, exalted above 
 the reach of pain and sorrow, honoured with a 
 place in the general assembly of glorious saints and 
 angels, and blessed with the immediate vision and 
 fruition of God and the Lamb. It doth not ap- 
 pear what they shall be, or what they shall be em- 
 ployed to do in heaven, but we know that when 
 Christ shall appear, they shall be like him, for they 
 shall see him as he is. They shall know his love, 
 and enjoy it without interruption, and be trans- 
 formed into his likeness. Love shall reign among 
 them for ever in the region of celestial bliss, as the 
 highest perfection of their nature, the bond of their 
 inseparable union, the principle of their obedience, 
 and the sum of their duty; when faith and hope, 
 patience and forbearance, prayer and mortification, 
 shall all be honourably laid aside as no longer ne- 
 cessary. 1 Cor. xiii. 8—13. 
 
 IT. Let us next enquire, in what manner God puts 
 his law into the hearts of his people. 
 
 1. God does this by softening and renewing their 
 hearts to receive the impression of it. The heart of 
 man by nature, is justly compared to a stone. It 
 is hard, unfeeling, and obdurate. While this hard- 
 ness continues in sinners, they slight and resist the 
 word of God, instead of yielding to its salutary in- 
 fluence; and when they read or hear it, no benefi- 
 cial impression is produced. He has therefore pro- 
 mised to prepare his people for receiving and keep- 
 ing his law, by taking away their heart of stone, 
 and giving them a heart of flesh. This change is 
 produced by the gracious influence of his Holy 
 Spirit, which he has undertaken to communicate to 
 them. ‘A new heart will I give you, and a new 
 spirit will I put within you; and I will take away 
 
122 A VIEW OF THE 
 
 the stony heart out of your flesh, and I will put 
 my Spirit within you, and cause you to walk in 
 my statutes, and ye shall keep my judgments to do 
 them. I will give them one heart, aud I will puta 
 new spirit within you; and I will take the stony 
 heart out of their flesh, and will give them an heart 
 of flesh.” Ezek. xxxvi. 26, 27.; xi. 19. 
 
 The precise mode in which the Holy Spirit oper- 
 ates on the mind, is not explained, nor is it capable of 
 being understood. His influence is compared to 
 the wind which bloweth where it listeth, and men 
 hear the sound and perceive the effects of it, with- 
 out comprehending the cause of its changes. John 
 ili. 8. It is sufficient for us to know, that he who 
 made the heart at first, has constant access to it, he 
 is able to change its quality, nor can his power be 
 resisted. By his gracious continued influence, the 
 hearts of all God’s chosen are rendered tender and 
 susceptible, humble and contrite. They are made 
 to receive the incorruptible word of truth, feel its 
 power, and submit to its authority. 
 
 2. God puts his law into the hearts of his peo- 
 ple, by giving them the true knowledge of it. ‘The or- 
 dinary apprehensions that mankind have of their 
 duty, are very dark and defective, gross and erron- 
 eous. Prevailing ignorance of the meaning and ex- 
 tent of the divine law, is the common cause of self- 
 deception, self-righteousness, and_ spiritual-sloth. 
 Mistaken views of the will of God, are the source 
 of voluntary humility, slavish scrupulosity, will- 
 worship, blind zeal, and pharisaical pride. The 
 false and contradictory representations of the rule 
 of duty that have been given, and earnestly enforced, 
 by mistaken men, are calculated to mislead the sim- 
 ple, and agitate reflecting minds with the fear of be- 
 ing led astray. As no obedience can be acceptable 
 in the sight of God, except it be grounded on his 
 word, the knowledge of his will is indispensably ne- 
 cessary to qualify his people for pleasing him. He 
 has therefore engaged, in the new covenant, to put 
 his law into their mind, by giving them the right un- 
 derstanding of the rule, and the reasons of their 
 
NEW COVENANT. 123 
 
 duty. In other subordinate promises, he has un- 
 dertaken to instruct and teach them in the way 
 that they should go, to guide them with his eye, 
 and cause them to hear a voice behind them, say- 
 ing, ‘ This is the way, walk ye in it.” Ps. xxv. 8, 
 dS re ste SX Kd 
 
 The children of God are directed to pray, that 
 they may be filled with the knowledge of his will, 
 in all wisdom and spiritual understanding; and, 
 agreeably to their humble requests, they are made 
 to know the voice of Christ, and to follow him in 
 preference to strangers who attempt to draw them 
 aside. By his perfect example and holy precepts 
 they are enabled to discover the various duties which 
 are required of them toward himself as their Lord, 
 his heavenly Father, his Holy Spirit, his visible 
 disciples, and also towards their neighbours at large, 
 their immediate connections, and even their adver- 
 saries. The path of true holiness is made so plain, 
 that the way-faring men, though fools in the esti- 
 mation of the world, cannot err therein. Col. i. 9. 
 John x. 4, 27. 
 
 3. God writes his Jaw in the hearts of his peo- 
 ple, by powerfully applying the principles and motives 
 of acceptable obedience. The homage which he re- 
 quires is a reasonable service; and that it may be 
 approved before him, it must be the result of a 
 cordial regard for those grounds of duty which his 
 word has assigned. The prevailing influence of 
 slavish, and other unworthy principles, debases 
 those outward acts of obedience which proceed 
 from them. The Lord looks within to the state of 
 the heart; and if it be not sincere, bodily service 
 will be rejected. The motives by which the laws 
 of Christ are enforced, are numerous and deversi- 
 fied, worthy of their Author, and calculated to exalt 
 the human character. Christians are urged to keep 
 his commands, by the dignity of his nature, the 
 depth of his condescension in becoming a servant in 
 their stead, the amiableness of his perfect example, 
 his love in dying on the cross for their redemption, 
 his endearing relation to them, and the precious 
 
 F 
 
124 A VIEW OF THE 
 
 benefits which he bestows; the love of the Father in 
 giving his only Son to bea propitiation for their sins, 
 admitting them into his family, and giying them his 
 promises; the indwelling presence and abiding influ- 
 ence of the Holy Ghost; their peculiar relation to each 
 other as brethren in Christ, the members of one body, 
 and heirs of the same heavenly inheritance ; the un- 
 speakable value of their immortal souls, the solemnities 
 of the approaching judgment, and the infinite impor- 
 tance of that everlasting retribution which shall fol- 
 -low.—By these, and many similar grounds of obe- 
 dience, the law of Christ is enforced throughout the 
 apostolic writings ; but carnal men disregard them ; 
 nor can they produce the intended effect, till they 
 be brought home to the mind by the power of God. 
 Therefore he engages the attention of his people to 
 them, causes them to perceive their proper import 
 and excellence, fixes them in their memory, brings 
 them seasonably to their recollection, and impresses 
 them upon their hearts. The abiding change pro- 
 duced by the effectual application of evangelical prin- 
 ciples, is beautifully illustrated by the new form that 
 metal, while in a state of fusion, receives from the 
 mould into which it is poured. The words of the 
 Apostle, literally rendered, are, “ Ye have obeyed 
 from the heart that form or type of doctrine into 
 which ye were delivered,” Rom. vi. 17. When the 
 truth is introduced into the mind with divine ener- 
 gy, it abides there, and lives and works effectually. 
 Former prejudices and lofty imaginations are brought 
 down, carnal lusts are subdued, the image of God 
 is gradually restored, and the new man is nourished 
 and made to grew toward perfection. 2 Cor. x. 4, 5. 
 John xvii. 17 1 Peter 1. 22, 23. Pr 
 4. God writes his law in the hearts of his people, 
 by sanctifying their consciences to apply tt. The prin- 
 ciple of conscience was implanted in the breasts of 
 yational creatures, as a secret monitor, to warn them 
 of the approach of temptation, restrain them from 
 the commission of sin, stimulate them to the per- 
 formance of duty, cheer them with its approving 
 | testimony while obedient to its dictates, and awaken 
 
~ NEW COVENANT. 125 
 
 them to repentance when they offend. Those who 
 are in their natural state of alienation from God, 
 have an evil conscience. . Instead of proving a 
 faithful monitor, or a source of comfort, it is defiled 
 with guilt; frequently it misleads them by its 
 blindness; sometimes it is seared and dormant, 
 at other times its cutting reproofs and forebod- 
 ings of wrath are insupportable. The people of 
 God are delivered from this source of delusion 
 and distress ; their consciences are purged from the 
 guilt, and pacified by the blood, of Christ: it is 
 renewed by the power of his grace, rendered capa- 
 ble of discriminating accurately between good and 
 evil, and made tenderly susceptible of the slightest 
 approach of sin. Being thus sanctified and consti- 
 tuted good, it faithfully applies the precepts and pro- 
 hibitions of the law, gives seasonable warning against 
 temptation, excites believers to the practice of uni- 
 versal obedience, rules in them as the deputy of their 
 supreme Lord, and yields habitual pleasure by its 
 approving testimony. Heb. ix. 14 ; x. 22. 2 Cor. i. 
 
 5. God writes his law in the hearts of his people, 
 by making them willing and able to obey it. Having 
 an unlimited claim to the highest service of which 
 his creatures are capable, he demands the unfeigned 
 homage of the will and affections, nor can the reluec- 
 fant observance of an outward form of godliness be 
 accepted, when the heart is not right with him. 
 Therefore he prepares his chesen for serving him, by 
 subduing their natural enmity, reconciling them toe 
 himself, and renewing their affections. Agreea- 
 bly to his promise, he circumcises their heart to love 
 him according to. his law, and implants his love in 
 them as their constraining actuating principle; he 
 makes them give full consent to all his precepts as 
 good, and ardently desire to keep them; he works 
 in them both to will and to do his. pleasure, and 
 strengthens them by his grace, which is seasonably 
 imparted to help them in time of need. In short, 
 he gives them a holy nature, by creating them anew 
 for himself in Christ ; he progressively sanctifies all 
 
126 A VIEW OF THE 
 
 their powers by his Spirit, and renders them the liv- 
 ing record of his holy will. Deut. xxx. 6. Phil. ii. 
 13. 2Cor. v.14, 17.3 tii. 2. 
 
 III. Let us now consider the beneficial consequences 
 which result from the accomplishment of this promise 
 of the new covenant. 
 
 1. In consequence of having the law of God writ- 
 ten in their hearts, the obedience of his people is 
 rendered natural and spontaneous. On account of 
 the disobedience of the first man, his posterity are 
 shapen in iniquity, and born of the flesh; their heart 
 is addicted to evil, and not to good. Hence, it is as 
 natural for them to fulfil their carnal lusts, as it is 
 for a bitter fountain to yield water of its own qua- 
 lity, or a corrupt tree to bear corrupt fruit. They 
 are justly compared to dogs, swine, and vipers, for, 
 like these creatures, they instinctively shew their 
 offensive qualities; sin is their element, and duty 
 their burden; nor can they abstain from the former, 
 and perform the latter, without doing violence to 
 their native feelings. When the Lord gives his peo- 
 ple a new heart to love himself and his law, holiness 
 becomes their proper element: their old propensities 
 decay, gracious affections predominate, they volun- 
 tarily yield themselves to his service without com- 
 pulsion, and honour him with the good fruits of righ- 
 teousness, as being branches of the true vine. Matt. 
 vii. 17, 18. Rom. vi. 18, 19. 
 
 2. Their obedience is rendered sincere and spirit- 
 wal. They are no more liable to the cutting cen- 
 sure which Christ addressed to the old Pharisees, 
 who, like whited sepulchres, appeared beautiful with- 
 out, but were full of all uncleanness within. Hav- 
 ing obtained a new and holy nature, they obey the 
 will of God with their heart. Instead of resting in 
 the formal observance of external rites, they worship 
 their heavenly Father in a devout and spiritual frame 
 of mind. The weightier matters of his law are the 
 objects of their first care, and all its subordinate 
 precepts engage a becoming proportion of their at- 
 tention. They understand the evangelical grounds 
 
NEW COVENANT. 127 
 
 of obedience, and perform the common duties: of 
 life as seeing him who is invisible. Unfeigned faith 
 in the presence of God, the mediation of Christ, the 
 solemnities of judgment, and the enduring felicity of 
 the heavenly inheritance, is their actuating govern- 
 ing principle. They put away all hypocrisy and 
 guile, and make it their daily care to be in heart, be- 
 fore their unseen witness, what they seem to be in 
 the sight of men. Their obedience is the fruit of 
 the Spirit; it is accompanied with those gracious 
 dispositions which result from the ingrafted word, 
 and far surpasses the most elaborate attainments of 
 those who seek justification by the works of the law. 
 2 Cor. v. 9—17. 
 
 3. Their obedience is rendered conspicuous and dis- 
 tinguishing. It includes a great deal more than an 
 orthodox profession, plausible words, good wishes, 
 or fruitless endeavours. Nor does it consist in self- 
 imposed mortifications, the affectation of needless 
 singularity of manners, or the sanctimonious obser- 
 vance of pharisaical traditions: but in fulfilling the 
 written law of Christ, without adding to it, or di- 
 minishing ought from it. A strict and stedfast at- 
 tendance on all the ordinances of divine worship, 
 both secret and social, is indispensibly required ; yet 
 this forms only a very limited part of the christian 
 character. Those who have the law of God in their 
 hearts, are distinguished by the resolute practice of 
 self-denial, in opposition to their former habits, and 
 the strongest propensities of their old man. They 
 crucify the flesh, resist the force of temptation, rule 
 their spirit, endure contradiction with meekness and 
 patience. They follow peace with all men, and 
 treat the injurious with forbearance and forgiveness. 
 The love of truth, and candour in searching. for 
 it, render them eminent in the circle of their ac- 
 quaintance. They are “children that will not lie” 
 or deceive, to promote any private interest; and they 
 detest and avoid all pious frauds in support of reli- 
 gion. Inflexible integrity marks their conduct, and 
 the law of kindness dwells in their breast. They 
 Jook not to their own things only, but to the things 
 
128 A VIEW OF THE 
 
 of others, and they are forward, as they have eppor- 
 tunity, to relieve the distressed, and take part in 
 every good work. They let their light shine before 
 men, so as thereby to put to silence the reproach of 
 the ignorant, and attract general confidence. ‘Their 
 consistency in the hour of trial, shews the excellence 
 and power of the principles by which they are actu- 
 ated; candid observers are constrained to admit 
 that their religion is genuine, and to acknowledge 
 them as the living epistles of Christ. ‘Phey have an 
 approving testimony in the conscience of their ene- 
 mies; and while the wicked hate them, they secretly 
 envy their felicity, and desire to be in their soul’s 
 stead. The gracious deportment of the first disci- 
 ples of Jesus, caused their neighbours to take know- 
 ledge of them, as a peculiar people, zealous of good 
 works. 1 Thess. 1. 3—10. i 
 4. Their obedience is rendered stedfast and pro 
 gressive. Hypocrites and self-deceivers frequently 
 seem to run well for a time, but their apparent pro- 
 gress is sconer or later interrupted by the fatal in- 
 fluence of some temptation on their carnal lusts, that 
 were never effectually subdued by renewing grace. 
 The commencement of their religious zeal is promis- 
 ing, like plants which quickly spring up on recky 
 ground ; but as the truth is not properly rooted in 
 their mind, their fair profession withers. Sometimes 
 they continue barren and stationary, without openly 
 drawing back from Christ; in other cases they are 
 entangled and overcome by the gross pollutions of 
 the world. Those in whom the law of God is in- 
 scribed, have his fear in their hearts, which restrains 
 them from departing from him. Temptations prove 
 them, but do not prevail against them. They grow 
 up and bear fruit with patience, some thirty-fold, some 
 sixty-fold, and some an hundred-fold. While others 
 faint and become weary in the narrow way to ever- 
 lasting life, they wait on the Lord and renew their 
 strength, and mount up as on eagle’s wings. From 
 the condition of babes in Christ, they advance to- 
 wards the stature of a perfect man. ‘Their new na- 
 ture frequently acquires a degree of beauty and 
 
NEW COVENANT. 129 | 
 
 strength surpassing the conceptions of those who are . 
 in a state of spiritual childhcod. They gradually 
 complete the golden chain of christian graces, be- 
 come eminently useful, and attain the full assurance | 
 of hope. Isa. x]. 29—31. 2 Thess. 1. 3, 4. 
 
 5. Their obedience is rendered easy and pleasant. 
 The commandments of God are grievous to unre- 
 newed men, because their carnal mind is enmity 
 against him, and incapable of yielding subjection. 
 They say of his service, What a weariness is it ! and 
 long to depart from his presence, and engage in such 
 pursuits and pleasures as are congenial to their dis- 
 position. The disciples of Jesus find by experience 
 that his yoke is easy and his burden light, because 
 their minds are under the transforming, cheering in- 
 fluence of faith. Their faith produces hope, and 
 gratitude, and love, which animate and constrain 
 them. Their gracious affections are pleasant, and 
 they render all those duties pleasant which result 
 from them. ‘They are not actuated by the fear of 
 the reluctantslave, but by the spirit of adoption. God 
 is at once the holiest and the happiest of beings, and 
 in proportion as his children are conformed to his 
 image, they participate of his felicity. Having his 
 law in their heart, they obey it with unfeigned de- 
 light, like Jesus, who esteemed it his meat to fulfil 
 his will. Their duty and their happiness sweetly 
 coincide. Being made meet for the inheritance of 
 the saints in light, and encouraged by the near pro- 
 spect of entering it, they enjoy the foretaste of hea- 
 ven, while employed in those services by which they 
 are trained for mingling in the society, and sharing 
 the delight, of the blessed. : 
 
 6. Their obedience is holy and acceptable in the 
 sight of God. He who searches the heart and re- 
 jects the religious performances of the hypocrite, as 
 a profane annoyance which he is weary to bear, 
 takes pleasure in his people who fear him and hope 
 in his merey. With ineffable complacency he be- 
 holds in them the accomplishment of his unchange- 
 able purposes, the effects of his heavenly word, the 
 fruits of his Spirit, and the restoration of his living 
 
130 A VIEW OF THE 
 
 image. He highly values their filial obedience, be- 
 cause it is the result of his everlasting love: it ma- 
 nifests the richesand power of his grace, corresponds 
 with his holy nature, and glorifies himself. He sees 
 the end of their creation, redemption, and salvation, 
 happily realized; and is satisfied. ‘Their religious 
 homage and good works are sacrifices with which he 
 is well pleased. He kindly accepts all their services 
 rejoices in them as the bridegroom rejoices over the 
 bride, and takes delight in honouring them with his 
 gracious rewards. 
 
 Ist, This subject shews, that christians should care- 
 fully study the wayin which the law of God has been 
 modified since the beginning, and adapted to the pro- 
 gressive advancement ofhis church. 'The comprehensive 
 law of love had its original foundation in the infi- 
 nite excellence of the divine nature, and the rela- 
 tion between God and his intelligent creatures. As 
 the absolute Sovereign of the universe, he had an un- 
 questionable right to vary and diversify his require- 
 ments, according to the capacity and circumstances 
 of his subjects. He has maintained and exercised 
 this right from the beginning, by giving distinet 
 laws to the parents of the human race, the ancient 
 Israelites, and the New Testament church. In or- 
 der to understand these laws, it is of the utmost im- 
 portance that we attend implicitly to their obvious 
 meaning and suitableness, to the condition of those 
 to whom they were respectively given, and to the 
 principles of obedience by which they were several- 
 ly enforced, without presuming to limit their infi- 
 nite Author by human rules, or introducing any dis- 
 tinctions taken from the variable speculations of 
 metaphysical or moral philosophy, but not evidently 
 grounded on Scripture, or recognized by the sacred 
 writers. If we attempt to enlighten the prophets 
 and apostles by those modern theories with which 
 they were altogether unacquainted, we shall be in. 
 the most likely way to pervert their sentiments and 
 bewilder ourselves. 
 
 All the laws of Moses had the sanction of equal 
 
NEW COVENANT. 131 
 
 divine authority, during the continuance of their 
 obligation ; and their excellence as a body, was large- 
 ly celebrated by those who were under them. The 
 were wisely adapted to the condition of the Israelites, 
 as a kingdom of priests and a holy nation, and abun- 
 dantly calculated to promote the important design for 
 which they had been separated from all the world 
 to the Lord. The law of Christ is in like man- 
 ner most properly adapted to the superior con- 
 dition and capacity of his disciples, as a peculiar 
 people, gathered out of the world into particular 
 churches, furnished with evangelical knowledge, 
 blessed with spiritual privileges, brought into a new 
 relation to God and to one another, and constituted 
 heirs of a heavenly inheritance. These two sys- 
 tems of laws will be found as different from each 
 other, as the state of the Old Testament church was 
 different from that of the New, yet both were holy 
 and worthy of God. They may with great advan- 
 tage be compared for the illustration of both, but 
 . they ought never to be confounded. 
 
 Repeated attempts have been made to ingraft the 
 law of Christ on the old covenant, by expounding 
 and amplifying the ten commandments, as the 
 standard of christian duty. Many artificial rules 
 have been devised for extending their meaning, and 
 numerous precepts have been hanged upon them, 
 or classed under them. These attempts have no 
 doubt proceeded from a pious design, but their evi- 
 dent effect has been to confound Christianity with 
 Judaism, to give a distorted representation of both, 
 and to encourage the misapplication of Scripture. 
 These ten commandments were never intended to 
 include the whole duty of man, either under the old 
 covenant or the new. The manifold injunctions of 
 the law and the prophets, did not hang on them, but: 
 on the general law of love, of which they were only 
 a special modification. Neither Moses nor the pro- 
 phets, nor Christ nor his apostles, ever represented. 
 them as the comprehensive rule of duty: they 
 gave no directions for arranging all other divine 
 precepts under them; nor did they ever exemplify 
 
 F2 
 
132 A: VIEW OF THE 
 
 or recommend any attempt to draw a complete sys- 
 tem of Jaws out of them. Those who apply the old 
 covenant as the rule of gospel obedience, must 
 either omit many essential parts of the law of Christ, 
 or do the greatest violence to their text, by drawing 
 many precepts out of it, which it never contained. 
 The meaning of the ten words is precisely the same 
 this day, as when they were first given to the Is- 
 raelites, nor can any method of interpretation be 
 more arbitrary or fallacious, than that which would 
 impose any signification upon them which they had 
 not at the beginning, or make them demand any 
 thing of christians which they did not require of the 
 Jews. It has indeed been said, that Christ’s ser- 
 mon on the mount, was intended as an enlarged ex- 
 position on the ten commandments. Let any can- 
 did person attentively read that sermon, and he will 
 be convinced of the contrary. If the laws of Christ, 
 as they are enjoined in the apostolic epistles, be de- 
 liberately compared with any systematic expesition 
 of the old covenant, the difference will appear ma- 
 nifest; and those who are the most tenacious of 
 human inventions and supposed improvements in 
 the exhibition of divine truth, will be constrained 
 to admit, that moral theories have been carried too 
 far, and that christians ought to quote and apply 
 the laws of Moses in no other way than Christ and 
 the writers of the New Testament did. 
 
 The law of Moses enjoined the duties of the Is- 
 ratlites toward JEHovAH, considered as the God and 
 King of their nation, and toward one another as 
 neighbours. It taught them to slaughter or avoid 
 the rest of mankind, with the exception of strangers. 
 Its precepts were adapted to the very limited ex- 
 tent of their religious knowledge, and the earthly 
 character of the temporal blessings and curses by 
 which they were enforced. The laws of Christ are 
 grounded on principles and privileges which were 
 not understood till he revealed them by his Spirit. 
 He demands many duties, both outward and spiri- 
 tual, from his disciples toward himself, correspond- 
 ing with the dignity of his person and offices, his 
 
NEW COVENANT. 133 
 
 relations toward them, and the benefits which they. 
 derive from him. He likewise requires a variety of 
 duties toward his Father and his Holy Spirit, ac- 
 cording as they are revealed in the economy of sal- 
 vation. He has given them a new commandment 
 to love one another, as brethren and members of 
 the same body, with peculiar affection, distinct from 
 that love of common benevolence which is due to 
 the ungodly. The manner in which believers ought 
 to manifest. their brotherly love to each other, is 
 largely explained by the apostles, as the subject of 
 a large proportion of their exhortations to the 
 churches that they addressed. The duties of chris- 
 tians to their neighbours at large, are enjoined by 
 the six appropriate precepts of the old covenant, 
 and other similar precepts of the law of Moses, 
 which are quoted and applied for that purpose. As 
 these have been embodied into the law of Christ, 
 they are binding on his people in their full import, 
 on the ground of gospel principles; but it must be 
 remembered, that he has taught them to recognise 
 their fellow-creatures of every class and character, 
 as neighbours, without exception. ‘They are not 
 called, or even allowed, to destroy men with the 
 sword, like the Israelites, who were required to 
 slaughter whole nations without mercy ; but, accord- 
 ing to his example, they are commanded to suffer 
 wrong without indulging resentment, to love their 
 enemies, and do good to them that are evil. 
 
 - The law of Christ should be allowed to rest on 
 its own proper basis, as the immediate and perfect 
 rule of duty ; the manner in which the apostles ar- 
 ranged, illustrated, and enforced its precepts, ought 
 to be carefully studied and imitated ; and the law 
 of Moses ought to be fairly explained, according to 
 the obvious import of its requirements, and the de- 
 sign for which it was originally given, as a school- 
 master to the church of God in its state of spiritual 
 childhood, and a mirror in which the glory of gospel 
 truth may be advantageously contemplated. ‘Those 
 who best understand the law of love, as it was given 
 by Moses, and the distinction between it and the 
 
134 A VIEW OF THE 
 
 same law of love, as it has been modified and en- 
 joined by Christ, will most clearly perceive the ex- 
 cellence and glory of each, and their minds will be 
 prepared to make the proper use of both, without 
 confounding things that differ. 
 
 2d, ‘This shews the difference between gospel holiness 
 and the righteousness of the pharisees. High as the 
 pretensions of the pharisees were, it is necessary for 
 believers to excel them. Our Lord said, “ Except 
 your righteousness shall exceed the righteousness of 
 the scribes and pharisees, ye shall in no case enter 
 into the kingdom of heaven,” Matt. v. 20. They 
 sought righteousness by their own works, and, that 
 they might render their labour less difficult, and 
 distinguish themselves with greater facility, they 
 set aside the weightier parts of the law, which re- 
 quired faith and love, justice and mercy; and sub- 
 stituted human traditions and punctilious obser- 
 vances. Their obedience was limited in extent, 
 distorted in form, and hypocritical in principle. 
 Gospel holiness is the obedience of children, not of 
 slaves. It commences with a new heart, as its pro- 
 per subject, and proceeds from faith as its principle. 
 Unfeigned love is the sum of it; and it corresponds 
 with the law of Christ as its rule, without omitting 
 any thing required therein as unimportant, or mak- 
 ing any additions to it for the gratification of self- 
 righteous pride. 
 
 3d, As christians advance in holy obedience, they 
 advance in true happiness. All men naturally seek 
 happiness, but believers alone attain it, and that 
 only in proportion as they are renewed in love. 
 Young disciples too often set happiness and duty in 
 opposition to each other, and place the former in the 
 possession of peculiar privileges, or the experience 
 of agreeable feelings and emotions when they ob- 
 serve the ordinances of grace. The comfort of such 
 persons is commonly as unstable as their views are 
 incorrect and defective. If obedience be set in 
 opposition to spiritual comfort, it cannot be cheer- 
 ful and sincere: if comfort be separated from pro- 
 gressive renovation and obedience, it cannot be ge- 
 
NEW COVENANT. 135 
 nuine and abiding. The happiness of the christian 
 arises not merely from the objects that are present- 
 ed to his view, and the benefits that are conferred 
 on him, but from the proper state of his mind: 
 While the will and affections are at variance with 
 the will of God, discomfort is unavoidable: but 
 when all the bitter turbulent passions are rooted out 
 and subdued, solid peace naturally follows. The 
 painful disease of sin must be healed, before inward 
 ease can be enjoyed. The serious and humble, 
 affectionate and heavenly frame, that the Holy Spi- 
 rit produces, is pleasant in itself; and as the soul is 
 brought near to God, and assimilated to him in 
 love, it is prepared for lasting felicity, and filled 
 with a delighful serenity which surpasses the under- 
 standing of carnal men. 
 
 Ath, Enlightened complacency in the law of love, is 
 the best and surest evidence of a personal interest in the 
 divine favour and promises. Sudden impulses and 
 impressions are often delusive, and outward acts of 
 obedience, may proceed from improper motives ; but 
 a sincere and abiding complacency in the law of 
 God, shews that the heart has been changed, that 
 its enmity has been taken away, and that his law 
 has been inscribed in it according to the new cove- 
 nant. As the promises are inseparably connected, 
 those who perceive that God has renewed their 
 heart to delight in his law, may conclude that they 
 are the objects of his peculiar love, and that he will 
 accomplish all his other promises to them in the 
 proper season. Delight in the law, is represented 
 as one of the highest and most satisfactory evidences 
 of a gracious state, in Ps. i. 2.; exix. 24, TT, 97, 
 Rom. vii. 22. 
 
 5th, Let us impartially examine and prove ourselves 
 by this test. Permit me to inquire, if you have been 
 convinced of your natural enmity against God and 
 his law? Has your heart been softened down into 
 godly contrition, humility, and love? Has this 
 change been produced by the manifestation of his 
 glory in the gospel? Have you been made to love 
 the person of Christ, to admire the amiableness of 
 
136 A VIEW OF THE 
 
 his example, and desire full conformity to him ? 
 Do you understand and approve his law as it is ex- 
 hibited in the apostolic writings, in distinction from 
 all Jewish traditions and human misrepresentations ? 
 Do you consent to it, and delight in it on the ground 
 of those evangelical principles of obedience which 
 are intermingled with its precepts? Do you shew 
 the sincerity of your attachment, by practically apply- 
 ing and obeying them all, without laying any of 
 them aside, or artfully accommodating their meaning 
 to your private inclination and convenience? ‘That 
 you may perceive how you stand affected towards 
 the law of Christ, attentively read and ponder such 
 striking parts of it as Matt. v. vi. vil. Rom. xi. 
 Eph. iv. v. vi. Col. iii. iv. Heb. xii. 
 
 6th, Let us cordially receive the divine law from 
 Christ, as our Redeemer and our exalted Head. When 
 Moses and Elias appeared with him in glory, the 
 Father honoured him as his only Son, and com- 
 manded the disciples to hear him with becoming 
 deference. Having been invested with supreme 
 authority, as the King of Zion, he mvited the heavy 
 laden to come to him for rest, and submit to his 
 easy yoke. Those who comply with his invitation, 
 are called to learn their duty from his perfect ex- 
 ample, and follow him, as their leader, under the 
 constraining influence of his love. Many acknow- 
 ledge the authority of his law im a general way, 
 who artfully resist those parts of it which are con- 
 trary to their private prejudices, ]usts, and habits. 
 As such persons are justly given up to the delusions 
 which they choose, let us give honour to Christ by 
 implicitly receiving his commands in their plain 
 unsophisticated meaning, as they have been trans- 
 mitted to us by his apostles. 
 
 th, Let us abound in fervent prayer for the renewing 
 of the Spirit of Christ, to transform our hearts after his 
 image. As the law was formerly written in tables 
 of stone with the finger of God, it is now written 
 in the fleshly tables of the heart by his Spirit. He 
 has promised to give this Spirit to them that ask 
 him. This should encourage us to imitate the ex- 
 
NEW COVENANT. 137 
 
 ample, and adopt the language of the apostles, by 
 frequently imploring the Father to hestow his sanc- 
 tifying aid. Luke xi. 13. Eph. iii. 14—19. Col. i. 
 9-—11. 
 
 8th, Once more, let us resolutely follow holiness of 
 heart and practice, under the influence of unfeigned 
 faith. Those who rest in the barren speculation of 
 the law of Christ, instead of obeying its precepts, do 
 thereby grieve his Spirit, and harden, their hearts. 
 It is equally improper to remain inactive under the 
 pretence of waiting for the aid of his grace, or to 
 expect that he will completely subdue the lusts of 
 the old man in an instantaneous manner, so as 
 thereby to render self-denial no longer necessary. 
 Those who come after Jesus, are commanded to cut 
 off their right hand, to crucify the flesh, to be doers 
 of the word and not hearers only. Instead of in- 
 dulging or sparing any of our carnal affections, in 
 the vain hope of being delivered from them at once, 
 without any effort on our part, let us stedfastly walk 
 in the Spirit by keeping in view the sanctifying prin- 
 ciples of the word, obeying its precepts, mortifying 
 our members, and perfecting holiness in the fear of . 
 the Lord. Rom. vii. 12, 13. 
 
 PART FOURTH 
 
 CONTINUED. 
 OF THE MATTER OF THE NEW COVENANT. 
 
 Article 4th. Hesprews viii. 10. J widl be to them a 
 God. 
 
 THE new covenant has often been represented as 
 a profound mystery, far surpassing the researches of 
 human beings. Hitherto we have attained plain 
 and intelligible views of its general nature, the an- 
 
138 A VIEW OF THE 
 
 cient intimations of its approaching establishment, 
 the parties between whom it is made, and the mat- 
 ter of which it consists. We have seen that it con- 
 tains the divine promise of the forgiveness of sins, 
 supernatural illumination in the knowledge of God, 
 and the renovation of the heart according to his 
 perfect law of love. But we have now reached that 
 part of its contents, which, it must be allowed, is so 
 vast and sublime in its signification, that, though 
 we may very advantageously apprehend some part 
 of its meaning, we cannot fully comprehend it, nor 
 ‘can mortals ever completely understand or declare its 
 amount: for except our limited minds could com- 
 prehend the immensity and glory of the eternal 
 JEHOVAH, we cannot possibly conceive or utter the 
 weighty import of his promise before us, in which 
 he says, “ I will be to them a God.” 
 
 As the unspeakable magnitude and awful sublim- 
 ity of this subject, should teach us to enter on the 
 contemplation of it with much reverence and self- 
 diffidence, the abundant consolation which it is eal- 
 culated to impart, and the promise of divine illumin- 
 ation with which it is intimately connected, furnish 
 us with liberal encouragement to pry earnestly after 
 such an acquaintance with it as may be attained, 
 by “ comparing spiritual things with spiritual,” in 
 our present imperfect state. This is a truly profit- 
 able study, which will occupy the minds of the 
 blessed in the heavenly Jerusalem, and in which 
 they will make great and unceasing progress, while 
 it will be their eternal joy to know, that their un- 
 limited and endless researches can never reach its 
 boundless extent. Their enlarging capacity will 
 be incessantly enriched with successive discoveries 
 of God; yet will it be his peculiar and enduring 
 glory, to continue infinitely above the comprehen- 
 sion of his most exalted creatures. 
 
 Let us consider, 
 First, How much is included in having the Lord 
 
 for a God. 
 
NEW COVENANT, 139 
 Second, What the Lord is to them who have an 
 interest in him, 
 Third, The peculiar happiness of those to whom 
 the Lord is a God. 
 
 I. Let us consider how much is included in having 
 the Lord for a God. 
 
 1. Those who have the Lord for their God, have 
 an interest in the only true God. Man is an empty, 
 feeble, dependent being. He cannot be self-satisfied, 
 neither has he those things in his own power which 
 he finds necessary for his safety and happiness. 
 Hence the light of nature teaches him that he must 
 have a God, a being of superior power, to care for 
 him and supply his need. The heathen, who are 
 ignorant of the living and true God, acknowledge 
 many other gods, and trust in them, serve them, 
 and make their boast in them: yet all their gods 
 are dumb idols, vanity, and a lie. They have no 
 knowledge of their deluded worshippers, they can- 
 not accept their religious services, nor bestow the 
 smallest favour on their votaries. 
 
 Those who choose the only true God as. their 
 God, have an interest in all that is divine. They 
 are set free from the burdensome and unprofitable 
 service of all other gods, and from the danger of 
 having their confidence in them disappointed in the 
 time of trouble. Being under the care of the only 
 Sovereign of heaven and earth, who is able to- save 
 and to destroy, they have no other god to fear; for 
 their own God is a great King, far exalted above 
 them all. They have the most abundant reason to 
 trust in him, and give honour to him, and rejoice 
 in his matchless greatness; for beside him there is 
 none else. Ps. exv. Isa. xliii. 1O—13.; xliv. 6-—24, 
 
 2. Theyhave an interest in all the adorable per- 
 Sections of God. Whatsoever he is in his nature as 
 the true God, he is to them and for their benefit. 
 All his attributes are engaged in their behalf, as the 
 sure ground of their safety, improvement, and com- 
 fort: His absolute independence sustains them: 
 His omnipresence is constantly with them in all 
 
140 A VIEW OF THE 
 
 places whither they go: His omniscience watches 
 over them continually for their welfare. Nothing 
 can separate them from his eyes, which are over 
 them for good, or his ear which is ever open to hear 
 their cry: His mercy pardons their iniquities, and 
 secures them from deserved sorrow: His know- 
 ledge is imparted to enlighten their minds. His 
 unerring wisdom directs them with seasonable coun- 
 sel, and orders all things to work together for their 
 ultimate advantage : His love sweetens their dispo- 
 sition, and yields them the most exquisite pleasure: 
 His holiness transforms and sancufies them accord- 
 ing to his image: His righteousness acquits and 
 justifies them: His almighty power upholds and 
 strengthens, defends and exalts them: His bound- 
 less goodness liberally provides for the supply of 
 their need: His faithfulness is pledged for the ac- 
 complishment of all his promises to them: His all- 
 suihciency delights and satisfies their heart: His 
 everlasting and unchangeable duration secures the 
 continuance of their self-conscious existence and fe- 
 licity in the enjoyment of his fulness.—All his 
 attributes are the object of dread and aversion to 
 those who are estranged from him; but it were easy 
 to multiply Scripture proofs, especially from the book 
 of Psalms, that they are all the source of unspeak- 
 able advantage and consolation to them who have 
 the Lord of Hosts on their side. 
 
 3. They have an interest in all the glorious Per- 
 sons of the Godhead. 'The precise mode of the dis- 
 tinct subsistence and peculiar connexion of the Fa- 
 ther, the Son, and the Holy Ghost, in the unity of 
 the Godhead, is neither defined in Scripture, nor 
 eapable of being explained, though too many have 
 entangled themselves and others in hypothetical and 
 contradictory speculations on the subject. We are 
 furnished, however, with most satisfactory evidence 
 of the reality of such a distinction. The Gospel 
 clearly shews, that there are three intelligent Sub- 
 sistents in the undivided Deity, and ascribes the 
 salvation of sinners to their joint agency. The 
 early contrivance of the whole plan of salvation is 
 
NEW COVENANT. 141 
 
 ascribed to the Father, who sent the Redeemer into 
 the world, and who bestows all the blessings of 
 grace and glory through his mediation. All his 
 chosen have an interest in him as the original 
 Author, the summit, and the end of their salvation. 
 They have an interest in the Son of God as their 
 Emmanuel, who assumed their nature, humbled 
 himself for their sake as a servant, endured the 
 cursed death of the cross, that he might redeem them 
 from merited punishment; and ascended to the right 
 hand of the Father to make intercession for them, 
 and at last make them perfectly blessed in his 
 glorious presence. They have also an interest in 
 the Holy Ghost, who inspired the prophets and apos- 
 tles to reveal the will of God to them, and who, by 
 means of the word of truth, regenerates and quick- 
 ens, enlightens and renews their minds. He enables 
 them to draw near to the Father through the Son, 
 as their living way of access; he comforts them under 
 all their tribulations, and gradually renders them 
 meet for inheriting the celestial kingdom prepared 
 for them. Some faint but profitable conception 
 may be formed of the invaluable benefits which the 
 godly derive from their personal interest in each of 
 the divine Three, by comparing the following selec- 
 tion of texts on the subject: John xiv. 16, 17, 26.; 
 Xvi 7——1)50) Rom. vi 12 he vines 9210 Gal aim 
 4—7. Eph. ii. 4—7, 13—22. 1 Peter 1. 2—5, 18— 
 23. 2 Cor. xii. 14. 
 
 4, They have an interest in all the endearing re- 
 lations which God sustains towards his people. Not- 
 withstanding the infinite distance between the Al- 
 mighty and his most exalted creatures, he has gra- 
 ciously condescended to enter into various near 
 relations with his saints; and he manifests his pecu- 
 liar kindness toward them, agreeably to the nature of 
 the endearing connection which he has established. 
 He has made himself known to them as their Re- 
 deemer and Saviour from degrading bondage and 
 deserved condemnation, the dominion of sin and 
 Satan, and the fear of death and hell. He is their 
 most sincere and constant friend; and he honours 
 
142 A VIEW OF THE 
 
 them in preference to the world, by calling them his 
 friends. He imparts his secret counsels to them, 
 and directs them in their pilgrimage, as their Leader 
 and Guide. Having assumed their nature, the Son 
 of God is not ashamed to eall them brethren; and he 
 has promised to acknowledge the least of them as his 
 brethren, in the presence of his Father and the holy 
 angels. He has even espoused them to himself, and 
 encouraged them to look up to him as their heavenly 
 Bridegroom, and Husband, and living Head. By their 
 vital union with him, they enjoy the adoption of chil- 
 dren. The infinite Creator and Sovereign of the uni- 
 verse has called them his sons and daughters, and they 
 are taught by his Spirit to approach his presence with 
 filial confidence, and address him as their God and 
 heavenly Father. He loves them, instructs them, 
 provides for their future comfort, and pities them as 
 a father; his compassion toward them in all their 
 afflictions, exceeds the tenderness of a mother to her 
 sucking babe. -By these and similar relations 
 which he sustains to them, they are far exalted 
 above the rest of mankind; their fiducial dependance 
 on him is cherished, and they are sweetly inclined 
 to cleave to him with their whole heart, and conduct 
 themselves in a manner becoming such distinguish- 
 ing privileges. John xv. 14, 15. Heb. ii. 11—18, 
 2 Cor. vi. 18. Isa. liv. 5—10. Ps. citi. 13. 
 
 5. They have an interest in the gracious thoughts 
 and purposes of God. Men naturally desire to be 
 remembered by those whom they esteem, and feel 
 highly gratified in being assured that they have a 
 frequent place in their thoughts when unseen and 
 at a distance: It is a superior honour, and a source 
 of greater felicity, to be remembered by the invisi- 
 ble Jenovau who fills heaven and earth, and to be 
 the object of his unalterable purposes of merey. In 
 reference to these things, every one of his people 
 may apply the words of the Psalmist: « Many, O 
 Lord, my God, are thy wonderful works which thou 
 hast done, and thy thoughts which are to us-ward ; 
 they cannot be reckoned up in order to thee; if [ 
 would declare and speak of them, they are more 
 
NEW COVENANT. 148 
 
 than can be numbered !” Ps xl. 5. He thought of 
 them before the foundation of the world, and _pre- 
 destinated them to the blessings of regeneration and 
 adoption, justification and sanctification, preserving 
 grace and eternal glory. Eph. i. 3—10. As his 
 favourable purposes concerning them are all unalter- 
 able and sure, he still continues to think of them 
 with earnest unwearied attention. They may be 
 neglected and forgotten by men, but they shall not 
 be forgotten by the Lord. They may be burdened 
 with sorrows, fears, and vexing cares, which they 
 cannot reveal to any fellow-creature, but he is per- 
 fectly acquainted with all their feelings and necessi- 
 ties, and in all their afflictions he is afflicted. He 
 will never forget their confidence in himself, nor 
 their prayers, their laudable designs, nor the least of 
 their good works and labours of love, nor the tribu- 
 lation which they endure for his sake. In the hour 
 of distress they may fear that he has forsaken them, 
 and that he will be favourable no more; but even 
 when he hides his face, and chastens them for their 
 iniquities, he remembers them with inconceivable 
 tenderness. Hence, he says, “ I know the thoughts 
 that I think toward you,—thoughts of peace and not 
 of evil, to give you an expected end. Is Ephraim 
 my dear son? is hea pleasant child? for since I 
 spake against him, I do earnestly remember him 
 still: therefore, my bowels are troubled for him: I 
 will surely have mercy upon him, saith the Lord. 
 Can a woman forget her sucking child, that she 
 should not have compassion on the son of her womb? 
 yea, they may forgot, yet will I not forget thee: 
 Behold I have graven thee upon the palms of my 
 hands, thy walls are continually before me.” Jer. 
 xxix. 1].; xxxi. 20. Isa. xlix. 15, 16. 
 
 The gracious and constant remembrance which 
 God has of his people, sweetens the kindness of their 
 earthly friends towards them, cheers their solitary 
 hours, comforts them in all their tribulations, and 
 supports their hearts in the time of their greatest 
 adversity, when they have occasion to adopt the 
 
144 ' A VIEW OF THE 
 
 complaint of Job, “ My kinsfolk have failed, and 
 my familiar friends have forgotten me,’ 
 
 6. They have an interest in the works of God. 
 He is the Creator and Preserver, and he will be the 
 Restorer and everlasting Possessor of heaven and 
 earth. His works are great and numerous, wonder- 
 fully diversified and beautiful, wisely adapted for 
 usefulness, and calculated to engage the researches 
 and entertain the minds of his chosen. Those who 
 obtain a new covenant relation to God as their 
 Father, do thereby acquire a peculiar interest in all 
 his works, as his heirs in conjunction with his only 
 begotten Son, whom he has appointed Heir of all 
 things: for thus it is written, “If children, then 
 heirs; heirs of God, and joint heirs with Christ. 
 ‘Therefore let no man glory in man: for all thmgs 
 are yours: whether Paul or Apollos, or Cephas, or 
 the world, or life, or death, or things present, or 
 things to come, all are yours; and ye are Christ’s ; 
 and Christ is God’s. He that sat on the throne said, 
 Behold, I make all things new. He that overcom- 
 eth shall inherit all things, and I will be his God, 
 and he shall be my son.” Rom. vii. 17. 1 Cor. ii. 
 21—-23.. Rev. xxi. 5, 7. 
 
 Being no longer aliens and condemned criminals, 
 but children and heirs of God, they have an honour- 
 able title to that portion of daily provision which he 
 is pleased to bestow on them, and to such future 
 everlasting supplies as their circumstances and ne- 
 cessities may require. They learn to trust in him 
 for all things that they need, and to enjoy his special 
 kindness in all the gifts and benefits which they re- 
 ceive. Instead of glorying in the creature, they 
 glory only in the Lord, as the Author, Possessor, 
 and Disposer of all.. The wonders and beauties of 
 nature, present themselves to their‘mind in a new 
 and most interesting light, as so many specimens of 
 the matchless skill and workmanship of their recon- 
 ciled Godand Father. They contemplate them with 
 growing delight, knowing that the Lord shall rejoice 
 in all his works, and that they shall be for ever em- 
 ployed, along with the rest of his family, in survey-~ 
 
NEW COVENANT. 145 
 ing them, enjoying them, and giving him the undi- 
 vided glory of the whole. ‘| 
 
 They anticipate the general conflagration of the 
 universe at the last day, without dismay, knowing 
 that heaven and earth shall afterwards be restored in 
 greater perfection and beauty, as the habitation of 
 righteousness, and that their approving Judge will 
 invite them to take possession of the unfading para- 
 dise as their endless abode. They shall there have 
 the most favourable opportunity for obtaining a 
 minute and extensive acquaintance with the works 
 of God in their incessant progress and variety. 
 With ineffable delight they shall enjoy his divine 
 presence and wisdom, power and goodness in all his 
 operations. . Loving him supremely as their chief 
 end, they shall acquiesce in all his doings, celebrate 
 the accomplishment of his purposes, and rejoice in 
 the perpetuity of his reign. Their felicity will be 
 heightened by the remembrance of their former low 
 state in the days of their vanity. Having tasted the 
 bitter cup of adversity and sorrow, they will be 
 prepared for more exquisitely relishing the waters 
 which shall ever flow from the sacred throne, and 
 the delicious fruits of the tree of life. While they 
 walk together by the streams of paradise, and par- 
 take without restraint of its fruits, they shall mark 
 the diversified beauties of the new creation, distinct- 
 ly comprehend its wonders, and converse familiarly 
 of things too secret and sublime for the scientific re- 
 searches of mortals. The New Jerusalem, prepared 
 and adorned by God himself, as a bride for her hus- 
 band, shall be their continuing city, their everlasting 
 home, and the centre of their worship. There shall 
 the general assembly of the first-born clearly un- 
 derstand and gratefully celebrate all the mighty acts 
 of the Lord in redeeming them out of every nation, 
 creating them again in true holiness for his service, 
 exalting them above all their former troubles, and 
 gathering them into one, to behold his glory and 
 dwell for ever in his presence. Envy and covetous- 
 - ness shall-be unknown among them. All the bless- 
 ed shall be admitted to inherit the works and pos- 
 
146 A VIEW OF THE 
 
 sessions of their heavenly Father; they shall have all 
 things in common; and their happiness shall be 
 mutually increased by beholding the felicity of each 
 other. 
 
 7. They have an interest in all the promises of 
 God. His ancient promise to bless all the families 
 of the earth in the seed of Abraham, comprehends 
 all the promises of the new covenant, together with - 
 all those subordinate promises by which they are 
 illustrated. These promises are beautifully inter- 
 mingled with the other parts of divine revelation. 
 They are many in number, great and precious in 
 their nature, and wisely adapted to the necessity of 
 guilty men. © They include all things needful for the 
 life which now is, and that which is to come. They 
 are freely proclaimed to the Gentiles by the gospel, 
 and, as Isaac was the heir of the promise made to 
 his father Abraham, all .that are born of God and 
 admitted into his family by regeneration, adoption, 
 and faith in his Son, are made heirs of them. Our 
 Apostle, when reasoning on this subject, said, **Now 
 to Abraham and his seed were the promises made. 
 The Scripture hath concluded all under sin, that 
 the promise by faith of Jesus Christ might be given 
 to them that believe. For ye are all the children of 
 God by faith in Christ Jesus. And if ye be Christ’s, 
 then are ye Abraham’s seed, and heirs according to 
 the promise. Now we, brethr en, as Isaac was, are 
 the children of promise.” Gal. iii. 16, 22, 26, Bis 
 iv. 28. Eph. ii. 6. 
 
 The seasonable accomplishment of all these pro- 
 mises is abundantly secured to the proper heirs of 
 them by the immutability of the counsel, the faith- 
 fulness of the word, and the solemnity of the oath 
 of God the Father; the atoning blood and faithful 
 administration of his Son, who lives for ever to save 
 all that come to God by him; and the earnest of 
 the Holy Spirit in their hearts, by which they are 
 sealed unto the day of redemption. Heb. vi. 17, 18. 
 Rom. viii. 32—35. 2 Cor. i. 22. 
 
 As Abraham was called to arise, and ile 
 through the length and breadth of the land of Ca- 
 
NEW COVENANT. 147 
 naan, which God ‘had promised to give to his’ off- 
 spring ; so all the children of God are now called to 
 search the Scripture, and collect its. precious promis- 
 es, to ponder the comprehensive meaning and apply 
 the consolation of them, to wait patiently for their 
 accomplishment, and rejoice in the assured hope 
 that it will far exceed their most enlarged expecta- 
 tions. a 
 
 If. Let us now consider what the Lord actually is 
 to them who have an interest in him as their God. 
 
 As Jenovaun is infinitely greater in himself than 
 limited minds can conceive, he will he much better 
 to his people, and do more for their benefit, than 
 they can ask or anticipate; therefore nothing can 
 be expected under this head, except a plain state- 
 ment of what he has positively disclosed: on this 
 subject in a few particular instances. - ft a 
 
 1. God is the light and unerring guide of his peo- 
 ple. The natural light is pleasant to the eyes, and 
 necessary to the welfare of the body; but the spirit- 
 ual light which they derive from him is of far high- 
 er importance to the soul. He delivers them from 
 their natural darkness, and shines into their hearts 
 by his word and Spirit; he guides them through 
 all the stages of their pilgrimage, to the heavenly 
 rest, as the pillar of cloud and fire conducted the 
 camp of Israel in.the wilderness: he imparts sound 
 wisdom to direct them in all cases of perplexity, 
 and thereby keeps them from being seduced into the _ 
 crooked paths of the wicked; and when they reach 
 that city which he has prepared for their final ha- 
 bitation, he will be their immediate and everlasting 
 light. Many passages might be adduced in con- 
 firmation of this. Jesus said, “I am the light of 
 the world ; he that followeth me shall not walk in 
 darkness, but shall have the light of life. The Lord 
 shall arise upon thee, and_ his glory shall be seen 
 upon. thee. The Lord God giveth them light.” 
 Hence, every sincere believer may say with undoubt- 
 ing confidence, “ The Lord is my light and my sun, 
 
148 A VIEW OF THE 
 
 he will guide me with his counsel, and afterward, 
 receive me to glory.”, Ter 
 2. God is the righteousness and strength of his peo- 
 ple. They know the value of perfect righteousness 
 sufficient to justify them before the Searcher of 
 hearts, and of strength to fit them for working out 
 their salvation, fighting the good fight of faith, and 
 running the heavenly race which is set before them ; 
 yet they feel entirely destitute of both in themselves. 
 They cannot answer for one of their numberless sins. 
 nor have they strength by nature to do any thing 
 spiritually good. They have much ground for shame 
 and self-difidence, but no reason for despair. ‘‘ The 
 righteousness of God without the law, is manifest- 
 ed unto all, and upon all that believe. By the obe- 
 dience of one shall many be made righteous. For 
 he hath made him to be sin for us, who knew no 
 sin; that we might be made the righteousness. of 
 God in him.” Rom. iii. 21—26. ; v. 19—21. 2 Cor. 
 v. 21. ot 
 - God is also'the strength of his saints. He works 
 in them both to will and to do.of his good. pleasure- 
 He establishes their pious resolutions, revives their 
 graces, and animates them for the performance of 
 their duty in time of need. “He giveth power to 
 the faint; and to them that have no. might, he in- 
 creaseth strength.” They take occasion from their 
 conscious weakness to place their sole dependance 
 on his everlasting strength, and glory in their in- 
 firmities, that his power may rest upon them. By 
 his grace which is sufficient for them, they are en- 
 abled to rise above human imbecility, to run with- 
 out fainting or becoming weary, and soar heaven- 
 ward as on eagle’s wings. Trusting in his almighty 
 arm, they gird on their spiritual armour, resist 
 temptation, and overcome all the powers of dark- 
 ness. » Though surrounded with dangers from which 
 they have no ability to rescue themselves, they. hope 
 to be more than conquerors through him that: loved 
 them; and in the hour of success, they ascribe the 
 undivided honour of all their attainments to him, 
 saying, “ Surely in the Lord have I righteousness 
 
NEW COVENANT. 149 
 and strength.” Is. xl. 28—31.; xlv. 24: 2 Cor. xii, 
 9, 10. 
 3. God is the refuge and dwelling-piace- of his peo- 
 ple. When the Israelites were in the waste howl. 
 ing wilderness, far from the habitations of men, 
 their prophet taught them to repose with confi- 
 dence under the shadow of the Almighty, saying, 
 Lord thou hast been our dwelling-place in all gen- 
 erations,” Ps. xc. 1. In allusion to the cities of re. 
 fuge which were appointed for the protection of the 
 manslayer, or to those rocks and strong-holds into 
 which David and his followers escaped from the 
 pursuit of their enemies, the God of salvation is 
 frequently represented as the refuge of his servants. 
 ** He that dwelleth in the secret place of the Most 
 High, shall abide under the shadow of the Almighty. 
 I will say of the Lord, he is my refuge, and my 
 fortress: my God, in him will I trust. He only 
 is my rock and my salvation: he is my defence; [ 
 shall not be moved.” Ps. xci. 1, 2.; Ixii. 6, 7%. 
 ~~ God is a near and accessible refuge to all his 
 people, a very present help in time of trouble ; and 
 they are graciously invited to enter into their cham- 
 bers, and shut the door, and hide themselves in the 
 moment of impending evil. He is likewise a sure 
 and impregnable refuge, which no enemy can force, 
 and which can never fail or decay. The godly are 
 strangers and pilgrims in this world; they are all 
 exposed to daily changes and troubles; many of 
 them have no habitation in it, that they can claim 
 as their own, and frequently they find little rest for 
 their weary feet ; yet, in the absence of all outward 
 comforts, when no man seems to care for their soul, 
 they may trust in their ever present God as their 
 hiding place, and lie down in peace under his sha- 
 dow. Bh as , 
 
 “4. God is the glory and song of his people, carnal 
 men naturally magnify the temporal advantages ‘by 
 which they are distinguished, and boast of them as 
 a ground of superiority. In opposition’ to such 
 empty pride, the Lord has said, “Let not the wise 
 man glory in his wisdom, neither let the mighty 
 man glory in his might, let not the rich man glory 
 
150 A VIEW OF THE 
 
 in his riches; for all flesh is as grass, and all the 
 glory of man as the flower of grass.” Earthly exi- 
 dowments and acquirements are al] vain and dec¢lin- 
 ing; they disappoint the confidence of their possess- 
 ors, and put them to shame in the season of trial. 
 The heirs of promise feel their own insignificance, 
 and blush when they reflect on their unworthiness; 
 they acknowledge the emptiness of the er eature, and 
 cease from making flesh their arm, or giving undue 
 praise to man. God is their glory, because in him 
 all possible perfections are unalterably united, and 
 he is the Author of every good gift. He is ‘their 
 own God; their relation to him is near and perma- 
 nent, and from him they derive seasonable supplies 
 in time of need. Therefore, as the ransomed tribes 
 boasted in him, as their Captain and their Song, 
 when they celebrated his praise at the Red Sea, all 
 his saints are taught to glory in him, and sing of his 
 mercy and judgment, his equitable administration 
 and distinguishing love, the salvation which he be- 
 stows, and his divine fulness that can never be ex- 
 hausted. ‘‘ Behold, God is my salvation: I will 
 trust, and not be afraid; for the Lorp JEHOVAH is 
 my strength and my song, he also is became: a 
 salvation.” Isa. xii. 2. 
 
 5. God is the exceeding great reward and portion 
 of his people. After the father of them that believe 
 had. generously declined to aceept any personal 're- 
 muneration for rescuing the king of Sodom, and his 
 people with their goods, the word of the Lord came 
 tohim in a vision, saying, ‘Fear not, Abram: I 
 am thy shield, and thy exceeding great reward,” 
 Gen. xv. 1. He encourages: the ‘spiritual seed of 
 Abraham to abound in well-doing, by promising to 
 reward them according to their works; not as a 
 master gives the stipulated wages to a hired servant; 
 but as an indulgent father honours the obedience of 
 his children. . Their best. performances could never 
 merit any compensation in his sight, for they are 
 unprofitable servants: yet he has undertaken to 
 honour them with an unfading crown. He will 
 advance them to abide -in his presence, and partake 
 for.ever of the joys »which are at his right hand: 
 
NEW COVENANT. 151 
 
 and, because he can bestow nothing greater or bet- 
 ter, he has condescended to become their reward and 
 portion himself; so that if his divine perfection and 
 felicity remain, their happiness cannot possibly fail. 
 Hence, every one of them may adopt the joyful lan- 
 guage of the Psalmist: ‘‘ The Lord is the portion 
 of mine inheritance, and of my cup. The lines are 
 fallen unto me in pleasant places: yea, I have a 
 goodly heritage. Whom have I in heaven but thee ? 
 and there is none upon earth that I desire besides 
 thee. My flesh and my heart faileth: but God is 
 the strength of my heart, and: my portion for ever.” 
 Ps. xvi. 5, 6.3 Ixxili. 25, 26. 
 
 6. God is all in all to his people. As we cannot 
 fully comprehend what he is in himself, it is impos- 
 sible that we should ever declare what. he will be to 
 the objects of his favour : it may therefore be proper 
 to close this subject, by simply observing, that he is 
 all to them that they need, to render them safe from 
 danger, and altogether perfect and happy. He is 
 all that they can enjoy, and infinitely more than 
 their limited capacity can receive. His divine full- 
 ness and precious benefits are wisely adapted to 
 their necessity, in all conceivable circumstances in 
 which they can be placed, whether of temptation or 
 tribulation, whether they be actively employed. in 
 the performance of social duties, or shut up in soli- 
 tary affliction, whether they be passing through the 
 dark valley of death or existing in the unknown 
 region of separate spirits... Those terrestrial objects 
 which are most valuable and useful, are figuratively 
 applied to aid their apprehensions, by shewing, that 
 the blessings which:may be derived from him are 
 far superior to houses and lands, the best accommoda- 
 tion which wealth can procure or imagination sug- 
 gest, the highest personal. accomplishments, or the 
 society of the most enlightened and affectionate 
 friends. Wherever any of. his people is, God is 
 there: he abides with them all, and manifests him- 
 self to them in a way unknown tothe world. None 
 of them shall ever be overlooked or left desolate by 
 him, notwithstanding their local distance from each 
 
152 A VIEW OF THE 
 
 other, and the great diversity of their persona! 
 talents and circumstanees.. Important and unknown 
 changes in his administration, may be expected, at 
 the end of the world, but he will still be the same to 
 them who Jove him. Every new change will serve to 
 bring them nearer to himself, and be accompanied 
 with new communications of his goodness. Through 
 the revolving ages of eternity, he will be the object 
 of their supreme love and delight; he will continue 
 to enlarge their capacity and fulfil their desires, and 
 they shal] know by blissful experience, what it is. te 
 enjoy all things in Ged, and God in all, without 
 intermission. 1 Cor. xv. 28. Rev. xxi, 3—6. 
 
 . TEE Let us now consider the peculiar happiness 
 of those who have an interest in the Lord as their God. 
 -}. Those who have the Lord for their Ged, are 
 happy in heing delivered from the distress and danger 
 to which the rest of mankind are exposed by sin. 
 They were lost and ready to perish, but they have 
 been graciously sought: and found. They were 
 sometime heavy laden and weary, but they have ob- 
 tained rest from their burden. They are no more 
 liable to the wrath of Ged which is revealed against 
 the wicked, for he is reconciled to them through his 
 Son; his anger is turned away, and he comforts 
 them. They cannot be east into hell to be torment- 
 ed with hypecrites and unbelievers, for there 1s no 
 condemnation to them who are in Christ. They are 
 set free from the slavish fear of death and judgment, 
 Death to them is changed into a benefit, as it wilF 
 put an end to their sorrows, and remove the vail of 
 flesh which separates them from the prineipal objects 
 of their affection. They no longer think of their 
 Judge with dismay, fer he is their Redeemer and 
 their most desired friend. Their turbulent restless 
 passions have been subdued, and their hearts, which 
 were once ‘like the troubled sea, rendered quiet. 
 They no more shrink from the presence of God, nor 
 depart from him under the influence of dread and 
 dislike, because their mind is sincerely reeoneiled 
 te his character and will. Satan their former ty~ 
 
NEW COVENANT. 153 
 
 rant, may assault them with his fiery darts, but the 
 God of peace will shortly bruise him under their 
 feet. Other enemies may hate, and revile, and per- 
 secute them, but they can do them no essential in- 
 jury, because the Lord of Hosts is on their side. 
 They may look forward to all future changes and 
 dangers with unshaken fortitude, and boldly adopt 
 the words of the Apostle, “‘ We know that all things 
 work together for good, to them that love God, to 
 them who are the called according to his purpose. 
 What shall we then say to these things? If God be 
 for us who can be against us?” Rom. viii. 1, 28, 31. 
 
 2. They are happy, beeause his service- is pleasant 
 and advantageous. Their sorrows shall be greatly 
 multiplied who hasten after ether gods; for their 
 rites are foolish and disgusting, burdensome and 
 cruel. The service of the Lord is infinitely prefer- 
 able to the service of sin and Satan, which enslaves, 
 degrades, and dreadfully exposes all who submit to 
 it.» None of his commands are burdensome or griev- 
 ous. Their meaning 1s simple, free from perplexing 
 uncertainty, and capable of being easily compre- 
 hended by every sincere inquirer. They are all just 
 and good in their nature, and enforced by the most 
 encouraging, animating, and exalting principles. 
 The obedience which he requires, is rendered prac- 
 ticable and easy by the effectual aid of his Holy 
 Spirit, and the purifying influence of faith and hope, 
 which enables them to overcome the world, resist 
 temptation, and produce the fruits of righteousness. 
 His service is highly advantageous, being attended 
 with the cheering testimony of an approving con- 
 science, the special manifestation of the divine favour 
 and the gladdening consolations of the Spirit of 
 truth. Those who anciently served him under the 
 dark and burdensome dispensation of Moses, were 
 more happy than the rest of mankind: how desir- 
 able then must the condition of those be, who walk. 
 in the clear light of the gospel, under the easy yoke 
 ‘and mild administration of Jesus Christ! They find 
 more delight in his service than can be attained in 
 the ways of sin, even while they are encompassed 
 
154 A VIEW OF THE 
 with personal infirmities, and proved by tribulation; 
 how unspeakably blessed then, must the issue of ‘it 
 be, when they shall rest from their labours, and 
 their works shall follow them ! None of their faith- 
 ful services, or sufferings for his sake, shall be for- 
 gotten or lost. He will fully vindicate their charaé- 
 ter from the false aspersions of their enemies, ac- 
 knowledge their sincerity, manifest. the extent of 
 their obedience before the universe, and grant them 
 an unfading reward in heaven, according to their 
 works. Matt. xi. 29, 30. 1 John v. 3, 4. Rev. xxii. 
 18a ics | | 
 3. The people of God are peculiarly happy, be- 
 cause his favour sweetens all the troubles; and height- 
 ens all the comforts of their lot: They are not ex- 
 empted from affliction during this life, but rather 
 called to live by faith:on invisible objects, to endure 
 tribulation with patience, and submit. with filial 
 resignation to a course of salutary discipline. Fre= 
 quently do they receive a large portion of evil 
 _ things; but their temporal distress is not the begin- 
 ning of eternal sorrow. It is one of the necessary 
 tokens of their adoption, and proceeds from the faith- 
 fulness: and love of their heavenly Father. He 
 chastens them, not for his own pleasure, but for 
 their profit, that they may be partakers of his holi- 
 ness. As their tribulations abound, he makes’ his 
 consolations also. to abound, and supports them in= 
 wardly, even in the midst of outward adversity, with 
 better joys than sinners can attain in their greatest 
 prosperity. They are enabled to glory in tribulation, 
 because the genuineness of their faith is ‘thereby 
 proved and manifested, their spiritual activity is 
 promoted, they are rendered more conformable’ to 
 their beloved: Redeemer, who suffered in their stead, 
 and better prepared for participating of the unming= 
 led pleasures that flow from his right hand. Heb 
 xii, 8—11, 2 Cor. i. 3—5. Rom. v. 3—5. +d Th 
 Their interest in God greatly heightens the enjoy- 
 ment of their various temporal comforts, as they are 
 freed from his consuming curse which rests on all 
 the earthly gratifications of the wicked, and renders 
 
NEW COVENANT. 155 
 
 even the ordinary provisions of their table a snare 
 and a stumbling-block to them. The use of them 
 is not imbittered by the guilty fear of an omniscient 
 witness, an incensed judge, and sudden destruction 
 from his presence. While they thankfully partake 
 of the streams which pass away, they rejoice that 
 the over-flowing fountain of true happiness is their 
 own. They taste the special goodness of the Lord 
 in the common benefits which he bestows, and re- 
 ceive them as the cheering pledge of what he has 
 laid: up for them in heaven. 
 
 4, The people of God are happy, because he will 
 never leave them nor forsake them. The affection: of 
 earthly friends. is sweet, but. not worthy to be trust- 
 ed in, for the most esteemed creatures are liable to 
 change, and a present attachment may be succeeded 
 by animosity. The loving kindness of the Lord is 
 better than life, and it can neither change nor decay: 
 Of this he has given assurance, saying, ‘‘ As I have 
 sworn, that the waters of Neah should no more go 
 over the earth; so have I sworn, that I would not 
 be wroth with thee, nor rebuke thee. For the 
 mountains: shall depart, and the hills be removed, 
 but my kindness shall not depart from thee.” Isa. 
 tive.9,. LO. 
 
 The most affectionate and steadfast fonds may: 
 be removed by death, or they may be at a distant. 
 part of the world ws tree their kind offices are requir-. 
 ed: but the Lord lives for evermore, as the hope of 
 his saints; nothing can separate them from his love, 
 and he will never turn away from them, nor cease to. 
 do them good. Their own circumstances and feel-. 
 ings may be changed, their brethren may disappoint 
 their expectation and prove miserable comforters, 
 their most. sincere lovers and friends may be put far’ 
 from them, and their acquaintance into darkness: but. 
 their first and greatest Friend, their God and Saviour, 
 will never leave them desolate... He willbe with them: 
 in all places whither they go, to keep them, and 
 perform all that. he has promised. As he was with. 
 Abraham and Jacob in all the stages of their pilgri- 
 mage, so will he be with all their spiritual children, 
 
 G2 
 
156 _ A VIEW OF THE 
 
 for to every one of them he has pledged his faithful 
 word, saying, “I will never leave thee, nor forsake 
 thee.” Heb. xiii. 5. Gen. xxviii. 15. Rom. viii, 35 
 —39. sinha 
 5. They are happy, as they have the most extensive, 
 unfading, and satisfying inheritance. The word in- 
 heritance is of very comprehensive signification in 
 the Scriptures. It denotes more than food and rai- 
 ment, decent accommodation and wealth. The land 
 of Canaan, which flowed with milk and honey, and 
 abounded in corn, wine and oil, was given to the Is- 
 raelites as their inheritance: and these among whom 
 it was divided, had the privilege of possessing a com- 
 petent portion of it which could not be alienated, of 
 searching out its hidden treasures, cultivating it as 
 their own, and enjoying all its diversified produc- 
 tions. The land of Israel was a figure of the more 
 extensive inheritanee of the redeemed, which, as we 
 have already seen, includes all that Ged is in him- 
 self, all that belongs to him as the Possessor of hea- 
 ven and earth, and all that he has promised to them 
 who love him. The former inhabitants of Canaan, 
 were destroyed, beeause they had polluted it with 
 their iniquities; and when the Israelites imitated 
 their example, they also were dispossessed and car- 
 ried captive: but believers have an inheritanee in- 
 eorruptible, and undefiled, that fadeth not away: It 
 is reserved in heaven for them, and they are kept by 
 the power of God to enjoy its fulness : It was never 
 polluted with sin, no unclean thing ean enter it, 
 neither can it ever be lost. The most. prosperous 
 of the Israelites, found that all their terrestrial pos- 
 sessions and acquirements were vanity. They were 
 attended with vexation and sorrow which they could 
 not remove, and too low and empty m their nature, 
 to satisfy the mind. King Solomon made an experi- 
 ment, on a large scale, to ascertain the greatest plea- 
 sure that the skilful management of earthly wealth 
 could. yield. After he had built magnificent houses 
 and planted gardens, made refreshing pools of water, 
 and procured all kinds of musie, he left the follow- 
 ing very affecting testimony for the instruction of. 
 
NEW COVENANT. . 157 
 
 all succeeding generations: ‘* Whatsoever mine eyes 
 desired, I kept. not.from them; I withheld not. my 
 heart from any joy. Then I looked on all the works 
 that my hands had wrought, and on the labour that 
 I had labeured to do: and behold, all .was vanity 
 and vexation of spirit, and there was no profit under 
 the sun!” Eccles. 11. 1—11. 
 
 The inheritance of the peeple of Sod is abun- 
 dantly adequate to gratify all the desires of the 
 most capacious mind. It includes all that is great 
 and excellent, divine and heavenly. ‘The enjoyment 
 of it refines the taste, enlarges the mental capacity, 
 sanctifies the affections, and satisfies the heart. The 
 first fruits of it, of which they partake in this im- 
 perfect. state, frequently yield a truly pleasing re- 
 freshment; when they shall be completely freed 
 from all the treubles of this mortal life, advanced to 
 a state of personal perfection, and put in possession 
 of all its fulness, their satisfaction will be exquisite 
 and abiding. 1 Peter i.4—8. . 
 
 . 6. The people of God shall be happy,. hanes he 
 will give them eternal life to inherit all things. The 
 happiness of mankind in this world is limited, not 
 only by the infirmities of the body, the depravity of 
 the mind, and the various outward troubles to which 
 they are daily exposed, but by the short duration 
 and continual uncertainty of their life itself; which 
 is emphatically represented as an handbreadth, or 
 ‘*a vapour that appeareth for a little time, and then 
 vanisheth away.” ‘‘ Man is of few days, and full 
 of trouble; he cometh forth like a flower, and is 
 cut down; he fleeth also as a shadow, and continu- 
 eth not.” <A personal interest in the Lord as a co- 
 venant God, secures a resurrection from the dead, 
 at the last day, by which the body shall be deliver- 
 ed from the bondage of corruption, exalted above all 
 the troubles of the present state of discipline, and 
 rendered incorruptible, immortal, and glorious, like 
 the celestial body of Christ. The children of the 
 resurrection shall be blessed with clearness ,of ap- 
 prehension, largeness of intellectual capacity, and 
 the most advantageous opportunities for the endless 
 acquisition of knowledge and wisdom, and for | per- 
 
158 A VIEW OF THE 
 
 petually advancing in divine love and felicity, far 
 beyond the reach of sin, or sorrow, or the fear of 
 evil. Because their God and Saviour lives without 
 end, they shall live also. They shall exist for ever 
 in a state of self-conscious perfection, to enjoy his 
 divine fulness without restraint, and serve him as 
 the companions of his holy angels. After they shall 
 have spent millions of ages in the kingdom of glo- 
 ry, the whole of that vast period will seem short in 
 their apprehension, and they will rejoice in the 
 prospect of a boundless duration of life, and progres- 
 sive felicity that will ever remain before them. 
 
 The inseparable connexion between a covenant 
 relation to God, and the enjoyment of eternal life, 
 is clearly stated by our Lord in his reasoning with 
 the Sadducees, in Luke xx. 35—38. “ They who 
 shall be accounted worthy to obtain that world, and 
 the resurrection from the dead, neither marry, nor 
 are given in marriage. Neither can they die any more, 
 for they are equal to the angels, and are the children 
 of God, being the children of the resurrection. Now 
 that the dead are raised, even Moses shewed at the 
 bush, when he called the Lord the God of Abraham, 
 and the God of Isaac, and the Ged of Jacob. For 
 he is not a God of the dead, but of the living: for 
 all live unto him.” The resurrection of the saints 
 to everlasting life, is frequently mentioned in the 
 New Testament, as the great comprehensive blessing 
 of the gospel, by which the reigning grace of God 
 is most signally displayed. ‘ This is the promise 
 that he hath promised us, even eternal life.” Con- 
 sult 1 John ii. 25.; v. LI—13. Rom. v. 20, 21.; 
 viii. 19—23. 1 Cor. xv. 35—57. 
 
 . % The people of God shall be happy, because he 
 will do much more for them than they are able to ask 
 or comprehend. We can easily conceive how belie 
 vers might be rendered far more happy than they 
 are in this world, by being completely delivered 
 from all present evil, such as sin, and temptation, 
 want of care, pain avid sorrow, infirmity and death. 
 We can also form’ some faint apprehension of the 
 happiness arising from the rapid increase of know- 
 
NEW COVENANT. 159 
 ledge, the tranquillity of a sanctified mind, the fellow- 
 ship of a numerous family united by enlightened love, 
 and the honour of being employed in the immediate 
 service of God and the Lamb. But many other things 
 are partially revealed concerning the future world, 
 which surpass our most enlarged thoughts. While 
 we live in natural bodies composed of flesh and 
 blood, we cannot understand what the spiritual and 
 celestial bodies of the righteous shall be. Their new 
 manner of perceiving, conversing, and acting, and 
 the undecaying agility with which they shall be en- 
 dued, are all above our comprehension. Experience 
 and observation enable us to form a right Judgment 
 of the condition of imperfect mortals around us ; but 
 the inferiority of our present state, renders it impos- 
 sible for us to conceive the felicity of being like the ho- 
 ly angels. As we have never seen one of these supe- 
 rior beings, the pleasure of joining the whole celestial 
 host, conversing freely with them, deriving important 
 information from their early, extensive acquaintance 
 with the works of their Creator, and taking part in 
 their employment, must far exceed all that we can 
 anticipate. None who dwell on earth in cottages of 
 clay, can either describe the unseen glories, or mea- 
 sure the vast extent, of heaven. While christians 
 are at home in the body, they are absent from the 
 Lord. Their views of him are grounded only on 
 distant report, and the spiritual comfort which they 
 attain, is the result of believing in what they cannot 
 actually see till they enter the world of spirits. 
 They know him only in part, and perceive the ob- 
 ject of their hope darkly as in enigma: but the feli- 
 city of seeing him as he is, in the midst of his Fa- 
 ther’s throne, and enjoying the full and perpetual 
 fruition of him, can be known only by blissful ex- 
 perience. 7 i. 
 
 Who can conceive how much the wisdom of God 
 ean contrive, or his love bestow, or his power ac- 
 complish for the objects:of his special favour ! He has 
 frequently conferred temporal wealth, and honours, 
 and kingdoms on the wicked; yet their present portion 
 of good things, is represented as insignificant when 
 
160 A VIEW OF THE 
 
 compared with that of his children. The righteous 
 have sometimes been destitute, despised, and_tor- 
 mented in this world; yet these afflictions have been 
 termed light, and unworthy to be compared with their 
 fature glory. God so loved them, even when they 
 were enemies, that he spared not his own Son, but 
 delivered him up to the death of the cross for their 
 redemption: it would therefore. be absurd and eri- 
 minal to suppose, that, after being reconciled to him, 
 and made perfect in holiness, his bounty toward them 
 could disappoint their most enlarged expectation. 
 It will assuredly be great, in proportion to the dig- 
 nity of their Redeemer, and the depth of abasement 
 te which he submitted as their substitute. As his 
 condescension on this account passed knowledge, 
 so will their ultimate felicity which shall result from 
 it. The beloved apostle, who understood much more 
 of the heavenly things than ordinary disciples, said, 
 ‘It doth not yet appear what we shall be.” We 
 may therefore conclude, that our most exalted con- 
 ceptions of the future felicity of the righteous, are 
 all low and childish, compared with what they shall 
 realize by dwelling for ever in the immediate presence 
 of the Lord, and being filled with the fulness of God. 
 When they shall see the glory of the heavenly Jeru- 
 salem, and partake of the fruits of paradise, they 
 will have occasion to acknowledge that the half had 
 not been told them on earth ; and through the. re- 
 volving ages of eternity, their God will continue to 
 astonish them with new manifestations of his wis- 
 dom, love, and power, by doing great things which 
 they looked not for. 2 Cor. iv. 17. Rom. viii. 18, 
 32. Eph. iii, 19—21, 
 
 1st, This subject shews, that the gospel exhibits a 
 large and most illustrious object for our fath. . The 
 method of salvation which it discloses, is simple, and 
 capable of being easily explained; but we ought not 
 on that account to despise it, as a low or contracted 
 creed, consisting of only a few facts and detached arti- 
 cles of doctrine... It reveals the great things of God 
 and eternity in their beautiful connexion ; it presents 
 
NEW COVENANT. 161 - 
 ‘to the reflecting mind the most noble objects of con- 
 templation ; displays an accessible portion, adequate 
 to satisfy the most boundless desires ; and furnishes 
 babes in Christ with the means of daily growing in 
 faith, by leaving the principles of his doctrine, and 
 going on to perfection. Instead of limiting the 
 thoughts of believers within the narrow compass of 
 obvious and common-place maxims, or encouraging 
 them to rest satisfied with a superficial knowledge 
 of unseen things; it opens a wide field for the most 
 active researches, and rewards their sincere in- 
 quiries with the treasures of heavenly wisdom. _ It 
 calls their attention to sublime and interesting dis- 
 coveries of the distinct subsistents of the Godhead, 
 their adorable attributes, eternal purposes, wonder- 
 ful works, precious promises, and enduring relations 
 to the heirs of salvation. These things are of more 
 intrinsic value than the whole material creation : 
 their importance will remain unchanged when this 
 world shall pass away; and they deserve to be daily 
 ‘studied and cordially received as the life and joy of 
 the soul. 
 2d, Those who reject and hate God must be equally 
 ineacusable and miserable. We have seen that he 
 has graciously revealed himself to the guilty and help- 
 less, as a pardoning God, and Father, and portion. 
 - What more could he have done to shew himself wor- 
 thy of their confidence, affection, and obedience ? 
 Surely, nothing can be more unreasonable or crimi- 
 nal than the continuance of their natural alienation, 
 after such condescension and love have been mani- 
 fested on his part. They forsake the only fountain 
 of living waters, and prefer death. By despising 
 and rejecting the noblest portion of the soul, they 
 exclude themselves from the enjoyment of it, and 
 unavoidably become desolate. As they refuse to be 
 reconciled to the God of love, and render themselves 
 the objects of his righteous indignation, they must 
 be condemned from his presence, and their final 
 misery will be aggravated by the remembrance of 
 ‘their former obstinacy. 
 
 3d, We should seriously enquire whether we have 
 
‘162 A VIEW OF THE 
 
 obtained a personal interest in the Lord as our God. 
 His people are all made to differ from the rest of 
 mankind ; and their change of state may be known 
 by the corresponding change of their experience and 
 disposition. Permit me therefore to enquire, if you 
 have been truly convinced of your natural distance 
 and estrangement from God? Have you been made 
 to ascribe all the blame of your past rebellion to your 
 own evil heart, to humble yourself before him with 
 unfeigned repentance, and desire his favour as bet- 
 ter than life? Has he drawn your heart to himself 
 by the doctrine of his Son, and made you to 
 return and seek him by the prayer of faith? Has 
 the doctrine of the cross brought down your na- 
 tural enmity, and reconciled you to his character 
 and will? Have you chosen him for ever as your 
 God and portion, and do you now love him in pre- 
 ference to all earthly objects? Has he begun to re- 
 store his holy image in your soul, and to render his 
 service your delight? By the deliberate application 
 of these plain questions, you may ascertain whether 
 the Lord be your covenant God, or your offended 
 Judge. 
 
 Ath, Those who have reason to fear that they have 
 hitherto lived without God, ought without delay to com- 
 ply with his message of reconciliation. While sin- 
 ners flatter themselves, by resting in doubtful marks 
 of acceptance, the design of the gospel which they 
 hear, is frustrated, and their souls exposed to the 
 danger of fatal disappointment at last. Therefore 
 the openly wicked, and all who are of doubtful cha- 
 racter, should yield to salutary warning, and cordi- _ 
 ally receive the divine proclamation of mercy as an 
 immediate and sure foundation of hope. God de- 
 clares his willingness to pardon the rebellious through 
 the death of his Son, and make them partakers of 
 all the privileges of his family. Let such consider. 
 and embrace his gracious call, ard they shall never 
 be put to shame. Isa. lv. 6, 7. 2 Cor. v. 18—21.. 
 
 5th, Those who have the Lord for their God, ought. 
 to live under the abiding impression of what he is to” 
 them, and what he will be to them for ever. Carnal men 
 
NEW COVENANT. 163 
 Jove to compute the amount of their temporal wealth, 
 and to maintain a‘ place in society corresponding 
 with their station ; and believers, who have been born 
 again toa more goodly heritage, should frequently 
 ponder the manifold privileges to which they have 
 been advanced, and learn to walk worthy of them. 
 If the Lord be indeed your God, you may well con- 
 clude that the bitterness of death is past, for your 
 everlasting interest is already secured. You have 
 escaped dangers of unspeakable magnitude, and 
 therefore you may calmly endure all the remaining 
 troubles of this life, as light and momentary. What- 
 ever your lot on earth be, your condition is happy 
 and desirable, when compared with that of the most 
 prosperous men of this world; and if you make a pro- 
 per use of your spiritual advantages, you cannot fail 
 to enjoy abundant consolation. Frequently consider 
 how much is ineluded in your divine portion, and fair- 
 ly contrast it with the fading portion of those who 
 place their happiness in the possession of earthly 
 things. Contemplate all the revealed glories of the 
 new Jerusalem, and the heavenly paradise ; view 
 them all as your own; and then solemnly enquire, 
 what you ought to be in all holy conversation and 
 godliness. Enquire in what manner you ought to 
 think of God, and trust in him, and love him, and 
 worship him. As the infinite JEHovaH is your own 
 God, inquire how you ought to honour him in your 
 heart, your closet, your family, in his church, and 
 before the world. Consider how you should acquit 
 yourself in the season of temptation and affliction, 
 of duty and difficulty ; how uprightly and consis- 
 tently you should walk in the sight of your carnal 
 neighbours ; and how affectionately you should asso- 
 ciate with your christian brethren, who are children 
 of the same Father, and joint heirs of the same glory. 
 Consider how necessary it is that you rise above 
 the sordid allurements of sin, and the vanities of 
 time, the cares of this life, and the slavish fear of fu- 
 ture afflictions; and long ardently for the full partiei- 
 pation of those joys which flow from the celestial 
 throne. In short, let it be your care, in passing 
 
164 A VIEW OF THE 
 
 through all the remaining changes, and in fulfilling 
 all the future duties of your pilgrimage, to enquire 
 what your temper and deportment ought to be, see- 
 ing the Lord is your God; and this principle of obe- 
 dience will do more to direct and animate you in 
 his service, than a thousand minute rules of con- 
 duet devised by human wisdom. | 
 
 PART FOURTH 
 
 ~ CONTINUED. 
 OF THE MATTER OF THE NEW COVENANT. 
 
 Article 5th. Hesrews viii. 10. They shall be to me 
 a people. EE a 
 
 TuE endearing relation between God and his 
 spiritual Israel, is mutual. As he is their God ac- 
 cording to the new covenant, they are his people. 
 In this declaration there is an evident allusion to his 
 ancient figurative Israel, whom he separated from the 
 rest of mankind, and brought into a peculiar cove- 
 vant with himself. He dwelt among them in his 
 sanctuary as their Sovereign, governed them by his 
 laws, defended them from their enemies, made liberal 
 provision for their necessity, and gave them access 
 to himself as their God. On the other hand, they 
 cleaved to him in perference to all other gods, trusted 
 in his care, submitted to his dominion, assembled 
 periodically at his sanctuary, honoured him with 
 their offerings, and rejoiced in his great goodness. 
 The early zeal of the Israelites was but temporary, 
 and their goodness, like the morning cloud or the 
 vanishing dew. After being comfortably settled in 
 the land promised to their fathers, they soon under- 
 valued their distinguishing privileges, and forsook 
 their God who had redeemed them: “ They con- 
 tinued not in my coyenant, and I regarded them 
 hot, saith the Lord.” By the mouth of his prophet 
 
NEW COVENANT. 165 
 he justly upbraided them for their unsteadfastness, 
 and said, * Ye are not my people, and I will not 
 be your God,” Hoseai. 9. As the fleshly Israel 
 forsook the Lord, and violated his covenant with 
 them, he promised to establish a better and more 
 abiding covenant with his spiritual Israel, saying, 
 in the words before us, ‘‘ They shall be to me a 
 people.” 
 
 This is the last article of the new covenant which 
 now remains to be considered, according to the ge- 
 neral arrangement proposed. To ascertain the im- 
 port of this promise, let us enquire, 
 
 First, In what peculiar manner God’s spiritual 
 Israel become his people, in distinction from the 
 rest of mankind. 
 
 Second, In what respects they become his. 
 
 Third, For what purposes they become his, or 
 what they are to God as his people. 
 
 I. Let us enquire in what peculiar manner God's 
 spiritual Israel become his own. They belong to 
 God by right of creation, in common with others ; 
 but it is not chiefly or properly on this ground that 
 they are called his people; for he is the Creator, 
 Preserver, and supreme Lord of all mankind: but 
 the wicked are represented as without God im ‘the 
 world. They have forsaken him, departed far from 
 him, and become his enemies in their minds. They 
 desire to forget and avoid God, and say to him, 
 ‘¢ Depart from us, for we desire not the knowledge 
 of thy ways.” In many cases they attempt to dis- 
 euise and conceal their natural enmity against him, 
 not only from fellow-creatures, but from their own 
 consciences ; yet they are all guilty of loving earth- 
 ly pleasures more than God, and serving sin in their 
 hearts. They are alienated from the life of God; 
 and while they continue impenitent, they can have 
 no fellowship with him. Instead of being his by 
 any gracious relation, it is affirmed by the highest 
 authority, that they are the children of the devil, 
 and he is their father and their god. 1 John iit. 8, 10, 
 John viii. 44, 2 Cor. iv, 4, 
 
166 A VIEW OF THE 
 
 All God’s spiritual Israel are his own, on’ tight 
 and peculiar grounds ; as, 
 
 1. He has chosen them out of the world for himself. 
 The poster ity of Jacob were anciently separated 
 from the nations for God, as a figure, not in conse+ 
 quence of their numbers, or theit superior righteous- 
 ness, but because he had freely loved them, and 
 chosen them in preference to all others. Hence 
 Moses said, ‘ Thou art a holy people unto the Lord 
 thy God: the. Lord thy God hath chosen thee to be 
 a special people unto himself, above all people that 
 are on the face of the earth. The Lord did not set 
 his love upon you, nor choose you, because ye were 
 more in number than any people, for ye were the 
 fewest of all people, but because the Lord loved you. 
 Understand, therefore, that the Lord thy God giv- 
 eth thee not this good land to possess it, for thy 
 righteousness; for thou art a stiff-necked. people.” 
 Deut. vii. 6—8.; ix. 4—6. In allusion to the dis- 
 tinguishing honours that the Lord conferred on the 
 tribes, because he had chosen them to himself, it is 
 now said to all sincere believers in Christ, ‘* Ye are 
 a chosen generation, a royal priesthood, an holy 
 nation, a peculiar people: who in time past were 
 not a people, but are now the people of God,” 1 Pet. 
 i. 9, 10. 
 
 Before the foundation of this world was laid, the 
 Lord foresaw the fallen helpless condition of all 
 mankind, in consequence of the early entrance of 
 sin among them, and made choice of a certain de- 
 terminate number of them to be his people, from 
 the most. unmerited sovereign love toward them: 
 In his eternal counsels he predestinated them to the 
 adoption of children, in his only Son Jesus Christ 
 as their head, and unalterably determined all the 
 means of their complete salvation. Those who were 
 predestinated from everlasting, are all in due time 
 ealled out of darkness into the marvellous light of 
 divine truth, and from the power of Satan unto 
 God. They are wholly indebted to his love in 
 choosing them, as the original cause of all the in- 
 valuable blessings of which they are made partakers, 
 
NEW COVENANT. 167 
 
 They are taught to make this grateful acknowledge- 
 ment, by the example of our Apostle: “ Blessed be 
 the God and Father of our Lord Jesus Christ, who 
 hath blessed us with all spiritual blessings in heaven- 
 ly places in Christ : according as he hath chosen us 
 in him, before the foundation of the world, that we 
 should be holy, and without blame before him in 
 in love: having predestinated us to the adoption of 
 children by Jesus Christ to himself, according to the 
 good pleasure of his will.” 
 
 As the free and eternal love of God was the sole 
 cause of his people’s election, it secures their effec- 
 tual calling and spiritual renovation, as well as their 
 justification and adoption ; therefore nothing can be 
 more contrary to the Scriptures, than to separate 
 personal holiness from other gracious privileges, or 
 to suppose, that if any man have been predestinated 
 to salvation, he shall be admitted into heayen at last, 
 whether converted from sin or not. Renovation of 
 heart is an essential part of that salvation to which 
 God has elected his people; and the same purpose 
 which fore-ordained the end, appointed also the ne- 
 cessary means. Those who murmur against the ad- 
 ministration of the Almighty, by surmising, either 
 that a person may be righteous and yet perish, 'be- 
 cause not elected; or that a person who has been 
 elected to salvation, may, on that account, ‘be ad- 
 vanced to the heavenly glory, without being pre- 
 viously made righteous ;—either impose upon them- 
 selves by a culpable misrepresentation of this sub- 
 ject, or shamefully betray the profaneness of theit 
 disposition, by reproaching the Lord, as if he were 
 capable of the grossest inconsistency. His original 
 love in choosing them for himself, and the happy 
 consequences which infallibly result from it, are 
 plainly set forth in the following testimonies, Eph. 
 1. 3—5. 2 Thess. ii. 13, 14. Rom. viii. 28—30.; ix. 
 8—26.; x1. 5—7. eats itd 
 
 2. God has graciously redeemed his people to him- 
 self. He claimed a peculiar interest in the tribes of 
 
 Israel, because he had redeemed them from bond- 
 age with his mighty arm; hence he said, “ Fear 
 
168 A VIEW OF THE 
 
 not; for I have redeemed thee: thou art mine, I 
 gave Egypt for thy ransom, Ethiopia and Seba for 
 thee,” Isa. xliii. 1, 3. His spiritual Israel stood in 
 need of redemption from enemies and dangers that 
 were far more formidable than Pharaoh and his ser- 
 *vants, as they were involved in the most degrading 
 bondage, and exposed to everlasting condemnation 
 in the world to come. Their circumstances required 
 the most precious ransom, such as they could never 
 have provided for themselves, nor could they have 
 had the boldness to propose or solicit it in their great- 
 est extremity. In the most unexpected and won- 
 derful condescension and love, God redeemed them 
 to himself, by giving his only begotten Son to ap- 
 pear in their nature, and suffer the accursed death 
 of the cross in their stead. On this interesting sub- 
 ject, the sacred writers have spoken in the most un- 
 equivocal and satisfactory manner: “ Ye were not 
 redeemed with corruptible things, as silver and gold, 
 but with the precious blood of Christ, as of a lamb 
 without blemish and without spot. Who gave him- 
 self for our sins, that he might deliver us from this 
 present evil world. Christ hath redeemed us from 
 the curse of the law, being made a curse for us: for 
 it is written, Cursed is every one that hangeth on a 
 tree. Who gave himself for us, that he might re- 
 deem us from all iniquity, and purify unto himself 
 a peculiar people.” 1 Pet. i. 18, 19. Gal. i. 4.5 ii. 
 13. Titus ii. 14. so aid 
 
 _ These and many similar passages shew, that, by 
 the atoning blood of his Son, God redeemed his peo- 
 ple to himself from the insupportable dominion and 
 condemnation of the law, the ignominious servitude 
 of sin and Satan, the corrupting influence and diver- 
 sified sufferings of this present world, the power of 
 death, and the wrath to come, which shall be the 
 endless portion of the wicked after death. The par- 
 takers of his salvation are called to remember that 
 they are not their own, for they are bought with a 
 price; and they are represented as singing a new 
 song to the exalted Lamb of God, saying, ‘* Thou 
 art worthy to take the book, and to open the seals 
 
NEW COVENANT. 169 
 
 thereof: for thou wast slain, and hast redeemed us 
 to God by thy blood, out of every kindred, and 
 tongue, and people, and nation.” 1 Cor. vi. 19, 20. 
 Rey. v. 9. | . 
 
 _It is readily admitted, however, that Christ is re- 
 presented as giving himself a ransom for all,—tast- 
 ing death for every man—taking away the sin of the 
 world—and as being the propitiation, not for our 
 sins only, but also for the sins of the whole world. 
 1 Tim. ii. 6. Heb. ii. 9. John i. 29. 1 John ii. 2. 
 There can be no good reason for doing violence to 
 the obvious meaning of these and similar texts, by 
 limiting the extent of his atonement; as if he had 
 made an exact compensation for every particular 
 sin of every vessel of mercy, but nothing more; or 
 as if he had not died for the world at large in any 
 sense whatever. His atonement may be compared 
 to the liquidation of a pecuniary debt; but it ought 
 not to be confounded withit; as the nature of the 
 satisfaction required by divine justice was entirely 
 different. We have no authority in Scripture for 
 believing that any thing less than perfect obedience, 
 even unto the death of the cross, could have atoned 
 for one transgression, or redeemed one sinner: and 
 we may safely conclude, that a more excellent obe- 
 dience, or a greater degree of suffering on the part 
 of Christ, could not have been: required to redeem 
 any conceivable number. His atonement was inten- 
 tionally made for the effectual redemption and salva- 
 tion of his Father’s chosen people; but in its own 
 nature it was invaluable. What was necessary for 
 one sinner, is sufficient. for all the human race. 
 Hence its benefits are freely proclaimed -to all that 
 hear the gospel ; and unbelievers shall perish at last, 
 not from any deficiency in the sacrifice of Christ, 
 but because they persisted in rejecting it, and would 
 not come to him that they might have life. Thus, 
 by his vicarious redemption, the justice, mercy, and 
 faithfulness of, God, are manifested; a sure foun- 
 dation is laid for the confidence of all who hear 
 the proclamation of pardon; the despisers of his 
 great salvation are rendered without excuse; and 
 
170 A VIEW OF THE 
 
 those who believe are taught to consider themselves 
 the purchased people of God, because he redeemed 
 them to himself out of the aes of all their siahecie 
 that they might serve him without fear. 
 
 3. God regenerates his people, and creates. Mem 
 again for himself. When the old creation was finish 
 ed, its Author had the most perfect title to be the 
 possessor of heaven and earth, because they were his 
 own workmanship. By the early entrance of: sin, 
 the most. important of his works here below were 
 involved in darkness, confusion, and ruin. Mankind 
 were rendered so blind and obstinate, polluted and 
 depraved, as to be incapable of serving their Creator, 
 or holding amicable intercourse with him. They are 
 represented as by nature without strength, and dead 
 in trespasses and sins. God makes the heirs of sal- 
 vation his own, by delivering them from the ruins of 
 the fall, and forming them anew. by his mighty 
 power. Various figurative terms are used, to show 
 the greatness of that work which he accomplishes in 
 them and for them. Of his. own will they are begot- 
 ten by the word of truth, and born again by the 
 Spirit: of regeneration. They are quickened; from 
 dead works, and raised up together with Christ. 
 They are the workmanship of God, ‘ created an 
 Christ unto good works; for if any man be in Christ 
 he is a new creature: old things are passed away, 
 behold, all things are become new.” They are far- 
 nished with new capacity for pital pereeption 
 and activity, new views of divine things, and affee- 
 tions toward them, new principles; and inclinations. 
 They are prepared for serving God in.a new and 
 holy manner, as the object. of their supreme love, and 
 the end of their existence. Now, as: he makes them 
 a new creation, he justly claims a peculiar interest 
 in them above the rest of mankind, saying, ‘ This 
 people have L formed for myself; they shall shew 
 forth my praise,” Isa. xliii..21. Eph. ii. 5,10. 
 
 A. The people of God are betrothed to hime ‘He 
 became the husband. of his ancient Israel, when ‘he 
 brought them out of the land of Egypt, andr -enter- 
 ed into covenant with them; but hey speedily 
 
NEW COVENANT. 171 
 
 brake his covenant, and therefore he regarded them 
 not. Jer. xxx. 32. As fallen creatures are ineap- 
 ‘able of holding fellowship with God, according to 
 the nature of this near and endearing relation, on 
 the greund of their obedience to his covenant of 
 precepts, he promised to betroth the objects of his 
 ‘Special favour unto himself, on the eround of his un- 
 deserved mercy, that they might be rendered his 
 ‘own for ever. He said, “I will betroth thee unto 
 me for ever; yea, I will betroth thee unto me in 
 righteousness, and in judgment, and in loving kind-— 
 ness, and in mercies. I will even betroth thee un- 
 ‘to me in faithfulness, and thou shalt know the Lord. 
 Twill say to them who were not my people, thou 
 art my people; and they shall say, thou art my God.” 
 Hosea 1i. 19, 20, 23. 7 
 
 The divine mercy toward sinners. is opemy pro- 
 claimed in the gospel; their consent to become’ the 
 Lord’s, in opposition to every idol and rival, is ear- 
 nestly solicited by his ministers; and all who cordial- 
 ly comply, are espoused as a chaste virgin to Christ. 
 ‘Their Maker is their husband; and, as the bride- 
 groom rejoiceth over the bride, he rejoiceth over 
 them as his own. 2 Cor. xi. 2. Isa. liv. ssa os Bs 
 
 5. The people of God become his own by voluntary 
 self-dedication. - As he claims a peculiar propriety in 
 them, in distinction from the world, they are taught 
 to consider themselves as no more their own, but 
 his. Having obtained an interest in him as their 
 reconciled God and everlasting portion, they give 
 themselves back to him, by presenting their body a 
 living sacrifice, and yielding their members as in- 
 struments of righteousness unto holiness, according 
 to 2 Cor. viii. 5. Rom. xii. 1.; vi. 13,19. This na- 
 turally leads us to the next thing proposed. ' 
 
 IL Let us therefore enquire, in what respects God's. 
 spiritual Israel become his own. 
 
 » 1. They become his people openly, by. the public 
 profession of his name. The ancient Israelites were 
 his witnesses before the nations. He had solemn- 
 ly avouched them to be his peculiar people, in the 
 
 H Dit, 
 
172 _A VIEW OF THE 
 
 presence of the Egyptians, by the wonders” whicli 
 were accomplished in their behalf; and they avouch- 
 ed him to be their God, and acknowledged their 
 obligations to walk in his law, and keep his sta- 
 tutes. Deut. xxvi. 17, 18. Is. xliii. 8—12. The dis- 
 ciples of Jesus are, in like manner, taught to confess 
 him before men, notwithstanding the malice of his 
 adversaries, and the danger of being persecuted for 
 his sake. He said, “‘ Whosoever shall confess me 
 before men, him shall the Son of man also confess 
 before the angels of God. But he that denieth me 
 before men, shall be denied before the angels of 
 God.” Luke xii. 8, 9. His Apostle said, “ If thou 
 shalt confess with thy mouth the Lord Jesus, and 
 shalt believe in thine heart that God hath raised 
 him from the dead, thou shalt be saved. For with 
 the heart man believeth unto righteousness, and 
 with the mouth confession is made unto salvation.” 
 Rom. x. 9, 10. | 
 
 Those who were converted to Christ by his apos- 
 tles, did not conceal their connexion with him, nor 
 attempt to enjoy the blessings of the gospel with- 
 out confessing him before his enemies. When the 
 awakened Jews gladly received his word of peace 
 in Jerusalem, they were baptized and added to his 
 church; and from that period they assembled stead- 
 fastly as brethren, to observe all the ordinances of 
 the New Testament. Wherever the gospel was 
 published with success, the infant disciples were 
 uniformly united into churches, and trained to make 
 an open profession of godliness, by following the 
 example of the churches that were in Judea, and 
 co-operating in the service of their Redeemer, as the 
 living members of his mystical body. Having first 
 given themselves to the Lord, they gave themselves 
 to each other, and received one another as Christ 
 also had received them. ‘They were exhorted to 
 hold fast the profession of faith, without wavering, 
 by continuing to assemble for mutual edification’ on 
 the first day of the week. None were recognised 
 as christians in the early ages, except those who 
 openly united in the profession and service of Christ ; 
 and those who relinquished their public profession, 
 
NEW COVENANT. 173 
 
 or ceased from assembling to observe his institu- 
 tions, were justly censured as apostates. 
 
 2. The people of God become his own sincerely, 
 with the full consent of their heart. Under the ap- 
 palling influence of outward judgments, and the im- 
 pulse of slavish fear, the Israelites in the desert 
 flattered him with their mouth, by making a good 
 profession of faith and obedience when their heart 
 was not right with him: therefore they soon became 
 unsteadfast, and provoked him to destroy them. His 
 spiritual people are not intimidated by the fear of 
 avenging wrath, which produces only feigned sub- 
 jection. Their minds are enlightened by the hea- 
 venly principles of the gospel, and sweetly persuad- 
 ed by its expostulations, invitations, and promises. 
 Their hearts have been softened. and prepared to 
 yield to the divine call. They know and believe 
 the love, and the boundless liberty of God toward 
 them; they are made willing to surrender them- 
 selves to him, on the ground of his diversified and 
 irresistible claims; and they delight in accounting 
 themselves no longer their own, to live to them- 
 selves, but his who redeemed them, to be the sub- 
 jects of his government, and the objects of his pa- 
 ternal care. Ps. cx. 3. Rom. xiv. 8. : 
 
 3. The people of God become his exclusively, to 
 the rejection of every other lord or rival, that would 
 usurp his place in their mind. ‘They well understand 
 his unquestionable right to be the only sovereign of 
 their heart, on the ground of his matchless excel- 
 lence as the infinite Jehovah, and on account of what 
 he has done for them, what he is tothem as their 
 God, and what he will do for them without end. 
 They understand also that he demands their sole 
 allegiance, and that he will not give his glory to 
 another; therefore they do not halt between two 
 opinions, by attempting to serve him and mammon, 
 or their worldly lusts.. They admit that the inor- 
 dinate love of any creature, is idolatry in his sight, 
 even where no religious homage is intended; and 
 they blush before him when they remember, that 
 they ‘‘ were sometimes foolish, disobedient, deceiy- 
 ed, serving divers. lusts and pleasures.” They 
 
174 A VIEW OF THE 
 
 cheerfully forsake every object of unhallowed affec- 
 tion, saying, “‘ O Lord our God, other lords beside 
 thee have had dominion over us; but by thee only 
 will we make mention of thy name. What have we 
 to do any more with idols? Ashur shall not save 
 us, neither will we say any more to the work of our 
 hands, ye are our gods, for in thee the fatherless 
 findeth mercy.” Is. xxvi. 13. Hosea xiv. 3, 8. 
 
 It was in this resolute manner, that the primi- 
 tive christians turned from their idols to God, and 
 abandoned every criminal pursuit, that they might 
 please him: and those in every age, who are made 
 partakers of the same spirit, relinquish every en- 
 snaring object of attachinent, and give themselves 
 to the Lord, to be his alone. 1 Thess. i. 9. Acts xix 
 1S—20. Luke xiv. 26, 33. | 
 
 4, The people of God become wholly and com- 
 pletely his. Waving received all that they are, and 
 all things that they have, from his gracious hand, 
 they withhold nothing from him, but present them- 
 selves entirely as a living sacrifice, which is their 
 reasonable service. They yield up their body, with 
 all their members, to be used as the instruments of 
 righteousness, and desire him to take possession of 
 them, and dwell in them as his abode. They yield 
 up their souls, with all their intellectual and active 
 powers, to remember his word, contemplate his ex- 
 cellence, trust in his promises, delight in his good- 
 ness, love him supremely, and live to his glory. 
 They dedicate their particular talents of every kind, 
 to be faithfully employed in promoting his interest 
 among mankind. ‘They give up their temporal sub- 
 stance and comforts, to be used with temperance, 
 thankfulness, and liberality in doing good to others, 
 according to his holy will. ‘They devote their time 
 and health to be spent in his service, and cheerful- 
 ly consent to use all their influence among their fel- 
 low-creatures, in promoting the advancement of his 
 spiritual kingdom, Rom. xii. 1, 2. . 
 
 5. The people of God become his practically and 
 habitually. hey do not rest in empty speculations 
 and good professions, nor give themselves up to sloth 
 on account of the fervent piety and active zeal of 
 
NEW COVENANT. 175 
 
 their former days; but having deliberately engaged 
 their hearts to the Lord, they expect to be employed 
 in his service, and eagerly enquire what he calls them 
 to do. Instead of following the dictates of imagina- 
 tion or tradition, they daily consult the word. of 
 truth as their counsellor, and implore that wisdom 
 which comes down from above, to direct them how 
 they ought to walk so as to please God. They sin- 
 cerely desire to detect their remaining faults, humbly 
 acknowledge them, and strive to amend. They 
 make it their care and delight to approve themselves 
 before their heavenly Father, by resisting tempation, 
 keeping their heart from evil, putting on the new 
 man, observing divine ordinances with true devotion, 
 edifying one another as brethren, and fulfilling the 
 duties of their station, so as thereby to let their light 
 shine before men, and do good unto all with whom 
 they are connected. 
 
 6. The people of God become his irrevocably for 
 ever. Being joined to the Lord by a perpetual co- 
 venant, their privileges are unalterably secured; their 
 obligations to honour him still remain, and their in- 
 clination becomes more confirmed. Their goodness 
 is not like the early dew, which rapidly disappears 
 under a scorching sun. The seed of God abides 
 and lives in them, and his Spirit continues to sanc- 
 tify them for himself. As they grow in grace, and 
 advance in experience, sin in every form becomes 
 more hateful, and all its inward motions are more 
 resolutely opposed. Their attachment to the work 
 of the Redeemer becomes more ardent and powerful ; 
 they look back with shame and regret to the pre- 
 eious hours which they misspent, and the opportu- 
 nities for doing good which they thoughtlessly ne- 
 glected in their early days; they study to redeem their 
 time by renewing their pious resolutions, laying 
 aside every encumbrance, and performing every du- 
 ty in its season with greater alacrity; they live to 
 the glory of God, they are willing to die to him, 
 and they desire to continue for ever his, beyond the 
 region of death: Looking on their best performan- 
 ces during this mortal state, as mean and worthless, 
 
176 A VIEW OF THE 
 
 when compared with the object of their love and the 
 extent of their obligations, they long for the spotless 
 perfection of the righteous in heaven, that they may 
 serve him, like his holy angels, day and night, with- 
 out any interruption or defect. 
 
 Ill. Let us now enquire, for what purpose God’s 
 spiritual Israel become his own, or what they actual- 
 ly are to him as his people. 
 
 1. They are his vineyard, which he has separated 
 Srom the world for himself. His ancient people were 
 thus represented in his own account ofthem: **M 
 well-beloved hath a vineyard in a very fruitful hill. 
 And he fenced it, and gathered out the stones thereof, 
 and planted it with the choicest vine. For the 
 vineyard of the Lord of hosts is the house of Israel, 
 and the men of Judah his pleasant plant.” Isa. v. 
 i—%7. A similar representation of his people is gi- 
 ven in the New Testament. An apostle, when ad- 
 dressing the members ofa gospel church, said, “* Ye 
 are God’s husbandry.” Our Lord instructed his 
 disciples by the use ofa similar figure; ‘ I am the 
 true vine, my Vather is the husbandman, and ye are 
 the branches. He that abideth in me, and I him, 
 the same bringeth forth much fruit, 1 Cor. in, 9. 
 John xy. 1—8. 
 
 As an extensive proprietor of land separates a 
 particular spot for a garden, encloses it, and culti- 
 vates it with the greatest care, for his own immediate 
 use; so has God set apart his people to bear fruit to 
 himself, under his own peculiar care. He employs 
 many labourer s, of diversified talents, in planting and 
 dressing his vineyard, but he superintends all their 
 operations, and renders them effectual. It is the 
 object of his incessant attention; he keeps it day 
 and night, lest any hurt it; waters it every moment, 
 prunes its branches, and makes them to yield good 
 fruit. As the skill and industry of the husbandman 
 are honoured in proportion as his labours are pro- 
 ductive; God is honoured by his people, when they 
 flourish before him to old age, and abound in all the 
 fruits of righteousness, which are pleasing in his 
 
NEW COVENANT. 177 
 
 sight. The culture bestowed on them is not in vain ; 
 the fruits of the Spirit with which they are adorned, 
 distinguish them from the thorns of the neglected 
 wilderness; and they are called trees of righteous- 
 ness, the planting of the Lord, that he might be glo- 
 rified.” Isa, xxvil..2, 3.; Ix, 21.3 1xi. 3. 
 
 2, The people of God are his flock. ‘For he is 
 our God, and we are the people of his pasture, and 
 the sheep of his hand. It is he that made us, and 
 not we ourselves ; we are his people, and the sheep 
 of his pasture.” Ps. xev. 7.3 ¢. 3. 
 
 _ They are frequently represented as scattered and 
 lost sheep, that have wandered far from their shep- 
 herd, and exposed themselves to perils which they 
 know not how to escape. They had forsaken God, 
 violated the proper bounds which he had appointed 
 them, and gone astray in ways of their own choos- 
 ing, where they were liable to be destroyed by the 
 devouring lion of the desert, or the fury of the ap- 
 proaching tempest. They were too stupid and too 
 obstinate to return to their rightful owner ; and had 
 they been left to themselves, they must inevitably 
 have perished. God pitied his flock, when he be- 
 held their scattered and helpless condition in the 
 waste howling wilderness, and promised to gather 
 them into his fold, and defend them, and raise up a 
 faithful Shepherd to feed them. “Thus saith the 
 Lord God, behold, I, even I, will both search my 
 sheep and seek them out. As a shepherd seeketh out 
 his flock, in the day that he is among his sheep that 
 are scattered; so will I seek out my sheep, and 
 will deliver them out of all places, where they have 
 been scattered in the cloudy and dark day. And I 
 will seek that which was lost, and bring again that 
 which was driven away; and I will bind up that 
 which was broken, and I will strengthen that which 
 “was sick; and I will set up one shepherd over them, 
 and he shall feed them, even my servant David : 
 he shall feed them, and he shall be their shepherd. I 
 the Lord will be their God, and they shall dwell safe- 
 ly, and none shall make them afraid, Ezek. xxxiv. 
 1}—13. 
 
178. A VIEW OF THE 
 The good Shepherd whom God raised up aceord- 
 
 ing to his promises, was the Lord Jesus Christ the 
 Son of David. He was sent into the wilderness of 
 this world, to seek and save the lost; for their 
 benefit he willingly laid down his life, that he might 
 take it again, and accomplish all the merciful designs 
 of his Father respecting them. He has undertaken 
 to ‘gather them all mto his fold, from all places. 
 into which they have been scattered, to make them 
 know his. voice, and follow him in preference to: 
 others who would mislead them; and to feed them 
 in the green pastures of his word and ordinances. 
 He employs many under shepherds to feed them, 
 and watch over them in his name; but his ewn un- 
 wearied care is extended to every. one of them, and. 
 he is answerable to his Father for their ultimate 
 safety. None can pluck them out of his hand, or 
 seatter them a second time ; and he has pledged his. 
 sure promise, that they shall never perish. He will 
 keep them by his mighty power, gather them all in- 
 to one countless flock, present them to the Father 
 without blemish, give them eternal life, and feed 
 them for ever .by the living streams of paradise. 
 See John x. 1—29. Acts xx. 28. Rev. vii. 9— 
 EG 
 
 3. The peeple of God are his living temple in which 
 he dwells. 'The tabernacle of Moses, and the temple 
 of Solomon, in which he anciently dwelt among the 
 Israelites, were appointed to be temporary figures of 
 a more durable temple, composed of more precious 
 materials, as the habitation of Jenovau. The foun- 
 dation on which this superior temple rests, is chosen 
 of God and precious, tried and sure, living and life- 
 giving, namely, the Lord Jesus Christ, who is also 
 its chief corner-stone. 1 Cor. iii. 11. Isa. xxviii. 16. 
 1 Peter ii. 6, 7. : 
 
 The materials of which this living temple is com- 
 posed, denote the disciples of Christ, who are com- 
 pared to gold, silver, and precious stones. They 
 are all joined to him by faith, as the foundation on 
 which they rest, and from which they derive their 
 life and stability, being builded together for an la- 
 
NEW COVENANT. 179 
 
 bitation of God through his Spirit. As God took 
 possession of his ancient sanctuary, and filled it with 
 his glory, so he now dwells in his spiritual temple, 
 and walks init, and manifests his glory in it. This 
 temple shall continue to grow up, by the addition of 
 suitable materials, till the last stone be placed on it 
 with shouting; but it shall never be taken down by 
 invading enemies, nor will the Lord ever forsake it ; 
 for thus it is written, ‘“ Ye are the temple of the liv- 
 ing God, as God hath said, I will dwell in them, 
 and walk in them; and I will be their God, and 
 they shall be my people.” 2 Cor. vi. 16. Consult 
 likewise 1 Cor. iii. 10—16. Eph. ii. 20—22. Isa. 
 xxxill. 20. Rev. xxi. 3, 4. 
 
 4. The people of God are his priests that minister tn 
 his temple. We have seen, that, when viewed collec- 
 tively in their united capacity, they compose his liv- 
 ing temple itself. It may now be observed, that, 
 when viewed individually as sanctified persons, they 
 are the priests who serve him therein. Hence it ts 
 said, “Ye are built up a spiritual house, an holy 
 priesthood, to offer up spiritual sacrifices, acceptable 
 to God by Jesus Christ.” 1 Peter 11. 5, 9. 
 
 ‘ As the Israelites were separated from the nations 
 for the service of JeHovan, and dignified as a king- 
 dom of priests, his chosen people, under the new 
 covenant, are termed a royal priesthood, or kings 
 and priests truly sanctified to shew forth his praises. 
 The Levitical priests, who ministered in the earthly 
 sanctuary, were a striking figure of those who com- 
 pose the christian priesthood. They are all the 
 spiritual descendants of Jesus Christ himself, who is 
 the high priest of their profession ; they are washed 
 with pure water, adorned with the spotless robes 
 of his righteousness, consecrated with his atoning 
 blood, anointed with his holy Spirit, and honoured 
 with free access to the Majesty on high. They 
 have boldness to enter into the holiest by the 
 blood of Jesus. By faith in his intercession they 
 daily present their pfayers and praises, pecuniary 
 contributious, and other appointed offerings, with di- 
 vine acceptance. They partake of the provision of 
 
 } H 2 
 
180 A VIEW OF THE 
 
 ‘God’s house, and thereby enjoy delightful eommu- 
 nion with himself. They have the cheering pro- 
 spect of being delivered out of all their earthly tribul- 
 ations, advanced to a state of undecaying personal 
 perfection, and exalted to serve him before his throne 
 in his heavenly temple, where they shall be for ever 
 employed in offering up the incense of grateful prais- 
 es, for their creation and redemption, regeneration 
 and complete salvation. Heb. x. 19—22.; xiii. 15, 
 16. Rev. v. 8—14.; vii. 9—16. 
 
 5. The people of God are his dear children. They 
 are made his children by regeneration, being “ born, 
 not of blood, nor of the will of the flesh, nor of the 
 will of man, but of God.” They are delivered from 
 their servile condition, according to their natural 
 birth, and advanced to share all the privileges of 
 adoption, by faith in his only begotten Son, who is 
 the first-born among many brethren. John i. 12, 13. 
 Gal. 111. 26.; iv. 4—%, 
 
 The sons and daughters of God, are the objects 
 of his peculiar complacency and care. He imparts 
 to them the spirit of adoption, instructs them in 
 a manner becoming the dignity of his house, com- 
 forts them under all their trials, hears their re- 
 quests, supplies their present need, allows them de- 
 lightful fellowship with himself, and makes them 
 the heirs of all that he has. Being thus admitted 
 into his family, they love him with filial affection, 
 and reverence him even when he reproves and 
 chastens them. They pour out their sorrows and 
 desires before him with confidence, crying, Abba, 
 Father ; they become followers of him, and hon- 
 our him with cheerful obedience, they make the 
 good of his household their chief concern, and pro- 
 mote the mutual attachment of its members by all 
 the means in their power. noe 
 
 6.-‘The people of God are his heritage and portion. 
 Having graciously made over himself to them by cove- 
 nant as their enriching portion, with the most wonder- 
 ful condescension he accepts of them, notwithstanding 
 their meanness and insignificance, as his portion, 
 in distinction from the rest of his creatures. He 
 
NEW COVENANT. 18] 
 
 brought forth ‘the Israelites out of the iron furnace 
 of Egypt, that they might be to him for a people of 
 inheritance; and when their inexcusable idolatry 
 provoked him to punish them, their prophet made 
 successful intercession in their behalf on this very 
 ground, saying, “ O Lord God, destroy not thy peo- 
 ple, and thine inheritance, which thou hast redeem- 
 ed through thy greatness ; remember thy servants, 
 Abraham, Isaac, and Jacob: look not on the stub- 
 bornness of this people: yet they are thy people, and 
 thine inheritance.” When he was about to resign his 
 charge as their leader, he taught them to remem- 
 ber how much the Lord had done to exalt them, and 
 how very precious they were in his estimation ; that 
 they might be excited to love him supremely, and 
 honour him with grateful steadfast obedience. He 
 said, “* The Lord’s portion is his people: Jacob is the 
 lot of his inheritance. He found him in a desert land, 
 and in the waste howling wilderness: he led him. 
 about, he instructed him, he kept him as the apple of 
 the eye.” Deut. iv. 20.; 1x. 25—29.; xxxil. 9, 10. Al- 
 luding to the same honourable distinction, the Psal- 
 mist said, ‘ Blessed is the nation whose God is the 
 Lord; and the people whom he hath chosen for his 
 own inheritance,” Ps. xxxiii. 12. Similar language 
 is used in many other passages, where the disciples 
 of Jesus, including the converted Gentiles, are re- 
 presented as the inheritance of the Lord. Ps. ii. 8. 
 Zech. ii. 11, 12. Eph. 1. 18. 
 
 Secing the genuine people of God are his heritage 
 and portion, he takes pleasure in them, as the objects 
 of his unchangeable favour, and the subjects of his. 
 renewing grace. Unworthy as they are in their own 
 estimation, he beholds with peculiar complacency 
 their steadfast confidence in himself in the midst of 
 their trials, their sincere love to his name, their fer- 
 vent devotion, their active zeal for his service, and. 
 his holy image which adorns them. While they 
 blush, and abase themselves in his presence, he com- 
 rmends and honours them before his angels. He 
 prizes them as his royal diadem, and rejoices over 
 them, as the bridegroom rejoices over the bride. 
 His words strongly express the high regard that he 
 
182 A VIEW. OF THE 
 
 has for them, and the deep interest that he feels in 
 their lasting welfare: ‘¢I will rejoice over them to 
 do them good, and I will plant them in this land 
 assuredly, with my whole heart, and with my whole 
 soul. Thou shalt also be a crown of glory in the 
 hand of the Lord, and a royal diadem in the hand 
 of thy God. Thou shalt be called Hephzibah, and 
 thy land Beulah: for the Lord delighteth 1m thee; 
 and as the bridegroom rejoiceth over the bride, so 
 shall thy God: rejoice over thee. He will rejoice 
 over thee with joy; he will rest in_ his love, he will 
 joy over thee with singing.” Jer. xxxii. 41. Isa. hai. 
 3—5. Zeph. i. 17. 
 
 The expressive language of these and similar pas- 
 sages, is verified, in an important sense, during 
 this life: but as all the ransomed of the Lord shall 
 in due time be raised from the dead, gathered into 
 his presence, and made perfect in one, to behold his 
 uncreated glory, reflect his celestial light, and love 
 him with ever-growing affection through everlasting 
 ages; his ineffable delight in them as his portion, 
 and the various ways in which it shall be continual- 
 ly manifested by his rejoicing over them to dothem 
 good, are interesting secrets, which we may lawfully 
 wish to comprehend, but which no mere creature can 
 
 fully disclose. 
 
 Ist, This should fill our hearts with holy wonder at 
 the condescension and love of God, in bringing such de- 
 praved despicable creatures into a new covenant with 
 himself; and accepting them as his own. ‘* Behold 
 what manner of love the Father hath bestowed up- 
 on us, that we should be called the sons of God !” 
 Who were we, and what was our father’s house, that 
 we should have been brought so near to him as his 
 priests? or regarded by him as his portion! Let. 
 us review all our baseness in the days of our igno- 
 rance, when we were his impotent enemies, and con- 
 sider the state of endless misery to which he might 
 justly have consigned us; and let us deliberately 
 contrast both, with the state of adoption to which he 
 has advanced us, and the bright prospect of celestial 
 
NEW COVENANT. (183 
 glory which he has set before us; that our hearts 
 may be suitably affected with admiration, joy, and 
 gratitude. , | 
 
 2d, The people of God are all precious and honour- 
 able in his sight, whatever their outward condition be 
 in this world. Their station may be obscure, and 
 their temporal circumstances mean; they may be 
 unknown or despised among men; but in the esti- 
 mation of the Lord of all, they are the excellent of 
 the earth, and of much higher importance than any 
 who are ata distance from himself, how much so- 
 ever they may be distinguished by earthly affluence 
 and grandeur. He owns them all as his children ; 
 his angels do not disdain to minister to them; his 
 Holy Spirit dwells in them as their comforter ;_ his 
 Son has the care of them; and when he shall appear 
 on his throne of judgment, they shall appear with 
 him in glory. They may feel the contempt and 
 scorn of the proud, who are too blind and unbeliev- 
 ing to recognise or regard their relation to the Most 
 High: but if their future destiny, at the manifesta- 
 tion of the sons of God, and the rank which they 
 shall for ever sustain before his throne, be consider- 
 ed, they can have no adequate reason for being dis- 
 couraged by the lowliness of their present state ; 
 neither can those who share the honours of time, 
 assign any just cause for being ashamed of them. 
 
 3d, As believers derive all their spiritual excellence 
 and dignity from God alone, they have nothing of their 
 own to glory in. Therefore nothing could be more 
 inconsistent with the possession of such honourable 
 privileges, than self-conceit and boasting, haughti- 
 ness of deportment, or sanctimonious pride. The 
 most eminent Scripturesaints, were the most humble 
 and unassuming. Our great Apostle recommended 
 lowliness by his example, and cautioned every partak- 
 er of divine grace against being puffed up, by say- 
 ing, ‘* Who maketh thee to differ from another ? and 
 what hast thou that thou didst not receive ? now, if 
 thou didst receive it, why dost thou glory as if thou 
 hadst not received.it?” The more deeply that the 
 christian abases himself in his own eyes, the more 
 
"184 A VIEW OF THE 
 
 great and illustrious he appears in the sight of God 
 and his angels. 
 
 4th, Lhe state of the people of God is happy and de- 
 strable, notwithstanding all the tribulations to which 
 they are exposed during their pilgrimage. The wick- 
 ed are like dross which is thrown away, or stubble 
 which is cast into the oven. They may prosper, and 
 indulge their carnal lusts for a time; but, in the 
 midst of their unhallowed joys, they are objects of 
 God’s righteous displeasure. Surely he has set 
 them in slippery places : suddenly they shall be con- 
 sumed with terrors, and cast down into destruction. 
 If the trials and afflictions of the godly during this 
 life be multiplied, their everlasting profit is thereby 
 promoted. Their heavenly Father chastens them 
 with paternal love, to make them partakers of his 
 holiness, and prepare them for appearing with robes 
 of triumph before his throne. They may well glory 
 in tribulation, and meet all possible afflictions with 
 unshaken fortitude, because he has promised to be 
 with them when they pass through the waters and 
 through the fire: he will comfort them, “as one 
 whom his mother comforteth ;” he will deliver them 
 out of all adversity, and rejoice to do them good at 
 the latter end. , 
 
 5th, This should excite those who call themselves the 
 people of God, to prove the reality of their relation to 
 him. Many think themselves something, when they 
 are nothing; and make their boast of God while 
 they belong to the wicked one. The blind presump= 
 tion of such persons, hinders them from receiving the 
 gospel of reconciliation, and exposes them to aggra- 
 vated disappointment, shame, and sorrow. The peo- 
 ple of God may be known from the rest of mankind 
 by the work of his Spirit in their hearts; and we 
 should carefully examine whether we have obtained 
 a place among them, that by the certain knowledge 
 of our privileges, we may be comforted in times of 
 trouble, and animated for our duty. Let us enquire 
 therefore, whether we have experienced his regen- 
 erating and quickening power in our hearts, making 
 us new creatures; whether we have been brought 
 
' NEW COVENANT. 185 
 
 near to him by the death and intercession of his 
 Son, as the new and living way; whether we have 
 cordially and frequently given ourselves back to God, 
 to be his wholly, exclusively, and irrevocably ; whe- 
 ther we have been implanted into Christ, made to 
 abide in him, and bear the fruit of righteousness ; 
 whether we know the voice of Christ, and follow 
 him, and feed in his green pastures; whether we 
 have been separated from the world, made fellow- 
 citizens with the saints, and joined to the household 
 of God by the Spirit of love; whether we have been 
 trained to honour him with scriptural, enlightened, 
 and spiritual worship ; whether it be our delight to 
 follow him, cleave to him continually, and please 
 him in all things, as dear children ; in fine, let us 
 enquire if God has been dealing with us as with 
 sons, by chastening and humbling us, drawing forth 
 our desires toward him, and fulfilling his word to us, 
 granting us fellowship with himself, and making us 
 partakers of his holiness. 
 
 6th, This subject demands immediate attention from 
 those who are not the people of God. No wonder 
 though such persons avoid the light of truth, and 
 shrink from the discovery of their state; but it as 
 evident, that those are not the people of God who 
 remain ignorant of his true character, and alienated 
 from him in their heart, who love this world, and 
 conform themselves to it, or trust in their own 
 righteousness, and dislike the way of aceeptance by 
 faith in Christ. Those who are destitute of the 
 tokens of a gracious change, which have just now 
 been mentioned, should take heed of flattering them- 
 selves, by imagining that, as they shun flagrant 
 erimes, and observe a decent form of godliness, the 
 root of the matter may possibly be in them, though 
 only in a languid and dormant state. If you do not 
 feel that your heart has been softened, reconciled to 
 God, and renewed for his service by faith in Christ, 
 you ought to conclude, without hesitation, that you 
 are still far from him, in the gall of bitterness, and 
 the bond of iniquity. Compare your deplorable state 
 with the happy condition of the godly, reflect seri- 
 
186 A VIEW OF THE 
 
 ously on the terrors of an approaching unavoidable 
 judgment, and consider how little satisfaction the 
 objects of your carnal affection will yield in the day 
 of wrath. Remember that God is now addressing 
 you as prisoners of hope, and calling you to seek him 
 while he is to be found. He is still saying, ‘I will 
 have mercy on her that had not obtained mercy : 
 and I will say to them who were not my people, 
 thou art my people; and they shall say, Thou art 
 my God.” Carefully study the parable of the prodi- 
 gal, accept the encouragement which it affords to 
 the guilty: and imitate his example, by turning 
 immediately to God, with true penitence, in the full 
 persuasion, that he is waiting to receive you, and to 
 rejoice over your conversion. Luke xv. 
 
 Tth, This, sulyect ts calculated to stir up the pure 
 minds of the people of God, and prepare them for act- 
 ing agreeably to the dignity of their new state. Let me 
 persuade such persons to give all diligence to the 
 full assurance of hope, in opposition to spiritual se- 
 curity and sloth. Daily draw near to God, as at 
 the beginning, with renewed repentance and the 
 prayer of faith. Frequently dedicate yourself wholly 
 to him, according to the tenor of his covenant, that 
 your sincerity in so doing may be confirmed, and 
 your love increased. Having devoted your all to 
 the Lord, remember that you are no more your own, 
 but his, and act accordingly, while passing through 
 the remaining changes of your pilgrimage. Submit. 
 in all things to his disposal, and cheerfully acknow= 
 ledge his right to do whatsoever he pleases with his 
 own. If dangers surround you, or if you be tried 
 with temptation or affliction, still rejoice because you 
 are the object of his unceasing care; he has promis- 
 ed to be with you in trouble, and none can pluck 
 you out of his hand. Frequently enquire in what 
 manner you ought to love, and worship, and honour 
 him, who redeemed and formed you for himself to 
 shew forth his praise. Keep in view, wherever you 
 go, that you are the Lord’s; and whatever others do, 
 let it be your chief care so to live as that he may 
 take pleasure in you, | 
 
NEW COVENANT. 187. 
 
 PART FIFTH. 
 
 OF THE PLACE THAT JESUS CHRIST SUSTAINS IN THE 
 NEW COVENANT. ; 
 
 SECTION I.—CHRIST IS THE MEDIATOR OF THE 
 NEW COVENANT. 
 
 Heprews viu. 6. He is the Mediator of a better 
 covenant. 
 
 Tue great Apostle of the Gentiles determined not 
 to know any thing among them, ‘“‘save Jesus. 
 Christ, and him crucified.” We may conclude, 
 from his enlightened and steadfast resolution, that 
 no view of the gospel can be nearly correct, in which 
 a very conspicuous and honourable place is not 
 given to Jesus Christ. As all the invaluable bless- 
 ings of the gospel, are comprehended in the new 
 covenant, Christ must have an equally conspicuous 
 place in it, concerning which it will be our duty 
 now to enquire. 
 
 Having already considered the matter of which 
 the new covenant consists, we may next proceed to 
 contemplate the place which Christ sustains in it, 
 which was the fifth thing proposed in our general, 
 plan. We are informed by the text, that he is the 
 Mediator of it. In other passages, to be after con- 
 sidered, he is represented as the messenger’, the sure- 
 ty, the minister or administrator, and even the sum 
 and substance of the new covenant. All these will 
 require our attention in their order, and the first of 
 them will be sufficient to oceupy the present discourse. 
 
 A mediator is a person who inierposes between two 
 parties, as a days-man or umpire, to restore or pre- 
 serve harmony betwixt them. Here I shall attempt, 
 to shew, 
 
 First, Why a mediator between God and his Israel 
 was necessary. 
 
188 A VIEW OF THE 
 
 Second, That Jesus Christ is a fit and suitable 
 
 Mediator. 
 Third, In what his office as a Mediator consists, 
 
 1. Let us enquire why a mediator between God and 
 his people was necessary. This enquiry deserves our 
 attention, because the interposition of a mediator 
 was not necessary on account of the natural dis- 
 tance between God and them, considered as _ his 
 creatures. We hear of no mediator between him and 
 his hely angels that surround his throne; nor was 
 there any occasion fora mediator between him and 
 the parents of the human race, in their original state 
 of innocence. He revealed himself to them in a 
 direct and immediate way, and they had free access 
 to him, as their approving Creator and chief joy. 
 The covenant which God made with Noah and all 
 the creatures that came out of the ark, required no 
 mediator, because spiritual blessings were not pro- 
 mised in it, nor did it advance those with whom it 
 was established, to a state of reconciliation with him. 
 A mediator between him and his ancient Israel 
 was found to be indispensably necessary, when the 
 old covenant was made with them at Sinai; and the 
 mediation of Moses prefigured that of Christ. We 
 read of no mediator between God and Abraham, 
 or Phinehas, or David, but the future mediation of 
 Jesus Christ, was the principal thing referred to, 
 and promised in the several covenants that he esta- 
 blished with them. . 
 
 As the new covenant consists of precious pro- 
 mises of all spiritual and eternal blessings, it could 
 not be honourably made between the righteous 
 JEHOVAH and his people, in their fallen state, with- 
 out the interposition of a suitable mediator, for va- 
 rious important reasons, such as the following :— 
 
 1. A mediator between God and his people was 
 necessary, because they were all guilty before him, 
 and liable to his just displeasure. That all mankind 
 are sinners, is an obvious but mournful truth, which 
 none will deny, though many acknowledge their 
 guilt in a general way, without laying its conse- 
 
NEW COVENANT. 189 
 
 quences to heart. When our great Apostle was 
 about to give a connected view of the gospel method 
 of salvation, to the saints in Rome, he introduced 
 his subject with a full account of the universal pre- 
 valence of sin, first, among the Gentile nations at 
 large, and afterwards among the more enlightened 
 Jews. He supported the alarming charge with va- 
 rious testimonies from the Old Testament, and 
 brought it home to every conscience, by the follow- 
 ing awakening conclusion: “ We have proved both 
 Jews and Gentiles, that they are all under sin. 
 Now we know that what things soever the law saith, 
 it saith to them who are under the law: that every 
 mouth may be stopped, and all the world may be- 
 come guilty before God. T herefore by the deeds of 
 the law shall no flesh living be justified in his sight: 
 for by the law is the knowledge of sin. All have 
 sinned and come short of the glory of God.” 
 
 Sin renders all who are chargeable with it, wor- 
 thy of death in all its tremendous extent; and the 
 wrath of God is revealed accordingly against all 
 ungodliness and unrighteousness of men. Hence, 
 the honour of his equity and faithfulness, as the 
 supreme Judge of the universe, required that satis- 
 faction should be made for those who had exposed 
 themselves to his just sentence of condemna~ 
 tion by their rebellion, before they could be admit- 
 ted to enjoy the peculiar privileges of his family. 
 The necessity of satisfaction has been generally dic- 
 tated by the voice of conscience, and acknowledged 
 by the sacrifices, of one kind or another, that have 
 been almost universally offered for the purpose of 
 appeasing the divine displeasure. ‘The attention of 
 the Israelites was directed to this subject, by the 
 multiplicity of sacrifices for sin which were requir- 
 ed by the law of Moses. But neither the victims 
 that were spontaneously offered by the heathens 
 according to the imagination of their own hearts, 
 nor the divinely instituted sacrifices that were offer~- 
 ed by the Levitical priesthood, could atone the of- 
 fended justice of God, or restore the guilty to his 
 favour. It was not possible in the nature of things, 
 
190 A VIEW OF THE 
 
 that the blood of bulls and of goats should take away 
 sin. The worshippers who provided the sacrifices, 
 and the priests that presented the blood of them be- 
 fore the Lord, were all deeply involved in guilt, and 
 none of them could redeem his brother, nor do any 
 thing to merit the salvation of his own soul. The 
 honour of the divine government, and the necessity 
 of justly condemned sinners, required the interposi- 
 tion of a mediator capable of appeasing that wrath 
 which none could endure, and bringing in a perfect 
 righteousness, that, on the ground of it, God might 
 appear just in freely justifying those who had ren- 
 dered themselves obnoxious to condemnation. The 
 word which connected sin with deserved punish- 
 ment, had gone out of his mouth, and could not be 
 recalled or made void. His faithfulness could not 
 be compromised. His anger, which he had denoun- 
 ced against transgressors, could not be turned away, 
 nor could peace between him and them be restored 
 by any other conceivable means. He could make 
 no concession to them, as if his former demands and 
 threats had been too rigorous; and they could nei- 
 ther fulfil his righteous demands, nor make any 
 compensation for their transgressions. They stood 
 m absolute need of a mediator, to do that in their be- 
 half, which was above their own strength and worth. 
 Rom. i. 18, 32.; iii, 926. | 
 
 2. A mediator between God and his people was 
 necessary, because he had become an olyect of over- 
 whelming dread to them. As sin renders those who 
 are chargeable with it, unclean and abominable in 
 the sight of the Most High, his fiery indignation 
 denounced against them on account of it, renders 
 him an object of terror to the guilty, as soon as they 
 begin to reflect seriously on their offences. Hence, 
 our first parents had no sooner transgressed his law, 
 and discovered their nakedness, than they fled, and 
 vainly attempted to hide themselves from his pre- 
 sence. For the same reason, the heathen did not 
 like to retain the true God in their knowledge, but 
 changed his glory into images of earthly objects, ac- 
 cording to their depraved imagination; that they 
 
NEW COVENANT. 191 
 
 might combine the rites of their religion and the 
 indulgence of their wicked lusts, without. the re- 
 straint of conviction or fear. Under the influence 
 of the same pernicious principle, many who have 
 access to the light of revealed truth contrive either 
 to forget God, or to misrepresent his character ; as 
 if he were so far exalted above them, as to disregard 
 their conduct, or so exclusively tender and merciful 
 as to be incapable of inflicting punishment. While 
 men continue either so blind as to deny, or so harden- 
 ed as to despise his holiness and righteousness, they 
 cannot possibly return to the enjoyment of his fa- 
 vour. They may indeed be pleased with a god of 
 their own framing, they may worship the idol of 
 their deceived imagination ; but whether they adore 
 the work of their hands, or the false representation 
 of God which they have framed in their minds, 
 they are still idolaters, and still without the true 
 God in the world. Let such persons be instructed 
 concerning the adorable perfections of JEHOVAH, as 
 they are revealed in the Scriptures; inform them 
 how righteous and holy he is, that he demands their 
 supreme love and constant obedience, that. he is their 
 ever present witness, beholding the secrets of their 
 hearts, and that he will render impartial judgment 
 to every man according to his works :—let these 
 things be explained, proved, and inculeated on their 
 minds with perseverance ; and, as soon as they begin 
 to understand and believe that he observes, and 
 hates, and punishes sin, their conscious guilt will 
 produce insupportable dread of him. They will 
 perceive their inability to answer for their thoughts 
 and ways, or stand in his awful presence. ‘They 
 will remember with how little reverence they for- 
 merly addressed him, and with what presumptuous 
 self-complacency they uttered their formal prayers, 
 in the days of their thoughtless ignorance; but in 
 proportion as their attention is directed toward his 
 infinite majesty and immaculate purity, they will 
 find that they cannot lift up their eyes before his 
 throne, that their mouth is shut, their heart over- 
 whelmed with terror, and the interposition of-a suit- 
 
192 A VIEW OF THE 
 
 able mediator is indispensably requisite to bring 
 them near his throne with acceptance, and embolden 
 them to present their requests. 
 
 When the old covenant was proclaimed to the 
 Israelites, they were deeply affected with their need 
 of one to mediate between them and God, and free 
 their minds from the slavish fear of being consum- 
 ed by the fire of his jealousy: “ All the people 
 saw the thunderings, and the lightnings, and the 
 noise of the trumpet, and the mountain smoking : 
 and when the people saw it, they removed, and stood 
 afar off. And they said unto Moses, Speak thou 
 with us, and we will hear: but let not God speak 
 with us, lest we die.” Exod. xx. 18, 19. Deut. v. 
 23—3 1. 
 
 The same necessity was felt by Job, though he 
 was the most upright and perfect man of the age 
 in which he lived. In the period of his great afflic- 
 tion, when every earthly comfort failed, and his cen- 
 sorious friends added to his distress, he desired to 
 plead his cause before God ; but when he reflected on 
 the incomprehensibility of his nature, the works of his 
 mighty power, the sovereignty of his dominion, and 
 the inflexibility of his justice, he trembled to draw 
 near before his Judge, on account of his conscious 
 filthiness and insignificance, and earnestly longed 
 for the interposition of a competent days-man, to 
 bring him nigh with acceptance by laying his hand 
 on both parties. Under the greatest agitation of 
 mind, he said, ‘¢‘ How shall Ianswer him, and choose 
 out my words to reason with him? For he is not 
 aman as lam, that I should answer him, and we 
 should come together in judgment. Neither is there 
 any days-man betwixt us, that might lay his hand 
 upon us both,” Job ix. 14, 32, 33. The whole 
 chapter, and many other passages of his book, con- 
 tain very affecting sentiments on the same subject. 
 Now, if the intervention of a mediator was found 
 necessary to give Job boldness and liberty of utter- 
 ance before God, notwithstanding his approved and 
 singular integrity, it must be admitted that none of 
 the human race can safely approach him on the 
 
~NEW COVENANT. 13 
 
 ground of their personal worth. Those who ap- 
 proach his throne on the ground of their own righ- 
 teousness, necessarily offend him by their presump- 
 tion ; and all who know the extent of their guilt, 
 dread the Most High, and flee from him as a con- 
 suming fire, deeply sensible that they can have no 
 comfortable intercourse with a Being so great and 
 holy, till they be introduced by one more worthy to 
 appear before him, who can secure their safety, and 
 furnish them with confidence. 
 
 3. A mediator between God and his people was 
 necessary, because they were alienated from him, and 
 in a state of positive enmity. As God is justly dis- 
 pleased with sinners, they are strongly disaffected 
 toward him. None can deny this, without manifest- 
 ing culpable ignorance of their own heart, and con- 
 tradicting the testimony of the Holy Ghost, which 
 shews, that they are estranged from the womb, 
 alienated from the life of God, enemies in their 
 mind, and even enmity in the abstract. Ps. viii. 3, 
 4, Eph. iv. 18. Rom. viii. ‘7. | 
 
 Those who are so entirely careless, as to live with- 
 out serious reflection about eternal things,—and like- 
 wise self-righteous persons, who flatter themselves 
 in their own eyes,—may have no distinct perception 
 of their latent disaffection to their Creator ; but the 
 blindness of their conscience can be no evidence 
 that it does not exist. Profane and dissipated per- 
 sons, who openly indulge their lusts, and take the 
 name of God in vain, have been known to boast of 
 the goodness of their hearts ; yet their wilful trans- 
 gressions, and the word of truth, concur in marking 
 them his enemies. Ps. cxxxix. 19—22. Saul of 
 Tarsus accounted himself blameless according to 
 the law, while he persecuted Christ, and breathed 
 out slaughter against his disciples; but when its 
 commandments were brought home to his mind 
 with power, his formerly latent corruption was re- 
 vived, and he discovered that he was dead in sin. 
 Rom. vii. 7—11. rer 
 ~ The same effects are produced, when the perfect 
 law is applied to the hearts and consciences of others. 
 
194 A VIEW OF THE 
 
 They attempt to love God supremely according to 
 his command, and thereby discover that they are en- 
 tirely destitute of sincere love to him. ‘Their heart 
 is alienated from him by ignorance of the amiable- 
 ness of his character, and dark unworthy appre- 
 hensions of his government. The little that they 
 do know of him, shews the direct contrariety of his 
 holiness to their prevailing carnality, and conse- 
 quently heightens their dislike.. Their enmity is 
 exasperated by the extensive demands and strict 
 prohibitions of his law, his cutting reproofs, and the 
 awful threats which he has denounced on account 
 of sin. They murmur against him in secret, as a 
 tyrannical ruler, and a vindictive judge. They 
 ‘know that they cannot conceal themselves from his 
 all-seeing eye, nor resist his avenging arm: they 
 understand that it would be highly advantageous 
 for themselves to love him as ardently as he has re- 
 ‘quired; a natural regard for their own interest 
 makes them strive to suppress their enmity, and give 
 him their heart; yet they feel that they cannot love 
 -him, they feel that they hate him, and when they 
 think of his presence which continually surrounds 
 them, and his holiness which is contrary to their 
 depraved nature, his indignation against sin, and 
 his determination to punish the impenitent with 
 everlasting destruction, they hate him the more. 
 The hostile state of their mind, renders the in- 
 terposition of a mediator. to treat with them in’ be- 
 half of God, for the purpose of subduing their ani- 
 mosity and reconciling them to him, as necessary 
 on their account, as it was necessary on his account 
 to atone his justice, and maintain the honour of his 
 dominion and faithfulness. Their harsh and gloomy 
 apprehensions of God required to be removed, by 
 the clear manifestation of his amiableness, and the 
 beauty of his holiness. The reasonableness of all 
 the demands of his law, and the equity of his 
 threats denounced against disobedience, stood in need 
 of some practical exhibition, to shew that they did 
 not proceed from any arbitrary severity of nature, 
 or from malevolence toward the work of his hands. 
 
NEW COVENANT. 195 
 
 As their inveterate enmity against him could not 
 be removed by any display of mere authority, or 
 displeasure, or even righteousness, on his part; there 
 was the most urgent necessity for some signal dis- 
 play of the mercy and love of God, caleulated at 
 once to soften the obdurate hearts of the guilty, fill 
 them with shame and self-loathing on account of 
 their groundless disaffection to him; and sweetly 
 dispose them to think favourably of his character, 
 to “acquiesce in his government, delight in his good- 
 ness, and love him in return for his undeserved 
 preventing kindness. 
 
 It was necessary that a mediator should give a 
 fair and encouraging representation of God, adapted 
 to remove the prejudices and engage the affections 
 of men, by shewing that the demands of his justice 
 were fully satisfied, that his anger was turned away, 
 and that he is willing to be reconciled with his re- 
 bellious creatures. Affectionate and pressing ex- 
 postulations, invitations, and promises, ‘were all 
 suitable for this purpose; and as the enmity of the 
 human heart against God was deeply rooted and 
 confirmed by habit, the continued interposition of 
 # mediator was required, that it might be complete- 
 ly eradicated, and that unalterable peace between 
 him and his people might be established. 
 
 If the reasons which have been assigned for the 
 interposition of a mediator betwixt God and his 
 people, in the making of the new covenant, be ad- 
 mitted, the office will appear peculiarly arduous and 
 difficalt., It will then be allowed that none could 
 successfully undertake it without possessing the ca- 
 pacity and power of fulfilling all the comprehen- 
 sive demands of the law of God, atoning his justice, 
 appeasing his anger on account of sin, redeeming 
 the guilty from everlasting condemnation, inspiring 
 them with confidence to approach the Majesty of hea- 
 ven, and changing their criminal alienation into en- 
 lightened love. No mere creature of the most éx- 
 alted order was found adequate for such an undertak- 
 ing. Among all the inhabitants of heaven and earth 
 only one person was found suitably qualified, and 
 
 I 
 
196 ‘A VIEW OF THE 
 
 we are accordingly informed, that, as there is one) 
 God, there is only ‘one Mediator between God — 
 and men, the man Christ Jesus,” 1 Timitiivelenn* 
 
 Il. Our attention is therefore next called to the 
 peculiar fitness and suitableness of Jesus Christ for 
 sustaining this important and honourable office. As 
 his excellence far surpasses human thought, it would 
 be grossly presumptuous for any to pretend to en- 
 umerate all. the peculiar qualifications by which ~he 
 is distinguished ; but the following simple observa- 
 tions may serve as a specimen of what might be ad- 
 vanced on this subject. 
 
 1. Jesus Christ is a suitable Mediator between 
 God and men, because he is a partaker of the na- 
 ture of both. With respect to his divine nature, we 
 are informed, that he existed with the Father in the 
 beginning, even from everlasting, before the world 
 was made; and being in the form of God, he 
 thought it not robbery to be equal with God, as 
 the Creator and Preserver, the Lord and End. of 
 all. The peculiar names and titles of God are given 
 to him in the most unequivocal manner. He is 
 frequently represented as possessing the incom- 
 municable attributes, and performing the mighty 
 works of JEHovAH. He is entitled to the high- 
 est religious homage, as the only begotten Son of 
 God; and all men are required to honour him, even 
 as they honour the Father. In a word, the doc- 
 trine of his Godhead, is set before us in scripture in 
 a great variety of forms, and with all the clearness 
 and force of evidence that could reasonably be de- 
 sired ; but the testimonies which bear on this mo- 
 mentous subject are so numerous, that only a few of 
 them can be specified in this place. John 1. 1—4.5 
 vy. 17—29. Phil. ii. 6. Heb. i. Rev. v. 8—13. | 
 
 As those in behalf of whom the Son of God. was 
 about to interpose with his Father, were partakers 
 ‘of flesh and blood, he also himself. likewise took 
 part of the same, by assuming their nature: into a 
 personal union with his own divine nature; being 
 made of the seed of David according to the flesh, 
 
# NEW COVENANT. 197 
 
 a born of the virgin Mary, by the miraculous in- 
 “fluence of the Holy Ghost. Being both God and 
 -man united, he is called EMMaNUEL, which is God 
 with us. Thus, the Word was made flesh; the Son 
 
 _ of God became the son of man; having in himself at 
 , once all the adorable perfections of God, and also 
 
 all the bodily members, all the intellectual powers, 
 and all the innocent feelings of man. He and the 
 people of ‘God are all of one, for which cause he is 
 not ashamed to call them brethren. John 1. 14. 
 Matt, i. 1S—25. Heb. ii. 11—16. 
 
 As the divine and human natures are intimately 
 ‘and inseparably united in the matchless person of 
 Christ, and he is equally related to God and to 
 those who were about to be brought into covenant 
 with him, no one else could be so suitable as a me- 
 diator, to bring them nigh to each other, and accom- 
 plish their reconciliation. 
 
 2, Christ is a fit Mediator hetween God and 
 men, because he is perfectly qualified, and sincerely 
 disposed, to promote the true interest of both parties. 
 Being the only begotten Son of God, he has inef- 
 fable love to his Father, and the most ardent zeal 
 for the advancement of his glory. Being also the 
 son of man, he regards his brethren with incon- 
 eeivable tenderness, and desire to promote their sal- 
 vation. He has a perfect knowledge of the infinite 
 majesty of God, the extensive demands of his law, 
 and the amount of satisfaction required by his jus- 
 tice on account of the transgressions of men: He 
 is equally acquainted with the complicated guilt, 
 the wicked propensities, and the pernicious habits 
 of fallen men; together with the blindness of their 
 minds, the temptations which beset them, the fu- 
 ture punishment to which they are exposed, 
 the diversified circumstances of all God’s choser 
 people, and all the means necessary to advance 
 them to a state of acceptance in his presence. He 
 has unerring wisdom to direct him in approaching 
 God, and negotiating with him in behalf of guilty 
 men; and also in treating with them in behalf of 
 God, for the purpose of humbling them for their 
 
198 . A VIEW OF THE 
 
 rebellion, and effectually persuading them to be _ 
 reconciled to him. Being holy and harmless, 
 
 with the divine law in his heart, he was capa- 
 
 ble, as a man, of honouring all his Father’s com- 
 
 mands, and suffering even unto death as the sub- 
 
 stitute of transgressors. His divine natere was 
 
 able to support his humanity under its unspeakable 
 
 load of suffering, and give infinite value to his spot- 
 
 less obedience, and render his death an atonement 
 
 fully adequate to satisfy the justice, and appease the 
 
 wrath, of the offended Creator. He. is full of en- 
 
 lightening and sanctifying grace: and consequently 
 
 able to render his word effectual in the hearts of 
 sinners, by giving them unfeigned repentance, 
 
 opening their understanding to comprehend the way 
 
 ef reconciliation, and making them willing to em- 
 
 brace it. In short, he is true and faithful, ever 
 
 mindful of all that belongs to his important office, 
 
 worthy of the entire confidence of both parties, and 
 
 incapable of ever disappointing it. 
 
 3. Christ is a suitable Mediator, as he has com- 
 petent authority to interpose between God and men for 
 their reconciliation. Every mediator must be em- 
 ployed by one or both of the parties who are at va- 
 riance, before he be entitled to interpose his autho- 
 rity as their umpire. When the Israelites felt that 
 they were incapable of treating with Ged in an im- 
 mediate manner, they desired Moses to become their 
 mediator; and their request was approved by God, 
 who invested him with the high authority requisite 
 for that office. In like manner, Jesus’ Christ glori- 
 fied not himself, by obiruding himself into his of- 
 fice without being duly called thereto. The right 
 of admitting and appointing a mediator belonged 
 exclusively to God, because he was both the su- 
 preme Ruler of his creatures, and the justly-offend- 
 ed party. Accordingly, he sent his Seon into the 
 world, called him in righteousness to his important 
 undertaking, and gave him a commission to per- 
 form all things belonging to his complex offiee. It 
 was on the ground of his divine commission that he 
 treated with sinners in the name of his Father, du- 
 
NEW COVENANT. 199 
 
 ring the days of his humiliation, by teaching them, 
 reproving them, commanding them to repent, and 
 inviting them to trust in his pardoning mercy. It 
 was on the same ground that he afterwards approach- 
 ed to minister in their behalf before God, for the 
 purpose of turning away his anger, and recommend- 
 ing them to his favour. John xii. 49, 50. Heb. v. 
 4A—10. 
 
 The right of appointing a mediator did not be- 
 long to men, because, as his creatures, they were 
 altogether inferior to God by nature—he had an ab- 
 solute title to dispose of them according to his good 
 pleasure—and, being euilty before him, their mouth 
 was stopped; they had no plea that they could offer 
 to recommend them, no apology that could vindicate 
 them, and no personal merit that could support the 
 lowest claim to the divine favour: The whole ap- 
 pointment, therefore, depended on the sovereign 
 will and pure merey of God. But though it was 
 from the Father alone that Jesus received authority 
 to interpose between him and his rebellious creatures, 
 it is nevertheless necessary, that those who desire 
 the benefit of his mediation, give their personal as- 
 sent and consent to the commission which he receiv- 
 ed, by directly employing him to treat in their be- 
 half with God, and implicitly submitting to all that 
 he addresses to them in his Father’s name. No 
 lasting benefit can be derived from his office by ob- 
 stinate transgressors, who despise his atoning blood, 
 and reject his sacred message ; but all the chosen 
 people of God are eraciously brought to acquiesce 
 in his wise appointment. They cordially approve 
 the person, and accept the mediation of Christ; 
 they relinquish every other ground of confidence, 
 and commit their difficult cause into his hand; they 
 draw near the throne of the Father through him, as 
 their new and living way, and ascertain its suit- 
 ableness by joyful experience. 
 
 Ill. Let us now consider more particularly, 
 what Christ's office as a Mediator consists. ‘The me- 
 diation of Christ, in its most general and extensive 
 
200 A VIEW OF THE 
 
 import, includes his whole work as the Redeemer 
 and Saviour of sinners; or, their prophet, priest, 
 and king: But in its more restricted signification, 
 it denotes his special interposition between God and 
 his people, for the purpose of ratifying and esta- 
 blishing the new covenant between them. ‘To avoid 
 anticipating what will afterwards come before us m 
 a subsequent discourse, we may confine our present 
 attention to the latter and more limited view of the 
 subject. 
 
 As Moses was the mediator of the old covenant, 
 and his ministry prefigured the mediation of Christ, 
 we may be assisted in forming just views of the lat- 
 ter, by comparing it with the former, and observing 
 those instances of correspondence between the one 
 and the other, which have been marked by the sa- 
 cred writers. | TH eck 
 
 1. Moses ratified and dedicated the covenant of 
 which he was the mediator, with blood which was shed 
 for that purpose. The solemn transaction is recorded 
 in the following words: ‘ And Moses wrote all the 
 words of the Lord, and rose up early in the morn- 
 ing, and builded an altar under the hill, and twelve 
 pillars, according to the twelve tribes of Israel. 
 And he sent young men of the children of Israel, 
 who offered burnt-offerings, and sacrificed peace- 
 offerings of oxen unto the Lord. And Moses took 
 half the blood, and put it in basons; and half of 
 the blood he sprinkled. And he took the book of 
 the covenant, and read in the audience of the peo- 
 ple: and they said, All that the Lord hath said, we 
 will do, and be obedient. And Moses took the 
 blood, and sprinkled it on the people, and said, Be- 
 hold the blood of the covenant, which the Lord 
 hath made with you concerning all these words,” 
 Exod. xxiv. 4—8. The figurative signification of 
 these rites is explained in Heb. ix. 13—23. The 
 common English version of this passage, has led 
 many to misrepresent its meaning, by confounding 
 the divine covenants with a latter-will for conveying 
 temporal goods. Jesus Christ has been represented 
 as a testator, disponing or bequeathing all his saying 
 
— a eee 
 
 NEW COVENANT. 201 
 
 benefits, as so many legacies, to perishing sinners, 
 who, according to this scheme, are denominated his 
 legatees. It is added, that having made his latter- 
 will in favour of guilty men, he died to confirm it, 
 and afterwards rose from the dead, that he might, 
 become the executor of it. This apparently pious 
 theory has no adequate foundation in the word of 
 truth. The same word is rendered by testament in 
 the passage last quoted, which is used in Heb. vii. 
 6—10. and rendered by covenant; nor is there any 
 good reason for departing from the use of the latter 
 term, where the same original word occurs. A 
 testament or latter-will does not require any media- 
 tor, neither does the nature of it at all correspond 
 with that of either the old covenant or the new. 
 The word testator in the passage referred to, which 
 has misled many a serious reader, has no corres- 
 ponding term in the inspired text. Judicious critics, 
 who have bestowed particular attention on this sub- 
 ject, agree that dv 0:uevs denotes, not testator, but 
 that by which it vs confirmed. ‘The following version 
 by Dr Boothroyd, deserves to be quoted here, as 
 both accurate and intelligible: “ And for this pur- 
 pose he is the Mediator of the. new covenant, that 
 by means of death for the redemption of the trans- 
 ‘gressions under the first covenant, those who are 
 called might receive the promise of the everlasting 
 
 “Gnheritanee. For where a covenant is, there must 
 
 also of necessity be the death ef that which esta- 
 blisheth it: For a covenant is made firm over the 
 dead victims ; whereas +t is of no force while that 
 which establisheth it liveth. Wherefore neither was 
 the first covenant confirmed without blood. ‘For 
 svhen Moses had spoken every precept of the law to 
 all the people, he took the blood of calves and goats, 
 with water and scarlet wool, and hyssop, and also 
 the book, and sprinkled all the people, saying, This 
 is the blood of the covenant which God hath enjoined 
 unto you.” A 
 Covenants were anciently confirmed by the death 
 ‘of some purifying victim, as we have already ob- 
 served; therefore, as the plood of calves and goats 
 
202 A VIEW OF THE 
 
 could not take away sin, nor purge the conscience 
 of the guilty, Jesus, the Mediator of the new ecove- 
 venant, fulfilled what Moses had only prefigured. 
 Through the eternal Spirit he offered himself a saeri- 
 Jice without spot. to God, that he might completely 
 atone his justice, redeem transgressors from deserv= 
 ed condemnation, purge their conscience from dead 
 works to serve the living God, and ratify a new 
 covenant with them by his own blood. His blood 
 which was shed at his. death, is termed the blood of 
 the new and everlasting covenant, because he confirm- 
 ed and established it for ever, by laying down his 
 life a ransom for many. It is called the blood of 
 sprinkling, in allusion to the sprinkling of the blood 
 with which Moses confirmed the old covenant. The 
 sprinkling of the blood of Jesus denotes the offering 
 up of it to God as the appointed atonement for sin, 
 and the effectual application of it to the conscience 
 of them who are called to salvation, when the cove- 
 nant is established with them as the heirs of it. 
 Consult also Matt. xxvi. 28. Heb. xiti, 20.5 xii. 
 24, 
 
 2. Moses, approached the immediate presence of 
 God as a mediator, to receive his message, and com- 
 municate wt to the people in his name. He was called 
 tip into the mount to receive the tables of the cove- 
 nant, and all the laws and ordinances which were 
 added to it, while the people were commanded to 
 remain ata distance. He went up accordingly into 
 the midst of the cloud, “and gat him up into the 
 mount; and Moses was in the mount forty days 
 and forty nights.” Having received a complete sys- 
 tem of statutes and ordinances, adapted to the na- 
 ture of the old covenant, he imparted them to the 
 people in the name of their God, and directed them 
 to reduce the whole to practice, by rearing the ta- 
 bernacle, and performing all things that had been en- 
 joined, Exod. xxiv. 12—18.: xxv. to xxxl.3 XXXiy. 
 to xl. 
 
 In like manner, after Jesus Christ was anointed 
 for his important work by the Holy Ghost, he was 
 
 * 
 
NEW COVENANT. 203 
 
 led into the wilderness, where he continued in a 
 state of abstinence during forty days and forty 
 nights. His temptations, which have been re- 
 corded, seem to have taken place chiefly at the 
 close of that period, when he felt that sensa- 
 tion of hunger on which the first of them was 
 grounded. As he frequently ascribed all his doc- 
 trine to the Father who had sent him, we have rea- 
 son to believe, that he was employed, during the 
 principal part of his seclusion from the society of 
 mortals, in receiving and digesting the divine mes- 
 sage. When God had put words in his mouth, he 
 appeared among the people as a public teacher, and 
 published what had been committed to him, in his 
 Father’s name, Matt. iv. 1—3. John v.30, 43. 
 After he had ratified the covenant with his blood, 
 he arose from the dead, and ascended to the celestial 
 presence of his Father, that he might receive the 
 gift of the Holy Ghost, together with various addi- 
 tional communications of his will, and impart the 
 whole to his disciples. He disclosed many things 
 to his apostles by the illuminating influence of his 
 Spirit, which their prejudices had rendered them 
 incapable of bearing during the time of his personal 
 ministry, and enabled them to reveal the whole of his 
 doctrines and laws to the people. Hence, the last of 
 the apostolic books is called “the Revelation of Jesus 
 Christ, which God gave unto him to shew unto his 
 servants things which must shortly come to pass; 
 and he sent and signified it by his angel to his ser- 
 vant John, who bare record of the word of God.” 
 
 eo 6088 
 
 the Israelites, as their mediaior. While he tarried in 
 the mount receiving the message of God, and the 
 instructions necessary for the making of the taber- 
 nacle, they became impatient on account of his pro- 
 tracted absence, and formed a golden calf to conduct 
 them to the land of promise. They raised an altar 
 
 a str 
 
204 A VIEW OF THE 
 
 before it, honoured it with a feast, worshipped the 
 work of their own hands, and thereby, in the most 
 flagrant and inexcusable manner, violated the first 
 and second precepts of the covenant that had been 
 so solemnly made with them. In the midst of their 
 festivity, God informed Moses of their idolatry, and 
 said, “I have seen this people, and behold, it isa 
 stiff-necked people. Now, therefore, let me alone, 
 that my wrath may wax hot against them, and that 
 Imay consume them: and | will make of thee a 
 great nation.” Exod. xxxil. 1—10. 
 
 If the Lord had intended to consume them, he 
 could easily have done so in a moment, without dis- 
 covering his design to any of his creatures; but by 
 condescending to say, ‘“‘ Lert ME ALONE, that my 
 wrath may wax hot against them,” his intention evi- 
 dently was, to excite and encourage their mediator 
 to interpose in their behalf, without delay, as an 
 intercessor, for the purpose of turning away his de- 
 served wrath and making up the breach. Moses 
 understood the gracious intimation, and instantly 
 besought the Lord to spare his offending people, and 
 expostulated with him, in their behalf, on the ground 
 of his covenant of promise that he had made with 
 their father Abraham. At his seasonable request, 
 the Lord repented him of the evil that -he had 
 thought to do unto them. Moses next went down 
 from the Lord to the pecple, destroyed their idol, 
 reproved them for their unsteadfastness, and called 
 the Levites to inflict a certain extent of punishment, 
 for the purpose of promoting general repentance 
 among their brethren. He then returned to the 
 Lord, and renewed his intercession in the most dis- 
 interested and importunate manner, until he obtain- 
 ed a favourable answer. See the whole of Exod. 
 XXXIl. XXXIiL. 
 
 The transgressions of God’s spiritual Israel, are 
 far more complicated and heinous than those of the 
 ancient tribes, and calculated to draw down his fiery 
 indignation upon them; but Jesus interposes season- 
 ably in their behalf, as an interceding Mediator. In 
 the hour of his greatest personal suffering he pray- 
 ed for his enemies and murderers, saying, * Father, 
 
NEW COVENANT. 205 
 
 forgive them; for they know not what they do.” 
 The prayer that he offered up after instituting the 
 perpetual memorial of his death, shews that he 
 makes intercession for all that believe in him, and 
 what blessings he solicits on their behalf. Luke XXiil. 
 34, John xvii. 
 
 As he died that he might thereby ratify God’s 
 new covenant with all his people, he lives to make 
 them partakers of all its benefits. When any of 
 them commit sin, he interposes with his Father, 
 on the ground of his propitiation, for pardoning 
 mercy, and renewing grace to help them in time of 
 need. Having been reconciled to God by his death, 
 they shall be preserved from wrath, and completely 
 saved by his life. He knows all their temptations, 
 and is touched with a feeling of their infirmities. 
 He maintains their peace with the Father, and 
 grants them constant access into the holiest through 
 himself, as the new and only living way of accept- 
 able intercourse between God and men. Believing 
 in his reconciling blood and continual intercession, 
 
 ‘they are emboldened to approach the sacred throne, 
 
 and present their own humble supplications in his 
 name, in the confidence, that if they ask any thing 
 according to the will of God, he will fulfil their re- 
 quest. The guilty and the tempted, are frequently 
 directed to look up to the exalted Redeemer, as an 
 interceding Mediator ; and come boldly to the throne 
 
 of grace through him. Hence it is said, ‘ If any 
 
 man sin, we have an Advocate with the Father, 
 Jesus Christ the righteous. Wherefore he is able 
 also to save them to the uttermost that come unto 
 God by him, seeing he ever liveth to make inter- 
 cession: for them.” 1 John ii. 1, 2. Heb. vii. 25. 
 Rom. v. 8—10.; vi. 33, 34. 
 
 Ist, This shews why our God is still represented as a 
 consuming fire. When the old covenant was pro- 
 
 ‘claimed from Sinai, “ the sight of the glory of the 
 
 Lord was like devouring fire on the top of the 
 mount, in the eyes of the children of Israel.” The 
 terrific appearance which they witnessed, was in« 
 
206 A VIEW OF THE 
 
 tended to impress their hearts with his infinite ma- 
 jesty and holiness, the inflexibility of his justice, 
 and his unalterable detestation of sin; that they 
 might be taught to fear him and humble themselves 
 in his presence, to seek the interposition of a medi- — 
 ator, and keep his commands for ever. Those who 
 avail themselves of the mediation of Christ, are 
 saved from the fiery indignation of the Almighty, 
 by his pacifying blood, and encouraged to draw 
 near to the throne of grace by his celestial inter- 
 cession; but nothing that he did or suffered, was 
 intended to make men think lightly of the authority 
 of God, or give them the least encouragement to 
 continue in sin with the hope of impunity. The 
 very affecting manner in which he ratified the new 
 covenant, shews, that God is as holy and just, that 
 his authority is as sacred, and his wrath as tremend- 
 ous, that reverence and godly fear are as necessary, 
 and the destruction of impenitent sinners as cer- 
 tain, as when Sinai trembled at his presence, and 
 the fire of his jealousy consumed the offending Is- 
 raelites. Sin is as contrary to the divine nature 
 now, as when the awful curses of the law were de- 
 nounced againstit by Moses; and as .God_ spared 
 not his own Son when he appeared before the 
 throne of justice as the substitute of the guilty, we. 
 may rest assured, that he will spare none who de-. 
 spise his son, or turn the gospel of his grace into 
 licentiousness. The blood of the new covenant is. 
 sufficient to cleanse the most polluted, who repent. 
 and believe in it; but those who abuse the present. 
 dispensation of mercy and long-suffering, shall find 
 it ‘a fearful thing to fall into the hands of the liy- 
 ing God.” His unmitigated wrath shall burn against 
 them with greater fury, than if no possible way of 
 reconciliation had ever been proposed to them. 
 
 2d, Lhis should deter the guilty from presuming to 
 approach an absolute God, without the interposition of. 
 a mediator. Moses was commanded to set bounds . 
 about Sinai, to keep the Israelites at a becoming 
 distance; and if any of them had gone beyond the. 
 appointed limits to touch the mount, or gaze on the 
 
 Pe 
 
NEW COVENANT. 207 
 
 thick cloud which covered it, their temerity would 
 have provoked instant destruction. When they be- 
 held the distant glory of the Lord, and heard his 
 appalling voice, their hearts were filled with terror, 
 they fled from his presence, and intreated that. his 
 word should not be spoken to them any more. 
 Guilty creatures cannot stand before the holy and 
 righteous God, and it is in consequence of gross ig- 
 norance and hardness of heart, that any of them ever 
 make the daring attempt. All are chargeable with 
 presumption who trust in their own righteousness, 
 as the only, or even the partial ground of their ac- 
 ceptance; or who offer up their prayers to God in 
 a rash irreverent manner, without fixing their atten- 
 tion on the mediation of Christ, and drawing near 
 by him as the living way. Such worshippers pro- 
 voke the jealousy of the Highest, by treating him as 
 if he were neither great nor righteous, but like the 
 idols of the heathen, and capable of conniving with 
 sinners. : iy 
 
 83d, This shews the folly and danger of trusting or 
 employing any other mediator except the only one whom 
 God has appointed. Fellow christians may lawfully 
 ask a special interest in the prayers of each other, 
 because every believer is commanded to offer up 
 “¢ supplication for all saints,” and the Lord has pro- 
 mised to hear and answer their united addresses. 
 Such brotherly intercession does not in any degree 
 detract from the honour of Christ’s mediation, be- 
 ing presented to the Father through him alone, 
 without the least. dependance on human merit. 
 The holy angels, and the spirits of the just made per- 
 fect, are not appointed to make intercession in behalf 
 of mortals, neither are christians directed to ask the 
 benefit of their friendly interposition. They cannot 
 be. present in many different places at the same 
 time, to attend to the diversified addresses of men 
 scattered over the earth; we have no satisfactory 
 evidence that they have any knowledge of the sup- 
 plications which are presented to them, nor the 
 least. reason to believe that they comply with the 
 ignorant solicitation of those superstitious worship- 
 
208 A VIEW OF THE 
 
 pers who implore the aid of their prayers. Jesus 
 alone is the propitiation for the sins of men, and 
 the only celestial Intercessor whom the Father has 
 honoured as the medium of his gracious communi- 
 cations. He has the most ample knowledge of all 
 the temptations and necessities of those who trust 
 in him. He is ever ready to make effectual inter- 
 cession for all that come unto God by him, and ever 
 able and willing to save them. Those who desire 
 to approach God, have not the least occasion for any 
 other mediator to introduce them; therefore all those 
 who pray to departed saints or angels, or trust in 
 their interposition with the Almighty, are guilty of 
 despising the mediation of Christ, and dishonouring 
 the Hearer of prayer, by impious will-worship, 
 which he will not fail to punish. | 
 Ath, The Mediator of the new covenant has the high- 
 est claim to our superlative regard. Heisthe only begot- 
 ten Son and the equal of the Father; the object of his 
 unqualified commendation and ineffable delight. He 
 has every conceivable excellence in the utmost per- 
 fection, without any defect or blemish. In him all 
 the glorious attributes of the Deity, and all the 
 amiable affections of humanity, are happily united. 
 The office which he sustains is of matchless im- 
 portance in itself, and infinitely beneficial to fallen 
 men. He finished a difficult undertaking in the 
 days of his flesh, of which no other person in hea- 
 ven or earth was capable; and he is still employed 
 in accomplishing the purposes of infinite wisdom 
 and mercy, for the benefit of all that trust in him. 
 The condescension and love which he manifested in 
 humbling himself as the substitute of transgressors, 
 can never be fully comprehended or sufficiently ad- 
 mired; and notwithstanding his present exaltation 
 on the throne of God, he remembers the least of his 
 disciples with tender regard, and successfully pleads 
 their cause with his Father in the presence of all 
 the heavenly host. We find it easy to esteem and 
 love the most deserving of our fellow-creatures, yet 
 our nearest relatives and most faithful friends, have 
 no claim to our regard that can bear to be com- 
 
 sh \ 
 wy ui 
 f ’ 
 
NEW COVENANT. 209 
 
 pared with his. We may love them to excess, and 
 thereby become guilty of spiritual idolatry; but we 
 cannot offend God or provoke his jealousy by the 
 ardour of our love to his Son; for in proportion as 
 we honour him, we honour and please the Father. 
 5th, By virtue of the mediation of Christ, the most 
 guilty and timid may approach the righteous and 
 awful Majesty of heaven with boldness and acceptance. 
 When awakened sinners discover the extent of their 
 guilt, the depravity of their heart, and their extreme 
 baseness in the sight of their holy Creator, they 
 feel that they cannot safely approach his sacred pre- 
 sence on the ground of their good works or strictest 
 religious performances, because all these are wholly 
 polluted with sin more than sufficient to condemn 
 them. It sometimes happens, when such persons 
 prostrate themselves for the purpose of secret pray- 
 er, that shame covers them, slavish fear seals their 
 lips, they have no power to present their petitions, 
 nor can they so much as lift up their eyes to hea- 
 ven. The mediation of Christ is the only effectual 
 source of relief for those who are depressed by a 
 spirit of bondage. It meets all the righteous de- 
 mands of God, and renders it perfectly consistent 
 with his honour to hold friendly intercourse with 
 men. It invites the approach of those who have 
 nothing of their own te recommend ‘them, frees 
 them from the danger of presumption, and inspires 
 them with confidence to draw near to the throne of 
 grace, and fill their mouth with arguments. The 
 Lord has respect to those who come before him in 
 this new and honourable way of his own appoint- 
 ment: he accepts their persons, yields to their im- 
 portunate solicitation, and grants them the high 
 honour of prevailing with himself, as Jacob did 
 when he wrestled with the angel. 
 6th, This should excite believers to draw near daily 
 to the Father, through his Son, with filial reverence and 
 confidence, love and joy. They are called to pray 
 without ceasing, with frequency and perseverance, 
 and to abound im all the other parts of divine wor- 
 ship: but God desires to be worshipped in spirit 
 
210 A VIEW OF THE 
 
 and in truth, nor will we accept an empty form 
 even from his own children. They have need there- 
 fore to look closely to the state of their heart, and 
 to watch against any thing like thoughtlessness and 
 Jukewarmness, or such unbecoming familiarity in 
 addressing the Most High, as results rather from 
 the force of custom, shies ae the power of faith. 
 If they suffer his word to slip out of their mind, 
 and come before him in a formal irreverent manner, 
 or if they trust in their own religious attainments, 
 and forget that their only w ay of access is by Jesus 
 Christ, all the devotional services in which they en- 
 gage, will be rendered worthless and abominable. 
 Let us therefore keep our attention steadfastly fixed 
 on his mediation, as the only ground of our inter- 
 course with the Father, and draw near with a true 
 heart, in the full assurance of faith, that our languid 
 affections may be powerfully excited, and our re- ° 
 quests presented with joyful acceptance. Eph. ii. 
 18.3; 11. 12, 14. Heb. x. 19—22. 
 
 th, Lhe manner in which guilty men are reconciled 
 _ to God by the mediation of Christ, should excite us to 
 
 strive resolutely against sin, and follow universal holi- 
 ness. He did not suffer in the room of the guilty, 
 to procure for them the privilege of committing sin 
 with impunity, but to redeem them from all iniquity, 
 that they might be zealous of good works, agreeably 
 to the promise of the covenant which he ratified for 
 them with his blood. His atonement did not di- 
 minish the intrinsic evil of sin. It is still hateful 
 in the sight of God, and as opposite to his nature 
 as.ever. None who love sin, can love God at the 
 same time, nor can those who. live in the wilful 
 practice of it, have any: fellowship with him. There- 
 fore those whom he has restored to the enjoyment 
 of his favour by the death of his Son, ought to shew 
 the. sincerity of their gratitude, by loving what he 
 loves, hating what he hates, avoiding what would 
 displease him, and making it their delight to walk 
 with him in holy obedience, becoming those Whe 
 have his law written in their heart. 
 
NEW COVENANT. 214 
 
 PART FIFTH. 
 
 OF THE PLACE THAT JESUS CHRIST SUSTAINS IN THE 
 NEW COVENANT. 
 
 SECTION IL.—CHRIST IS THE MESSENGER OF THE 
 NEW COVENANT. 
 
 Mauacui 1. 1. The Messenger of the covenant shall 
 come, saith the Lord of hosts. . 
 
 Hesrews vil. 22.. By so much was Jesus made a 
 Surety of a better covenant. | 
 
 Hezsrews vi. 6. But now hath he obtained a more 
 excellent ministry. 
 
 Eacu of these texts contains abundant matter 
 for a separate discourse, but they may be joimed 
 together on the present occasion, for the sake of bre- 
 vity. Having already considered the honourable 
 
 office of Jesus Christ as the Mediator of the new — 
 
 covenant, let us now proceed to contemplate the 
 important place which he sustains, as, 2. The 
 Messenger; 3. The Surety; and, 4. The Minister 
 of it. 
 
 II. His office as the Messenger of the covenant 
 claims our present attention The true import and 
 design of the text will be obvious, if we observe, 
 that the Jews who were brought back from capti- 
 vity under the direction of Zerubbabel, abounded in 
 zeal for the restoration of the temple, worship, and 
 service of God, as we learn from the whole book of 
 Ezra ; but their posterity rapidly declined from their 
 ways. In less than a hundred years, their religious 
 fervour completely subsided ; the body of the people 
 became negligent in the worship of JEHOVAH, and 
 the priests profaned his name. As they had slight- 
 ed the words of their former prophets, Malachi was 
 sent to reprove their instability, call them to repent- 
 ance, and announce the approaching ministry of the 
 
212 A VIEW OF THE 
 
 fore-runner of the great and long-expected Messiah : 
 ‘** Behold, I will send my messenger, and he shall 
 prepare the way before thy face.” He then an- 
 nounced the coming of the divine Messiah himself, 
 as the Messenger of the covenant: ‘* The Lord 
 whom ye seek shall suddenly come to his temple: 
 even the Messenger of the covenant, whom ye delight 
 in; behold he shall come, saith the Lord of hosts.” 
 These words evidently refer to Jesus Christ, as we 
 learn from his own application of the former part of 
 the verse to John the Baptist, in Matt. xi. 10. Let 
 us therefore proceed to contemplate him as his Fa- 
 ther’s Messenger. 
 
 1. Jesus Christ was the Messenger of the cove- 
 nant, as he was commissioned by the Father to speak to 
 the people in his name. 'The God of Israel had spok- 
 en to the fathers, at sundry times, by the prophets, 
 but in the last days of the Jewish state, he spoke to 
 them by his Son. Heb. i. 1, 2. The appearing of 
 this great Prophet, had been early foretold by Moses, 
 and his prediction was applied to Christ by the 
 apostle Peter: ‘For Moses truly said unto the 
 fathers, a Prophet shall the Lord your God raise up 
 unto you, of your brethren, like unto me; him shall 
 ye hear in all things whatsoever he shall say unto 
 you,” Deut. xviii. 15—18. Acts iii. 22. When 
 Jesus preached to the people, he did not speak in 
 his own name, but in the name of the Father, and 
 frequently informed them, that God had sent him 
 into the world, and given him authority to declare 
 his will: ‘* Then cried Jesus in the temple, as he 
 taught, saying, I am not come of myself, but he 
 that sent me is true, whom ye know not. But I 
 know him, for I am from him, and he hath sent me. 
 My doctrine is not mine, but his that sent me,” 
 John vii. 28, 29, 16. 
 
 2. Jesus was anointed with the Holy Ghost, that 
 he might preach to the people. Eminent men were 
 anciently set apart to offices of peculiar importance, 
 by being solemnly anointed with holy oil, as a figure 
 of the superior anointing with which the Messiah 
 was to be distinguished. With a view to this the 
 
NEW COVENANT. 213 
 
 evangelical prophet, when speaking of him, said, 
 “The Spirit of the Lord God is upon me; because 
 the Lord hath anointed me to preach good tidings 
 unto the meek; he hath sent me to proclaim libert 
 to the captive, and the acce potable year of the Lord.” 
 These words were visibly fulfilled to Christ, at his 
 baptism, in the presence of his fore-runner, when 
 the Holy Ghost was shed down upon him from hea- 
 ven, to qualify him for preaching to the Jews: “ Now 
 when all the people were baptized, it came to pass 
 that Jesus also being baptized, and praying, the 
 heaven was opened: and the Holy Ghost descend- 
 ed in a bodily shape like a dove upon him, and a 
 voice came from heaven, which said, Thou art my 
 beloved Son, in thee I am well pleased.” Other 
 prophets revealed the mind of God according to the 
 limited measure of his Spirit which they had receiv- 
 ed; but Jesus was anointed with the oil of gladness 
 above his fellows, for the Father gave not the Spirit 
 by measure to him. The Spirit of the Lord rested 
 upon him as the Spirit of wisdom and understand- 
 ing, the Spirit of counsel and might, the Spirit of 
 knowledge and of the fear of the Lord; and made 
 him of quick understanding in the fear of the Lord. 
 Though destitute of the aid of human learning, he 
 was distinguished from all other teachers by large- 
 ness of capacity, clearness of spiritual discernment, 
 acuteness of judgment, and wisdom to speak as no 
 other man had ever spoken. Compare Isa. ]xi. 1, 
 2.; xi. 1—3. Luke iii. 21, 22.; iv. 16—21. John 
 1, 32—34.; ili. 34. 
 
 3. Jesus was furnished with a special message from 
 God tothe people. Though his intellectual powers 
 were of the highest kind, his doctrine was not in any 
 degree the result of personal research or invention, 
 like that of the false prophets among the Jews, or the 
 more famed teachers of philosophy among the Gen- 
 tiles. The principal time when the message of the 
 Father was imparted to him by the Holy Ghost, has 
 been already referred to; but it is of importance to 
 observe, that he frequently disclaimed teaching any 
 private sentiments of his own, and, in the most ex- 
 plicit manner, informed his hearers, that his Father 
 
214 A VIEW OF THE 
 
 had given him the whole of the doctrine which he 
 published. ‘I have many things to say: but he 
 that sent me is true: and I speak to the world those 
 things which I have heard of him. 1 do nothing of 
 myself; but as my Father hath taught me, I speak 
 these things. For I have not spoken of myself; but 
 the Father who sent me, he gave me a command- 
 ment, what I should say, and. what I should speak. 
 Whatsoever I speak, therefore, even as the Father 
 said unto me, so I speak.’”? John viii. 26, 28.; xii. 
 49, 50. 7 | 
 
 4. Jesus faithfully published and confirmed his 
 Father’s message. During the years of his personal 
 ministry he went about all Judea, and Galilee, and 
 Samaria ; and preached the gospel to all that would 
 hear him, whether in the temple or in synagogues, 
 in the streets or fields, on the mountains or by the 
 sea. His mode of teaching was plain and familiar, 
 being wisely adapted to the limited capacity of his 
 hearers. The proverbs and similitudes which he 
 used, were calculated to arrest the attention, excite 
 the inquiries, and assist the apprehension of the ig- 
 norant who followed him. The lowliness of his 
 outward circumstances, and the compassion which 
 he manifested toward the poor, and such as were des- 
 pised for open wickedness, attracted the confidence 
 of multitudes who had been neglected by the Jewish 
 teachers as sheep having no shepherd. The common 
 people acknowledged that he spoke in a way pecu- 
 liar to himself; with assurance, authority, and power 
 superior to man. His faithfulness in boldly asserting 
 the truth in the presence of its adversaries, and testi- 
 fying against the secret sins of the priests and Pha- 
 risees, produced painful conviction in their hearts. 
 On no occasion did he shrink from declaring season- 
 able truth, though the wicked hated him, and sought 
 his death, because he exposed their evil works. He 
 might have appealed to the Father in the prophetie 
 language of the Psalmist, saying, “I haye preached 
 righteousness in the great congregation: lo, I have 
 not refrained my lips, O Lord, thou knowest I have — 
 not hid thy righteousness within my heart, I have 
 
NEW COVENANT. 915 
 
 declared thy faithfulness and thy salvation: I have 
 not concealed thy loving kiadness, and thy truth.” 
 Ps. xl. 9, 10. John xvii. 6—8. 
 
 He promoted no ignorant credulity among his 
 hearers, by asking their blind assent to what he 
 taught, without an understanding of its import, and 
 the examination of the evidences by which it was 
 supported. For the adequate confirmation of his 
 message, he appealed to the well-known testimony of 
 John the Baptist concerning him; the voice with 
 which the Father had repeatedly honoured him from 
 heaven ; the Old Testament Scriptures which were 
 eircumstantially fulfilled in him; the spotless perfec- 
 tion of his personal obedience to the whole law; and 
 the mighty works which God had appointed him to 
 accomplish in his name. The works to which he 
 referred, were not of an occult or equivocal kind ; 
 like the deceitful signs and lying wonders with 
 which the ignorant aud superstitious followers of 
 the antichristian beast were imposed upon by inter- 
 ested priests during the dark ages. All his miracles 
 were genuine, great, and undeniable. They were 
 highly beneficial in their nature, worthy of the in- 
 terposition of God, and of many different kinds. 
 They were performed publicly, before multitudes of 
 his most learned and sceptical enemies, who were 
 perfectly qualified to judge of their reality; and as 
 they were frequently repeated in the presence of 
 many who had the best opportunities for observing 
 them, there could be no possible deception. The 
 genuineness and astonishing magnitude of them, 
 were admitted by all classes of the Jewish nation, 
 and his claims to the authority of a divine Messen- 
 ger, were so unanswerable, that those who rejected 
 his testimony were rendered without excuse. John 
 v. 31—47.; vii. 42—4'7.; x. 32—38.; xv. 22—24. 
 
 5. Jesus fully imparted the divine message to his 
 apostles, and commanded them to publish it to all na- 
 tions. The Father did not send him to preach to 
 the Gentiles, but to the lost sheep of the house of Is- 
 rael; therefore his personal labours, as the Minister 
 of the circumcision, were specially directed toward 
 
216 A VIEW OF THE 
 
 them. For the same reason the temporary mission 
 of those whom he sent before his face to announce 
 the approach of the kingdom of heaven, was limited 
 to their Jewish brethren. Rom. xy. 8. Matt. xv. 24. ; 
 x. 5, 6. Luke viii. 1—9. 
 
 But as Jesus was given by the Father to bea 
 light of the Gentiles, that he might be his salvation 
 to the ends of the earth, according to his covenant 
 with Abraham; he called a select number of his 
 disciples to be his Apostles, and expounded his doc- 
 trine to them in private, as they were able to bear it. 
 Matt. x. 1—5.; xiii. 1O—-18. After he rose from 
 the dead, he frequently appeared to them during the 
 space of forty days, when he demonstrated his resur- 
 rection by many infallible proofs, gave them more 
 ample instructions, and commanded them to go 
 into all the world and teach his word to all nations. 
 Acts 1. 3. Matt. xxviii. 16—20. Luke xxiv. 25— 
 48. As the Jewish prejudices and worldly passions 
 of the apostles, darkened their minds, and thereby 
 rendered them incapable of understanding the doe- 
 trine of Christ, without the aid of an inward super- 
 natural influence, he promised to ascend to his hea- 
 venly Father and send down the Holy Ghost, as 
 their abiding comforter, to bring what they had for- 
 merly heard from him to their remembrance, guide 
 them into all truth, and qualify them for teaching 
 the way of salvation to both Jews and Gentiles. 
 John xiv. 16, 26.; xv. 26, 27.; xvi. 7—15. 
 
 The apostles were in due time fully qualified, as 
 well as commissioned by Christ, to publish the whole 
 system of divine truth by their preaching and writ- 
 ings, as his representatives and ambassadors to the 
 nations; therefore their words demand our implicit 
 reception as the very words of Christ himself, which 
 the Father gave him to reveal to men as the Messen- 
 ger of the covenant. John xx. 21, 22. 2 Cor. v. 18, 
 20. 1 Cor. xiv. 37. 
 
NEW COVENANT. 217 
 
 PART FIFTH. 
 
 OF THE PLACE THAT JESUS CHRIST SUSTAINS IN THE 
 NEW COVENANT. 
 
 SECTION I1I.—CHRIST IS THE SURETY OF THE 
 NEW COVENANT. 
 
 Ill. Let us next proceed to contemplate the Sureti- 
 ship of Jesus Christ. The inspired writer of the 
 Epistle to the Hebrews, largely demonstrated the 
 peculiar excellence of his priesthood, by shewing, 
 that God had made him a Priest after the order of 
 Melchisedec, which was superior to that of Aaron, 
 and all the other sons of Levi; that he had been 
 cousecrated to minister in the heavenly tabernacle 
 for ever, with the power of an endless life; and that 
 he had been appointed to his office with the solem- 
 nity of his Father’s oath.. On these grounds he 
 drew the important conclusion contained in our 
 second text: ‘‘ By so much was Jesus made a Surety 
 of a better covenant.” 
 
 The word surety denotes a sponsor, who becomes 
 bound in behalf of another for the accomplishment 
 of some undertaking or promise, and for the satis- 
 faction of the object of it. Thus did the patriarch 
 Judah become a surety to his father in behalf. of his 
 brethren for the safety of Benjamin. Gen. xliii. 8, 
 9. sexliv. 32, 33. | , 
 
 The suretiship of Christ is variously explained by 
 different writers, according to the views which they 
 have of the covenant with which it is connected. 
 Some imagine that he became surety to his Father 
 in behalf of his chosen people, by engaging to fulfil 
 his law which they had violated, and to bear its 
 curse to which they had exposed themselves by dis- 
 obedience. This is to make him a surety of the old 
 covenant, but not of the better one. We are abun- 
 dantly informed, that he humbled himself as a ser- 
 
218 A. VIEW. OF THE 
 
 vant, and became the substitute of the gnilty, hav- 
 ing been made under the law, that he might fulfil 
 its precepts which they had violated, aud redeem 
 them from merited destruction by his atoning death ; 
 and this explanation would, no doubt, have been 
 satisfactory, if he had been called the Surety of the 
 old covenant, which consisted of precepts, and in- 
 volved the transgressors of them in the divine curse: 
 but he is clearly represented as the Surety of the 
 new and better covenant, not of the old; conse- 
 quently this view of the subject, cannot be admitted 
 without the greatest confusion. 
 
 It may likewise be observed, that the obligations 
 of a surety naturally cease, as scon as he has fulfill- 
 ed the undertaking for which he had become bound, 
 because nothing more can be required of him, and 
 his suretiship can be no longer necessary. Now if 
 the proper business of Christ as a surety, had con- 
 sisted in fulfilling the demands of the divine law, 
 and bearing its curse, his suretiship must have ceas- 
 ed when he said, “It is finished,” and bowed his 
 head upon the cross; for nothing more could be de- 
 manded of him as the voluntary substitute of Ins 
 people : but this supposition would be directly eon- 
 trary to our text, which shews that he still contin- 
 ues a Surety in his state of exaltation. His obliga- 
 tions as a Surety still remain, and they will continue 
 during the whole period’ of his. ministry as a high 
 priest. This is evident from the general scope of 
 the whole passage. Instead of being terminated by 
 his death, his suretiship may with greater propriety 
 be considered as having properly commenced from 
 the period when the new covenant was ratifted with 
 his blood. | | i 
 
 In order to ascertain the nature and extent of the 
 obligations of any person who has become a surety 
 between two parties, we must inquire which of them 
 has pledged his promise to the other, and in’ what 
 his undertaking consists; for his surety is bound to 
 the other party for its accomplishment. Now, as 
 Jesus is the Surety of the better covenant, the matter 
 of which it consists must determine in behalf of - 
 
NEW COVENANT. 219 
 
 whom he has become bound, the proper object of 
 his engagements as a Surety, and their precise extent. 
 We have seen that the new covenant does not con- 
 sist of precepts enjoined by God, and demanding a 
 debt of obedience or suffering, which his people 
 have undertaken to pay; but of free and compre- 
 hensive promises, which he has graciously under- 
 taken to fulfil for their benefit. Therefore, as it was 
 by God alone that the promises of the new covenant 
 were made in favour of his people, who are the pro- 
 per objects of them; we may conclude, with perfect 
 safety, that Jesus Christ is a Surety, in behalf of God, 
 for the ample accomplishment of all that he has pro- 
 mised to them, in the proper season. : 
 
 None can reasonably object against this explana- 
 tion, by alleging, that the almighty, and faithful, and 
 unchangeable God, could have no need of any sure- 
 ty to become bound in his behalf for the performance 
 of his promises. The suretiship of Christ was cer- 
 tainly not necessary on God’s account; but it was 
 highly desirable for the sake of his people, on ac- 
 count of the weakness of their confidence in him, 
 arising from their great natural distance, ignorance, 
 and conscious unworthiness. In much eondescen- 
 sion to their infirmity, he has been pleased to con- 
 firm his promises with his sacred oath, and by vari- 
 ous sensible sigus and seals; and for the same reason 
 the new covenant is confirmed by the suretiship of 
 his Son. 
 
 A person may, without the slightest impropriety, 
 become surety in behalf of one who is not inferior 
 to himself, if those to whom he becomes bound, 
 have had better opportunity for becoming acquaint- 
 ed with his character, ability, and friendly dispo- 
 sition, than with those of the original promiser. 
 God the Father is invisible, incomprehensible, and 
 terrible ; an object of overwhelming dread to them 
 who have provoked his righteous displeasure. Awa- 
 kened sinners naturally judge of his disposition to-— 
 ' wards them, by their own feelings towards their ene- 
 mies who have greatly injured them. They anticipate 
 evil rather than good from his interposition, and 
 
 K 
 
220 A VIEW OF THE 
 
 flee from him under the prevailing influence of fear. 
 They find it difficult to believe that his thoughts 
 are not like their thoughts, and that he will not ren- 
 der to them according to their iniquities. But the 
 Son of God came down from heaven to the earth, 
 and sojourned among mankind in a visible manner 
 for several years. He kindly invited them to draw 
 near to him as their friend, conversed with them 
 in the most familiar manner, wept over their suffer- 
 ings, died for their redemption, and gave numerous 
 convincing proofs of his divine power and good-will, 
 Now, as he was perfectly acquainted with all the 
 gracious purposes of the unseen God respecting the 
 salvation of sinners, nothing could haye been better 
 calculated to recommend the new covenant to their 
 confidence, than his direct interposition as a Surety 
 for the accomplishment of its promises, to all who 
 embrace them as the ground of their hope. 
 
 For the farther illustration of this subject, we may 
 observe, that Jesus Christ is a Surety of the new co- 
 venant, in as much as the accomplishment of all its 
 promises to the people of God, is completely secured, 
 
 1. By his near and unalterable relation to them. 
 He is not only their divine Creator and rightful 
 Sovereign, but their Brother and Friend. He is a 
 partaker of their nature in all its essential parts, 
 with all its sinless feelings and tender sympathies ; 
 and he makes them partakers of his divine nature, 
 
 as the children of God by regeneration and faith, . 
 
 Having in all things been made like his brethren, 
 
 he is not ashamed to acknowledge their near rela-_. 
 
 tion to him in the presence of his heavenly Father. 
 Being “ the first-born among many brethren,” he 
 is equally distinguished by his own peculiar ho- 
 nours, and by his fraternal care for all the members 
 of the whole family of which he is the chief. As 
 their elder Brother, he is the fittest person to con~ 
 ciliate their heavenly Father when he is offended by 
 any of his little children, and to inspire them wit 
 
 filial confidence in approaching to receive the for-_ 
 giveness of their trespasses, and all the other fruits .. 
 
 of his paternal love. He honours them as his friends, 
 
 ame 
 
NEW COVENANT. 22) 
 
 by making known to them the gracious purposes of 
 the Father respecting their future advancement ; 
 and as their relation to him cannot be dissolved, 
 even by death itself, they have abundant reason to 
 believe, that he will never neglect their Interest, or 
 suffer their confidence in the promises of his Father 
 to be disappointed. Heb. ii. 11—17. Rom. viii. 29. 
 John xv. 15. 
 
 2. By his atoning death. The death of Christ 
 secures the accomplishment of all the promises of 
 the new covenant, as it was the appointed means 
 by which that covenant was ratified ;—It satisfied 
 the demands of offended justice, and thereby re- 
 moved all those legal hindrances which tended to 
 prevent the communication of spiritual benefits to 
 the guilty ;—and it gave him a deep personal inter- 
 est in seeing those in behalf of whom he had suffer- 
 ed, made completely happy. He laid down his life 
 for them, that he might redeem them from all ini- 
 quity and wrath, and advance them to inherit eter- 
 nal glory with himself in his heavenly kingdom. 
 Having finished his work of humiliation, it is im- 
 possible for him to be indifferent about the final 
 success of his undertaking. It would have been in- 
 consistent with his perfect wisdom, to empty him- 
 self, and submit to the most painful and ignomini- 
 ous death, in vain. As he accomplished, in the 
 most perfect manner, all that God demanded of 
 him in behalf of his chosen, his honour requires as 
 perfect an accomplishment of all God's promises 
 made to them; nor will he be satisfied with any 
 thing less. 
 
 3. By his unsearchable riches. The engagements 
 of a temporal surety, afford satisfaction only in pro- 
 portion as he is known to possess property corres- 
 
 . ponding with the extent of them. The magnitude | 
 
 } of the undertaking of Christ, as the Surety of the 
 new covenant, is great above all human computa- 
 tion. ‘This will appear evident, if we reflect on the 
 number and variety of benefits which it compre- 
 hends—the inestimable value of every one of them 
 —the countless multitude of persons to whom they. 
 
222 A VIEW OF THE 
 
 are promised—and their wretched condition by na- 
 ture, as lost sinners scattered among all the nations 
 of the earth. Yet the heirs of these promises have 
 good reason to be satisfied with his engagements, 
 because his riches are more than equal to them. 
 All the blessings of the covenant are at his disposal, 
 for he possesses all the unsearchable treasures of na- 
 ture, of grace, and of glory; and all the fulness of 
 the Godhead dwells in him bodily.” Eph. ii. 8. 
 
 4. By his unlimited power. The accomplish- 
 ment of the promises of this covenant, is a work of 
 immense difficulty, which demands inconceivable 
 power, as well as riches. The objects of them are 
 naturally altogether depraved in heart, enslaved by 
 Satan, exposed tothe ensnaring influence of this 
 evil world, subject to the sudden attack of the king 
 of terrors, and liable to descend to corruption. The 
 mighty power of the Surety is more than compe- 
 tent to meet all these difficulties. He formed the 
 heart of man in its primitive purity at the begin- 
 ning, and he can also create it anew in righteous- 
 ness and true holiness. As the Captain of salvation, 
 he overcame this world, and the malevolent prince 
 of it, in the days of his flesh ; and he is fully capa- 
 ble of conducting his followers in safety through all 
 the perils of their earthly pilgrimage, and making 
 them more than conquerors. He has all power in 
 heaven and in earth, and his strength is made per- 
 fect in their weakness. Having prevailed over 
 death, and him that had the power of it, by dying 
 and rising from the grave, he is able to subdue all 
 the enemies of his people, to collect their scattered 
 dust, change their vile bodies, fashion them like his 
 own glorious body, and perform all things that are 
 promised to them. 
 
 5. By his boundless love towards them. The love 
 of Christ to his people is largely celebrated im his 
 word, as unmerited and free, unsolicited and prevent- 
 ing, great and efficacious, surpassing human know- 
 ledge, steadfast without decay, and absolutely eter- 
 nal. As he pitied them when they were enemies, 
 and laid down his life to save them from impending 
 
NEW COVENANT. 223 
 
 wrath, and ratify a new covenant with them, they 
 can have no just reason to question his full determi- 
 nation to put them in possession of all its benefits. 
 Having loved them when they were unworthy, and 
 become a curse for their sake, he will not fail to 
 exercise his wisdom, authority, and power in their 
 behalf. He could not atone for their guilt without 
 the deepest personal abasement and suffering; but 
 after having redeemed them to himself with his 
 blood, he can deliver them from all their enemies, 
 and exalt them to inherit his Father’s promises, with 
 the utmost ease. As his love made him willing to 
 do those things for them which were extremely dif- 
 ficult and humbling, who can suspect his willing- 
 ness to reign for them, by effectually imparting to 
 them all the fruits of his death? He will never per- 
 mit any of those whom he ransomed from the sen- 
 tence of divine justice, to be separated from his pre- 
 sence, and eternally ruined, by the malice of Satan. 
 Having drawn them to himself from their former 
 state of blind alienation, and become the object of 
 their chief confidence and affection, he will never 
 allow them to be separated from his love, or to come 
 short of that enduring felicity which his word taught 
 them to expect. Rom. viii. 35—39. ae” 
 
 6. By his unchangeable faithfulness. He is 
 faithful as the Saviour of all that believe in. him ; 
 therefore he will not forsake them, nor disappoint 
 their hope in his word. He isa merciful and faith- 
 ful High Priest; and having been tried by the most 
 formidable temptations in the days of his flesh, he 
 is touched with the feeling of their infirmities, he 
 knows how to succour them, he will not fail to pray 
 to his Father to keep them from evil, nor neglect 
 to help them in time of need. As their divinely 
 appointed Captain and Leader, he will undoubtedly 
 acquit himself, by defending them from every fatal 
 danger, and condueting them to his heavenly rest. 
 _ Having been entrusted by the Father with the ma- 
 _ mMagement and care of all his chosen flock, as their 
 ~ good Shepherd, he has undertaken to collect them 
 from their wanderings, into his fold, to feed them in 
 
224 A VIEW OF THE 
 
 his good pasture, preserve them from being ever 
 plucked out of his hand, and give them eternal life : 
 his promise to this effect is sure, and he is incapable 
 of violating it. Having obtained the most excellent 
 ministry, as the administrator of the new covenant, 
 it belongs to his office to dispense all its benefits to 
 those who take hold of it as the ground of their 
 hope; and since he abideth faithful, he cannot deny 
 himself; therefore not one of its promises can ever 
 fail. He kept those who had been committed to his 
 care during the period of his humiliation, so that no 
 genuine disciple was lost, notwithstanding the nu- 
 merous dangers to which they had been exposed ; 
 and as he gave an honourable account of his faith- 
 fulness and eare, in that prayer which he offered up 
 in their behalf before his death, we may rest assur- 
 ed, that he will be equally prepared, when deliver- 
 ing up the kingdom to his Father at the last day, 
 to introduce all the heirs of promise into his presence 
 in a state of spotless perfection, saying, ‘* Behold 
 me, and the children whom thou hast given me. I 
 have kept them in thy name, and none of them is 
 lost. Now, all mine are thine, and thine are mine, 
 and I am glorified in them. Heb. 1. 10, 13, 17, 18.; 
 iv. 14—16. John x. 9—30; xvi. 9—24. °° 
 
 PART FIFTH. | 
 
 OF THE PLACE THAT JESUS CHRIST. SUSTAINS IN THE 
 NEW COVENANT. 
 
 SECTION IV.—CHRIST IS THE MINISTER, OR AD- 
 MINISTRATOR, OF THE NEW COVENANT. 
 
 IV. Ler us now contemplate the administration 
 of Christ as the Minister of the new covenant. This 
 comprehends all that he has hitherto done for the 
 heirs of promise since his resurrection from the 
 dead, and all that he has undertaken to do for them, 
 
NEW COVENANT. 225 
 
 according to his Father’s appointment, till they be 
 made perfectly blessed in his celestial presence. As 
 the subject is of large extent, a simple outline is all 
 that can be admitted in this place. 
 
 1. Ln administering the new covenant, Jesus Christ 
 sheds down the Holy Spirit from the Father. When 
 his fore-runner called the Jews to repent, and bap- 
 tized them with water, he announced the approach 
 of one infinitely superior, to baptize them with the 
 Holy Ghost, as with fire. Agreeably to this inti- 
 mation, our Lord encouraged his hearers to believe 
 in him, by giving them the prospect of the liberal 
 effusion of the Spirit, as rivers of living water. 
 When the minds of his disciples were depressed by 
 the near prospect of his departure from this world, 
 he supported them, by promising to procure the 
 Holy Spirit from the Father by his intercession, 
 and to send him down as another Comforter, to dwell 
 in them, and abide with them for ever. “ I will 
 pray the Father, and he shall give you another 
 Comforter, that he may abide with you for ever. 
 It is expedient for you that I go away: for if I g0 
 not away, the Comforter will not come unto you; 
 but if I depart, I will send him unto you.” John 
 vil. 37—39; xiv. 16, 17, 26; xvi. 7—I15. 
 
 After his resurrection, he frequently appeared to 
 his apostles during forty days, instructed them 
 concerning his kingdom, and gave them commis- 
 ston to preach his gospel to all nations; but as their 
 minds were darkened by worldly passions and Jew- 
 ish prejudices, which hindered them from compre- 
 hending his words, he renewed his promise of the 
 Holy Ghost, and commanded them to wait at Jeru- 
 salem till they were endued with power from on 
 high, saying, ‘ John truly baptized with water : 
 but ye shall be baptized with the Holy Ghost, not 
 many days hence.” Luke xxiv. 46—49. Acts i. 
 
 - QOur Lord manifested the efficacy of his interces- 
 sion within the vail, and fulfilled his promise to his 
 disciples, only ten days after his ascension from 
 
 them, by shedding down the Holy Ghost in a visi- 
 
226 A VIEW OF THE 
 ble, unprecedented, and efficacious manner. On 
 the day of pentecost, when “ they were all with one 
 accord in one place, suddenly there came a sound 
 from heaven, as of a rushing mighty wind, and it 
 filled all the house where they were sitting. And 
 there appeared unto them cloven tongues, like as of 
 fire, and it sat upon each of them: and they were 
 all filled with the Holy Ghost,” Acts ii. 1—12. 
 By this spiritual baptism, all things that the apos- 
 tles had formerly heard from Christ, were brought 
 to their remembrance ; their minds were enlighten- 
 ed with the clear and extensive knowledge of “that 
 religion, which they had been appointed to propa- 
 gate; they were qualified to publish the truth in 
 many languages which they had not formerly ac- 
 quired; they were animated with undaunted bold- 
 ness to state the doctrines of the gospel, and main- 
 tain them before their acutest adversaries; they were 
 furnished with the power of performing miracles, 
 and imparting spiritual gifts, to confirm their testi- 
 mony, and prepared for teaching the whole of the 
 Christian, system, with infallible purity, by their 
 preaching and writings. 
 Repeated communications of the Holy Ghost ; 
 were afterwards granted, in a liberal manner, to both 
 Jewish and Gentile converts; and, by his superna- 
 tural influence, many of them were furnished with 
 miraculous gifts of various different kinds. Our 
 Apostle, in enumerating these, said, “‘ To one is 
 given by the Spirit, the word of wisdom; to another 
 the word of knowledge by the same Spirit; to ano- 
 ther faith by the same Spirit; to another the gifts 
 of healing by the same Spirit ; to another the work- 
 ing of miracles; to another prophecy ; to another 
 discerning of spirits; to another divers kinds of 
 tongues ; to another the interpretation of tongues.” 
 Acts iv. 31.3 x. 44—4'7, 1 Cor. xii. 7—11. These 
 miraculous signs and gifts of the Holy Ghost, 
 were liberally bestowed by Christ in the apostolic 
 age, partly for the confirmation of his gospel, and 
 partly to promote the more rapid promulgation 
 of it; but the continuance of them throughout 
 
NEW COVENANT. 227 
 
 the succeeding ages of the church, was never 
 promised. Christians of succeeding times were 
 rather cautioned to take heed of being deceived 
 by signs and wonders of spurious quality, and com- 
 manded to hold fast the truth that the apostles had 
 communicated, as the only rule of faith. The illu- 
 minating and renewing influence of the Spirit, is 
 constantly necessary to the existence of personal and 
 vital godliness; therefore it is granted by the Re- 
 deemer to all his genuine disciples of every period. 
 By one Spirit they are all born again to God, bap- 
 tized into the living body of Christ, builded togeth- 
 eras a living temple for God, and adorned with 
 the fruits of righteousness ; for if any man have not. 
 the Spirit of Christ, he is none of his.” 1 Cor. xii. 
 13.; iii. 16. Gal. v. 5, 16, 22—25. Rom. viii. 9, 
 14—16, 26. 
 
 2. Christ raises up and qualifies suitable teachers to 
 publish the new covenant. ‘When he ascended up 
 on high, he gave some, apostles; and some, pro- 
 phets; and some, evangelists; and some, pastors, 
 and teachers; for the perfecting of the saints, for 
 the work of the ministry, for the edifying of the 
 body of Christ,” Eph. iv. 8—16. The office of the 
 apostles and prophets, was extraordinary ; therefore 
 no succession of them was either bestowed or pro- 
 mised: but the Lord has promised to preserve a 
 succession of ordinary pastors and teachers, accord- 
 ing to his own heart. Jer. ili. 15.; xxxiii. 18, 22. 
 He has raised up evangelists, from time to time, to 
 extend the boundaries of his kingdom among the 
 nations, by calling men out of darkness into the true 
 light, gathering believers into churches similar to 
 those which were collected at the beginning, and 
 superintending them for the advancement of their 
 union and mutual benefit. He still continues to 
 give his people faithful pastors, who watch for their 
 souls, and feed them with knowledge. . It belongs to 
 those who have been put in trust with the gospel, to 
 train up others as their successors in the work of 
 the Lord, by committing his word to faithful men; 
 but none can impart all the requisite qualifications 
 
 K 2 
 
228 A VIEW OF THE 
 
 of gospel ministers, except Jesus Christ himself. 
 Notwithstanding all the advantages which they de- 
 rive from the appointed instrumentality of human 
 teaching, they are still to be considered as his spe- 
 cial gift to men. They are the under-shepherds 
 whom he employs and superintends, and the stars 
 which he holds in his right hand, and incessantly 
 directs for the benefit of his chosen. He has pro- 
 mised to be with them even to the end of the world, 
 and his wise administration in the bestowment of 
 their diversified talents, graces, and success, deserves 
 to be gratefully acknowledged. 
 
 3. Christ draws sinners to himself. For this pur- 
 pose he was lifted up once on the cross, and after- 
 wards exalted to be a Prince and a Saviour, upon 
 his celestial throne. He draws men in an outward 
 instrumental way, by the promulgation of his gos- 
 pel; and by the inward influence of his Spirit he ef- 
 fectually applies it to their hearts, so as thereby to 
 convince them of sin, righteousness, and judgment, 
 bring them to unfeigned repentance before God, and 
 persuade them to cleave to himself for salvation, 
 with resolute confidence. During the apostolic age 
 he gathered many thousands of Jews and Gentiles 
 into one spiritual body, to make an open profession 
 of his name, observe his ordinances, and enjoy fel- 
 lowship with him as their living Head. From that 
 period until now, he has contmued to attract multi- 
 tudes by the doctrine of his cross, which is the pow- 
 er of God to salvation; and he will still continue to 
 draw perishing men into a state of vital union and 
 communion with himself, until all that were chosen 
 of his Father be gathered into one. John xii. 32. 
 4. Christ freely forgives all the sins of them who 
 believe in him. When he appeared on earth, in the 
 lowly form of a servant, the mighty works which he 
 performed, demonstrated his divine power to forgive 
 sins, to the astonishment and joy of his hearers. 
 He was afterwards exalted to the right hand of Ged, 
 that he might bestow on sinners both repentance 
 and forgiveness. All that believe are commanded 
 to forbear, and forgive one another, even as Christ 
 
NEW COVENANT. 999 
 
 has forgiven them. By washing them from their 
 sins in his own blood, he delivers them from all 
 condemnation, frees their conscience from the dis- 
 tressing conviction of guilt, introduces them to his: 
 Father, with acceptance, gives them daily access to 
 his presence, and honours them with a place in his 
 family. Matt. ix. 1—8, Col. ili. 13. 
 _ 5. Jesus Christ represents all his disciples in the 
 heavenly sanctuary, and makes intercession for them 
 with his kather. Under the law of Moses the Levi- 
 tical high priest entered the worldly sanctuary to 
 represent the Israelites, and minister before God on 
 their behalf, with the names of all the tribes en- 
 graven on his breast-plate: but being only an imper- 
 fect creature, encompassed with infirmities, his ser- 
 vice was valuable merely as an instituted figure of 
 the ministry of Christ, which is every way superior. 
 Accordingly we are informed, that He did not enter 
 the holy places made with hands by the blood of 
 goats and calves, but by his own blood, (with which 
 he had been consecrated the high priest of our pro- 
 fession) he entered once into the true tabernacle of 
 heaven; and there he appears contin ually in the pre- 
 sence of God for his people, with their names upon 
 his heart; he makes effectual intercession for them 
 according to their various exigencies, and sits for 
 ever on the right hand of the Majesty on high, to 
 attend to their interest. Heb. ix. 11, 12, 24.; viii. 
 1, 2.3; vu. 23—28., 
 
 The prayer which he presented before his death, 
 shews for whom he intercedes, and what blessings 
 he solicits in their behalf. He watches over all 
 that believe, with unceasing attention; and observes 
 all their temptations, faults, dangers, necessities, 
 duties, and desires. He takes a deep interest in 
 them, and acknowledges their relation to himself in 
 the sight of the heavenly host. He asks every bless- 
 ing adapted to their circumstances and necessities, 
 during this life and that which is tocome. By his 
 ministry they are encouraged to come with filial 
 boldness to the throne of grace, and their prayers 
 
 % 
 
230 A VIEW OF THE 
 
 are presented by him as incense to his Father. John 
 xvii. 9—24. Heb. iv. 14—16. Rev. viii. 3, 4. 
 
 6. Christ rules among his people as their King. 
 The Lord God fulfilled his ancient promise, and re- 
 warded the perfect obedience of Jesus, by giving 
 him the throne of his father David, and appointing 
 him to reign on his holy hill of Zion for ever more. 
 Ps, ii. 6-—12. Isa. ix. 6, '7. Luke i. 32, 33. Eph. 1. 
 20—22. | 
 ~ Having obtained all power in heaven and earth, 
 he sent forth his accredited ambassadors to proclaim 
 his reign to mankind, collect his subjects out of the 
 world into his visible kingdom, and teach them to 
 observe his commands. He rescues his people from 
 the dominion of Satan, makes them willing subjects 
 in the day of his power, defends them from their ad- 
 versaries, and reigns in their hearts by his love, 
 which constrains them to love and obey him. He 
 rules in the assemblies of his saints by the transform- 
 ing principles and edifying examples exhibited in his 
 word—the righteous laws which he has enjoined, 
 and the ministry of his servants who apply them— 
 the seasonable reproofs and commendations which 
 he tenders to them—together with the most arousing 
 threats and cheering promises, the outward admin- 
 istration of his providence, and the effectual influence 
 of his grace. The vigilance and wisdom of his 
 government, his equity and faithfulness in judging, 
 his majesty in asserting his high authority, joined 
 with the most encouraging condescension and liber- 
 ality towards his servants, are all displayed in a man- 
 ner calculated to impress the heart,—in the seven 
 epistles which he addressed to the churches of Asia, 
 Rey. ii. iii. 
 
 %. Christ strengthens and helps his people in time 
 of need: The duties which they have to perform 
 during their pilgrimage, are numerous, important, 
 and sometimes difficult; yet they are feeble imper- 
 fect creatures in themselves, frequently depressed by 
 affliction, and daily exposed to dangerous tempta- 
 tions. ‘These things cause them to feel their own 
 
 insufficiency, and their absolute need of supernatural 
 
NEW COVENANT. 231 
 
 aid, to keep them ftom dishonouring their profession. 
 The administration of Christ meets their necessity. 
 He furnishes them not only with a perfect rule of 
 duty, and suitable armour for resisting the powers 
 of darkness, but with inward ability to perform the 
 one and use the other. While he calls them to deny 
 themselves, and follow his example, to put on the 
 whole armour of God, and wrestle against their 
 spiritual adversaries, as good soldiers contending for 
 an unfading crown; he also pities their weakness, 
 and generously supplies them with competent 
 strength for their work and warfare. Sometimes, 
 indeed, he keeps them from the hour of temptation 
 with which others are tried, by hiding them from 
 the assaults of their enemies ; in other cases, he per- 
 mits the messenger of Satan to buffet them, and 
 make them feel their infirmity, for the purpose of 
 humbling them and teaching them to trust in him 
 alone. . But even when they are sifted as wheat by 
 temptation, and brought into great perplexity, he 
 secretly supports their faith, keeps them from falling 
 away, makes his grace sufficient for them, perfects 
 his strength in their weakness, and encourages them 
 to persevere to the end by the hope of ultimate vic- 
 tory and triumph. By the declarations of his word, 
 and their growing experience of his effectual aid, 
 they are trained to be strong in the grace which is 
 in Christ, and to glory in their infirmities, that his 
 power may rest upon them. Rev. ii. 10. Luke xxii. 
 32. 2 Cor. xii. 7—10. 
 
 8. Christ will exalt the souls of the faithful to reign 
 with him on the earth. The prophets have foretold 
 that the kingdom of the Messiah shall succeed the 
 last of the four great monarchies, and prevail over 
 
 all the world for many generations. When Jesus 
 - ascended to the Father, his object was to receive a 
 kingdom from him, that he might return and reign 
 over it. He will not appear in a visible manner 
 among mortals, nor establish any secular dominion 
 among them, for his kingdom is not of this world; 
 but he will reign in a spiritual manner, by restrain- 
 ing the powers of darkness, abolishing every false 
 
232 A VIEW OF THE 
 
 system of religion, putting an end to all oppression, 
 filling the earth with divine knowledge, calling “all 
 nations into his church, and blessing them with un- 
 precedented righteousness, peace, and happiness, for 
 many ages. 
 
 He encourages his disciples to serve him, and 
 suffer patiently with him in their bodies, by promis- 
 ing to exalt their souls, during their separate state, 
 to share his dominion, in proportion to their former 
 labours and tribulations. When the long-desired 
 period shall arrive, he will advance them from their 
 present state of rest and suspense under the altar 
 of heaven, give them power over the nations, and 
 make them to reign with him on the earth, as kings 
 and priests unto God. During the long continuance 
 of his millennial kingdom, his faithful martyrs shall 
 have the unspeakable felicity of witnessing the com- 
 plete triumph of the cause of truth for which they 
 formerly suffered in the flesh, and of promoting it 
 by the exercise of their regal aiithority: As the nu- 
 merous legions of Satan formerly co-operated with 
 him in deceiving the nations, and actively promoting 
 ignorance, delusion, idolatry, wickedness, and mi- 
 sery of every kind; the souls of the blessed shall ex- 
 ert a powerful though invisible influence, in con- 
 junction with Jesus Christ, for the advancement of 
 useful knowledge and true holiness, righteousness 
 and peace, love and joy. Dan. vii. 13, 14, 27. Luke 
 xix. 1JI—19: 2 Tim. i. 12. Rev. iii. 21.3 v. 9—I1.; 
 il. 26, 2'7.; v. 10.; xx. 1—4. 
 
 9. ‘Christ will raise all mankind from the dead, and 
 fix their eternal state. As the Father has conamitties 
 all things into his hands, he must reign till all his 
 enemies be put under his feet. The last enemy 
 that shall be subdued is death. He will destroy 
 death, at the last day, by coming down from heaven 
 in a visible manner with great: glory, raising all 
 generations of human beings to immortal existence, 
 and collecting them before his throne of judgment. 
 The wicked shall then be convicted, silenced, con- 
 demned by his righteous sentence, and punished 
 with everlasting destruction from the glory of his 
 
‘NEW COVENANT. 283 
 
 power. He will openly acknowledge the righteous, 
 approve their obedience, and graciously reward them 
 with unfading glory. The visible heaven-and earth 
 shall be dissolved with fire, and afterwards renewed 
 by him in more than primeval perfection and beauty, 
 as the perpetual habitation of righteousness. When 
 all these things shall be accomplished, in a manner 
 worthy of himself, he will finish his administration, 
 by delivering up the kingdom to his Father who put 
 all things under him, when God shall be all in all, 
 and his Son shall inherit all things in conjunction 
 with him for evermore. 1 Cor. xv. 20—5'7%. Matt, 
 xxv. 31—46. 2 Thess. i. 6—10. 2 Pet. iii. 10—13. 
 
 Ist, This subject shews that the gospel of Christ has 
 the strongest .claim to our earnest and daily attention. 
 It is the sure word of the living God. He employed 
 his only Son to publish it on the earth, as his most 
 honourable messenger to mankind, and commanded 
 them to hear him with becoming regard. The truth 
 of it was fully established by numberless uncontroll- 
 able miracles and gifts of the Holy Ghost. Its subs 
 ject is in the highest: degree interesting and neces- 
 sary, as it reveals the only possible way of salvation 
 for sinners. It is now addressed to us from heaven ; 
 and how shall we escape, if we neglect to receive it, 
 or suffer it to depart from our minds? Heb. ii. 1 
 —4, 
 
 2d, Gospel hearers have every reasonable encour- 
 agement to embrace the promises of the new covenant, 
 as their sure and abiding inheritance. These promis- 
 es are very precious, comprehensive, and free to all 
 who will accept of them; and we have seen, that the 
 seasonable accomplishment of them is completely 
 secured to ail that believe, by Jesus Christ himself, 
 who cannot possibly violate his engagements, or 
 disappoint the hope of his people. It is dangerous 
 to place an absolute dependance on the promises of 
 changeable dying men; but none who trust in this 
 divine Surety, shall ever be put to shame. | 
 - Bd, Those who embrace the new covenant, ought to 
 hold fast the beginning of their confidence and rejoic- 
 ing steadfastly to the end, as the appointed means of in- 
 
234 A VIEW OF THE 
 
 heriting its promises: They are the word of God that 
 cannot lie, and there can be no degree of failure on 
 the part of the Surety; but sinners may deceive them- 
 selves, hy seeming to believe for a time, andafterwards 
 fainting in the hour of temptation—thereby shewing 
 that they had never truly received the word of sal- 
 vation into their hearts. Thus the Israelites believ- 
 ed God at the Red Sea, and sung his praise; yet 
 they soon forgot his works, and at length provoked 
 him to disinherit them, by their prevailing unbelief. 
 Their fatal example is seriously urged on the minds 
 of those who make a profession of Christ, for the 
 purpose of exciting them to contemplate his charac- 
 ter and administration as their high priest, and 
 cleave to him with full purpose of heart. See the 
 whole of Heb. iii. iv. 
 
 Ath, This should encourage the disciples of Christ to 
 make daily application to him for the supply of their need. 
 He kindly convinces self-deceivers, shews them their 
 wretchedness, freely tenders his benefits to the poor, 
 counsels them to buy of him without price, and ear- 
 nestly entreats their consent, saying, “ Behold, I 
 stand at the door, and knock: if any man hear my 
 voice, and open the door, I will come in to him, and 
 will sup with him, and he with me.” He calls men 
 to receive him in the name of the Father, as his 
 messenger to them, and invites them to ask what 
 they will of the Father, in his name; he brings them 
 into the holiest of all by faith, and renders their ad- 
 dresses acceptable, by offering them up to God with 
 his own intercession ; he promises to bestow what- 
 ever they ask, and fulfil their petitions in the most 
 proper season; he has greater pleasure in imparting 
 than in withholding the fruits of his death, and ac- 
 counts it his honour to be incessantly employed in 
 distributing them. Having such grounds of confi- 
 dence, let us enlarge our spiritual desires, and daily 
 present cur fervent supplications before the celestial 
 throne, with importunity and perseverance, Rey. iii. 
 17—20. 
 
 5th, The present administration of Christ demands 
 our entire submission. God has invested him with 
 
NEW COVENANT. 235 
 
 supreme authority, as the King of Zion and the Lord 
 of all. He rules with wisdom, and righteousness 
 and merey, to bless all his subjects with inward 
 peace, and exalt them to share his glory. Let us 
 therefore take his yoke upon us, and cordially yield 
 ourselves to him as our rightful Lord; let us pa- 
 tiently bear his cross, and keep all his command- 
 ments to the end, that we may be advanced to reign 
 with him in his kingdom, and admitted at last to in- 
 herit all things with him for ever. 
 
 PART FIFTH. 
 
 OF THE PLACE THAT JESUS CHRIST SUSTAINS IN THE 
 NEW COVENANT. 
 
 SECTION V.—CHRIST IS THE SUM AND SUBSTANCE 
 OF THE NEW COVENANT. 
 
 Isaran xu. 6. I will give thee for a covenant of the 
 people. 
 
 Tuer great Messiah is subject of Old Testament 
 revelation as well as of the New. Moses wrote of 
 him both in a direct and figurative manner. All 
 the succeeding prophets from Samuel spoke of his 
 days. ‘They enquired and searched diligently con- 
 cerning the time of his appearing, the design of his 
 sufferings, and their glorious result. Isaiah spoke 
 with peculiar clearness concerning his complex per- 
 _ son and perfect character, the depth of his abase- 
 ment as the substitute of transgressors, and his sub- 
 sequent exaltation as the Ruler of Zion, his great 
 salvation, and long protracted reign. In the begin- 
 ning of this chapter, he is represented as the faith- 
 ful Servant and peculiar Delight of God the Fa- 
 ther, appointed by him to be the teacher of man- 
 kind, and distinguished by lowliness and meekness, 
 gentleness and fortitude, resolute perseverance and 
 
236 ‘A VIEW OF THE 
 ultimate success, in his most arduous undertaking ; 
 and he is plainly exhibited to general attention, as 
 a complete Saviour, called and specially separated 
 to his work, supported and approved by God, and 
 gwen for a covenant of the people. ns 
 In formerly contemplating the important place 
 which Christ sustains in the new covenant, we have 
 seen, that he is the Mediator, the Messenger, the 
 Surety, and the Administrator of it. We are now 
 called, by the text, to contemplate him as the very 
 sum and substance of the covenant. 
 
 We shall be convinced that Christ is the sum 
 and substance of the new covenant, if we consider, 
 First, The general account of what is treasured 
 up in him for the people of God. 
 _ Second, 'The particular blessings which they find 
 in him, and derive from him. 
 
 I. Let us consider the general account of what is 
 treasured up in him. 
 
 1. Christ has unsearchable riches to be imparted 
 to his people. He was originally rich as the Crea- 
 tor and Lord of all things, but he emptied himself, 
 and appeared among mankind in circumstances of 
 the deepest poverty, without any earthly inheritance 
 of his own, or so much as a house where he could 
 lay. his head. He became outwardly indigent, from 
 ardent love towards those who had rendered them- 
 selves poor, and miserable, and helpless, by depart- 
 ing from God—that he might deliver them from 
 their sorrows, and advance them to the possession 
 of enduring riches. Hence our apostle said, ‘* Ye 
 know the grace of our Lord Jesus Christ, that | 
 though he was rich, yet for your sakes he became 
 poor, that ye through his poverty might be rich,” 
 2 Cor. vii. 9. Having resigned all things, and be- 
 come obedient unto death, the Father approved his 
 work, raised him to ineffable glory, and rewarded 
 his generosity, by delivering all things into his hands. 
 He is therefore represented, in his exalted state, as 
 possessing riches that cannot be explored by mor- 
 
NEW COVENANT. 237 
 tals ; and the preachers of the gospel are appointed 
 to make open proclamation of them, for the benefit 
 of the poor, by persuading them to apply to him 
 without delay, and he for ever enriched by his su- 
 perabundant treasures: ‘ Unto me, who am less 
 than the least of all saints, is this grace given, that I- 
 should preach among the Gentiles the unsearchable 
 riches of Christ,” Eph. iii. 8. 
 
 2. Christ has inexhaustible fulness of all those things 
 that his people need, ‘He is full of grace and truth. 
 It pleased the Father that in him should all fulness 
 dwell. For in him dwelleth all the fulness of the 
 Godhead bodily.” He abides in his faithful disci- 
 ples as their life, their spiritual strength, their joy, 
 their everlasting hope, and their all in all. It is of 
 his fulness that they have received, even grace for 
 grace. In all their necessities they look to him; 
 they are complete in him, being filled with all the 
 fulness of God. John i. 14, 16. Col. i. 19.3 ii. 9, 
 10.5; ii. 11. 
 
 3. Christ has all that the Father has, as his own. 
 He has all the infinite attributes and perfections of 
 the Father, as his only begotten Son and perfect image. 
 He has the Holy Spirit in him without measure, 
 and he can send him to his disciples, and favour them 
 with his diversified influences according to his own 
 will. All the works, and possessions, and subjects of 
 the Father are his, as their original Creator and ap- 
 pointed Heir. Hence, he displays all the glories of 
 the divine character, exercises unlimited dominion 
 over all the creatures of God, bestows blessings of 
 every kind on his people; and they enjoy all things 
 in him as their celestial Head. When comforting 
 them before his expected departure, he said, “ Be- 
 lieve me that I am in the Father, and the Father in 
 me. All things that the Father hath are mine.” 
 When addressing the Father, he said, ‘All mine are 
 thine, and thine are mine, and I am glorified in 
 them.” John xiv. 1]1.; xvi. 15.3 xvii. 10, 23.- 
 
 4, Ail the promises of the new covenant are summed 
 up in Christ. He received them all from the Father, 
 unfolded their meaning, and confirmed them with 
 
238 A VIEW OF THE 
 
 his blood. They are inseparably connected with him 
 in the eternal purpose of God, and the declarations 
 of his word. The manifold blessings included in 
 them are all exhibited together with him, as the com- 
 prehensive gift of divine grace; they result from his. 
 saving offices, and those who believe are made par- 
 takers of them all, in and with him by the gospel. By 
 receiving Christ, they become the heirs of promise, 
 and secure an unalterable interest in all the good 
 things that have been prepared for the objects of 
 divine love. “For all the promises of God in him 
 are yea, and in him amen, unto the glory of God.” 
 2 Cor. i. 20. Eph. iii. 6. 
 
 _ If. Let us now take a brief view of the particular 
 blessings of the new covenant, which the people of God 
 Jind in Christ, and derive from him. | 
 
 1. They obtain the light of divine knowledge in and 
 from him. We have already considered the great 
 importance of this, as one of the principal blessings 
 promised.in it. We may now observe, that all the 
 treasures of wisdom and knowledge which God has 
 engaged to communicate, are hid in Christ. He 
 was given by him as “a light of the Gentiles ;”” and, 
 to shew his excellence and sufficiency, he is repre- 
 sented as the light of the world, the true light which 
 enlighteneth every man that cometh into the world— 
 the truth itself, and the wisdom of God. He is made 
 of God to be the wisdom of all who are implanted 
 in him by a vital union. John viii. 12.3 tof eee 
 
 6.; 1 Cor. i. 24, 30. 
 
 ___ All the numberless rays of natural, spiritual, and 
 divine light, are connected with him, as their true 
 centre; and they emanate from him as their only 
 source. He has the most perfect knowledge of ail 
 the perfections, the purposes, the works, and the 
 will of God. He exhibits the light of truth to them 
 who sit in darkness, by his word; he opens the un- 
 derstandings of his disciples to comprehend it, and 
 gives them practical skill to apply it. He makes 
 them wise unto salvation, teaches them how to 
 please God in the land of the living; and in the 
 world to come he will cause them to see him as he 
 
NEW COVENANT. 239 
 
 is, and advance them to walk in his presence as 
 their everlasting light. 5? 
 
 2. The disciples of Christ obtain a complete justi- 
 Sying righteousness in him, corresponding with the 
 new covenant promise of pardoning mercy. Hav- 
 ing been made under the law, he humbled himself, 
 and became obedient unto death, that he might re- 
 deem the guilty, and bring in an everlasting righ- 
 teoushess. Hence, the remission of sins is freely 
 preached in his name, and by him all that believe 
 are justified. In him they have redemption through 
 his blood, even the forgiveness of sins. He is made 
 ‘of God to them for righteousness, and they are ac- 
 cepted as the righteousness of God in him; for as 
 by the disobedience of Adam they were constituted 
 sinners, so by the obedience of Christ they are 
 constituted righteous. Being washed from their 
 sins in his blood, and clothed with the spotless robe 
 which he puts upon them, they are prepared for ap- 
 pearing before the Most High without dread, they 
 are encouraged to acknowledge their old transgres- 
 sions without reserve, they relinquish all depen- 
 dance on their own works, and rejoice in him all the 
 day, because his name is called THe Lorp our 
 Ricutreousness. | Cor. i. 30. 2Cor. v. 21. Jer. 
 xxiil. 5, 6. | 
 _ 38. In Jesus Christ, those who believe, obtain peace 
 and reconciliation both with God and with each other. 
 The new covenant is justly termed a covenant of 
 peace, as those with whom it is made, are all deli- 
 vered from deserved punishment, from slavish fear, 
 and from those selfish and turbulent passions which. 
 naturally proceed from fear. Jesus is their peace, 
 in the most complete and effectual way. He made 
 peace by the blood of his cross, as the anger of God 
 was thereby appeased, and an honourable foundation 
 was laid for the proclamation of peace on earth and 
 good will towards guilty men. He publishes peace 
 and reconciliation to them by his gospel; by the 
 powertul application of his blood, he gives peace to 
 the awakened conscience; by manifesting the di- 
 vine condescension and love towards helpless rebels, 
 
240 A VIEW OF THE 
 
 he softens their obdurate hearts, takes away their 
 natural enmity, and reconciles them to God. They 
 see that God is well pleased with the satisfaction of 
 Christ, and with them through him; hence the 
 become pleased with the character of God, as it is’ 
 made manifest by the doctrine of his cross. It is 
 likewise in him that they are united in peace and 
 love among themselves. By his death, he removed 
 the wall of partition that Moses had fixed between 
 Jews and Gengiles, which had long been the occasion 
 of bitter animosity in both parties. His gospel calls 
 the heathen to forsake their vain idols, and become 
 worshippers of the living God. His Spirit unites 
 all that believe, as the members of one living body in 
 him, makes them partakers of equal privileges, and 
 joins them together by the bond of mutual affection. 
 Those who were far off, are brought nigh; all grounds 
 of jealousy are removed ; enemies are converted into 
 friends ; and perpetual harmony is established by the 
 reconciling blood and the mild administration of the 
 Prince of Peace. Deeply sensible of their personal 
 obligations to him, for his redeeming and pardoning 
 love, and keeping in view their equal relation to him 
 as their living head, they are taught to put away all 
 bitterness, and cherish a cordial attachment to each 
 other for his sake. Eph. ii. 13—19. , 
 4. Believers obtain a new and endearing relation to 
 God, in and by Christ. This is one of the principal 
 blessings of the new covenant; for he has said, “I will 
 be to them a God;” and again, “I will be a Father 
 unto you,” None can properly estimate the impor- 
 tance of this blessing, except those who know the 
 state of degradation and wretchedness in which 
 mankind are by nature, as aliens from God, the 
 slaves of sin, children of the wicked one, and heirs 
 of wrath. Such persons consider it the highest hon- 
 our to be admitted into the family of God, acknow- 
 ledged by him as children, and permitted to claim 
 an interest in him as their heavenly Father. This 
 invaluable privilege is obtained in and by Christ, nor 
 can it be attained in any other way. As he is the 
 only begotten of the Father by nature, those who 
 
NEW COVENANT. 241 
 
 believe in him are brought nigh to. God, and made 
 his children by adoption. Christ owns them as his 
 brethren, teaches them to address his Father as their 
 Father, and encourages them to apply to him by their 
 prayers, for the fruits of his paternal love: “To as 
 many as received him gave he power to become the 
 sons of God,” When sending a message to them 
 after his resurrection, he said, “Go to my brethren, 
 and say unto them, I ascend unto my Father and 
 your Father, and to my God and your God.” The 
 saints were all predestinated to the adoption of chil- 
 dren by Christ, and redeemed by his death that they 
 might have access to enjoy it; they are born again by 
 the influence of his quickening Spirit, and made ac- 
 tual partakers of all the honours of adoption by 
 faith in him. Gal. iii, 26. ; iv. 4—', 
 
 5. Believers derive spiritual renovation from 
 _ Christ. This corresponds with that article of the 
 covenant in which God has promised to write his 
 law in their heart. Christ is made sanctification to 
 them, 1 Cor. i. 30. He is the skilful physician who 
 heals their souls, by removing the loathsome and dan- 
 gerous disease of sin. He implants the holy prin- 
 ciples and precepts of his word in their hearts, 
 where they remain and produce good fruit. He 
 honours them with the inward manifestation of 
 his glory, and thereby changes them into his 
 image. He abides in them, and imparts season- 
 able supplies of his grace, by which they are made 
 to glorify God and advance towards perfection. By 
 the powerful operation of his Holy Spirit, he enables 
 them to mortify their natural lusts, leads them for- 
 ward in the narrow way of new obedience, adorns 
 them with gracious affections, and prepares them 
 for every good work. He grants them actual fel- 
 lowship with himself in his sufferings and death, 
 resurrection and ascension, in consequence of which 
 their old man is crucified with him; they become 
 truly dead to sin, and incapable of continuing the 
 practice of it, or finding delight in it ; their deprav- 
 ed tempers and carnal propensities disappear, and 
 perish as the dead body decays in the grave. Be- 
 
249 A VIEW OF THE 
 ing quickened and raised up together with him, 
 they live to the praise of God, by Christ living in 
 them; and as he sits on the right hand of his Fa- 
 ther in heavenly places, their affections are attract- 
 ed towards the things that are above, and they long 
 for his second appearing, to present them without 
 spot before his throne, and satisfy them with his 
 likeness. While they cherish a deep conviction of 
 their obligations to abstain from every appearance 
 of evil, and to perfect holiness in the fear of the Lord, 
 it is their daily care to cease from trusting in their 
 own strength, or the stability of their pious resolu- 
 tions. Without either desponding, or indulging any 
 criminal sloth, they acknowledge their utter insuffi- 
 ciency for every good work, and undertake what- 
 ever is required of them, in simple dependance on 
 the aid of his sufficient grace; knowing that the 
 faithful can do all things through Christ who 
 strengtheneth them. Rom. vi. 3—11. Philip. iv. 13. 
 6. Believers find strong consolation in Christ un- 
 der their various troubles. They stand in peculiar 
 need of spiritual comfort, because they are called 
 to relinquish the carnal pleasures in which they de- 
 lighted, while under the dominion of sin. The way 
 in which they are commanded to walk, is narrow 
 and'strait, rugged and contrary to their natural feel- 
 ings. ‘They are exposed to all the common trou- 
 bles of this life, hated by the world, assaulted with 
 the fiery darts of Satan, frequently chastened by 
 their heavenly Father, and sometimes “ pressed out 
 of measure, above strength.” While worldly men 
 around them rejoice in the enjoyment of their tran- 
 sient portion of good things, the godly do often 
 “‘weep and lament” under a burden of complicated 
 afflictions ; but they. are not left desolate in the 
 midst of their troubles, for as the sufferings of Christ 
 abound in them, so their consolation also abounds 
 by Christ. 2 Cor. i. 5. fee 
 He kindly frees them from their insupportable 
 burden of guilt, and the distressing fear of everlast- 
 ing torment. After laying to heart. that state of 
 endless anguish which their iniquities had merited, 
 
NEW COVENANT. 243° 
 and obtaining pardon through his blood, they are 
 taught to account all those afflictions light, which 
 are only temporal and momentary. He cheers 
 them in the season of distress, with his peculiar pre- 
 sence, manifests his favour as their unchangeable 
 friend, discloses the thoughts of his heart towards 
 them, and causes them to taste that he is gracious. 
 By taking away the natural bitterness of their mind, 
 and sweetening their temper, he qualifies them for 
 participating of the purest pleasure, and makes 
 them to know in an experimental manner what is 
 meant by “the comfort of love.” He renders them 
 happy in the enjoyment of his own boundless love 
 towards them, and in the exercise of love towards 
 him and the objects of his favour who bear his im- 
 age. His service becomes a source of growing sa- 
 tisfaction to them; and an important part of that 
 obedience which he requires, consists in rejoicing 
 daily in himself. His Spirit apphes the promises to 
 their hearts, as the earnest of the heavenly inherit- 
 ance—fills them with unspeakable Joy in_ believing 
 —and makes them to abound in the hope of the glory 
 of God. ‘The felicity which he imparts during this 
 life, exceeds all the pleasures of sin; but to what 
 degree it will be advanced when they shall be ad- 
 mitted to behold his uncreated glory, and dwell with 
 him, in his Father’s house not made with hands, it | 
 is impossible for imperfect creatures to conceive. | 
 Peter i. 8. | 
 
 7. Believers find complete and Jinal deliverance 
 From all evil, in Christ. The evils to which they are 
 exposed by nature, as fallen creatures, are number- 
 less; and their deliverance is accomplished in a 
 gradual way, calculated to establish gracious habits, 
 and increase their ultimate felicity. They are not 
 exempted from sharing the ordinary sufferings of 
 humanity, for it is meet that they be conformed to 
 their Redeemer in bearing the cross, that they may 
 be prepared for partaking of his glory. During 
 their season of probation, they may be indigent in 
 circumstances, hated by their earthly kindred, per- 
 secuted for their religion, and wasted with painfal 
 
 L 
 
244 A VIEW OF THE 
 
 diseases ; but they are not liable to be utterly for- 
 saken in the midst of their troubles. While they are 
 tried by the changes of time, and the afflictions of 
 their lot in the world, Jesus Christ continues with 
 them, and keeps them from the evil of sin, which 
 would be fatal to their best interest. He is ever 
 near, “asa hiding-place from the wind, a covert 
 from the tempest, and a great rock” to which they 
 may speedily flee and obtain safety in a weary land. 
 In him they find a sure refuge from the encroach-. 
 ing power of-sin, the malice of the wicked, and the 
 temptations of Satan. He defends them from all 
 their spiritual adversaries, clothes them with the 
 whole armour of God, supports them in the evil 
 day, and crowns them with victory. He disarms 
 the king of terrors, frees them from the bondage of 
 fear when meeting his attack, renders natural death 
 advantageous, and causes them to wait the hour of 
 dismission from their earthly tabernacle, with ar- 
 dent desire, as the end of their pilgrimage. At the 
 termination of their warfare, he will grant them rest 
 from all their labours and burdens, deliver them 
 from all their afflictions and pains, and put an end to 
 their sorrows and vexing cares. He will in due 
 time redeem them from the power of the grave, 
 when death shall be swallowed up in victory, and 
 they shall have occasion to adopt the triumphant song 
 of the apostle, ““O death, where is thy sting! O 
 grave, where is thy victory ! The sting of death is 
 sin, and the strength of sin is the law; but thanks 
 be to God who giveth us the victory through our 
 Lord Jesus Christ.” He will free them complete- 
 ly from the stain of sin, and present them to himself 
 without spot, or wrinkle, or any such thing. Being 
 made of God to be their redemption, he will bring 
 them out of all their temporal distresses, save them 
 from tasting of the second death, and exalt them far 
 above the reach of new temptations. They look to 
 him for deliverance from all the mournful effects ‘of 
 the fall, and for a state of rest and security far su- 
 perior to that which was forfeited by the early en- 
 trance of sin. Being brought out of all their tribu- 
 
NEW COVENANT. 245 
 lations by his mighty power, « they shall hunger no 
 more, neither thirst any more, neither shall the sun’ 
 light upon them, nor any heat. God shall wipe all 
 tears from their eyes; and there shall be no more 
 death, neither sorrow, nor erying; neither shall 
 there be any more pain; for the former things are 
 passed away,” Rom. viii. 3539, Rev. vii. 14—1'7 eh 
 XXL. 4. 
 
 8. The disciples of Christ obtain eternal life in 
 him. We have already seen that this is included in 
 the promise of Jenovan to be a God to his people ; 
 ** For he is not a God of the dead, but of the living : 
 for all live unto him.” Being the Son of God, “in 
 truth and love,” Christ has eternal life in him, as an 
 essential attribute of his divine nature; “for as the 
 Father hath life in himself, so hath he given to the 
 Son to have life in himself.” His apostles testified 
 concerning him, as ‘that eternal life which was with 
 the Father, and was manifested unto us. God hath 
 given to us eternal life; and this life is in his Son. 
 He that hath the Son hath life.” He is the true 
 source, and author, and preserver of life to his peo- 
 ple ; and becanse he lives, they shall live alse. 
 Hence he said, “ Iam the resurrection, and the life: 
 he that believeth in me, though he were dead, yet 
 shall he live; and whosoever liveth and believeth 
 in me shall never die,” John v. GAs ekde De ae: 
 John 1. 2.3; v. 11, 12. 
 
 He imparts life to his disciples at the time of their 
 conversion, by his word and Spirit ; he lives in them, 
 and causes them to live to God in a new and gra- 
 cious manner, during the course of their earthly 
 pilgrimage; and he will raise them from the dead 
 at the last day, and honour them with a crown of 
 life, which shall never fade. He has repeatedly pro- 
 mused them this crowning blessing, with clearness of 
 language corresponding with the importance of the 
 subject, James i. 12. John iii. 15, 16.; vi. 27, 39, 
 40, 47, 54, 5°7. 
 
 Thenatural life of man is justly accounted precious, 
 so that even those whose circumstances are very un- 
 comfortable, choose to preserve it, though at the ex- 
 pence of their whole temporal property. Hence, it has 
 
246 A VIEW OF THE 
 
 been said, “* Skin fer skin: yea, all that a man hath, 
 will he give for his life.” Now, if it be reasonable toset 
 so high a value on this transient life, which is attend- 
 ed with much imper fection and sorrow, how un- 
 speakably precious must that life be which is found 
 in Christ! He will cause his people to live even as 
 he lives, in a state of self-conscious and endless exis- 
 tence. Their circumstances wil! be happily changed, 
 but their personal identity shall always remain, and 
 every one of them shall know himself to be the very 
 same individual that he formerly was, while passing 
 through the sorrows of time. Their life shall he 
 complete, extending to both the essential parts of 
 their complex nature. Their mortal bodies shall be 
 quickened, and conformed to his immortal body. Their 
 souls shall be assimilated to his soul in largeness of 
 intellectual capacity, perfection of knowledge, spot- 
 less purity, ardent love, and unmixed felicity. The 
 peculiar excellence of their life, which is presently 
 hid with Christ in God, shall be made manifest to 
 all at his glorious appearing. It shall be derived 
 from him in an immediate way, above our mortal 
 conception, and incessantly enjoyed in his blissful 
 presence. They shall have no more occasion to cal- 
 culate on the probability of heing removed by death, 
 before the accomplishment of those important di- 
 signs of which they obtain the distant prospect; or 
 of being forgotten in the dust, while succeeding ge- 
 nerations are advancing in knowledge and felicity. 
 Without feeling any personal decay, or fearing any 
 unfavourable change, they shall behold the yet un- . 
 known revolutions of countless millions of ages, with 
 the cheering assurance of being for ever with their 
 Lord, to contemplate the operations of his unweari- 
 ed power, and live for ever by him. After enjoying 
 diversified and eb bilgi: felicity for a longer pe- 
 riod than mortals can conceive, they shall have the 
 unspeakable satisfaction of understanding that their 
 existence has not been wasting, and that it will ne- 
 ver have an end. ‘They shall pry into the secrets of 
 eternity, with the certainty of living to witness the 
 successive disclosures of the divine purposes; and, 
 
NEW COVENANT. 247 
 
 in the unchangeable glory of their ever present Re- 
 deemer, they shall behold the sure pledge of their 
 own immortality. . 
 
 There are persons who would consider it a high 
 privilege, were it possible to have their life and health 
 protracted for a hundred or a thousand years, to af- 
 ford them an opportunity either for accomplishing 
 some important designs of their own, or of observing 
 the changes of kingdoms, the progress of civiliza- 
 tion, the advancement of science, the improvement 
 of the useful arts, and the general happiness of 
 mankind, which shall result from the promulga- 
 tion of the gospel. When we see trees planted to 
 flourish for centuries to come, or hear that the 
 foundation of a new city has been laid, for the ac- 
 commodation of generations not yet born, we can- 
 not avoid being deeply impressed with the vanity of 
 our life on earth, which is justly compared to a pass- 
 ing vapour or shadow. We look forward to a pe- 
 riod when the long neglected treasures of nature 
 throughout the globe, shall be fully explored; when 
 all the unknown streams of both continents shall be 
 traced to their source, and amply occupied ; when 
 the desert haunts of savage animals, and yet more 
 savage men, shall be skilfully cultivated ; and when 
 the whole earth shall be subdued and replenished 
 with enlightened and happy possessors, according to 
 the original intention of its Creator ;—but our spirit 
 fails within us, when we consider how many gene- 
 rations of dying men shall be cut down as the grass, 
 before these events can be realized. This subject 
 might be illustrated by an attempt to contrast our 
 present manner of thinking and feeling, while we 
 Stand in jeopardy of death every hour, with the 
 thoughts and feelings of happy immortals, who have 
 an endless duration of existence before them, and 
 the sure prospect of living to fulfil every desire of 
 their heart, and of witnessing the incessant opera- 
 tions of divine power; but our most enlarged views 
 dwindle into insignificance, and our minds sink un- 
 der their own conscious imbecility, when we endea- 
 vour to comprehend the importance of that rrer- 
 
248 -A VIEW OF THE 
 ‘NAL LIFE which shall be derived from Christ by all 
 that believe in him. | : pitin 
 
 9. Finally, Christ is the sum of the new cove- 
 nant, as his people shall obtain a boundless unfading 
 inheritance in and with him. The great. apostle, 
 speaking of the blessedness which believers enjoy an 
 Christ, says, “In whom also we have obtained an 
 inheritance, being predestinated according to the 
 purpose of him who worketh all things after the 
 counsel of his own will,” Eph. i. 11. There is an 
 obvious allusion in these words, to the ancient inhe- 
 ritance of Canaan, which was divided to the Israel- 
 ites by lot in the days of Joshua. The future in- 
 heritance of the spiritual Israel, is every way supe- 
 rior to the early figure of it, being incorruptible, 
 undefiled, unfading, and heavenly. Its extent and 
 glory cannot be fully discovered during our present 
 state of comparative darkness and imperfection ; but 
 we have assurance that the whole shall be enjoyed 
 hereafter, in and with Jesus Christ: for as he is the 
 only begotten Son, and the appointed heir of God, 
 those who obtain the adoption of children by faith 
 ‘in his blood, shall inherit all the inexhaustible ful- 
 ness, the mighty works, and the boundless posses- 
 sions of God, as joint heirs with him. Rom, vin. 
 We, 
 
 Jesus Christ will reign among his saints for ever, 
 and feed them, and lead them to fountains of hving 
 water. He will grant them enlarged and interest- 
 ing discoveries of the counsels of divine wisdom, 
 and the incessant operations of Almighty power. 
 He will conduct them to an acquaintance with the 
 affairs of distant worlds, and make them the wit- 
 nesses of his wonderful doings, in calling new sys- 
 tems, both of matter and of mind, into successive 
 and endless existence. They will continue to ad- 
 mire all his works, and enjoy his perfections mani- 
 fested by them, and take delight in all things that are 
 his. They shall behold all the glories of the God- 
 head shining with unrivalled splendour in the com- 
 plex person of EmmaNnvzEt ; their access to the Father 
 through him, shall be imtimate and uninterrupted ; 
 
‘NEW COVENANT. 249 
 
 ‘and they shall drink of the pure fountain of life, by 
 partaking of his ineffable felicity, and enjoying all 
 the fulness of God in him. 
 
 But, as it is written, ‘Eye hath not seen, nor 
 ear heard, neither have entered into the heart of 
 man, the things which God hath prepared for 
 them that love him.” The disciple whom Jesus loy- 
 ed, who leaned on his breast in the days of his flesh, 
 and familiarly consulted him respecting his: secrets, 
 felt himself wholly inadequate to describe either his 
 personal glory in heaven, or the excellence of that 
 inheritance to which he will exalt his saints at his 
 second appearing. Hence he said, “It doth not 
 yet appear what we shall be.” Another apostle, 
 who experienced much tribulation in the service of 
 Christ, and who had been caught up into paradise, 
 and thereby signally qualified for making a proper 
 estimate of earthly and heavenly things, said, ‘I 
 reckon that the sufferings of this present time are 
 not worthy to be compared with the glory which 
 shall be revealed in us.” He laboured under a hea- 
 vy load of trouble, which caused him to say, ‘“ We 
 do groan being burdened:” yet the whole appeared 
 insignificant, when compared with the object of his 
 hope. Therefore he said, ‘‘ We faint not, for our 
 light affliction, which is but for a moment, worketh 
 for us a far more exceeding and eternal weight of 
 glory.” The three disciples who witnessed the 
 transfiguration of Jesus, found such delight in being 
 with him, that they desired to remain where they 
 were, and enjoy the vision, though on the barren top 
 of a mountain, and encompassed with personal in- 
 firmities. Multitudes of his private disciples, who 
 never had an opportunity for seeing him either in the 
 ‘flesh or in vision, have attained joy unspeakable in 
 believing in him, though harassed with the tempta- 
 tions of Satan, and persecuted by wicked men. Now, 
 if they derived greater joy from Christ than this 
 world could yield, or they could express, when their 
 faith was fixed on his word, in the midst of outward 
 ‘tribulations; who can conceive what their felicity 
 
 will be when they shall behold all his glory in his 
 
250 A VIEW OF THE 
 
 heavenly kingdom, and enjoy immediate and ever- 
 lasting communion with him, far beyond the reach 
 of all their enemies and earthly troubles? The ar- 
 dent affection of fellow-creatures is sweet, especially 
 when sanctified by divine grace, and more to be de- 
 sired than all the substance of one’s house; but who 
 can form even a faint conception of the boundless 
 love of Emmanuel, or of the exquisite pleasure 
 which it will yield, when shed abroad in hearts 
 completely purified from sin, and prepared for re- 
 lishitg it in heaven? Those who have attained the 
 clearest discoveries and the sweetest participation of 
 it under. the gospel, when brought home to their 
 hearts by the influence of his Spirit, have the most 
 enlightened and enlarged expectations of the happi- 
 ness which he will hereafter confer on them in the re- 
 gions of bliss: yet they see their final inheritance, 
 darkly as in enigma, and wait for the full discovery 
 of what they see not; but when that which is per- 
 fect shall come, it will far transcend all their thoughts 
 and desires. They shall behold all that is amiable 
 concentrated in him, and be satisfied with his love. 
 Then, and not ill then, shall they understand the 
 import of the consolatory declaration of the apostle, 
 ‘So shall we ever be with the Lord.” 
 
 lst, The loving-kindness of God in giving his Son 
 io be a covenant of the people, and a light of the Gen- 
 tiles, demands our deepest gratitude. As gross dark- 
 ness had covered the earth for many generations, 
 while the posterity of Jacob were honoured by him 
 as his peeuliar people, and favoured with the imme- 
 diate revelation of his will, many of them, forgetting 
 their natural equality with the rest of mankind, 
 misunderstood the design of their temporary sepa- 
 ration from the nations, and considered the religious 
 privileges which they enjoyed, as their exclusive 
 hereditary right. They boasted of their honourable — 
 descent from Abraham, disdained the Gentiles as 
 worthless outcasts from God, and slighted all that 
 the prophets had foretold respecting their general 
 -conyersation in the last days. They expected 
 
NEW COVENANT. 251 
 
 their Messiah as a national Redeemer, and de- 
 sired his appearing, not to enlighten the Gen- 
 tiles, or make them joint heirs with the J ews, 
 but to honour the latter with victory and do- 
 minion. Even the apostles did not attain correct 
 views of this subject, till their minds were enlight- 
 ened by the irresistible agency of the Holy Ghost, 
 and then they spoke of the divine purpose of calling 
 the Gentiles to.share the blessings of the gospel in 
 common with the believing Jews, as the most won- 
 derful mystery, which had been kept secret from the 
 foundation of the world. Acts i. 6. Eph. iii. 1—11. 
 
 Happily neither the unaccountable ignorance, nor 
 inveterate prejudices, nor national pride of the J ews, 
 could frustrate the purpose of divine grace, nor pre- 
 vent its seasonable accomplishment. The apostles, 
 for a considerable time, seemed not to advert to the 
 full extent of their commission, as the ambassadors 
 of Christ to all the world. They could not think 
 of preaching to the unclean Gentiles, without evi- 
 dent reluctance, till after Peter was directed by a 
 special vision to open the kingdom of heaven to 
 them, by publishing salvation at Cesarea, when the 
 liberal effusion of the Holy Ghost. put an end to 
 their groundless seruples. An eminently laborious 
 apostle was raised up, and appointed to proclaim the 
 doctrine of Christ to the distant heathen nations ; 
 from that period He has continued to be the light of 
 the Gentiles, multitudes of them have been made 
 partakers of the promises in him, and all his saving 
 benefits are now exhibited to us. Our gratitude to 
 God for giving his Son to be the light and covenant 
 of the people, ought to correspond with the inesti- 
 mable value of the gift bestowed, its wise adaptation 
 to our extreme necessity as perishing sinners, and 
 the numberless advantages that may be derived 
 from it. Those who have received Christ, and there- 
 by obtained wisdom and righteousness, inward puri- 
 ty and peace, present joy and the good hope of eter- 
 nal glory in him, are bound to contrast the happi- 
 ness of their condition with the wretchedness of ig 
 norant pagans of ancient and modern times, that, 
 
 ios 2S: 
 
252 A VIEW OF THE 
 they may be excited to comply with the prophetic 
 ‘call which follows our text, by praising God for his 
 abundant mercy. Isa. xlii. S—12. Rom. xv. 8—13. 
 2d, This should induce us to inquire whether we 
 have obtained a personal interest in Christ, as the cove- 
 nant of the people. Although the true light has ap- 
 peared to all who hear the gospel, many exclude 
 themselves from its benefits, by preferring darkness. 
 It has long shined around you, but have its healing 
 ‘beams reached your hearts? Have you perceived 
 the excellenée of Christ as the substance and mar- 
 row of the gospel? Has your attention been attract- 
 ed by his matchless glory as the Sun of righteous- 
 ness ? Has he become the object of your superlative 
 esteem, and desire, and delight, in preference to 
 all the possessions and pleasures of this world? If 
 you have indeed received him as the sum of the 
 better covenant, then inquire what special benefits 
 you have found in him, and actually derived from 
 him. Have you obtained quickening and trans- 
 forming grace out of his fulness, to make you new 
 creatures ? Has he taken away those carnal lusts 
 which you formerly indulged, given you a holy spi- 
 ritual frame of mind, and taught you to love him- 
 self with ardent affection, as your all in all? Re- 
 member that he imparts a new spiritual life as the 
 pledge of eternal life, and that those alone shall 
 share his celestial glory, who are made meet for it 
 by conformity to his image. If he do not cause you 
 to differ from those who are carnal, while you re- 
 main in this world, you can have no solid reason to 
 expect that he will distinguish you from the wicked 
 in the world to come. Many of the promises refer 
 to this life; therefore if you do not obtain the par- 
 tial accomplishment of them here, it will be vain to 
 expect their full accomplishment hereafter. You 
 may form a judgment of your present state and 
 future prospects, by Rom. viii. 1—17. 2 Cor. v. 
 1—1%. ' : a4) 
 3d, This shews the reasonableness of forsaking all 
 things for Christ, in order to win him. ‘This is re- 
 quired by Christ himself, as a thing indispensably 
 
NEW COVENANT. 253 
 
 requisite to the enjoyment of his person and sal- 
 vation. He said, ‘ The kingdom of heaven is 
 like a merchant-man, seeking goodly pearls: who 
 when he had found one pearl of great price, went 
 and sold all that he had, and bought it. So like- 
 wise, whosoever he be of you, that forsaketh not all 
 that he hath, he cannot be my disciple.” Matt. xiii. 
 45, 46. Luke xiv. 25—33. 
 
 To forsake all for Christ, is as reasonable and pro- 
 fitable, as it is necessary ; because nothing that sin- 
 ners possess can be of lasting advantage to them if 
 they be destitute of him. Their own imaginary 
 righteousness can only deceive them, and leave 
 them exposed to condemnation. The gratification 
 of their carnal lusts pollutes their souls, their earthly 
 possessions will speedily fail them, and their unhal- 
 lowed pleasures will render their future torments 
 more exquisite. No ebject is so comprehensive and 
 desirable as Christ. Those who forsake all that 
 they have for his sake, find that he is their Life and 
 their Light, their Justification and Sanctification, 
 their Saviour and Portion, their God and their All. 
 They enjoy all things in him that are necessary to 
 render them wise, righteous, and eternally happy. 
 Hence, when Saul of Tarsus, who had'formerly gloried 
 in his own fleshly attainments, discovered the worth 
 and suitableness of this blessed object, he cheerfully 
 relinquished all that he had formerly valued, saying, 
 ‘** But what things were gain to me, those I counted 
 loss for Christ... Yea, doubtless, and I count all 
 things but loss, for the excellency of the knowledge 
 of Christ Jesus my Lord: for whom | have suffered 
 the loss of all things, and do count them but dung 
 that I may win Christ, and be found in him.” Phil. 
 iii, 4—10. This precious Saviour with all his ful- 
 ness, is now set before us in the gospel, and we 
 have equal reason to forsake those things to which 
 we have been most strongly attached, that we may 
 cleave to him as our only Saviour and everlasting 
 delight. 
 
 Ath, This should excite those who have received 
 Christ, to abide in him, and live by him, so as to derive 
 
254 A VIEW OF THE 
 
 daily communications out of his fulness. His benefits 
 are not so completely imparted to his people at once, 
 as to render them independent of future supplies; 
 but, as the vine gradually yields its fructifying juice 
 to its branches, he communicates his fulness to them 
 in due season. Hence it is said, ‘* Abide in me, 
 and Tin you. As the branch cannot bear fruit of 
 itself, except it abide in the vine; uo more can ye, 
 except ye abide in me. As ye have received Christ 
 Jesus, so walk ye in him: rooted and built up in 
 him, and stablished in faith.” John xv. 4. Col. ii. 
 6, 7. Let it be the daily care, therefore, of all who 
 have believed, to seek clearer discoveries of him by 
 his word and Spirit. Make this your chief object 
 in reading and hearing divine truth, and learn to 
 contemplate all the several parts of it, as they stand 
 connected with him. Draw near to the Father by 
 him, as the only way of access, when you present 
 your prayers and praises. Look to him continually 
 for spiritual life and light, strength and consolation. 
 Frequently ponder his saving offices, characters, and 
 benefits, together with their suitableness to your 
 particular circumstances; be strong in his grace, 
 and take occasion from all your duties, temptations, 
 and afflictions, to renew your application to him. 
 5th, Genuine believers have ground for rejoicing 
 continually in Christ. Your situation in life may 
 be mean and obscure, but you have a glorious Re- 
 deemer who will never be ashamed to acknowledge 
 you as his brethren. You may feel your own un- 
 worthiness and emptiness, but you are complete in 
 him. Your most beloved fellow-creatures may 
 change or die, but he lives for ever, and his love 
 ehanges not. You may be severely tempted, perse- 
 cuted and afflicted ; but he will not forget or forsake 
 you. If in this world you have tribulation, in him 
 you shall have peace. Learn therefore to moderate 
 your present sorrows, and rise superior to them all 
 by looking upward to him as your glorious Head. 
 Compare your condition with that of the most pros- 
 perous unbelievers, think of all that he has promised 
 to do for you.at the end of your pilgrimage, and 
 
NEW COVENANT. 255 
 
 consider what he will be to you in the world to 
 come as your everlasting portion. Rejoice in the 
 Lord, even in your darkest hours, for you shall soon 
 be admitted to see him as he is, and your sorrow 
 shall be turned into endless joy. 
 
 6th, This should impress the disciples of Jesus with 
 their peculiar obligations to love and honour him. Re- 
 member how deeply he humbled himself, and what 
 extreme anguish he endured for your redemption. 
 Contemplate his celestial glory at the right hand of 
 God, his fulness of all new-covenant. blessings, his 
 inseparable connection with you, his unceasing care 
 for your interest, and his sure promise to come 
 -again and advance you to share his lasting felicity. 
 All amiable and attracting qualities are found in 
 him in unmingled perfection. Those beauties of 
 character which distinguish his saints, and recom- 
 mend them to peculiar esteem, are only the faint 
 reflection of his image. If fervent affection be due 
 to them in preference to the world, how much more 
 is it due to him with whose matchless excellence all 
 the knowledge, righteousness, and goodness of pa- 
 triarchs and prophets, apostles and martyrs, deserve 
 not to be compared! He values and desires your 
 love, he has already done much to gain it, and he 
 will for ever shew himself worthy of it. Let him 
 have it therefore without any rival. Honour him 
 with your daily thoughts, your most ardent affec- 
 tion, your devout praises, and steadfast obedience. 
 Make his commandments your study and your com- 
 plete rule. Receive them from him as your only 
 Lord, and ponder the persuasive motives with which 
 they are enforced, and shew the sincerity of your 
 love, by keeping them to the end. ‘* As the Father 
 hath loved me, so have I loved you: continue ye in 
 my love. Greater love hath no man than this, that 
 a man lay down his life for his friends. Ye are my 
 friends, if ye do whatsoever I have commanded you.” 
 John xv. 9—14. 
 
256 A VIEW OF THE 
 
 PART SIXTH. 
 
 OF THE PECULIAR EXCELLENCE OF THE NEW 
 COVENANT. 
 
 Hesrews vii. 6—-9. A better covenant was esta- 
 blished upon better promises, &c. : 
 
 ‘Tue apostles considered themselves highly ho- 
 noured of God in being made able ministers of the 
 new covenant, and not of the law, which they termed 
 the letter. The superior excellence of the new cove- 
 nant, compared with that which was made with the 
 Israelites at Sinai, is a subject with which all the 
 disciples and ministers of Christ have need to be 
 well acquainted; the former, that they may enjoy 
 their privileges with becoming gratitude to their 
 Author; the latter, that they may be prepared to 
 magnify their office. : 
 
 Having considered the matter of which the new 
 covenant consists, and the honourable place which 
 Jesus Christ sustains in it, the next thing proposed 
 in the general plan, was to contemplate its peculiar 
 excellence, agreeably to the words before us, in which 
 it is termed “a better covenant, established upon 
 better promises.” To shew its superiority, it is 
 largely and frequently contrasted with the old cove-. 
 nant which God made with the Israelites by the 
 ministry of Moses. This superiority may be per-. 
 ceived with most advantage, if, without attempting 
 any formal division, we deliberately trace the contrast 
 which is distinctly stated in various parts of the apos- 
 tolic writings. 
 
 The new covenant is better than the old, because, 
 
 1. The old covenant consisted of strict and holy pre- 
 cepts: the new covenant consists of free and compre- 
 hensive promises. We have already seen, that the 
 former was briefly summed up in ten command- 
 ments, and that to them were added many other 
 
NEW COVENANT. 287 
 
 precepts scattered through the writings of Moses, 
 all of which are sometimes generally referred to as 
 the amount of the covenant which God appointed 
 him to ratify between Him and the Israelites in 
 Horeb, and renew with their children in the land 
 of Moab. Deut. iv. 13.; xxix. 1. These precepts 
 were holy and spiritual, extending to the heart as 
 well as the outward conduct. They demanded per- 
 sonal, perfect, and steadfast obedience from men, 
 as the ground of their life and acceptance before 
 God; and the happiness of those who sought righ- 
 teousness according to the old covenant, was sus- 
 pended on their continuing to do all things contained 
 in it: “for Moses describeth the righteousness of 
 the law, That the man who doth those things shall 
 live by them,” Rom. x. 5. | 
 The new covenant consists entirely of promises, as 
 the words of it plainly shew, verses 10—12. We have 
 seen that they are of very comprehensive import, 
 including divine justification, spiritual illumination, 
 holy renovation, a special relation to God, the en- 
 joyment of his fulness, and all other blessings ne- 
 cessary to render men truly wise and righteous in 
 this life, victorious and perfect at last, and eternally 
 happy in the world to come. Repentance, faith, 
 and the obedience of love, are required as necessary 
 to all the people of God, but he has undertaken to 
 bestow all these upon them by the power of his 
 grace. The blessings comprehended in this cove- 
 nant, are precious in their nature, and communi- 
 cated through the most expensive channel; yet they 
 are freely proclaimed to the poor, and they shall be 
 bestowed without reserve on all who embrace them 
 in and with Jesus Christ. It does not direct men 
 how to merit life by their own doings, but exhibits 
 spiritual and eternal life as the gift of God, and 
 sweetly disposes the heirs of promise to abound in 
 his service, not for the purpose of procuring his fa- 
 vour, but as the cheerful expression of gratitude for 
 benefits which their best righteousness could never 
 have procured. Isa. lv. 1—3. Gal tly 2 ly: 22 caiign a3 
 2. The precepts of the old covenant were written on 
 
258 A VIEW OF THE 
 
 tables of stone: according to the new covenant, the law 
 of God is written in the hearts of his people. After 
 God had proclaimed the ten commandments, im the 
 hearing of all the Israelites, he wrote them on two 
 tablets of stone, and ordered Moses to deposit them 
 in the ark, that they might be preserved to succeed- 
 ing generations. ‘Those to whom these laws were 
 given, did not understand their proper meaning, nor 
 love them, neither were they sincerely disposed to 
 obey them. Being alienated from God, they could 
 not endure that.which was commanded, and there- 
 fore they grossly violated the chief articles of his 
 covenant, by committing idolatry, even before Moses 
 had received all its ordinances of divine service. 
 Their posterity manifested similar depravity of dis- 
 position, because the Lord did not give them ‘a 
 heart to perceive, and eyes to see, and ears to hear.” 
 Deut: ix. 7-17.35 xe d-—5is xxix . 
 God has promised in this new covenant, to put his 
 laws into the minds of his people, and write them in 
 their hearts, by causing them to understand his will, 
 and love it, and take delight in obeying it. ver. 10. 
 This part of the contrast before us, is stated in 
 2Cor. ii. 3. ‘Ye are manifestly declared to be the 
 epistle of Christ, ministered by us, written not with 
 ink, but with the Spirit of the living God: not in. 
 tables of stone, but in the fleshly tables of the heart.” 
 He takes away the heart of stone from his people, 
 and gives them a new heart, which is tender and sus- 
 ceptible. He works in them, to will and tg do of his 
 good pleasure. By shedding abroad his love in their 
 hearts, he takes away their natural enmity, reconciles 
 them to himself, causes them to love him supremely, 
 makes this love their governing principle, unites 
 them into one body by the bond of mutual affection, 
 and thereby renders them conspicuous as the living 
 epistles of Christ, to he known and read of all men, 
 3d, The old covenant was the ministration of the 
 letter: the new covenant is the ministration of the 
 Spirit. The former of these was called the letter, 
 in allusion to. the characters in which it was written 
 by the finger of God, and because it was destitute of 
 
NEW COVENANT. 259 
 
 efficacy to enlighten and sanctify them who were 
 under it. The finger of God, by which it was en- 
 graved in stone, was an emblem of the: effectual 
 influence of his Spirit. Hence, those miracles which, 
 in one of the gospels, are ascribed to the finger of 
 God, are ascribed in another of them to the Spirit 
 of God. Exod. xxxi. 18. Luke xi. 20. Matt. xii. 28. 
 
 The ministration of the letter was glorious, be- 
 cause it was a transcript of the holy image of Jeho- 
 vah; the giving of it was attended with the most 
 striking manifestation of his majesty and power ; 
 and by granting it to the Israelites, he honoured 
 them above all the other nations of the earth. Deut. 
 iv. 32—36. The ministration of the Spirit is much 
 more glorious, as by his inward influence the per- 
 feections of God are more clearly revealed, the minds 
 of his people are enlightened to behold his glory in 
 the face of Christ, his love is shed abroad in their 
 hearts, all their faculties are transformed according 
 to his perfect image, he dwells in them as his tem- 
 ple, and they are enabled to hold delightful fellow- 
 ship with him. 2 Cor. iii. 6, 8, 18. - 
 
 Ath, The old covenant discovered and strengthened 
 sin: the new covenant frees men from the dominion of 
 sin, and makes them to serve God with sincerity. The 
 Jaw enjoined perfect obedience, but it had no power to 
 purify the heart from the love of evil, or incline it 
 to the service of God. On the contrary, the appli- 
 cation of it discovered those wicked lusts and prac- 
 tices, which would otherwise have been concealed, 
 , and cut off all hope of acceptance with God on the 
 ground of personal righteousness; the strictness of 
 its precepts and prohibitions powerfully stimula- 
 ted all the corrupt affections and passions; and the 
 severity of the judgments denounced by it against 
 the guilty, tormented the mind, and thereby excited 
 the most bitter enmity against the holy nature and 
 dominion of God. As the light of the sun, though 
 pure in itself, naturally increases the corruption of 
 the dead careases which it warms, so did the applica- 
 tion of the law detect and exasperate the latent de- 
 pravity of the flesh. By urging men to love God 
 above all other objects, under the penalty of his aw- 
 
260 A VIEW OF THE 
 
 ful displeasure, it filled them with hard thoughts of 
 ‘this character, alienated them completely from him, 
 and made them feel that they were his positive, 
 though impotent enemies. Hence it is said, “ The 
 strength of sin is the law. Moreover, the law enter- 
 ed, that the offence might abound. The motions of 
 sin which were by the law, did work m our mem- 
 bers, to bring forth fruit unto death. For without 
 the law sin was dead,” &c. 1 Cor. xv. 56. Rom. v. 
 20.; vii. 5, 7—13. | 
 
 The new covenant presents an adequate remedy 
 for the guilt and depravity of men. It reveals the 
 riches of divine grace, through the mediation of 
 Christ, and thereby calms their troubled conscience, 
 cheers their mind with the hope of salvation, takes 
 away their enmity, frees them from the dominion of 
 their old lusts, raises their affections to God, and 
 makes them to serve him under the constraining in- 
 fluence of his redeeming love. It encourages them 
 to live to his glory, by many new motives peculiar 
 to itself, furnishes them with competent ability, as 
 well as inclination, to please him, establishes his law 
 in their heart, and thereby renders his service their 
 delight. Hence it is said, ‘Sin shall not have 
 dominion over you: for ye are not under the law, 
 but under grace. Ye are become dead to the law by 
 the body of Christ: that ye should be married to 
 another, even to him who is raised from the dead, 
 that we should bring forth fruit unto God. Now 
 we are delivered from the law, that being dead 
 wherein we were held; that we should serve in 
 newness of spirit, and not in the oldness of the let- 
 ter,” Rom. vi. 14.3; vii. 4, 6. 
 
 5th, The old covenant gendered to bondage : the new 
 covenant advances men to the liberty of the sons of God. 
 The law of Moses was a heavy yoke of bondage in 
 itself, which the Israelites were not able to bear. Its 
 precepts were numerous, complex, and burdensome; 
 it furnished no adequate encouragement or assistance 
 to those who were under them; it discovered no 
 way of free and safe access to the holiest of all; it 
 neither inspired boldness in approaching to God, 
 
NEW COVENANT. 261 
 
 nor conferred any title to an abiding place among 
 his servants: it excluded transgressors from his 
 blissful presence, and filled them wlth the dread of 
 his insupportable wrath. Like a tyrannical school- 
 master or husband, it kept those who were under 
 its dominion, in a state of servile restraint and fear ; 
 and fostered in them only a mercenary slavish spirit. 
 Gal. i1i.;23, 24.; iv. 1—3, 21—25,,.30. 
 
 Jesus Christ voluntarily subjected himself to the 
 authority of the whole law, satisfied all its demands, 
 by his perfect obedience, and endured its fearful 
 curse upon the cross, that he might redeem his peo- 
 ple from its dominion, and advance them to an hon- 
 ourable state of liberty according to the new cove- 
 nant. By virtue of his death as their Substitute, 
 they become dead to the law as their husband, and 
 attain the high privilege of being. espoused to him- 
 self. Being married to the Son of God as their 
 living husband, they enjoy the adoption of sons. 
 Having God for their Father, they become free in- 
 deed. They are no more liable to be cast out of his 
 house as undutiful servants, their former servile dis- 
 position is taken away, and they are made partakers 
 of the Spirit of adoption, by which they draw near 
 to the celestial throne with filial confidence and af- 
 fection, and rejoice in the hope of inheriting all the 
 promises. Rom. vii. 1—4.; vil. 5. Gal. ii. 25, 26. ; 
 iv. 4—7, 26—31. 
 
 6th, The old covenant was the ministration of con- 
 demnation: the new covenant is the ministration of 
 _ righteousness. This part of the contrast is strongly 
 
 stated in the following words: “ For if the minis- 
 tration of condemnation be glory, much more doth 
 the ministration of righteousness exceed in glory. 
 For even that which was made glorious, had no 
 glory in this respect, by reason of the glory that ex- 
 eelleth,’ 2 Cor. ii. 9, 10. The old covenant de- 
 manded the perfect obedience of all its precepts, as 
 the ground of acceptance with God, and denounced 
 condemnation against all who transgressed them. 
 Hence, it proved the ministration of condemnation 
 to all who were under it, because they were all pol- 
 
262 A VIEW OF THE 
 
 luted with sin. It stopped their mouths, put an end 
 to all boasting and murmuring, shewed that they 
 were exposed to the displeasure of the Most High, 
 and shut them up as criminals under sentence of 
 death. Rom. iii. 19. ; 
 
 The new covenant proclaims pardoning merey to 
 the guilty, on the ground of that righteousness which 
 God provided for them by the substitution and satis- 
 faction of his Son. As Jesus, who knew no sin, 
 was made a sin-offering for their redemption, his 
 perfect righteousness, which he completed by his 
 obedience unto death, is freely set before them in the 
 gospel, as the foundation of their confidence towards 
 God; and it is actually imputed to all that believe. 
 Being united to him by faith, they are justified by 
 his blood, and made the righteousness of God in 
 him. 2 Cor. v. 21. | 
 
 _"%th, The old covenant was the ministration of 
 tremendous curses: the new covenant is the minis- 
 tration of the blessing promised to Abraham. The 
 curses of the law were numerous and awful, being 
 denounced by God himself against every transgress- 
 or. The Levites were commanded to pronounce 
 them in a solemn manner in the hearing of the peo- 
 ple, saying, “‘ Cursed be he that confirmeth not all 
 the words of this law to do them :” and all the peo- 
 ple were required to acknowledge the justice of the 
 sentence by saying, “‘Amen.” These curses extend- 
 ed to all who were under the law as a covenant, be- 
 cause they were all chargeable with the violation of 
 it: they attended the guilty in all the various cir- 
 cumstances of life, so that none could flee from the 
 punishment which they denounced : and they includ- 
 ed misery in all its diversified forms, as the reward 
 allotted them by their offended Sovereign. They are 
 calculated to convince, alarm, and humble those who 
 trust either wholly or partially to their own works 
 for justification; and therefore such infatuated per- 
 sons ought seriously to ponder them. They are 
 fully recorded in Deut. xxvii. 14—26.; xxviii. 15 
 —68. 
 
 The new covenant is the ministration of the bless- 
 
NEW COVENANT. 263 
 ing of Abraham, which God early intended for all 
 the nations of the earth. This blessing was giver 
 to him by promise, and not obtained on the ground 
 of his personal righteousness. It includes all those 
 benefits which are conferred on men, through the 
 atoning death of the Messiah, who descended from 
 him according to the flesh, such as justification, 
 adoption, the gift of the Holy Ghost, and the hea- 
 venly inheritance. Those who receive the new 
 eovenant with true faith, whether Jews or Gentiles, 
 are thereby constituted the spiritual children of 
 Abraham, made the heirs of promise, and blessed 
 with the seasonable accomplishment of them. These 
 invaluable benefits are represented as the sure mer- 
 cies of David, because they result from the accom- 
 plishment of that covenant which God made with 
 him, by promising to establish his seed for ever, and 
 build up his throne to all generations. Therefore, 
 when Jesus was raised from the dead, and exalted 
 to reign for ever on Zion, as the heir of his father 
 David; all spiritual blessings were proclaimed to the 
 guilty in his name; and they are enjoyed under his 
 gracious administration, by all that comply with his 
 saving call. These things are ‘all largely stated in 
 Gen. xxii. 18. Rom. iv. 6—24. Gal. iii. T—9, 13 
 —22, 29. Acts iit. 25, 26.; xiti. 32—39. 
 
 _ Sth, The old covenant was the ministration of 
 death : the new covenant is the ministration of life. 
 The law is calculated to convince men that they are 
 dead in sin, utterly incapable of living to the glory 
 of God in this world, or of procuring any title by 
 their own works, to live with him in heaven. When 
 it is applied to the conscience of the self-righteous, 
 their former hope of the divine approbation dies 
 within them, and they feel that they are liable to 
 death, with all its unknown pains and consequences, 
 as their deserved punishment. Our great apostle 
 explained the killing influence of the law, by record- 
 ing his own experience of its power. Before he at- 
 tained the true knowledge of its extent and efficacy, 
 he had considered himself alive to God, able to serve 
 him acceptably, and entitled to a future reward; but 
 
264 A VIEW OF THE 
 
 when it was brought home to his heart, he discover- 
 ed that his natural propensities were directly con- 
 trary to it; his former hope of justification by the 
 works of it, died; and he concluded that nothing but 
 mercy could save him from the horrors of final con- 
 demnation. He said, “I through the law am dead 
 to the law. 1 was alive without the law once: but, 
 when the commandment came, sin revived, and I 
 died. The commandment which was ordained to 
 life, I found to be unto death. For sin, taking oc- 
 easion by the commandment, deceived me, and by 
 it slew me,” Gal. ii. 19. Rom. vi. 9—11. 
 
 The new covenant is the ministration of life to 
 those who were dead in sin. By the promulgation 
 of it, when accompanied with the influence of the 
 divine Spirit, they are quickened together with 
 Christ, raised up from the ruins of their fallen state, 
 and enabled to live unto God, by yielding their 
 members to be the instruments of righteousness. It 
 frees them from despondency, animates them for 
 the service of their Redeemer, cheers their pilgrim- 
 age with the hope of glory, and conducts them to 
 the enjoyment of eternal life, as the gift of God 
 through Christ. In stating this part of the contrast 
 between the two covenants, the apostle said, ° The 
 letter killeth, but the Spirit giveth life; for the law 
 of the Spirit of life in Christ Jesus, hath made me 
 free from the law of sin and death.” 2 Cor. iii. 6. 
 Rom. vii. 2. 
 
 9th, The old covenant was a message of msupport- 
 able terror: the new covenant is a message of peace 
 and reconciliation. The law was proclaimed in the 
 most terrific manner by the voice of JEHOVAH, ac- 
 companied with thick darkness, thunder, lightening, 
 a great earthquake, and the sound of the trumpet 
 exceeding loud; so that the Israelites who had been 
 assembled to receive it, cried out with fear, and fled 
 from the divine presence. Its high demands, the 
 curses which it denounced against transgressors, and 
 the dreadful infliction of them, which frequently 
 happened in the wilderness, were calculated to mti- 
 midate imperfect creatures, make them feel their 
 inability to stand before God, and confirm their na- 
 
NEW COVENANT. 265. 
 
 tural hatred of him. While their guilty minds were 
 agitated with the dread of sudden destruction, they 
 complained to Moses, saying, “ Behold we die; we 
 perish, we all perish ! Whosoever cometh any thing 
 near unto the tabernacle of the Lord shall die. Shall 
 we be consumed with dying?” Numb. xvii. 12, 13. 
 
 The new covenant is a message of peace and _re- 
 conciliation between the righteous God and his re- 
 bellious creatures. It was published in a mild and 
 encouraging manner, without any overwhelming 
 display of majesty, by his only Son, who came and 
 preached peace, first to the Jews who were nigh, 
 and afterwards to the Gentiles who were afar off. 
 Being grounded on the perfect atonement which he 
 made on the cross, and accompanied with the kind- 
 est expostulations, soliciting the enemies of God 
 to lay aside their unreasonable animosity, and be 
 reconciled to him, it is calculated to allay the fear 
 of the rebellious, humble their pride, soften their 
 obdurate hearts, embolden them to approach his 
 throne of grace, and for ever attract their renewed 
 affections. The incomparable superiority of the 
 new covenant in this respect, and its corresponding 
 claim to the most cordial reception, were urged on 
 the minds of the Hebrew converts in terms pecu- 
 liarly striking. See the whole passage, Heb. xii. 
 18—24. 
 
 -10, The mediator of the old covenant was an 
 
 imperfect man, the Mediator of the new covenant is 
 the all-perfect Emmanuel. Moses was distinguish- 
 ed by meekness and disinterested zeal, and honour- 
 ed by the special interposition and approving testi- 
 mony of God, as a faithful servant in all his house: 
 Yet hewas a partaker ofthe common depravity of hu- 
 man nature, which he manifested by his terror in re- 
 ceiving the law, and his public transgression at the 
 rock of Meribah. He had no power to give lasting 
 stability to the covenant of which he was the me- 
 diator. The blood with which he dedicated it, 
 could not take away sin, nor give the Israelites an 
 abiding interest in any divine privilege. He ear- 
 nestly desired to conduct them into the land of pro- 
 
266 A VIEW OF THE 
 
 mise; but all his importunate prayers for permis- 
 sion to enter it, were rejected; and he was com- 
 manded to surrender his important charge to the 
 care of a successor, and die in the wilderness. 
 Numb. xii. 1—10.; xx. 7—13. Deut. iii. 23—28. 
 
 The Mediator of the new coyenant is in every 
 way superior to Moses. His human nature was 
 free from the contagion of original sin; the mighty 
 works which he performed, proved that he was a 
 
 artaker of the same divine nature with the Father ; 
 and his obedience as a servant, was most complete. 
 He approached God with filial confidence, in cir- 
 cumstances peculiarly trying, glorified him on the 
 earth by magnifying his law, dedicated the new co- 
 venant with his own blood, and secured the perpet- 
 ual stability of it by becoming its surety. Having 
 finished the work which had been appointed him im 
 his state of humiliation, he entered the heavenly 
 rest as the fore-runner of his people, he rules among 
 them with unerring wisdom, and he will infallibly 
 conduct them all to share his celestial glory. Heb. 
 iil. 1—6.; 1x. 15—28. . 
 
 11. The old covenant was ouly an obscure sha- 
 dow ; the new covenant is the clear manifestation of 
 heavenly things. The law served as the shadow of 
 good things to come, yet it was not the very image 
 of them. Its carnal ordinances were figures and 
 patterns of important objects, but of a nature so en- 
 tirely different from them, that they suggested on- 
 ly the most obscure and imperfect apprehension of 
 their ultimate design. Hence, the Israelites re- 
 mained in great ignorance of spiritual things. Many 
 interesting parts of divine truth were hid from their 
 minds, partly by an outward vail of carnal institu- 
 tions which were not explained to them, and partly 
 by an inward vail of blindness, which was not re- 
 moved from their hearts. They were frequently eall- 
 ed to purify themselves with diverse washings, to 
 go up to God’s sanctuary, present costly offerings, 
 and honour the priests who ministered before him ; 
 but the mystical signification of all these ordinan- 
 ces remained a profound secret. Many serious per+ 
 
NEW COVENANT. 267 
 
 sons have indeed imagined that the pious Israelites 
 understood the evangelical import of the law, near- 
 ly as well as believers do in the present age. This 
 is a fond mistake. Thelaw did not inform them 
 that its rites had a figurative signification, nor call 
 them to search after it, nor furnish them with any 
 adequate means of drawing aside the vail. The Old 
 Testament contains few indications of any thing like 
 enlightened reflection er enquiry on the subject. 
 Solomon searched after wisdom, and “spoke of 
 trees, from the cedar-tree that is in Lebanon, even 
 to the hyssop that springeth out of the wall; he 
 spoke ‘also of beasts, and of fowl, and of creeping 
 things, and of fishes.” But he attempted no spirit- 
 ual exposition of the law: that theme was by far too 
 profound for the age in which he lived; nor did his 
 writings throw one ray of light on its obseurity. If 
 the Israelites could have raised themselves to a 
 man-like understanding of heavenly truth, they 
 would have been unfit for that condition in which 
 they were placed, as children under the elements of 
 this world. As the way into the holiest was not 
 made manifest to them, the multifarious and punc- 
 tilious rites of outward worship occupied their ser- 
 tous thoughts, and engrossed their incessant atten- 
 tion. Believing as they did in the intrinsic excel- 
 lenee and perpetuity of the law and all its ordinan- 
 ces, their darkened minds naturally rested in the 
 performance of what was required of. them, and 
 hence they continued mere babes in true knowledge. 
 Heb. ix. 8—10.; x. 1. 2 Cor. iii. 13—15. 
 
 The new covenant clearly discloses the glory of 
 God, the only way of access to his presence, and 
 that enduring felicity which he has prepared for 
 his chosen. By the apostolic promulgation of it, 
 these things are revealed with “great plainness of 
 speech ;” the vail of the Mosaic dispensation is taken. 
 away, and the true signification of its figurative 
 ordinances openly unfolded. God likewise removes: 
 the vail of blindness from the hearts of his people, and 
 causes them to know, him from the least of them to 
 the greatest. Blessed as their eyes, for they see the 
 
 M 
 
268 A VIEW OF THE 
 
 things which many ancient prophets and kings de- 
 sired to see, but did not discover. The Israelites 
 were afraid to come nigh to Moses when he descend~ 
 ed from Mount Sinai, because the skin of his face 
 shone; but those with whom this better covenant is 
 established, are enabled, with open face, to behold 
 as ina glass the glory of the Lord, and are chang- 
 ed into the same image from glory to glory, by the 
 Spirit of the Lord. Exod. xxxiv. 29—35. 2 Cor. ill. 
 12, 18. | 
 
 12. The old covenant had a worldly sanctuary 
 and carnal ordinances of divine service : the new cove- 
 nant advances the people of God to serve him with 
 their spirit in his heavenly sanctuary. The law of 
 Moses required the Israelites to make a tabernacle 
 for God, and furnish it in all things according to 
 the pattern which was shewed to him in the mount. 
 It contained minute injunctions about the consecra- 
 tion of Priests and Levites, and the rites which they: 
 were appointed to perform. The people were taught 
 to consider the tabernacle as the peculiar habitation 
 of their God, to assemble before him at set times, 
 and honour him with a variety of sacrifices, which 
 the priests were commanded to offer up in their be- 
 half by the performance of many sacred rites. The. 
 sanctuary was too complex, and its ordinances were 
 too numerous, to be described in this place ; but they 
 are all represented as worldly and carnal, beggarly. 
 and childish. They were adapted to the servile condi- . 
 tion of an ignorant uncultivated people, of whom the 
 greater part remained entirely carnal, ear vi reciente 
 ed, and far from God, Heb. ix. 1—10. 
 
 T he new covenant directs the attention of iti 
 with whom it is made, to the true tabernacle of hea- 
 ven, which God pitched and net man, and to the 
 continual ministry of Christ, who entered it by his, 
 own blood, that he might appear before the Father 
 as their high priest. Being cleansed from their sins,: 
 and. consecrated priests by this blood, they are qua- 
 lified to offer up spiritual sacrifices before the throne, 
 through faith in their exalted representative: The 
 ordinances of divine service which they are called to. 
 
NEW COVENANT. 269 
 
 observe, are all simple in their nature, wisely adapt- 
 ed to the dignity of a royal priesthood, and calculat- 
 ed to promote devout affections. In using these or- 
 dinances, they are enabled, by the influence of the 
 Holy Ghost, to present their body to God as a liv- 
 ing sacrifice, and to worship him in spirit and in 
 truth, dnring the period of their earthly pilgrimage ;. 
 and they have the sure prospect of being advanced, 
 at Jast, to serve him day and night in his heavenly 
 temple where they shall honour him with their 
 whole heart, and from which they shall go no more 
 out. Heb. x. 19—22. Rev. vii. 9—15. 
 
 13. The privileges of the old covenant were earth- 
 dy and uncertain : the privileges of the new covenant 
 are heavenly and sure. The genuine saints of God 
 who lived under the law, were made partakers of 
 justification, and other spiritual blessings, to a cer- 
 tain extent; yet they did not derive these bene- 
 fits from the Sinai covenant, or their obedience of 
 its precepts, but from the covenant which had been 
 previously established with Abraham, and the in- 
 fluence of their faith in its promises. The heavenly 
 inheritance, and the way of access to it, were 
 not made manifest by the old covenant. Its 
 precepts were enforced by far inferior privileges, 
 adapted to the capacity of the Israelites in general. 
 They were encouraged to be obedient to their God, 
 by the good land which he bestowed on them, re- 
 markable success in war, the spoil of their enemies, 
 fruitful seasons, and the prospect of long life to en- 
 joy their earthly possessions: “ Therefore thou 
 shalt keep the commandments of the Lord thy God, 
 to walk in his ways, and fear him. For the Lord 
 thy God bringeth thee into a good land, a land of 
 brooks of water, of fountains, and depths that spring 
 out of valleys and hills; a land of wheat, and barley, 
 and vines, and fig-trees, and pomegranates, a land of 
 oil-olive, and honey; a land wherein thou shalt eat 
 bread without scarceness, thou shalt not lack any 
 thing in it; aland whose stones are iron, and out of 
 whose hills thou mayest dig brass,” Deut. viii. 6— 
 9.3 xxyilil, 1—13. Exod. xx. 12. These earthly ad- 
 vantages were of very uncertain and transient du- 
 
270 A VIEW OF THE. 
 
 ration. The sins of the Israelites provoked God to” 
 visit them with great and protracted calamities. In 
 the days of the Judges they were repeatedly deliver- 
 ed into the hands of powerful enemies, who oppress- 
 ed them ; in every succeeding period of their history, 
 we are informed that their iniquities drew down the 
 divine judgments upon them, and at last they were 
 carried captive out of their own land, to wander as 
 strangers throughout the earth. Those who were 
 truly righteous, shared the sufferings of the wicked, 
 and the general prevalence of affliction taught them 
 to look upward to God himself as their refuge, and 
 long for the appearing of the Messiah to improve 
 their condition. | 
 
 The new covenant does not advance them who 
 have an interest in it, to tempor al victory, hon- 
 our, and influence. It promises no earthly inheri- 
 tance or secular distinctions. Instead of encourag- 
 ing them to war against their enemies, and take 
 possession of their property, it teaches them to de- 
 ny themselves, take up their cross, forgive injuries, 
 and follow their lowly Redeemer, by patiently en- 
 during tribulation for righteousness’ sake. But it 
 reveals and imparts the most precious privileges of 
 a spiritual kind, such as free justification, regenera- 
 tion, adoption, illamimation, sanctification, and di- 
 vine consolation. The inheritanee to which it ad- 
 vances them, is incor ruptible, heavenly, and unfad- 
 ing; and the life which it confers, shall have no end. 
 
 This important difference between the two cove- 
 nants, is evident from the words of the new coye- 
 nant itself, and from Eph.i. 3—14. 1 Peter i. 3— 
 9. An enlarged view of this distinction may be ob- 
 tained, by carefully comparing the earthly blessings 
 mentioned in Deut. xi. and Lev. xxvi. 3—13. with 
 the heavenly and enduring blessings enumerated in | 
 ei V. Vi. Vil. Vili. 
 
 . The old covenant was ied with the Ievabtiles 
 prot the new covenant is proclaimed to all nations, and 
 established with a peculiar people gathere dout of the 
 whole world. When God called the posterity of Jacob 
 to be a peculiar people to himself, he suffered the Gen- 
 
NEW COVENANT. 271 
 
 files to walkin their own ways. His covenant was 
 neither intended for their benefit, nor adapted to 
 their condition. The Israelites were not directed 
 to publish it to them, nor use any adequate means 
 for their conversion from idols to the true God. 
 Having been chosen by him in preference to the 
 rest of mankind, they were ‘commanded to keep at 
 a distance from the Gentile nations, that they might 
 long enjoy the advantages by which they were dis- 
 tinguished as a kingdom of priests and a holy na- 
 tion. Moses urged the consideration of their exclu- 
 sive privileges, as the ground of their steadfast. obed- 
 ience, saying, “Thou art a holy people unto the 
 Lord thy God: the Lord thy God hath chosen thee 
 to be a special people unto himself, above all peo- 
 ple that are upon the face of the earth. The Lord 
 did not set his love upon you, nor choose you, be- 
 cause ye were more in number than any people, for 
 ye were the fewest of all people, but because. the 
 Lord loved you, and heeause he would keep the 
 oath which he had sworn unto your fathers,” Deut. 
 Vii. 6—8, 
 
 _ The new covenant was originally intended for the 
 benefit of all nations, and wisely adapted to their 
 ‘wretched condition, as ignorant idolaters, alienated 
 from the living God, and exposed to his displeasure. 
 ‘The prophets foretold the general obstinacy of the 
 _ Jews, and the subsequent promulgation of the di- 
 vine message of peace to the isles of the Gentiles. 
 In reply to the prophetic complaint of the Messiah, 
 which represented his labour as vain, because Israel 
 -had not been gathered to him, Jenovau said, * It 
 isa light thing that thou shouldest be my servant 
 to raise up the tribes of Jacob, and to restore the 
 preserved of Israel: I will also give thee for a light 
 of the Gentiles, that thou mayest be my salvation 
 unto the end of the earth. J] will preserve thee, and 
 give thee for a covenant of the people, to establish 
 the earth; that thou mayest say to the prisoners, 
 go forth; and to them that are in darkness, shew 
 yourselves,” &c. Isa. xlix. 1—23. Soon after the 
 exaltation of Christ, his Spirit directed the apostles 
 
272 A VIEW OF THE 
 
 to publish the mystery that had been kept séeret 
 from the beginning of the world, namely, that the 
 Gentiles should be fellow-heirs, and of the same 
 body, and partakers of the divine promises by the 
 gospel. Multitudes of them were called by the pow- 
 ‘er of his grace; his name has been great among 
 them since that period; the message of salvation has 
 been extensively promulgated in the present age, 
 and in due time all the kindreds of the earth shall 
 -be blessed in him, Eph. iii. 1—10. Rom. iv. 9— 
 ABS 1: ei Liat 
 15. The old covenant was weak and unprofitable : 
 the new covenant perfects all those with whom t is 
 established. 'The law was weak through the flesh, 
 or the depravity of human nature. As those who 
 were under it, could not yield that complete obedi- 
 ence which its precepts required, it had no efficacy 
 to justify them. Their numerous sacrifices could 
 mot atone the divine justice, nor take away the 
 guilt of sin, nor purge the polluted conscience. Its 
 figurative institutions and obscure shadows of things 
 to come, could not enlighten their understandings, 
 nor renew their hearts. It could not advance trans- 
 gressors to a state of peace with their offended God, 
 nor furnish support to their dejected minds in the 
 near prospect of death. The insufficiency of the old 
 covenant, is equally evident from the unsuitableness 
 of its contents to the condition of fallen creatures, 
 and from the explicit testimony of the Holy Ghost 
 concerning it: “For there is verily a disannulling of 
 the commandment going before, for the weakness 
 and unprofitableness thereof: for the law made no- 
 thing perfect. For if the first covenant had been 
 faultless, then should no place have been sought 
 for the second.” Heb. vii. 18, 19.3; vil. 7.5 x. 1I— 
 4, 11. ie 
 The new covenant advances men to the highest 
 perfection of which their nature is capable. It pro- 
 claims pardoning mercy to the guilty, and justifies 
 for ever all those to whom its blood is applied. “It 
 removes the vail of natural darkness from their 
 minds, and causes them to know the glory of the 
 
NEW COVENANT. 273 
 
 Lord. It brings them near to God as his beloved 
 children, reconciles their hearts to his character, and 
 transforms them after his holy image. It supports 
 and comforts them under all their earthly troubles, 
 constitutes them the free citizens of the heaven] 
 
 Jerusalem, raises them to a state of honourable fel- 
 lowship with the innumerable company of angels, 
 and the spirits of the just before the throne, divests 
 them of the slavish fear of death, and inspires them 
 with the hope of immortal felicity. It secures the 
 resurrection of their body at the last day, the com- 
 plete perfection of their whole person in conformity 
 
 16. The old covenant was temporary and decay- 
 ing: the new covenant is unalterable and everlasting. 
 The law of Moses was never intended to be perpe- 
 tual: It was added to the Abrahamic covenant as a 
 schoolmaster, to serve various important purposes, 
 which have already been mentioned, for a limit- 
 ed period, with the design of being afterwards 
 fulfilled, and honourably removed, by the Messiah, 
 and succeeded by a better covenant. As the Israel- 
 its continued not in the covenant which the Lord 
 made with them at Sinai, it gradually decayed, and, 
 being ready to vanish away, it was disannulled by the 
 divine authority. This is evident from the manner 
 in which the prophetic promise is applied in our 
 text: ‘For finding fault with them, he saith, Be- 
 hold the days come when I will make a new cove- 
 nant with the house of Israel. In that he saith, a 
 new covenant, he hath made the first old. Now, 
 that which decayeth and waxeth old, is ready to va- 
 nish away.” All the precepts of the law were am- 
 ply fulfilled, its figurative institutions were verified, 
 and its covenant form was honourably abolished by 
 Christ, when he died for the redemption of his peo- 
 ple, and dedicated the new covenant with his blood. 
 Those who believe in him, are no longer under it 
 as their schoolmaster or husband; but being marri- 
 ed to him as their living head, they yield cheerful 
 subjection to his authority, and bring forth good 
 
‘“ 
 
 274 A VIEW OF THE 3 
 fruit unto God, according to the law of love, Heb- 
 x: 9. Col. ii, 14—20. Gals iii. 19—26. 5 Iv. 1—-Tes 
 Rom. vu. 1—6. P -chesaipgs 
 The new covenant: does not wax old like the for- 
 mer, neither can it be ever violated nor abolished. 
 It is frequently represented as everlasting in its na- 
 ture, and the endless accomplishment of its promises 
 is unalterably secured to all that embrace them, by 
 the unchangeable love, the almighty power, the faith- 
 ful word, and the sacred oath of God, whe cannot lie. 
 He has said,‘ I will make an everlasting covenant 
 with you. For the mountains shall depart, and the hills 
 he removed, but my kindness shall not depart from 
 thee, neither shall the covenant of my peace be remoy- 
 ed, saith the Lord, that hath mercy on thee. I will 
 make an everlasting covenant with them, that Twill 
 not turn away from them, to do them goed; but I 
 will put my fear in their hearts, that they shall not 
 depart from me,” Isa. hii. 3.3 liv. 7—10. Jer. XXxib 
 39.40. Heb. xiii. 20.; vi. 13—18. Rom.) viii. 
 31—39. All the passages above quoted should be 
 carefully examined. | 7 rt 
 
 Ist, From this subject we may observe, that none 
 of the ancient Israelites obtained acceptance with God 
 by their obedience to the Sinai -covenant, but only by 
 faith in the covenant which he had made with their 
 father Abraham. Those of them who followed his 
 steps, by embracing the promise, and waiting for the 
 Messiah, were justified and saved as he and the 
 other godly patriarchs had been ; but those who ne- 
 elected the divine promise, and trusted in the works 
 of the law, were cast out as the offspring of the bond 
 woman, and involved in the curse. See Deut. ix. 
 4—t, 12—14, 25—29. Gal. iii. 6—10. | 
 
 2d, This shews the folly and the danger of those wha 
 rest on their own good works, as the ground of their 
 hope before God. If the Israelites who were,un- 
 der the old covenant, as their schoolmaster and 
 husband, were justly condemned for blindly  at- 
 tempting to establish their own righteousness, 
 those must be much more guilty and inexcusable, 
 who, notwithstanding the clear revelation of the 
 
‘NEW COVENANT. 275 
 better covenant, reject the righteousness of Christ, 
 Me cand ‘‘ desire to be under the law.” Rom. ix. 30—33;; 
 - x, 1—4, Gal. 11. 10.; iv. 8—30. » ; 
 3d, This should awaken the hearers of the gospel 
 to make sure of having a personal interest in this ex- 
 cellent covenant. Many impose upon themselves by 
 commending the word of grace ina general way, 
 without actually receiving it into their heart, or 
 making a practical application of it. Inquire there- 
 fore, whether you have been made to understand its 
 true value, and partake of its privileges, and enjoy 
 communion with God as your heavenly Father, 
 by means of it. Make it your care above all things 
 ‘to embrace it, as freely tendered to you in the gos- 
 pel of Christ, and cleave to it through life, as all 
 your salvation and all your desire. | 
 Ath, Let us seek the influence of the Spirit of pro- 
 mise, to remove the vail of darkness from our hearts, 
 and enlighten us more and more with the knowledge of 
 the new covenant. ‘The vail of legal shadows has 
 been withdrawn, and the way of salvation plainly 
 revealed by the gospel; but the vail of inward dark- 
 ness requires to be taken away, before the glory of 
 the Lord can be perceived. The removal of this 
 vail is the proper work of the Holy Ghost, which 
 God has promised to give to them that ask him. 
 ‘Let us therefore join the daily study of the sacred 
 records with fervent importunate prayer to him for 
 this illuminating influence, according to the exam- 
 ple of the holy apostles, Luke xi, 9—13. Eph. i. 17, 
 18.; ii. 14—19. 
 5th, Let us live under the abiding impression of our 
 manifold privileges, as heirs of the new covenant. Our 
 faith and hope, love and daily obedience, ought to 
 correspond with our superior adyantages. God has 
 granted us much spiritual light: let us walk in the 
 light. As we expect great things from him, let us 
 attempt great things for the honour of his name. 
 Moses and Joshua, David, and other Old Testament 
 saints, were distinguished by high attainments in 
 holy obedience, under a dispensation of divine truth 
 and grace, which was comparatively dark and ser- 
 M 2 
 
276 A VIEW OF THE 
 
 vile. What manner of persons, then, ought we to be, 
 who have God for our portion, his promises as the 
 sure ground of our hope, his only Son as our High 
 Priest, the perfect example of his Son as our pat- 
 tern, his Spirit as our Sanctifier, and his heavenly 
 temple as our everlasting home ? | | 
 
 PART SEVENTH. 
 
 OF THE WAY IN WHICH MEN OBTAIN A PERSONAL 
 INTEREST IN THE NEW COVENANT. 
 
 _Hesprews x. 38. Now the just shall live by farth. 
 
 We have seen that the new covenant is wisely 
 ordered in all its parts, sure in all its promises, in 
 the highest. degree worthy of its divine Author, and 
 every way adapted to the condition of guilty help- 
 less men: but as it is effectually established with 
 God’s spiritual Israel alone, and others obtain none 
 of its saving benefits, it is of much practical import- 
 ance to ascertain the precise means by which sin- 
 ners attain a personal interest in it. To this part 
 of our general plan our attention is called by the text. 
 
 After the author of this Epistle had clearly 
 evinced the superior excellence of the new covenant, 
 by contrasting it with the law of Moses, he proceed- 
 ed to apply his doctrine to the hearts of the con- 
 verted Hebrews, by exhorting them to draw near to 
 God by that new.way of access which Christ had 
 consecrated, and to hold fast their gospel profession, 
 by steadfastly associating for the advancement. of 
 their mutual love, and patiently waiting the se- 
 cond coming of the Lord to complete their. salya- 
 tion. To induce them to comply with his exhorta- 
 tion, he put them in remembrance of the fervour of 
 their first love, commended their former zeal in 
 suffering with joy for the sake of Christ, and direct- 
 
NEW COVENANT. 277 
 
 ved them how to continue steadfast to the end, not- 
 withstanding the tribulations to which they were 
 -exposed, by,saying, “* Now the just shall live by 
 faith.” | 
 The words before us are quoted from Hab. ii. 4. 
 As the events announced by the prophet, were at a 
 considerable distance, he called his contemporaries 
 to wait for them with patience, in the full assurance 
 of their accomplishment at the appointed time; and 
 informed them, that those who faint in the day of 
 evil, or stagger at the divine promises on account 
 of adverse appearances, and become weary in wait- 
 ing for them when they are long delayed, thereby 
 shew that their heart is not right with God; for his 
 genuine people live by their faith. Their faith renders 
 them just in his sight, purifies their hearts from evil 
 thoughts and affections, brings their minds under 
 the influence of new principles, supports them under 
 all their troubles, animates them for the service of 
 God, and enables them to delight in him and his 
 word, while they quietly wait for its seasonable ac- 
 complishment. The text stands closely connected 
 with the doctrine of the better covenant, contained 
 in the foregoing chapters; ‘it shews how sinners ob- 
 tain a personal interest in it, and at last enjoy the 
 accomplishment of all its promises. 
 
 In attempting to illustrate this necessary subject, 
 I shall, 
 
 First, Prove that it is by faith alone that a per- 
 sonal interest in the new covenant is obtained. 
 
 Second, Explain the nature of gospel faith. 
 
 Third, Assign the principal reasons why the be- 
 nefits of the new covenant are obtained by faith 
 only. vi 
 
 I. I shall prove from the Scriptures, that it is by 
 faith alone that sinners obtain an interest in the new 
 covenant. That the proofs which are to be produced, 
 may be rendered intelligible and convincing to the 
 weakest capacity, it is necessary to observe, that va- 
 rious other terms of similar import, are frequently 
 
273 A VIEW OF THE 
 
 used by the sacred writers, to denote faith. It is 
 often called believing or being persuaded, as in Rom. 
 iv. 3, 5, 20, 21. It isalso signified by,resting, trust- 
 ing, or confidence in the Lord. 2 Chron. xiv. 11. 
 Ps, xxxvii. 3, 7.3; exviii. 8, 9. Heb. iii. 14. Faith 
 is likewise figuratively represented by looking to 
 Jesus for salvation, veceiving him, coming to him, 
 eating his flesh, drinking his blood, abiding in him, 
 and being rooted in him. Heb. xii. 2. John 1. 12.5 
 vi.'35, 50—58.; xv. 4, 7. Col. 11. 6, 7. 
 
 As all these terms are of similar import, we may 
 fairly reason from those passages in which any of 
 them occurs, as well as from those in which the 
 word faith is expressly mentioned: and as ail the 
 blessings of this covenant are inseparably connected 
 with each other in Christ Jesus, so that the person 
 who enjoys any one of them necessarily obtains an 
 interest in all the rest, we may also reason from 
 those testimonies in which the actual possession of 
 any of them is ascribed to faith, as equally conclu- 
 ‘sive on the subject. Agreeably to these prelimina- 
 
 ry observations, the following topics of proof are: 
 
 ‘submitted to consideration. 
 1. It is by faith that sinners obtain union and 
 communion with Christ. This is affirmed with abun- 
 
 dant clearness in many such passages as the follow- 
 
 ing: “ He that eateth my flesh, and drinketh my 
 blood, dwelleth in me, and I in him: As the living 
 
 Father hath sent me, and I live by the Father: so_ 
 
 he that eateth me, ‘even he shall live by me. I am 
 crucified with Christ : nevertheless I live ; yet not I, 
 but Christ liveth in me: and the life which I now 
 live in the flesh, I live by the faith of the Son of God. 
 
 Christ may dwell in your heart by faith.” John vi. 
 
 56, 57. Gal. ii. 20. Eph. iii. 1%. Col. ii. 6—13. 
 As Christ is the Mediator and the Substance of the 
 new covenant, it must: be admitted that the same 
 faith which advances men to a state of inseparable 
 union and communion with him in all his saving: 
 offices, relations, and fulness, necessarily gives them 
 an interest in all the promises of that covenant. — 
 
 2. The great salvation that Jesus Christ bestows, 
 
 ——eEeE———e ni i fia 
 
NEW COVENANT. 279 
 
 is obtained by faith alone. When the keeper of the 
 -prison of Philippi, ‘fell down before Paul and Silas, 
 and said, Sirs, what must I do to be saved? they 
 said, Believe on the Lord Jesus Christ, and thou 
 shalt be saved.” Again it is said, “‘ By grace are 
 ye saved, through faith.” It is obvious that this 
 salvation includes all the blessings of the covenant 
 in question. Acts xvi. 29—31. Eph. ii. 8. 
 3. It is by faith alone that sinners are justified be- 
 fore God. This is frequently asserted as one of the 
 fundamental doctrines of the gospel. ‘* Being jus- 
 tified freely by his grace, through the redemption 
 that is in Christ Jesus ; whom God hath set forth 
 to be a propitiation, through faith in his blood,— 
 that he might be just, and the justifier of him who 
 believeth in Jesus. Therefore we conclude, that a 
 man is justified by faith, without the deeds of the 
 law.” Rom. iii. 21—28. Gal. ii. 16.; iii. 6—9. As 
 pardoning mercy is one of the great comprehensive 
 blessings of the new covenant; therefore those who 
 are justified by faith, become partakers of all its 
 other benefits by the same means. 
 _ 4. It is by faith that men become the children of 
 God. “ But as many as received him, to them 
 gave he power to become the sons of God, even to 
 them that believe on his name. For ye are all the 
 children of God by faith in Christ Jesus.” John i. 
 12. Gal. iii. 26, 29. Those who by their faith ob- 
 tain the privilege of adoption, enjoy a new relation 
 to God as their heavenly Father, they have an un- 
 alterable interest in all his glorious attributes, and 
 become heirs of all his promises. oe 
 6. Itis by faith that the hearts of men are puri- 
 Jied from sin, and renewed in love, according to the 
 divine law. ‘‘ God put no difference between us 
 and them, purifying their hearts by faith. Now the 
 end of the commandment is love, out of a pure 
 heart, and out of a good conscience, and of faith 
 unfeigned. Faith worketh by love. We have known 
 and believed the love that God hath to us. We love 
 him, because he first loved-us.”: Acts xv. 9. 1 Tim. 
 i. 5. Gal. v. 6. 1 John iv. 16, 19. God promised 
 
280 _A VIEW OF THE 
 
 in the covenant, to write his law in the hearts of his 
 people, that, being rendered like himself, they might 
 be prepared for serving him in sincerity ; enjoying 
 fellowship with him, and relishing all the spiritual 
 benefits which he bestows. Faith renews their heart 
 in love after the image of God, by receiving grace 
 for that purpose out of the fulness of Christ, by ap- 
 prehending the divine love as it is manifested in 
 him, and bringing all the powers of their minds under 
 the transforming influence of those sacred truths 
 which it embraces and daily keeps in view. 
 
 6. Faith renders those who are partakers of it, the 
 heirs of a glorious resurrection to eternal life. We 
 have seen that these things are included in the new 
 covenant, and that they constitute a most important 
 part of its contents. Now, many explicit testimo- 
 nies shew, that they are freely tendered to all who 
 will believe in Christ, and obtained only by faith: 
 ‘‘ This is the will of him that sent me, that every 
 one who seeth the Son, and believeth on him, may 
 have everlasting life, and I will raise him up at the 
 last day. Verily, verily, I say unto you, He that 
 believeth on me hath everlasting life.” John vi. 40, 
 AT, 54.3; iii, 15—18, 36. 
 
 II. As God establishes his new covenant with 
 his people by making them partakers of faith, Jet us 
 proceed to contemplate the nature of genuine gospel 
 Saith. 
 
 Faith in its common signification, denotes the 
 belief of what is said by any person worthy of cre- 
 dit; or the reception of his testimony, as the evi- 
 dence of things not seen, or otherwise known, to be 
 true. As God speaks to us in the gospel on many 
 subjects highly important in their nature, deeply 
 interesting to ourselves, and far above the reach of 
 human discovery, we ought to believe all that he 
 says concerning them, in the same manner as we 
 believe the words of an upright fellow-creature ; 
 for ‘if we receive the witness of men, the witness 
 of God is greater,” and consequently more worthy 
 of all acceptation. 1 John v. 9. 
 
 — 
 
NEW COVENANT. 281 
 - As the gospel of Christ is the immediate ground 
 of faith, and true faith denotes the unfeigned recep- 
 tion of it, and corresponds with it in all things, as 
 the image impressed on the wax corresponds with 
 that which was on the seal, we may be assisted in 
 ascertaining its precise nature, and avoiding all mis- 
 takes and extremes on the subject, by considering 
 in what the gospel consists, and keeping its full 
 import In view, as we proceed. The gospel includes 
 a sure record of facts, a declaration of truths, an ex- 
 hibition of precious benefits, importunate invitations 
 and expostulations respecting them, and faithful pro- 
 mises of good things, adapted to the condition of those 
 to whom it is addressed. It records the humble 
 birth, the public ministry, the perfect obedience, 
 the manifold sufferings, the ignominious death, the 
 triumphant resurrection, and the celestial exaltation 
 of Jesus Christ. It declares the most important 
 truths respecting his person and offices, mediation 
 and salvation. It openly exhibits Christ, and all 
 his fulness of grace and glory, as the free gift of 
 God to a perishing world. It invites the guilty and 
 helpless to come to Christ for spiritual and everlast- 
 ing rest. It expostulates with those who spend their 
 labour in the pursuit of empty vanities which cannot 
 afford lasting profit, and kindly entreats the enemies 
 of God to lay aside their enmity, and be reconciled 
 to him. It holds forth sincere promises of justifica- 
 tion and adoption, renewing grace and eternal life, 
 not as the reward of any human merit, but as the 
 gift of divine grace through Jesus Christ, to all who 
 will accept of them, by taking the Lord at his word, 
 and judging him faithful who has promised. All 
 these things are so largely stated in the New Testa- 
 ment, that it would be superfluous to quote particu- 
 lar passages in confirmation of them. 
 ' Now this plain account of the gospel, which is 
 generally admitted, ought to be kept in view 
 in all our inquiries concerning the faith of it. 
 We should bear in remembrance the authority 
 of its divine Author, the heavenly blessings which 
 
982 A VIEW OF THE 
 
 he has’ proposed, the character of the persons 
 
 to whom they are proclaimed, and the gracious 
 manner in which they are exhibited to them, that 
 we may ascertain how they ought to be apprehend- 
 ed and received: for as faith naturally corresponds 
 with the gospel as its proper foundation, and receives 
 the whole of it without exception, it would be very 
 incorrect to subdivide the gospel into separate parts, 
 and then convert the supposed reception of one or 
 more of these into a sort of legal condition, entitling 
 the person to apply and enjoy its remaining parts 
 and privileges. 
 
 There is an inseparable connexion between gospel 
 faith and all the other graces of the Spirit, which 
 result from its influence, as the proper effects and 
 fruits of it, such as hope, and joy, and love: but.all 
 these and similar gracious affections, must be care- 
 fully distinguished from it, otherwise the simplicity 
 of its nature cannot be understood. As this faith is 
 entirely simple in its nature, it ought never to be 
 divided into imaginary parts, nor represented. as 
 consisting in a combination of various different acts 
 or operations of the mind. When faith is personi- 
 fied, and described as putting forth successive acts 
 in order to salvation, its true nature is rather dark- 
 ened than elucidated, and the minds of serious in- 
 quirers are rather perplexed than instructed. All 
 those figurative passages which speak of it under the 
 notion of coming to Christ, eating his flesh, and 
 drinking his blood, should be explained agreeably to 
 the obvious meaning of other texts which treat of 
 it in a literal and explicit manner. Yet, as those 
 things which are simple in themselves, may be ad- 
 vantageously illustrated, by shewing their various 
 aspects toward the several objects with which they 
 stand connected, the precise nature of christian faith 
 may be -most clearly perceived, if we consider its 
 peculiar relation to all the different parts of the 
 gospel, and the manner in which it receives the 
 whole of them without reserve; or the way in which 
 it equally embraces its recorded facts, doctrinal de- 
 
NEW COVENANT. 283 
 
 elarations, free invitations, and faithful promises of 
 spiritual blessings, agreeably to the form in which 
 they are exhibited in the word. ie 
 More particularly, we may observe, that, 4 
 1. Genuine faith receives the gospel with spirit- 
 wal understunding. It is self-evident, that none can 
 really believe what they do not in some degree com- 
 prehend. The ignorant may profess their belief 
 of the Bible in general, as the words of God, or of 
 some human creed, supposed to be founded on it; 
 but except they have distinct apprehensions of the 
 truth as it is in Jesus, their belief is only an empty 
 name, which can neither change their hearts, nor 
 give them an interest in any spiritual blessing. Such 
 43 the blindness of the carnal mind, that it cannot 
 perceive the true nature of divine things, without 
 supernatural illumination: “The natural man re- 
 ceiveth not the things of the Spirit of God; for they 
 are foolishness unto him, neither can he know them, 
 because they are spiritually discerned. But he that 
 is spiritual discerneth all things.” The carvial Jews 
 understood not the heavenly doctrine of Christ, 
 though he spoke as no mere man had spoken, be- 
 cause their minds were blinded. Hence he said, 
 ‘*No man can come to me, except the Father draw 
 him. It is written in the prophets, And they shall 
 be-all: taught of God. Every man therefore that 
 hath heard, and hath learned of the Father, cometh 
 to me.” 1 Cor. ii. 14, 15. John xt. 37—40.; v1. 
 4A, AD. | | 
 “When God begins to draw sinners te himself, he 
 graciously apprehends them by his Holy Spirit, 
 opens their understandings to discern heavenly 
 things, shines into their hearts, gives them the light 
 of the knowledge of his glory in the face of Christ, 
 and thereby enables them to apprehend him and his 
 truth in return. They are made to understand 
 somewhat of the personal dignity of Christ, the 
 nature of his offices, the perfection of his work, his 
 ability to save them, the suitableness of his benefits, 
 and the free access that they have to partake of 
 them. They know what they are called to believe, 
 
284. A VIEW OF THE 
 
 and the reasons why they ought to believe. Thus 
 Jesus represented the faith of his first disciples as 
 the result of divine illumination, and encouraged 
 them to preach his gospel to others, by promising to 
 send down his Spirit to convince the world, and 
 render their labours effectual. Matt. xi. 25. John 
 xvi. 7—11. rons 
 2. True faith receives the gospel with divine as- 
 sent. To assent to any testimony, is to yield to it, 
 and be convinced by it, as competent evidence of what 
 otherwise is not known. This is plainly affirmed 
 and exemplified in Heb. xi. 1, 3. “* Now faith is the 
 evidence or conviction of things not seen. Through 
 faith we understand that the worlds were framed 
 by the word of God, so that things which are seen, 
 were not made of things which do appear.” Many 
 assent to the truth of certain facts and doctrines of 
 the gospel, on the ground of human authority or 
 tradition. They helieve these things, merely because 
 their neighbours believe them, and boldly assert 
 them. “In the same way do mahometans believe 
 the dogmas of their false prophet, and the heathens 
 believe the traditions of their priests respecting the 
 various objects of their worship. This is human faith, 
 or the belief of man, and it must be carefully distin- 
 guished from christian faith, which is justly termed 
 divine, because it is the belief of God: it is ground- 
 ed on his testimony, and not merely on the uncer- 
 tain testimony of man. It may be promoted by the 
 scriptural instructions of enlightened teachers; but 
 it does not rest on their authority. It looks beyond 
 them to God, apprehends him speaking in the gos+ 
 pel, and assents to the truth of all that he declares 
 therein, because he cannot be deceived concerning 
 what is truth himself, neither can he lie or deceive 
 his creatures. Sinners cannot be justified by assent= 
 ing to the dictates of the most intelligent and pious 
 men respecting the gospel; but only by receiving it 
 as the immediate testimony of the Most High, which 
 he addresses to them from heaven. His people 
 know his voice, in distinction from that of men; and, 
 in yielding an implicit assent to it, they set to their 
 
NEW COVENANT. 285 
 
 seal that he is true. This belief of God is essential 
 to saving faith; and accordingly it is said, ‘For this 
 cause also, thank we God without ceasing, because 
 when ye received the word of God which ye heard 
 of us, ye received it not as the word of men, but, as 
 it is in truth, the word of God, You, by him, do 
 believe in God that raised him up from the dead, 
 and gave him glory, that your faith and hope might 
 be in God.” 1 Thess. ii. 13. 1 Peter i. 21. 
 
 - 8. Christian faith receives the gospel with cor- 
 dial approbation. The gospel is not a system of 
 abstract principles, which have no immediate rela= 
 tion to the condition of those to whom it is addressed. 
 It bears in the most direct manner on their charac- 
 ter, their duty, and their chief interest; nor can 
 their minds be seriously occupied about its intrinsic 
 importance, without at the same time perceiving its 
 aspect toward themselves. Hence, many admit its 
 general truth, who turn away from the particular 
 contents of it with disgust. ‘They understand and 
 believe as much concerning it, as makes them to 
 hate it, on account of its opposition to their carnal 
 lusts and prejudices. They dislike the character of 
 the Redeemer, and secretly despise various parts of 
 his deportment, as incongruous with his high office, 
 according to their ideas of propriety. Being little 
 affected with their natural depravity and wretched- 
 ness, as helpless sinners, his gracious declarations 
 frequently offend them. His salvation does not cor- 
 respond with their wishes: they do not consider 
 their condition so dangerous, as to require certain 
 parts of it; and the spiritual blessings which he 
 tenders, do not suit their corrupt taste, nor seem 
 adequate to render them happy. Many things that 
 they read in the gospel, excite in their breast the 
 painful feeling of disappointment and aversion. ‘They 
 cannot endure sound doctrine, and therefore they turn 
 away from it to fables. They are offended in Christ. 
 This is their condemnation, that light is come into 
 the world, and they love darkness rather than light, 
 because their deeds are evil. John iti. 19, 200 Luke 
 iv. 16—29. 
 
286 A VIEW OF THE 
 
 “When God imparts genuine faith, he brings down 
 the lofty imaginations of the heart, and produces a 
 conviction of the incomparable excellence, as well as 
 the truth, of what he reveals. Being well pleased 
 himself with the person and work of his beloved 
 Son, he shews all those who are under his tuition, 
 that they have abundant reason to be perfectly satis- 
 fied with all that he said, and did, and suffered on 
 their account; and with all the benefits which re- 
 sult from his mediation. He begets in them a full 
 persuasion, that the whole plan of salvation is worthy 
 of his divine wisdom, and righteousness, and grace; 
 —that it is exactly adapted to the necessitous con- 
 dition of guilty and depraved creatures ;—that it is 
 every way calculated to render them truly happy, 
 and accomplish all the other important purposes 
 which were intended by it;—and that it admits of 
 no possible improvement from the wisdom of man. 
 He convinces them of the necessity and suitableness 
 of all the parts of his great salvation, and of the 
 reasonableness of counting all human attainments in 
 wisdom and virtue, as loss, for the excellency of the 
 knowledge of Christ, and forsaking all things of an 
 earthly kind, to win him. He teaches them to ap- 
 prove all those parts of his word which formerly 
 excited their proud aversion, and to wonder at the 
 perverseness of their former ignorant prejudices. 
 This persuasion of the intrinsic excellence, and prac- 
 tical utility of the gospel, is essential to saving faith 
 in it, and the immediate cause of that ardent love of 
 divine truth which naturally results from faith. 
 Philip. iii. 7—10. ae 
 
 4. Faith receives the gospel with unfergned con- 
 fidence. This denotes a firm persuasion, that its 
 divine Author is sincere in all his gracious declara- 
 tions, and that he will do what he has said. Those 
 who are made partakers of it, believe that Christ is 
 willing, as well as able, to save them to the utter- 
 most; and they trust in him, and in the Father 
 through him, for all the benefits of his mediation, as 
 they are freely tendered to the poor, who have no 
 personal worth to recommend them. They take 
 
NEW COVENANT. 287 
 
 God at his word, and rest their eternal interest on 
 the truth of it, believing that he will never disap- 
 point their expectation, nor put them to shame. 
 
 This confidence must be distinguished from all 
 the effects or fruits of faith, and also from that per- 
 sonal knowledge of a gracious state before God, 
 which results from the consciousness of possessing 
 these fruits. The confidence of an enlightened 
 hearer of the gospel, does not consist in believing 
 what he is in himself, or in for ming a good opinion 
 of his spiritual condition and attainments, in which 
 he might possibly be self-deceived ; but it consists 
 in believing what the Lord graciously declares and 
 exhibits to him in common with others. 
 
 - The apostolic account of faith, shews that it in- 
 cludes the confidence of obtaining those good things 
 which God has promised as the object of hope: 
 ‘** Now faith is the substance, or confident expectation, 
 of things hoped for.” ‘‘ For we are made partakers 
 of Christ, if we hold the beginning of our confi- 
 dence.” Heb. xi. 1.; ili. 14. The apostle used the 
 same word to express his confidence of obtaining a 
 liberal contribution from the churches of Achaia. 
 2 Cor. ix. 2, 4. As faith looks upward to an un- 
 seen God and Saviour, and backward to the import- 
 ant facts which are recorded in the gospel history, 
 so it looks forward to the future accomplishment of 
 the promises which Jesus confirmed by his death.. 
 _ The necessity of awakened sinners requires this 
 positive confidence. Feeling as they do, that they 
 are utterly depraved, and exposed to everlasting 
 destruction, a general belief in the existence of a 
 Saviour of others, and the mere possibility of their 
 own salvation, might produce anxious concern about 
 the attainment of the benefits desired, and the dis- 
 tressing fear of probable disappointment, but it could 
 never appease their accusing conscience, nor put 
 them in possession of that rest to their agitated 
 minds, which Christ has undertaken to Hastie on all 
 who come to him. 
 
 ~ As the gospel contains glad tidings to the guilty 
 and wretched, it furnishes the most abundant and: 
 
288 A VIEW OF THE 
 
 solid foundation for the confidence in question. It 
 exhibits Christ and his great salvation as the gift of 
 God, like the manna which was freely granted to 
 the Israelites in the wilderness. Addressing persons 
 who were evidentiy in a state of sin, Jesus said, 
 “¢ My Father giveth you the true bread from heaven. 
 For God so loved the world, that he gave his only 
 begotten Son, that whosoever believeth in him, 
 should not perish, but have everlasting life.” John 
 vi. 32.; ili. 16. The gospel represents Christ as 
 graciously inviting guilty men to come to him for 
 rest, to open the door and receive him, to partake of 
 his benefits without reserve, and be reconciled to the 
 Father through him, with assurance that they shall 
 not be cast out, or put to shame: *“ Come unto me 
 all ye that labour, and are heavy laden, and I will 
 give you rest. Behold, I stand at the door, and 
 knock: if any man hear my voice, and open the 
 door, I will come in to him, and will sup with him, 
 and he with me. Let him that is athirst, come. 
 And whosoever will, let him take the water of life 
 freely. And him that cometh to me, I will in no 
 wise cast out. Whosoever believeth on him shall 
 not be ashamed.” These and similar words furnish 
 suitable encouragement for confidence in Christ ; 
 they evidently require it; nor can any thing less cor- 
 respond with their meaning and design. Matt. xi. 
 28. Rev. iii. 20.; xxii. 17. John vi. 37. Rom. ix. 
 This confidence is essential to that faith with 
 - which men are directed to pray for salvation. It is 
 said, ‘* Whoseever shall call upon the name of the 
 Lord shall be saved. How then shall they call on 
 him in whom they have not believed?” The man- 
 ner in which those who pray ought to believe, is ex- 
 plained by himself: ‘Jesus saith to them, Have 
 faith in God. What things soever ye desire when 
 ye pray, believe that ye receive them, and ye shall 
 have them.” Mark xi. 22, 24. x 
 Nothing short of confidence could produce those 
 pleasurable and gracious affections which are repre- 
 sented as the immediate effect of faith, such as hope, 
 
NEW COVENANT. 259 
 
 and joy, and love. Hence it is said, ‘* whom hay- 
 ing not seen, ye love; in whom, though now ye see. 
 him not, yet believing, ye rejoice with joy unspeak- 
 able, and full of glory. Now the God of hope fill 
 you with all joy and peace in believing, that ye may 
 abound in hope through the power of the Holy 
 Ghost. We have known and believed the love that 
 God hath tous. We love him besause he first lov- 
 ed us.” 1 Peter i. 8. Rom. xv. 13. 1 John iv. 16 
 —19. While the awakened soul remains in dark 
 Suspense about its eternal interest, it can neither 
 hope, nor rejoice, nor love. Its overwhelming 
 anxiety must be painful in proportion to its impres- 
 sion of the vast importance of what it considers in 
 a state of awful uncertainty. As the prospect of 
 approaching destruction produces the distressing 
 emotion of fear in the minds of unbelievers, and 
 excites their enmity against their offended Creator, 
 whose wrath they can neither resist not endure; 
 so confidence in his loving kindness and precious 
 promises through Christ, produces the contrary 
 emotion of hope, fills them with spiritual joy, mol- 
 lifies their formerly obdurate hearts, and constrains 
 them to love their God and Redeemer with com- 
 placency and gratitude. 
 
 The faith by which the saints of former ages ob- 
 tained a good report, included confidence. That of 
 the patriarch Abraham has special claims to our 
 attention, as the approved example which all. his 
 spiritual children ought to imitate. He trusted in 
 God for the accomplishment of his promises, not- 
 withstanding the great apparent difficulities which 
 attended them, and rendered the desired event con- 
 trary to human probability: ‘ Against hope he be- 
 lieved in hope, according to that which was spoken : 
 and being not weak in faith, he considered not his 
 own body now dead, when he was about an hun- 
 dred years old, neither yet. the deadness of Sara's 
 
 womb. He staggered not at the promise of God 
 
 through unbelief; but was strong in faith, giving 
 glory to God.” Rom. iv. 18—25. Sarah also had. 
 confidence in the divine promise, and obtained a son 
 
290 A VIEW OF THE 
 when she was past the usual age, “because she judg~ 
 ed him faithful who had promised.” If all the ex- 
 amples of faith which are recorded in Heb. xi. be’ 
 carefully reviewed, in connexion with the more’ 
 full account of them which is given in the Old Tes- 
 tament, it will be found that the confidence of ob- 
 taining good things to come, on the ground of the 
 faithful promise and almighty power of God, was- 
 conspicuous in every one of them. Surely no illus- 
 tration of faith could be more appropriate, and no 
 proof of the necessity of that confidence which is: 
 pleaded for, could be more ‘satisfactory or convin- 
 cing, than that which was given for the express pur- 
 pose by the Holy Ghost. ian 
 Unbelief, which is the opposite of faith, denotes 
 distrust or lack of confidence. The land of Can- 
 aan was set before the Israelites in language strik-> 
 ingly similar to that in which Christ and salvation: 
 are tendered to sinners by the gospel; yet the word 
 did not profit them, because they staggered at the’ 
 promise. ‘They were not censured for refusing. to’ 
 assent to the reality of former facts coneerning: 
 which God had spoken to them by Moses ;. but they: 
 were excluded from the good land, because they? 
 were destitute of the confidence of obtaining what’ 
 he had promised. They admitted that Jenovan 
 had redeemed them from Egypt, and given them 
 his law from mount Sinai; but they did not trust 
 in his divine love, power, and faithfulness. \ Moses: 
 said: unto them, “ye are come to the mountain: 
 which the Lord our God doth give unto us. - Dread 
 not, neither be afraid. ‘The Lord your God who go-~ 
 éth before you, he shall fight for you, according “to 
 all that he did for you‘in Egypt before your eyes. 
 Yet in this thing ye did not believe the Lord your 
 God.” Deut. i. 8, 20-—35. Heb. iii. 6—19. ; ivsek Qa 
 5. True faith receives the gospel with growing 
 steadfastness. It differs entirely from any variable: 
 opinion or barren speculation. That kind. of: faith 
 which proves inactive and temporary, is only feign= 
 ed and nominal. It is dead and utterly unprofit~ 
 able, even while it seems to continue; and in» the: 
 
NEW COVENANT. 291 
 
 timé of temptation the outward appearance of it 
 fails. James ii. 14—26. John xii. 42, 43. Luke 
 viii. 13. : | | 
 
 Genuine faith lays hold on the fulness of Christ, 
 finds pardon in his blood, and receives his grace in 
 time of need. It leans on his almighty power, and 
 is thereby supported to the end of life. Though al- 
 together empty and unassuming in itself, it per- 
 forms wonders through him. It grows in its ex- 
 tent, by progressively apprehending the different 
 parts of the sacred word, as their meaning is un- 
 folded by the Holy Spirit. The manifold trials 
 and difficulties by which it is assailed and exercis- 
 ed, are overruled as the means of increasing its 
 strength. It gradually becomes able to endure 
 strong temptations without being greatly agitated 
 or shaken, and frequently prevails over all opposi- 
 tion, by growing up toa full assurance. This faith 
 is of the same practical utility to the soul, that a 
 new organ of sense would be to the body. It in- 
 troduces those. who are made partakers of it to an 
 intimate acquaintance with the unseen world, gives 
 -them delightful fellowship with its blessed inhabi- 
 tants, substantiates eternal realities, and brings the 
 heart under their beneficial influenee, 2 Thess. i. 3 
 -—10.. 2 Cor. iv. 10—18, 
 
 III. Having ascertained the nature of faith, let 
 us consider the principal reasons why tt 1s by faith 
 alone, that sinners obtain a. personal interest in the 
 new covenant and all its precious privileges. The fol- 
 lowing reasons. may be assigned for this appoint- 
 “WMfentisiowesay tet 7 eC ey 
 
 1. Fallen men are utterly, incapable of procuring 
 atitle to spiritual blessings by their own works of righ- 
 teousness. ‘° All have sinned and come short, of the 
 glory of God.” . They, are depraved in heart, and 
 destitute of either ability or inclination to. satisfy 
 the claims of justice for their past offences, or recom- 
 mend themselves. to the divine favour, by yielding 
 future obedience corresponding with the demands of 
 the perfect law. .The Scriptures represent them as 
 
 N 
 
292 ‘A VIEW OF THE 
 
 lost, without strength to extricate themselves froni 
 deserved punishment, and in a state of absolute de- 
 pendence on sovereign mercy. Now, as there are 
 only two conceivable ways of obtaining spiritual be- 
 nefits, namely, by working what is good, according 
 to the demands of the law, to procure a due reward ; 
 or believing in him that justifies the ungodly : as the 
 former of these is for ever closed against all who are 
 polluted with any degree of sin, such persons must 
 perish in their guilt, except they be saved by faith 
 alone, without the deeds of the law. Rom. iii 19 
 —23.; iv. 4, 5. Gal. iii, 1O—14. 
 
 2. Laith corresponds best with the nature of the new 
 covenant as a dispensation of free promises. The old 
 covenant consisted of precepts; therefore working 
 corresponded best with the nature of it, as the only 
 thing that could satisfy its demands. Hence, the 
 practice of steadfast obedience was’ strictly enfore- 
 ed by repeated injunctions and awful threats : 
 ** Moses describeth the righteousness which is of the 
 Jaw, that the man who doeth those things shall live by 
 them.” We have seen that the new covenant does 
 not consist of precepts to be obeyed, but of promis- 
 es to be believed. Therefore faith agrees. best 
 with its naturé; and without faith, the end of it 
 cannot be attained. Those who believe the pro- 
 mises, thereby make them their own, and effectual- 
 ly secure the accomplishment: of them; but those 
 who refuse to believe, make God a liar, and exclude 
 themselves from the benefits tendered in his faithful 
 word. ‘These things are distinctly stated in’ Rom. 
 x. 4—11. Gal. iii. 12, 21; 22.. Heb. iv. 13.00: 
 
 _ 3. It is only by faith that the promises are rendered 
 equally accessible and sure to all the spiritual seed - 
 of Abraham. When God established his ecove- 
 nant with the patriarch, he constituted him the 
 heir of the world, made him the father of manyima-. 
 tions, and promised to be a God to him, \and. to-his 
 seed after him, in their generations, » These pro- 
 mises had a subordinate reference to his'natural | 
 posterity, and the land of Canaan, which was given 
 for their inheritance; but they had an ultimate re+ 
 
NEW COVENANT. 293 
 
 ference to his spiritual seed, whom God intended to 
 gather out of all nations, to enjoy an eternal inheri- 
 tance in heaven. Now, if obedience to the law had 
 been required as the means of procuring an interest 
 in the promises, the Jews, who were zealous of the 
 law, would naturally have claimed a preferable 
 title to it, and the idolatrous Gentiles, who were 
 destitute of all righteousness, must have been 
 excluded, and the promise rendered of no effect 
 as to them. Such, indeed, was the mistaken 
 opinion that many of the Jews formed on this 
 subject; and therefore they were highly displeased 
 when the Gentiles were admitted to partake of the 
 blessings of the gospel, in common with themselves, 
 without any distinction ; but the apostle, to convince 
 them of their error, observed, that God had justified 
 their father Abraham through faith, even before he 
 wascircumeised, and thereby proved, that*justification 
 and: the heavenly inheritance are equally free and 
 accessible to Jews and Gentiles, so that whosoever 
 will, may obtain the blessing, simply by walking in 
 the steps of the faith of Abraham: “For the promise 
 that heshould be the heir of the world, wasnotto Abra- 
 ham, or to his seed through the law, but through the 
 righteousness of faith. For if they who are of the law 
 be heirs, faith is made void, and the promise made 
 of none effect. Therefore it is of faith, that it might 
 be of grace; to the end the promise might be sure 
 tovall the seed.” This argument is largely stated in 
 Rom. iii. 29, 30.; iv. 9—]7.; x. 2—12. bop 
 - 4, Laith excludes all boasting or glorying on the 
 ground of personal merit. All boasting on the part 
 of creatures, especially fallen creatures, is most un- 
 seemly in itself, and highly offensive in the sight of 
 God; because, in proportion as they exalt them- 
 selves, they dishonour the sole Author of all that is 
 good. If men could procure an interest in the 
 blessings of the new covenant, by doing more for 
 God, or bringing better offerings to him, than others, 
 they. would naturally boast of their success, as. 
 the result’ of superior diligence and worth, even 
 though they might pretend to thank him for making 
 them to differ from the wicked. In this manner the 
 
294 A VIEW OF THE 
 
 proud pharisee thanked God that he was not like 
 other men, while he proclaimed his own righteous- 
 ness as the ground of his confidence before him, and 
 despised the penitent publican; but his blind pre- 
 sumption exposed him to deeper abasement. Luke 
 XVilil. 9—14..; xv. 2, 25—30. | i, Qa 
 - Faith does not pretend to offer any valuable con- 
 sideration to God, as an equivalent for his benefits: 
 It is a poor, empty, lowly grace: Having nothing 
 to offer worthy of the divine acceptance, it gladly 
 receives the indiscriminate proclamation of mercy 
 and salvation to the wretched and worthless, and 
 sweetly disposes those who are partakers of it, to 
 take their humble station among the chief of sinners 
 who embrace the same promises, without murmur- 
 ing on account of their admission to share the same 
 privileges, or claiming any superiority on the ground 
 of imaginary personal goodness. This reason for the 
 appointment of faith was given by the apostle: “ By 
 grace are ye saved through faith; not of works, lest 
 any man should boast. Where is boasting then? 
 It is excluded. By what law? of works? Nay: 
 but by the law of faith.” Eph. ii. 8, 9. Rom. iii. 
 2", | : | 
 5. The glory of the wisdom, righteousness, and 
 grace of God, is most advanced by bestowing spiritual 
 blessings on guilty men through faith. He intended 
 to manifest the exceeding riches of his grace, by 
 quickening those who were dead sin in and children 
 of wrath, raising them up together with Christ, 
 gratiting them the adoption of children to himself, 
 and making them heirs of his celestial glory. He 
 manifested his righteousness, by exacting satisfac- 
 “tion to all the demands of law and justice from his 
 ‘beloved Son, and by bestowing justification, toge- 
 ther with all other necessary blessings, through his 
 obedience unto death. He manifested his wisdom, 
 ‘by choosing a certain determinate number of the hu- 
 man race to. himself, predestinating them to*salva- 
 ‘tion before the foundation of the world, contriving 
 ‘a way of complete redemption for them, gradually 
 discovering his design to the fathers, and at length 
 
NEW COVENANT. 295 
 
 skilfully accomplishing it, in a manner equally hon- 
 eurable to himself, beneficial to his chosen, and 
 wenderful in the estimation of the principalities and 
 powers of heaven. Now, faith corresponds with 
 this illustrious design of God, and advances it much 
 more than any works of human righteousness could 
 have done. It glorifies divine grace, by cordially 
 receiving the invaluable benefits which it bestows, 
 and acknowledging it as the sole cause of them. It 
 glorifies the righteousness of God, by trusting in 
 that complete propitiation, through which he is just, 
 and the justifier of the ungodly who believe in his 
 Son. It glorifies his faithfulness, by assenting to 
 the truth of his testimony on subjects that surpass 
 human comprehension; and resting the eternal in- 
 terest of the soul on the stability of his promises. 
 It glorifies his wisdom, by. disposing all who are 
 partakers of it to relinquish their own counsels as 
 foolishness, to submit their understanding to the 
 dictates of his gospel, and. accept of Christ as the 
 wisdom of God, and the power. of God unto salva- 
 tion. It fills their hearts with profound reverence 
 for him, holy admiration of his attributes, gratitude 
 for his astonishing kindness, and ardent desire to 
 shew forth his praises. Rom, iii. 24—-26. Eph. i. 
 3—8.; 11. 4—7.5 iii. 8—11. 
 
 6. Laith realizes the joy of salvation without. delay. 
 If the blessings of the new covenant had been ten- 
 dered to men as the reward of personal labour, and 
 if the practice of strict obedience to the end of life, 
 had been required as the only means of procuring 
 an interest in them, every serious candidate for salva- 
 tion would have had to accomplish his protracted task 
 under the influence of anxious desire and torment- 
 ing fear, without the possibility of attaining solid joy 
 till his work was accomplished, in consequence of 
 the hazard of ultimately losing both his labour and his 
 soul, through the power of some future temptation, 
 It is evident, that in proportion as men are taught 
 to trust in their own will, and the works which 
 xesult from it, their obedience is rendered mercena- 
 -ry, the issue of it uncertain, and their minds un- 
 
296 A VIEW OF THE 
 
 comfortable. In opposition to this servile plan, 
 God has furnished the heirs of promise with abun- 
 dant ground for immediate and strong consolation. 
 He has spoken to them in his holiness, and confirm- 
 ed his promises with his oath; therefore all that be- 
 lieve them, may rejoicein the certain hope of their ac- 
 complishment. Their faith naturally produces peace 
 and joy in proportion to the extent and_ stabili- 
 ty of it. Their comfort, instead of being suspended 
 on their personal attainments in holiness, arises out 
 of what they discover in the word of truth, and be- 
 lieve, as sincerely exhibited to them in common 
 with other sinners. The primitive disciples, whose 
 minds had not been perverted by mistaken theories 
 of religious experience, rejoiced in Christ from the 
 moment in which they first believed. 1 Pet. i. 8. 
 Acts xvi. 29—34. resets cm 
 
 —'t. Faith brings the hearts of men under the trans- 
 Jorming influence of divine truth, and thereby prepares 
 them for entering on the full possession of all that is 
 promised in the covenant. God bestows his favours 
 in a progressive manner, by gradually preparing the 
 hearts of his people for relishing them, and making 
 snitable returns for them. As nothing unclean can 
 enter the heavenly rest, he purifies them from sin, 
 causes them to hate it, and teaches them to cleanse 
 themselves from it. As he has undertaken to ma- 
 nifest his righteousness, at the last day, by render- 
 ing to every one according to the deeds done in the 
 body, it is necessary for his people to be distinguish-— 
 ed from the rest of mankind, by their good works. 
 As Christ overcame this world, and the prince of it, 
 before he was exalted to his glory, his people must 
 also fight and conquer before they be advanced to 
 reign with him. Now, it is by faith alone, that 
 these and similar effects are produced. Faith is the 
 impenetrable shield, that quenches all the fiery darts 
 of the wicked. It overcomes the world, weans the 
 heart from the love of it, and brings all the affee- 
 tions under the influence of divine and heavenly 
 things. It elevates the thoughts of the christian, 
 renders him spiritually-minded, transforms his na+ 
 
NEW COVENANT. 297 
 
 ture after the image of God, causes him to abound 
 in works of righteousness and benevolence, supports 
 him under the troubles of his pilgrimage, and makes 
 him willing to be absent from the body and present 
 with the Lord. The more faith he possesses, so much 
 the more holy he becomes, the more he is animat- 
 ed for the service of Christ, and prepared for enjoy- 
 ing the pleasures, and taking part in the employ- 
 ment of the blessed, who are before the throne of 
 heaven. 1 John v. 3—5. Col. ii. 6—13.3; i. 1—S5. 
 2 Cor. iv. 18—18.; v. 1—17. iat 
 
 _ 1st, This shews, that the doctrine of salvation by 
 faith, instead of making void the law of love, effectual- 
 ly establishes it. It is by the spirit of faith that God 
 inscribes this law in the hearts of his people. Gen- 
 uine faith brings the soul under the influence of the 
 most holy and transforming principles; receives 
 sanctifying grace, and animating consolation, out of 
 the fulness of Christ; produces new and heavenly 
 affections ; and powerfully disposes all who are par- 
 takers of it, to live to him who died for them, and 
 serve him in a spiritual manner, of which no 
 self-righteous unbeliever is capable. Those who 
 think otherwise, and reproach the doctrine of salva- 
 tion by faith alone, as if it were conducive to sloth 
 and licentiousness, do not understand either the law 
 or the gospel. Rom. ii. 31. : 
 2d, This shews how the disciples of Christ ascertain 
 their personal interest in the new covenant. They do 
 not derive their first comfort from what they feel 
 in themselves, but from what they believe. That 
 faith, however, through which they obtain peace, by 
 looking directly to the almighty Redeemer, abides 
 in them as their renewing principle: the holy tempers 
 and good works which result from it, gradually be- 
 come apparent; and they discover thereby, that 
 Christ, who was formerly exhibited to them in the 
 gospel, is now formed in their hearts the hope of 
 glory. The fruits of their faith manifest its divine 
 origin; and from their experience of a good work of 
 grace begun in them, they justly conclude, that God 
 
298° A VIEW OF THE 
 
 has made them partakers of his promises, and \ap- 
 pointed them to inherit eternal glory. In this man-. 
 ner did the primitive disciples know that they were 
 the children of God; their peculiar privileges were 
 urged on their minds, as the ground of their grate~ 
 ful obedience: nor is there a single instance to be 
 found of a true believer, who continued through life 
 in dark and melancholy uncertainty respecting his 
 state. It was in consequence of a theory of religion 
 essentially different from the doctrine of the apos- 
 tles, that serious men were taught to admit the 
 truth of the New Testament, and yet continue for 
 years under the bondage of perplexing doubts about 
 their interest in salvation. 1 Thess. i. 3—6. 1 John 
 ii 3—14.; iii. 9—19. nog = 
 3d, This should excite the hearers of the gospel to 
 inquire whether they have obtained that precious faith 
 which lays hold on the new covenant.  ‘* Examine: 
 yourselves, whether you be in the faith; prove 
 yourselves : know ye not your own selves ?” Have’ 
 you ever been deeply convinced of your un- 
 belief, and the fearful condemnation. to which 
 you were exposed thereby ? Have you obtained: 
 the clear knowledge of the gospel method of sal-: 
 vation, and the principles which men are commanded 
 to believe? What particular passages of Scripture 
 were powerfully applied to your mind to enlighten 
 it, and persuade you to forsake all for Christ, and 
 trust exclusively in him? What particular objects 
 of your former confidence and affection have you. 
 forsaken, that you might win him, and be found in. 
 him? On what part of his word were you enabled 
 to hope toward God? What advantages have you 
 derived from the Redeemer since you first applied 
 to him for salvation? Has your faith produced peace. 
 within, and produced an abiding change of senti- 
 ment, disposition, and practice? Have you become 
 dead to the world, and spiritually-minded ? Do you: 
 love Christ in sincerity, and make the enjoyment of. 
 his salvation the object of your prevailing desires ? 
 Have you begun to worship God daily in spirit and. 
 in truth, and honour him in all things, by perform— 
 
NEW COVENANT. 299 
 
 ing the ordinary duties of life, under the influence 
 of his word abiding in your heart? By impartially 
 and repeatedly applying these and similar questions, 
 you may ascertain whether you be in the faith, or 
 still disapproved. | z 
 
 Ath, This should induce those who are in painful sus- 
 pense respecting their state, to repent and believe the 
 gospel without delay. Except you can answer the 
 foregoing questions in a satisfactory manner, it will 
 be at the extreme peril of your soul, if you continue 
 to flatter yourself, by imagining that there may still 
 be some imperceptible principle of a gracious kind 
 concealed in your heart. Genuine faith does not 
 remain inactive: it lives, works effectually, and 
 bears down all opposition. If therefore you have 
 hitherto deceived yourself with a dormant and no- 
 minal faith, you ought to repent while the Lord 
 waits to be gracious. Change your mind respecting 
 your condition and conduct; admit the salutary 
 conviction of your guilt and danger ; ‘make inquiry 
 about the way to life, and attend to the gospel as: if 
 you had never before heard it; because you have 
 never as yet received it into your heart. Contem- 
 plate the person and work of Christ, as they are 
 plainly set before you in his word, and apply his 
 gracious calls as the ground of your confidence, that 
 you may be quickened and raised up together with 
 him by the faith of the operation of God. | 
 
 5th, The heirs of promise should make it their chief 
 care to grow in faith, as the effectual means of abiding 
 peace, growth in grace, and suitable preparation for hea- 
 ven. If youhave attained experimental and scriptural 
 evidences of a personal interest in the new cove- 
 nant, take heed of turning away from Christ, by 
 attempting to live on the small portion of his grace 
 which you have already received, or of making it 
 the ground of your future comfort. You have not 
 believed his gospel in vain: therefore continue to 
 believe as when you first asted his grace, by so 
 doing. As you have therefore received Christ Je~ 
 sus, so abide in him, and live by him, till you become 
 established in faith and love, Imitate our great: 
 
 N 2 
 
300 A VIEW OF THE 
 
 apostle, by forgetting the things that are behind, and 
 apprehending Christ-more completely in all his states 
 and endearing relations, that you may enjoy abund- 
 ant fellowship with him in his sufferings, resurree- 
 tion, and celestial glory. ¢ 
 
 PART EIGHTH. 
 
 OF THE MOTIVES BY WHICH THOSE WHO HAVE HITH=- 
 ERTO CONTINUED STRANGERS TO THE NEW COVE- 
 NANT, SHOULD BE PERSUADED TO EMBRACE IT 
 WITHOUT DELAY. ‘i 
 
 Jeremian J. 5, Come, and let us join ourselves to the 
 _ Lord, in a perpetual covenant that shall not be for- 
 gotten. 
 
 _. Tuosr who have been truly convinced of their 
 sins, and aroused to flee from deserved wrath, to 
 that Refuge which God has set before them, ean no 
 longer be indifferent about the spiritual condition of 
 their former friends and companions, who still re- 
 main in a state of guilt and blind security. Having 
 tasted that. the Lord is gracious, and obtained the 
 cheering hope of eternal life, they ardently desire 
 that the objects of their affection should be convinced 
 of their alienation from God, awakened , to a proper 
 fecling of their danger, and effectually persuaded to 
 unite with them in seeking the Lord, and securing 
 an unalterable interest in his promises. Being 
 fully determined in their own heart, to comply with 
 the voice of mercy, while it is proclaimed to them 
 from heaven, they importunately entreat others to 
 come along with them and partake of the waters of 
 life. The gracious disposition and practice of such 
 persons, correspond with the spirit of our text. 
 . It is not to be doubted, that these words had a 
 subordinate reference to the restoration of the Jews 
 
NEW COVENANT. 301 
 
 from their captivity of seventy years in Babylon, 
 accompanied with a remnant of the ten tribes of 
 Israel. Soon after Cyrus the king of Persia had 
 taken the city of Babylon, and subdued the enemies 
 of the Jews, the Lord stirred up his spirit to pro- 
 claim liberty to his captives to return to the land 
 of their fathers, and rebuild his house at Jerusalem. 
 Those ef them who feared the Lord, were deeply 
 affected with shame and sorrow for those sins which 
 had provoked him to forsake his temple, and deliver 
 his chosen city into the hands of the Chaldeans: yet 
 they rejoiced because he had remembered his pro- 
 mise by the prophet Jeremiah; granted them favour 
 in the sight of the heathen, and called them to “ re- 
 move out of the midst of Babylon.” As those who 
 accepted the proclamation of liberty, journeyed with 
 penitent hearts from the place of their late captivity, 
 asking the way to Zion, with their faces thither- 
 ward, that they might restore the temple and its 
 ordinances; they persuaded and encouraged each 
 other to seek the Lord their God, saying, “ Come, 
 and let us join ourselves to the Lord, in a perpetual 
 covenant that shall not be forgotten.” Agreeably to 
 their laudable purpose, as soon as they reached Je- 
 rusalem, they set the altar of God upon its bases, 
 honoured him with sacrifices, restored his temple, 
 dedicated it with joy, turned from their former ini- 
 quities, and entered into an oath to walk in the law 
 which he had given to their fathers by Moses. 
 These things are amply recorded in the books of 
 Ezra and Nehemiah. _ ; jy 
 But notwithstanding this partial accomplishment 
 of the promise before us, we have reason to believe 
 that it has a farther reference, to a far more general 
 restoration and conversion of the house of Israel. and 
 Judah, in the last days. The remnant of the ten 
 tribes, that returned from captivity, and jomed them- 
 selves to the house of Judah, in the days of Ezra and 
 Nehemiah, was extremely small and inconsiderable, 
 and consequently not answerable to the strong lan- 
 guage of the promise. The covenant which they 
 made, was soon violated; therefore we may con- 
 
302 A VIEW OF THE 
 
 clude that the perpetual covenant mentioned in the 
 text, was the same with the new and everlasting 
 covenant which God had formerly promised, by: the 
 same prophet, to establish in the days of the Messiah. 
 Jer. xxxi. 31.; xxxii. 40. Hence, the interesting 
 passage before us, will admit of being applied to all 
 God’s spiritual people under the gospel, for their in- 
 struction, excitation, and mutual encouragement in 
 joining themselves to the Lord. According to this 
 view of our text, it lays a proper foundation for the 
 two succeeding parts of our general plan; namely, 
 motives to enter inte covenant with God, and direc- 
 tions for so doing. 
 
 I shall therefore attempt, | 
 First, To persuade those who have hitherto been 
 strangers to the new covenant, to embrace it for 
 themselves without delay : ary 
 Second, Direct serious inquirers how they ought 
 to enter into covenant with God: and, oe 
 Third, Remove certain _stumbling-blocks,.. by 
 which the success and comfort of such persons, are 
 frequently hindered. fetauh 
 
 I. Permit me affectionately to persuade those who 
 have hitherto continued strangers to the new cove- 
 nant, to embrace it without delay, by the following 
 motives: fy iw | ici byytaz 
 
 1. Come now and join yourselves to the Lord, 
 because he is infinitely greater and more excellent than 
 all other gods. Mankind are empty and needy erea- 
 tures, entirely destitute of ability to guide, defend, 
 
 and provide for themselves: therefore they find ‘it 
 “necessary to have a God in whom they may place 
 ~ their trust. The truth of this has been. generally 
 felt and acknowledged in every age. All nations 
 have had their gods, whom they have honoured, not 
 only. with magnificent temples, costly. offerings, 
 sacred rites, and the attendance of numerous priests: 
 but even with their confidence, veneration, and ‘ar- 
 dent attachment...They have earnestly implored 
 their interposition in the season of distress; praised 
 
NEW COVENANT. 303 
 
 them as the author of deliverance and success; made 
 their boast of them in preference to all others, and 
 manifested the fervour of their devotion, by endur- 
 ing excruciating torments, and even death itself. in 
 their service.’ The ancient heathens, of whom we 
 read in the Scriptures, did not hesitate to violate the 
 strongest dictates of nature, by burning their tender 
 offspring in the fire, for the purpose of doing hom- 
 age to their gods: and the heathen of modern times 
 are so tenacious of their established customs, that 
 multitudes of them lay down their life as a sacrifice 
 to the object of their religious veneration. . Yet all 
 the gods of the nations are vanity and a lie. Being 
 totally ignorant of the blind zeal of their worship- 
 pers, they neither hear their prayers, nor accept 
 their multiplied services. They can do no good, 
 neither is it in them to do evil. They are as desti- 
 tute of all other divine perfections, as of knowledge 
 and power; and the qualities commonly ascribed 
 to them by their deceived votaries, are evil and de- 
 testable. “The Portion of Jacob is not like them: 
 for he is the Former of all things; the JEHovaH of 
 Hosts is his name. The Lord is the true God:. he 
 is the living God, and an everlasting King.” His 
 existence is underived and independent, without be- 
 ginning or end, succession or change; and. his pre- 
 gence fills immensity: his understanding is infinite, 
 and his eyes equally behold all things, visible and 
 
 invisible, throughout heaven and earth, from the 
 greatest to the most minute. His almighty power, 
 -- which created the universe at the beginning, inces- 
 santly upholds it without fainting or becoming weary. 
 Having made all things for himself, he ever continues 
 their undisputed Possessor, and fully. enjoys all the 
 - beauties and riches, secret wonders, and grand revo- 
 lutions of nature. He governs his intelligent crea- 
 tures by laws adapted to their capacities and cir- 
 ‘cumstances, with the most perfect wisdom, right- 
 eousness and mercy. His matchless perfections are 
 frequently contrasted with the opposite qualities of 
 all ether gods, in language becoming himself,,and 
 
 SIP EY # 
 
304 A VIEW OF THE 
 
 worthy of our devout contemplation. See for ex. 
 
 ample, Jer. x. 3—16. Isa. xl. 12—28. 
 
 - Now, as dependent creatures must have a god of 
 some kind, consider how much better it is to be 
 
 joined to the Lord of Hosts, than to a dumb idol; 
 
 to worship him who can both hear and answer pray- 
 
 er, rather than gods that sleep and cannot be awak- 
 
 ed; and to have your heart fixed on him rather than 
 perishing vanities. He is ever near to pity-and de- 
 liver them who trust in him, and grant them delight- 
 
 ful communion with himself. His special kindness 
 
 is better than life; his goodness may be seen in all 
 
 his works, and enjoyed in every situation. Deliber- 
 ately survey the wonders of his creating power 
 around you, which fill the whole earth, and adorn 
 the skies: the sagacity of man cannot compute their 
 number, nor ascertain their vast extent: how great 
 and glorious, then, must their;Author be! Are not 
 those a happy people who have this God as their 
 own God and Saviour, their everlasting Father and: 
 Portion ? Would you not consider it the highest 
 honour and felicity to have a personal interest in his 
 favour, to be the object of his delight, and the heir 
 of his divine fulness ? Is this your sincere and pre- 
 vailing desire? Come then, join yourself to the 
 Lord; and all shall be yours... 
 
 ' 2. Remember that God has graciously made a cove- 
 nant of which you may take hold. Wuman wisdomis 
 not adequate to frame a covenant, meet to be estab- 
 lished between the infinite JenovaH and any of his 
 creatures. ‘The natural apprehensions of men are 
 so gross, and their affections so carnal, that any 
 plan which they could devise, would neither accord 
 with the honour of the divine perfections, nor ‘pro- 
 vide: effectually for their own. spiritual interest. 
 
 Being fallen and rebellious creatures, they have no 
 title to propose the terms of reconciliation with God, 
 
 and it would be highly presumptuous for them to 
 make the attempt. They could have no ground to 
 hope, that he would accept and sanction any cove- 
 nant-of their proposing ; for as -he is, the justly of 
 
 fended party, he has an exclusive right to fix the 
 
- NEW COVENANT. 305 
 terms on which he will admit them to the enjoyment 
 of his favour; and being the supreme Lord of the 
 universe, the possibility and the means of their res- 
 toration, depend entirely on his sovereign will. 
 Therefore, if they had been left to their own re- 
 sources, the establishment of any amicable relation 
 between him and them, would have been altogether 
 hopeless. But happily there is no necessity for any 
 covenant of man’s composing, for God has already 
 established a covenant of his own. ‘The plan of it 
 originated in his infinite mind, before the creation of 
 man, or of the dust out of which he was formed. 
 His merciful design was gradually disclosed to the 
 fathers by the prophets, as we have already seem ; 
 and when the fulness of the time arrived, the new 
 covenant was revealed by the Messiah, ratified with 
 his atoning blood, and amply recorded in the writ- 
 ings of his apostles. ; , 3 
 
 If, therefore, you desire to be jomed to the Lord, 
 you have no occasion to prepare any covenant for 
 the purpose, and no room for blundering in the ad- 
 justment of the terms: you may approach without 
 fear of presumption in the attempt, or disappoint- 
 ment as to the issue of it. By the commandment 
 of the everlasting God, his covenant is published to 
 all nations for the obedience of faith; and to you is 
 this word of salvation sent. Having brought it near 
 by the gospel, he calls you take hold of it, and his 
 kindness in so doing should remove your guilty fears, 
 and encourage you to comply. Isa. lvi. 6, 7. Rom. 
 xvi. 25, 26. | says 
 
 3. Consider how wisely and completely the new cove- 
 nant is adapted to your condition. Having been framed 
 by God himself, it is worthy of his matchless’ skill 
 and goodness. It advances his own declarative glo- 
 ry in the highest conceivable degree, meets all the 
 necessities of those for whom it was intended, and 
 amply secures their best interest. Reflect seriously 
 on your own particular case, observe what. its 
 circumstances require, and deliberately weigh the 
 superabundant provision which he has set before 
 you. ee ey 7 Sh ke FERRE Se 
 
306 A VIEW OF THE . 
 
 Are you guilty of numberless sins, and liable to 
 condemnation ? This covenant contains a promise 
 of divine pardon and justification, which can never 
 be reversed. Are you ignorant of spiritual and 
 heavenly things? It furnishes you with comprehen-- 
 sive and sound instruction. Are you blind and 
 foolish ? It supplies divine illumination, and exhi- 
 bits Jesus Christ as made of God for wisdom to all 
 who receive him. . Are you far from God in your 
 state, and alienated from him in heart? Here he 
 addresses you in words of peace, which invite you 
 to draw near and be reconciled to him. Do you 
 feel timid and afraid to approach a God of terrible 
 majesty, in whose sight the heavens are not clean, 
 and hefore whom the holy angels vail their faces ? 
 Remember. that this covenant is proclaimed to you | 
 through his own Son, as the Mediator of it, who by 
 his atoning blood entered the holiest of all to minis- 
 ter for ever as the Representative and Advocate of 
 all that come to the Father by him. He has pro- 
 mised the aid of the Spirit to help your infirmities, 
 and enable you to address the throne of grace with 
 filial boldness, crying, Abba, Father. Are you 
 wholly depraved. in-heart, and unfit for the service 
 of God? He has promised to take away the heart 
 of stone, bestow a new heart of flesh, and write his 
 law therein. Are you weak, and much exposed to 
 malicious, formidable enemies ? The strength of the 
 Lord is everlasting : ‘* he giveth power to the faint; 
 and to them that have no might, he increaseth — 
 strength.” If you embrace this covenant, Christ 
 will be your invincible Leader; you may be strong 
 in him, and glory in your own infirmities, that his 
 power may rest on you. Are you empty and poor 
 in spirit? In this covenant the unsearchable riches — 
 of ‘Christ are proclaimed to you that you may be 
 complete in him. | Are you afflicted and cast down? 
 Its promises furnish abundant consolation, and Je- 
 sus has kindly undertaken to send down the Holy 
 Ghost:as‘a Comforter to apply them to your heart. 
 Those who have God for their portion can never be 
 desolate. In circumstances of the greatest. adversity 
 
NEW COVENANT. 307 
 
 and distress, they have ground to rejoice in what 
 he is to them, and what he will do for them. Are” 
 your thoughts, affections, and resolutions variable ; 
 and do you feel that you are prone to depart from 
 God, forget his promises, and violate his laws ? The 
 stability of the covenant does not depend on the fluctu- 
 ating frame of the creature, but on the unchangeable 
 love, the faithful word, the sacred oath, and almighty 
 power of its divine Author; who has said, ‘ 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 
 depart from me.” — Do you look forward with pain- 
 ful apprehension to the approach of death, when 
 your earthly tabernacle shall be laid aside and re- 
 duced to corruption, and your soul introduced into 
 the world of spirits, to exist in a new unknown man- 
 ner? Remember that Jenovan is not the God of. 
 the dead, but of the living, and all his people con- 
 tinually live to him, and under his peculiar care. 
 When they pass through the dark valley of the sha~ 
 dow of death, he affords them seasonable comfort, 
 makes their spirit perfect, and advances them to a 
 state of felicity before his celestial throne. Their 
 very dust sleeps in Jesus, and continues precious in 
 his sight. He will raise them up in glory at the’ 
 last day, and give them eternal life. Have you large. 
 and boundless desires, which nothing earthly or 
 temporal can satisfy ? This covenant comprehends a: 
 portion which can neither be limited nor exhausted. 
 It sets before you all the diversified works, and alt’ 
 the infinite fulness of the Godhead. It exalts men 
 to the highest dignity of which their nature is eapa- 
 ble, presents objects calculated to yield the most — 
 exquisite and lasting pleasure, and furnishes them 
 with enlarged enduring capacity for enjoying alk 
 things. Angels could not require more, nor can” 
 any thing greater or better be conceived, than the 
 endless fruition of God himself. pi: easel a 
 In short, whatever your’ infirmities, distresses, 
 and necessities may be, the provision of the new 
 covenant will be found more than answerable to 
 
308 A VIEW OF THE 
 
 them all. Bring this matter to the test of observa- 
 tion and experience. Take a full view of all the 
 aggravated sins of your life, and all the inveterate 
 plagues of your heart; weigh all the painful burdens 
 under which you groan, ponder all the dangers to 
 which you are still exposed; compute the number, 
 variety, and value of the benefits which you need to 
 render you truly safe and enlightened, hely and for 
 ever happy: compare your most enlarged view of 
 these things with the promises of the covenant, and 
 you will be convinced of its suitableness and suffi- 
 ciency: you. will be constrained to acknowledge, 
 that it admits of no possible improvement, and that 
 it has every conceivable claim to your most cordial 
 reception. : 
 
 4. Remember that the new covenant and all its in- 
 valuable privileges, are tendered to you in the most 
 gracious and encouraging manner. Youhave no rea-= 
 son to question your immediate access to them, for 
 they are proclaimed in a general indiscriminate way 
 to all who hear the gospel. They are exhibited 
 under the emblem of a great. feast made unto all 
 people by the Lord of hosts; and the hungry desti- 
 tute poor, the maimed and the blind, the weary and 
 heavy laden, the guilty and rebellious, self-righte- 
 ous hypocrites, and the openly profane, are all equal- 
 ly invited without exception; and whosoever will, 
 may partake, and be satisfied with the divine good- 
 Ness. aalites 
 
 _ As this invitation is unrestricted, it is completely 
 free ; no meritorious conditions or preparatory qua- 
 lifications, are required: those who have no money, 
 may buy and eat, without money and without price. 
 The Author of this gospel feast, has made ample 
 provision for cleansing away the filthiness of the 
 guests, and clothing them with spotless robes in 
 which they may appear before him with honour and 
 satisfaction, notwithstanding their former nakedness: 
 hence, they may come forward as they are without. 
 delay, having only to accept and use what he has 
 prepared for them. Indeed they can never render 
 themselves more worthy of him; and by keeping at 
 
NEW COVENANT. 309 
 
 a distance to make the fruitless attempt, they she 
 only their perverseness and folly. ted 
 
 The heavenly invitation is presented in a very 
 warm and pressing manner. God condescends to 
 expostulate with the guilty and wretched respecting 
 the grounds of their backwardness. He calls them 
 to reason with him about his gracious designs. He 
 even entreats them to enter his house, and directs 
 his servants to compel them by their affectionate 
 importunity to comply with his kind solicitation. 
 To cut off all occasion for the fear of rashness or 
 presumption in coming, he interposes the authority 
 of his high command, and thereby gives them assur- 
 ance, that their approach will not be accounted ob- 
 trusive, and that he will neither upbraid their neces- 
 sity, nor reject their claims as burdensome, . Isa. 
 xxv. 6.3 lv. 1—3.; 1. 18. Luke xiv. 16—23.; xv. 
 20—28. | 
 
 Now this generous invitation is presently address- 
 ed to you, whatever you have hitherto been, as much 
 as to any other sinners. Could you desire greater 
 encouragement? or conceive of any thing more 
 kind and attracting on the part of your offended 
 Creator ? Ought you not then to yield to the voice 
 of mercy, and join yourself to the Lord without 
 delay by receiving all that he has set before you in 
 his well-ordered covenant ? With what eagerness 
 would the condemned criminal accept the pardon of 
 his prince, or the oppressed captive embrace the pro- 
 clamation of liberty ! But how much more cordially 
 ought the justly condemned slave of sin and Satan 
 to accept the divine proclamation, not of pardon and 
 liberty only, but of a heavenly inheritance and un- 
 fading glory! | 
 
 5. Reflect on the comparative insignificanee of alt 
 
 those things that can be set in opposition to this cove- 
 nant. There is no other god that can be compared 
 with the Lord, or that deserves to be either trusted 
 or feared; therefore you have no temptation to for- 
 sake him, and prefer any of the vanities of the na- 
 tions, like the ancient Israelites. He ME 
 = But perhaps you love earthly things rather than 
 
310, A VIEW OF THE 
 
 God, and desire to enjoy the possessions and pleasures 
 
 of time, as more congenial to your natural inclina- 
 tions. Remember, however, that these things can- 
 not be obtained freely, like the blessings of the gos-. 
 pel; forthe acquisition of them requires much care 
 and labour: neither can your utmost exertion pro-. 
 cure the immediate enjoyment of them, for much 
 of your time may be consumed in the pursuit of 
 what you desire, whereas the joy of faith may be 
 attained in the present hour, simply by believing. 
 Before you resolve to prefer earthly things, it will 
 also be your wisdom deliberately to count the cost 
 which necessarily attends the inordinate pursuit of 
 them. Our Lord, who well understood the terms, 
 said, ‘ What shall it profit a man, if he shall gain 
 the whole world, and lose his own soul? or what 
 shall a man give in exchange for his soul? Suppos- 
 ing you should engage in the unrestrained pursuit 
 of earthly things, and attempt to forget the ruinous 
 consequences, all your efforts might terminate in 
 disappointment; for multitudes who neglect the 
 gospel, and violate their conscience for the sake of 
 this world, never attain any considerable portion of 
 it. The bubble which they prefer, eludes their grasp, 
 and they spend their days in wretchedness. But 
 though you should prosper in your carnal pursuits, 
 and arrive at wealth and. greatness, these things, 
 instead of satisfying. your heart and giving rest, to. 
 your mind, would prove only the occasion of un- 
 known vexation of spirit, as king Solomon discover- 
 ed by painful experience. Besides, the prosperous 
 worldling is exposed to the sudden and unavoidable 
 loss of his beloved, but inadequate portion. Now, 
 supposing youshould attain as much terrestrial hap- 
 piness as your heart can desire, how little would it 
 avail, if God should suddenly demand your soul; 
 and call. you to give account of your stewardship? 
 Could you review your former successful course 
 with approbation ? .or take. pleasure in. surveying 
 your portion of good things for once only, with the. 
 prospect of beholding them no more for ever? How 
 could yowendure the pang of sucha separation, after 
 
NEW COVENANT. 3H 
 slighting the enduring blessings of the new cove- 
 nant, for the sake of momentary and criminal gra- 
 tification? Would you not despise those vanities 
 that had so fatally blinded your mind, allured your 
 affections, and involved you in bitter and endless 
 remorse ? 
 
 But others may reject this covenant on grounds 
 very different from the conscious preference of earth- 
 ly things. They do not consider their natural con- 
 dition so bad, nor their necessity so great, as to re- 
 quire all that it tenders to them. They admit that 
 they have occasionally been chargeable with slight 
 aberrations from the path of duty; but they believe 
 that their heart is good, that it requires no radical 
 change, and that their own righteousness is suffi- 
 cient to recommend them to the approbation of the 
 Almighty. Hence they will not submit to a plan of 
 justification, which tenders the righteousness of faith 
 ‘to all the hearers of the gospel, without distinction, 
 as lost sinners, puts an end to every degree of boast- 
 ing, and calls the most serious and strict to trust in 
 sovereign mercy, as well as the openly wicked. Do 
 any of you feel disposed to establish your personal 
 righteousness as the ground of your acceptance and 
 of your hope before God? Or do you at least desire 
 to have it joined with the finished work of Christ, 
 ‘and acknowledged as a reason why God should be- 
 stow spiritual and eternal blessings on you in pre- 
 ference to the ungodly ? Do you account it too hard 
 and too mortifying to take your place with the chief 
 of sinners at the foot of the cross, and cry for mere 
 mercy as one of the vile and helpless? Or, if par- 
 doning mercy be in some degree necessary even to 
 you, do you still conceive that your many good qua- 
 lities, give you a superior claim to it in preference 
 ‘to those who have been less circumspect? Before 
 you conclude, that your own righteousness can make 
 any important difference between you and other sin- 
 ners in the sight of God, be persuaded fairly to ex- 
 amine the extent of it, and the proportion which it 
 _bears either to the demands of the divine law, or the 
 amount of your guilt. What have you ever done 
 
312 A VIEW OF THE 
 
 either for the honour of God, or the benefit of man, 
 in which you ean justly boast? Compare your good 
 deeds with the extent of your obligations, the bene- 
 fits that you have received from the Author of your 
 being, the advantages with which you have been 
 favoured above many others, and the opportunities. 
 that you have neglected. Can your righteousness 
 endure to be weighed in the balance against your 
 sins ? Or do you think it could be admitted as suf- 
 ficient compensation for any one of them? From 
 what principles and affections have your good deeds 
 proceeded? If they have not resulted from un- 
 feigned love to God, they can be of no value at 
 all; or rather, they must be utterly unclean and 
 vile. If you imagine that you ever loved God 
 by nature, you are altogether self-deceived. His 
 word affirms, that the carnal mind is enmity against 
 him, and. charges the whole human race with wil- 
 ful rebellion; therefore your pride in thinking other- 
 wise, shews that you have not yet become reconciled 
 to him. The old pharisees were blameless in their 
 own eyes: yet the Lord abhorred their hypocrisy. _ 
 If you revolve in your mind the holy and spiritual 
 nature of that obedience which he demands, you will 
 perceive, that you never loved him sincerely, nor 
 performed one duty that could entitle you to his re- 
 gard: you will discover what. Saul of Tarsus dis- 
 covered when the law was applied to his heart, and be 
 convinced, that the slightest. degree of dependance 
 on your own works and worth, would only be to’ 
 add blind presumption to your former rebellion; 
 and that, your case requires all the abundant. pro- 
 vision and rich grace, which God has set before you 
 in-his covenant. Be persuaded, therefore, to count 
 all your imaginary goodness loss and damage, that 
 you may win Christ, submit to his perfect righte- 
 ousness, and enjoy all those benefits of his death, 
 which are as necessary to your condition as they 
 are freely offered in the gospel. ree 
 But there are.some who do not object against 
 being justified freely by divine. grace;. only they 
 have no desire to be renewed by grace, and: contin- 
 
NEW COVENANT. 313 
 
 ually employed in the service of God; nor can they 
 reconcile their minds to-a ‘covenant which bestows 
 salvation as a free gift, while those who embrace 
 it are called to forsake their former evil practices, 
 and yield their members to be the instruments of. 
 righteousness. They desire to continue in sin that 
 grace may abound, or at least to indulge in spirit- 
 ual sloth, without crucifying their lusts, and per- 
 fecting holiness in the fear of God. If this corres- 
 pond with your feelings, you are still in darkness, 
 under the dominion of sin and Satan. Did you 
 understand the intrinsic evil of sin, you would es- 
 teem it a high privilege to be freed from the de- 
 grading bendage of it. Did you know the love of 
 God, you would account his service the most hon- 
 ourable freedom, and delight in pleasing him. The 
 way of transgressors is hard, and its end is death. 
 The divine life, light, and grace of the new cove- 
 nant, are able to take away your natural aversion 
 to duty, to root out your carnal propensities, and 
 make true holiness your element. Those who know 
 the felicity of walking with God in love and new 
 obedience, consider the restoration of his image as 
 an essential and most excellent part of salvation. 
 They understand that holiness and happiness are 
 inseparably united in his divine nature, and that 
 none can enjoy lasting felicity, except in propor- 
 tion as they are renewed according to his likeness. 
 Make it your care, therefore, to weigh all your ob- 
 jections in an even balance, that you may perceive 
 how insignificant they will appear at the end of life, 
 and be excited to renounce every prejudices and 
 cleave to the Lord in a perpetual covenant. 
 6. Remember that those who reject the new covenant 
 shall be more awfully punished at last, than the ancient 
 Israelites were who violated the old. The law re-. 
 quired its transgressors to be put to death without — 
 mercy, and various examples of punishment were 
 recorded for our warning. The idolatry of the 
 golden calf exposed the whole assembly of the Is- 
 raelites to immediate destruction, and, notwithstand- 
 ing the successful interposition of Moses on their 
 
314 A VIEW OF THE 
 
 behalf, about three thousand were slain with the 
 sword. The blasphemer, and the man that gather- 
 ed sticks on the sabbath day, were stoned to death, 
 and multitudes were slain on other occasions. Exod. 
 xxx 14.; xxxii. 27—29. Lev. xxiv. 10—16, 23. 
 Numb. xv. 30—36. Deut. xiii. 6—15. si ton ale 
 
 On the ground of these judgments, the author 
 of the Epistle to the Hebrews, expostulates in the 
 most impressive manner with those who neglect or 
 dishonour the gospel: ‘ For if the word spoken by 
 angels, was steadfast, and every transgression and 
 disobedience received a just recompence of reward ; 
 how shall we escape, if we neglect so great salvation, 
 which at the first began to be spoken by the Lord. He 
 that despised Meses law, died without mercy, under 
 two or three witnesses : of how much sorer punish- 
 ment, suppose ye, shall he be thought worthy, who 
 hath trodden under foot the Son of God, and hath 
 counted the blood of the covenant wherewith he 
 was sanctified, an unholy thing, and hath done de- 
 spite unto the spirit of grace?” Heb, i. 2, 3.3. x. 
 28, 29. : 
 
 Lia Re +5" 
 
NEW COVENANT. 315 
 
 voke his fiery indignation. The final punishment 
 of unbelievers is neither fully described in the scrip- 
 tures, nor capable of being comprehended by mor- 
 tals; but enough is said to give us assurance of its 
 severity. If therefore you be tempted to make light 
 of the gospel, and to indulge the hope that you shall 
 have peace, though you walk according to the ima- 
 gination of your own heart, consider seriously how 
 you can endure to take your place before the throne 
 of judgment, among the most wicked and degraded 
 of the human race; to have all your secret sins, 
 with their aggravations, disclosed before the uni- 
 verse; and tc see the heathen rise up with you, 
 and condemn you, as far more worthless than any 
 who never heard of a Saviour... How will you blush 
 before your former acquaintances, who witnessed 
 the religious advantages which you disregarded, and 
 saw you prefer the sordid gratification of your 
 lusts, above all the blessings of God’s covenant! 
 How will you be able to behold the face of that glo- 
 rious Judge, whose dying love and gracious calls 
 you formerly slighted,—to bear his awful frown, 
 from which nothing can possibly hide you,—and hear 
 his righteous sentence condemn you to dwell with 
 the devil and his angels in everlasting fire, because 
 you would not comply with his merciful invitation, 
 to come to him-and live? What account will you 
 then make of your unbelief and hardness of heart, 
 or of those corrupting pleasures to which you are 
 now fatally attached? Will the remembrance of 
 your former criminal gratifications in any degree 
 diminish your distress? Will not the recollection 
 of guilty joys for ever lost, rather add to your an- 
 guish ? With what poignant grief will you be- 
 wail your folly, in selling your birth-right for a 
 ‘¢ morsel of meat ;”—#in relinquishing the enduring 
 felicity of heaven for the momentary pleasures of 
 sin! You find it no difficult thing at present to 
 cast off the fear of destruction, and listen to the gos+ 
 pel of peace with cold indifference; even when. 
 ‘others around you are awakened and converted by 
 it, you remained unaffect ; their faithful remon- 
 O 
 
316 A VIEW OF THE 
 
 strances do not alarm you, nor do their affectionate 
 invitations to partake with them, in the least attract 
 you: But what will your thoughts and feelings be in 
 the day of the Lord, when you see them clothed 
 withimmortal glory, and advanced to places of lasting 
 dignityin the kingdom of heaven, if you be shut out, 
 and cast into hell! You will know the unspeakable 
 worth of Christ and his salvation in that day; but if 
 you then begin to weep before him, and ery for mer- 
 cy, he will laugh at your calamity, and mock at your 
 helpless distress. To what source of relief and com- 
 fort will you turn in that hour of shame and con- 
 sternation? All the heirs of glory will disown you, 
 and approve your fearful sentence. Your earthly 
 kindred will be incapable of interposing between 
 you and destruction, or of alleviating your sorrow. 
 Your old companions in guilt and impenitence, will 
 begin to upbraid you for encouraging them to offend, 
 and involving them in more insupportable misery. 
 You may cry to the mountains and rocks to fall on 
 you, and hide you from the wrath of the Lamb ; but 
 they will remain as little moved by your mournful 
 solicitations, as you formerly were by the voice of 
 the gospel. You shall then know the proper signi- 
 fication of the worm that dieth not, and the lake 
 of fire, burning with brimstone, which shall never 
 be quenched. You shall know the precise place of 
 that hell which you once despised, and understand the 
 various modes in which torment shall be there inflict- 
 ed. But there will be no stoical apathy among the 
 damned; and the scofling of the proud sceptie ‘shall 
 cease for ever. The presence and indignation of Al- 
 mighty God, shall be realized with abiding and in- 
 supportable horror. There will be no room for dis- 
 sipation of thought in the region of darkness and 
 despair; the wit and ingenuity of the lost will yield 
 no relief, and no agreeable objects or changes will 
 _-be perceived by them, to engage and entertain their 
 minds. When those who now pursue the business and 
 the pleasures of the world, with a degree of eager- 
 ness which allows them no time for the service of 
 ‘Christ, take their merited place among the heirs of 
 
NEW COVENANT. 317 
 
 wrath, and lift up their eyes in a state of torment, they 
 shall find leisure for serious and sad reflection. But 
 who, in this mortal life, can form any adequate con- 
 ception of the melancholy cogitations, the fruitless 
 wishes, the mutual reproaches, and helpless wailings 
 that shall incessantly occupy those who obey not the 
 gospel! “Itis a fearful thing to fall into the hands 
 of the living God.”—Lay these things to heart, and 
 
 ‘see that ye refuse not him that speaketh; for if 
 they escaped not who refused him that spake on 
 earth, much more shall not we escape, if we turn 
 away from him that speaketh from heaven.” 
 
 7. Finally, remember that now ts the time appoint- 
 ed by God for embracing his covenant. Were a 
 messenger of peace dispatched from heaven to pro- 
 claim its promises to the spirits which are already 
 in prison, and invite them, as we are presently in- 
 vited, to receive them all freely, we cannot question 
 their readiness to welcome such a joyful sound, and 
 accept the mercy proffered to them, on any possible 
 terms. Having already experienced the commence- 
 ment of their punishment, they cannot any longer 
 doubt of its reality, nor despise that heavenly felicity 
 which they formerly neglected and lost. On enter- 
 ing the eternal world, they firmly believe all that 
 the Scriptures testify concerning it; but their faith 
 is of no advantage to them, because the proper sea- 
 son for believing is past. The blessing is not pro- 
 mised to them who first see, and then assent when 
 they can no longer resist the force of conviction; 
 but to them who hear the gospel, and voluntarily be- 
 lieve it, on the ground of the divine faithfulness. 
 Death will equally put an end to thoughtless indif- 
 ference, and sceptical uncertainty, about the future 
 state of retribution ; but the present life is the only 
 period during which God shews long-suffering to- 
 wards transgressors, and invites them to seek his fa- 
 vour, with the promise of acceptance in so doing. 
 
 _ But although salvation be graciously exhibited to 
 all who accept and believe the gospel at any time 
 before the termination of their mortal course, it is 
 extremely unwise and dangerous to resist the voice 
 
318 A VIEW OF THE 
 
 of mercy, and indulge in spiritual sloth, in the hope 
 of finding a more convenient opportunity for the great 
 business of religion at some future period. If, 
 therefore, you feel in any degree disposed to adopt 
 the language of the sluggard, and to say, “ Yet 
 a little sleep, a little slumber, a little folding 
 of the hands to sleep;” yet a little indulgence, 
 before all the pleasures of sin be forsaken for ever: 
 —remember that God has given you no assur- 
 ance of protracted life, to be spent in the service of 
 your lusts: your health may be unimpaired, your 
 constitution robust, and your earthly prospects en- 
 couraging, when he is about to frustrate all your 
 purposes, by saying, ‘* Thou fool, this night shall thy 
 soul be required of thee !” 
 
 But how little would it avail to have your natural 
 life protracted, if your heart were hardened? Ma- 
 ny gospel hearers, after being apparently serious 
 for a time, have stifled conviction, grieved the di- 
 vine Spirit, and become entirely callous. The guilt 
 of such unpersuadable persons is fearfully aggravat- 
 ed hy their fruitless resolutions to become the true 
 followers of Jesus at some convenient future period, 
 and their eternal state will be much more intolera- 
 ble than that of the inhabitants of Sodom and Go- 
 morrah. With what unutterable anguish will they 
 remember, when the door of hope shall be for ever 
 clesed, how very near they once were to salvation, 
 how easily they might have attained it, and how 
 foolish those excuses were which tempted them to 
 delay! How contemptible will the momentary gra- 
 tification of their wicked passions then appear ! 
 They will loathe what they most ardently loved, 
 and abhor themselves for their inexcusable obsti- 
 nacy. The serious warnings and gracious calls which 
 they resisted, the artful sophistry with which they 
 opposed the light of truth, and deceived themselves ; 
 the sins which they committed, and the unsubdued 
 Justs which they indulged, will all combine to ren- 
 der their wretchedness more insupportable. 
 
 If you admit the duty and propriety of WMieking 
 the divine favour before you appear in judgment, to 
 
NEW COVENANT. 319 
 
 receive you eternal sentence, be persuaded to do 
 so immediately, and count the time past of your life 
 more than sufficient for the service of the flesh. 
 Now the Lord speaks to you in mercy, and bows his 
 ear to hear yourcry. ‘‘ He says, I have heard thee 
 in a time accepted, and in the day of salvation have 
 I succoured thee; behold, now is the accepted time ; 
 behold, now is the day of salvation. Wherefore, as the 
 Holy Ghost saith, to-day, if ye will hear his voice, har- 
 den not your heart.” Reflect on the melancholy ex- 
 ample of the Israelites, who rejected the promise 
 when they were called to enter the land of Canaan, 
 and thereby provoked God to swear in his wrath 
 that they should not enter into his rest. Their sub- 
 sequent confession of sin and proffer of obedience, 
 availed nothing ; the happy time for believing the 
 promise, and doing the will of God, had passed 
 away for ever. His oath could not be recalled. 
 Their unseasonable boldness was presumptucus, and 
 they were put to shame by enemies whom they might 
 easily have conquered, had they not provoked the 
 Lord to forsake them. They returned and wept be- 
 fore him, but he would not hear them. They found no 
 place for repentance, though, like Esau, they sought 
 it carefully with tears. They lost a goodly temporal 
 inheritance by their unbelief; but all the unfading glo- 
 ries of the heavenly inheritance, are set before you 
 in the gospel, and you may secure the everlasting 
 enjoyment of them im the present hour, by embrac- 
 ing the new covenant: but if you do not immediate- 
 ly comply, you cannot sincerely purpose to do so at 
 any future period: for to delay the reception of the 
 divine promise, is to reject it; and if you provoke the 
 Lord by such temerity, he may swear in his wrath 
 that. you shall never enter into his rest. Deut. 1. 19 
 —45. Heb. ui. 7—19. 
 
 I shall conclude, by recommending the new cove- 
 nant to the immediate attention of the following par- 
 ticular classes :-— 
 
 - 1st, To the young. Your Creator is presently call- 
 ing you to remember him without delay, before the 
 
320 A VIEW OF THE 
 
 days of trouble come, in which you can find no plea- 
 sure. The gracious Redeemer, in the days of his 
 ministry on earth, said, ‘ Suffer the little children 
 to come unto me, and forbid them not: for of such 
 is the kingdom of God. And he took them up in 
 his arms, put his hands upon them, and blessed 
 them.” Ifyou had been present on that occasion, 
 do you think that you would have implored his fa- 
 vour, saying, Lord, I come unto thee: receive me 
 also, and bless me? He lives and reigns now, in 
 unspeakable glory at the right hand of his Father, 
 where all the angels of heaven esteem it their honour 
 to serve him; but his kindness towards the young 
 remains unchanged. His all-seeing eye is presently 
 upon you for good, and his ear is accessible to your 
 prayers. He loves all those who love him, and pro- 
 mises that they who seek him early shall find him. 
 Be persuaded, therefore, to take hold of his faithful 
 word, and join yourself to the Lerd, through. his 
 mediation, in a perpetual covenant. If you be 
 early removed from this world, he will comfort 
 you in passing through the gloomy vale of death, 
 and receive you into the kingdom of his little 
 children in he@ven, where no sorrow can ever 
 enter. If your life be prolonged, you will have 
 the best opportunity for advancing in knowledge, 
 growing in grace, abounding in usefulness, and 
 securing a more abundant reward at last, than 
 those who spend their early years in sin. Your na- 
 tural powers are fresh and vigorous, and the gospel 
 furnishes the most noble subjects of contemplation 
 to exercise and improve them. Your affections are 
 warmand susceptible—they require a suitable object; 
 and no other can be so worthy, er so capable of sa- 
 tisfying them, as Christ and his salvation. Give him 
 your heart, therefore, without reserve, and thus begin 
 without delay to be truly happy. He will guide you 
 through the snares of youth, make you a blessing to 
 others while you live, and advance you to inherit all 
 things with himself forever. Take heed of being led 
 astray from him by the enticement of improper com- 
 panions : consider how little their transient and cor- 
 
NEW COVENANT. 321 
 
 rupting pleasures, will do for them at the hour of 
 death: ponder the seasonahle counsels of divine 
 wisdom, and act accordingly. Attentively read 
 Eecel, xii. Prov. i. 7—33.; vii. 1%7—36. 
 
 2. To those whose minds are chiefly occupied with 
 the business and the pleasures or cares of this world. 
 The world is a formidable, insidious, and daily ad- 
 versary to the soul. It engrosses the attention, en- 
 tangles the affections, blinds the conscience, chokes 
 the good seed of the word, and draws men into 
 numberless sins. Its insnaring influence is the 
 more dangerous, because foresight, industry, fru- 
 gality, and cheerfulness, to a certain extent, are ne- 
 cessary and laudable; and hence it is extremely 
 difficult for men to be convinced that their attach- 
 ment to it is too great, or inconsistent with their 
 duty and safety. Take heed, therefore, lest your 
 heart be overcharged with earthly thoughts and af- 
 fections. Remember that “‘no man can serve two 
 masters; for if any man love the world, the love of 
 the Father is not in him.” Frequently anticipate 
 the solemn hour, when death will put an end to 
 your activity, frustrate your plans, and compel you 
 to leave your wealth to others. Never forget that 
 ‘one thing is needful. Seek first the kingdom of 
 God, and the righteousness thereof, and all other 
 things shall be added unto you.” Resolutely for- 
 sake this world for Christ, that you may for ever 
 enjoy all things in him; lay up your treasure in 
 heaven, that your heart may be there also. Hither- 
 to you have been thoughtful about competent pro- 
 vision for this life, which is only a vapour that shall 
 soon pass away: shew yourself truly wise, by a cor- 
 responding degree of solicitude about your eternal 
 interest. You understand the value and utility of 
 such bends and securities as man can give for tem- 
 poral property: should you not accept that divine 
 security for spiritual and eternal blessings, which 
 is laid before you in the new covenant, and take 
 hold of it as your heritage for ever? Divest your- 
 self of inordinate care about earthly things, by daily 
 presenting your requests unto God; and get his 
 
322 A VIEW OF THE 
 peace to dwell in your heart. Keep in’ view’ the 
 doctrine of the cross, that you may become dead to 
 the world; and ‘ when Christ who is our life shall 
 appear, then shall ye also appear with him in glo- 
 Y 9? ¢ 
 "3. To the aged. ‘The best portion of your life is 
 gone, never to return. God has bestowed many 
 temporal benefits upon you, and allowed you many 
 favourable opportunities for serving him in your 
 generation. ‘The hour is now at hand in which 
 you must render a strict account of the use that you 
 have made of advantages long enjoyed, and of all that 
 you have done in the body. Those who grow old un- 
 der the sound of the gospel, without cordially embra-~ 
 cing it, and living under its influence, are in a state 
 peculiarly awful and hopeless. Consider how little 
 the world can do for you now, when you are just 
 about to leave it for ever, and how you can answer 
 before your impartial Judge! If you die in impeni- 
 tence and unbelief, after a long life of estrange- 
 ment from God, your future punishment will be far 
 more dreadful, than if you had been cast into hell 
 when young in years, and less guilty. Awake, 
 therefore, from your dangerous lethargy ; for except 
 you repent, without delay, you must speedily be 
 destroyed without remedy. God might have already 
 banished you from his presence, to bewail your pro- 
 tracted obstinacy in the region of hopeless torment; 
 but he still waits to be gracious, and continues to 
 expostulate with you for your everlasting benefit. 
 “As [ live, saith the Lord God, I have no pleasure 
 in the death of the wicked, but that the wicked 
 turn from his way and live: turn ye, turn ye from 
 your evil ways; for why will ye die?” Receive his 
 word into your heart, while he speaks in merey: 
 “Seek ye the Lord while he may be found, and call 
 upon him while he is near.” Ezek. xxxiii. 11. Isa. 
 Iv. 6—9. . 
 4. To the poor and aflicted. You haye no earthly 
 portion or prospect worthy of attention. Most of 
 the comforts of time are above your reach, and you 
 are liable to the additional mortification of being 
 
NEW COVENANT. 323 
 
 neglected and forgotten by those who are in more 
 agreeable circumstances. Take heed of murmuring 
 against God, or slighting his word, lest you lose the 
 heavenly felicity also, and be miserable in both 
 worlds. Remember that the Son of God, who was 
 rich, became poor, and patiently endured contempt 
 and sorrow, that the destitute and wretched might 
 be advanced to inherit all things together with him 
 in a better world. The new covenant which he de- 
 dicated with his blood, is wisely adapted to your 
 low and necessitous state: by the appointment of 
 the Most High it is proclaimed to the poor, and you 
 have immediate access to all its privileges without 
 price. Your present afflictions were mercifully sent, 
 to wean your affections from terrestrial objects, and 
 prepare you for relishing heavenly blessings. Be 
 persuaded, therefore, to hear and embrace the di- 
 vine call, that you may become rich by faith, and 
 meet for entering the final inheritance of the saints. 
 Thus will your bitter cup of adversity be sweetened 
 with spiritual consolation; your present troubles 
 will be overruled for the advancement of your future 
 glory, and your everlasting joy will be rendered 
 more exquisite by the experience of temporary 
 hardships. 
 
 5. To those who have hitherto made no pretensions 
 to serious godliness. ‘The badness of your state is 
 manifest, for you sins ‘ are open, going before to 
 judgment.” You have lived without God, and prac- 
 tised daily rebellion against him. Having hardened 
 your hearts, in opposition to the voice of gospel truth 
 and the remonstrances of conscience, you are with- 
 out excuse, and there is but a step between you and 
 irrecoverable ruin.. Take heed of wearying the di- 
 vine patience, which is intended to lead you to re- 
 pentance. God is now inviting you, as lost sinners, 
 to accept his pardoning mercy; and entreating you, 
 as impotent enemies, to be reconciled to him through 
 the death of his Son. The holy angels that sur- 
 round his throne, wait with deep interest to observe 
 the issue: your conversion will heighten their joy, 
 and secure your future admission to share their ex- 
 
 0 2 
 
24 A VIEW OF THE 
 
 alted pleasures. Let not the deceitful adversary any 
 longer prevail in your heart. Notwithstanding all 
 your offences, God still looks down with compassion, 
 ready to receive you into favour. Jesus, the Friend 
 of sinners, lives in heaven to make effectual inter- 
 cession in your behalf, and introduce you with ac- 
 ceptance before the throne. Consider the parable 
 of the penitent prodigal: adopt his resolution, and 
 return to your heavenly Father, that you may re- 
 ceive the tokens of his forgiving love, and enjoy all 
 the privileges of his family. Luke xv. 
 
 6. Zobarren, stationary, and comfortless mop iaees 
 of religion. . Hitherto you have halted between 
 Christ and the world. The remonstrances of con- 
 science have been too frequent and cutting to admit 
 of your enjoying its sordid pleasures; yet your na- 
 tural attachment to them has been so strong as to 
 keep you from forsaking all things for Christ. You 
 have lost the carnal ease and sinful pleasures of the 
 ignorant and profane, without attaining the more 
 solid joys of them that believe to salvation. You 
 have had much painful experience of conviction, se- 
 rious resolution, and mournful instability ; you have 
 frequently been perplexed and agitated with doubts 
 and fears; but you never as yet attained either the 
 peace or the love of Jesus Christ. All your reli- 
 gious performances have been a fruitless drudgery, 
 equally burdensome to you, and offensive to God. 
 It is therefore high time to conclude, that you have 
 in times past been nothing better than the foolish 
 virgins, whited sepulchres, or barren branches lable 
 to be cut down and cast into the fire. If you con- 
 tinue in this wretched state, all your attempts to 
 serve Christ will be lost, your hypocrisy will at last 
 be exposed, and your condemnation pronounced be- 
 fore the universe. How will you be covered with 
 shame, when severed from among the righteous, 
 and placed on the left hand of the Judge among 
 those whom you now stigmatize as sinners! And how 
 will yeu be able to endure the company and the 
 scorn of those wicked persons, who presently hate 
 you for the semblance of godliness ! What if they 
 
NEW COVENANT. 825 
 
 should turn your religious professions and hypocri- 
 tical performances into derision, and shew their 
 contempt, by treating you as too vile to be compa- 
 nions, even in the place of torment, for honest sin- 
 ners who never mocked God nor deceived men with 
 false pretensions! Be persuaded to relinquish all 
 your worthless duties and attainments at once, that 
 you may win Christ and be clothed with his righ- 
 teousness. Begin the life of religion in a new and 
 better way than heretofore, by accepting his faith- 
 ful word, after the example of Saul of Tarsus, and 
 embracing all the promises of the new covenant, as 
 yea and amen in him. ‘Thus shall you become 
 what you have hitherto only seemed to be: God 
 will rejoice over you to do you good; his service will 
 be your delight, and all the glories of heaven will 
 be your own. 
 
 I. To those who have already tasted that the Lord 
 is gracious. Do not turn away from this subject, 
 as if it were adapted for sinners alone, but in no 
 degree suitable to you: for, admitting the sincerity 
 of your past attainments, they are not meet to be 
 rested in. Much corruption still remains in your 
 hearts to be purged.away; and all that you have 
 hitherto received, is little indeed, compared with 
 what you need to render you perfect. See to it that 
 you do not become rich in your own eyes; but, for- 
 getting the things that are behind, make it your 
 daily care to apprehend more fully that for which 
 you are apprehended of Christ. Frequently renew 
 your covenant with God, by taking hold of his 
 promises, imploring their seasonable accomplish- 
 ment, and dedicating your all to him: thus your 
 faith will be gradually established, you will attain 
 the full assurance of hope, and become meet for en- 
 tering the heavenly Jerusalem. 
 
326 A VIEW OF THE 
 
 PART NINTH. 
 
 “DIRECTIONS FOR ENTERING INTO COVENANT WITH 
 ENS GOD. ii 
 
 JEREMIAH |. 5. Let us join ourselves to the Lord in 
 a perpetual covenant. 
 
 Tur gospel of Christ exhibits a sure foundation 
 for the immediate confidence of the guilty to whom 
 it is addressed; and when it was published’ by the 
 apostles, multitudes were convinced of their sins, 
 awakenéd from a state of carnal security, deeply 
 humbled before God for their unworthiness, in- 
 structed in the way salvation, and filled, without 
 delay, with joy and peace in believing. We read of 
 none in the apostolic writings, who admitted the 
 general truth of the gospel, and sought the benefit 
 of it in a serious manner, that remained for any 
 considerable space of time in a state of comfortless 
 uncertainty respecting their acceptance. A great 
 difference in the- religious experience of awakened 
 inquirers, is obvious in modern times. Many of 
 them remain long in the most distressing suspense 
 about their spiritual and eternal interest, before 
 they derive any solid comfort from the word of 
 Christ, which they hear and pretend to. believe. 
 Such persons sometimes appear zealous for’ evan- 
 gelical doctrines, and manifest an ardent desire to 
 be found in Christ; they offer up many fervent 
 prayers for pardoning merey, and observe a strict 
 form of godliness; without attaining any thing like 
 that divine consolation which the primitive converts 
 enjoyed from the hour in which they first believed 
 the message of peace. Some of them strive with 
 ardour and perseverance to enter the strait gate: 
 but, after seeking salvation for years, they cannot 
 
NEW COVENANT. 327 
 
 tell whether they have found it. Frequently they 
 suspect that all their labours have been bestowed in 
 vain, and that their prayers and other servile per- 
 formances, are offensive to God. In proportion as 
 they feel the magnitude of their interest in the un- 
 seen world of endless retribution, their minds are 
 agitated with slavish fear; and the pain arising from 
 protracted suspense, induces some to adopt the des- 
 perate expedient of resolutely concluding, that their 
 experience of trouble about sin, is the proper effect 
 and the evidence of regenerating grace. They lay 
 aside their anxiety as no more necessary, and con- 
 gratulate themselves on account of their past. ter- 
 rors, as the salutary pangs of a new birth. Self- 
 deceivers of this kind have sometimes boasted on 
 account of their deep convictions, awful terrors, and 
 painful conflicts, as if their title to spiritual comfort 
 had thereby been increased; while they have mani- 
 fested no small degree of jealousy respecting the 
 conversion of others who have derived immediate 
 peace from the reception of divine truth without 
 walking in darkness, by insinuating that their com- 
 fort had cost them very little, and that it had been 
 too easily attained. 
 
 The difficulties that many serious persons experi- 
 ence in seeking rest to their souls, and the nu- 
 merous snares to which they are exposed, render it 
 necessary, not only to persuade them to relinquish 
 every self-righteous dependance, and take hold of 
 the new covenant; but also to lay before them the 
 plainest directions how they should join themselves 
 to the Lord, and shew them how to avoid such 
 stumbling-blocks as are calculated to obstruct, their 
 spiritual progress, and involve them in discouraging 
 perplexity. | 
 . As the motives which were formerly advanced, 
 may be sufficient, if properly contemplated and laid 
 toheart, for the purpose of exciting some who have 
 hitherto lived without God, to seek an. interest in 
 his promises; I shall now address myself, as was 
 formerly proposed, to those serious enquirers who 
 acknowledge the excellence of the new covenant, 
 
328 A VIEW OF THE 
 
 and desire to enjoy its privileges in the only way 
 which he has appointed. Such persons are fully 
 aware, that faith in Jesus Christ is required, as the 
 only effectual means of genuine and abiding comfort ; 
 but having as yet derived no perceptible benefit from 
 this general information, they wish to be furnished 
 with more particular’directions how they should 
 apply their minds to this most necessary and import- 
 ant subject. Being convinced that their past reli- 
 gious experience has been only a maze of perplexity, 
 altogether different from that of the primitive dis- 
 ciples of Jesus, they are willing to give up the whole, 
 as worse than doubtful, and anxious to know how 
 they ought to begin the christian course in a new 
 and scriptural manner, by joining themselves to the 
 Lord according to his new covenant, so as thereby 
 to obtain a sure interest in its promises, and the sea- 
 sonable accomplishment of them. 
 
 The following plain directions are submitted to those 
 who seriously °° ask the way to Zion.” 
 
 1. Join yourself to the Lord by hearing his voice 
 in faith. As faith cometh by hearing, and hearing 
 by the word of God, he calls sinners to join them- 
 selves to him, by saying, “ Incline your ear, and 
 come unto me: hear, and your soul shall live; and 
 I will make an everlasting covenant with you.” The 
 divine promises become profitable only in proportion 
 as those to whom they are addressed, mix faith with 
 them in hearing. The unbelief of the Israelites ex- 
 cluded them from the land of promise; hence those 
 who are favoured with the gospel, are exhorted to 
 labour to enter into that rest which it reveals, by 
 mixing or attempering it with faith. Rom. x. 17. 
 Isa. lv. 3. Heb. iv. 1, 2, 11. 
 
 Now, in order to hear the gospel with faith, you 
 must give earnest attention to it, that you may pro- 
 perly understand the meaning of its important facts, 
 declarations, invitations, and promises. While the 
 Lord speaks, you ought to banish all obtrusive 
 thoughts, to fix your mind on what he says, and 
 deliberately ponder and compare the various terms 
 
NEW COVENANT. 329 
 
 which are used, till you apprehend the true import 
 of them. 
 Candidly weigh the evidence of all that is set be- 
 fore you, that genuine assent may be thereby pro- 
 duced. You are not required to believe any thing 
 without competent evidence, suitable to the nature 
 of the truths which are asserted; but, that the end 
 may be attained, you must exercise your judgment 
 in collecting and examining the various branches of 
 it. Give diligence to become familiar with the va- 
 rious external and internal proofs of the divine in- 
 spiration and integrity of the holy Scriptures. Con- 
 template the numerous miracles by which the sacred 
 message was originally attested by Jesus Christ, 
 and prophets, and apostles. Mark the successive 
 accomplishment of their predictions respecting the 
 state of the people of God and the kingdoms of this 
 world. Consider also the peculiar purity and har- 
 mony, majesty and sublimity, beneficial tendency, 
 and lasting efficacy of what God has revealed ; and 
 the striking analogy between his word and his visi- 
 ble works in heaven and earth, which shew his being 
 and power, wisdom and goodness. Having obtain- 
 ed satisfaction respecting the inspiration of the 
 Scriptures, imitate the example of the noble inhabi- 
 tants of Berea, by searching them daily, to ascertain 
 their proper meaning, and the truth of those senti- 
 ments which are professedly grounded on them. 
 Learn to consult them with judgment and discre- 
 tion, by selecting those proofs which are appropriate, 
 admitting their obvious import, and rejecting the so- 
 phistry of those who attempt to wrest them. Acts 
 xvii. 11, 12. | 
 _ Impartially examine how far the charges advanced 
 against sinners in the word, correspond with your own 
 character, and in what degree you are liable to con- 
 demnation for wilful rebellion and enmity against 
 God. Persist in this inquiry till you perceive your 
 righteousness to be as worthless, your heart as de- 
 praved, your danger as great, and your state as 
 helpless, as the Scriptures have affirmed; for “ they 
 that be whole need not a physician, but they that 
 
330 A VIEW OF THE 
 
 are sick; and Christ came not to call the righteous, 
 but sinners, to repentance.” Consider especially the 
 greatness of your sin in neglecting to believe in him, 
 and frustrating his grace by repeated attempts to 
 derive spiritual comfort from your own hypocritic 
 performances. Rom. iii. 9—20.; viii. 5—8.; ix, 
 30—33. John xvi. 8—11. i 
 Contemplate the suitableness of Christ and the bless- 
 ings of the new covenant to your own condition, as 
 guilty and depraved, justly condemned, and liable to 
 all the unknown horrors of everlasting death. Fairly 
 contrast their excellence and durability with the 
 emptiness and insufficiency of those perishing vani- 
 ties which naturally attract your confidence and 
 affection. Deliberately count the cost of becoming 
 a disciple of Jesus, and continue to compare those 
 precious benefits which may be enjoyed in him, with 
 all other objects that solicit your attention in com- 
 petition with him, till you feel sincerely willing to. 
 count all things loss for his sake, and to forsake all 
 your earthly possessions, your carnal companions, 
 corrupting pleasures, and imaginary righteousness, 
 to win him and be found in him. Luke xiv. 25—33. 
 Phil, ii. 4—11. : 
 ~ Consider the declarations, invitations, and pro-. 
 mises of the gospel as immediately addressed to you, as 
 much as to any other sinners of the human race, by 
 the great God himself, who is presently speaking to 
 you from heaven by his Son, and entreating you to 
 accept his great salvation, and be for ever reconciled . 
 to him. He demands your attention now, as he 
 formerly did that of the Israelites, when he pro- 
 claimed the old covenant to them from mount Sinai; 
 and he looks down from his celestial throne, to ob- 
 serve how you treat his message, and deal with you 
 according to your faith. Apply his words, there- 
 fore, with becoming reverence, and take heed of. 
 slighting his gracious call, or questioning his sinceri- 
 ty; for his eyes are upon your heart. He is ready 
 to fulfil his word, if you judge him faithful; but if 
 you continue unpersuadable, he will hold you guilty 
 
NEW COVENANT. 331 
 
 of treating him as a liar, and deal with you accord- 
 ingly. 2 Cor. v. 18—21. Heb. xii. 25, 26. 
 
 If any doubt or feeling of reluctance arise in 
 your mind, resist it resolutely without delay, by the 
 sword of the Spirit, which is the word of God. In 
 order to this, give diligence to be well acquainted 
 with the sacred oracles, carefully treasure up the 
 principal grounds of faith; ‘let the word of Christ 
 dwell in you richly in all wisdom :” recal it to me- 
 mory in time of need, and skilfully make use of it 
 after his successful example, saying, “thus it is 
 written—this is the record of God who cannot lie, 
 —and thus he calls men to believe, by his supreme 
 authority.” Matt. iv. 3—10. 1 John v. 9—11. 
 
 In short, you must glorify God, by giving full 
 credit to his word of peace, as constantly true in it- 
 self, and presently sure to you, notwithstanding all 
 your unworthiness; because he is almighty, and 
 therefore able to fulfil it; he is gracious, and there- 
 fore willing to fulfil it; he has pledged his faithful- 
 ness, consequently his honour is engaged, that none 
 who believe him shall ever be confounded. If the 
 purity of his holiness, or the inflexibility of his 
 righteous indignation against sin, awaken the fear 
 of deserved wrath, think again of the perfect medi- 
 ation of his beloved Son, the value of his atoning 
 blood, the efficacy of his intercession, his ability to 
 save to the uttermost, his pressing calls which are 
 addressed to the wretched, and the kind assurance 
 which he has given, that he will in no wise cast out 
 any who come to him for salvation. Keep in view 
 the encouraging manner in which he treated sinners 
 in the days of his flesh: revolve in your mind what 
 he said to comfort them, and remember that his 
 heart is still the same. His compassion is boundless, 
 his love passeth knowledge, he is still willing to be 
 employed as the Saviour of them who are ready to 
 perish; and what he formerly said to others, he now 
 speaks to you by his Holy Spirit. You must be- 
 lieve these things, or be condemned for your obstin- 
 acy: therefore imitate the example of Abraham, by 
 taking God at his word, resting on it with undoubt- 
 
332 A VIEW OF THE 
 
 ing confidence, and holding fast the immoveable 
 foundation of hope, notwithstanding all apparent or 
 possible difficulties. Rom. iv. 16—25. 
 
 2. Join yourself to the Lord, by calling upon him 
 in faith. Prayer is the natural effect of genuine 
 faith, the most proper expression of it, and one of 
 the means best adapted for promoting its increase. 
 Hence it is frequently and abundantly encouraged, 
 even at the very beginning of true conversion to 
 God. He directs the poor to buy of him in this 
 manner, without money, saying, ‘ Seek ye the Lord 
 while he may be found, call ye upon him while he 
 is near. I counsel thee to buy of me gold tried in 
 the fire, that thou mayest be rich; for whosoever 
 shall call upon the name of the Lord shall be saved.” 
 Isa. lv. 1, 6. Rev. iii. 17, 18. Rom. x. 12, 13. 
 
 To comply with this direction, you must lay aside 
 all the ignorant, formal, lifeless prayers which you 
 have been taught to repeat in a customary manner, 
 without understanding and becoming reflection. 
 God is a Spirit: he demands spiritual worship, and 
 those who honour him with their mouth, while their 
 heart is far from him, deceive themselves and pro- 
 voke his greater displeasure. It is indispensible to 
 the divine acceptance of prayer, that it proceed from. 
 the mind, as the result of present knowledge and con- 
 viction; for thoughtless addresses are utterly unfit 
 to be presented to the Searcher of hearts, who de- 
 sires truth in the inward man.’ While Saul of Tar- 
 sus remained a blind Pharisee, God made no ac- 
 count of the petitions which he often repeated before 
 him: but when he laid aside his self. confidence, and 
 began to call upon the Lord in a new manner, his 
 supplications reached the celestial throne, and ob- 
 tained the approbation of the Saviour, who encour- 
 aged Ananias to treat him as a brother, saying, 
 * Behold, he prayeth !” Acts ix. 11. 
 
 Fix your attention on the immediate presence and 
 glorious perfections of God, when you to pray to him. 
 Banish all other objects from your mind, and be- 
 lieve that he continually supports and surrounds 
 you. His glory is above the heavens, yet he is nigh 
 
NEW GOVENANT. 333 
 
 at hand; he sees in secret, and he is near toall that 
 call on him. No outward image or representation 
 of him is necessary to the intelligent worshipper, 
 ‘* for in him we live, and move, and have our being.” 
 He listens to the softest whisper, and observes all 
 the thoughts of the heart. Those who utter their 
 petitions hastily, without fixing their minds first on 
 what he is in himself, and realizing his presence, 
 are guilty of profaning his sacred name, and deceiv- 
 ing themselves. Becoming apprehensions of his 
 majesty and grace, promote reverence and godly 
 fear, and at the same time encourage humble con- 
 fidence in his power. Jesus taught his disciples to 
 lift up their hearts to God as their heavenly Father; 
 and the prayers that are recorded in Scripture, 
 generally begin with the solemn adoration of his 
 greatness. 
 
 Make the word of the Lord the rule and the founda- 
 tion of all your prayers. Petitions offered up ac- 
 cording to the vain imagination and carnal lusts of 
 men, are profane and unavailing. ‘This is the 
 confidence which we have in him, that if we ask 
 any thing according to his will, he heareth us.” The 
 will of God cannot be ascertained, except by his own 
 revelation of it. As he speaks expressly to us by 
 his word, our addresses ought to be the enlightened, 
 deliberate, believing reply of our heart. Consider 
 first what he speaks to you, and then honour him 
 with a suitable return. Turn his just reproofs into 
 the free and penitent confession of sin. Turn his 
 awful threats into lowly expressions of self-abase- 
 ment, by lamenting the procuring cause of his dis- 
 pleasure, and acknowledging the equity of his sen- 
 tence. Turn his gracious declarations and holy 
 precepts into fervent petitions for all spiritual bless- 
 ings, and grace to keep his commands. Turn his 
 invitations and promises into so many arguments, 
 by importunately pleading on the ground of them 
 for a seasonable answer. To pray in this manner is 
 a reasonable service; and those who abound in it, 
 enjoy direct and delightful intercourse with the 
 Father of Spirits. 1 John v. 14, Jer. iii, 22, 23, 
 
334 A VIEW OF THE 
 
 Adopt and imitate the forms and examples of prayer 
 with which.God has kindly furnished you. Whatever 
 your condition be, you may find prayers exactly 
 adapted to it, especially in the book of Psalms. The 
 Lord calls you to come and reason with him, and he 
 has condescended to suggest the most suitable peti- 
 tions, and the most powerful pleas. Take with you 
 his own words, therefore; turn unto the Lord, and 
 say, “Take away all iniquity, and receive us gra- 
 ciously: for in thee the fatherless findeth mercy.” 
 Draw near in the lowly attitude, and use the com- 
 prehensive petition of the despised publican, who, 
 ‘standing afar off, would not lift up so much as his 
 eyes unto heaven, but smote upon his breast, say- 
 ing, God be merciful to me, a sinner.” Learn to 
 pray in faith from the parable of the prodigal, who 
 arose, and came to his father, and said unto him, 
 ‘* Father, [ have sinned against heaven, and in thy 
 sight, and am no more worthy to be called thy son.” 
 Hosea xiv. 2,3. Luke xviii. 15.; xv. 17—21. 
 
 You may occasionally address your prayers to Jesus 
 Christ ; for his nature is divine, the apostles taught 
 those who believed, to call upon hisname. His saving 
 offices afford peculiar encouragement to the guilty, 
 and his redeeming love is calculated to beget confi- 
 dence in the timid mind. Draw near to him there- 
 fore, like the penitent woman who “stood at his 
 feet behind him weeping, and washed his feet with 
 tears, and did wipe them with the hairs of her head, 
 and kissed .his feet, and anointed them with oint- 
 ment.” Earnestly implore his compassionate “re- 
 membrance in his kingdom, like the dying malefac- 
 tor, who applied to him for salvation, when he was 
 on the cross. Plead with him on the ground of 
 what he has said, like the woman of Canaan, whom 
 he first. tried with an apparent repulse, and after- 
 wards honoured, by granting all that she desired. 
 1 Cor. i. 2. Luke vii. 36—50.; xxiii. 39—43. Matt. 
 xv. 21—28, x OR 
 
 Address your prayers most commonly to the Father, 
 through the mediation of his Son, by the aid of the 
 Holy Ghost.. God the Father is uniformly repre- 
 
NEW COVENANT. 335 
 
 sented as the original Author of salvation, and the 
 ultimate object of christian faith and worship. Je- 
 sus consecrated a new and honourable way of access 
 to his presence, and taught his disciples to ask every 
 necessary blessing in his name. He promised also 
 to send down the Holy Ghost, to abide with them 
 for ever, and help their infirmities, as the Spirit of 
 illumination, adoption, and supplication. Take heed 
 therefore, of departing from the simplicity of Scrip- 
 ture, and following a vain imagination, by present- 
 ing any direct addresses to the Holy Ghost: but 
 trust in his effectual influence, that you may there- 
 by be emboldened to approach the celestial throne; 
 and present your supplication to God, as your Fa- 
 ther, with confidence in the atoning blood, and con- 
 tinual intercession of his exalted Son. « Through 
 him we have access by one Spirit unto the Father, 
 who raised him up from the dead, and gave him 
 glory, that our faith and hope might be in God. 
 Whatsoever ye shall ask the Father in my name, he 
 will give it you.” Compare 1 Peter i. 2, 3, 21. 
 Eph. ii. 18.; tii. 12,14. Rom. viii. 15, 26. John 
 XVi. 23, 24.3; xiv. 13—17. Heb. x. 19—-29, 
 
 Be as exact and explicit in covenanting with God, 
 as your necessity and the vast importance of the 
 subject require. Sincerely renounce all dependance 
 on your own polluted righteousness, and ‘all future 
 subjection to those lusts, and’ other lords that have 
 usurped dominion over you. Declare your cordial 
 reception of Christ in all his offices, of his Holy 
 Spirit to dwell in you.as your Comforter, and of all 
 the promises of the new covenant as your inherit- 
 ance. Solemnly avouch the Lord to be your God, 
 your heavenly Father, and your everlasting portion ; 
 and dedicate yourself to him through Christ, as a 
 living sacrifice, to be his only, wholly, and for ever. 
 Express your entire satisfaction with the complete 
 plan of salvation, the blessings which God has pro- 
 mised, and the obedience which he has enjoined; to- 
 gether with your firm resolution of cleaving to him 
 with all your heart, submitting to his will, and liy- 
 
336 A VIEW OF THE 
 
 ing to his glory. Isa. xliv. 5. Zech. xiii. 9. Rom. 
 vi. 1'7—23. 
 
 Many serious persons have written what they 
 called a personal covenant with God, and subscribed 
 it with great solemnity. We have already seen that 
 it is the exclusive prerogative of Jehovah to make a 
 covenant between himself and his creatures ; there- 
 fore all attempts to make any other separate covenant 
 with him, must be condemned as will-worship. The 
 new covenant which he has established, is perfect 
 and unalterable, freely exhibited in the gospel for 
 the benefit of the guilty, and they are not called to 
 make another of their own devising, but to hear the 
 proclamation of his covenant, and take hold of it 
 for themselves by the prayer of faith. Yet, in as far 
 as the writing of such a prayer is calculated to fix 
 the mind, to promote suitable reflections, render the 
 penitent explicit in his addresses, and serve as a 
 lasting memorial, that he is no longer his own, but 
 the Lord’s; it ought not to be censured or despised : 
 only it must not be viewed as any separate covenant 
 in itself, but merely a comprehensive prayer, or 
 form of self-dedication to God, in which the sincerity 
 of the heart is to be chiefly regarded; and the writ- 
 ing and subscribing are to be considered as only cir- 
 cumstances. 
 
 But whether you choose to commit any of your 
 prayers to writing or not, make sure of presenting 
 them in faith. Keep in view the proper object and 
 the grounds of faith, and never presume to utter any 
 thing before God, that you do not firmly believe in 
 your heart; for “all things are naked and opened 
 unto the eyes of him with whom we have to do.” 
 Humbly acknowledge and lament your remaining 
 unbelief; cry to the Lord to remove it, and increase 
 your faith by the influence of his grace. Persevere 
 in this manner, by wrestling against all your ocea- 
 sional doubts and fears, till your confidence become 
 strong, and grow up toa full assurance. Mark ix. 
 23, 24. Luke xvii. 5. 
 
 3. Join yourself to the Lord, by confessing him 
 in faith. This is expressly enjoined, and represented 
 
NEW COVENANT. 337 
 
 as necessary and highly advantageous to all that be- 
 lieve. Our Lord said, “ Whoever shall confess me 
 before men, him shall the Son of man also confess be- 
 fore the angels of God. But he that denieth me be- 
 fore men, shall be denied before the angels of God.” 
 His great apostle said, “If thou shalt confess with 
 thy mouth the Lord Jesus, and shalt believe in 
 thine heart, that God hath raised him from the dead, 
 thou shalt be saved. For with the heart man be- 
 lieveth unto righteousness, and with the mouth con- 
 fession is made unto salvation.’ The primitive 
 christians made profession of their faith at the time 
 of their conversion, as we learn from many examples 
 in the apostolic history; and those who pretended 
 to believe in Christ without confessing him, were 
 censured as mere hypocrites, who loved the praise 
 of men, more than the praise of God. Luke xii. 8, 
 9. Rom. x. 9, 10. John xii. 42, 43. 
 
 Now, if you have embraced the new covenant, by 
 believing in Christ with the heart; the passages 
 referred to, shew what is your indispensable duty. 
 You are called to confess Christ emmediately, without 
 hesitating, consulting your carnal wisdom, or delay- 
 ing till some more convenient season; for the duties 
 of believing and confessing, are inseparably connect- 
 ed by the precepts and approved examples of the 
 New Testament. From the time when the apos- 
 tles began to call sinners into his kingdom, with the 
 Holy Ghost sent down from heaven to direct and 
 assist them, there is no instance of any true con- 
 verts who remained any considerable time without 
 making a regular profession of what they believ- 
 ed, nor is the slightest countenance given to 
 the opposite practice of suppressing conviction 
 on the ground of sloth, shame, fear, love to this: 
 world, or any other unworthy principle. Make 
 profession of Christ openly and boldly, before his 
 enemies as well as his friends, without shrinking or 
 dissembling in order to avoid personal trouble, ex- 
 pence, the scorn of the wicked, or any degree of 
 persecution to which you may be exposed for his 
 sake. Confess Christ plainly and fully, according 
 
338 A VIEW OF THE 
 
 to the measure of your faith, by freely declaring 
 your views of his excellence, your entire confidence 
 in him for salvation, your ardent love to his name, 
 your cheerful subjection to his authority as the King 
 of Zion, and your firm determination to keep his com- 
 mands. Profess your faith jointly according to the a- 
 postolic rule, by coming out from the world, turning — 
 away from those who deny the power of godliness, and 
 uniting with the disciples of Jesus as avisible body, for 
 the. purpose of observing all his institutions. Make 
 profession of religion honestly and sincerely, accord- 
 ing to what you have actually discovered and be- 
 lieved of divine truth. Beware of implicitly adopt- 
 ing any human system of doctrine, or becoming 
 bound to hold all your present views to the end of 
 life. This would greatly pollute your conscience, 
 restrain future inquiry, foster an obstinate bigotry; _ 
 and perpetuate an attachment to error. The ac-— 
 quisition of knowledge requires time and diligence ; 
 no young disciple can be prepared to assent to any 
 complete system with understanding; and to pro- 
 fess sentiments that have not been fully examined, 
 is a solemn mockery of God and man. Rather . 
 make the sure word of truth your only standard, — 
 search out its meaning with unwearied diligence, _ 
 and enlarge your profession as you advance in — 
 knowledge. | 
 
 The apostles collected all those who received 
 their divine message, into particular churches, and _ 
 taught.them to join together in observing the ordin- 
 ances of Christ; but they recognised none as disci- 
 ples, except those who united for his service; nor 
 did they make any account of the pretensions of 
 persons who privately admitted the truth of the gos- 
 pel, and proposed to seek the Lord in secret, with- 
 out openly espousing his cause, or attaching them- 
 selves to his people. Those who believed, were in- 
 structed concerning all the religious and social du- 
 ties of their new state as church-members, and ex- 
 horted to edify each other in love; but those who 
 continued without the pale of the visible church, 
 were viewed as sinners, and called to repent and 
 
NEW COVENANT. 339 
 
 believe the gospel; nor were any addressed as true 
 saints in consequence of apparent personal serious- 
 ness, or represented as in the way to heaven, while 
 they remained alone, and stood aloof from the flock 
 of God. If the regular profession of Christianity 
 had been only an optional service left to the discre- 
 tion of men, it cannot be supposed that the apostles 
 would have entirely overlooked solitary individuals 
 of devout practice, so as never to honour them with 
 a single exhortation or design to take the slightest 
 notice of them in all théir writings. We need not 
 wonder, therefore, that those who attempt to work 
 out their own salvation by the performance of pri- 
 vate duties, without availing themselves of the ad- 
 wantages of church-fellowship, commonly continue 
 in a dark, languid, comfortless frame. They palpa- 
 bly violate the commands of Christ, while they 
 flatter themselves that they are employed in his ser- 
 vice. By indulging their selfish feelings, and re- 
 fusing to unite with the people of God, they set 
 aside the fundamental Jaws of his kingdom, neglect 
 the principal means of edification, hide their talent 
 in the earth, grieve the Holy Ghost, and expose 
 themselves to fatal delusion. How can the souls 
 of such persons prosper by any possible diligence in 
 the duties of the closet, when they persist in wil- 
 fully shutting themselves out from the enjoyment 
 of the ordinances of social worship? or why should 
 they think it strange, on reviewing their religious 
 experience, to find that it has consisted of little 
 more than fruitless conflicts and perplexing fears ? 
 A scriptural profession is eminently calculated to 
 promote the increase of faith, and render its genuine- 
 ness manifest, because those who unite in it do 
 thereby take the yoke of Christ upon them, they 
 honour him before the world, shew their attachment 
 to his kingdom, and put themselves in the appoint- 
 ed way of spiritual edification. Many serious per- 
 sons, after seeking rest to their souls by years of 
 solitary devotion and mortification, without finding 
 it, have relinquished all their blind performances 
 as utterly worthless, and attained solid peace in be- 
 P 
 
340 ‘A VIEW OF THE 
 
 lieving, immediately on giving themselves to the 
 Lord and to his people, according to the scriptures. 
 4, Join yourself to the Lord, by receiving the to- 
 hens of his covenant in faith. I allude here, I hope 
 without giving just offence, to what was said of the 
 ancient rite of circumcision, which was called the 
 token or sign of God’s covenant with Abraham, 
 and the seal of the righteousness of faith. The pe 
 culiar rites of the new covenant are described in 
 language of similar import, as we shall presently 
 see, Gen. xvil. 7—14. Rom. iv. 11. IDES 
 _ Baptism with water was divinely appointed for 
 the purpose of solemnly initiating those who receive 
 it, into the religion of the Father, and of the Son, 
 and of the Holy Ghost; by visibly representing their 
 admission into the family of God, their mystical 
 union with Christ, their purification from the guilt 
 of sin by his blood, their regeneration by his Spirit, 
 together with their communion with him, and -con- 
 formity to him in his sufferings and death, burial 
 ‘and resurrection. Matt. xxviii. 19. Gal. iii. 26, 29. 
 1 Cor. xii. 13. Rom. vi. 3—8. nee OU 
 ‘The administration of baptism is wisely adapted 
 ‘to fix the attention on the principal facts, doctrines, 
 and ptivileges of the gospel, and to impress them 
 ‘upon the heart. The spiritual blessings of the new 
 covenant, are represented as standing in immediate 
 ‘connexion with the outward sign by which they are 
 sensibly exhibited as the gift of divine grace, and 
 therefore the reception of it is evidently calculated 
 to promote faith in the promises. Hence those who 
 join themselves to the Lord, are called, in receiving 
 ‘the washing of water, to lock with confidence to 
 himself for the forgiveness of their sins, and all the 
 other benefits of which it is his instituted pledge. 
 To such persons it is said, “‘ Repent, and be bap- 
 tized every one of you, in the name of Jesus 
 “Christ, for the remission of sins, and ye- shall re- 
 ‘ceive the gift of the Holy Ghost; for the’ promise 
 is unto you, and to your children. And now, why 
 tarriest thou? arise, and be baptized, and wash 
 
NEW COVENANT. 341 
 
 away thy sins, -ealling on the name of the Lord.” 
 Acts ii. 38, 39; xxii. 16. 
 In the ordinance of the Lord’s supper we have a 
 striking representation of his body which was bro- 
 ken, and his blood which was shed, for our redemp- 
 tion. By the distribution of the emblems of bread 
 and wine, the Saviour, with all his fulness, is so- 
 lemnly exhibited as the immediate gift of the Fa- 
 ther, for the life of guilty men. In eating and 
 drinking, according to the divine appointment, the 
 disciples apprehend Christ afresh, receive him into 
 their hearts in a spiritual manner, devoutly com- 
 memorate his amazing love, shew forth his death to 
 all parties therein concerned, and affectionately re- 
 cognize one another as joint par takers of the same 
 salvation. As the wine which is poured out, and 
 used by them, denotes the precious blood with 
 which he_ratified the new covenant, the participa- 
 tion of it brings the promises to their remembrance, 
 and thereby confirms their faith, encourages their 
 prayers, fills their minds with consolation, and ani- 
 mates them for his future service. The primitive 
 christians continued steadfastly in the breaking of 
 bread, as one of the most important and: beneficial 
 parts of social worship, for which they statedly as- 
 sembled on the first day of the week; and their ra- 
 pid progress in faith, joy, and holy love, should ex- 
 cite all succeeding generations of believers to imi- 
 tate their example. 1 Cor. xi. 17—34.; x. 15—17. 
 Tfyou have not as yet joined yourself to the Lord, 
 by the reception of baptism, that initiating ordin- 
 ance demands your immediate attention. If you 
 have already been baptized into Christ, you are 
 now called to obey his dying command, as the ap- 
 pointed means of your spiritual nourishment, that 
 you may grow up to the state of perfection. Be 
 persuaded, therefore, to lay aside your carnal preju- 
 dices, and submit to the dictates of infinite wisdom 
 without reserve. Examine your whole conduct; | 
 and especially the habitual state of your heart, by 
 the sure test of Scripture ; frequently approach : the 
 Lord’s table in a penitent, believing frame ; apply 
 his saving benefits, and embrace all the promises 
 
342 A VIEW OF THE | 
 which he confirmed to you by his blood. Keep at 
 
 a distance no longer, as a stranger or foreigner, 
 but thankfully accept, and gratefully use, all the 
 peculiar privileges of the children of God, that it 
 may become manifest that you belong to his family. 
 As many find it difficult to comply with the 
 plainest directions, and so continue long in dark- 
 ness and perplexity respecting the state of their 
 souls, notwithstanding much diligence in attending 
 on what they term the outward means of grace; 
 I shall now attempt to point out and remove various 
 stumbling-blocks, which too frequently hinder awak- 
 ened inquirers from effectually joining themselves 
 to the Lord by faith, so as thereby to derive similar 
 consolation from the new covenant, with the primi- 
 tive christians. | bh! 
 1. Many serious persons do not attain the joy of 
 faith, because their hearts are divided between Christ 
 and the world. They wish to escape the condemna- 
 tion of the ungodly, and obtain the celestial felicity 
 of the righteous; but their affections are more ar- 
 dently attached to earthly than to heavenly things. 
 ‘They love the present ease, the carnal pleasures, 
 and the commendation of worldly men. They de- 
 sire to share the peculiar privileges of the disciples 
 of Christ, but without forsaking all that they have, to 
 win him, or submitting themselves to follow him, 
 bearing his cross. : aS 
 If you feel your heart thus divided, remember 
 that you cannot serve God and mammon. You 
 cannot obtain possession of the pearl of great price, 
 except you first sell all that you have, and buy it. 
 He who loves any earthly relation or possession 
 more than Christ, is not worthy of him. The seri- 
 ous young man, who refused to give up his tempo- 
 ral wealth for the Saviour, derived no benefit from 
 him. Consider, therefore the personal dignity, and 
 voluntary abasement, the manifold sufferings, and 
 celestial glory of the Redeemer; that, by the virtue 
 of his cross, and the attraction of his fulness, the 
 world may become crucified to you, and you to the 
 world. In proportion as you resolutely forsake all 
 other objects, and cleave unto him alone, your mind 
 
NEW COVENANT. 343 
 
 will be filled with joy and peace in believing. Care- 
 fully read and apply Matt. vi. 24—33.; x. 3'7.; xill, 
 44—46.; xix. 16—22. 2 Cor. iy. 10—18. 
 
 2. Others remain destitute of the joy of faith, be- 
 cause they attempt to derive spiritual comfort from 
 their religious duties and devotional feelings, rather 
 than from that foundation of hope which God has re- 
 vealed to the guilty in his word. The doctrine of sal- 
 vation by grace is theoretically admitted by such 
 persons, but not properly considered, and applied 
 to their particular condition. Their attention is 
 chiefly directed to the necessity of being born again 
 of the Spirit, to the neglect of the saving truth by 
 which that change is produced. Being persuaded 
 that all true converts have a personal interest in 
 Christ and the promises, and that those who still re- 
 main in their natural state are children of wrath, 
 they anxiously review their spiritual experience, and 
 search their hearts, in order, if possible, to discover 
 some favourable symptom of inward renovation. 
 When they think that they have attained any of the 
 marks of sincere godliness, they flatter themselves 
 with the hope of sharing the privileges of the godly ; 
 but when they feel nothing spiritually good in their 
 hearts, and suspect the genuineness of their religious 
 experience, they become dejected, so that the nak- 
 ed declarations of the gospel yield them no effectual 
 relief. | | | : 
 . Such persons need to be taught that self-examina- 
 tion is not their immediate duty, and that nothing 
 could be more injurious to them, than the comfort 
 which they seek to derive from the probable appear- 
 ance of a former conversion to God, while their pre- 
 vailing unbelief shuts out the cheering proclamation 
 of mercy to the rebellious. The primitive chris- 
 tians obtained inward peace, by the simple reception 
 of the joyful sound which they heard from the apos- 
 tles, and not by the perception of any distinguishing 
 excellence in themselves. All who, by the same 
 means, have been delivered from their guilty fears, 
 and attracted to the only refuge set before them, 
 are called to examine the effects of their faith, and 
 
344 A VIEW OF THE 
 
 prove their own works; but serious inquirersshould 
 seek their first comfort, not by looking within, to de- 
 cide concerning their own variable frames, but by 
 turning away from all their duties and feelings to 
 Christ. Until awakened sinners learn. to derive 
 peace and joy from that sure foundation which God 
 has set before them in his. word,.it will be at their 
 peril, if they conclude that their state 1s safe, on the 
 ground of any supposed good impressions or experi- 
 ence of theirown. Those who cannot trust in Christ 
 for salvation, without feeling that they are already 
 in possession of something which places them beyond 
 the hazard of being lost, do not really trust him at 
 all, how orthodox soever their words be on the sub- 
 ject. Like the unbelieving Jews, they stumble at 
 the word of faith, and seek righteousness, as it were, 
 by the works of the law. Rom. xi. 30—33. 
 3. Some are held in spiritual bondage by terrific ap- 
 prehensions of the eternal and unalterable purposes of 
 Gcd. By consulting the Scriptures, they learn, that 
 true christians are all called out of darkness into a 
 state of justification, in consequence of having been 
 chosen by God, and predestinated to adoption, before 
 the foundation of the world; and as his decrees are 
 sovereign and unchangeable, they conclude, that,if 
 he have net already predestinated them. to glory, 
 their attention to the gospel must be unavailing, be- 
 cause salvation “is not of him that willeth, ner.ef 
 him that runneth, but of God that sheweth mercy.” 
 The divine counsels and purposes cannot hinder 
 any man’s conversion, but presumptuous. specula- 
 tions, and harsh conclusions, respecting them, are 
 greatly calculated to do so, by turnmg away the 
 mind from seasonable truth. No subject could be 
 more unsuitable for awakened sinners, or more’ ¢om- 
 pletely above their comprehension. They donot 
 perplex themselves by fruitlessly questioning the: se- 
 cret designs of the Almighty respecting the. things 
 of this life, or doubting of ordinary: success. inthe 
 proper use of honest industry; and why should:they 
 hesitate about the efficacy of the appointed means 
 of salvation ? Instead of prying into ‘the imseruta- 
 
NEW COVENANT. B45, 
 
 ble counsels of God, or vainly attempting to recon- 
 cile his certain foreknowledge and irrevocable de-. 
 crees, with the liberty of the human will, and the 
 responsibility of mankind, they ought to contem- 
 plate the clear manifestation of his love, in giving 
 his only Son for their redemption, and to apply his. 
 merciful calls, which are addressed to them from 
 heaven. The only way in which they can. make 
 their election sure, is by obeying the gospel. Those 
 who refuse to comply with what God has actually 
 revealed as their rule of duty, and murmur against. 
 him, as if the exercise of his sovereign authority were 
 at variance with the claims of equity, do thereby 
 confirm their unbelieving despondency, inflame the 
 natural enmity of their heart, render themselves 
 meet for destruction, and begin the business of hell 
 hefore the time. ) 
 »4, Many serious persons do not attain the comfort 
 of the promises, because they never attend to the impor- 
 tant duty of directly believing in Christ. They seek 
 peace and joy by abounding in other duties—such as 
 reading and hearing the word, praying and singing 
 praises to God, striving against. sin, and keeping 
 their hearts. Their practice of closet devotion is re- 
 gular ; and their daily companions acknowledge the 
 straitness of their religious zeal. Their own con- 
 science bears witness to their painful conflicts, their, 
 numerous instances of self-denial, their mortifica- 
 tion, and their arduous endeavours to raise the affec-. 
 tions from earthly to heavenly things; but they, 
 ‘eannot look back to the particular time or place 
 when they made it their direct. business to believe 
 unto righteousness with all their, heart, according. 
 to the gospel call. They have laboured long and 
 hard to. work out their own salvation—they fre- 
 tiently wonder that their efforts have been over- 
 looked, and the consolations of the Holy Ghost. 
 withheld ;—yet they have wholly neglected the. 
 work of God, with which their religion should have 
 commenced. Having been accustomed from their 
 -youth to admit the truth of the Scriptures, in a gen-. 
 eral way, they. imagine that they, always believed, 
 
346 A VIEW OF THE 
 though they cannot tell when, nor where, ‘for on 
 what grounds. They have been convinced of many 
 other sins, but not of their sin of unbelief—the great- 
 est and most fatal of all. — Bi AERTS 
 _ Such persons ought to review their criminal ne- 
 gligence, and yield to the salutary, though painful. 
 conviction, that, inall their past religiousservices, they’ 
 have closed their eyés against the word of God, and 
 treated it as if he had not been siticere in address- 
 ing them. His proclamation of pardon and salya- 
 tion has long been sounded in their ears; yet they 
 have never made it the object of their chief attention, 
 or perceived its fitness to relieve their minds from 
 the burden of conscious guilt. Instead of continu- 
 ing to deceive their own hearts, by the fruitless re- 
 petition of polluted offerings, which he cannot ac- 
 cept, let them do justice to the gospel, and'to them- 
 selves, by directly believing it in the view of eterni- 
 ty, as they never believed it before. Let them’retire’ 
 to their closet for this very purpose, and read the 
 diviné message of grace, and receive it in its native 
 simplicity, as immediately addressed to themselves. 
 If any refuse to comply with this friendly counsel, 
 and continue walking in darkness, Christ willbe: 
 righteous in rejecting them at last, because: they 
 would not come to him, when they might have obtain- 
 ed life. ars Mh STORE. 
 ~ 5. Many continue at a distance from Christ, be- 
 cause they consider it necessary first to acquire vari 
 ous preparatory qualifications, to fit them for coming 
 to him, and enjoying his salvation. To approach the 
 spotless Redeemer as they are, without cleansing 
 away their filthiness, and putting on the wedding 
 garment, seems, in their estimation, nothing less 
 than gross and dangerous presumption ; therefore 
 they deem it requisite to delay their application, till 
 after they have attained a more perfect conviction 
 of the demerit of sin, and the extent of their depra~ 
 vity—a greater degree of contrition, humiliation, 
 and self-abhorrence for their abominations—a more 
 ardent thirst for Christ and his righteousness—and: 
 even an absolute submission to the sovereign’ wilh 
 
~NEW COVENANT. 847 
 
 of God, in, either granting or withholding his sav- 
 ing grace, according to his good pleasure. These 
 preparatory qualifications are considered necessary 
 to render sinners capable of relishing the blessings 
 of the gospel, loving the Saviour above all other 
 objects, and honouring him with grateful obedience. 
 . Serious persons who have been discouraged by 
 such scruples, ought to remember that God com- 
 mands all the hearers of the gospel, to believe in his 
 Son ; and that there can be no presumption in com- 
 plying with his express call. Nothing spiritually 
 excellent can possibly be attained without that faith 
 which is the great renewing principle. The wed- 
 ding garment must be received from Christ himself ; 
 and those who put it on, by believing in him, do 
 thereby become acceptable guests in the house of 
 feasting. .Many awakened persons, by keeping ata 
 distance from him, in order to acquire better prepa- 
 ration, have felt their hearts become much worse; 
 their condition appeared more hopeless, and. they 
 have been constrained, after all their painful efforts, 
 to come to him at last, without being able to bring 
 any. thing along with them, except accumulated 
 guilt. and helpless. wretchedness. Evangelical joy; 
 love, and obedience, do not effectually. result from 
 the temporary compunction of the sinner before be- 
 lieving, but from the transforming nature of that 
 truth which is believed, and the abiding influence 
 of the. Holy Spirit, by which the law of God is writ- 
 ten in the heart, according to his promise. ii 
 _ 6. Many involve themselves in fruitless distress, by 
 misrepresenting the nature of gospel faith, as if it denot- 
 ed some difficult condition,to be performed for the pur- 
 pose of procuring a personal title to Christ and his 
 benefits. Hearing that genuine faith is required of 
 sinners as the appointed means of salvation, they 
 deem it necessary to be conscious of first possessing this 
 distinguished grace, before they embrace the consola- 
 tory declarations of the word, as sincerely and freely 
 addressed to them. They also inadvertently confound 
 faith with those holy dispositions which naturally 
 result from it; and thus, viewing it as a compend 
 Pa . | 
 
348 A VIEW OF THE 
 of all that is excellent in the new creature, they 
 vainly strive to educe something spiritually good, 
 from their hard and wicked hearts, before they. ad- 
 venture to believe that divine proclamation of mer= 
 ey, by which alone a right state of mind can be pro- 
 duced. Being unsuccessful in their ill-directed ef- 
 forts, they consider themselves destitute of that con- 
 ditionary faith which they had rashly accounted it 
 necessary to bring with them to the Saviour; and 
 hence, they reject all his gracious calls, as above 
 their reach. Lineage 
 ‘Those who have entangled themselves with such 
 misapprehensions, should learn to distinguish faith, 
 which is merely a persuasion of the truth, of what 
 God says in his word, from that holy frame of mind 
 which proceeds from it, as its proper effect. . Faith 
 purifies the heart, and works by love; it is therefore 
 necessary to believe that proelamation which is.the 
 only sure ground of hope, before any conseious= 
 ness of either faith, purity, or love can be attained, 
 To bring any sort of conscious excellence to God, as 
 the ground of personal confidence in his pardoning 
 mercy, would completely invert. that order which 
 he has’ established. Those who are spiritually 
 taught of him, first believe his love which.is mani- 
 fested in Christ, and then love him, because he free- 
 ly loved them. The blessings of the gospel. are all 
 tendered to the guilty indiscriminately; and faith 
 denotes the reception of them, asa gift sincerely prof- 
 fered ; not any price brought to procure the right. of 
 applying them. If you think that you could come to 
 Christ with confidence were you already in the ae- 
 tual possession of such faith as you judge necessary 
 ‘to recommend you; be persuaded to come just now 
 as you are, and he will in no wise cast you out. 
 Fear not; only believe the saving truth, and its .re- 
 newing influence on your heart will certainly fol- 
 Tey Ss We Roni ‘Tr ees aed 
 ~o%, Awakened sinners sometimes delay e tering 
 into covenant with God, on the ground of theirsup- 
 posed inability to do so; without the supernatural, in- 
 ~ fluence of the Holy’Ghost. Knowing that. faith is 
 
NEW COVENANT. 349 
 
 the gift’ of God, and that no man can come to Christ 
 without the inward drawing of the Father, they, re- 
 main under the sound of the gospel, ina passive and 
 indolent state, waiting for some sensible overpower- 
 ing impulse, to change their hearts, and bring them 
 +o the Saviour, as the impotent folk waited for the 
 moving of the water of Bethesda. ta stones 
 Such persons forget, that though faith be promis- 
 ed by God as a gift, it is also required of sinners 
 as their indispensable duty. The apostles never 
 represented the inability of men to believe, as any 
 insurmountable impediment, or ground of excuse for 
 spiritual sloth.' They made no account of it, but 
 commanded their hearers to receive the testimony of 
 ‘God, as they were accustomed, in other cases, to 
 receive the testimony of credible men; and warned 
 the obstinate, that their blood would be on their 
 own head. ‘The necessary aid of the Spirit. may. 
 be depended on according to the divine promise ; 
 and wherever he produces a sincere desire to 
 believe the gospel, he furnishes also the requi- 
 site ability so to do: but as his influence is 
 ‘commonly imperceptible ; and as it. is neither 
 ‘the rule of duty nor the proper ground of faith, 
 ‘sinners ought to embrace the gospel call as rea- 
 ‘sonable creatures, without attempting to distin- 
 guish between his operations, and the. reflections of 
 ‘their own minds. The resolute reception of the truth 
 -is the best evidence of becoming regard for super- 
 ‘natural assistance; but those who complain of their 
 ‘natural impotence, when they are commanded. to 
 believe, and delay making application to Christ, un- 
 ‘der the pretence of waiting till they be irresistibly 
 ‘impelled so to do by divine power, thereby resist the 
 ‘Holy Ghost; and tempt God to leave them in their 
 Pi ie ees) foely oe ded nes, es 
 “8. Many continue long in comfortless darkness, 
 by fixing their attention on the operations of their own 
 “minds about the gospel, instead of the proper object and 
 ground of faith. Having formed very complex -ap- 
 -prehensions of saving faith, as consisting of various 
 “distinct acts ofa mysterious nature, they are jealous 
 
350 A VIEW OF THE 
 
 over themselves, lest they should believe in some 
 wrong way; and therefore, while they exercise their 
 minds, in attempting to put forth all the necessary 
 acts in their proper order, their attention is inces- 
 santly turned towards their various thoughts, inclina- 
 tions, and feelings, for the purpose of rightly direct- 
 ing every successive movement, and ob the 
 correctness of the whole. 
 
 This elaborate process caftiny obeldlibes bawilléis 
 those who engage in it; and their morbid excess of 
 self-jealousy, naturally. induces that fatal mischief 
 which they are so anxious to avoid. The faith in 
 ‘question can never be attained by looking within, 
 where darkness and disorder prevail, but: only by 
 looking without one’s self to the glorious person, the 
 finished work, the all-sufficient fulness, and free 
 exhibition of Christ in the word. As the application 
 of the seal to the softened wax, produces an impres- 
 sion exactly corresponding with the characters en- 
 graved upon it, the application of the living word:to 
 the mind, produces that faith which its contents re- 
 quire: neither is there any other way of attaining 
 it. Those who set this word before their minds; and 
 keep the proper object of faith in view, cannot: fail 
 in their manner of believing. The apostles never 
 represented this as a complex mysterious opera- 
 tion. They stated the truth to the most unlearned 
 and simple, and called them directly to believe ‘it, 
 without shewing any: apprehension that some” of 
 their hearers might do so in an improper way. 9 
 
 9. Some reject that comfort which they’ might 
 possess, by supposing it necessary to rise all at once, 
 Srom a state of total diffidence, to the full assurance of 
 faith. The word of salvation is frequently sweet to 
 their taste, it encourages them to pour out their 
 hearts to the Lord, and they feel refreshed in so 
 doing: but as their former doubts and fears often 
 present themselves, and they cannot entirely divest 
 themselves of them, they foolishly relinquish what 
 they have attained, by concluding that they are:still 
 totally destitute of living faith, that all their be ed 
 are vain, and their sins unpardoned. at @arnea 
 
NEW COVENANT. ‘ 851 
 
 -* Such disconsolate persons ought to remember, 
 that genuine: faith, at its commencement, is com- 
 monly weak and wavering; that it is gradually in- 
 ereased by the continued application of the holy 
 - word which first produced it; and that, under the 
 feeling of their own weakness, they should imitate 
 the example of the afflicted parent, who came to 
 Christ, and cried out with tears, ‘‘ Lord, I believe: 
 help thou mine unbelief.” Instead of fainting in 
 their minds, and casting away the beginning of 
 their confidence, it is their duty to cherish it, by 
 pondering the free invitations and promises of the 
 gospel, renewing their importunate supplications, 
 nd resolutely cleaving to Christ against all opposi- 
 
 - tion. ! jae 
 
 10. Finally, some young converts greatly hinder 
 the increase and joy of their faith, by their impatience 
 
 -to see the fruits of it. They respect the divine pro- 
 
 -Inises, but soon become weary in looking for their 
 
 -accomplishment. Like the ancients, who required 
 some visible sign for the confirmation of the pro- 
 phetic word, they wish to have something in actual 
 
 ‘possession, as a source of abiding comfort. It is 
 
 found difficult to live on things that are unseen, and 
 
 eentirely without themselves. They know that true 
 faith naturally produces hope, and purity, and holy 
 love; that it makes the thoughts, affections, and 
 practice new; and that a dormant, powerless faith, 
 which does not sanctify its possessor during this 
 life, will not glorify him in the world tocome. They 
 read strongly coloured representations of the chris- 
 tian character, and attempt to reach the highest at- 
 
 ‘tainments of the saints; but their eagerness to be 
 adorned with the abounding fruits of faith, gradually 
 betrays them into the imperceptible neglect of the 
 only source whence these fruits proceed. Thus their 
 spiritual growth is retarded, the fruit which they, 
 impatiently desire is blasted, and their heavenly joy. 
 Such persons should mark the very slow progress 
 of those disciples who were under the immediate care 
 of Christ, and contemplate the mild and encourag- 
 
352 A VIEW OF THE 
 
 ing manner in which he treated them. He didnot 
 ‘quench the smoking flax, nor break the bruised reed: 
 he kindly made the most of their poor attamments, 
 ‘and called them to abide in him, by holding fast his 
 word in their hearts, as the only effectual way of 
 bearing much fruit to the glory of his Father. The 
 progress of their history shews how his word, was 
 fulfilled in their happy experience. They became 
 eminent by degrees, and left an example of stead- 
 fastness to all succeeding generations. Let others, 
 who are weak in faith, imitate them, by hiding the 
 word of Christ richly in their hearts, trusting in him 
 for all things on the ground of it, and. living under 
 its influence; thus shall they also bear good -fruits 
 with patience. ve tied 
 
 “PART TENTH, cursos niitereaty 
 
 Pe SHAPES pT ES rts (Shagt 
 
 | wees ; ‘fae 
 HE DUTY OF THOSE WHO HAVE OBTAINED AN © 
 INTEREST IN THE NEW COVENANT. 9 0) 0% 
 
 1 Tuess. iv. 1, 2. Furthermore, then, we beseech yous 
 brethren, and exhort you by the Lord Jesus, that, as 
 
 ~ you have received of us, how you ought to walk, and 
 to please God, so ye would abound more and more... 
 
 yr ck pees 
 
 - Tue peculiar privileges, and the duties of the be- 
 liever, are inseparably connected. None can obey 
 the law of Christ without a personal interest in ‘his 
 salvation ; and those who’ have been made partak~ 
 ers of his fulness, are both required and disposed: to 
 keep all his commandments. Those who. object 
 against the doctrine of free justification by»faith 
 alone, as in any degree subversive of the law of love, 
 do thereby shew that’ they understand neither the 
 
NEW COVENANT: 353 
 
 law rior the gospel, the old covenant nor the new. 
 Personal obedience is not, indeed, demanded of sin- 
 ners, for the purpose of recommending them to the 
 divine mercy, or procuring their acceptance ; but it 
 is indispensably necessary on sundry other accounts. 
 The immaculate purity of the nature of God, re- 
 quires holiness in all who are ina state of favour 
 and communion with him. He cannot look upon 
 evil, and he would be dishonoured by tolerating it 
 in any of his children: neither could they enjoy any 
 satisfactory intercourse with him, without being re- 
 newed in conformity to bis character ; for ‘“ how 
 can two walk together except they be agreed?” In 
 proportion as men are unholy in disposition, God is 
 the object of their dread and aversion ; and it is only 
 in as far as they are renewed after his image, that 
 they find delight in walking with him. 
 
 ‘The administration of impartial judgment at the 
 last day, renders holy obedience indispensable to all 
 the heirs of glory; as the Judge of all will then 
 shew his righteousness, by rendering to every man 
 according to his works, without respect of persons. 
 He will neither acquit nor condemn any, without 
 assigning such competent, reasons, as shall silence 
 the impenitent, and fill them with shame; while the 
 faithful shall be openly commended for their distin- 
 guishing worth. ‘Those who patiently continue in 
 well-doing, shall inherit honour and immortality, 
 and evil-doers shall be visited with the due recom- 
 pence of abasement and wrath. | 
 ~» The peculiar excellence of the everlasting felicity to 
 which believers are destined, requires preparation cor- 
 responding with its superior nature. Their abiding 
 qnheritance is undefiled, and nothing unclean can be 
 permitted to enter it. “ Blessed are they that do 
 his commandments, that they may have right to_ the 
 tree of life, and may enter in through the gates into 
 the city.” ‘All the wicked shall be for ever exclud- 
 ‘ed from the general assembly of the righteous: they 
 do not love their persons, nor savour their most eXx- 
 alted pleasures, neither. are they qualified for join- 
 4ng them in the service of God, which will be their 
 
 pa ae ly 
 ” e 
 
354 A VIEW OF THE 
 
 continual employment. None shall be admitted to 
 enter the heavenly temple, except persons. previous- 
 ly consecrated to God as a holy priesthood, and 
 trained to minister before him in purity. ihe 
 The holy renovation of all the people of God, is 
 effectually secured, by the unalterable purpose of his 
 predestinating love towards them, before the founda- 
 tion of the world, (Eph. i. 3—5.); the death of his 
 Son, who gave himself for them, that he might re- 
 deem them from all iniquity, and purify unto him- 
 self a peculiar people, zealous of good works, (Titus 
 ii. L1—14.); the new covenant established with them, 
 in which he has promised to take away their stony 
 heart, and give them a heart of flesh, and write his 
 laws therein, (Ezek. xi. 19, 20. Heb. viii. 10.); their 
 actual regeneration, by which they are created unto 
 good works, and furnished with an abiding principle 
 of new obedience, (Eph. ii. 10.. 1 John iii. 6—10.); 
 the purifying and transforming nature of that faith, 
 by which they are justified, and constituted the heirs 
 of promise, (1 Tim. i. 5. Gal. v. 6.); the enlighten- 
 ing and sanctifying influence of the Holy Spirit, that 
 dwells in them, and abides with them all for ever, 
 (2 Cor. ili. 18. Gal. v. 22, 23.); and the intimate Sel-. 
 lowship that they have with Christ, in his sufferings, 
 death, and resurrection, which both disposes and 
 enables them, to crucify their lusts, die unto sin, 
 and live unto God in all holiness and righteousness, - 
 (Rom. vi. 1—14.) ide heads 
 Our Lord Jesus Christ, therefore, fully instructed . 
 the apostles in all his. laws and ordinances, as the . 
 King of Zion, and gave them commission, in. the 
 high character of his accredited ambassadors, to 
 publish his gospel among: all nations, and teach the 
 believers of it to observe all things that, he had com- 
 manded them. We are abundantly informed, by 
 their history and epistles, that they faithfully, and.. 
 uniformly delivered all the laws and ordinances.of 
 Christ, to those whom they collected out. of. the 
 world, into his kingdom, by their ministry, and, ear. 
 nestly enforced the obedience of them, by a, great 
 variety of the most persuasive, encouraging, and 
 
NEW COVENANT. 355 
 transforming principles and motives. Acts i. 2. Mat. 
 xxviii. 19, 20. 1 Cor. xi. 2, 23.; iv. 16, 1%. ; 
 
 Their efforts in behalf of Christianity in the city 
 of Thessalonica, may be viewed as a fair specimen 
 of the manner in which they laboured, in all other 
 places where they obtained entrance. Having been 
 driven from Philippi by persecution, they came to 
 Thessalonica, where, in a synagogue of the Jews, 
 they preached concerning the death and resurrection 
 of Christ, and confirmed their doctrine, by reason- 
 ing out of the Old Testament. Their gospel was 
 accompanied with the effectual influence of the Holy 
 Ghost. Many received it with much assurance, and 
 united in the profession of their faith. The apostle 
 Paul and his brethren, delivered the commandments 
 of Christ to the young converts without delay, illus- 
 trated their meaning by an edifying example, enfor- 
 ced them by the cheering promise of the second ap- 
 pearing of the Redeemer, and, in the most affec- 
 tionate manner, exhorted and charged every one of 
 them, as a father doth his children, to walk worthy 
 of God, who: had called them to his kingdom and 
 glory. As the adversaries of the rospel speedily 
 compelled its faithful ministers to depazt from the 
 infant church which they had gathered in Thessa- 
 lonica; Timothy the evangelist was dispatched, at 
 an early period, to make inquiry respecting the con- 
 dition of its members, and comfort them concerning 
 their faith. On receiving a favourable report of 
 their stability, our Apostle wrote this epistle, to put 
 them in remembrance of what they had formerly. 
 been taught, to impart additional instructions and 
 consolations, and to persuade them to abound more 
 and more in the service of God. Acts xvii: 1—15. 
 1 Thess. 1.5, 62; ii. l—14. ; iii. 1—8, ana 
 
 ‘Our text expresses the principal design of the 
 whole epistle. It was not addressed to carnal men, 
 living in a state of estrangement from God, nor to 
 any promiscuous community whatever, but to a so- 
 ciety of visible believers in Christ, who had been 
 called out of the world by the gospel, and united to- 
 gether for his service, and their own mutual edifica- 
 
356 A VIEW OF THE 
 
 tion, as a particular church furnished with suitable 
 ministers. They had formerly been taught how to 
 walk, or conduct themselves, so as to please God; 
 but as their entrance on the christian course had 
 been very recent, they were exhorted, and, with 
 apostolic gentleness, entreated to abound yet more 
 and more. | myied 
 This affectionate exhortation is still addressed by 
 the Holy Ghost to all the genuine people of God, 
 who have obtained like precious faith with the early 
 disciples in Thessalonica, and united themselves to- 
 gether as church-members, by a similar profession of 
 their faith. Therefore, it naturally leads us to take 
 a scriptural view of the duty of those who have obtain- 
 ed a personal interest in the new covenant, which was 
 the last thing proposed in our general method.) > 
 But as this important subject is applicable to those 
 alone who have been brought into covenant: with 
 God through his Son, permit me, before we enter 
 upon it, to inquire, what use you have made of all 
 that has already been advanced concerning the new 
 covenant. Have you deliberately considered the 
 true nature of it and its invaluable privileges, the 
 honourable office of Christ in reference to it, and 
 the appointed way by which sinners are brought 
 near to God, by laying hold of its henefits ?: Have 
 you brought all that you have heard, to the infallible 
 test of Scripture, and formed an impartial judgment 
 for yourself, irrespectively of every human opinion ? 
 In a word, can you honestly declare that you have 
 actually embraced this covenant with unfeigned 
 faith, and that the Spirit of promise has changed 
 your heart, prepared you for hearing the laws:of 
 Christ with meekness, and disposed you, like the 
 children of God, to please him by obeying them in 
 all things without exception ? | 1 A: 
 ~ Those who have hitherto heard only in vain, are 
 objects: of pity and commiseration. | ‘They ‘have 
 much reason to be dissatisfied with themselves,” to 
 deplore their obstinacy, lay to heart the aggravated 
 danger to which it has exposed them, and be deeply 
 humbled for their conscious unfitness for hearing or 
 
NEW COVENANT. 357 
 
 obeying the commands of Christ... Let such unhap- 
 py persons speedily bethink themselves, and, accept 
 his gracious call to repent and believe the gospel 5 
 that, being brought nigh to God by his blood, they 
 may have an honourable place among his faithful 
 subjects. Those who have already believed the pro- 
 clamation of divine mercy, are happy indeed. . Hav- 
 ing been delivered out of the hands of their most 
 formidable enemies, admitted into the household of 
 God, and renewed after his image, they are pre- 
 pared to serve him without slavish fear, in holiness 
 0m righteousness before him all the days of their 
 ife. 3 
 -. The subject which now claims our attention, is 
 of large extent, comprehending all the several duties 
 of the christian towards the Lord Jesus himself, his 
 heavenly Father, the Holy Ghost that dwells in him, 
 his brethren in Christ, his own soul for the advance- 
 ment of his salvation, and also towards mankind at 
 Jarge considered as his neighbours, including stran- 
 gers and even enemies, as well as near relatives and 
 friends; together with the way in which he sought 
 to acquit himself in all the various circumstances of 
 his lot, whether of tranquillity or temptation, liberty 
 or persecution, prosperity or adversity. As the nar- 
 row compass of a single discourse, will not admit 
 the particular enumeration of so many duties, the 
 following general view of the way how to please 
 God, is submitted to the consideration of them whom 
 he has brought into covenant with himself as his 
 people. 3 me 
 1. That you may walk so as to please God, you 
 are required to seek the progressive knowledge of him. 
 This is the most exalted, and necessary, and useful 
 knowledge with which the mind can be furnished. 
 God has therefore promised in the new covenant to 
 impart it to all his people, for the purpose of dis- 
 tinguishing them from the rest of mankind, attract- 
 ing their affections towards himself, satisfying their 
 hearts, and preparing them for his service. He im- 
 parts it to his children in a gradual manner, as their 
 minds are opened to receive it; and they are bound 
 
358 A VIEW OF THE 
 
 to seek after it with unwearied diligence, as the 
 source of their highest felicity, the principle of all 
 inward holiness, and the foundation of all acceptable 
 obedience. - a lass 
 
 Take heed, therefore, of over-rating your present 
 measure of divine knowledge, or becoming wise in 
 your own conceit. That which you have attained, 
 may seem great in your eyes, when compared with 
 your former ignorance; but it is inconceivably small 
 and imperfect, compared with what remains to be ac- 
 quired. The possessor of a little knowledge is liable 
 to be puffed up with self-conceit, blindfolded with 
 prejudice, and shut up in perpetual ignorance ; but 
 those who have made greater progress in their re- 
 searches concerning the Divine Being, perceive that 
 they cannot find him out, and that their most en- 
 larged apprehensions of his nature, fall infmitely 
 short of his glory, which is above the very heavens. 
 Those who flatter themselves with the imagined su- 
 periority of their intellectual attainments, have need 
 to become fools in their own eyes, that they may be 
 rendered truly wise. 
 
 Carefully 2nd incessantly study the Holy Serip- 
 tures where God kas reveaied himself in the plain- 
 est manner. ‘Whey are able to render the simple, 
 wise unto salvation, to employ the researches of the 
 most intelligent, and enrich them with new trea- 
 sures which can never be exhausted. The more di- 
 ligently that you study them, the more you willsee 
 in them, and the greater delight will you derive 
 from their sacred contents. Therefore examine with 
 new attention the account which they give of the 
 adorable attributes and purposes, the operations and 
 precepts, threatenings and promises of God; and 
 form your deliberate estimate of his character, not 
 from the uncertain speculations of men, but from 
 what he has’said of himself. a feses 
 
 Contemplate the glory of JEHOVAH, as it is mas 
 nifested in the person, and by the mediation of 
 Christ. He is the only perfect image of the invisi- 
 ble God; and those who know him, know the Fa- 
 ther also. His mediation shews that there are three 
 
NEW COVENANT. 350 
 
 distinct intelligent subsistents in the unity of the 
 Godhead, and affords the most striking display of 
 the divine holiness and aversion to sin, sovereignty 
 and equity, goodness and severity, mercy and grace, 
 loving-kindness and faithfulness. Our great Apos- 
 tle, after acquiring all the ancient learning of the 
 Jewish Rabbins, discovering the deep mysteries 
 which God had concealed from the foundation of 
 the world, and visiting the third heaven where he 
 heard unspeakable words not lawful to be uttered 
 upon earth, deliberately preferred the doctrine of 
 Christ and his cross, and determined to make it the 
 grand theme both of his study and his ministry, as 
 the wisdom of Ged and the power of God. 
 Farnestly implore the influence of the Spirit of 
 promise, to direct your researches, open your under- 
 standing, shew you the glory of the Lord, and shed 
 abroad his love in your heart. If you ask this teach- 
 ing from your heavenly Father, he will approve your 
 petition, and grant you a liberal answer, without 
 upbraiding your former ignorance. Read, therefore, 
 and daily adopt the comprehensive prayers of our 
 Apostle in Eph. i. 17, 19.; iii. 14—19.. | 
 _Attentively observe the visible works of God 
 which surround you, that your views of his unlimit- 
 ed greatness may thereby be enlarged. The hea- 
 vens declare his glory, the earth is full of his riches, 
 in wisdom he made them all, and his works are 
 great, sought out of them who have pleasure there- 
 in. The book of Job, and many of the Psalms, 
 shew how much the ancient saints delighted in ob- 
 serving and contemplating the visible wonders of 
 creating wisdom +and power. ‘The gospel furnishes 
 a revelation of the divine nature and will, which is 
 specially adapted to the condition of fallen men, 
 for the purpose of calling them to repentance, and 
 teaching them how to secure everlasting life ; but it 
 was never intended to supersede the study of na- 
 ture, or teach them to despise that original mani- 
 festation of his infinite attributes, which adoring 
 angels had celebrated with joy from the beginning. 
 Natural knowledge is the foundation of evangelical 
 
360 A VIEW OF THE 
 
 knowledge; and those who neglect the former, as if 
 it were tco low and insignificant to deserve their Te- 
 gard, and confine their attention to the mysteries of 
 the gospel, thereby do themselves incalculable inju- 
 ry. By losing sight of the boundless majesty and 
 greatness of the divine Being, they imperceptibly 
 accustom themselves to approach him with unholy 
 familiarity, equally calculated to deceive their own 
 hearts, and provoke his displeasure. Many serious 
 persons, by forgetting the unspeakable distance be- 
 tween them and the object of their worship, and 
 taking their views of spiritual things chiefly from 
 allegorical interpretations of the Song of Solomon, 
 have departed widely from the simplicity of Serip- 
 ture truth, and degraded experimental religion, as 
 “f it consisted in something like conjugal fondling 
 between fellow-creatures. It is not enough to admit 
 in a cursory, general way, that God is omnipresent 
 and omniscient, infinite im wisdom: and power, 
 greatness and goodness. We must strive to attain 
 high and becoming ‘apprehensions of his attributes, 
 by rising from the less to the greater; comparing 
 the utmost skill and strength of man, with the 
 ‘matchless wisdom and power which he has display- 
 ed in the least of his works; and. then comparing 
 them with his greater works of various kinds m suc- 
 cession, till our conceptions be elevated to the high- 
 est pitch of which our limited minds are capable.— 
 ‘We should contemplate the minerals which he cre- 
 ated, with all their admirable properties ; the end- 
 less variety of plants which he causes the earth to 
 produce, with all their diversified beauties; the 
 numberless kinds of animals whiéh he continues to 
 bring into successive existence, and to sustain by 
 his bounty, with the curious mechanism of their 
 organs, and their wonderful instincts ; the astonish- 
 ing number, magnitude, and distance of the heayen- 
 ly bodies, with the regularity of their motions; and, 
 above all, the boundless capacity of the human 
 mind, together with the means of intellectual im- 
 provement and pleasure with which the Creator has 
 furnished it. Such studies prepare the christian for 
 
NEW COVENANT. 861 
 receiving more correct and enlarged views of gos- 
 pel truth, deriving more exquisite pleasure from the 
 redeeming love and condescension of God, and 
 honouring him with a more enlightened and accept- 
 ble devotion, = - J 
 ~ Those who regard the works of the Lord, are fa- 
 voured with peculiar advantages and facilities for 
 the contemplation of them in modern times. Those 
 important discoveries which rewarded the expensive 
 and protracted researches of inquisitive men during 
 many ages, are now laid open to all by the press; 
 and any person of ordinary capacity, may attain a 
 very beneficial knowledge of them, at small expence, 
 and with a moderate degree of application. Here I 
 take the liberty of earnestly recommending Dick’s 
 ‘Christian Philosopher, \ately published, as an inva- 
 luable treasure of the most important information 
 respecting the works of God in heaven and earth, 
 and peculiarly calculated to enlarge the mind, to 
 free it from the darkening influence of prejudice 
 and fanaticism, impart to it a pure and improving 
 pleasure, and promote enlightened and fervent piety. 
 
 2. Walk constanly with your God by faith. When 
 the Lord entered into covenant with Abraham, he 
 said, “ Walk before me, and be thou perfect.” The 
 ‘succeeding patriarchs followed his example, and the 
 ‘disciples of Jesus are called to walk in their steps. 
 Gen. xvii. 1. Rom. iv. 12. 2 Cor. iv. 13—18. — 
 
 ~ Faith is indispensably necessary, and of the high- 
 ‘est practical importance, to all the people of God, 
 not only at the period of their conversion from sin, 
 but throughout their pilgrimage. It is by faith that 
 they live through his Son, and stand fast in his grace, 
 advance in their spiritual course, and abound in good 
 works, overcome the temptations of this world and 
 the powers of darkness, endure tribulation without 
 fainting, and lay hold on eternal life. It is by faith 
 alone that they abide in Christ, and receive daily 
 supplies of grace out of his fulness, and enter into 
 the holiest through his mediation, and enjoy fellow~ 
 ‘ship with their heavenly Father. Without faith, 
 none of the sister graces can be obtained or kept 
 
362 A VIEW OF THE 
 
 alive, no progress can be made in the pursuit of 
 holiness, no benefit can be derived from the ordi- 
 nances of religion, and no kind of acceptable obedi- 
 ence can be presented to God. 
 
 Let it be your unceasing care, therefore, to abide 
 and to grow in faith, by keeping in view its proper 
 object, pondering the sure grounds of it, and living 
 under the influence of unseen and eternal things, as 
 they are set before you in the sacred oracles of truth. 
 Maintain an abiding persuasion of the majesty and 
 dominion, wisdom and power, justice and mercy; 
 long-suffering and faithfulness of God. Remember 
 that he is your own reconciled God and Father 
 through Christ: that he is continually present with 
 you in every place, to ponder your goings, search 
 
 our heart, hear your prayers, supply your need, 
 and fulfil all his promises in due season. Carefully 
 collect his promises, treasure them up in your mind 
 as carnal men do their temporal securities, apply 
 them to your peculiar circumstances, live upon them 
 as your spiritual nourishment, accept all the heaven- 
 ly consolation which they are calculated to yield, 
 - and look for their gradual accomplishment. . 
 
 Live by the faith of the Son of God, and main- 
 tain incessant communion with him by the influence 
 of the Holy Ghost. Keep in view his original dig- 
 nity as the divine Creator of the universe, his con- 
 descension, incarnation, substitution, perfect obedi- 
 ence, manifold sufferings, atoning death, glorious 
 resurrection, celestial exaltation, continual interces- 
 sion, and dominion over all worlds. Look to him 
 in all ‘his saving offices, endearing relations, un- 
 searchable riches, and unchangeable love. er Tte 
 
 Your faith must not be limited to only a few of 
 the more obvious facts and doctrines of the sacred 
 oracles, but gradually extended to all that is exhi- 
 bited in them. It must be firmly established on the 
 immoveable foundation, in opposition to all the as- 
 saults of the powers of darkness, sceptical thoughts, 
 worldly passions, and vexing cares. It must sanc-— 
 tify, and support, and animate your mind: and. 
 bring all your thoughts, purposes, and affections 
 
NEW COVENANT. 363 
 
 under the influence of unseen and eternal things, 
 in the same manner as the minds of carnal men are 
 influenced by temporal things. You must learn to 
 walk with your God, as if you saw his glory sur- 
 rounding you, and his celestial host worshipping 
 before his throne with vailed faces, and his Son 
 making intercession for you on his right hand. 
 You must conduct yourself as if you beheld the 
 great white throne of judgment, with all mankind 
 assembled before it, and heard the tremendous voice 
 of the righteous Judge exposing every secret, and 
 fixing the everlasting state of every intelligent crea- 
 ture. You must stand in awe of sin, as if you be- 
 held the lake of fire and brimstone, and the terri- 
 ble agitation of impenitent sinners in a state of help- 
 less torment. You must prepare for your heavenly 
 inheritance, as if you saw all the beauties, and tasted 
 all. the fruits, of paradise, and heard the shouting of 
 the. blessed in the New Jerusalem. You must 
 strive to estimate the comparative importance of 
 things, temporal and eternal, in the same manner 
 that you will unquestionably do after you shall have 
 existed thousands and millions of years in a state of 
 retribution. If you abound in such faith, its holy 
 influence on your heart will fit you for pleasing 
 God by every other duty. 
 
 3. Walk humbly with your God. Nothing can be 
 more contrary to sound reason, inconsistent with 
 the christian character, or offensive to the Almigh- 
 ty, than pride ; especially spiritual pharisaical pride. . 
 He sees the proud afar off, and sets himself in bat- 
 array against them, to bring them low: but he dwells 
 with the lowly and contrite; he will revive their 
 spirit with heavenly consolation, enrich them with 
 his grace, and exalt them to lasting honour. Isa. lvii. 
 15.3 Ixvi..2. 1. Peter v. 5, 6. ™ 
 _ Humility adorned the most excellent saints of 
 former ages. While the Lord seemed to glory in 
 the signal uprightness of Job, that patriarch blush-. 
 ed in his presence, and said, ‘‘ Behold, I am. vile, 
 what shall, I answer thee? I abhor myself, and re- 
 pent in dust and. ashes.” Abraham was honoured 
 
 Q 
 
364 A VIEW OF THE 
 
 the cross of Christ, to be crucified with him by the in- 
 as the friend of God; yet he accounted himself too 
 insignificant to make intercession with the Judge of 
 all the earth. Jacob felt himself unworthy of the 
 Lord’s mercies, yet he obtained the honour of pre- 
 vailing with him by the prayer of faith. The pious 
 psalmist made a public acknowledgement of his sin, 
 notwithstanding his dignity as the king of Israel. 
 Isaiah and Daniel abounded in humility, and both 
 were peculiarly honoured by God. The most en- 
 lightened and useful mere man that ever lived, es- 
 teemed himself the chief of sinners, and less than 
 the least of all saints. The Prince of saints, who 
 had existed in the form of God from everlasting, 
 made himself of no reputation, and took upon him 
 the form of a servant, and washed the feet of his 
 disciples, and humbled himself by submitting to the 
 ignominious death of the cross ; and thereby taught 
 his redeemed to be lowly in heart. They were 
 commanded to keep in remembrance their early 
 wickedness, while estranged from God, to confess 
 their faults, mourn for them after a godly sort, 
 take the lowest place, esteem each other above them- 
 selves, and cheerfully perform the meanest office of 
 kindness for their benefit. Eph. ii. 11, 12. James 
 vy. 16.; iv. 6—10. Matt. xx. 25—28. Phil. 11. 3—8. 
 
 Having the aid of such precepts, examples, and 
 encouraging principles, let it be your daily eare to be 
 clothed with humility in the sight of God and men. 
 Frequently reflect on your littleness and insignifi- 
 cance before that immense Being in whose sight all 
 nations are as the dust of the balance, and vanity. 
 Review the sins of your youth, the total depravity 
 of your heart, and the opposition that you made to 
 the truth, before your eyes were opened to receive 
 it. Observe the law in your members, which wars 
 against the law of your mind. Consider how little 
 there is of real goodness in all your religious duties, 
 and how much your best services are polluted with 
 the natural filthiness of your heart. Compare your 
 very limited attainments in holy obedience, with the 
 extent of your obligations, your superior religious 
 
NEW COVENANT. 365 
 
 advantages, and the eminent worth of many who 
 formerly served God in less favourable cireum- 
 stances. Frequently renew the free and minute 
 confession of your sins, with unfeigned repentance, 
 shame, and self-abhorrence, and shew your sincer- 
 ity, by being lowly and unassuming in all your so- 
 cial deportment. 
 
 4. Resolutely put away sin, and seek perfect con- 
 Sormity to the holy image of God. This is frequently 
 required, inthe most urgent manner, of all his chil- 
 dren, who are the heirs of his promises. In connex- 
 ion with some of the most important of them, it is 
 said, ‘* Having therefore these promises, dearly be- 
 loved, let us cleanse ourselves from all filthiness of 
 the flesh and spirit, perfecting holiness in the fear 
 of God. As he who hath called you is holy, so be 
 ye holy in all manner of conversation ; because it is 
 written, Be ye holy, for I am holy. Be ye there- 
 fore perfect, even as your Father who is in heaven 
 is perfect.” 2 Cor. vii. 1. 1 Peter i. 13—16. Matt. 
 v. 48. 
 
 Agreeably to these, and many similar precepts, 
 you must be sincerely willing to know what God 
 has prohibited, and to discover all your own faults, 
 without attempting to defend or palliate any of them. 
 For this purpose, come daily to the light of divine 
 truth, and impartially search your heart and ways. 
 Cry to the Lord to bring home his word to your 
 conscience, and convince you of all the remaining 
 evils that his pure eyes see in you. Take heed of 
 mocking him, or deceiving your own heart, by mak- 
 ing strong general acknowledgments of sin, without 
 turning away from it. Abstain from all appearance 
 of evil, by stedfastly resisting every temptation with 
 the sword of the Spirit and the shield of faith. Do 
 not flatter yourself, by supposing that your old man 
 will die without an effort on your part, or without 
 a considerable degree of pain. Keep under your 
 body, and practise self-denial, by extirpating those 
 old lusts that were formerly like your right hand or 
 eye. Bring all your carnal lusts and affections to 
 
366 A VIEW OF THE 
 
 fluence of his sufferings; and count yourself dead 
 indeed unto sin, and alive unto God, through his 
 death and resurrection. Contemplate the beauty of 
 the divine holiness, as it was displayed by the ami- 
 able example of Christ, that you may be transform- 
 ed according to his image. Imbibe his spirit, walk 
 as he walked, forget the things which are behind, and 
 aim at nothing less than perfection. 
 
 5. Flee from all idolatry. In proportion as the 
 heart is attracted towards any idol, it is withdrawn 
 from God: he is thereby dishonoured and provoked, 
 and the soul is exposed to disappointment and shame, 
 for “the idels he will-utterly abolish.” Hence it is 
 said, ‘What agreement hath the temple of God 
 with idols? Wherefore, my dearly beloved, flee 
 from idolatry. Little children, keep yourselves from 
 sdols.” 2 Cor. vi. 16. 1 Cor. x. 14—28. 1 John 
 WEST. 
 
 We have no present temptation to the practice of 
 such open and gross idolatry, as the primitive chris- 
 4jans were exhorted to avoid; but we are daily ex- 
 posed to the same sin in a more refined and subtile 
 form, which is scarcely less dangerous to the soul. 
 Those who have abandoned their old sins, are liable, 
 through the deceitfulness of their hearts, to be im- 
 perceptibly drawn into a kind of spiritual idolatry, 
 by bestowing on some mere creature, such a degree 
 of regard as is due to their God and Saviour alone. 
 Christians are chargeable with this, when they allow 
 their affections to be inordinately attached to the 
 things of this world, or the men of it—their earthly 
 relations, or even their approved teachers. 1 John 
 ii. 15—]7. Col. iii. 5. James iv. 4. Matt. x. 37. 
 1 Corie 1 21s ai dgeely | 
 
 To avoid this species of idolatry, make it your 
 daily care to be strictly temperate in the use of all 
 those earthly gratifications which are lawful im their 
 nature. Remember that they are empty in them- 
 selves, and liable to be abused, in consequence 
 of your remaining depravity. Recognize the unde- 
 served bounty of your God in all the good things of 
 
NEW COVENANT. 367 
 
 time that you receive, and learn to enjoy his love in 
 them; which will greatly increase their sweetness, 
 and render them the occasion of much thanks- 
 giving. Exercise a godly jealousy over your 
 thoughts and affections, lest they be at any time 
 drawn away from him, and polluted by inferior ob- 
 jects. Take heed of over-rating terrestrial objects, 
 or expecting more from them than they are capable 
 of yielding ; for except they be accompanied with 
 the divine blessing, they will be the occasion of lit- 
 tle else than sin, disappointment, and sorrow. 
 Therefore, if your circumstances be agreeable, and 
 your prospects encouraging, keep in view the vani- 
 ty of them all; remember that adversity may be at 
 hand; prepare for cheerfully relinquishing every 
 earthly comfort, and cleave steadfastly to God alone, 
 as the strength of your heart, and your portion for 
 ever. ‘The time is short. It remaineth, that both 
 they that have wives, be as though they had none; 
 and they that rejoice, as though they rejoiced not; 
 and they that buy, as though they possessed not ; 
 and they that use this world, as not abusing it: for 
 the fashion of this world passeth away.” 3 
 6. Love your God and Redeemer with supreme 
 affection. The first and great comprehensive com- 
 mand, is, “ Thou shalt love the Lord thy God with 
 all thy heart, and with all thy soul, and with all thy 
 mind.” God is entitled to the superlative affection of 
 all his people, on account of his matchless excellence, 
 as a being of underived and unlimited perfection— 
 of what he has done for them, in creating them out 
 of nothing, preserving them by his unwearied care, 
 sustaining them with his bounty, redeeming them 
 from destruction, regenerating them to himself, and 
 making a new covenant with them—of what he has 
 graciously become to them, as their God and Father, 
 and all-sufficient Portion—of the precious promises 
 that he has given them, and the eternal felicity that 
 he has taught them to expect from him. Jesus 
 Christ is entitled to the ardent affection of his dis- 
 ~ giples, because he has the same divine nature and 
 infinite perfections with the Father; he graciously 
 
368 A VIEW OF THE 
 
 assumed their inferior nature, became a servant, 
 and willingly endured the death of the cross for their 
 redemption; he was raised for their justification, ap- 
 pointed to minister for ever in heaven as their High 
 Priest; and exalted to reign on the right of God, 
 as the King of Zion ;—he is nearly related to them 
 as their elder Brother and Friend, their Husband 
 and living Head ;—his boundless love towards them 
 still continues; he is touched with the feeling of 
 their infirmities, and unwearied in making interces- 
 sion for them with his Father; and he has under- 
 taken to prepare mansions for them in the heavenly 
 temple, change their vile bodies, make them perfect 
 in one, and receive them to inherit all things with 
 himself for ever. 
 
 Frequently contemplate all these and similar 
 grounds of love to your heavenly Father and mear- 
 nate Redeemer, till your heart be made to burn with- 
 inyou. Reflect on their wonderful condescension m 
 desiring and valuing your love, notwithstanding 
 your meanness and unworthiness. Believe in the 
 sincerity of their love towards you, as it is manifest- 
 ed in the gospel, and pray for the influence of the 
 Holy Ghost to shed it abroad in your heart, and 
 and thereby sweetly constrain you to make a due 
 return of corresponding affection, such as the highest 
 esteem and veneration, holy desire and complacen- 
 cy, abounding gratitude and devotedness of heart. © 
 
 %. Solemnly present your all to God as a willing 
 sacrifice. As he redeemed his people to himself 
 from the degrading servitude and awful punishment 
 of sin, made over himself wholly to them as their 
 covenant God and everlasting covenant portion, and 
 constituted them a royal priesthood to minister to 
 him in his temple; it is requisite that they come 
 before him with suitable offerings. They are not 
 required to bring any sacrifices for sin, for these 
 are no longer necessary ; but to dedicate themselves 
 to him as a living thank-offering. ‘I beseech you, 
 therefere, brethren, by the mercies of God, that ye 
 present your bodies a living sacrifice, holy, accepta- 
 
NEW COVENANT. » 369 
 
 ble to God, which is your reasonable service,” Rom. 
 xii. 1, 
 
 Agreeably to this apostolic injunction, it will be 
 your duty to ponder that unquestionable right which 
 God has to you, on many important grounds, and 
 the extent of your obligations to dedicate yourself 
 wholly to his service. Draw near to him, therefore, 
 with filial reverence, and cheerfully present your 
 body, with all its members, to be henceforth em- 
 ployed as the instruments of righteousness—your 
 soul, with all its intellectual and active powers, 
 to receive his sanctifying grace, and know him and 
 and honour him—your precious time, to be spent in 
 fulfilling his will—your temporal substance, to be us- 
 ed according to his good pleasure—your talents, in- 
 fluence, and all that you have, to be devoted to the 
 advancement of his kingdom. Frequently renew 
 your acceptance of Christ, in all his offices and re- 
 lations, and cordially surrender yourself to him to 
 be entirely his, living and dying. 
 
 8. Bring your offspring to God, and diligently train 
 them to please him. ‘The Lord established an impor- 
 tant religious connexion between his people and their 
 children from the beginning, as the ground of many 
 beneficial obligations. When he entered into a cove- 
 nant with Abraham, he promised to bea God to him 
 and to his seed after him in their generations; and ap- 
 pointed all their males to be separated for his service 
 by the rite of circumcision, which was the token of 
 his covenant with them. He approved of the faith- 
 fulness of that patriarch, in training his family to 
 walk in his steps, that they might share his bless- 
 ing, saying, “I know him, that he will command 
 his children and household after him, and they shall 
 keep the way of the Lord, to do justice and judg- 
 ment; that the Lord may bring upon Abraham 
 that which he hath spoken of him.” Gen. xviil. 
 19. 
 
 It cannot be affirmed that all the descendants of 
 the godly were uniformly made partakers of renewing 
 grace, in any age of the church, for “they who are 
 
370 A VIEW OF THE 
 
 the children of the flesh, are not the children of God ; 
 but the children of the promise are counted for the 
 seed.” Yet, as the divine covenant with Abraham 
 was intended to be everlasting, and as the’ disci- 
 ples of Christ enjoyed the chief blessing of it in the 
 promises of the new covenant, they have abundant 
 reason now, as in former ages, to expect the spiri- 
 tual renovation and salvation of a certain portion of 
 their offspring. ‘ Thus saith the Lord, I will pour 
 my Spirit upon thy seed, and my blessing upon thy 
 offspring. ‘This is my covenant with them, My 
 Spirit that is upon thee, and my words which I have 
 put in thy mouth, shall not depart out of thy mouth, 
 nor out of the mouth of thy seed, nor out of the 
 mouth of thy seed’s seed, from henceforth and for 
 ever.” Accordingly the apostles said, “ The pro- 
 mise is unto you, and to your children. Believe on 
 the Lord Jesus Christ, and thou shalt be saved, and 
 thy house. The unbelieving husband is sanctified 
 by the wife, and the unbelieving wife is sanctified 
 by the husband: else were your children unclean ; 
 but now are they holy. If the root be holy, so are 
 the branches.” Jesus Christ was much displeased 
 with those who acted as if it had been in vain to 
 bring children to him, and said, “ Suffer the little 
 children to come unto me, and forbid them not: 
 for of such is the kingdom of God: and he took 
 them up in his arms, put his hands upon them, and 
 blessed them.” Isa. xliv. 3.; lix. 21. Acts i. 39.; 
 xvi, 31. 1 Cor. vii. 14. Rom. xi. 16. Mark*x. 
 13—16. 
 Encouraged by these declarations, and directed 
 by the example of the primitive disciples of Jesus, 
 believers ought still to bring their children to him 
 in the way of his own appointment, that he may 
 receive them under his care, and bless them. After 
 presenting their offspring to the Lord, christians 
 ought daily to offer up fervent prayers in their be- 
 half, to impart early instruction adapted to their 
 capacity, restrain them from the ways of evil, drive 
 away their foolishness by seasonable correction, 
 
NEW COVENANT. 371 
 
 command them to keep the way of the Lord, intro- 
 duce them to the society of religious companions, 
 and incite them to well-doing, by a holy example. 
 Those who walk in these steps of Abraham, shew 
 thereby that they are his spiritual children, and they 
 may expect his blessing to rest on themselves and 
 their offspring. Acts xvi. 15, 33. Prov. xxii. 6, 15. 
 Eph. vi. 4. 
 
 9. Worship your God daily, in spirit and in truth. 
 The figurative institutions of the old covenant 
 were all fuifilled, and honourably abolished, by Jesus 
 Christ; and the ordinances of the new covenant are 
 all simple in their nature, and wisely calculated to 
 raise up the heart unto God. It is vain and crimi- 
 nal therefore to worship him by any of the inven- 
 tions of human wisdom. His word ought to be ho- 
 noured as the only rule of his immediate service. 
 As he searches the heart, and demands the spiritual 
 homage of his people, they are required to watch 
 over the frame of their minds when they approach 
 him, to avoid formality and hypocrisy, and hold fast 
 his grace, so as to serve him acceptably, with rever- 
 ence and godly fear. | 
 
 Be persuaded, therefore, to embrace every possible 
 opportunity for reading his word, and such other 
 books as are calculated to bring it home with effect 
 to your mind. Meditate on it daily, and apply it 
 as your spiritual nourishment. Abound in all the 
 duties of the closet. Frequently try your heart and 
 ways by the law of Christ, confess your faults, and 
 renew your pious resolutions. Pray always, with 
 all prayer and supplication in the Spirit, and watch 
 in the same with thanksgiving. Honour the Lord 
 in your family, by reading his sacred word, and 
 speaking of its contents, when you rise up and when 
 you lie down. 
 
 Daily unite with your household in offering the 
 morning and the evening sacrifice of prayer and 
 praise. Frequently associate with other believers, 
 for the purpose of mutual edification and private 
 devotion; for Christ has promised to grant his spe- 
 
372 A VIEW OF THE 
 
 cial presence to two or three when they meet in his 
 name. Make the best use of the Lord’s day, by 
 joining the assembly of his church, and continuing 
 steadfastly in the apostles’ doctrine and fellowship, 
 and the breaking of bread, and prayer. Do not rest 
 in the outward form of these duties, but make it your 
 chief care to give God your heart in them. Fix 
 your mind on his infinite perfections and surround- 
 ing presence. Ever remember that his eyes are 
 upon you; he observes all your thoughts, and re- 
 quires your ardent affections. Present all your ser- 
 vices in the name of Christ, with confidence in his 
 continual mediation, and in the acceptance of the 
 Father through him. Stir up all that is within you 
 to magnify the Lord, and seek the quickening in- 
 fluence of his Spirit, to animate your devotion. Keep 
 alive the sacred fire within you at all times, that you 
 may be constantly prepared for the stated return of 
 religious duties. Ponder the solemn manner in 
 which the praises of the blessed are presented before 
 the celestial throne; remember that you serve the 
 same infinite JeHovaH; imitate their ardent zeal, 
 anticipate their joys, and thus prepare for joining 
 their assembly. 
 
 10. Live to the glory of your God. His essential glo- 
 ry admits of no possible increase, but his people are 
 called to shew it forth openly, that others may be- 
 hold it, and join them in celebrating it. Hence it 
 is said, ‘* Ye are bought with a price: therefore 
 glorify God in your body, and in your spirit, which 
 are God’s. Whether therefore ye eat or drink, or 
 whatsoever ye do, do all to the glory of God. Let 
 your light so shine before men, that they may see 
 your good works, and glorify your Father who is in 
 heaven.” 1 Cor. vi. 20.; x. 31. Matt. v. 16. 
 
 In compliance with these precepts, the children of 
 God ought to make his declarative glory the rule of 
 their conduct, by preferring those practices which 
 are best calculated to promote it—the object of their 
 unceasing care, amidst all the engagements and 
 changes of life—the ultimate end of all their deli- 
 
NEW COVENANT. 373 
 
 berations and pursuits—and their daily delight, even 
 as Jesus Christ esteemed it his meat to do the will 
 of his Father. 
 
 Shew forth the glory of your God, therefore, by 
 zealously propagating his truth, for the’ instraction 
 of the ignorant, and the conversion of the disobedi- 
 ent. Call the attention of the young to the study 
 of the holy Scriptures. Embrace every favourable 
 opportunity for awakening the thoughtless, con- 
 vincing the self-righteous, exciting them to ask the 
 way of salvation, answering their inquiries, direct- 
 ing their researches, and encouraging them to at- 
 tend on the faithful preaching of the gospel. Ac- 
 tively co-operate with other christians in support- 
 ing Bible and Missionary Societies, establishing and 
 teaching Sunday Schools, multiplying and superin- 
 tending circulating libraries of evangelical books, dis- 
 tributing religious tracts, and advancing every other 
 laudable plan for turning men from Satan to God. 
 Abound in special prayer for the successful promul- 
 gation of the gospel among all nations, the general 
 conversion of the scattered posterity of Abraham, 
 and the accomplishment of the divine promises re- 
 specting the universal reign of Christ in the last 
 days. Shew the sincerity of your zeal for the truth, 
 by devoting a liberal portion of your temporal sub- 
 stance, according as the Lord has prospered you, 
 for the support and general diffusion of it. If you 
 withhold from God that proportion of pecuniary aid 
 which his cause demands, your prayers in behalf of 
 it, which cost you nothing, will-be rejected with 
 scorn, as utterly worthless and profane. ‘ Be not 
 deceived; God is not mocked: for whatsoever ant 
 man soweth, that shall he also reap.” 
 
 Glorify God practically, by abounding in all the 
 fruits of righteousness. Add to your. faith all the 
 sister graces and amiable tempers, which are caleu- 
 lated to adorn his doctrine. Keep your tongue con- 
 tinually from falsehood and deceit, tale-bearing and 
 slander ; and let your speech be with grace, seasoned 
 with salt. Walk in wisdom toward them that are 
 
374 A VIEW OF THE 
 
 without, redeeming the time. Be diligent in your 
 business, upright in all your dealings, faithful in all 
 your engagements, candid in your representations, 
 patient toward offenders, compassionate toward the 
 sorrowful, generous to the needy, and benevolent 
 to all. “ Love your neighbour as yourself. As 
 you would that men should do unto you, do you also 
 to them.” Shew hospitality to strangers, relieve 
 the distressed, clothe the naked, visit the sick: bear 
 - contradiction with meekness, put to silence theag- 
 norance of foolish men with well-doing, love your 
 enemies, and overcome evil with good. 
 Circumspectly fulfil all your relative duties, and 
 thereby recommend the doctrine of your God and 
 Saviour to those with whom you are most nearly 
 connected, who have the best opportunity of obsery- 
 ing your practice, and perceiving its correspondence 
 with your holy principles. You cannot glorify God 
 
 by the occasional performance of a few conspicuous ~ 
 
 duties of rare occurence, if you fail in discharging 
 the daily and numberless obligations of your station. 
 God regards men according to what they are habi- 
 tually in the ordinary tenor of their course: there- 
 fore the person who appears a saint on great and 
 public occasions, and indulges in idleness, selfish- 
 ness, covetousness, falsehood, or brawling in private, 
 is only a sinner in his estimation. Therefore, whe- 
 ther you be a husband or wife, parent or child, 
 master or servant, make it your constant care to 
 acquit yourself so as to fulfil the reasonable expec- 
 tation of those with whom you are connected, and 
 strive to excel in your particular place, as the spe- 
 cial way in which God has called you to honour 
 him. Remember that your station on earth, whatever 
 it be, is of small importance; but it is of the last 
 importance that you be dutiful in it; for ‘“ whatso- 
 ever good thing any man doth, the same shall he 
 receive of the Lord, whether he be bond or free; 
 
 and there is no respect of persons with him.” Do 
 
 not imagine that you would acquit yourself better, 
 were your condition altered ; for the man whe isevil 
 
 —— ae 
 
 ee 
 
NEW COVENANT. 375 
 
 in the place which God has allotted him, would not 
 be good in another of his own choosing. God is 
 glorified by his people, in proportion as their faith is 
 productive of good works: see therefore that you be 
 zealous in the performance of such works as he has 
 promised to approve in the great day of retribution. 
 Titus ii. 
 
 11. Love all the people of God with peculiar af- 
 Section, as your brethren and companions. They are 
 the proper objects of such love, in distinction from 
 the world, because they are his children by regenera- 
 tion and adoption, and consequently adorned with 
 his holy image; they are the brethren, the living 
 members, and visible representatives of Christ — 
 being the excellent of the earth, God delights in them, 
 and his angels willingly minister to them; having 
 been justified by the same atoning blood, they are 
 made partakers of the same divine Spirit; and they 
 have the prospect of being all gathered into one at 
 last, as joint heirs of the heavenly kingdom. They 
 are therefore bound to love one another, in prefer- 
 ence to the rest of mankind, with peculiar esteem 
 and attachment, complacency, and reciprocal sym- 
 pathy. Their love ought to be sincere, without dis- 
 simulation ; pure, resulting from evangelical princi- 
 ples; ardent, corresponding with that of Jesus 
 Christ; constant and abiding, notwithstanding the 
 trials to which it is exposed; and active, manifest- 
 ing its strength by its salutary effects. They are 
 called to shew their mutual affection, by associating 
 as brethren, and cultivating the most friendly ac- 
 quaintance, saluting and honouring, forbearing and 
 pleasing, exhorting and edifying one another: unit- 
 ing with one mind, and one mouth, in glorifying 
 their heavenly Father, and striving together for the 
 faith of the gospel; and by warning them that are 
 unruly, admonishing the disorderly, restoring offend- 
 ers, forgiving the penitent, supporting the weak, and 
 comforting the sorrowful, as their circumstances re- 
 quire. Our Lord enjoined such brotherly love, as 
 the honourable and distinguishing badge of his fol- 
 
376 A VIEW OF THE 
 
 lowers, by the new commandment which he gave 
 them, immediately before he laid down his life for 
 their redemption. This love is highly commended m 
 the apostolic writings, as more excellent than all 
 miraculous gifts; as the effectual and perfect bond 
 of union; the brightest feature of the divine image, 
 and the abiding glory of the heavenly state. John 
 xiii. 34, 35. 1 Cor. xiii. Col. iii. 9—14. 1 John ill. 
 10—19.; iv. 7—2l. , 
 
 That the proper objects of brotherly love may be 
 more distinctly ascertained, believers are command- 
 ed to unite themselves into particular societies called 
 churches; and as the members of the same church 
 have the best opportunity for being intimately ac- 
 quainted, they are required to cultivate and manifest 
 fervent love one to another, that they may thereby 
 be prepared for entering the general assembly of the 
 redeemed in heaven. ‘The book of Acts shews, that 
 the apostles formed a church of Christ in every city 
 where they gained any converts, and the epistles 
 which they afterwards addressed to some of these 
 churches, shew very clearly of what description of 
 persons they were composed, what order they ob- 
 served, and how the members were required to act 
 toward each other. 
 
 If therefore you desire to understand the true 
 nature of a gospel church, and to please God, by 
 being a useful member therein, frequently read the 
 apostolic epistles to the churches which they had 
 collected; observe their account of the religious ex- 
 perience and gracious attainments of their members ; 
 consider the peculiar quality of the love, and the 
 variety of duties which they demanded from them 
 toward each other, in distinction from those who 
 were without; drink in their spirit, and prove the 
 excellence of their precepts, by reducing them to 
 practice. If you keep in remembrance, while perus- 
 ing the apostolic epistles, that they were not address- 
 ed to mankind at large in a general way, but to 
 visible believers who had been called out of the 
 world by divine grace, and united into particular 
 
NEW COVENANT. 377 
 
 churches for the service of Christ: you will find it 
 easy to understand their proper meaning, and derive 
 greater benefit by the study of them, than if you 
 perused some voluminous commentaries; you will 
 rise above the common ignorant opinion, that they 
 have no determinate sense, that contradictory senti- 
 ments may be equally founded on them, or that their 
 precepts cannot be acted upon by the christians of 
 modern times; and you will be excited to cleave to 
 the children of God, for your mutual edification in 
 love, according to the primitive practice. 
 
 12. Be steadfast in the public profession and prac- 
 tice of godliness. The Lord permits the steadfastness 
 of professors to be tried, that their character may be 
 made manifest. Some have been tried with open 
 persecution, others by the private, but insnaring in- 
 fluence of their carnal connexions. False teachers, 
 and factious schismatics, draw away the unstable; 
 and the infirmities of the just, cause those who are 
 weak to stumble. The poor are sometimes discour- 
 aged by their indigence, and the rich ave too often 
 entangled by the allurements of this world. Allare 
 exposed to the machinations of Satan, and the in- 
 cessant influence of their own natural propensities. 
 Early impressions gradually subside, and the charm 
 of novelty ceases. The way to glory appears long 
 and rugged; many who seemed zealous at the com- 
 mencement of their christian course, afterwards be- 
 come weary and faint in their minds; and some 
 openly draw back unto perdition. 
 
 Those who betray the professién of Christ, and 
 tura away from his service, thereby do more to dis- 
 honour him before the world, and provoke his Holy 
 Spirit, and grieve the hearts of his people, and 
 strengthen the hands of the wicked, and aggravate 
 their final punishment, than if they had never made 
 any pretensions to religion. Having sinned wilfully, 
 their condition is hopeless, and they have nothing to 
 look forward to, but the fiery indignation of the 
 Lord, which shall devour his adversaries. Heb. x. 
 23—31. | a 
 
378 A VIEW OF THE 
 
 Call to remembrance your early impressions and 
 pious resolutions. If Christ, and your soul, and 
 eternal retribution, ever deserved your serious re- 
 gard, they do so still; for death and judgment are 
 much nearer now, than when you were first awak- 
 ened from a state of thoughtless security. Gird on 
 the whole armour of God, look constantly to Jesus 
 as your leader, trust in him for seasonable commu- 
 nications of grace, fight the good fight of faith, and 
 lay hold on eternal life. Study and apply the whole 
 epistle addressed to the Hebrew converts, which is 
 peculiarly calculated for the warning of backsliders, 
 and the encouragement of drooping believers. 
 
 13. Submit with a filial spirit to the discipline of 
 your heavenly Father. All the people of God stand 
 in need of his correction during their imperfect state, 
 to. bring their sins to remembrance, soften. their 
 hearts to receive the healing impression of the word, 
 promote the complete mortification of their carnal 
 lusts, wean their affections from earthly things, and 
 render them willing to depart and be with Christ. 
 He has accordingly promised to correct them season- 
 ably, and in due measure, not for his own pleasure, 
 but for their profit, to make them partakers of his 
 holiness. | Bah Fine 
 _ Putiaway, therefore, the vain expectation of gene- 
 ral tranquillity during this life, look for a daily suc- 
 cession of troubles, and prepare for enduring them 
 ina becoming manner, under the influence of the 
 consolatory principles with which you are richly 
 furnished in the Scriptures. Look beyond the ob- 
 vious instruments of your afflictions, to their divine 
 Author. View them all as proceeding from the hand 
 of God, who has both authority and power to do 
 whatsoever he pleases with his own; and from the 
 wisdom, faithfulness, love, and care of your heaven- 
 ly Father. Remember that his correction is a new 
 covenant blessing, one of the honourable privileges 
 of adoption, and the appointed means of your pro- 
 gressive sanctification. Your troubles may be great 
 and protracted, but the most afflicted temporal. lot 
 
NEW COVENANT. 379 
 
 of the heirs of promise, is preferable to the most 
 prosperous condition of the children of wrath, who 
 have all their portion of good things during their 
 life-time. Your God may seem to frown upon you, 
 and the aspect of his providence may be gloomy 
 and discouraging: but his love changes not; he 
 pities his children even while he smites them, nor 
 will he suffer his promises to fail. He has under- 
 taken to make all things work together for your 
 good, and overrule your momentary sufferings, for 
 the advancement of your everlasting felicity. | 
 
 Take heed of despising the chastening of the Lord, 
 hardening your heart under it, turning to the crea- 
 ture for comfort, or adopting any unhallowed means 
 of relief. Beware also of fainting in the day of ad- 
 versity, murmuring against God, charging him fool- 
 ishly, or yielding to desponding thoughts. Duly 
 acknowledge his divine and paternal right to chas- 
 ten you, submit to him with filial reverence and 
 resignation, and wait on him with patience and un- 
 shaken confidence. Contemplate the more severe 
 afflictions of the people of God in former times, with 
 the gracious manner in which they were exercised 
 under them, and the happy issue of the whole. Re- 
 solutely imitate their example, till the days of your 
 mourning come to an end, and in due time you shall 
 be advanced to partake of their joy. Ps. lxxxix. 30 
 —37. Jer. xxxi. 18—20. Heb. xu.4—12. James v. 
 7—l11. 
 
 14, Finally, rejoice in your God, and in the hope of 
 his glory. Spiritual joy is equally the privilege and 
 the duty of the people of God. A dejected discon- 
 solate frame in any of his children, is highly dishon- 
 ourable to him, and injurious to themselves. He 
 has done much to render them happy, he has plea- 
 sure in seeing them happy, and his joy strengthens 
 them for the performance of their duty. | 
 
 Be thankful that he has established the closest 
 connexion between true holiness and the highest fe- 
 licity, and give diligence to have both united in your 
 daily experience. Collect and contemplate the evan- 
 
 R 
 
380 A VIEW OF THE 
 
 gelical grounds of joy, apply them to your heart by 
 the prayer of faith; and stimulate your most pleasur- 
 able feelings, by frequently singing spiritual songs 
 with inward melody to the Lord. Rejoice in all the 
 attributes and perfections of your God,—in all the 
 discoveries that he has made of his nature and will, 
 —in what he has already done for you and bestow- 
 ed on you,—in the person and mediation of his only 
 Son,—in the abiding presence and influence of his 
 Holy Spirit,—and in all that he has promised to do 
 for you, and be to you through endless ages. Look 
 beyond death, and cherish the hope of reigning with 
 Christ in his kingdom, appearing with him in glory 
 at his second coming, and dwelling for ever in his 
 blissful presence. Put away the affected serrow, 
 the whining complaints, and the rueful grimace of 
 the hypocrite. Shew unto others, by your deport- 
 ment, that your God is not a barren wilderness, that 
 his consolations are not an empty name, and that 
 his service is not grievous. Honour his religion, by 
 being more contented, and cheerful than worldly 
 men in a similar station of life; for he has said, “I 
 will never leave thee, nor forsake thee.” Deliber- 
 ately consider what your thoughts and feelings will 
 be, when you obtain full possession of your heaven- 
 ly inheritance, and meet your christian friends in 
 the golden streets of the New Jerusalem, and: ae- 
 company them in surveying the heauties, and par- 
 taking of the fruits of paradise. Frequently antiei- 
 pate the felicity of being made perfect in body and 
 soul, in conformity with your exalted Saviour; of 
 being introduced by him into the general assembly 
 of his redeemed, all in a state of similar perfection ; 
 and of being presented by him to his heavenly Fa- 
 ther, to enjoy his fulness as your all in all. Dwell 
 on the delightful prospect, realize it by faith, and 
 honour God and the Lamb with joyful acclamations 
 of praise, as you hope to do for ever before the ce- 
 lestial throne. | ‘ce 
 ‘Having now gone over all that was proposed con- 
 cerning the new covenant, I shall conclude with the 
 following requests to them that are spiritual : 
 
NEW COVENANT. Me, 381 
 
 » Ast, Candidly try all that has been advanced by the 
 testof Scripture. Do this deliberately and judicious- 
 ly, without misrepresenting or hastily rejecting any 
 thing. In fairly reviewing the whole, 1 hope you 
 will see cause to admit, that no ground of just of- 
 fence has been given,—that no part of Scripture has 
 been wrested,—no gospel truth darkened,—no obli- 
 gation to evangelical obedience weakened,—and that 
 this view of the new covenant is calculated to mani- 
 fest the glory of God, exalt the Redeemer, humble 
 the self-confident, comfort genuine believers, and 
 promote their establishment in faith and true holi- 
 ness. 
 
 2d, Carefully treasure up what you have received 
 on this subject, and keep it in memory through your 
 Suture life. If you allow the truth to slip out of 
 your mind, it will profit you nothing. The words 
 of man are of inferior importance, and cannot all be 
 retained; but, whatever you forget, make sure that 
 you remember the words of the new covenant, with 
 their comprehensive meaning. Let them be as fa- 
 miliar to you daily as the ten words of the old cove- 
 nant were to the Israelites. 
 
 3d, Make a practical use of the new covenant. Do 
 not neglect it as a matter of fruitless speculation, but 
 apply the doctrine and the promises of it from day 
 to day, to enliven your devotion, strengthen your 
 faith in statedly receiving the outward token of it, 
 confirm your love to Christ and his disciples, fortify 
 your mind against temptations, comfort you under 
 all your tribulations, animate you for the service of 
 God, and prepare you for passing through the dark 
 valley into the world of spirits. 
 
 4th, Affectionately recommend the new covenant to 
 those around you, who appear strangers to it. You 
 have not the temporal means of supplying all that 
 are indigent, and relieving the distressed; but this 
 covenant which you have discovered, is better than 
 all earthly treasures. By persuading the poor to 
 embrace its promises, you may enrich them without 
 impoverishing yourself, or exposing them to envy: 
 
 aie 
 
382 A VIEW.OF THE NEW COVENANT. 
 
 by imparting its consolations, you may cause the 
 wretched to forget their sorrows; and by inviting 
 the guilty to take hold of it, you may save their souls 
 from destruction, and establish an enduring relation 
 which shall be recognised in the world to come, a8 
 the ground of everlasting attachment and joy. 
 
 Now the God of peace, that brought again from 
 the dead our Lord Jesus, that great Shepherd of the 
 sheep, through the blood of the everlasting covenant, 
 make you perfect in every good work to do his will, 
 working in you that which is well pleasing in his 
 sight, through Christ; to whom be glory for ever 
 and ever. Amen. iia 
 
 THE END. 
 
 EDINBURGH : 
 Printed by Andrew Jack. 
 
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