Testament For it was ministred then on life and death and was through mans weakness a ministration of death and not of life So that I understand all those expressions to relate to those heads or Particulars when the Scripture saith That the Law is abolished and done away that believers are dead to it delivered from it are not under it and that the Bond woman must be cast out with her son And yet believers are not without law to God but under the law to Christ yea and that under the moral law But as given from mount Sion ministred forth in the hand of Christ not in the hand of Moses for if we take it from Moses we must be Moses Disciples But if from Christ as given forth on the Gospel account then we are Christs Disciples indeed and receive it in power from Christ the minister and mediator to live to God according to it not for righteousness unto justification But Jesus Christ having fulfilled all its righteousness having born the curse for us It s a Rule of righteousness of conversation to the honour of him that hath done all for us in point of justification to eternal life And so it s become a law of love a royal law of liberty to all that are by faith in the new covenant and a law to which every believer is in bounden duty to Jesus Christ to own as his precious rule of life to honour him by as it is given forth by him in the Gospel and no otherwise Quest 6. Is not faith and repentance 〈◊〉 old covenant work if so does it not declare the covenants to be one and the same Answ There was faith and repentance annext to the old covenant but not that faith and repentance which is required in and wrought by the new covenant There was faith required to believe the truth of God in that covenant 2 Chron. 20. 20. Deut. 1. 32. Isa 7. 9. And secondly there was repentance also required and accepted in that ministration Isa 1. 16 17 18. Ezek. 18. 30. Repent and turn your selves from all your transgressions so iniquity shall not be your ruine vers 31. Cast away from you all your iniquities whereby you have transgressed against me and make you a new heart and a new spirit for why will ye die O house of Israel Hence Ahabs repentance was accepted it being legal sutable to that covenant 1 Kings 21. 27 28 29. But neither this saith nor repentance was the new covenant faith or repentance but the old for there was the shadow in the old of every thing in the new as hath been already minded Now the difference between the Old and New Testament faith and repentance lieth principally in these two things 1. In the work 2. In the ends 1. In the work under the Old Testament was required faith and repentance but it did not work it This was the Language of the old Covenant If ye will not believe ye shall not be established Isa 7. 9. and this was the Old Testament call to repentance Repent and turn your selves make you a 〈◊〉 heart and a new spirit For why will ye die O house of Israel The new covenant requires faith and repentance and works it likewise 〈◊〉 hath been already proved writes the law of faith in the heart and this is the Language of the new covenant I will take away the stonie heart and give a heart of flesh and I will put my spirit in you and cause you to walk in my statutes Ezek. 36. 26 27. 2 As it differs in the work so also in the ends and that in two things 1. The old covenant faith was not their righteousness nor was it imputed to them as their righteousness but they were required to believe that they might do the covenant and that was their righteousness Deut. 6. 25. and this shall be your righteousness if ye observe and do all these commands the old covenant repentance was for the avoiding of destruction by the sword and cutting off out of the Land of Canaan Isa 1. 16 17 18 19 20. Ezek. 18. 32. Wherefore turn your selves and live ye The new covenant faith and repentance leads to Jesus who is our righteousness hence the new covenant righteousness is called the righteousness of faith Rom. 4. 13. and his faith is counted for righteousness Rom. 4 5. which was not in the old covenant but a righteousness of works not that faith doth justifie But 1. as its the work and all the work on mans part in order to justification and is likewise the gift of God Ephes 2. 8. And second as it believes the truth of God on the Gospel account as the eye and hand of the soul to eye and apply Jesus Christ crucified who is our justification and our life A second end of the old covenant faith repentance was that they thereby might have a life in the outward land the blessing of life in the land of Canaan as hath been already proved But the faith and repentance of the new covenant is in order to and receives an interest in eternal life John 5. 24. and 6. 47. Thus the old and new covenants differ in their faith and repentance Hence it is that the Apostle saith Gal. 3. 23. before faith came we were kept under the law shut up unto the faith that should afterward be revealed And again the law is not of faith Gal. 3. 12. That is did not hold out justification by faith in Jesus as the new covenant doth And yet notwithstanding there was new covenant faith and repentance in those that were for eternal life even under the law though not of the law But as the new covenant was administred then in promises types and prophecies so there was a remnant then that had the faith of or in the new covenant Abraham longed to see the day of Christ and he saw it and rejoyced And the truth is that the old covenant never brought eternal life to any for if there had been a law given which could have given life then verily righteousness should have been by the law Gal. 3. 21. So that that which we are to understand in these Scriptures that the law is not of faith and before faith came c. is plain Faith was not come as now it is and that on three accounts 1. As the new covenant was darkly administred therefore was their faith very low and dark at the highest it must be on Christ to come ours is on Christ already come and the work done by him 2. It was mix'd with the old covenant and therefore attended with fear but we have not received the spirit of bondage to fear again Rom. 8. 13. 3. It was not brought forth into a ministration though darkly administred through the old covenant but now the ministration of the new covenant is the ministration of justification by faith in Christ onely and that without the law Rom. 4. 21. Quest 7. I â—here not an outward part
that from Mount Sinai as hath been already minded though differing in terms being both conditional viz. life promised on terms of doing Or secondly as it was renewed to Abraham in Circumcision Or Thirdly as it was given forth more at large from Mount Sinai to the body of Israel 2. And more especially in the matter of the old Govenant as it was conditional in the first second and third place It was conditional a Covenant of works with Promises to it on condition of being performed But the Covenant of the Gospel was absolute without condition on Gods part so that notwithstanding the terms or words might be the same yet it being absolute and without condition it differs in the very matter as for Instance suppose a man condition with a servant and promise him reward for his service and require the service he conditioned for but gives nothing to enable him to the performance of it not having promised but every way enables his son for service and then requires it of him This quite changes the matter of the Covenant the first saith do this and live the second gives life first and then saith do John 11. 26. He that liveth and believeth shall never die The first saith Make you a new heart and a new spirit for why will ye die Oh house of Israel Ezek. 18. 31. The second saith I will take away the heart of stone and I will give you a heart of flesh and I will put my spirit in you and cause you to walk in my statutes c. Ezek. 36. 26 27. This is the distinct language of the new Covenant from the old I will write my law in their heart and I will put my fear in them that they shall not depart away from me And in thy seed shall all the Nations of the earth be blessed In a word that was a Covenant that might be broken that was broken This is a Covenant that cannot nor shall not be broken This is the first difference in the matter of them The first commands to do but gives no power The second gives power in and with the command John 5. 25. The dead shall hear the voice of the Son of God and live c. Hence it is that the first is called a voice of words Heb. 12. 19. The second is the power of God unto salvation Rom. 5. 16. The second difference between the two covenants was in the manner of administring and this difference lieth especially in these two things 1. In the manner of the giving 2. In the manner of the execution The first was given not onely as hath been minded with condition but also with a great deal of fear and dread Sounding of Trumpets burning of fire Blackness and Darkness and Tempest which made the people to tremble Exod. 19. 16. So dreadful was the giving of this covenant that Moses the mediator thereof said at the sight of it I exceedingly fear and quake Heb. 12. 21. thereby to present its nature a dreadful covenant hence it s called Deut. 33. 2. a fierie Law or a law of fire But the new covenant from Mount Sion was and is administred in all sweetness and love It preacheth forth grace and peace there is never a word of dread and darkness in it but to those that reject it Hence it is so ordinarily called the Gospel That is Glad tidings or good tidings of good things Tidings of Peace and Rcconciliation tidings of Pardon and Remission of sins in a word tidings of Grace and Glory this is the manner of the ministry of the new covenant 2 In the manner of execution and that in its power 1. the Law as hath been minded commanded obedience while it continued but gave no power to obey but this in its ministration begets life love and obedience it accomplisheth the birth from above it begets to a lively hope c. for it is the ministration of the Spirit There is never a soul actually in this covenant but by the virtue of it self Hence it is that persons come not visibly into it by natural generation as into the old but by regeneration and the work of the holy spirit Believe it friends this is a great Gospel truth that whosoever cannot set seal unto it will one day know that they are strangers to it notwithstanding the great cheats and deceits that are in the world about this matter Some carrying on the covenant in way of generation and others suppose they come to it of their own will both will find it first or last that they are no further then the first covenant that of Nature and short of that of Grace 2. That executed the curse wrath and vengeance on the Transgressors of it but this mercy and forgiveness healing of back-slidings the voice of the first was Cursed is every one that continueth not in all things that are written in the Book of the Law to do them But the voice of the second is if they sin I will be merciful to their unrighteousness and remember their sins no more If any man sin we have an Advocate with the Father Jesus Christ the Righteous and if we confess our sins he is faithful and just to forgive us our sins c. This is a covenant in which justice and faithfulness is ingaged to forgive the sins of those that are in it In a word that covenant in its administration brought first to duty and from thence some few even a remnant were brought to Christ This brings first to Christ and Grace and then to duty 3. They differ in the righteousness The righteousness of that covenant was a righteousness of works to be done by them If you observe and do these things this shall be your righteousness Deut. 6. 25. No longer work no longer righteous the righteousness of the law speaketh on this wise The man that doth them shall even live in them Rom. 10. 5. But the righteousness of this covenant is the righteousness of faith even the righteousness of Jesus Christ which comes on all that believe this is the name by which he shall be called The Lord our righteousness Jer. 23. 6. and in him shall all the seed of Israel be justified and shall glory Isa 45. 25. For by him viz. Jesus Christ all that believe are justified from all things from which they could not be justified by the law of Moses Acts 13. 39. Note believers in this covenant are justified from that which the Law of Moses could not justifie from What is that from sin the law could not justifie from sin That could curse and condemn for sin but could not justifie from sin but this covenant justifieth from sin because the blood of this covenant taketh away sin and that out of the conscience as well as out of the conversation so that in a word as the righteousness of that covenant was a righteousness of works and so was their own righteousness so saith the Apostle Phil. 3. 9. Not having mine
A DISCOURSE Of the true Gospel Blessedness IN THE NEW COVENANT OR The distinction of the two Covenants New and Old First and Second With the doing away of the first and the establishment of the second and likewise the Mediatorship of Christ in the New Covenant with some Principles Duties Promises and Priviledges of the New Covenant A useful companion for all Saints at all times Written by Tho. Collier Gen. 22. 18. And in thy seed shall all the nations of the earth be blessed Gal. 3. 29. And if ye be Christs then are ye Abrahams seed and heirs according to the promise 2 Cor. 1. 20. For all the promises of God in him are yea and in him Amen unto the glory of God LONDON Printed by H. Hills for the Author and are to be so 〈…〉 by Giles Calvert at the Black-spread-eagle at the west end of Pauls and Tho. Brewster at the sign of the Three Bibles in Pauls Church-yard 1659. The Preface To the Churches of Christ and to all that call on the name of the Lord in truth and sincerity in all places grace and peace be multiplyed through the knowledge of God our father and our Lord Jesus in the New Covenant of his Grace HOly brethren partakers of the heavenly calling whose hearts are Sion-ward how much doth it concern us in this our day to be much inquiring into and after the things that belong to our Peace and the peace of Sion e. i. of all the Churches of Christ my brethren to whom these may come I intend not to retain you long in this Preface but to minde you with some necessary things relating to the ensuing discourse that you may read it with the more profit and advantage to your souls I can say it was of weight upon my heart and now at last it is burst out I have been for sometime of late prevented having been fighting and contending with beasts after the manner of men e. i. men of beastly principles and spirits not at Ephesus but in England but now I do perceive their resolutions are to continue so and grow worse and worse deceiving being deceived 2 Tim. 3. 13. I am therefore turned from them according to the word of Christ Matth. 7. 6. as from dogs that trample all under feet and turn again and rent and tear and have been redeeming and improving time in winters cold for the bringing forth this small Treatise and probably it may and likely it must expect to meet with some judgings and contradictions from men it may be from some Saints at first sight before consideration but I trust that the heavenly hand hath been so made manifest in assisting and guiding the heart and hand in this work that it will pass the scorns censures and contradictions of this world without just cause of fear or shame My friends I can truly say I have aimed chiefly at the good of Saints believers not onely in but out of the Churches likewise for I doubt not but that there are many that are precious that are not yet come to walk in the way of the New Covenant e. i. in the order and ordinances thereof I desire the Reader to read with patience and suspend judging that so he may be kept from sinning in stead of profitting until he is passed through the work I have here presented you having nothing at present that I could think better with the Covenants First and Second with their distinctions and administrations the taking away of the first and establishing of the second with the Mediatorship of Christ in the New Covenant and many Principles of the faith and the Duties of the New Covenant particularly stated with the Promises and Priviledges in which is wrapt up the sum of the Gospel and marrow of Christianity My method in the stating and distinctions of the Covenants is first to prove the distinction and that they are two distinctly stating them and wherein they differ and after by it self I have endeavoured to answer such Queries and objections as are or may be made against the truth herein presented Therefore my desire is that the Reader would suspend judging till he come to the end and probably he may finde his objections answered and his scruples removed and as I can say that for Saints for Sions sake I have written it so my desire and prayer is that it may come to you in the blessing of the Lord that you would read and desire the Lord to help you to understand that you would take heed of your own wisdom and submit your selves to the wisdom that is from above see James 3. 14 15 16 17 18. I do judge the things contained in this discourse to be so necessary and useful for all Saints of all states and cises and of all Nations that it would be a meet companion at all times If you desire information in the Covenant of Gods grace in Christ the true life of Saints something you may finde of this nature here and likewise of Christ the Mediator of the New Covenant or if you would acquaint your selves with the Principles of the faith and the Duties and the great and precious Promises and Priviledges of the New Covenant something of light and direction may you find herein although much weakness and imperfection may appear in the writer in this great mystery for we know but in part and he acknowledgeth that he sees so much of wonder in this dispensation of grace in the New Covenant that he rather admires then expects to bring it forth in its own glory yet something is done though brief though short of the matter in every particular yet he hath made an Essay an entrance If God please to help any of his servants to make a further progress herein I shall rejoyce or help his people to imbrace and profit by this mite I have my desire and this is the prayer of him who is the Lord and his peoples in the service of the New Covenant Tho. Collier Of the Covenants A Discourse of the true Gospel blessedness in the New Covenant or the distinction of the two Covenants Text. HEB. 10. 9. The latter part of the Verse He taketh away the first that he may establish the second THe Apostle or Author of this Epistle mainly and chiefly treats of the excellency of Christ and the Gospel Covenant or ministration above that of the Law 1. Of the excellencie of Jesus a truth of very great concernment and as it is the duty so it should be the care of every Gospel Minister and Christian to keep up the dignity and excellency of Jesus Christ in his person work and offices I mean the true Messiah Jesus that was born of Mary the Virgin according to promise Matth. 1. 20 21. Luke 1. 31. and 2. 7. Isay 7. 14. Behold a Virgin shall conceive c. Who was and is truly the the Son of God and the Son of man Of the seed of David according to the flesh Rom. 1. 3
20. A covenant of peace Ezek. 37. 26. a Holy covenant Luke 1. 72. This covenant we shall consider 1. as it lay in promises so it was from the beginning Gen. 3. 15. the Lord speaking of the enmity that he would put between the seed of the woman and the seed of the Serpent said It shall bruise thy head and thou shalt bruise his heel In these few words is held forth the suffering of Christ and his conquest over the serpent and his seed the substance of the covenant of grace This covenant we finde again renewed in promise to Abraham Gen. 12. 3. In thee shall all the Families of the earth be blessed chap. 22. 18. and in thy seed shall all the Nations of the earth be blessed This seed to whom the promises were made was Christ Gal. 5. 16. And this is the covenant the Apostle saith God made with Abraham in Christ Gal. 3. 17. which the Law could not disanul where you may note by the way that this covenant is mentioned by the Apostle as distinct from the law that was another covenant yet such a one as could not disanual this Again this covenant we have in promise Jer. 31. 31. 32 33. Heb. 8. 8 9. I will put my Law in their inward parts and write it in their hearts and I will be their God c. And chap. 32. 40. I will make an everlasting covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart away from me In sum This is the Covenant of Grace that God now owns his people in a Covenant of Grace and Peace in Jesus the blessing of Abraham writing the Law of faith love and the fear of his name in their souls by his singer the holy spirit interesting them in grace here and assurance of glory hereafter by vertue of which they are made willing faithfully to live to him here and patiently to wait for the glory that shall be revealed And in this covenant are none of God owned but the true seed viz. Christ and such as are in him Gal. 3. 29. If you are Christs then are you Abrahams seed and heirs according to the promise And this covenant as it s written in the hearts of believers without which in the Gospel account they are none of his so is it written in the scriptures of truth by the same spirit and the spirit in believers works them and guides them to the truth of God in scripture for by this means viz. the scripture it is all first received and afterwards by degrees increased so that it s none of the spirit of Christ that leads a way from and besides the law of Christ in Scripture so that the law written in the heart guides to the law of Christ in scripture and makes souls willing to walk according thereunto Isay 8. 20. This is the covenant that gives grace and peace faith and love strength and perseverance even blessedness comes in with this covenant both as to grace and glory This is the everlasting Covenant that is by blood by vertue of which poor Prisoners are delivered out of the pit wherein was no water Zach. 9. 11. The second particular I minded was Why they are called first and second old and new covenants Answ 1. Because they are distinct covenants as hath been proved 2. Because the old covenant as it relates to matter of work in the ministration of it was first we leave things as in the eternal counsel of God there being no first or last there in respect of time but as it s brought forth to us so its first and second first and last old and new now the first or old covenant was first promulgated after the creation to Adam in Paradice before his fall In the day thou eatest thou shalt die Here was the first covenant wherein was no discovery of Christ and grace but do and live transgress and die And although the old covenant in Scripture is taken from Mount Sinai yet here is the beginning of the work And it was there added because of transgression that sin might appear out of measure sinfull Gal. 3. 19. Rom. 7. 13. chap. 5. 20. The law entred that the offence might abound c. viz. The offence that came in by the breach of that covenant in Paradice See vers 13. 17 18. Yet secondly as it was given from Mount Sinai as a ministration so it was first or the old covenant the other lay full in promises and virtually was in being yet not given forth as a ministration nor could it be till the death of the testator so that on this account that from Sinai was the old and first and this from Mount Sion the perfection of beauty the new and second even the new covenant of everlasting love peace and life as the old and natural man was first so the old covenant sutable to that estate was first and as the spiritual man is second so is the spiritual covenant second so then that was not first which was spiritual but that which was natural and afterward that which was spiritual 1 Cor. 15. 46. So that the first covenant had relation to the old estate of man and gathered in the natural seed the second to the new estate of man in Christ and gathers in onely the spiritual seed Here is a mystery too high for the carnal heart the old and natural man blessed are those that are truly interested in this grace Oh the heighth and depth of the unsearchable wisdom of God how are his judgements unsearchable and his wayes past finding out Well I hope you will remember this that the old man and the old covenant was first and the new covenant and the new man is second and the carnal seed were in the first and the spiritual seed are in the second 3. What is or wherein lieth the difference between the first and second covenant Answ 1. Negatively not as hath been and is commonly understood by many good men onely in the administration so making the old and the new to be one and the same covenant by reason of which a cloud of darkness hath been cast upon the Gospel and covenant of grace by reason of which many precious souls have laid short of the consolation of the Gospel Covenant and have erred from the rules thereof But the difference between the two Covenants lieth mainly in these ten things 1. In the matter of them 2. In the manner of Administring 3. In the Righteousness 4. In the seed 5. In the Mediator 6. In the Promises 7. In the ministry and Priesthood 8. In the Tabernacle and Ordinance 9. In the ends 10. In that the one is the type the other the substance 1. In the matter as hath been minded already and this difference lieth either first in the matter as it was first given to Adam in Paradice wich was one and the same in nature with
in the new Covenant in which the fleshly seed of believers are included as well as the fleshly seed under the law else how comes it to pass that there may be in the purest Church here on earth Hypocrites and such as are not in the covenant of grace on the most spiritual account Answ Doubtless the new Covenant is one and the same and none should be owned in the visible profession but such as have in deed and truth the grace of the covenant There is no outward part in the covenant but an outward profession of the invisible grace Hence it is that persons must believe and that with all their heart before they are by the new covenant called to the outward profession and the Church is to judge of their faith and if any profess it and not in the truth they must give account for it in the Day of Accounts and that the Church may be kept pure from the fleshly seed and be acquitted of unprofitable branches which the Heavenly Father Planted not Christ hath left a rule for excluding such when manifest in the Church so that in sum the truth stands clear that the new covenant knows not nor owns the fleshly seed though it hath left a room to the Lords servants for the exercise of charity in receiving members into the visible Church-fellowship because they are failable and imperfect yet not without a rule and so a ground for their charity in reception viz. the declaration of true repentance and the work of faith in power and also a rule for rejection in case of sinful and disorderly walking either in principle or practice impenitently persisted in Quest 8. But lastly if the old Covenant be done away of what use then are the Old Testament Scriptures to us seeing the Apostle saith Rom. 15. 4. That whatsoever was written aforetime was written for our learning c. Answ 1. We are to understand that all that is usually called the Old Testament is not so but there is very much Gospel in Types Prophecies and Promises There is the Birth Death and resurrection of Christ held forth in the Law Psalms and Prophets and the glory that should follow Luke 24. 44. John 5. 39. 46. 1 Pet. 1. 10 11. 2. The types and prophecies of Christ in the writings of that usually called the Old Testament are useful 1. To shew the way of Gods opening the Gospel to them 2. To discover the abounding riches of Gods grace to us that we should have the substance of what they enjoyed in types and promises I mean as to the covenant and ministration as stated in Christ who is come c. But as to the glory we have it in promise likewise Col. 2. 16 17. 1 Pet. 1. 12. 3. The precepts of that covenant are useful to us First to shew that God in all Ages condemned sin and required duty therefore was the covenant given that Sin might become exceeding sinful so that God did never own sin nor had any fellowship with it in any Age or People And secondly as they are brought forth in the new covenant of the Gospel so they are duties to believers and no otherwise And note this that the old Covenant in the substance was commands and duties the new absolute promises of grace â—â—d blessedness the New Testament grace was couched in the Old Testament duties and the Old Testament duties as far as they are required in the New are couched in the New Testament grace and so are become Rulers to us as stated there and so are useful 4. The promises of that covenant are useful as typical presenting us with spiritual things viz. Eternal life Spiritual riches a Heavenly Land c. And secondly to discover to us clearly the excellency of the Gospel state beyond that of the Law of the new covenant beyond the old 5. The judgements of God on the breach of that covenant are written for our learning 1 Cor. 10 11. now all these things happened to them for examples are written for our admonition on whom the ends of the world are come Thus is the old covenant useful to believers yea very useful and in the whole its all useful as it leads to the new and as without which the new could not so appear in its clearness and beauty as now it doth the new being the unvailing revealing and fulfilling of the old the new being that without which there could be no eternal life in the old Now I come to Application Use 1. This truth serves for a word of information and that on several accounts not onely to inform us 1 That there are indeed and in truth two covenants old and new first and sccond which hath been clearly proved And 2 That the old is done away and the new remains the first is abolished the second established But also thirdly It may fully inform us of the great mistakes that have been in the world and are at this day amongst most about the covenants judging them to be but one and the same differing onely in manner of administring And doubtless this grand mistake hath been an in let to many dangerous mistakes in matters of Religion and the things of God but you will say Quest What are the mistakes that have been and yet remain in this matter Answ The first I shall mention is about the seed of the covenant from the mistake about the covenant taking the new to be the same with the old men have brought in the old Testament seed viz. The seed of the flesh the natural seed of supposed Believers into as they call it the Church So that here hath been a very great mistake and errour in this very thing Quest What is the danger of this mistake and errour Answ 1. It altogether makes void the new covenant and the Gospel keeps up the old in stead of the new It s a principle and practise that doth as much as in men lies in act flatly deny the new covenant and bids defiance to it for that is with the spiritual seed See what Paul saith in this matter and let him that hears or reads lay it to heart Rom. 4. 14. For if they which are of the law be heirs faith is made void and the Promise made of none effect Hear and tremble ye that fear God that have through mistake made the seed of the law to be heirs viz. the fleshly seed that is the seed of the law It is to make saith void and the promise of none effect It makes void faith and the covenant for it brings into the covenant by natural generation that is the seed of the law of the flesh and the way of coming into that covenant and who ever pretends to bring into the new covenant by natural generation destroys faith and the covenant for the new covenant owns not the natural seed Jew or Gentile but the spiritual and they enter into it by faith viz. as to the right of claiming interest this the
dead in sins bath quickned us together with Christ Note Gods love was a great love to his people even when they were dead in sin Hence it is that God saith Jerem. 31. 3. I have loved thee with an everlasting love Object Some may say this was spoken of old Israel under the old covenant Answ 1. It s clear that God is discovering in chap. 30. and 31. what he will do for them by virtue of the new covenant which is not yet performed and 2. we may truly reason thus that if Gods love were from everlasting to them in that covenant much more is it in the new covenant we may reason in this as the Apostle doth about the old 2. He gave Jesus Christ freely for them this is a new covenant mercy Jesus Christ given for us Isa 9. 6. Unto us a Son is given and Jesus Christ is the gift of God for and to his people John 3. 16. God so loved the World that he gave his onely begotten Son that whosoever believeth on him should not perish but have everlasting life Jesus Christ was not onely a gift but a great gift a new covenant gift such a new covenant gift as without which the new covenant could not have been established for the covenant is established in him and with him and by him for us and God having given him for us He hath freely given himself his life and blood for us and that upon the new covenant account for his blood is the blood of that covenant and the covenant is established in his blood Matth. 26. 28. Luke 22. 20. Ephes 5. 2. As Christ also hath loved us and given himself for us c. vers 25. As Christ also loved the Church and gave himself for it c. This God hath done and Christ hath done for the Church Tit. 2. 14. Who gave himself for us that be might redeem â—â— from all iniquity and purifie to himself a peculiar People zealous of good works And God having given us his Son how shall he not with him freely give us all things Rom. 8. 32. Here is the exceeding riches of Gods grace to his Sons and Daughters that he hath given his own onely beloved Son for them that they might have life through him And this is the great grace of God in the new covenant God hath not onely given Christ for his people but he hath also wrought faith in them by the word and so hath applied Christ to them This is the rich grace of our God and all upon the account of the new or second covenant For the word of the Gospel publisheth these Glad Tidings and the Lord by that word worketh faith which believeth and applieth the truth of the Doctrine of the Gospel For faith is the law that God in the covenant did promise to write in the hearts of his people Jer. 31. 32. with Rom. 3. 27. Hence it is that faith is said to be the gift of God Eph. 2. 8. Ye are saved by grace through faith and that not of your selves it is the gift of God Object But some will say that its grace that 's the gift of God in that place and not faith Answ It is Faith that is the gift of God in this place for though it be true that grace is the gift of God yet in this place its faith that is intended to be the gift for to understand it to be grace is contrary to all reason Divine or Humane and it must needs be much folly and wrong to the Spirit so to understand it for then it must be thus read and understood Ye are saved by grace and that not of your selves it is the gift of God But so to read and understand it these three absurdities will necessarily follow 1. Faith must be left out and so the word which is clearly the relative to the conclusion taken away It s clear that the conclusion relates to faith Through faith and that not of your selves c. Faith being that which immediately precedes and likewise is brought forth as in clear conjunction to and with that word guilt of God by a copulative Conjunction 2. It was a common known truth that grace was of God and not of our selves and the very word Grace imports the exclusion of self so that it would have been a Tautology to have added not of your selves it is the gift of God to grace and its contrary to the usual way of the Spirits bringing forth of truth by his servants but when he speaks of grace he sets it in direct opposition to works when ever we finde salvation by grace minded It carrieth so much in it that it is of God not of self It is a word that in it self doth absolutely separate the work of salvation from self and placeth it in God and therefore it cannot be reasonably imagined that the Apostle intends in this place grace to be the gift of God but faith 3. So to understand it must not onely argue the Apostle weak in speaking Tautologies but the Church of Ephesus exceeding weak and ignorant that they need to be informed that grace was not of themselves viz. That grace by which they must be saved which I do judge that there is never a carnal man that comes under the sound of grace but understands that it is not of themselves for the word grace imports as much as the love and favour of God and this must be of God and not of our selves but many selfish men think that it is of themselves to attain this grace through faith And many believing men I fear are too much tainted with this mistake and this is it the Apostle either rectifieth or endeavoureth to prevent in this place Ye are saved by grace through faith and this faith is not of your selves it is the gift of God for he is the authour and finisher of it Heb. 12. 2. So that God hath not only undertaken to work faith but to preserve and keep his people in the new covenant he is the finisher of their faith as well as the authour of it but to proceed 3. God hath greatly enriched this new covenant with all blessings and greatly enriched his people in this covenant for he hath with Christ and faith and interest given to them all things 1. Remission of sins this is to be preached and is freely given in the new covenant This is one special part of the Gospel and branch of the covenant of grace remission of sins by Jesus Christ Luke 24. 47. Repentance and remission of sins was to be preached in his name among all nations And as it is to be preached in the name of Christ so it is administred and applied to all true believers and this is such grace that we do not onely need it in our first conversion and work of faith for the remission of sins that are past Rom. 3 25. but all the time we live here as sin remains and cleaves to us so
them up in subjection Ephes 6. 4. 4. To corect them as need requireth for their good Prov. 22. 15. 23. 13. 5. Not to be bitter to them nor provoke them to wrath Ephes 6. 4. 6. To bring them up in the education of some lawful calling Gen. 3. 19. 2 Thes 3. 10 11 12. Duties of children to their parents 1. To honour them and to have a high and reverend esteem of them Ephes 6. 2. 2. To obey them and be subject to them in the Lord Ephes 6. 1. Col. 3. 20. 3. To be helpful unto them in what they may stand in need of 1 Tim. 5. 16. with Joh. 19. 26 27. Matth. 15. 5. Mark 7. 11 12. Duties of masters to their servants 1. To give unto them that which is just and equal for their services Col. 4. 1. 2. To do to them that which is just and right forbearing or moderating threatning Ephes 6. 9. 3. To know that they themselves have a master in heaven to whom they must give an account with whom there is no respect of persons Ephes 6. 9. Col. 4. 1. 4 To instruct them in the fear of God and pray for them Gen. 18. 19. Col. 4. 2. Duties of servants to their masters 1. To obey their masters and do them service with singleness of heart as to the Lord Ephes 6. 5. Col. 3. 22. 23. Tit. 2. 9. 1 Pet. 2. 18. 2. To be faithful in all things Ephes 6. 6 7. Gen. 24. 12 13 14. 27. 56. Tit. 2. 10. 3. To be profitable for their masters advantage Philem. 11. Mattb. 25. 30. 4. To be peaceable not answering again but to endeavour to please them in all things Tit. 2. 9. 5. To suffer from their masters with patience not onely for evil doing but for well doing 1 Pet. 2. 18 19 20. Several useful and precious Promises of the New Covenant sutable to the several wants and conditions of believers while they are in the mortal and imperfect state as also some promises of the work of conversion and change of the heart 2 PEt. 1. 4. Whereby are given to us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust 2 Cor. 1. 20. For all the promises of God in him are yea and in him Amen unto the glory of God Rom. 4. 3. What saith the Scripture Abraham believed God and it was accounted to him for righteousness Ver. 20. He staggered not at the promise of God through unbelief but was strong in the faith giving glory to God Promises of the work of conversion and change of the heart Joh. 25. 6. 37. 10. 16. Isay 35. 5 6 7. Ezek. 11. 19. 36. 26. Promises of remission of sin to repenting believing souls Isay 55. 7. Jer. 31. 34. Micah 7. 18. 1 Joh. 1. 9. Prov. 28. 13. Acts 10. 43. Isay 33. 24. The bloud of Christ was shed for that end Matth. 26. 28. Promises of sanctifying and purifying of the heart and subduing of iniquity Mal. 3. 3. Heb. 9. 14. Isa 4. 3 4. 27. 9. Ezek. 36. 25. Micah 7. 19. Promises to the poor humble and meek in spirit Matth. 5. 3. Isay 66. 2. 57. 15. Psal 25. 9. 37. 11. 34. 18. 22. 26. 76. 9. Isay 29. 19. Psal 9. 18. Matth. 11. 29. Luke 18. 14. Zeph. 3. 12. 2. 3. Psal 76. 9 10. Promises to such as hunger and thirst after righteousness Mat. 20. 6. Luke 6. 21. Isay 65. 13. 41. 17 18. 44. 3. 55. 1 2. Job 6. 35. 37. Promises to those whose sins are a heavy burden to them of ease and healing in their coming to Christ Matth. 11. 28. Isay 45. 22 25. 53. 4 5 6. Isay 53. 5. Isay 57. 18 19. Promises to Saints that are poor in this world Jam. 2. 5. Luke 6. 20. Prov. 28. 6. 19. 1. Psal 132. 15. 34. 10. Matt. 6. 31 32 33. Promises to such as suffer reproach and persecution for the Son of mans sake or for any truth of his Mat. 5. 10 11 12. Luke 6. 22 23. Mat. 18. 19 22. 10. 19. Isay 43. 1 2. Psal 93. 3 4. Promises of power and strength against all enemies and temptations and of preserving sustaining and persevering grace Isay 40. 29. 31. 41. 10. 40. 11. 46. 3 4. Psal 29 11. 121. 3 4 5 6 7 8. 55. 22. Joh. 10. 28 29. hence the Apostle concludes Phil. 4. 13. Promises of deliverance Psal 100. 15. Isay 45. 17. Ezek. 34. 10. Psal 9. 17 18. 125. 3. Promises to Sions mourners Isay 61. 2 3. Mat. 5. 4. Luke 6. 21. Psal 126. 5 6. Isa 35. 10. 51. 11. Rev. 21. 4. Promises to such as in faith and love are pitiful and shew mercy in the distributing to the necessities of poor Saints for the sake of Christ Prov. 14. 21. Luke 14. 13 14. Heb. 6. 10. Prov. 28. 27. Ecles 11. 1. Prov. 19. 17. Psal 41. 1 2 3. Promises of the giving down of the holy Spirit Joh. 14. 16 17. 15. 26. 16. 7. Joel 2. 28. with Act. 2. 16 17. Isay 44. 3. 59. 21. Luke 11. 13. Act. 2. 38 39. Promises of and to such as fear God Jer. 32. 40. Eccles 8. 12. Psal 25. 14. 33. 18 19. 34. 7 9. 85. 9. 103. 13. 17. 111. 5. 145. 19. 115. 13. Promises to such as are not afraid nor ashamed to profess Christ and to follow him Matth. 16. 24 25. Mark 8. 34 35 36 37 38. Luke 9. 23 24. Joh. 12. 26. 8. 12. hence the Apostle concludes Rom. 1. 16. 2 Tim. 1. 12. and of such see Heb. 11. 16. 2. 11. Promises to believing Job 5. 24. 7. 38. 3. 15. 6. 35. 40. 11. 25 26. 14. 12. Mark 16. 16. Acts 10. 43. Rom. 9 33. Gal. 3. 22. 2 Thes 1. 10. 1 Pet. 2. 6. Promises to such as persevere in faith and good works to the end and overcome all enemies and oppositions Matth. 10. 22. 24. 13. Mark 13. 13. Heb. 3. 6. 14. Rev. 2. 7. 11. 17. 26. 3. 5. 12. 21. 17. 26. 3. 5. 12. 21. 21. 7. Promises to such as seek the kingdom of heaven first and above all trusting the Lord with their bodies as well as their souls that may take off believers from covetousness and the carking cares of this life Matth. 6. 33. Luke 12 31. Psal 37. 3. 1 Tim. 4. 8. Heb. 13. 50. Promises that the just shall live by faith as well as it is their duty so to do Hab. 2. 4. Rom. 1. 17. Gal. 3. 11. Heb. 10. 38. Promises of growth and increase in the Lords house Psal 92. 12. 14. Prov. 11. 28. Hosea 14. 5. 7. Mal. 4. 2. Promises of eternal life wherein the eternal state of Saints is stated and promised Joh. 10. 28. 6. 40. Rom. 6. 23. 1