Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	law_n	moral_a	transgression_n	3,346	5	11.1621	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80141	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.	Collier, Thomas, fl. 1691.	1659 (1659)	Wing C5277; Thomason E1801_2; ESTC R35633	88,221	142

to love freely but it was in Christ and to elect and chuse before the world was but it was in Christ Ephes 1. 4. And calling and justifying and glorifying it was all done over in Gods councel Rom. 8. 27 30. And all that which may seem to be conditions God undertakes the performance of them and as God did elect and chuse in Christ so likewise he did chuse them to believe and obey 1 Pet. 1 2. Yet God in the carrying on the great design of salvation in the Gospel ministration proposeth it to us on the terms he had in his councel concluded before time viz. faith in Christ obedience perseverance c. And that because it is the duty of all the Lords people so to do and those that do it not cannot expect the grace of the covenant yet notwithstanding all this faith obedience perseverance c. is a branch of the new covenant on Gods part to us so that what relates to us as duty and is presented on conditional terms on Gods part is a branch and part of the covenant As for faith this is included in the covenant I will put my Law in their minds and write it in their hearts Heb. 8. 10. And the dead shall hear the voice of the Son of God and they that hear shall live John 5. 25. The law written in the heart is the law of faith and love and where this law is there will be persevering in a way of well doing and Heb. 12. 2. Jesus is said to be the author and finisher of our faith if so then undoubtedly the whole work is effected by him and indeed this is the life of true believers that the Lord hath undertaken for them and it is he that works in them to will and to do of his own good pleasure Phil. 2. 13. So that in a word interest in the covenant and in the promises of life and glory are on such conditions or terms which God himself is engaged for his peoples performance of he requires of them and works to will and to do what he requires and yet he that doth it not must be damned Here is a ministry that looseth the carnal heart and indeed in the heighth and depth of it it is a misterry to the Saints but we may rather cry out with the Apostle How unsearchable are his Judgements and his wayes past finding out Then suppose to fathom this depth of God let the Lords people know their duty and continue in the faith and persevere to the end looking up to the Lord fetching supply of strength and grace from Christ daily for they are kcpt by the power of God but it is through faith 1 Pet. 1. 5. And this glorious truth so full of consolation to the truly Godly no whit derogates from their duty or leaves an indifferency of performance or of spirit in them but truly engageth their souls to the Lord therein and that upon the new covenant account not in the oldness of the letter but in the newness of the spirit Object 5. This new covenant you speak so much of is the covenant of the Kingdom and is not yet in force It s true this covenant is absolute and believers have a right to it and to glory but the time is not yet come of being in it Answ If believers are not in this they are in no covenant for there are but two old and new first and second Now that this covenant is in being is evident for 1. the Apostle maketh the application of it to the Gospel time Heb. 8. and proves it to be in force chap. 9. 16 17. Because the testator is dead a covenant or Testament is in force when the testator is dead And in my text He taketh away the first that be may establish the second and indeed to deny this covenant to be in force is to deny the blood of the covenant and death of the testator Now I come to the Quaeries Quest 1. What title may we give to the first covenant Answ The Scripture titles are safest and soundest it s called the first covenant and the old covenant as hath been already cleared with the grounds thereof And further in the Scripture light we may safely call it an Additional covenant Gal. 3. 19. Wherefore then serveth the law It was added because of transgression till the seed shnold come to whom the Promises was made The law was the old covenant as hath been proved It is sometimes called the covenant sometimes the law so that it is all one as if the Apostle had said the covenant was added because of transgression but Quest The quaere may be to what it was added Answ The Scripture seems to gather in two things to which it was added viz. 1. it was added to that which was given to Adam before his fall though that and this be all one in the nature of it viz. both conditional yet this is branched forth into many parts the conditions and duties are many And that it was added to that is clear from these words because of transgression compared with Rom. 1. 13. That sin by the commandment might become exceeding sinful That is that sinful state and those sinful actions which flow from thence that we all fell into in Adams fall as is at large reasoned chap. 5. Now man being fallen into such a state of sinning and death the law or old Covenant was added to that given to Adam in Paradice because of transgression that the sins committed in the sinful state by the transgression of one man might appear exceeding sinful and all mens mouths might be stopped and the whole world might become guilty before God in the sence of their sinfulness by nature and practice and their own inability to save themselves 2 The old covenant was added to the promise of the new This is likewise clear it was added till the seed was come to whom the promise was made therefore the law was added till this seed was come Added to what to the promise of the seed till the seed was come and so it was Gen. 17. as hath been already proved There is first the promise of the blessing to the Nations vers 4 5. Thou shalt be a father of many Nations viz. Of all believers in all the Nations in the new covenant in the seed Christ this must be and then adds the other Covenant viz. of circumcision to the promise and that because of transgression that there might be a law to discover sin till the seed was come and to require righteousness and obedience that it might be a type of the righteousness and deliverance from sin in the new covenant by the true seed to whom the promise was made Quest 2. Was not the Gospel and new covenant in being in the time of the old covenant Answ Yea doubtless it was and there was never any saved with an everlasting salvation but by vertue of the new covenant in Christ it was made and lay

in promise Gen. 3. 15. and 12. 3. brought forth into an oath chap. 22. 18. Yet the new and old covenants kept clearly distinct throughout all the time of that ministration insomuch that few of them in the old understood the new God made the new covenant first with Abraham Gen. 12. 3. but the old came first into a ministration as an additional covenant till the seed was come to which the new was made It s said Gal. 4. 24. That Sarah and Hagar were an allegory of the two Covenants they were both in Abrahams house at once and the free woman was there before the bond but the bondwoman bare seed first So it was in the Covenants And the new covenant was ministred through the old as it typed out Jesus Christ and required righteousness and made Promises and virtually it was doubtless to the salvation of all Gods elect for as the elect obtained it when Christ came and the rest were blinded Rom. 11. so it was before in the Typical covenant they had Christ and the new Covenant held forth especially 1. In Types 2. In Promises 3. In Prophecies Quest 3. Was not Jesus Christ the mediator of the covenant then could any one be saved by a covenant of which Jesus Christ was not the mediator Answ Doubtless he was as to come for so the covenant though made yet lay in Promise and they were to look for the seed to whom the Promise was made And so the Covenant Mediator and all lay in Promise and they were saved by that Covenant as Jesus was considered to be the Mediator of it Hence they must have a typicall Mediator as well as covenant in both to lead to a Covenant and Mediator viz. Christ to come Quest 4. Was the Covenant made with Christ onely or with him and all the elect or are we to understand that Gal. 3. 16. the Promises to Abraham and his seed was to Christ Personal or to Christ Mystical viz. Christ and all his mystical body Answ The Covenant was made first and chiefly with Christ personally as the head of the body the Church and in him with all his body and every member thereof Isay 59. 21. but especially and first with Christ personally So the Covenant and Promises to Abraham in his seed was Christ Personally he was the seed to whom the Promises were made Gal. 3. 16. Now to Abraham and his seed were the Promises made he saith not to seeds as of many but as of one and to thy seed which is Christ The covenant and Promises was to Christ and indeed it would be improper to understand it otherwise for the Promise to Abrahams seed was that in thy seed shall all the nations be blessed Gen. 22. 18. If we understand by seed in this place the seed mysticall viz. all the elect then we must read it thus that in Christ and all the elect the nations shall be blessed then who wil there be in the nations to be blessed by thus seed the understood for the wicked though they live an hundred years yet they must be accursed Isay 65. 20. Therefore the seed is Christ and the blessing by him came forth to us Gentiles and all nations viz. All that believe in him are blessed and none else Hence it is said Gal. 3. 14. That the blessing of Abraham might come on the Gentiles through Jesus Christ that is the blessing that God promised to Abraham should come on the Nations that is the Gentiles in his seed viz. in Jesus Christ That we might receive the Promise of the Spirit through faith It s said further vers 17. that this covenant was confirmed before of God in Christ and therefore could not be disanulled by the law viz. the law or covenant from mount Sinai could not prevent the coming forth of Christ and so make void the covenant and blessing promised to the Nations in Christ the true seed so that we are to distinguish though not divide between Christ the true seed as the head and his body the Church as members They are in Scripture called the seed or children of Christ Isay 59. 21. Psal 22. 30. 89. 29 30. Gal. 3. 29. Heb. 2. 13. So that in a word the covenant is made with Christ and in him the blessing of the covenant comes forth to all his People and by faith they come to claim their interest in this covenant of free and rich grace wrought forth and brought to light in and by Jesus Christ in whom all the Promises are yea and Amen to the Praise and Glory of God 2 Cor. 1. 20. Quest 5. Is the morall law which you say was the substance of the old covenant from mount Sinai done away to believers under the new covenant as it was a rule of life c. Answ Doubtless it is done away to believers and that 1 as it was a covenant from mount Sinai and secondly as a ministration by Moses 1 That it was and is done away to believers is evident Rom. 7. 4 6. where the Apostle saith ver 4. Wherefore my brethren ye also are become dead to the Law c. And ver 6. But now we are delivered from the law that being dead wherein we were held c. T 〈…〉 was the moral law for it was that law that discovered sin ver 7. even that sin forbidden in the moral law Thou shalt not covet chap. 6. 14. Ye are not under the law but under grace 2 Cor. 3. 7. 11. That very law written in Tables of stone is said to be done away and ver 13. to be abolished and if any will say its the ministration that 's done away and not the rule I say it must be done away as it was then a rule without which the ministration could not cease it was its being given as a rule that made it a ministration Therefore I say that it is done away first as it was a covenant from mount Sinai so it is clear turned out and hath no place in the Gospel even as Hagar the old covenant in an Allegory must out of Abrahams house Gen. 21. 10. Gal. 4. 22 23 24 25 30. Cast out the Bondwoman and her son for the son of the Bond-woman shall not be heir with the son of the Free woman So that when the free woman is come to be fruitful the bond woman with her son must be cast out So likewise Heb. 12. 18. to 24. We are not come to the mount that might not be touched c. viz. to mount Sinai but ver 22. Ye are come unto mount Zion and ver 24. To Jesus the mediator of the new covenant c. all which evidently demonstrates that the law as it was a covenant from mount Sinai is done away to believers And secondly as it was a ministration by Moses so it s done away and abolished and is not to be preached or received as in the hand of Moses as it was ministred forth received and obeyed in the old

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

justifying sanctifying preserving comforting and glorifying grace Grace and glory and no good thing will be withheld from his People 4 I come now to the fourth particular proposed to wit the place where Jesus Christ mediates for his people and that is in heaven whither he ascended when he was taken up Act. 1. 10 11. A truth of special concernment for Saints to be established in for lose the place and lose the person and work and all at once A great cheat of the adversary at this day that perswades poor People of such a heaven and Christ within them as to deny and gain-say Christ and heaven above and pretend a supposition that if Christ be personally in heaven and by his Spirit in his people it must necessarily make two Christs But this is a truth and it concerns all true believers that expect salvation by Jesus Christ to believe and know That according to the Scriptures Jesus Christ is in heaven at the right hand of God in the work of mediatorship Angels and Principalities and Powers being made subject to him 1 Pet. 3. ●2 Heb. 4. 14. Seeing then that we have a great high Priest who is passed into the beavens Jesus the Son of God c. chap. 9. 24. Christ is entred into heaven it self now to appear in the presence of God for us Rom. 8. 33 34. It is God that justifieth c. It is Christ that died yea rather that is risen again who is at the right hand of God who also maketh intercession for us Thus you see its clear from the word of truth which I believe above all the fancies of men on earth That Jesus Christ is in heaven at the right hand of God in the great work of mediatorship He is said to be ascended up far above all heavens Ephes 4. 10. that is above all the known heavens that are seen with the eye or understood in their motions by skill and Art of natural wise men called therefore the third heaven 2 Cor. 12. 2. but I shall conclude this with Heb. 8. 1. We have such an high Priest who is sate on the right hand of the Throne of the majesty in the heavens And there it is he mediates and thither let the Saints look and there let their hearts and affections be Col. 3. 1. 2. 5 I shall pass to the fifth particular proposed viz. the manner how Jesus Christ performs this work of mediatorship and that is 1 By his bloud as he was a sacrifice 2 Vocally by word as he is a Priest and Son 3 Faithfully and tenderly 4 Powerfully and prevailingly 5 Particularly and distinctly for all Saints for all wants 6 Constantly to the end 1 Christ mediates with his bloud as he was a sacrifice for when he was on earth he offered up himself a sacrifice for the sin of sinners He then performed the Priestly work in offering himself but having offered up himself a sacrifice he is gone into heaven and makes good that sacrifice there The high Priest was a type of this in entring into the holy place and that not without bloud Christ is entred with his own bloud into heaven it self there to appear in the presence of God for us Heb. 9. 23. 24. And by his blood he mediates that is clear by the words immediately following my Text. Heb. 12. 24. And to Jesus the Mediator of the New Covenant and to the blood of sprinkling that speaketh better things then that of Abel The blood of Christ pleads for the Lords people it was shed for them and therefore it pleads for them better things then that of Abel Abels blood cried for venvengeance but the blood of Christ crieth for mercy for poor sinners for the giving down the good things of the Covenant for which it was shed 2. He mediates vocally in behalf of his people He prayes for them as a son as a high priest that is the son of God consecrated for evermore And that Christ doth so will appear 1. From scripture 2. From reasons grounded upon Scripture 1. From Scripture the words of Christ are full and plain in this matter John 14. 16. I will pray the Father and he shall give you another comforter c. Here is Christs promise at his departure that he will pray c. And this is further clear chap. 16. 7. If I go not away the comforter will not come but if I go I will send him c. that is I will pray the Father and he shall send him Obj. Christ saith chap. 16. 26. And I say not unto you that I will pray the Father for you c. by this it seems that Christ will not pray vocally for his people in heaven Answ This being rightly understood no whit derogates from the truth in hand or the former promise of Christ that he would pray the Father for his people when he came to heaven but rather confirms the truth thereof it being usual in the holy Scriptures that when any thing of special concernment follows that which goes before is exprest with a not not to deny the thing but to confirm the truth and excellency of that which in that saying is most especially intended and yet that which is brought in with a not is as fully true as the other Instances are John 6. 27. Labour not for the meat that perisheth but for that meat which endureth to eternal life Doth Christ in this place forbid labour for the meat which perisheth no doubtless for it was given as a law afterwards that such as would not work should not eat and idleness is forbidden in all therefore that we are to understand is Labor not onely or chiefly for the meat which perisheth So 1 Cor. 1. 17. Paul saith I was not sent to baptize but to preach the Gospel that is not onely or chief●ly sent to baptize 1 Tim. 2. 14. Adam was not deceived but the woman being deceived was in the transgression Was not Adam deceived yea doubtless and in other places it is laid all upon him death came in by him but Adam sinned not alone nor was first in the transgression now the Apostle speaks of women and applieth the womans sin to women and saith Adam was not deceived Women should know that not onely Adam sinned but the woman sinned and was first in the transgression too so that these instances may serve to clear up our understanding of the words of Christ I say not that I will pray for you that is I say not onely that I will pray for you but as a farther ground of strong consolation The Father himself loveth you by which I am sure to prevail in what I pray for and this is evident for he had promised it before 2. I shall prove this from reasons grounded on the Scriptures Reason 1. From his praying for them when he was in this world in some sence more remote from the Father and less exercised in the work of mediation gives us strong and undoubted grounds to