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 and giving to are all free Christ a free gift so is the work of faith Of his own will begat he us by the word of truth Jam. 1. 18. So is the kingdom and the glory Luke 12. 32. It is your fathers good pleasure to give you the kingdom 2 It is free in relation to man there being nothing in us to procure it neither of desert or desire after it which puts a very great lustre and beauty in the grace of the covenant that is extended to such worthless creatures and not desiring their own good but would rather have chosen the way of sin and death then the way of righteousness and life if mercy had not prevented The Lord meets with poor souls in a way of mercy when they are posting headlong to hell and destruction 2 It is a powerful covenant it effecteth what it requireth in point of power it requireth faith and gives power to believe it requireth obedience and gives power to obey viz. God in it and by it doth effect it for God is the power of this covenant as the grace of making so the power of effecting belongs to God Hence it is that the language of God is as hath been â—lready minded when he speaks of the work of conversion I will take away the stony heart and give them a heart of flesh and will put my spirit in them c. and the dead shall hear the voice of the son of God and live c. and when he speaks of the state of Saints in the covenant I will keep them that none shall pluck them out of my hands none shall be able to pluck them out of my fathers hands and I will put my fear in them that they shall not depart away from me Thus it appears that the covenant of grace is a powerful covenant Oh let the Saints learn to live by faith more in the Gospel power and strength which is able to keep them unto that day See Isay 40. 29 30. 3 It s an holy covenant Luke 1. 72. To remember his holy covenant And that not onely in the matter of it so was the old a holy covenant The commandement is holy just and good but this is holy as it effects and works holiness in those who are gathered into it and this the other did not But this is an holy covenant It makes holy as well as it requires to be holy 1 Thes 5. 23. Now the very God of peace sanctifie you throughout c. the God of peace sanctifieth in this covenant 4 It is a gracious covenant a covenant of mercy and a covenant of Peace hence it is that we call it a Covenant of Grace because its free and effecteth what it requireth and pardoneth the defects of those that are in it Hence it is that God hath made known himself to be a God of mercy indeed a God pardoning iniquity transgression and sin Oh my beloved friends in whose hearts God hath written this covenant look up and be comforted It is a covenant of grace mercy and preace from God the Father through our Lord Jesus Christ 5 It is a rich covenant Oh the riches of this covenant It s filled full of Precious Pearls So that it greatly inricheth those that are in it Prov. 8. 18 19. Riches and honour are with me yea durable Riches anâ— Righteousness My fruit is better then gold yea the fine gold and my revenue then choice silver I lead in 〈◊〉 way of righteousness in the midst of the paths of judgement that I may cause them that love me to inherit substance and I will fill their treasures Oh my beloved friends here is a rich covenant filled with riches and honour better then gold and silver that is not to be compared with it but its spiritual riches not outward worldly riches but it s so much the better for that is it indeed that it so much exceeds gold and silver c. because it is spiritual and eternal above and beyond the sight of carnal men Oh the blessed state of those that are in this covenant they are greatly inriched in all spiritual wisdom and knowledge they are interessed in a covenant filled with great and precious promises of grace and glory an inheritance a kingdom an everlasting kingdome that shall never be taken from them Here is riches indeed riches of substance that will fill all the Saints treasures remember this it is a rich covenant Hearken my beloved brethren God hath chosen the poor of this world rich in faith and heirs of the kingdom Jam. 2. 5. This covenant gives an interest in God and Christ in whom are hid all the treasures of wisdome and knowledge Col. 2 3. Eye hath not seen nor ear heard neither hath the heart of man conceived what riches God hath prepared and will bestow upon those that love him 6 It is an everlasting covenant in the councel of God it was from everlasting and in the execution of it it shall be to everlasting Isay 55. 3. Incline thine ear and come to me and I will make an everlasting covenant with you even the sure mercies of David Jer. 32. 40. I will make an everlasting covenant with them c. It is a covenant that shall never fail Object The old covenant is said to be everlasting Answ It is so but that relates to the time of that ministration for so is the priesthood said to be everlasting yet that is ended as all who know and acknowledge the Gospel will confess But this is said to be everlasting because it shall endure for ever in heaven it shall stand to eternity For if we might suppose any time when this covenant might be broken we might suppose a possibility of falling from God even from the state of glory But the ground of assurance for the Saints eternal standing and not falling after they come to the perfect glory as the Angels fell is in this everlasting covenant where the eternal blessedness is contained and promised to the Saints God hath promised and sworn that he will not lye to David viz. to Christ in this covenant Object This covenant is said to be made with the house of Israel viz. with believers after they believe and not before believing Therefore it doth not so clearly appear that God doth work all in and for the Saints by virtue of the covenant but they are first to believe and then God enters into covenant with them Answ It s true on one account it is so but not on the account supposed for the house of Israel must be considered either 1 As the natural Israel or 2 As believers or 3 The elect in Christ considered in Gods councell and purpose to whom the Promise and Covenant did indeed belong The first viz. natural Israel as natural to wit all the seed of Abraham cannot be understood because the covenant is to the spiritual seed The second viz. all believers of Jew and Gentile cannot be properly understood
bondage but of the covenant from Mount Sion which is free which is the mother of us all Let it be therefore your work by faith and hope and meditation about the grace and glory of this covenant to suck the sweetness and feed on the marrow and fatness that is freely from the father given to you in Jesus I am perswaded nay I am very much assured that the Lords poor people very often go without the comfort of the Covenant of the grace of the Gospel for want of feeding their souls thereon there is bread enough in the fathers house but there wants a will or skill to feed thereon Either want of sight of its worth or an appetite to it or else a supposition of unfitness and unworthyness occasions many a soul truly interested in the grace of the Covenant to lye short of a right improvement of their interest there and so lose the comfort and sweetness they might otherwise enjoy Here is a ground for and matter of consolation in all conditions and under all temptations be it sins and infirmities there is grace in the covenant to pardon If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness If it be sence of weakness and fear of holding out to the end here is all the Attributes of God himself engaged for thy support the Promise is in Christ thou shalt be blessed See the great and Precious Promises of the new covenant to this purpose Jer. 32. 40. Isay 40. 28 29 31. 41. 10. 43. 1 2. Heb. 13 5. These with many more are the Promises of the new Covenant If it be reproach and persecution for the name of Christ or poverty or any affliction whatsoever here is Peace and spiritual content and assured Promises of the kingdom and the glory in the end If so be that we suffer with him that we may also be glorified together with him Rom. 8. 17. For those light afflictions which are but for a moment will work for us a far more exceeding eternal weight of glory while we look not at things that are seen but at things that are not seen c. And that your souls may live upon the goodness of God in this covenant of grace let it be your care to make much of the Scripture in which the Covenant is stated and held forth And acquaint your selves with the Promises of the covenant which are all but branches thereof and they are suitable to all estates and will afford assured comfort to thy soul if rightly and sutably applied And in the Promises of the Covenant if saith be rightly set on work thou wilt gather in all the Attributes of God for thy comfort goodness and love in engaging himself and interesting thee in such a Covenant Power wisdom faithfulness and justice in performing Oh here is a stable a sure Covenant Saints may draw stable and sure consolation to their own souls herein yet notwithstanding they may say with David although my house be not so with God yet he hath made with me a sure Covenant 2 Sam. 23. 5. although I am weak and frail and in my flesh dwelletb no good thing and I have cause to loath my self in mine own eyes yet God hath made with me or rather with Christ for me a sure Covenant Quest But some may say here is ground of strong consolation indeed for those that are interested in it and have a right unto it but how may I know that I have a right to this covenant that I may improve it to my comfort Answ Notwithstanding that God and Christ hath an interest in persons and that by virtue of this Covenant before they believe yet we cannot claim any interest or right before and without faith Therefore we may truly say as the Prophet Psal 41. 11. By this I know thou favourest me because mine enemies triumph not over me So I say we come to know our interest the incovenant by the work he hath wrought in us therefore hath the Lord wrought the work of faith and hope in God through Jesus Christ and this attended with self loathing and a sence of spiritual poverty and adhering to and depending upon the rich grace of God in Christ crucified and this attended with a true desire and endevour of living to God and answering of his goodness I say if this law of God be thus written by the Spirit in your hearts you may comfortably conclude your interest in the covenant For I say you must come to conclude your interest in the covenant from the work of the Spirit in you that answers the terms of the Covenant and holds harmony to what God hath promised in the covenant I say not that this work within is the ground of our being in the covenant nor the cause nor the ground of our faith but a demonstration of our interest there all is grounded upon the free and everlasting love of God in Christ Use 2. But I shall proceed to a second word of Application to the Saints interested in this covenant And that is a word of exhortation to be faithful to God in living the life of the new covenant and performing the duties thereof not onely to rejoyce in the sweetness and comfort of the covenant but likewise to be as willing to be found faithful in performing the duties of the Covenant for we are to know that God hath annexed duties to the covenant and doth as positively require and expect the performance thereof in the life of the covenant as he hath and doth work his people into a capacity thereof Therefore remember this that Gods goodness and absoluteness in the covenant no whit diminisheth the Saints duty but rather supporteth and engageth thereunto In this place I shall not come to state the particular duties but refer it till afterwards onely some general heads in which all particulars are included 1 Then to live the life of the covenant is to live the life of faith and hope in God by Jesus Christ 1 Pet. 1. 21. Heb. 10 38. now the just shall live by faith c. now that is on this side the possession of the kingdom and the glory The just shall live by faith that is in the Promises of God that relate to the kingdom and in the power strength and faithfulness of God in the covenant of his grace by which his people are preserved and kept untill that day 1 Pet. 1. 5. Who are kept by the power of God through faith unto salvation c. note that the Saints are kept by the Power of God unto salvation but it is through faith that is through their living by faith in his faithful word Hence it is that the Apostle saith Rom. 1. 16. I am not ashamed of the Gospel of Christ for it is the power of God unto salvation to every one that believeth The Gospel is the Covenant made sure and effecting its work but it is through
believe and yet be watchful and therefore the absolute Covenant hath conditions annext to it in the ministration of it 6 And finally that there might be a Probable and righteous means of calling out and separating the elect from among others they being by nature children of wrath even as others Ephes 2. 3. Of the same lump Rom. 9 21. Christ comes with a general and conditional ministry works effectually with it and by it on the elect and leaves others to the ministry who one way or other first or last fall short of answering the terms and conditions of the ministry and so obtain not the mercy promised in the covenant Thus The election obtains and the rest are blinded Rom. 11. 7. and this conditional ministry added to the absolute covenant becomes unto God a sweet savour of Christ both in them that are saved and in them that perish to the one the savour of death unto death and to the other the savour of life unto life c. 2 Cor. 2. 15 16. Hence it is that the Gospel must be preached to every creature yet the believer onely is saved by it and the unbeliever damned Mark 16. 15 16. And the Persons for whom Paul suffered affliction in the fulfilling of his ministry were the elect That they might obtain the salvation which is in Christ Jesus with eternal glory 2 Tim. 2. 10. He served Gods design and end in Preaching the Gospel every where testifying to Jew and Gentile repentance towards God and faith towards our Lord Jesus Christ Act. 20. 21. which first and chiefly was the conversion and consolation of the elect in order to their obtaining salvation in the day of Christ with eternal glory Therefore a conditional ministry is added to an absolute covenant that the elect might be called out of the world to partake of the grace and glory of the covenant Thus much to the first Quaerie the second follows Q. 2. If the case be so What are the means by which the Lord exerciseth his Power in carrying on his work in his People engaging their hearts to the duties of the covenant Answ Besides a sanctified use of the holy Scriptures which it concerns the Saints to improve 2 Tim. 3. 14 15 16 17. a faithful use of all his ordinances and constant way of obedience for in this will the Lord be found Prov. 10. 29. The way of the Lord is strength to the upright c. I say beside these things 1 A true sence of the duty and this it concerns the Lords People to have upon their hearts daily and in all their divine services to perform them as duty to their Lord. This is it will put an end to indifferency in the work keep up the authority of Christ It s no wonder if persons grow empty in duty and the Lord leaves them if they do it but as priviledge only and not also as duty I do believe much might be enjoyed of God and recieved from him if there were more conscience of duty to him Doubtless if a son would submit to his father onely upon the account of Priviledge and liberty and not of duty and own this as his principle he would justly deserve frowning and reproof from his father And in this case would doubtless be often found in neglect of duty Whence is it that professing men and women can so easily and ordinarily slip by and pass over duties but because they suppose it not to be duty but liberty and at best and most but priviledge My friends I desire you seriously to lay this to heart and consider these Scriptures Luke 17. 10. So likewise ye when ye shall have done all these things which are commanded you say we are unprofitable servants we have done that which was our duty to do Joh. 15. 14. Acts 3. 22 23. 1 Cor. 14. 37. 2 Love is that which carrieth to duty The love of Christ begets love in the hearts of Christians to Christ and this enlargeth the heart to serve this is the oyl that makes the wheel to run pleasantly Where the love of Christ is shed abroad in the heart by the holy spirit Rom. 5. 5. it constraineth souls to a willing and chearful obedience and performance of duty 2 Cor. 5. 14. For the love of Christ constraineth us c. Love where it is in truth is of a constraining nature and that is it Christ so often speaks to this purpose Joh. 14. 15. If ye love me keep my commandements and ver 21. he that hath my commandements and keepeth them he it is that loveth me and ver 23. If any man love me he will keep my sayings c. ver 24. He that loveth me not keepeth not my sayings c. 3 The glory of the great and good name of God is another means by which his people should be and are carried on in a way of well doing that their fathers name may be glorified Oh friends it concerns the children of God to have a tender respect to his name and to say as sometimes Joshua in another case Josh 7. 9. And what wilt thou do unto thy great name So let the Saints reason with themselves shall I walk like the world shall I neglect duty or turne aside from the truth what will become of the great name of God then The Canaanites and enemies of truth will hear of it and reproach the great name of God Oh think on this friends and remember that this was it that kept those in an evil time when others said it was in vain to serve God c. Mal. 3. 14. They that feared God and thought upon his name were preserved in that Apostacy ver 16. and God will think on them in the needful day See ver 17 18. And this is the prayer of the Apostle for the Church 2 Thes 1. 11 12. Wherefore also we pray always for you that our God would count you worthy of this calling and fulfill all the good pleasure of his goodness and the work of faith with power that the name of our Lord Jesus Christ may be glorified in you c. 4 The good of poor sinners that is another thing the Lord would have his people to be laying to heart and to know that professing people by evil works do what in them lyeth to keep souls from Christ Miscarriages of professing people through the devils improvement of it becomes stumbling blocks to poor sinners to harden them but a good conversation tends to win them or it may through the Lords blessing working by it We may say truly in this matter as the Apostle speaks of and to the believing wife and husband 1 Cor. 7. 16. 1 Pet. 3. 1. its the will of God that at least his people should by well doing put to silence the ignorance of foolish men 1 Pet. 2. 15. 5 The great and precious Promises is another way by which the Lord carrieth his on in the performance of the duties of the covenant and
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