Looking Unto Jesus, Book 3 · Chapter 1 · Section 6
SECT. VI. Of the Covenant of Promiſe, as manifeſted to Iſrael, about the Time of the Captivity.
THE great Breaking-forth of this Gracious Covenant was to Iſrael about the Time of their Captivity. By reaſon of that Captivity of Babylon, Iſrael was almoſt clean deſtroyed; and therefore, then it was high time, that the Lord ſhould appear like a Sun after a ſtormy Rain, and give them ſome clear Light of Chriſt, and of this Covenant of Grace than ever yet. He doth ſo, and it appears eſpecially in theſe words; Behold, the days come, ſaith the Lord,Jer. 31.31.32. that I will make a new Covenant with the houſe of Iſrael,33.34. and with the Houſe of Judah; not according to the Covenant which I made with their Fathers, in the day that I took them by the Hand, to bring them out of the Land of Egypt; which my Covenant they break, although I was an Husband unto them, ſaith the Lord; but this ſhall be the Covenant that I will make with the Houſe of Iſrael: After thoſe dayes, ſaith the Lord, I will put my Law in their Inward Parts, and write it in their Hearts; and I will be their God, and they ſhall be My People; and they ſhall teach no more, every Man his Neighbour, and every Man his Brother, ſaying, Know the Lord; for they ſhall all know Me from the Leaſt of them unto the Greateſt of them, ſaith the Lord; for I will forgive their Iniquity, and remember their Sin no more. In this Expreſſure of the Covenant, we ſhall examine theſe Particulars:—
1. Why it is called a New-Covenant?
2. Wherein the Expreſſure of this Covenant doth excel the former, which God made with their Fathers?
3. How doth God put the Law into our inward Parts?
4. What is it to have the Law written in our Hearts?
5. How are we taught of God, ſo as not to need any other kind of Teaching comparatively?
6. What is the Univerſality of this Knowledge, in that All ſhall know me, ſaith the Lord?
7. How is God ſaid to forgive Iniquity, and never more to remeber ſin?
1. Why is it called a New Covenant? I anſwer; It is called New, either in reſpect of the late and new Bleſſings, which God vouchſafed Iſrael, in bringing back their Captivity with Joy, and planting them in their own Land again; or it is called New, in reſpect of the Excellency of this Covenant: Thus the Hebrews were wont to call any thing Excellent,Pſal. 96.1. New. O ſing unto the Lord a New Song, Pſal. 96.1. that is, an Excellent Song: Or it is called New, in contradiction to the Covenant of Promiſe before Chriſt came. In this latter Senſe, the very ſame words here, are repeated in the Epiſtle to the Hebrews: Heb. 8.8.13.Behold the Dayss come, ſaith the Lord, when I will make a New Covenant with the Houſe of Iſrael, and the Houſe of Judah.— In that He ſaith a New Covenant, He hath made the Firſt Old; now, that which decayeth, and waxeth old, is ready to vaniſh away. The New-Covenant is uſually underſtood in the latter Senſe; it is New, becauſe diverſe from that which God made with the Fathers before Chriſt; it hath a new Worſhip, new Adoration, a new Form of the Church, new Witneſſes, new Tables, new Sacraments and Ordinances; and theſe never to be abrogated or diſannulled, never to wax Old, as the Apoſtle ſpeaks: Yet in reſpect of thoſe new Bleſſings, which God beſtowed upon Iſrael immediately after the Captivity, this very Manifeſtation may be called New: Jer. 23.7, 8.And in reference to this; Behold the Dayes come, ſaith the Lord, that they ſhall no more ſay, The Lord liveth, which brought up the Children of Iſrael out of the Land of Egypt; but, The Lord liveth, which brought up, and which led the Seed of the Houſe of Iſrael out of the North-Countrey, and from all Countries whither I had driven them, and they ſhall dwell in their own Land.
2. Wherein doth the Expreſſure of His Covenant excel the former, which God made with their Fathers? I anſwer, —
1. It excels in the very Tenor, or outward Adminiſtration of the Covenant; for this Covenant, after it once began, continued without Interruption until Chriſt, whereas the Former was broken, or did expire. Hence God calls it a New-Covenant;— Not according to the Covenant, which I made with their Fathers in the Day that I took them by the Hand, to bring them out of the Land of Egypt, which my Covenant they brake, although I was an Husband unto them, ſaith the Lord. In this reſpect it might be called New, or, at leaſt it may be called an Inchoation of the New, becauſe it continued till Chriſt, which no other Expreſſure of the Covenant did before, and ſo it excelled all the former.
2. It excels in the Spiritual Benefits and Graces of the Spirit. We find, that under this Covenant they were more plentifully beſtowed upon the Church, than formerly. Mark the Promiſes:Jer. 24.6, 7. I will ſet My Eye upon them for Good, and I will bring them again to this Land; and I will build them, and not pull them down; and I will plant them, and not bluck them up; and I will give them a Heart to know Me, that I am the Lord; and they ſhall be My People, and I will be their God; for they ſhall return unto Me with their whole Heart. Hag. 2.7, 8, 9.—Again, I will ſhake all Nations, and the Deſire of the Nations ſhall come, and I will fill this Houſe with Glory, ſaith the Lord of Hoſts: The Silver is mine, and the Gold is mine, ſaith the Lord of Hoſts; the Glory of this latter Houſe ſhall be greater than of the former, ſaith the Lord of Hoſts. And I will put my Law in their inward parts, Jer. 31.33, 34.and write it in their Hearts, and I will be their God, and they ſhall be my People, and they ſhall teach no more every man his neighbour, and every man his Brother, ſaying, know the Lord; for they ſhall all know me from the leaſt of them unto the greateſt of them, ſaith the Lord: for I will forgive their iniquities, and I will remember their Sins no more.
3. It excels in the diſcovery and revelation of the Mediator, in and through whom this Covenant was made: In the former expreſſion we diſcovered much, yet in none of them was ſo plainly revealed the time of his coming, the place of his birth, his name, the paſſages of his nativity, his humiliation and kingdom, as we find them in this. —
1. Concerning the time of his Coming;Dan. 9.24. Seventy weeks ſhall be determined upon thy people, and upon thy holy City, to finiſh the Tranſgreſſion, and to make an end of ſins, and to make reconciliation for iniquity, and to bring in everlaſting righteouſneſs, and to ſeal up the viſion and propheſie, and to anoint the moſt holy.
2. Concerning the place of his Birth: But thou Bethlehem Ephrata, Mica. 5.2.though thou be little among the thouſands of Judah, yet out of thee ſhall he come forth unto me, that is to be ruler in Iſrael, whoſe goings forth have been from of old, from everlaſting.
3. Concerning his Name: Ʋnto us a Child is born, unto us a Son is given, Iſa. 9.6.and the Government ſhall be upon his Shoulders; and his Name ſhall be called Wonderful, Councellor, the Mighty God, the Everlaſting Father, the Prince of Peace. Jer. 23.6.— In his dayes Judah ſhall be ſaved, and Iſrael ſhall dwell ſafely, and this his Name whereby he ſhall be called, the Lord our Righteouſneſs.—Behold a Virgin ſhall conceive, and bear a Son, Iſa. 7.14.and thou O Virgin ſhalt call his Name Immanuel.
4. Concerning the paſſages of his Nativity, that he ſhould be born of a Virgin, Iſa. 7.14. That at his Birth all the Infants round about Bethlehem ſhould be ſlain. Jer 31.15. That John the Baptiſt ſhould be his Prodromus, or forerunner, to prepare his way, Mal. 3.1. That he ſhould flee into Egypt, and be recalled thence again, Hoſ. 11.1. I might add many Particulars of this kind.
5. Concerning his Humiliation: Surely he hath born our griefs and carried our ſorrows, Iſa. 53.4.yet we did not eſteem him ſtricken, ſmitten of God, and afflicted; but he was wounded for our tranſgreſſions, he was bruiſed for our iniquities, the chaſtiſement of our peace was upon him, 5.and with his ſtripes were we healed.—He was oppreſſed, and he was afflicted, yet he opened not his Mouth.—He was taken from Priſon, and from Judgment, 7.and who ſhall declare his Generation? he was cut off out of from the Land of the Living; 8.for the tranſgreſſion of my people was he ſtricken.—It pleaſed the Lord to bruiſe him, he hath put him to grief.—Therefore I will divide him a portion with the great, and he ſhalt divide the ſpoil with the ſtrong, becauſe he hath poured out his Soul unto Death, and he was numbred with the tranſgreſſors, and he bare the Sin of many, and made interceſſion for t…e tranſgreſſors. One would think this were rather a Hiſtory than a Propheſie of Chriſts ſufferings; you may if you will take the pains, ſee the circumſtances of his ſufferings, as that he was ſold for thirty pieces of ſilver, Zech. 11.12. and that with thoſe thirty pieces of ſilver there was bought afterwards a Potters field, Zech. 11.13. That he muſt ride into Jeruſalem before his Paſſion on an Aſs. Zech. 9.9. I might ſeem tedious if I ſhould proceed.
6. Conc…rning his Kingdom. Rejoyce greatly O Daughter of Zion, Zech. 9.9. Iſa. 62.11. Mat. 21.5.ſhout O Daughter of Jeruſalem, behold thy King cometh unto thee; he is Juſt, and having Salvation, lowly, and riding upon an Aſs, and upon a Colt the Foal of an Aſs. Behold a King▪ behold thy King, behold thy King cometh, and he comes unto thee. 1. He is a King, and therefore able. 2. He is thy King, and therefore willing; wonderful Love that he would come, but more wonderful was the manner of his coming: He that before made man a Soul after the Image of God, then made himſelf a Body after the Image of Man. And thus we ſee how this Covenant excels the former in every of theſe reſpects.
3. How doth God put the Law into our inward parts? I anſwer, God puts the Law into our inward parts by enlivening or qualifying of a Man with the Graces of Gods Spirit, ſuitable to his Commandment; firſt, there is the Law of God without us, as we ſee it or read it in Scriptures; but when it is put within us, then God hath wrought an inward diſpoſition in our minds, that anſwers to that Law without us; for example, this is the Law without; Thou ſhalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Strength; Deut. 6.5. Deut. 30.6.To Anſwer which, there is a promiſe; I will circumciſe thy Heart, and the Heart of thy Seed, to Love the Lord thy God with all thy Heart, and with all my ſoul; now when this promiſe is fulfilled, when God hath put the affections and grace of Love within our hearts, when the habit of Love is within, anſwerable in all things to the command without, then is the Law put into our inward parts.Deut. 13.4. Jer. 32.40. Again, this is the Law without, Thou ſhalt fear the Lord, and keep his Ordinances, and his Statutes, and his Commandments to do them: to anſwer which, there is a promiſe; I will make a Covenant with you, and I will not turn away from you to do you good, but I will put my fear into your hearts, and you ſhall not depart from Me; now when this promiſe is accompliſhed, when God hath put the affection and grace of fear within our hearts, when the habit of fear is within, anſwerable to that Command without, then is the Law put into our hearts. Surely this is Mercy that God ſaith in his Covenant, I will put my Law in their inward parts; many a time a poor Soul cries out, he is troubled with ſuch and ſuch a luſt, and he cannot keep this and that Commandment, he cannot out-wreſtle ſuch and ſuch ſtrong inclinations to evil, O but then go to God, and preſs him with this, Lord, it is a part of thy Covenant, thou haſt ſaid, thou wilt circumciſe my heart; thou haſt ſaid, thou wilt put thy Law in my inward parts; thou haſt ſaid, thou wilt diſſolve theſe luſts, Lord, I beſeech thee do it for thy Covenants ſake.—But here's another Queſtion:
How may we know this inward work of Grace, this Law in our inward parts? the beſt way to ſatisfy our doubts in this, is to look within; open we the door and cloſet of our hearts, and ſee what lies neareſt and cloſeſt there; that we ſay is intimate and within a man,Mat. 10.37. which lies next to his heart: He that loveth Father or Mother more than Me (ſaith Chriſt) is not worthy of Me: We know the love of Father and Mother is a moſt natural thing; it comes not by teaching, but it is in-bred in us as ſoon as we are born; and yet if we love not Chriſt more than theſe, if Chriſt lye not cloſer to our hearts than Father or Mother, we are not worthy of Chriſt; our natural life is a moſt inward and deep thing in a man,Job. 2.4. Luke 14.26. Gal. 2.20. it lies near the heart; Skin for Skin (ſaid the Devil once truly) and all that a man hath will he give for his Life; but he that hates not Father and Mother— yea and his own life alſo ſaid Chriſt) he cannot be my Diſciple. Hence the Apoſtle, to expreſs this intimate, inward life of grace, he ſaith, I live, yet not I, but Chriſt liveth in me; the life which I now live in the fleſh, I live by the faith of the Son of God, who loved me, and gave himſelf for me. What an emphatical ſtrange expreſſion is this? I live, yet not I but Chriſt liveth in me; q. d. I live not the life of ſenſe, I breath not bodily breath, that is, comparatively to the life of faith; his very natural life, though inward, is ſaid not to be lived, in reſpect of his life of grace, which is more inward. And let this ſerve for reſolution to that queſtion.
4. What is it to have the Law written in our hearts? This writing contains the former, and is ſomething more; the Metaphor is expreſſed in theſe Particulars.—
1. It is ſaid to be written, that there might be ſomething within, anſwerable to the Law without; it was written without, and ſo it was written within. This writing is the very ſame with copying or tranſcribing. The writing within is every way anſwerable to the writing without: Oh what a mercy is this, that the ſame God who writ the Law with his own finger in the Tables of Stone, ſhould alſo write the ſame Law with the finger of his Spirit in the Tables of our Hearts! as you ſee in a Seal, when you have put the Seal on the Wax, and you take it off again, you find in the Wax the ſame Impreſſion that was on the Seal: So it is in the hearts of the faithful, when the Spirit hath once ſoftned them, then he writes the Law (i.e.) he ſtamps an inward aptneſs, an inward diſpoſition on the heart, anſwering to every particular of the Law; this is that which the Apoſtle calls the Law of the mind, I ſee another Law in my Members warring againſt the Law of my mind: Rom. 7.23.Now what is this Law in the mind, but a diſpoſition within, to keep in ſome meaſure every Commandment of the Law without? and this is the writing of the Law (or if you will) the copying or tranſcribing of the Law within us.
2. It is ſaid to be written, that it might be rooted and rivetted in the heart, as when Letters are engraven in Marble; ſo is the manner of Gods writing: if God write, it can never be obliterated or blotted out: Letters in Marble are not eaſily worn out again; no more are the writings of Gods Spirit: Some indeed would have them as writings in duſt: but if Pilate could ſay, What I have written, I have written; how much more may God? Hence are all thoſe promiſes of perſeverance; My Covenant ſhall ſtand faſt with him, Pſal. 89.28. and, The root of the righteous ſhall not be moved, Prov. 12.3. and, Even to your old Age I am he; and even to hoary hairs will I carry you, Iſa. 46.4. I deny not, but men of glorious gifts may fall away; but ſurely the pooreſt Chriſtian that hath but the ſmalleſt meaſure of Grace, he ſhall never fall away; if the Law be written in our hearts, it ſtill remains there; Grace habitual is not removeable: ſooner will the Sun diſcard its own beams, than Chriſt will deſert or deſtroy the leaſt meaſure of true Grace which is a Beam from the Sun of Righteouſneſs.
3. It is ſaid to be written, that it might be as a thing legible to God, to others, and to our ſelves. 1. To God, he writes it that he may read it, and take notice of it; he exceedingly delights himſelf in the graces of his own Spirit: and therefore the Spouſe after this writing, after the planting of his grace in her,Cant. 4.6. ſhe deſires him to come into his Garden, and eat his pleaſant Fruits; q. d. Come, read what thou haſt written; come, and delight thy ſelf in the graces of thy own Spirit: the only delight that God has in the world is in his Garden, a gracious ſoul; and that he might more delight in it, he makes it fruitful: and thoſe fruits are precious fruits; as growing from plants ſet by his own Hand, reliſhing of his own Spirit, and ſo fitted for his own taſte. 2. The Law is written that it might be legible to others. So Paul tells the Corinthians, 2 Cor. 3.2, 3.You are manifeſtly declared to be the Epiſtle of Chriſt: How manifeſtly declared? why, known and read of all Men. As we are able to read Letters graven in ſtone, ſo may others read and ſee the fruits and effects of this Law written in our Hearts. And good reaſon; for whereſoever God works the principles of grace within, it cannot but ſhew it ſelf in the outward life and converſation: it is Gods promiſe, firſt I will put my Spirit within them, Ezek. 36.27. Mat. 12.34.and then I will cauſe them to walk in my ſtatutes; and it is Gods truth, Out of the abundance of the heart the mouth ſpeaketh. What the mind thinketh, the hand worketh. 3. The Law is written that it may be legible to our ſelves; a gracious heart is privy to its own grace and ſincerity, when it is in a right temper: if others may read it by its fruits, How much more we our ſelves, who both ſee the fruits, and feel that habitual diſpoſition infuſed into us? Nor is this without its bleſſed uſe; for by this means we come to have a comfortable evidence both of Gods Love to us, and of our Love to God. You ſee now what we mean by this writing of the Law within us.
5. How are we taught of God, ſo as not to need any other kind of teaching comparatively? I anſwer.—
1. God teacheth inwardly, In the hidden part thou haſt made me know wiſdom, Pſal. 51.6. Pſal. 16.17.ſaith David; and again, I thank the Lord that gave me counſel, my reins alſo inſtruct me in the night ſeaſon. The reins are the moſt inward part of the Body, and the night ſeaſon the moſt retired and private time; both expreſs the intimacy of divine teaching; man may teach the brains, but God only teacheth the reins: the knowledge which man teacheth, is a ſwimming knowledge; but the knowledge which God teacheth,Cathedram habet in coelis qui corda doces Aug. is a ſoaking knowledge. God who commanded light to ſhine out of darkneſs, hath ſhined into our hearts. Mans light may ſhine into the head, but Gods light doth ſhine into the heart: His Chair is in Heaven that teacheth hearts, ſaith Auſtin.
2. God teacheth clearly, Elihu offering himſelf inſtead of God to reaſon with Job, he tells him, My words ſhall be of the uprightneſs of my heart, Job. 33.3.and my lips ſhall utter knowledge clearly. If ever the Word come home to an heart, it comes with a convincing clearneſs. So the Apoſtle, Our Goſpel came unto you, not in word only, but in power, and in the Holy Ghoſt, and in much full aſſurance. The word hath a treble Emphaſis,2 Theſ. 1.5. aſſurance, full aſſurance, and much full aſſurance; here is clear work.
3. God teacheth experimentally; the ſoul that is taught of God can ſpeak experimentally of the Truths it knows. I know whom I have believed, ſaith Paul; 2 Tim. 1.12.I have experienced his faithfulneſs and all-ſufficiency, I dare truſt my all with him, I am ſure he will keep it ſafe to that day. Common knowledge reſts in generals, but they that are taught of God, can ſay, As we have heard, ſo we have ſeen; they can go along with every truth, and ſay, It is ſo indeed, I have experienced this and that Word upon my own Heart. In this caſe the Scripture is the Original, and their Heart is the Copy of it, as you have heard; they can read over the Promiſes and Threatnings, and ſay Probatum eſt. David in his Pſalms, and Paul in his Epiſtles ſpeaks their very Hearts, and feels their very temptations, and makes their very objections: they can ſet to their Seal, John 3.33.that God is true; they can ſolemnly declare by their lives and converſations that God is true and faithful in his word and promiſes.
4. God teacheth ſweetly and comfortably: Thou haſt taught me, ſaith David, Pſal. 119.102.103.and then it follows, How ſweet are thy words unto my taſte? Yea, ſweeter than the Honey to my Mouth? He rolled the word and promiſes as Sugar under his Tongue, and ſucked from thence more ſweetneſs than Sampſon did from his Honey-comb: Luther ſaid, he would not live in Paradiſe if he muſt live without the Word; Cum v…rbo in i…ſ…rr…e. …e eſt …ie…re. Luth 4. tom, op…r. …a….but with the Word (ſaid he) I could live in Hell. When Chriſt put his hand by the hole of the door to teach the heart, her bowels were moved, and then her fingers drop upon the handles of the Lock ſweet ſmelling myrrhe, Cant. 5.5. The teachings of Chriſt left ſuch a bleſſing upon the firſt motions of the Spouſes heart, that with the very touch of them ſhe is refreſhed, her fingers drop myrrhe, and her bowels are moved as the very monuments of his gracious teachings; So in Cant. 1.3.Cant. 1.3. Becauſe of the ſavour of thy Oynement, thy Name is as an Oyntment poured forth, therefore do the virgins love thee. Chriſt in Ordinances doth as Mary, open a Box of Oyntments, which diffuſeth a ſpiritual ſavour in Church-Aſſemblies, and this o…ly the ſpiritual Chriſtian feels. Hence the Church is compared to a Garden ſhut up; a Fountain ſealed; Cant. 4.12.wicked men are not able to drink of her delicacies, or ſmell of her ſweetneſs; a ſpiritual Sermon is a Fountain ſealed up, the ſpiritual adminiſtration of a Sacrament is a Garden encloſed: Sometimes, O Lord, thou giveſt me a ſtrange motion, or affection (ſaid Auguſtine) which if it were but perfected in me, Aug. l. 16. Confeſ. c. 40.I could not imagine what it ſhould be but eternal life. Chriſtians! theſe are the teachings of God, and in reference to this, we ſhall no more teach every man his neighbour, and every man his brother, ſaying, know the Lord. Gods teaching is another kind of teaching than we can have from the hands of men, there is no man in the world can teach thus; and therefore they whom God teacheth, need not any other kind of teaching reſpectively or comparatively.
6. What is the univerſality of this knowledge; They ſhall all know m… from the leaſt of them to the greateſt of them, ſaith the Lord? The meaning is, that all that are in the Covenant of grace, ſhall be ſo taught of God, as that in ſome meaſure or other they ſhall every one know God inwardly, clearly, experimentally, ſweetly and ſavingly. I know there are ſeveral degrees of this knowledge; God hath ſeveral Forms in his School: there are fathers for experience,1 Joh. 2.12. young men for ſtrength, and babes for the truth and being of Grace: as one Star differeth from another in glory, ſo alſo is the School of Chriſt: But here I am beſet on both ſides. 1. Many are apt to complain, alas they know little of God! ſweet babes conſider, 1. It is free grace you are ſtars; though you are not ſtars of the firſt and ſecond magnitude: it is of the Covenant of grace, that God hath let into your ſouls a little glimmering,Caſe. Correc. inſtruct. though not ſo much light as others poſſibly may have in point of holy emulation (as one notes well) we ſhould look at degrees of grace, but in point of thankfulneſs and comfort, we ſhould look at the truth▪ and being of grace. 2. If you know but a little, you may in time know more: God doth not teach all his leſſons at firſt entrance;Pſal. 119.130. it is true, The entrance of thy Word giveth Light; but this is as true, that God lets in his Light by degrees; it is not to be deſpiſed if God do but engage the heart in holy deſires and longings after knowledge, ſo that it can ſay in ſincerity, My Soul breaketh for the longing that it hath unto thy judgments at all times.Pſal. 119.20.
Others on the contrary, ground themſelves ſo learned from this very promiſe, that they exclude all teachings of men. The anointing (ſay they) teacheth us all things, and we need not that any man teach us: and they ſhall teach no more every man his neighbour, and every man his brother, 1 Joh. 2.27. Jer. 31.34.ſaying, know the Lord, for they ſhall all, &c. I anſwer, the words either relate to the grounds of Religion, and ſo in Goſpel-times Chriſtians need not to be taught in theſe fundamental points; for now all know the Lord, from the leaſt to the greateſt; or elſe theſe words are an Hebraiſme, which deny poſitively, when they intend it only comparatively, or ſecundum quid, as when God and men are compared together, man is vanity, lighter than vanity, and a very nothing: here is a compariſon of knowledge in Goſpel-times with the knowledge of Iſrael in thoſe dark times when God brought them out of the Land of Egypt; then all was dark, and they were fain to teach one another the very Principles, the Rudiments of Religion, there was very little effuſion of Gods Spirit in thoſe times; but in Goſpel-times (ſaith the Prophet) the Spirit of grace and knowledge ſhall be ſo abundant, that rather God himſelf ſhall be the teacher, than one man ſhall teach another. There ſhall be ſuch exuberancy and ſeas of knowledge under the new Covenant, above the Covenant made with his people when he brought them out of Egypt, that men ſhall not need to teach one another comparatively; for all ſhall know the Lord, who are taught of God from the leaſt to the greateſt: An high-way ſhall be there, Iſa. 35.8.and it ſhall be called the way of holineſs— the wayfaring men, though fools, ſhall not err therein.
7. How is God ſaid to forgive iniquity, and never more to remember Sin?
For the firſt, God is ſaid to forgive iniquity when guilt of ſin is taken away; and for the ſecond, God is ſaid never more to remember Sin, in that the Sinner, after pardon, is never more looked on as a Sinner. Is not this the Covenant? q. d. I will remove thy Sins, and do them away, as if they had never been; I will blot them out of the Book of my Memory; I will obliterate the Writing, that none ſhall be able to read it. But you will ſay, If Sin remain ſtill in the Regenerate, How are they ſo forgiven, as to be remembred no more? Divines tell us of Two Things in every Sin; there is macula & reatus; the Filth, and the Guilt: This Guilt ſome again diſtinguiſh into the Guilt of Sin, which they call the Inward Dignity, and Deſert of Damnation; and the Guilt of Puniſhment, which is the Actual Ordination of a Sinner unto Damnation. Now, in different Reſpects we ſay, That Sin remains ſtill in Believers, and Sin doth not remain in Believers: Firſt, If we ſpeak of the Filth of Sin, or of the Deſert of Damnation; ſo it remains ſtill: but if we ſpeak of the actual Obligation of a Sinner to Condemnation, ſo it remains not after Pardon; but the Sinner is as free as if he had never ſinned.
But you will ſay, Is not the Filth of Sin done away, when Sin is remitted? I anſwer, The Filth of Sin is not done away by Remiſſion, but by Sanctification and Renovation; and becauſe in this Life we have not a perfect inherent Holineſs, (Sanctification at beſt being but Imperfect, and wrought in us by degrees) therefore during this Life, there is ſomething of the Filth of Sin, and eſpecially of the Effects of Original Sin, ſticking and ſtill cleaving to us. But, here is our Comfort, and herein lies the ſweet of the Promiſe, that when God hath pardoned Sin, He takes away the Guilt, as to Condemnation; He acquits the Sinner of that Obligation; He now looks upon him not as a Sinner, but as a Juſt Man; and ſo in this Senſe He will forgive, and never more remember his Sin. Ah Chriſtians! Take heed of their Doctrine, who would have Juſtification an Abolition of Sin in its real Eſſence, and Phyſical in-dwelling; let us rather ſay with Scripture, that all juſtified Saints muſt take down their Top-ſail, and go to Heaven halting, and that they carry their Bolts and Fetters of in-dwelling ſin through the Field of Free-Grace, even to the Gates of Glory: Chriſt daily Waſhing, and we daily Defiling, to the end that Grace may be Grace.
I have run through all the manifeſtations of the Covenant of Grace, as we have them diſcovered in the Old-Teſtament: And yet, that we may ſee the better how theſe things concern us, I ſhall only propound theſe Two Queries more, and then we have done.
1. Whether is the Covenant of Grace the ſame for Subſtance, in all Ages of the World? We anſwer, Yea: The Fathers before Chriſt had but one Covenant, and we another; but the ſame Covenant of Grac… belongs to us both. This appears, in that firſt, they had the ſame Promiſe; ſecondly, they had it upon the ſame Grounds.
1. They had the ſame Promiſe; as, I will be your God, and you ſhall be My People. Lev. 26.12. Deut. 33.20.And Happy art thou, O Iſrael, ſaved by the Lord. And, The Lord is our King, and He will ſave us. They had not only the Hopes of an Earthly Inheritance in Canaan, (as ſome fondly imagine) but of an Heavenly Inheritance in the Kingdom of God: And to this purpoſe, our Saviour ſpeaks expreſly; Many ſhall come from the Eaſt and Weſt,Iſa. 33.22. Mat. 8.11. and ſhall ſit down with Abraham, Iſaac, and Jacob, in the Kingdom of Heaven.
2. As they had the ſame Promiſe, ſo they had it upon the ſame ground that we have;John 8.56. Heb. 13.8. even by Faith in Chriſt Jeſus: Abraham ſaw My Day, ſaid Chriſt; and, Chriſt is the ſame Yeſterday, and to Day, and for Ever: He is the ſame not only in regard of Eſſence, but alſo in regard of the Efficacy of His Office, from the Beginning to the End of the World. We believe (ſaid Peter) that through the Grace of the Lord Jeſus Chriſt,Acts 15.11. Heb. 4.2. we ſhall be ſaved even as they: And, Ʋnto us was the Goſpel Preached (ſaith Paul) as unto them. Some may think they had no Goſpel, but only the Law, before Chriſt: But, What ſay you? Have we not obſerved a Thred of the Goſpel, and of the Covenant of Grace, to run through all the Old-Teſtament, from Firſt to Laſt? And, How plain is the Apoſtle? For, this cauſe alſo was the Goſpel preached alſo to them that are Dead. Dead long ſince; for he ſpeaks of them, who lived in the Dayes of Noah. Nay, the Apoſtle to the Hebrews, 1 Pet. 4.6.gives us a Catalogue of Old-Teſtament-Believers: By Faith, Heb. 11.4Abel offered up unto God a more excellent Sacrifice, than Cain. —By Faith, Enoch was Tranſlated, that he ſhould not ſee Death. — By Faith, Noah being warned by God, prepared an Ark. —By Faith, 5.7.8.13.Abraham, when he was called to go into a Place which he ſhould after receive for an Inheritance, obeyed, and he went out, not knowing whither he went. —Theſe all died in Faith, not having received the Promiſes, but having ſeen them afar off, and were perſwaded of them, and embraced them. Beſides theſe, he reckons up the Faith of Abraham, Iſaac, and Jacob, and Joſeph, and Moſes, and Rahab, and Gideon, and Barak, and Samſon, and Jephtah, and David, and Samuel, and of all the Prophets; who through Faith did marvellous things, as it there appears. Surely they had the ſame Doctrine of Grace as we have; it is the very ſame for Subſtance, without any difference.
2. Wherein is the Difference then betwixt the Old and New-Teſtament, or betwixt the Old and New Manner of the Diſpenſation of the Covenant of Grace?
They are one for Subſtance; but in regard of the manner of Diſpenſation, and revealing in the ſeveral Times, Ages, States, and Conditions of the Church, there is a difference. I ſhall reduce all to theſe Particulars: They are diſtinguiſhed, —
1. In the Object: In the Old Adminiſtration Chriſt was promiſed; but in the New-Covenant Chriſt is exhibited: It was meet, the Promiſe ſhould go before the Goſpel, and be fulfilled in the Goſpel, that ſo great a Good might earneſtly be deſired before it was beſtowed.
2. In the Federates: Under the Old Diſpenſation they are compared to an Heir under Age, needing a Gardian, Tutor, or School-maſter; little differing from a Servant: But in the New-Teſtament they are compared to an Heir come to ripe Years; ſee Gal. 4.1, 2, 3, 4, 5, 6, 7.
3. In the Manner of their Worſhip: In the Old-Teſtament they were held under the Ceremonial Law; and Oh, What an heap of Ceremonies, Rites, Figures, & Shadows did they uſe in their Worſhip! Certainly theſe declared the Infancy and Non-age of the Jews, who being not capable of the high Myſteries of the Goſpel, they were taught by their Eyes, as well as their Ears. Theſe Ceremonies were as Rudiments, & Introductions fitted to the groſs and weak Senſes of that Church, who were to be brought on by little and little, through ſuch Shadows and Figures, to the true Image, and thing ſignified: But in the New-Covenant or Teſtament, our Worſhip is more ſpiritual: Our Saviour hath told us,…. 4.23, 24. That as God is a Spirit; ſo, They that worſhip Him, muſt worſhip Him in Spirit & Truth. The Hour cometh, and now is (ſaith Chriſt) when the true Worſhippers ſhall worſhip the Father in Spirit, and in Truth; for the Father ſeeketh ſuch to worſhip Him.
…ts 15.10.4. In the Burthen of Ceremonies: Peter calls the Ceremonies of old, A Yoak, which niether our Fathers nor we (ſaith he) were able to bear. And no wonder, if we conſider. 1. The burthen of their coſtly Sacrifices; if any had but touched an unclean Thing, he muſt come and offer a Sacrifice; as ſometimes a Bullock, and ſometimes a Lamb: You that think every thing too much for a Miniſter of Chriſt, if for every Offence you were to offer ſuch Sacrifices now, you would count it an heavy Burthen indeed. 2. They had long and tedious Journeys to Jeruſalem; the Land lay more in length than bredth, and Jeruſalem ſtood almoſt at one End of it;…ut. 16.16. and thither Thrice a Year all the Males were to go and appear before God. 3. They were tyed to the Obſervation of many Dayes, the New Moons, and many Ceremonial Sabbaths; and they were reſtrained from many Liberties, as in Meats, and the like: Oh, What Burthens were upon them! But in the New-Covenant, or Teſtament, the Yoak is made more eaſie: We are bound indeed to the Duties of the moral Law, as well as they, yet a great Yoak is taken off from us; and therefore Chriſt, inviting us to the Goſpel, He gives it out thus; Take My Yoak upon you, (ſaith He) for My Yoak is eaſie, …. 11.29.and My Burthen light.
5. In the Weakneſs of the Law of old: The Law then was unable to give Life, to purge the Conſcience,…. 7.18. to pacifie God's Wrath; and therefore, ſaith the Apoſtle, There is verily a diſ-annulling of the Commandment going before, for the Weakneſs & Ʋnprofitableneſs thereof. Hence they are called weak and beggarly Rudiments; … 4.9.in compariſon of the New-Teſtament, there was then a leſs forcible Influence of the Spirit accompanying that Diſpenſation of the Covenant:… 7.39. The Spirit was not then given in that large Meaſure as now; Becauſe Chriſt was not then glorified. It appears in theſe Particulars:
1. There was leſs Power of Faith in the Saints, before Chriſt; when the Doctrine of Faith was more fully revealed, then was Faith it ſelf more fully revealed in the hearts and lives of God's People.… 3.23. Before Faith came (ſaith the Apoſtle) we were kept under the Law, ſhut up unto the Faith, which ſhould afterwards be revealed. Surely this implies there was a Time, when there was leſs Faith in God's People; and that was the Time of the Law.
2. There was leſs Power of Love in the Saints before Chriſt; according to the meaſure of our Faith, ſo is our Love: The leſs they knew the Loving-kindneſs of God towards them in Chriſt, the leſs they loved. It may be, they were more drawn by the Terrours of the Law, than by the Promiſes of Grace; and therefore, they had leſs Love in them.
3. They had a leſs Meaſure of Comfort to carry them on in all their Troubles. Chriſt exibited, is called the Conſolation of Iſrael: and therefore the more Chriſt is imparted,Luk 2.25 Acts. 9 31 the more means of Comfort: Hence the Primitive Saints after Chriſt, are ſaid to walk in the fear of the Lord, and in the comfort of the Holy Ghoſt. Certainly the Spirit was poured in leſs plenty on the faithful in the Old Teſtament, becauſe that benefit was reſerved to the times of Chriſt, who was firſt to receive the Spirit above meaſure in his humane Nature, and thence to derive Grace to his Saints.
6. In the darkneſs of that adminiſtration of Old, Chriſt was but ſhadowed out to the Fathers in Types and Figures, and dark Propheſies, but now we ſee him with open Face. 2 Co. 5.18Obſerve the difference in reference to the perſon of Chriſt, and to the Offices of Chriſt, and to the benefits that come by Chriſt. 1. Concerning the Perſon of Chriſt; it was revealed to them that he ſhould be God, Iſa. 9, 6. And that he ſhould be man, Iſa. 9.6.Iſa. 9.6. The ſame verſe ſpeaks of a Child that is born, and of a mighty God. But how he ſhould be God and man in one perſon, it was very darkly Revealed. 2. Concerning the Offices of Chriſt; his Mediatorſhip was Typed out by Moſes; his Prieſthood was Typed out by Melchizedeck among the Canaanites, and Aaron among the Jews; his Prophetical Office was typed out by Noah, a Preacher of Righteouſneſs; his Kingly Office was typed out by David: but how dark theſe things were unto them, we may gueſs by the Apoſtles, who knew not he ſhould Die, who dreamed of an earthly Kingdom; and till the Holy Ghoſt came, were ignorant of many things pertaining to the Kingdom of God. 3. Concerning the Benefits that come by Chriſt; Juſtification was ſignified by the ſprinkling of Blood, and Sanctification by the water of Purification, Heaven and glorification by their Land flowing with Oyl, Olive, and, Honey: Thus the Lord ſhewed the Jews theſe principal Myſteries, not in themſelves, but in Types and Shadows, as they were able to ſee them from day to day: But in the new Covenant Chriſt is offered to be ſeen in a fuller view: the Truth, and Subſtance, and body of the things themſelves is now exhibited; Chriſt is clearly Revealed without any Type at all to be our Wiſdom, 2 Cor. 1.30Righteouſneſs, Sanctification and Redemption.
7. In the number of them that partake of the Covenant; at firſt the Covenant was included in the Families of the Patriarchs, and then within the Confines of Judea, but now is the partition Wall betwixt Jew and Gentile broken down,Rom. 3.29. and the Covenant of Grace is made with all Nations, He is the God of the Gentiles alſo, and not of the Jews only. Chriſtians! here comes in our happineſs; Oh how thankful ſhould we be? that our Fathers for many Hundreds and Thouſands of years together ſhould ſit in darkneſs, and that we ſhould partake of this Grace! What? that we that were Dogs before, ſhould now be ſet at the Childrens Table?Acts 11.18 The very Jews themſelves hearing of this, are ſaid to glorify God. When they heard theſe things, they held their peace and glorified God, ſaying, then hath God alſo to the Gentiles granted Repentance unto Life. If they praiſed God for it, how much more ſhould we do it our ſelves? But of that hereafter.
I have now propounded the Object we are to look unto; it is Jeſus, as held forth in a way of Promiſe or Covenant; in that dark time from the Creation, till his firſt coming in the Fleſh: Our next Buſineſs is to direct you in the Art or Myſtery of Grace, how you are to look to Him in this reſpect.