The Covenant of God Entered with Mankind, Chapter 39
CHAP. XXXIX.
Objections againſt this latitude of the Covenant anſwered.
IT is here objected, that in Old Teſtament-times, God ſpeaks to all in viſible profeſſion, in that way of compellation as his people, as appears in thoſe places that alreadie have been quoted; but in New Teſtament-times, we finde not that title in ſuch generality, only the Regenerate, thoſe that yield ready and loyal ſubjection to God, are honoured with the name of the people of God, they therefore onlie are in Covenant. The title is reſtrained peculiarly to them, and ſo alſo the mercy. To this much may be ſaid.
Firſt, if this were granted, that this way of compellation, or ſpeech of God to man, is not found in all the New Teſtament, in this latitude, as to take in men of Chriſtian Profeſſion, not yet regenerate, yet there is little gained, ſeeing as we have found, there are termes equivalent. Beleevers are the people of God, ſo are Saints, Diſciples, and Chriſtians. But thoſe that are yet unregenerate have theſe titles, as we have heard at large, and therefore it argues the Covenant to be as large, as when that terme was ſo frequent.
Secondly, it is not often, that that phraſe is found in New Teſtament-Scriptures, with ſuch reſtriction, only to regenerate perſons, Tit. 2. 14. is the moſt pregnant place, where it is ſaid, that Jeſus Chriſt gave himſelf for us, that he might redeem us from all iniquitie, and purifie unto himſelf a peculiar people, zealous of good works. But if it be granted, that it is ſometimes taken for a people ſeparate by grace out of the ſtate of nature, it will not follow that it is never taken for a people ſeparate for God by Profeſſion; I know that Text, Revelation 21. 3. will be urged, I heard a great voice out of Heaven, ſaying, Behold, the Tabernacle of God is with men, and he will dwell with them, and they ſhall be his people, and God himſelf ſhall be with them, and be their God. But this will hardly ſerve for their purpoſe, There is no ſmall diſpute whether this be to be fulfilled on Earth, or in Heaven; if in Heaven, as learned Interpreters contend, then it is nothing to our purpoſe; if on Earth, then it ſets out a ſingular glory in the Church through Ordinances in purity; nothing that offends being ſuffered, yet ſuch a one in which yet there is a mixture of cloſe hypocrites: As for thoſe that interpret it of Chriſts perſonal reigne upon earth, when he in perſon ſhall manage all, and work nothing by his Agents, I leave them to enjoy their own opinion, how they ſhall be qualified on earth that do attend him. But if we may make conjecture by a conſiderable party of thoſe that publiſh it, and receive it, we ſhall have ſtrong cauſe of doubt, that all will not be found regenerate.
Thirdly, I ſay, the expreſſion mentioned of my people, or people of God, is uſed more frequently in the New Teſtament in the Old Teſtament-latitude, than with reſtriction to the Elect Regenerate. That in 2 Cor. 6. 16. with me is plain; I will dwell with them, and walk in them, and I will be their God, and they ſhall be my people, quoted out of an Old Teſtament-Scripture, Levit. 26. 16. and there it is a National Promiſe, and here, to be underſtood of Gods viſible abode in Ordinances, as may be made out from the context, being tendered to thoſe that were over-buſie to meddle with idols, from which he diſſwades with this Argument, that they were the Temple of the Lord, ſeparate of God for his worſhip and ſervice, and the Promiſe is no more than is made good to viſible Churches; Christ walks in the midſt of the ſeven golden Candleſticks, Revel. 2. 1. and ſome of them (witneſſe that of Sardis) had not all their Members Regenerate perſons. That of the Apoſtle, Rom. 9. 25. I will call them my people, which were not my people, and her beloved, which was not beloved, is to be underſtood no otherwiſe; That of the Prophet of the call of the ten Tribes, from Hoſea 1. 10. Hoſ. 2. 23. is there applied to the call of the Gentiles into a Church-ſtate and condition. Neither is that of force againſt it, that is objected from verſe 23. where the Apoſtle ſaith, That he might make known the riches of his glory on the veſſels of mercy, which he had afore prepared unto glory. God ſets up viſible Ordinances, and calls to a Church-ſtate as is there prophecied, that he may there work to himſelfe a people of inviſible relation, that thereby he may make them veſſels of mercy, having afore prepared them unto glory; So likewiſe, Rev. 18. 4. Come out of her my people, that ye be not partakers of her ſinnes, and that ye receive not of her plagues. All Profeſſours of faith, and worſhippers of the true God, are there included in that exhortation to quit Babylon; ſo all Miniſters of Chriſt are to urge and preſſe it; Men therefore of viſible Profeſſion, have this title in compellation from GOD of my people.
It is yet objected, Jeremiah 31. 31, 32, 33. Behold the dayes come, ſaith the LORD, that I will make a new Covenant with the houſe of Iſrael, and with the houſe of Judah, not according to the Covenant that 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 to them, ſaith the Lord. But this ſhall be my 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 will be their God, and they ſhall be my people. Here is a third purpoſe or intereſt for which this Text is produced to ſerve. The firſt was to aſſert an unconditionate Covenant in the dayes of the Goſpel, (which we examined chapter 25.) when the Goſpel expreſſely holds out Covenant-conditions, more expreſſely than the Covenant of Works, which is confeſt to be conditional. The ſecond to overthrow a publick Miniſtery, and all private mutual exhortation (which we ſpake to chapter 26) when the New Teſtament doth eſtabliſh both. And to ſet up this Prophecie in a third particular, againſt all New Teſtament-light; none muſt be of the called of God into Covenant, for fruition of Church-priviledges, but thoſe that are regenerate: Men in Old Teſtament-Covenant, broke Covenant as is there expreſt; Men in the New Covenant ſhall keep covenant, and theſe are only the Elect and Regenerate. To this I might have many things to ſay.
No ſuch ſenſe muſt be put upon this one ſingle Text, as to reſtrain the covenant only to thoſe that are ſtedfaſt in it, and carefully obſerve it when other New-Teſtament-Scriptures clearly and unanimouſly hold it out in that latitude to comprehend thoſe that are tranſgreſſours of it, no more than it muſt be brought (though there be like colour for both) to overthrow Goſpel-Ordinances private and publick exhortations, when in the New Teſtament there is a clear and full eſtabliſhment of them. There are thoſe that are in the faith, ſo farre as to enter Covenant, that make ſhipwrack of the faith, 1 Tim 1. 19. Diſciples of Chriſt, that go back and walk no more with him▪ Joh. 6. Men ſanctified by the blood of the Covenant, that tread under foot the blood of the Son of God, and do deſpight to the Spirit of grace, Heb. 10. 29. There are that eſcape the pollution of the world, through the knowledge of the Lord and Saviour Jeſus Christ, and are again entangled and overcome. Thoſe that have known the way of righteouſneſſe, that turne from the holy Commandment. To whom it happens according to the true Proverb, The dogge is turned to his own vomit again, and the ſow that was waſhed to her wallowing in the mire, 2 Pet. 2 22. It is farre eaſier to returne anſwer to this Scripture held out by way of Prophecie what ſhall be, than to give anſwer to all theſe Scriptures, and far more than theſe, ſetting out what is in New Teſtament-times.
2. That we may interpret, and not commit Scriptures, finde out the ſenſe of all, and not create differences in any; we may obſerve that though it be granted, that thoſe that have the Law written in their hearts, and put into their inward parts, do enter covenant, and not break it; yet it is not ſaid, none ſhall enter covenant and tranſgreſſe it. There may ſtill be an outward covenant, according to Interpreters, that may be broken, as well as an inward covenant that ſhall be obſerved. If it be ſaid, that theſe are two diſtinct covenants, one ſucceeding the other; one aboliſhed when the other takes place, according to that of the Apoſtle, Heb. 8. 13. 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; then it will follow (this being the characteriſtical difference) that, as none in New Teſtament-times enter covenant, but they keep covenant; ſo none in Old Teſtament-times were in covenant, but they did tranſgreſſe it; at leaſt that the covenant that then was, was wholly tranſgreſſeable; and the covenant that now is, is not in any poſſibility to be tranſgreſt. But the contrary is evident, there were thoſe that kept covenant in Old Teſtament-times, Pſal. 44. 17. All this is come upon us, yet have we not forgotton thee, neither have we dealt falſely in the covenant, Pſal. 103. 17. And alſo there are thoſe that break covenant in New Teſtament-times, 1 Tim. 5. 12. Having damnation, becauſe they have caſt off their firſt faith. The Law was written in mens hearts, and put into their inward parts in the dayes of the Old Teſtament, and ſome were (as it is called) in an inward Covenant, Deut. 30. 6. The Lord thy God will circumciſe thy heart, and the heart of thy ſeed; to love the Lord thy God with all thine heart, and with all thy ſoule, that thou mayeſt live, Pſal. 37. 31. The Law of his God is in his heart, none of his ſteps ſhall ſlide, Pſal. 119. 11. Thy word have I hid in my heart, that I might not ſinne againſt thee. Encline your eare, and come unto me, hear, and your ſoule ſhall live, and I will make an everlaſting Covenant with you, even the ſure mercies of D…id, Iſa. 55. 3. And ſo by conſequence it fairly holds, notwithſtanding this Text that there is (as hath been proved) an outward covenant in the dayes of the Goſpel. The oldneſſe to be aboliſhed is only in circumſtances, wherewith one and the ſame covenant that now is, was then clothed.
3. The covenant then ſpoken to by Jeremy in the place quoted, is not a covenant properly ſo called, or at leaſt, as Maſter Baxter obſerves, not the whole of the covenant. So there muſt be two diſtinct covenants, one in being when the Prophet wrote, and another to have its being in the time of which he propheſied; one covenant made with the Jewes, and another covenant diſtinct from it made with Chriſtians, and ſo of neceſſity there muſt be two diſtinct Goſpels. If that ſpoken of by Jeremy be a covenant properly ſo called, holding out the whole nature of the Goſpel-covenant, and that New diſtinct from the former, then the old covenant muſt needs in the whole nature of it be a diſtinct covenant likewiſe. In what ſenſe Jeremy is to be underſtood according to the genuine meaning of the Text, I have endeavoured to clear▪ as in my anſwer, page 105. 106, 107. So alſo chap. 26. of this Treatiſe, and whether I have anſwered the objection, which ſome divine that I cannot, without enervating the Argument, for effectual grace and perſeverance in it, I muſt appeal to the impartial Reader. I am ſure none can build effectual grace, and perſeverance on that Text (making it a diſtinct Covenant from the firſt) without the overthrow of effectual grace and perſeverance in Old Teſtament-times.