A Treatise of the Covenant of Grace, Treatise · Chapter 3
CHAP. III. Of the Covenant of Grace in generall.
THe Covenant of Grace is that free and gracious Covenant which God of his meere mercy in Jeſus Chriſt made with man a miſerable and wretched ſinner, promiſing unto him pardon of ſinne and eternall happineſſe, if he will return from his iniquity, embrace mercy reached forth, by faith unfained, and walke before God in ſincere, faithfull and willing obedience, as becomes ſuch a creature lifted up unto ſuch injoyment, and partaker of ſuch pretious promiſes. This Covenant is oppoſite to the former in kind, ſo that at one and the ſame time, man cannot be under the Covenant of workes and the Covenant of grace. For he cannot hope to be juſtified by his perfect and exact obedience, that acknowledging himſelfe to be a miſerable and loſt ſinner, doth expect pardon of the free mercy of God in Ieſus Chriſt embraced by faith. The condition of the Law as it was given to Adam, excludes the neceſſity of mercy reaching to the pardon of ſinne: and the neceſſity of making a new Covenant, argues the former could not give life, Heb. 8. 7. He that is under grace, cannot at the ſame time be under the law: and he that waites for Salvation of meere and rich grace to be vouchſafed, cannot expect it as the deſerved wages of his good worke from juſtice, and not of mercy.
What then may ſome ſay, is the Law aboliſhed, or is it lawfull for Chriſtians to live as they liſt, becauſe they be not under the Law?
Not ſo: but the Law hath a double reſpect: one as the unchangeable rule of life and manners, according to which perſons in Covenant ought to walke before and with the Lord, and in this ſenſe it belongs to the Covenant of grace. The other, as it is propounded in forme of a Covenant, as if he muſt neceſſarily periſh, who doth neglect or breake it in the leaſt jot or tittle, and in this ſenſe the Covenant of grace and workes are oppoſite. The matter of Evangelicall precepts and of the Morall Law is the ſame, but the forme of promulgation is not the ſame: the rule is one, but the Covenants differ. Materialy the Law, that is, the matter and argument of the Law, as a rule, ſtands in force: but if formally it did continue as a Covenant, there could be no place for repentance, nor for the promiſe of forgiveneſſe, or mercy reaching to the pardon of ſinne, or the quickning of them that be dead in treſpaſſes. The Covenant of workes is of juſtice, the Covenant of grace is of grace and mercy, which cannot agree and take place in one and the ſame ſubject: for he that try…th juſtice, perceiveth not the force of mercy, & è contra. This might be common to both Covenants, that God doth freely give reward, becauſe he was not bound unto it by any Law, and that is done of grace, which we are not tied unto by Law: but in the Covenant of Grace, he gives the reward of meere and rich grace, and that to the creature which hath deſerved Hell.
This Covenant entered immediately upon the fall, and ſo may be called a Covenant of Reconciliation, not of friendſhip. At the very inſtant, when God holy and true, was pronouncing judgements upon the ſeverall delinquents in the fall, ſetting downe his ſentence againſt the Tempter, both in his inſtrument the Serpent, and the maine Author Sathan, he brings in the party who ſhould execute the ſame, in which execution is unfolded the Covenant of grace for the Salvation of the creature, that the Serpent had deſtroyed, that God might be knowne in wrath to remember mercy. At the very fall, and before judgement was pronounced upon the delinquents that were tempted, the Covenant of mercy was proclaimed, that by vertue of this Covenant God might prevent further waſte of his creature, which Sathan might hauehave wrought upon his new advantage in following his good ſucceſſe, and that the tempted might have ſome comfort before their judgement, leaſt they might have been ſwallowed up of wrath.
The Authour of this Covenant is God, conſidered as a mercifull and loving Father in Ieſus Chriſt: as a Creator he ſtrooke Covenant with Adam in his integrity; as a Saviour he looked upon the poore creature plunged into ſinne, and miſery by reaſon of ſin.
The cauſe that moved the Lord to make this Covenant, was not any worth, dignity or merit in man: for man never had ought, which he had not received; and now by his diſobedience, had deſerved to be caſt off for ever: neither was the preſent miſery into which he had caſt himſelfe the cauſe that moved the Lord to receive man into favour: for the Angels more excellent by creation, as miſerable by their fall, he hath reſerved in chaines of darkneſſe: The ſole moving cauſe, why God made this Covenant,Bonitatis Dei donumeſt, quod liberare nos voluit: quod verò aliter quam tali modo liberare nos noluit, p…ccatorum noſtrorum eſt meritum. was the love, favour and mercy of the Lord. Deut. 7. 7, 8. Only the Lord had a delight in thy fathers to love them, (ſaith Moſes) and he choſe their ſeed after them. Deut. 10. 15. When I paſſed by thee, and ſaw thee polluted in thine owne blood, I ſaid unto thee, when thou wast in thy blood, live. Ezek. 16. 6. See Ezek. 36. 32. Luk. 1. 54, 55, 72, 78.
This Covenant was made in Chriſt, in and through whom we are reconciled unto God: for ſince God and man were ſeparated by ſinne, no Covenant can paſſe betwixt them, no reconciliation can be expected, no pardon obtained, but in and through a mediatour. Sinnes were never remitted unto any man, no man was ever adopted into the place and condition of a ſonne, by grace and adoption, but in him alone, who is the ſame yeſterday, to day, and for ever, Jeſus Chriſt, true God and true man. Act. 4 12. Heb. 13. 8.
The fall of our firſt parents was occaſion of this Covenant: forActus noſtrae liberationis divinam bonitatem cauſam habet. Sed aliter actus, exactio, nimirum paenae per modum ſatisfactionis ca…ſam eam habet, quae ad paenam exegendam irritat, id autemeſt peccatum. God ſuffered him to ſlip, that he might manifeſt the riches of his mercy in mans recovery. Mercy freeing man from miſery poſſible might have taken place before tranſgreſſion, and have diſcovered it ſelfe in the preventing of ſinne, and ſo of miſery: but it ſeemed good unto Almighty God to ſuffer miſery to enter upon man through ſinne, that he might make knowne the infinite riches of his mercy, in ſuccouring and lifting him up, being fallen and plunged into a ſtate remedileſſe and deſperate for ought he knew. Beſides, we may conceive, that Almighty God, upon juſt grounds diſdaining, that ſuch a baſe creature falne by pride, ſhould thus upon advantage of the mutability of his reaſonable creature, ruinate the whole frame of the Creation, and trample the glory of his name under foot: and withall looking upon the Chaos which ſinne had brought, and would further make, if ſome ſpeedy remedy was not provided; did out of his infinite and boundleſſe love to man (though in the tranſgreſſion,) and juſt and dreadfull indignation againſt Sathan, give forth this gratious and free Covenant.
The forme of this Covenant ſtands in gratious and free promiſes of all good to be repaired, reſtored, augmented, and a reſtipulation of ſuch duties as will ſtand with free grace and mercy. For the Covenant of Grace doth not exclude all conditions, but ſuch as will not ſtand with grace. The Covenant which was made of free love, when we lay wallowing in our blood, and which calls for nothing at our hands but what comes from, and ſhall be rewarded of meere grace, is a Covenant of grace, though it be conditionall. So the pardon of ſinne is given of grace, and not for workes, though pardon be granted only to the penitent, and faith on our part, a lively, unfained and working faith be required to receive the promiſe.
The parties covenanting are two, and ſo are the parts of the Covenant, the one in reſpect of God, the other in reſpect of man. A Covenant there is betwixt God and man, but no mutuall obligation of debt: for ſuch mutuall obligation is founded in ſome equality; but there is no equality between the Creator and the creature, much leſſe betwixt the Lord moſt high, and man a ſinner. If man had never offended, God almighty, who gave him his being and perfection, could not have been indepted unto him, but as he was pleaſed to recompence the good of obedience, in the creature that never deſerved puniſhment: much leſſe can God be indepted to the creature that hath offended, who can neither endure his preſence nor beare the weight of his wrath, nor ſatisfie Juſtice, nor deliver his ſoule from the thraldome of ſinne. The obligation of man to God is of double right and debt: but it is of rich grace and abundant love, that God doth bind himſelfe unto man. God doth promiſe in this Covenant to be God and Father by right of redemption, and Chriſt to be Saviour of them that beleeve in God by him, and in faith do yeild ſincere, uniforme, willing, upright and conſtant obedience unto his Commandements. Jer. 31. 31, 32, 33 Deut. 31. 6. Ezek. 36. 25, 26. Gen. 15. 1, 4, 5. Jer. 32. 40. & 33. 9. Heb. 8. 10, 11, 12. Iſa. 54. 7. Hoſ. 2. 19.
The ſtipulation required is, that we take God to be our God, that is, that we repent of our iniquities, believe the promiſes of mercy and embrace them with the whole heart, and yeeld love, feare, reverence, worſhip, and obedience unto him, according to the preſcript rule of his word. Repentance is called for in this Covenant, as it ſetteth forth the ſubject capable of Salvation by faith, but is it ſelfe only an acknowledgement of ſinne, no healing of our wound, or cauſe of our acquittance. The feeling ofLuke 13. 5. Act. 11. 18. 2 Cor. 7. 10. Ezek. 18. 27…, paine and ſickneſſe, cauſeth a man to deſire and ſeeke remedy, but it is no remedy it ſelfe. Hunger and thirſt make a man to deſire and ſeeke for food, but a man is not fed by being hungry. By repentance we know our ſelves, we feele our ſickneſſe, we hunger and thirſt after grace, but the hand which we ſtretch forth to receive it, is faith alone, without which repentance is nothing but darkneſſe and deſpaire. Repentance is the condition of faith and the qualification of a perſon capable of Salvation: but faith alone is the cauſe of Juſtification and Salvation, on our part required. It is a penitent and petitioning faith, wherby we receive the promiſes of mercy, but we are not juſtified partly by prayer, partly by repentance, and partly by faith, but by that faith, which ſtirreth up godly ſorrow for ſinne, and enforceth us to pray for pardon and Salvation. Faith is a neceſſary and lively inſtrument of Juſtification, which is amongſt the number of true cauſes, not being a cauſe without which the thing is not done, but a cauſe wherby it is done. The cauſe without which a thing is not done, is only preſent in the action, and doth nothing therein: But as the eye is an active inſtrument for ſeeing, and the care for hearing, ſo is faith alſo for juſtifying. If it be demanded whoſe inſtrument it is? It is the inſtrument of the Soule, wrought therin by the Holy Ghoſt, and is the free gift of God. In the Covenant of workes, workes were required as the cauſe of life and happineſſe: but in the Covenant of grace, though repentance be neceſſary and muſt accompanie faith, yet not repentance, but faith only is the cauſe of life. The cauſe not efficient, as workes ſhould have been, if man had ſtood in the former Covenant, but inſtrumentall only: for it is impoſſible that Chriſt, the death and blood of Chriſt, and our faith ſhould be together the efficient or procuring cauſes of Juſtification or Salvation. When the ApoſtleRom. 3. …, 22 28, 30. Gal. 2. 16. 17. Rom. 4. 2, 3. writeth, that man is not juſtified by workes, or through workes, by the Law or through the Law (oppoſing faith and workes in the matter of Iuſtification, but not in reſpect of their preſence: faith, I ſay, and works, not faith and merits which could never be) without doubt he excludes the efficiency and force of the Law and workes in juſtifying: But the particles By and of doe not in the ſame ſenſe take Iuſtification from the Law and workes, in which they give it to faith. For faith only doth behould and receive the promiſes of life and mercy, but the Law and works reſpect the Commandements, not the promiſes of meere grace. When therfore Iuſtification and life is ſaid to be by faith, it is manifeſtly ſignified, that faith receiving the promiſe, doth receive righteouſneſſe and life freely promiſed. Obedience to allDeut. 7. 1…. & 10. 12. Ier. 7. 23. Lev. 19. 17, 18. Luk. 10. 27 Mar. 12, 30. Gods Commandements is covenanted, not as the cauſe of life, but as the qualification and effect of faith, and as the way to life. Faith that embraceth life is obedientiall, and fruitfull in all good workes: but in one ſort faith is the cauſe of obedience and good workes, and in another of Iuſtification and life eternall. Theſe it ſeeketh in the promiſes of the Covenant: thoſe it worketh and produceth, as the cauſe doth the effect. Faith was the efficient cauſe of that pretious oblation in Abell, of reverence and preparingHeb. 11, 4, 7, &c. the Arke in Noah, of obedience in Abraham: but it was the inſtrument only of their juſtification. For it doth not juſtifie as it produceth good workes, but as it receiveth Chriſt, though it cannot receive Chriſt, unleſſe it brings forth good workes. A diſpoſition to good workes is neceſſary to juſtification, being the qualification of an active and lively faith. Good works of all ſorts are neceſſary to our continuance in the ſtate of juſtification, and ſo to our finall abſolution, if God give opportunity: but they are not the cauſe of, but only a precedent qualification or condition to finall forgiveneſſe and eternall bliſſe. If then, when we ſpeake of the conditions of the Covenant of grace, by Condition we underſtand whatſoever is required on our part, as precedent, concomitant or ſubſequent to juſtification, repentance, faith and obedience are all conditions: but if by Condition we underſtand what is required on our part, as the cauſe of the good promiſed though only inſtrumentall, faith or beliefe in the promiſes of free mercy is the only Condition. Faith and workes are oppoſed in the matter of Juſtification and Salvation in the Covenant, not that they cannot ſtand together in the ſame ſubject, for they be inſeperably united, but becauſe they cannot concurre or meete together in one & the ſame Court, to the Iuſtification or Abſolution of Man. For in the Court of Iuſtice according to the firſt Covenant either being juſt he is acquitted, or unjuſt he is condemned: But in the Court of Mercy, if thou receive the promiſe of pardon, which is done by a lively faith, thou art acquitted and ſet free, and accepted as juſt and righteous: but if thou believe not, thou art ſent over to the Court of Juſtice.
Obedience is two-fold, perfect in meaſure and degree, this is ſo farre required, that if it be not performed, we muſt acknowledge our ſinne in comming ſhort: And this God is pleaſed to exact at our hands, that we might walke in humility before him, ſtrive after perfection, and freely acknowledge his rich grace and mercy in accepting and rewarding the beſt ſervice we can tender unto his Highneſſe, when in the Court of Iuſtice it deſerveth to be rejected. 2. Sincere, uniforme and conſtant, though imperfect in meaſure and degree, and this is ſo neceſſary, that without it there is no Salvation to be expected. The Covenant of Grace calleth for perfection, accepteth ſincerity, God in mercy pardoning the imperfections of our beſt performances. If perfection was rigidly exacted, no fleſh could be ſaved: if not at all commanded, imperfection ſhould not be ſin, nor perfection to be laboured after. The faith that is lively to imbrace mercy is ever conjoyned with an unfained purpoſe to walke in all well pleaſing, and the ſincere performance of all holy obedience, as opportunity is offered, doth ever attend that faith, whereby we continually lay hold upon the promiſes once embraced. Actuall good workes of all ſorts (though not perfect in degree) are neceſſary to the continuance of actuall juſtification, becauſe faith can no longer lay faithfull claime to the promiſes of life, then it doth vertually or actually leade us forward in the way to Heaven. For if we ſay, we have fellowſhip with God and walke in darkneſſe, we lie and doe not the truth: But if we walke in the light, as he is in the light, we have fellowſhip one with another, 1 Joh. 1. 6, 7. This walking in the light, as he is in the light, is that qualification, wherby we become immediatly capable of Chriſts righteouſnes, or actuall participants of his propitiation, which is the ſole immediate cauſe of our juſtification, taken for remiſſion of ſinnes, or actuall approbation with God. The truth of which Doctrine St John likewiſe ratifies in tearmes equivalent, in the words preſently following: And the blood of 1 Ioh. 1. 7.Chriſt cleanſeth us, (walking in the light as God is in the light) from all ſinne. But of theſe things more largely in the ſeverall degrees how this Covenant hath been revealed.
In this Covenant man doth promiſe to repent of his ſinnes, and repenting to cleave unto the promiſe of mercy made in Ieſus Chriſt, and in ſaith to yeeld willing, cheerefull and continuall obedience. In contracts amongſt men, one may aske more, and the other bid leſſe, and yet they may ſtrike agreement: But it is altogether bootleſſe, for men to thinke of entring into Covenant with God, if they be no… reſolved to obey in all things. The practiſe of all Gods people, who ever made Covenant with his Highneſſe, doth expreſſely ſpeake thus much, when they ſolemnly entred into, or renewed their Covenant: for thus they promiſe, Whatſoever the Lord ſaith, that will we doe, Exod 24. 3, 7. The people ſaid unto Joſhua, The Lord our God will we ſerve, and his voice will we obey, Joſh. 24. 23. And they entred into Covenant to ſeeke the Lord God of their Fathers, with all their he art, and with all th…e…r ſou…e? That whoſoever would not ſe…ke the Lord God of Iſrael, ſhould be put to death, whether ſmall or great, whether man or woman, 2 Chron. 15. 12, 13. And the King ſtood by the pillar, and made a Covenant before the Lord, to walke after the Lord, and to keepe his Commandements, and his Teſtimonies, and his ſtatutes, with all their heart, and all their ſoule, to performe the words of this Covenant that were written in this booke: and all the people stood to the Covenant, 2 Chron. 34. 31. 2 Kings 23. 3. They entred into a Curſe, and into an Oath to walke in Gods Law, which was given by Moſes the Servant of God, and to obſerve and doe all the Commandements of the Lord our God, and his Iudgements, and his Statutes, Neh. 10. 29. And thus runneth the exhortation of Joſhua to the two tribes and halfe when he ſent them home; Take diligent heed to doe the Commandements of the Law, which Moſes the ſervant of the Lord charged you, to love the Lord your God, and to walke in all his wayes, and to keepe his Commandements, and to cleave unto him, and to ſerve him with all your heart, and with all your ſoule, Ioſh. 22. 5. Which muſt not ſo be underſtood, as if he that did of frailty and infirmity offend in any one jot or tittle, ſhould be held a Covenant breaker: for then no man ſhould be innocent, but the promiſe muſt be interpreted according as the Law or rule of obedience is given, which calleth for perfection but accepteth ſincerity. In the Covenant of mercy we bind our ſelves to believe and reſt upon God with the whole heart, ſo as doubting or diſtruſt of weakneſſe and infirmity, muſt be acknowledged a ſinne, but every ſuch frailty doth not argue the perſon to be a tranſgreſſour of the Covenant. And the ſame holds true of obedience. But of this more largely in the particular manner how God hath been pleaſed to adminiſter this Covenant. Man then doth promiſe to ſerve the Lord, and to cleave unto him alone, which is both a debt of duty, and ſpeciall prerogative, and he doth reſtipulate or humbly intreat, that God would be mindfull of his holy Covenant or teſtimony, that he would be his God, his Portion, his Protectour, and rich reward. Theſe things be ſo linked together in the Covenant, as that we muſt conceive the Promiſe of God in order of nature to goe before the Promiſe and obedience of man: and to be the ground of faith, whereby mercy promiſed is received. The offer of mercy is made to man an unbeleever, that he might come home, and the promiſe muſt be conceived before we can beleeve, elſe we ſhould beleeve we know not what, and faith ſhould hang in the aire without any foundation: but mercy offered is embraced by faith, and vouchſafed to him that beleeveth. Alſo the duty which God calleth for, and man promiſeth, is mans duty but given of God. By grace man is enabled and effectually drawne to doe what God commandeth. The Covenant could not be of grace, nor the good things covenanted, if man by his own ſtrength did or could performe what God requireth.
This Covenant was firſt publiſhed, and made knowne by lively voice: afterwards it was committed to writing, the tables thereof being the holy Scripture. It was made both by word andPſal. 85. 4, 35. Deut. 29. 12, 14. Iſai. 54. 9. Heb. 6. 17, 18. Gen. 22. 16. Luke 1. 72. Oath, to demonſtrate the certainty and conſtancy thereof: and ſealed by the Sacraments, which on Gods part doe confirme the Promiſe made by him: and on mans part are bils obligatory or hand-writings, whereby they teſtifie and bind themſelves to the performance of their duty.
For manner of adminiſtration this Covenant is divers, as it pleaſed God in ſundry manners to diſpenſe it: but for ſubſtance it is one, the laſt, unchangeable and everlaſting. One, For Jeſus Christ is the ſame yesterday, and to day, and for ever. The laſt: for itHeb. 13. 8. ſucceeded the Covenant of works, but none ſhall ſucceed it. In it God hath revealed his whole pleaſure touching the Salvation of man, and hath manifeſted his principall properties, the riches of his grace, wherein he delighteth to be magnified. He that is not ſaved by the Covenant of Grace, muſt and ſhall periſh everlaſtingly. Unchangeable and everlaſting: for therein God hath revealed himſelfe, in reſpect of the things he willeth concerning mans Salvation to be one and the ſame for ever. There is none other relation and reſpect, that might give occaſion to another Covenant. It was the pleaſure of God to ſhew mercy to man miſerable; but he will not extend compaſſion to him that obſtinately and wilfully ſhall contemne the riches of his grace. The Covenant made with Adam in the ſtate of Innocency, is altered for our great good and comfort: but this Covenant is like the Covenant of the dayIſai. 24. 5. Pſal. 111, 9. and of the night, it ſtands faſt for ever and ever. Though men be unfaithfull, God continueth faithfull: he waiteth for the converſion1 Sam. 7. 3. Deut. 4. 31. Jer. 3. 1, 2. Rom. …. 6. and 11. 1, …9. of them that goe aſtray, and if they returne, he will receive them into favour. The Lord will not utterly caſt off that people, whom he hath once choſen, and received unto mercy. And in reſpect of the life to come, the Covenant is eternall: for after this life the people effectually in Covenant ſhall live with the LordHoſ. 13. 14. Matth. 22. 32. for ever.
Externally this Covenant is made with every member of the Church, even with the Parents and their children, ſo many as heare and embrace the Promiſes of Salvation, and give and dedicate their children unto God according unto his direction: for the Sacraments what are they but ſeales of the Covenant? But ſavingly, effectually, and in ſpeciall manner it is made only with them, who are partakers of the benefits promiſed. And as the Covenant is made outwardly or effectually, ſo ſome are the people of God externally, others internally and in truth. For they are th… people of God, with whom God hath contracted a Covenant, and who in like manner have ſworne to the words of the Covenant, God ſtipulating, and the people receiving the condition: which is done two wayes: for either the Covenant is made extrinſecally, God by ſome ſenſible token gathering the people, and the people embracing the condition in the ſame manner, and ſo an externall conſociation of God and the people is made: or the Covenant is en…red after an inviſible manner, by the intervention of the Spirit, and that with ſo great efficacy, that the condition of the Covenant is received after an inviſible manner, and ſo an internall conſociation of God and the people is made up.
Here it may ſuffice briefly to mention theſe things, becauſe in the ſundry manners of diſpenſation, they will come to be diſcuſſed more at large.
From that which hath been ſaid two things may be gathered. 1. How the Covenant made with Adam, called by ſome Divines the Covenant of Nature, agreeth and differeth from the Covenant of Grace.
They agree in a generall conſideration of, 1. The Author, which is God only wiſe, moſt holy, our ſupreme and abſolute Soveraigne. 2. The matter of the Covenant, which is a Commandement and Promiſe of reward. 3. The perſons contracting or covenanting, which are God and man. 4. The Subject not differenced by ſpeciall reſpects, for the Law was given and Goſpell revealed to man. 5. The forme of adminiſtration, becauſe to both Covenants is annexed a reſtipulation. 6. The end, viz. the bleſſedneſſe of man, and the glory of God manifeſted in his wiſdome, bounty and goodneſſe. 7. As Adam in the ſtate of Innocency was made able to fulfill the Covenant made with him: ſo is the Covenant of Grace written in the hearts of them that be heires of the Promiſe in Chriſt.
They differ, 1. In the ſpeciall conſideration of the Authour, cauſe and foundation of the Covenants. God gave his Law to Adam as bountifull and gratious to his creature intire and perfect, but in ſtrict juſtice requiring obedience, promiſing a reward and denouncing puniſhment. But the Covenant of Grace he made as a loving Father in Jeſus Chriſt, of his meere Grace promiſing to receive them into favour, that ſincerely and unfainedly turne unto him. The Creation of man and integrity of humane nature, is the Foundation of the former Covenant: but the Redemption of man by Chriſt is the Foundation of the Covenant of Grace.
2. In the forme of Sanction. In the Covenant of Nature there is no Mediatour: but the Covenant of Grace is made in Chriſt, in whom God hath made us accepted. The Covenant of Nature was not promiſed before it was promulgated: but the Covenant of Grace was firſt promiſed, and long after promulgated and eſtabliſhed or ratified in the bloud of his Sonne.
3. In the ſpeciall matter of the Covenants, and that both in reſpect of the Promiſe and ſtipulation. For the Covenant of Nature promiſed life, but not righteouſneſſe: but in the Covenant of Grace God promiſeth to tread Satan under the feet, and to write his Law in the hearts of them that be heires of Salvation. That Covenant promiſeth life to them that perfectly obey, but not remiſſion or forgiveneſſe of any, even the leaſt iniquity. But this promiſeth forgiveneſſe of ſinnes and life eternall to the penitent ſinner believing in Chriſt, and embracing the free promiſe of mercy. In that, life eternall is promiſed as the reward of juſtice: in this, life and glory as the reward of free and rich grace and mercy. To him that worketh, the wages is of debt; but to him that beleeves the reward is of Grace. In that God as a Creatour doth exact his right of man pure: but in this as a loving Father he doth offer himſelfe to the ſinner ſmitten with the conſcience of his ſinne. In that, life eternall and moſt bleſſed is promiſed, but only animal, to be enjoyed in Paradiſe, or continuance in that good eſtate wherein he was ſet at firſt of the rich bounty of God: but in the other, tranſlation out of ignominy and death into eternall happineſſe and glory in Heaven. In the Covenant of Nature perfect obedience is exacted, ſo that if there be but the leaſt failing in any jot or title, and that but once, a man can never be juſtified thereby, nor can the breach be made up by any repentance: But in the Covenant of Grace obedience is required, repentance admitted, and ſincerity accepted: If a man ſinne and goe aſtray, if he returne unfainedly, he ſhall be received into favour. In the Covenant of Nature obedience and workes were commanded as the cauſe of life and juſtification: in the Covenant of Grace, Faith is required as the inſtrumentall cauſe of Remiſſion and Salvation, obedience as the qualification of the party juſtified, and the way leading to everlaſting bleſſedneſſe. The object of obedience in the Covenant of Nature was God: in the Covenant of Grace God in Chriſt.
4. They differ in the ſpeciall conſideration of the Subject. The firſt Covenant was given to man pure, perfect, intire and ſound, able to do what God required: But the Covenant following was made with man a ſinner, miſerable and by nature the child of wrath. And ſo that was a Covenant of friendſhip, this of firme Reconciliation.
5. In the ſpeciall and peculiar reſpect of the end. For the former Covenant was made for the praiſe of Gods wiſdome, goodneſſe, bounty and juſtice. But the Covenant of Grace was made to declare and ſet forth the riches of Gods grace and mercy. In it the wiſdome, goodneſſe, power and juſtice of God is more illuſtrious then in the former: and the mercy, long-ſuffering and rich grace of God is greatly magnified, which did not appeare or ſhine forth at all in the former.
6. And in their Effects and Properties. For not the Covenant of Nature, but of Grace doth exclude boaſting. By the Covenant of Nature Adam was not advanced above the condition of an honourable Servant. In the Covenant of Grace, man by nature the child of wrath, is made the child of God by grace and adoption. The Covenant of nature was neither the laſt nor everlaſting, but being firſt made way for a better, and being broken was antiquated or diſanulled to our ſingular comfort: but the Covenant of Grace ſhall continue firme and immoveable for evermore.
The ſecond thing to be gathered is, That the Fathers before Chriſt, ever ſince the fall of Adam, and Chriſtians in the times of the Goſpell, did live under the ſame Covenant for ſubſtance, but not for manner of adminiſtration, which is moſt cleare by evidentHeb. 13. 8. Rev. 13. 8. Act. 4. 12. and 15. 11. Gal. 3. 29. Rom. 3. 30. Eph. 2. 12. Gen. 15. 1▪ and 17. 1, 7. Lev. 26. 12. Exod. 3. 6. Matth. 22. 32. 2 Cor. 4. 13. Heb. 11. 6, 7, 8. Rom. 4. 12. Heb. 11. …, 19, 23. teſtimonies of holy Scripture, and by the very forme of the Covenant, which was one before and after the comming of Chriſt. The ſame God that calleth us, called them to the hope of eternall life: they were endued with the ſame ſpirit, and lived by the ſame faith: Their Sacraments for ſubſtance in ſignification agree with ours: and they expected an Inheritance everlaſting and undefiled. Religion for ſubſtance was ever one and unchangeable, and ſuch as were truly religious walked in the ſame way, and waited for the ſame heavenly Inheritance and everlaſting crowne of glory. The Church before Chriſt may be conſidered as an heire, or as an Infant, according to the ſubſtance of the Covenant, or according to the manner of adminiſtration. In the firſt reſpect the Church is under the Covenant or Promiſe, and her people are called a free and willing people, an heire of heavenly and ſpirituall bleſſings. In the latter reſpect ſhe is under the Covenant, in reſpect of the different adminiſtration, and her people are called a ſervile people in compariſon, an heire under Tutors and Governors, not differing from a ſervant.