A Treatise of the Covenant of Grace, Treatise · Chapter 4
CHAP. IIII. Of the Covenant of Promiſe.
THe Covenant of Grace is either promiſed or promulgatedGen. 3. 15. Gen. 12. 1. and 15. 1. and eſtabliſhed. Promiſed to the Fathers, firſt to Adam, and afterwards to the Patriarchs, and laſtly to the people of Iſrael, and that before their comming into the Land of Canaan, and afterGal. 4. 4▪ 1 Pet. 1. 20. Act. 3. 25. Gal. 3. 16. 1…. Eph. 2. 12. their returne from the Babyloniſh captivity. Promulgated, after the fulneſſe of time came. And hence the Covenant of Grace is diſtributed into the Covenant of Promiſe, or the New Covenant, ſo called by way of excellency. For the Foundation and Mediatour of the Covenant of Grace is our Lord Jeſus Chriſt, but either to be incarnate, crucified, and raiſed from the dead, or as alreadyAct. 4 12. Heb. 13. 8. incarnate, crucified, and truly raiſed from the dead, and aſcended into Heaven. For there was never ſin forgiven but in him alone, who is the ſame yeſterday, and to day, and for ever. Therefore although before the Incarnation, Chriſt was only God, he was our Mediatour, yet not ſimply as God, but as the divine perſon, who ſhould take our fleſh, and in it ſhould finiſh all the Myſterie of our Redemption, and therefore he is called the Lambe of God ſlaine from the beginning of the world, and the Fathers by his grace were ſaved, even as we. In the acts of Mediation three things may be conſidered. Reconciliation, by which we are accepted of God. Patronage, by which we have acceſſe unto the Father. Doctrine, whereby God hath made himſelfe knowne unto men by a Mediatour. This third act might be done before he aſſumed our fleſh, and indeed was done: but the two firſt did require his comming in the fleſh, although the fruit of them was communicated to the Fathers under the Old Teſtament, by force of the divine Promiſe, and certainty of the thing to come with God.
If it be objected, that the cauſe is before the effect, and therefore the incarnation and death of Chriſt muſt goe before the communication of the fruit and benefit thereof unto the Fathers.
The anſwer is, That in naturall cauſes the Propoſition holds true, but in morall cauſes the effect may be before the cauſe: and ſo the fruit and vertue of Chriſts death was communicated to the Fathers before his Incarnation. But although the Sonne of God before he was manifeſted in the fleſh, was our Mediatour with God (to whom future things are preſent) becauſe he ſhould be, and therfore for his ſake ſinnes were remitted, men did teach and learne by his Spirit, the Church was governed by him: yet the manner and reaſon of that Mediation was propoſed more obſcurely, the force and efficacy of it was leſſe, and did redound to few…r. The Covenant of Promiſe then was that Covenant which God made with Adam, the Fathers and all Iſrael in Jeſus Chriſt to be incarnate, crucified and raiſed from the dead: And it may be deſcribed the Covenant, wherby God of his meere grace and mercy in Jeſus Chriſt to be exhibited in the fulneſſe of time, did promiſe forgiveneſſe of ſinnes, ſpirituall adoption and eternall life, unto man in himſelfe conſidered a moſt wretched and miſerable ſinner, if he ſhould embrace and accept this mercy promiſed, and walke before God in ſincere obedience. God the Father of his meere and free grace and mercy looking upon man in JeſusDeut. 9. 5. Gal. 3. 18. Luk. 1. 54, 55. Chriſt, in whom he is reconciled, is the Author and cauſe of this Covenant. He hath h…lpen his ſervant Iſrael in remembance of his mercy, as he ſpake to our Fathers, to Abraham, and to his ſeed for ever. Thus ſaith the Lord God of Iſrael, your Fathers dwelt on Joſh. 24 ….the other ſide of the floud in old time, even Terah the Father of Abraham, and the Father of Nahor, and they ſerved other gods. And I took your Father Abraham from the other ſide of the floud, and led him throughout all the Land of Canaan, and multiplied his ſeed, and gave him Iſaac.
The condition required in this contract, is the obedience of faith. Remiſſion of ſinnes, gratious adoption in Chriſt, and the Inheritance of eternall life is promiſed to beleevers: and eternall condemnation peremptorily threatned againſt unbeleevers.
Chriſt, whom God hath exhibited in the Goſpell, as he was promiſed to the Fathers in the Scriptures of the Prophets, is the object of this Covenant.
The end thereof is the praiſe of the glorious grace and mercy of God in Chriſt to come.
In this Covenant there is a mutuall compact betwixt God and man: God in mercy promiſing, and man in duty binding himſelf unto the Lord.
It was made with man a ſinner, and reacheth to the faithfull and their ſeed, as God hath promiſed to accept the children of beleeving parents, upon due and religious tender of them made unto his Highneſſe according as he hath preſcribed: but ſaving effectually it was made with them only, who beleeve in him that juſtifieth the ungodly, be the heires of ſalvation, and walke in the ſteps of our Father Abraham.
This Covenant doth beget children to liberty, doth adminiſter the righteouſneſſe of faith, and the inheritance by faith: hope, peace of conſcience, life in Chriſt, and ſpirituall joy is the effect thereof.
Internally the Spirit doth ſeale up the truth of this Covenant in2 Cor. 4 13. Rom. …. 4, 5. Gal. 3. 18. Rom. 8. 15. Gal. 3. 14. Gen 22. 16. Luk. 1. 73. the hearts of the faithfull. For when the adoption and the inheritance pertained to the Fathers under the Covenant of promiſe, the ſpirit of adoption and earneſt of the inheritance pertained unto them likewiſe. Externally it was delivered and confirmed by word and oath, and ſealed by the Sacraments.
For ſubſtance alſo this Covenant was everlaſting and unchangeable: The New Teſtament did not aboliſh the former, but the former was fulfilled by the latter. And in all theſe things it dothPſal. 105. 10. agree with the new Covenant: which here only are but briefly named, becauſe the confirmation of them muſt be ſought in the Chapters following.
And if the Covenant of Promiſe, and the New Covenant doe thus agree in ſubſtance, then it muſt neceſſarily follow, That thereEph. 2. 18, 19, 20. and 4. 4, 5. is but one Church of the Elect, the ſame Communion of Saints, one Faith, one Salvation, and one way of obtaining the ſame, viz. by Faith in Chriſt.
Secondly, that the Word of God was no leſſe incorruptible ſeedRom. 11. 17. to the Fathers and the Iſraelites then to us: That the Fathers did eat the true fleſh of Chriſt by faith, as well as we in the times of1 Cor. 10. 2, 3. 2 Cor. 4. 13. the Goſpell: That they and we are partakers of the ſame Spirit: and that the Sacraments of the Jewes did ſignifie and ſeale to them, the ſame promiſes of eternall life, which our Sacraments doe to us. The Sacraments of the Old Teſtament were not types of our Sacraments, as ſometimes they are called by Divines: but they typified the ſame things that ours doe. For as the Covenants under which they and we lived, were one for ſubſtance: ſo are the Sacraments one in their common nature and ſignification.
Thirdly, that the faithfull before Chriſt were ſaved by the free mercy of God in Chriſt, did know God and Chriſt, had theHeb. 11. 9. Pſal. 105. 15. Iſai. 51. 6. ſpirituall promiſe of life eternall, and were equall to us Chriſtians in all ſubſtantiall graces of the Covenant.
Fourthly, and from the ſame grounds we may conclude, that the ſoules of the faithfull, who departed this life before the comming of Chriſt in the fleſh, were immediately received into Heaven. For they were taken to glory, and ſaved as we: Now ſuch as are taken to glory, are taken to Heaven. For the Scripture knowethAct. 15. 11. no place in which God doth ordinarily diſplay his glory, but Heaven. And what ſhould hinder their tranſlation into the heavenly Jeruſalem, when they are removed out of this earthly tabernacle? Not their ſinnes, for they which could not hinder them from Sanctification, fitting them for Heaven, could not hinder them from Heaven: Not want of Faith, who now have that faith which Abraham, and many of them had: No want of efficacie in Chriſt, he was the Lambe ſlaine from the beginning of the world, he was yeſterday, to day, and for ever; his death was effectuall to cauſe them to find pardon, and the Spirit of Sanctification. Not any priviledge of Chriſt: for not ſimply to aſcend into Heaven was Chriſts priviledge, but to aſcend ſoule and body, as heire of all things, and the Authour of Salvation to all that obey him. David is ſaid not to have aſcended into Heaven, but that is ſpokenAct. 2. 34. in reſpect only that he was not raiſed in body, and gone into Heaven body and ſoule, as the heire of all things, and perſon who was to ſit at Gods right hand. It is alſo ſaid, The Fathers received Heb. 11. 39.not the Promiſe, ſcil. of Chriſts comming in the fleſh to performe the worke of our Redemption: but as they received the promiſe of forgiveneſſe, and of the Spirit of Sanctification, ſo after their death they were taken into Heaven. They whoſe Pilgrimage and ſojourning ceaſed with this life, they could not but be in their Countrey at home after this life. But Heaven is the Countrey of the Saints; for where their Father is there is their Countrey. Thoſe who walked as ſtrangers here on earth, becauſe they lookedHeb. 11. 13, 14, 15, 16. Heb. 11. 5. 2 King. 2. 11. Luke 9. 31. for an heavenly Jeruſalem, a City whoſe Maker was God, they leaving this earth were tranſlated thither. The tranſlating of Enoch, Moſes, and Elias ſeeme to figure out no other thing. Chriſt was the fore-runner of Enoch, not in act, in reſpect of the aſſumption of his humanity into Heaven, but in vertue and merit. From the beginning of the world, a place was prepared for all, whom God had choſen in Jeſus Chriſt, Matth. 25. 31. and 20. 23. but a place was to be prepared of Chriſt, for us, in reſpect of the promiſed paiment, by the force and efficacy whereof the effect was before obtained, but with reſpect to future labours, which were both certaine and preſent with God. For a morall cauſe, though it be not preſent in act, if it be ſuppoſed as future, may have its effect. The faithfull before Chriſt, when they removed out of theſe earthly tabernacles, were received into everlaſting habitations. Luke 16. 9. Now if the godly at the inſtant departed, were beſtowed in any place but Heaven, they then did goe to manſions, which they were to leave in a ſhort time, even then when Chriſt did aſcend. Our Saviour promiſed to the penitent Theefe upon the Croſſe, This day ſhalt thou be with me in Paradiſe: which if it was notLuke 23. 43. into Heaven, but into Limbus, it was but for a ſhort time; for that was to be broken up within a few houres ſpace.
But to returne to the matter in hand, The Covenant of Promiſe and the new Covenant are ſo one for ſubſtance, that what is in the firſt for weight and eſſentiall, is in all the degrees following, and to be underſtood, though not mentioned, and whatſoever in any after degree appeares as ſubſtantiall to the Covenant, that was included in the firſt propounding of it but in ſundry accidents, which nothing hinder their ſubſtantiall unity, they are diſtinguiſhed.
Firſt on the part of the Object, Chriſt exhibited in the New1 Ioh. 1. 1, 2. & 4. 14. Mal. 3. 1. Iſai. 59. 15. Covenant, is promiſed as to come in the Covenant of promiſe. For it was meete the promiſe ſhould goe before the Goſpell, and be fulfilled in the Goſpell, that ſo great a good might earneſtly be deſ…red before it was beſtowed, and that the expectation of them that waited for the conſolation of Iſrael might not be fruſtrated.
Secondly, In the manner of adminiſtration and meaſure of faith. For the knowledge of Chriſt, and faith in him to come, was more obſcure and darke, then the knowledge of him already come, and faith which doth behold him preſent. The manner of Chriſts Mediation was more ſparingly and obſcurely revealed: his perſon, the manner of execution of the office of Mediatour, and the benefits that we receive in him, more darkly unfolded, ſometimes propounded in generall words, ſometimes ſhadowed in types and figures, ſeldome more ſpecially deſcribed. And the reaſon why theſe things at firſt were more darkely delivered, may be: firſt, becauſe things preſent or paſt are ſeene more clearely then things toHeb. 11. 17. come: propheſies be obſcure before the accompliſhment. 2. The Church was then in her Infancy and rude, not come to her ripe age, the Lord in his infinite wiſdome ſo diſpoſing the matter. 3. It was meete the cleare and full revelation of this myſtery ſhould be reſerved to Chriſt the chiefe Prophet. The Authour of life was to lay open and make manifeſt the way to life: Till the way into Heaven was really entred by the true high Prieſt, after the order of Melchiſedech, it was not fully manifeſted: Heb. 9. 8. Under the Old Teſtament the way into the Holieſt was not abſolutely ſhut, but vailed, not altogether untraced, but not fully laid open: becauſe our true and reall high Prieſt had not made ſatiſfaction by the offering up of himſelfe a ſacrifice once for all, nor conſecrated that new and living way through the vaile, that is to ſay, his fleſh. 4. The minds of men were to be held in a longing deſire and expectation of Chriſt: and the obſcure revelation of Chriſt and his benefits did ſerve to raiſe their hearts to an earneſt deſire of his comming, in reſpect of the cleare revelation and great and glorious bleſſings they might then expect. But in this obſcurity we may obſerve ſome degrees: Before the Law given by Moſes the promiſe was more obſcure: the Law being given, even to the times of the Prophets leſſe cleare: in the times of the Prophets even to Iohn the Baptiſt, more cleare. Even from the firſt giving forth of the promiſe untill the comming of Chriſt in the fleſh, the revelation was more cleare, diſtinct, ample, as the comming of the Meſſiah did approach neerer and neerer. For the Church by how much it was neerer to her beginnings, by ſo much it was the ruder, and therfore to be inſtructed in a more rude forme. As the time of the Sunne approacheth neerer, or if further off, ſo is the light that goeth before it, greater or leſſer: and as the time of the ariſing of the Sonne of righteouſneſſe is more remote or nigh at hand, ſo was the revelation that went before more dimme or cleare. It was meete and expedient that when the comming of the glorious King of peace and righteouſneſſe did draw nigh, the hearts of men ſhould be raiſed up in deſire and expectation of him: But the better they were acquainted with his perſon and office, the more diſtinctly they underſtood the time of his comming, the more lively taſt they had of the benefits they ſhould receive by him, and the greater tokens they ſaw of his glory approaching, the more their hearts would be enlarged to deſire and expect him. Moreover it was the good pleaſure of God to manifeſt the riches of his grace, not all at once, but by degrees, as he ſaw it moſt expedient for the glory of his great Name, and the good of his people in ſeverall ages and ſtates of the Church, of which we ſhall have occaſion to ſpeake largely in the Chapters following. But here two things muſt be noted to prevent ſome doubts that may ariſe. Firſt that cleareneſſe of Revelation is twofold. One on the part of the revealer, when the revealer dealeth ſo, that unleſſe he have a rude hearer, or altogether malitious, it may be underſtood of the hearer what he meaneth. The other cleare, even on the part of the hearer, when it is ſo great that the rudeneſſe of the hearer cannot hinder, that he ſhould not perceive what is ſpoken, but his malice only. In the firſt ſence, the revelation of Chriſt in the Covenant of the promiſe was cleare: but the teſtimony concerning the Kingdome of Chriſt could not be underſtood of a rude hearer before the accompliſhment.
If it be objected, how then could they be ſaved?
In the ſecond place i… is to be obſerved, that Chriſt doth not ſave as clearly knowne, but as he is ſincerely acknowledged. But when the Revelation was ſparing and darke, no man can deny that duplicate page duplicate page Chriſt was truly and unfainedly acknowledged in the Church of the Iewes. The word of God is the meaſure of faith, and that is true and ſaving faith, which believeth all things which are revealed, and in that manner wherein they are revealed, and therefore the faith of the Fathers was ſound and effectuall, becauſe they believed what God was pleaſed to reveale, and after that manner wherein it was revealed of God.
A Third difference ariſeth from this; for Chriſt with all his benefits was propoſed to the Iſraelites under types and figures. AsExod. 24. 7. 8. Heb. 10. 1, Gal. 3. 16. Heb. 8. 1, 2 & 9. 7, 8, 9, 10, 11. Rom. 3, 25. 1 Iohn 2. 2. Heb. 3. 18. & 4. 1. the Prtieſts, Altars, Sacrifices, Propitiatory, were all types of Chriſt his Prieſt-hood and Sacrifice: and the Land of Canaan a type of Heaven: the Lord leading the Iewes by the help of earthly things to heavenly and ſpirituall, becauſe they were but young and tender: which was one cauſe why the Covenant was more obſcure, heavenly things being wrapt up under earthly. But in the new Covenant Chriſt is offered to be ſeene with open face; the truth, ſubſtance and body of the things themſelves is exhibited; and all vaile of figures removed, our minds are ſtreight directed to heavenly bleſſedneſſe.
4. The variety of adminiſtration doth offer a fourth difference:Gal. 4. 12. & 3. 13, 25. for the Apoſtle compares the Nation of the Iewes to an heire as yet an Infant, that is under Tutours and Governours. The Chriſtian Church to an heire come to ripe yeares.
And from this ariſeth a fifth difference, That as an heire notGal. 5. 1. come to yeares, not differing from a ſervant, the Church was held under the Ceremoniall Law, from which they that believe in Chriſt are delivered after the expiration of the time of nourture appointed of the Father.
Sixthly they differ in the number of them that are called to the participation of the Covenant. The Covenant of promiſe was atDeut. 30. 8. Math. 10. 1, 6. & 15. 24. first concluded within the Families of the Patriarkes, the reſt having excommunicated themſelves, and then within the confines or limits of Iudea: that in the Iewes there might be a moſt illuſtrious type of Election, and of rejection in the Gentiles, that is, of the Church of God and Sathan. But the partition wall betwixt Iew & Gentile being broken downe, the Covenant of grace was made with all Nations.
Seventhly, the efficacy of Chriſt promiſed is leſſer then of ChriſtGen. 2…. 18. Deut. 19. 8, 9. exhibited. In the Covenant of promiſe, certaine promiſes concerning corporall bleſſings, were made unto the Fathers: and externall bleſſings were more eſteemed, as Symbols of ſpirituall and heavenly: But under the New Covenant, bleſſings ſpirituall, and the gifts and graces of the Spirit are in more ample and plentifull manner powred upon the Church. Remiſſion of ſinnes though it was certaine with God, was leſſe felt under the Covenant of Promiſe, becauſe the cloud of the Law put betwixt the mercy of God and the eye of the ſould; the grace of God was more obſcurely revealed, and the meanes of expiating ſinne by the death of Chriſt; as alſo becauſe remiſſion of ſinnes was not really obtained by our ſurety, for as yet he had not made the ſatisfaction promiſed. The Spirit was powred in leſſe plenty upon the faithfull: becauſeIoh 3. 34. Ioh. 1. 16. & 7. 38, 39. Ioel …. 28. that benefit was to be reſerved to the times of Chriſt, who was first to receive the Spirit above meaſure in his humane nature, and thence to derive grace unto all us. The Iewes as heires were partakers of the Spirit of Adoption, bu tempered with the ſprit of Servitude, becauſe they were Infants, under the yoke of the Law,Rom 8. 15. Gal 46. the way to heaven not as yet clearely manifeſted: But the heire come to ripe yeares, is altogether led by the Spirit of Adoption. The ſenſe of future glory was also more obſcure, becauſe there is more obſcure mention of it, and of the way thereunto in the Old Teſtament. If we ſpeake of ſome particular perſons under the firſt Covenant, they were endued with greater gifts of the Spirit then many under the New: but more light of knowledge, and greater plenty and abundance of Grace is beſtowed upon the Church in the time of the Goſpell, if we reſpect the body of the Church and faithfull in Generall.
Eighthly, the ſeales of the Covenant of promiſe were in number more, in ſignification more obſcure, in uſe painfull and burdenſome, peculiar to ſome people as the Covenant was, and to continue only untill the time of reformation: But the ſeales of the New Teſtament are in number few, in ſignification cleare, in uſe eaſy, common to all nations, and to endure for ever.
And from theſe groūds it may be concluded, That though the Fathers being delivered from the Tabernacle of the body, were madeHeb. 8. 6. & 10: 20. partakers of life eternall in Heaven. yet they had not before Chriſt that perfect ſtate in Heaven, which now we and they are preſently poſſeſſed of: for they were not to be perfected without us, as neither ſhall we be perfected before that bleſſed day of the ſecondHeb. 11. 39, 40. comming of Chriſt, wherein the body of Chriſt, that is, the Church, ſhall be abſolute and perfect every way. Not to inſiſt upon this, that the former Tabernacle ſtanding, the way to the Holieſt was not fully manifeſted, and that there muſt be ſome proportion betwixt the manifeſtation of the way unto and ſenſe of the future life, in this life, in them that be of ripe age, and the fruition of it in the life to come: This is certaine, the Fathers who died before Chriſt, did expect in Heaven their Redeemer, on whom they had beleeved for forgiveneſſe of ſinne and life everlaſting: even as ſoules now expect the Reſurrection of the body, the ſecond appearance of Chriſt to Judgement, in regard of which things they are not perfected. Now hence followed a want of much light and joy, which on the ſight of Chriſt, God man, entring the Heavens, did redound unto them: as we in earth now have not the fulneſſe of joy which then we ſhall have, when we ſhall ſee the accompliſhment of what we expect.