Sacred Therapy, Book 1 · Chapter 7
CHAP. VII.
For a further clearing and confirmation of the doctrine about the three Covenants, from Jer. 31. and Heb. 8.
THe prophet Ieremiah giveth us a short compend of the former doctrine anent these three covenants, chap. 31. vers. 31. &c. whereof the Apostle giveth a clear commentary, Heb. 8. vers. 6, 7. &c.
As to the covenant of Redemption, it is here presupponed to be past, as the Apostle, expounding this place of Ieremiah, giveth us to understand, while he sheweth us, that the covenant of grace was no other wayes purchased, then by the Mediation of our Lord Jesus, transacting about the covenant of Redemption with the Father. And that he may give us to understand this,
1. Christ is called the Mediatour of a better covenant, Heb. 8. to wit, of the covenant of Grace.
2. The covenant of Grace is designed by the name of a Testament, which giveth us to understand, that Christ the Mediatour, did not obtain the making of this covenant on a lesse price then the laying down of his life, that all the benefits contained in these better promises, might first be his goods, to dispone upon, as he pleased; and that he being resolved to die, did make his Testament, and leave them all in legacy to the redeemed, his heirs and assigneys, designed from eternity.
3. The Mediatour making his Testament, is called Iehovah, not a meer man, but God to be incarnat, making an unchangeable Latter-will or Testament, which of necessity required the death of the Testatour, that it might be ratified, Heb. 9. 15, 16. and the death of a Testatour not a meer man, but the Son of God to be incarnat and to die, who had life in himself, that he might lay down his life, and take it up again.
4. The goods which he purchased according to the covenant of Redemption, and left in legacy to his heirs, are all and every blessing which do belong to godlinesse and life eternall, as remission of sin, and writting of the law in their hearts, &c.
5. The redeemed, and designed heirs, are not all and every man, but the elect only, these that were to be saved only, and who were to be effectually called, and indued with the saving knowledge of God, who from the least to the greatest, were all of them to know the Lord: not such as were the reprobat fathers, nor their unbelieving children, but the chosen society of the Israel of God and of Christs family, the house of Iudah, which is the tribe of Christ; for, the Apostle doth extend these promises unto the covenant between God and the elect, to be gathered under the Evangel unto Christ, out of Jews and Gentiles.
As to the covenant of works, it is certain, first, that God made a covenant of grace in substance, and upon the mater with the fathers that were brought out of Egypt, as we may gather from the consideration of the parties and articles of that covenant: for, albeit God repeated the covenant of works, and declared the force of the law, for binding the curse upon all transgressours thereof; yet he did presse the law on them in order unto their reconciliation, by the sacrifice of the Lamb of God, to be in due time offered up, and did teach them, that Christ was the end of the law, for righteousnesse to every one that believed.
2. It is certain, that in the framing of this covenant of grace, between God and the visible Church of the fathers, God did make the promises of righteousnesse and eternall life and spirituall blessings, under the vail of temporall types, upon conditions more hard and difficile in appearance, then the new covenant doth require: for, this the Apostle sheweth to us plainly, Heb. 8. 6.
3. It is certain, that the un-believing Fathers did not take up, nor understand the covenant of Grace, but turned it over in a covenant of Works, which is manifest by comparing the words of Ieremiah and the commentary thereupon by the Apostle: For, Ieremiah saith, that they did transgress the Covenant, albeit God did shew himself a husband unto these un-believing Fathers; that is, they changed the covenant of Grace in a covenant of Works of their own framing, and transgressed that Covenant also. And the Apostle saith, they did not continue in that covenant, because they changed it to themselves in a covenant of Works, according to which Covenant God did deal with them: for, in stead of being a husband to them, he exacted of them the penalty of the broken covenant of Works, and Lorded it over them, and did not regard them. Heb. 8. 6. For, they sought after the righteousness of works, and not to have righteousness by faith; and therefore did he despise them, and dealt with them after the tenor of the covenant of Works. And it is observable, that the words of Ieremiah do comprehend the Apostles meaning; for, the words may bear both, that God was a husband unto them▪ to wit, in making a covenant of Grace with them; and that he dealt with them as a Lord over them, by exacting of them the penalty of the broken covenant of Works, and of the rejected covenant of Grace.
As …o the covenant of Grace, the Apostle speaketh of it in express termes, first, by Gods promising that he would make a new Covenant with the house of Israel and Iudah.
Secondly by his setting better promises before them then these were which were made to the Fathers in the wilderness.
Thirdly, by his giving no other cause of bestowing so great blessings on them, but his own good-will and pleasure.
Fourthly, by his requiring no other condition of them but saith, that they who feel in themselves, the want and need of the promised blessings, and are convinced of their own unworthiness, might give credit unto God that maketh the promise, and so embrace the promises, and apply them to their own use.
As to the external dispensation of the Covenant, it is certain, first, that it was common to all that were externally called, to all the members of the visible Church: for, the covenant made in the wilderness with the elect Fathers and reprobat, with the believers and un-believers, with those that rejected the covenant of Grace and the offer of Righteousness by faith, and with those who looked through the vail afar off to Christ coming, and were saved, was one and the same.
2. It is certain, that the external form of the covenant of Grace, was more obscure and vailed over by the types and figures of the levitical ceremonies before Christ came; but after his coming, it was propounded in clearer and better promises.
3. A day is set, to wit, the fulness of time, when these shadows and typical figures should be abolished, and the grace of God should be set before his people, to be looked upon with open face.
4. And yet, the grace of God was not so hid and obscurely propounded to the Church before Christs coming, as it could not be taken up by the children of God; for in the midst of the shadows and dark typs the star-light of gracious promises did shine, and the doctrine of the new Covenant, was in substance holden forth by the Prophets; and one instance thereof doth appear in this place of Ieremiah.
As to the internal covenant of Grace, first, these things which are promised in that Covenant, do declare in what state God doth find men whom he doth convert and draw into covenant with himself; for, when the Lord taketh in hand, that he will write his law in their heart, that he will teach them himself to know him, by the teaching of his Word and Spirit; and that he will forgive their sins, he pre-supposeth, that lawless rebellion did reign in them, with blindness of mind and hardness of heart; and that the Elect, by nature, are without law, without God, without faith, before he reform them according to the Articles, or tenor of the covenant of Redemption.
2. Albeit, by nature, the law be written in mens hearts, as to the knowledge of sundry moral duties, and so far as is sufficient to make them inexcusable for their contraveening these sparks of light, Rom. 1. …0. and, 2, 14. 15. Yet, the writing of the law, here promised is spiritual and super-natural, inlightning their minds by the light of Gods Spirit, and renewing their heart; and, in effect, the thing promised is actual conversion of them.
3. And seing conversion is here promised by Christ the Testator absolutely, he hath taken in hand absolutely to effectuat it: for, it is not said, I will put my law in their heart if they please to suffer me, but determinatly, I will put my law, I will write my law in their heart and inward parts, that is, I will make them willing who were averse, and obedient to my law who were rebellious.
4. Christ, the Testator, doth in all this, not satisfie himself by promising the illumination of the mind and the inclining of the heart, for a time; but promiseth also to make a solid and permanent work of it, by making them persevere, which is imported in the words I will put, and I will write it; for, to write it, is as much as to fix and ingrave it, that it may remain.
5. The chief head of the Covenant, and which in substance doth contain all blessings, is set down in these words, I will be their God, and they shall be my people: for, by this promise, right is granted unto the true heartconvert and confederat, first, unto God himself, then unto all his benefits, whereof he hath need, in order to righteousness and eternal life: for, they whose God the Lord is, they do live, and shall live for ever, as Christ saith, God is not the God of the dead, but of the living, Matth. 22. 32. And all particular promises, what are they else but explications of this great and first promise, and applications thereof to his childrens cases in particular?
Gifts of the Spirit are promised here, and induements whereof disciples have need, whereof pilgrims going home to that heavenly city have need: yea, the Spirit himself is promised to them, who is to remain with them to the end of their life, as a directer and leader, They shall all know me, saith the Lord, that is, as Christ doth interpret it, They shall be all taught of God, Joh. 6. 45.
7. The Lord sheweth here, that he will deal with men, in their regeneration and reconciliation, as with reasonable creatures, by preserving and not destroying them in their simple naturals, by maintaining and not over-turning the liberty of their free-will; I will make a Covenant, saith he, with the house of Judah. Now a Covenant is a free and voluntar Contract.
8. He sheweth, that he is Lord and Over-ruler of mans will, who can turn it about as he pleaseth, and that he is not hindred nor impeded to execute and bring to passe, whatsoever he hath purposed to do, by the variable contingency or differency of mans will, but can work upon the will of man, and by the will of man, what pleaseth him; and by second causes, whether working freely and contingently, or by a naturall necessity, can wisely, holily and powerfully bring about his own purpose in his set time; the dayes come, saith he, wherein I will make a covenant with the house of Israel. Wherein he taketh upon him the effectuall work of covenanting, promising not only for his own part, but also for the elect of Israel and Judahs part; for, his promise is, that it shall come to passe, that by inclining their will unto reconciliation, they shall willingly consent unto a covenanting with God: for, he saith, I will make a covenant with them; he saith not, if they will, but absolutely, I will make them close a covenant with Me heartily.
9. The party to be converted and to enter in covenant, is not all men, nor every society, but the Church, Gods own family; not every nation, but Gods people, chosen out of all nations on the whole earth, I will make a covenant with the house of Israel: as it is also cleared, Deut. 7. 6, 7▪ 8.
10. The Church of Christ under the Gospel, as the Apostle looketh on this place, is comprehended under the name of Israel and Iudah; partly, because Israel hath the priority of all other people in Gods covenant; and partly, because all the Christian Church of the Jews and Gentiles, is comprehended under the name of the house of Iudah, which is Christs tribe, whereof he came, who is the prince and head of all believers and confederat persons, reconciled to God; and partly, because the Israelits or Jews, have this prerogative above all other people and nations on the earth, that of that race of people, the posterity of Abraham, Isaac and Iacob, there shall be in all ages some elected persons till the great bulk of the now scattered people turn Christians, and till the end of the world, Rom. 11. 5.
11. No age, old nor young, no sex, man nor woman, nor any externall difference of men that can be put between one and another in this life, doth exclude any man from the benefit of this covenant, or commend a man to God that his person should be respected of God, but all and every one whom God shall externally call, may safely accept the offer of grace, and joyn themselves to Jesus Christ; for, the grace of God here, is extended unto all degrees and sorts of men, from the least to the greatest.
12. In the mean time God knoweth his own, man be man, both great and small, and with the same love, doth embrace them all; for, the promise is, that all those elect who are known to God, shall know him from the greatest even to the least.
13. The great obstacle which may be supposed to exclude any from coming in to God through Christ, is here removed; to wit, the greatness and multitude of by-gone sins, cast up against the in-coming of some when they are called: The mercy and grace of Christ the Testator, taketh this doubt out of the way, saying, I will forgive their iniquity, and their sins I will no more remember, Jer. 31. 34.
14. This promised remission, the Lord will not have limited nor abridged, neither by the number of sins, nor grievousness thereof, nor kinds of sins, but he purposeth and promiseth to take away all iniquity by forgiveness, and to forget their by-gone sins, ver. 34. And confirmeth this by repeating the promise of not casting them off who shall acknowledge him, ver. 37.
15. From this promise the Apostle (Heb. 10.) draweth this consequence, that under the Gospel, or new covenant, there is but one offering for sin; which offering cannot be repeated, in regard that full remission thereby is purchased: For, (ver. 14.) he saith, by one offering he hath perfected for ever them that are sanctified, and this he proveth from the words of the covenant, ver. 15, 16, 17. whence he concludes, ver. Now, where remission of these are, there is no more offering for sin.
16. If any shall ask for the cause of so rich mercy and grace covenanted, he shall find none in man at all. The only cause is set down here, to wit, the will and good pleasure of God, I will forgive their iniquity, saith the Lord, and their sins will I remember no more, that is, I will have mercy on whom I will have mercy.
17. Because the Lord our God and Mediatour, is here making his Testament, wherein also he taketh upon him to be executor of his own latter will, and to perform all that is promised, therefore in confirmation, he subscribeth and sets down his name, Ier. 31. 35. Thus saith the Lord; and that his subscription may be of weight with all men, he designs himself by his stately stiles or titles, taken from his creation and government of the creatures, Thus saith the Lord, which giveth the sun for a light by day, and the ordinances of the moon and of the starrs for a light by night, which divideth the Sea when the waves thereof roar; the Lord of hosts is his name.
This he saith, least the faith of his people should be shaken by their looking to impediments and difficulties, and that they may gather strength and courage to go on in the Lords way constantly, when they consider the power of God in the workmanship and government of the world.
18. Unto his subscription, he addeth, both witnesses and pledges of his promises, ver. 36. If those ordinances depart from before me, saith the Lord, then the seed of Israel (which comprehendeth the seed of Abrahams faith) shall cease from being a nation before me forever, ver. 36.
19. Last of all, least any man, in the consideration of the grievousness of his sin, or of the apparent impossibility of performing these promises, should doubt, of remission of sins to be granted to the confederat, or of the perseverance of the true believer, or of the perpetuation of the Church, the Lord bids his people that come in to him, be confident and quiet, ver. 37. saying, If heaven above can be measured, and the foundations of the earth searched out beneath▪ I will also cast off all the seed of Israel for all that they have done, saith the Lord, Now, both these are impossible, that we can measure the heavens, or search the bottom of the earth: Therefore it is impossible, that this covenant and the promises made therein, should fail.
The maner of dispensing the new covenant outwardly and inwardly.
AS to the dispensation of this covenant, both outwardly and inwardly, first, this promise of a new covenant, is a challenge against the mis believing fathers, who slighted the offer of grace and followed after the covenant of works, seeking righteousness by works; which covenant of works, they were not able to perform and it served unto them only for their condemnation: This the Apostle doth collect from this place of Ieremiah, Heb. 8. 8. He found fault with the fathers.
Secondly, the Apostle observeth the wonderfull mercy of God, that while he is finding fault with the incredulity of the fathers, who lived under this old covenant, he will avenge this their incredulity, ignorance, foolishness and ingratitude, by telling them, that he will make a new covenant and give them that were then living a taste of it, for recovering them, finding fault with them, he saith, the dayes come, that I will make a new covenant.
Thirdly, this covenant of grace m…de with the Church, is procured by Christ, to this end, that the covenant of Redemption might be brought unto a reall accomplishment by the covenant of Grace. This observation is grounded upon this, that Christ is called the Mediatour of this better covenant, Heb. 8. 6. For, he will draw up a clear covenant of grace with his people, that the blessings purchased unto them according to the covenant of Redemption, may be applyed unto them by this covenant of grace and reconciliation.
Fourthly, the preaching of the promise of this new covenant, is a most fit mean to draw on and close this covenant of grace between God and his people, who are the called according to his purpose: This observation is gathered from Ieremiahs preaching and Pauls preaching of this unto the hearers of the Gospel, to this very intent and purpose.
Fifthly, in the promising and preaching of this covenant of grace, God will have all mens opinions, thoughts and conceptions about this mystery, limited unto, and depending upon, his mouth alone, revealing the same in his Word: This observation is gathered from the Lords invitation of all men to take heed what he is to say, and what he is to let forth in this mater, Behold the dayes come, saith the Lord, wherein I will do such and such things, which now I fore-tell I will do.
Sixthly, both the making and way of making a covenant with man, dependeth absolutely on God either to make a covenant or not, to make what covenant he pleaseth to make, upon what conditions he pleaseth, and with what persons he pleaseth to make his covenant. No man ever preveened God, desiring him to make a covenant, but God did preveen all men, he preveened Adam once before his fall, and again by preaching the Gospel in his audience after the fall, he preveened the fathers in the wilderness, he preveened his posterity, that have lived or shall live in the latter dayes, promising to make a covenant with those who were not come into the world, but were to come long after the promise.
Seventhly, the Lord will have all men to understand, that the end of his covenanting with men, both in that old dark form, and in the new clear form, is his own glory: For, he hath made all things for himself, even the wicked for the day of evil. This observation is gathered, partly, from this, that the Lord bringeth forth his soveraignty for a reason of his rejecting of the misbelieving fathers in the wildernesse, I despised them, I regarded them not; I Lorded it over them, as the originall may bear. And partly, from this, that he bringeth forth his own will and pleasure, for a reason of his shewing grace to their posterity, I will forgive their sins, &c.
8. He sheweth also, that in his works he doth not depend upon man, but that all his works are known unto him from the beginning, and that it is determined by himself, what, and how, and by what means, he will do every thing. This may appear from this, that he doth fore-tell what he is to do about the saving of his elect, Jews and Gentiles, being no lesse certain to do what he promised about the posterity to come, then he was certain of what was past already about their incredulous fathers.
9. The Lord will have us to know, that laying aside the consideration of his decrees, it is simply in the power of God to punish sin, in whom he will and to pardon sin through a Mediatour, to whom he will, that is, to have mercy on whom he will have mercy, and to pardon whom he will pardon. This is collected from this, that the fathers do sin in the wildernesse and justly perish and the posterity do sin and are graciously pardoned.
10. In all this proceeding, no violence is used upon the will of men, whether of them that perish, or of them that are saved. The saved do walk freely and willingly in the way of salvation, as their hearty choise; and these that perish, walk willingly in the way of perdition. God proceeds with both by a volun…ary covenant, as this place doth shew.
11. In them that perish the meritorious and culpable cause of their perdition is in themselves; but in them that are saved, no cause is found at all, but the cause is found in Gods grace alanerly. This is collected from this, that the Lord giveth the reason of the perdition of the misbelieving fathers, from their sins and transgression of covenant, they transgressed my covenant, and I despised them; and of the salvation of their posterity, no other cause but this, their sins I will not remember any more.
12. The Lords justice is cleared in the perdition of them that perish, because he gave precepts and promises, and other morall motives, to hinder them from sinning, and to move them to keep his wayes, albeit he did not effectually impede their running on to sin according to their inclination, and pronenesse to follow their own way. This is collected from this, that the Lord saith, he made a covenant with their fathers, and they did break it.
13. It pleaseth God, not only to give his precepts unto men, concerning their duty, but also to condescend so far unto them as to open up in a part his decrees and deep designs about mens salvation, that they, being admitted somewhat near to the treasures of His wisdom, goodnesse, justice and mercy, might be so much the more wise, and the more stirred up to discharge their duty, and make use of his dispensation. This we collect from his revealing of the decree of election of the posterity of Israel, and drawing them effectually into a covenant of grace with himself.
14. The Lord doth reveal to the world the doctrine of election unto life, only in the general, and doth not descend to the nomination of them in particular. This is collected from this, that he doth promise to convert and draw into a new covenant of grace, the posterity of Israel and Iudah, without nameing particularly these that were designed for that salvation.
15. Albeit the Lord keepeth up the names of the elect (except of some few) before their conversion, yet, he giveth forth marks and evidences, whereby after their conversion, they may be known both to themselves and others. This we collect from this, that He sets down infallible marks of the elect, who are to be Gods covenanted people or worshipers of God, that they do know God, and have his law written in their hearts and inward parts.
16. As for the reprobation of any man, the Lord hath given no certain mark as long as they live, (except that malicious and wilfull rejecting and opposing of known Christ Jesus) to the intent that none should dare to exclude, either themselves or others from repentance and hope of mercy, so long as the day of Gods long-suffering and patience doth last. This is collected from this, that God doth not make mention of the reprobation of these misbelieving fathers, while they are living, but now long after they are dead; and this mention making of them, is in general only, and not by nameing them particularly.
17. Albeit in the dispensation of the covenant of grace, for application of saving mercies, the mater be so wisely carryed by God, that both the decree and covenant of Redemption is keeped closs, as to particular names, and yet it is effectually made out in the applying of grace to individuall persons, as the agreement is made between God and Christ Mediatour; yet, the covenant of Redemption, is made this far clear, that it did not passe for the conversion and salvation of all and every man, by this evidence, that not so much as the offer of the covenant of grace, and reconciliation shall be made to all and every nation, far l…sse to all and every singular person: but that the people and nation of Israel and Iudah is chosen out of all people and nations in the world, comprehending such others as should be called unto their society, and the fellowship of the olive tree among them, as Psal. 147. 19, 20. holdeth forth. And in this place the whole elect, under the Gospel, are taken up under the name of this one nation.
18. That the decree of election of some, may both be keeped up as to particular nomination, and yet have certain execution and be performed, the Lord taketh up all his confederats whether in the letter or spirit also, under the same common name. This is gathered from this, that the misbelieving Israelits that perished in the desart, with whom God made a covenant and they did break it, are designed under the common name of fathers, and are taken up in that covenant under the name of spouse, Ier. 31. 32. and the elect posterity are taken up under the common name of the house of Israel and Iudah.
19. Such as the covenanters are, in regard of their inward estate, such is the covenant wherein they really are, or such is the covenant in relation to their persons. Unto the reprobat who do change for their part, the covenant of grace into the covenant of works, the covenant of grace becometh in effect the covenant of works, and is rendered void to them, as the Apostle doth threaten the Galatians, Gal. 5. 4. and as did befall the pharisaicall fathers, who are here declared as instances; but the covenant of grace unto the elect and true believers, remains still the covenant of grace, from which they do not fall, nor can altogether fall, as the comparison here between the fathers in the wildernesse and their elect posterity maketh evident.
20. The Lord hath wisely joyned life with the means and way to life and death with the way to death, and will not have that separated which he hath joyned. This is collected from this, that the fathers by not continuing in the covenant, are despised and rejected of God, and so perished; but their elect posterity, having the law of God in their hearts, and cleaving constantly unto the Lord, are saved.
21. The Lord will have this doctrine taught where His word is preached, concerning the election of some, and reprobation of other some; of Gods covenanting with some people and persons, and not offering a covenant to other some; of covenanting with some in the letter, and with other some in the spirit also, to this end and intent, that men, leaving the searching in particular of that which God hath keeped secret in the particular, may follow commanded duties, repent their sins and flee to Christ offered unto them, and take up his yoke upon them, and beware that they neither despair, nor yet presume, or turn the grace of God into wantonnesse. This we gather from this, that God sendeth forth Ieremiah to preach these things, not only to the visible Church of the Jews going into exile and captivity, but also to all who shall hear this doctrine from him to the end of the world. And the Apostle, repeating this doctrine for the use of the Christian Church of Jews and Gentiles, doth confirm this.