The Saints Encouragement in Evil Times, Chapter 5
CHAP. V.
Of the Covenant of grace.
AFter man by his fall had broken the first Covenant, God our of his free grace did enter into a better and second Covenant.
1. All the persons in the Trinity did enter into Covenant with man, they have all the same nature, essence, will, and this is an act ad extra, 2. Sin was against all the persons in Trinity, therefore all they were to be reconciled, but the person that chiefly made the Covenant with man was God the Father, the other persons have their peculiar office… in the administration of this Covenant,Heb. 12. 24. Eph. 13. the persons that God would take into Covenant were designed by the Father, John 17. 9. Rev. 13. 6, 8. He imploies Christ as Mediator of the Covenant, Isa. 49. 8. Matth. 12. 18. He appoints how much grace and glory he will give to every one in this Covenant.
2. The fountain from whence this Covenant flows is the free grace of God, Gen. 17. 2. I will make (Hebrew, I will give) my Covenant. Ephes. 1. 6. Isa. 41. 1, 2. 2 Sam. 7. 21. Free grace is here exalted in these particulars. 1. From the consideration of the person that enters into Covenant,Gen. 17. 1. God Alsufficient. 2. Of… the persons with whom he enter… into Covenant, man fallen, Gal. 4. 21. 3. In that this Covenant was made with some of those that fell, and not others, Ephes. 2. 12. 4. In that the Lord hereby exalts our persons and services, Hos. 2. 19. 5. In that sin can never spend the righteousnes of this Covenant, Hos. 3. 2, 3.
The Covenant of grace is that free and gracious Covenant which God of his free mercy in Jesus Christ,It is called the Covenant of grace, because God of his meer love and favour made it with man when he lay wallowing in his bloud, Ezek 16. 6. It doth not exclude all conditions, but only those wh…ch will not stand with grace. It is called a new Covenant, Heb. 8. 8, 10. The Covenant of life, of salvation and grace, Rom. 4. 16. Gal. 3. 18. Isa. 42. made with man a miserable and wretched sinner, promising unto him pardon of sin, and eternall happinesse, if he will return from his iniquity and embrace mercy reached forth by faith unfained, and walk before God in sincere, faithfull, and willing obedience, as becomes such a creature lifted up unto such injoyment, and partaker of such precious promises.
God himself plotted this Covenant, Ephes. 1. 9, 10. He spent infinite thoughts about it, Psal. 40. 7. took infinite delight in it, Isa. 53. 10. The main end of Christs coming into the world was to bring in a new Covenant, Mal. 3. 1. Heb. 7. 22. an… 12. 24. The spirit belongs to the se…cond Covenant, Isa. 59. ult. his glo…rious works, a witnesse, seal, earnest, belong to the spirit of the second Covenant.
The Covenant of grace is more glorious then that of works.
The first Covenant was made with the first Adam a mutable head,As the first Adam Caput cum faedere, so the 2d, Adam, Isa. 42. 6. the second with the second Adam an unchangeable head, Gal. 3. 16.
Secondly, The Covenant it self was a changeable Covenant, it gave place to the Covenant of grace,Gen. 17. 7. 2 Sam. 5. 23. but this second Covenant was an everlasting Covenant.
Thirdly,Isa. 54. 10. The righteousnesse of the second Covenant is far more glorious then the righteousnesse of the first Covenant,Hos 2. 19. Vide Ames. Medul. l. 1. c. 24. that of the first Covenant was the righteousnesse of a creature,2 Cor. 5. ult. this the righteousnesse of God.
Fourthly, The condition of the second Covenant was more glorious then that of the first, the condition of the first Covenant on mans part, was perfect and personall obedience of this Covenant-faith,The first Covenant offers no surety, it is a Covenant without a Mediator. to sin against God in Christ, is the highest way of sinning, and to glorifie God in Christ, is the highest way of glorifying him.
Fiftly, The power of performing it is more glorious, now we have a constant supply of the spirit, Ephes. 1. 19. and 4. 13. then we had none to assist us.
Sixtly, The promises of the second Covenant are more glorious then those of the first, Heb. 8. 6. *All the promises of the law were conditionall, This doe and thou shalt live, Those great ones of the Gospel, of pardon of sin, of giving a soft heart, are absolute: 2. Those of the Gospel are mighty promises, they can give the mercy promised, and grace required, the law is weak through the flesh.I will be thy God, I will give thee my Son, my Spirit, God did not tell Adam that he would be his God in that way that he promiseth himself to his in the second Covenant. God promiseth a more glorious manifestation of himself,God in the second Covenant set forth as it were a new edition of all his attributes. Repentance is a fruit of the second Covenant Act. 2. and union with himself in Christ, a higher manifestation of his wisdome, holinesse, power, and also of his mercy, which was not before discovered, a higher union, under the first head there was only a moral union of love, under the second a mysticall union, we are the same person with Christ; the second Covenant brings repentance and pardon upon repentance. The first Covenant said, If thou dost well thou shalt be excepted. We have a higher Sonship. Adam was a son by creation, we by Christ, our ground of the acceptation of all our services is higher, God looks on us as being one with Christ, we have a greater ground of perseverance, we have a higher title to our inheritance, Adam was made King of this low world, Christ was made heir of all things, and we coheirs with him.
Question,
How can the Covenant of grace be called a Covenant*Faedus dicitur, quia firma est promissio in Scripturis ēim quodlibet firmū statutū, quā vis sit de rebus inanimis, dicitur, faedus Ier. 33. 20, 25. Quia tamen gratuita donatione constat, & morte donantis confirmatur, non tam propriè faedus quam testamentum vocatur, Heb. 9 16. quod cum in priori non invenitur, illud non tam propriè testamentum vocatur quam foe…us. Ames▪ Med The. l. 1. c. 24., as Ier. 31. 34. since it contains a meer absolute free promise, whereas a covenant requireth mutuall conditions. Now no condition can be required to this covenant, which the covenant it self doth not work; For I will write my laws doth denote all things done by grace.
Answer.
Though God do perform, and in his Covenant promise to performe what he requires, yet still there is something required which man consenting to, and promising to perform (though not of himself by his own power) it is a covenant.
The Covenant of grace is mentioned an hundred times directly in the Scripture, and a thousand times by consequence.
In generall it comprehends all the blessings which God can give from election to glorification.
Particularly he gives;
1. His own self, God spared not his own Sonne, To us a Son is given, I will be thy God, thy reward, thy portion, thine inheritance. He is their reconciled God, theirs in a league of love and friendship. … Scripture useth to expresse this … some peculiar relations, as of King… Husband, Father, He will do … the offices of a good King, of a … ving Husband and Father.
2. He doth actually with himse… put the soul into the possession … many other things.
1. He brings reconciliati… with God.He is their shield, Ge. 15. a wall of fire round about them Zech. 12.
2. Justification, the pardon … all their sins, and covering … their deformities with the … of Christs righteousnes.
3. Adoption, makes them … heirs with himself.
4. Sanctification, He gi… his Spirit to dwell in them.
Thirdly, He gives them infin… wealth in bils & bonds, in promi… 1. For this life,
1. Of preservation and de…verance from all evils, they … either be prevented that … come not, or sanctified if … do come, or removed.
2. Of a constant supply of … good things they stand in need of, for soul, body, name, Ps. 34. He will prosper and give successe to all the works of their hands, Psalm 1. 2. Job 22. 28.
2. For life to come.
In the new Covenant there be three great Promises.
1. I will be your God.
2. I will pour out my Spirit on …ou.The goodnesse of duties lies inadverbs, and the sweetnes of the covenant lies in possessives.
3. I will give you my Sonne. His giving his Son is the ground of both …he rest, He is a God to none but … whom Christ is a Saviour, we …ave the Spirit also by interest in Christ.
First, I will be your God, Genesis …7. 7. Psal. 48. This God is our God,Deus quantus, quantus … noster est▪ Tolle De… & nullus ero. Psal. 144. ult. 2 Cor. 6. 16, 18. …at is, you shall have as true an in…erest in all my attributes for your …ood, as they are mine for my glory, …y grace to pardon you, my power …o protect you, my wisdome to di…ect you. This is a comprehensive …romise for God to be our*Substantia foederis, Iun. God it includes all,Anima foederis. Pare. Caput foederis, Mus. Deus meus & omnia, said Luther. The Covenant of grace is both Faedus amicitiae & conjugale, a Covenant of friendship, and a conjugall Covenant. Abraham was in covenant with God, and God stiles him his friend; also it is a conjugall league, Hos. 2. 19, 20.
Secondly,Isa. 44 3 God promiseth his Spirit,Ier. 31. 33 Ioel 2. 28. John 14. 16, 26. and 15. 26.Ezek. 36. 26▪ and 16. 7. Luke 24. 49. Act. 1. 4. an accomplishment of which promise we have, Act. 2. 23.
The Spirit is called,The Spirit reveals & applies the promises. Christus impletio legis spiritus impletio Evangelij. Ephes. 1. 13. The holy Spirit of promise, because this was the great promise which Christ from the Father hath made unto us, the giving of the holy Ghost to work in us all the good which he requireth & apply all the good wch he hath promised. The giving of the Spirit is a great and excellent promise of the new Testament. The great promise of the old Testament was the promise of Christ, Gen. 3. 16. of the Messiah, all the ceremoniall Law was but a typical enlargment of that promise. Christ when he was to goe out of the world promised his Spirit.
1. That in this last age of the world there might be a more full discovery of the great things of the Gospel,Veritas à quacun que est à spiritu sancto est. the Spirit reveals truth and stablisheth us in the truth, that Gods people might know more of himself and his Son, and prie more into the mysteries of the Gospel.
2. There are more glorious conquests to be made in this last age of the world, all the great enemies of Jesus Christ are to be vanquished, Ze. 4. 7. 2 Thess. 2. 9. the sharpest sufferings are reserved for these times, therefore Christ hath provided the most sovereign cordials.
What undaunted courage, what invincible patience, what ravishing consolation had the martyrs in the flames? God made good this promise to them in sending his Spirit.
We should put our bond in sute, turn promises into praiers, presse God with much importunity for more of the Spirit.
3. God hath promised to give us his Son.
The whole Covenant of grace i… purchased,Abraham saw Christs day a farre off, and rejoyced. Anna, Zacharias, & Elizabeth waited for the consolation of Israel, L…. 2▪ 25, 30. founded, sealed, ratified in Christs bloud, Mat. 26. 28. Heb. 9. 14, 15. and 13. 20. It was Gods plot from all eternity to save man in such a way, as should advance all his glorious Attributes, his wisdome, power, justice, mercy, compassion, wrath, vengeance.
The Covenant of grace is the most free and gracious tender of Christ, and all his rich purchases to all the lost and undone sons of Adam that shall believe in him.
All other particular promises found in the book of God receive their confirmation by the promise of Christ. God promiseth sometimes to deliver from a particular affliction; to assure them that that shall be kept, he makes a promise of Christ, Isa. 7. 14.Behold a virgin shall conceive.
There are three things in the promise of Christ to confirm all other promises.
1. Because there may be made more objections against the Lords giving of Christ, then against any other promise whatsoever, in that the great provoked God must come to be a suter to his vassall, Jehovah must lie in a virgins womb.
2. More love and compassion is shewed in that one promise of Christ then in all other promises whatsoever.
3. Because this is the mother promise, 2 Cor. 1. 20.Rom. 8. 20
Some say, The conditions of the Covenant of grace, are repentance, faith and new obedience. Sincerity alone (or Evangelicall perfection) is the only absolute condition of the Covenant of grace, Gen. 17. …. It is called an upright heart, that is, straight: It is also called Integrity, a body that wants no members, a sound heart, a pure or sincere heart, a single heart, a simple and honest heart. Evangelicall perfection is a work of Gods Spirit whereby the whole inward man is applied to God and his waies without the mixture of strange intentions or affections.
2. Sincerity of singlenesse, purity, perfection is the whole substance and mettall of all graces which God worketh in the soul; it is not any one grace, as patience, meeknesse, but the substance of every grace, faith and love unfeigned, Praier which comes not out of feigned lips; we must worship God in spirit and in truth, Ephes. 4. 34.
3. God and the Saints have ever judged of men by this, Iudge me, O Lord, according to mine integrity.
4. The promises are made to this, Ps. 119. 1. Mat. 5. 8.See those Greek words (which have an emphasis in them) foreign, Mat. 10. 16, and foreign Phil. 1. 10. explained fully in my Greek Critica.
Characters of sincerity.
As preparatory or a motive to the rest, to be willing and desirous to have his heart thorowly tried and searched, Joh. 3. 18, 19, 20. Psalm 139.
There are three reall marks,
1. It makes the work of grace universall.
1. In regard of the subject: therefore it is called a new creature.
2. In respect of the object, abstains from all sin, and performs all duty.
2. It is constant.
3. It presseth on to have more till it be filled with God and his waies, Phil. 3. 8, 9, 10, 11.
It is a matter of great concernment for a man rightly to understand the nature of the Covenant under which he is, 2 Sam. 23. 3, 4.
Reasons.
1. Because it is the covenant which God hath respect unto in all his dealings with you, Psal. 105. 8. & 111. 5.
2. Else we shall never be able to understand our own state, 1 Cor. 11. 28. and 2 Cor. 12. 5. Galat. 4. 23, 24, 25.
3. Else we shall never be able to judge a right of any of our actions, neither of Gods waies to us, nor ours to him, Gen. 4. 4.
4. Without knowledge of the nature of the Covenant we can never understand our own sinnes, we are not only breakers of the Law, but transgressors of the Covenant, Hosea 6. 7. Deut. 29. 21. Lev. 26. 24, 25.
5. According to our Covenant, such is the Spirit by which we are acted, and such is our law and practice, one under the first covenant is acted by the spirit of bondage, one under the second is acted by the Spirit of adoption.
6. We cannot else understand our mercies or afflictions, whether they come from Gods love or displeasure.
7. Without this we cannot understand the riches of Gods grace in the second covenant.
1. That he should enter into a covenant at mans creation.
2. When man had broke that to enter into a new covenant.
3. To finde out such a glorious way to abolish the first covenant.
4. To make it with such a glorious Head, Christ.
5. That the promises of this covenant should be better then those of the first covenant.
8. All our terrour or comfort comes from our covenant under which we are,Isa. 34. 5. Heb. 6. 17. 1 Pet. 3. 9. Eph. 2. 2.
We are under the covenant of grace.
1. If we be in the second Adam, if we be willing to accept of Christ upon his own terms, Hos. 2. 18.
2. If sin have not dominion over us, Rom. 6. 12.
3. If the Lord put his laws into our minde, and write them in our hearts, Heb. 8. 8. *God discovers four things to his people by writing the law in the heart. 1 His holinesse, that a conformity to this law is a conformity to his holinesse, Ephes. 4. 24. 2. A perfect patern of that glorious image our first parents had in innocency. 3. A perfect patern of the law of God in Christs humane nature. 4. A patern of that perfection they shall attain unto, Hebrews 12▪ 24.It is an allusion to the two Tables of the Law. They were first written by the finger of God, and then put into the Ark: so God first writes the Law in our hearts, and then puts it in our mindes. The writing of the Law in the heart signifies, 1. Similitudinem, a conformity, an inward principle and disposition in the heart answerable to the doctrine in the book.Heb. 8. 10. It is not barely said thus, You shall not teach every man his neighbor, but that clause is added, saying, Know the Lord, not as if you were ignorant, but my law shall be in your hearts & you shal be taught as a knowing people. 2. Permanentiam, continuance, it is not a flitting but a binding principle, Litera scripta manet.
All the errours almost of these times may be confuted from the doctrine of the covenant, Heb. 8. 9, 10, 11, 12.
1. Merit and supererogation of works, Satisfaction given to justice must be commensurate to that justice which it must satisfie, infinite.
2. The Popish and Arminian doctrine of Free-will. Can man work in a way of grace so as to determine and make it effectuall before he have grace, a principle of working? Can a man receive grace offered without a speciall work of grace stirring and exciting him? I will write my laws in their hearts, the promise then written in the heart is the foundation of all our faith, and the precept of all our obedience.
3. For in vocation of Saints. Christ is the Mediatour of the new Covenant; Iob 9. …3.He is touched with our infirmities, and yet cloathed with majesty, to his Father he gives his merit for us, from his Father he gives his Spirit to us.
4. That Arminian doctrine of universall grace and redemption, that Christ should die intentionally for all. Where ever the merit of Christs death goes, there goes his Spirit, the price and power of his death are equal; all have not the Spirit of Christ, therefore not his merit.
The Socinians deny the satisfaction of Christs death, justice must have satisfaction. Christ (they say) came into the world to be an example, and give us a patern of vertue, as the Pelagians say we have Adams sin by imputation. They deny all infused habits of grace, and would only have moral perswasions.
The Antinomians also are hence confuted, there must needs be a work of grace in a man else the death of Christ will be ineffectuall, then some principle of grace must be put into us. The old rule may stand still, though there be a new principle put into the heart, because the holines of God is not varied.
The Anabaptists, the covenant is with the house of Israel, and Gods children born in the covenant are of the house of Israel.
Some say men are miserable two waies by Adams fall.
1. As we stand under his covenant, and so come short of conformity to the Law which requires perfect, personal, and perpetuall obedience.
2. As we bear his image, life and eternall salvation is offered on impossible terms, therefore (say they) in conversion there is required a double change.
1. Morall, which is the change of a mans covenant.
2. Physical, the change of a mans image. So that as a mans covenant is, such is his state, if under the first covenant, he is in a state of sin, of bondage and death, if he be under the second covenant, he is in a state of grace, of liberty and life, because he is no longer a son of the bond-woman, but of the free-woman.Gal 4. 24. Partu… sequitur ventrem. A man in Christ is freed from the Law as a covenant, in these respects.
1. For justification, Gal. 2. 21. in respect of condemnation,Gal. 4. 4. Christ was not only under the ceremonial law as he was a Iew, but under the moral as a man, for it is under the law under which we were, and frō which we were redeemed. See Gal. 3. 13. Christ hath redeemed us from the curse of the Law being made a curse for us, Gal. 5. 23. against such (persons, not works) there is no law.
2. He is freed from the Law in respect of irritation, there is a power in it to stir up the lusts of men, Ro. 6. 14. For ye are not under the law, as a covenant (whether we understand it of its condemning or irritating power) but under grace.
3. In respect of coaction the law causeth him not to do duties or forbear sins out of fear of the curse of it, Gal. 5. 18. Ye are not under the Law, viz. constraining, 1 Tim. 1. 9. A godly man is perfectly freed from the Law as a covenant in respect of justification and condemnation, he is freed by degrees from the irritation and coaction of the Law, al those that are out of Christ are under the law for justification, condemnation, irritation and coaction.
The covenant of grace is the same for substance now to us since Christ was exhibited, and to them before he was exhibited, but the manner of administration of it is different, because it is,
1. Now clearer: things were declared then in types and shadows: heaven was typed out by the land of Canaan, we have things plainly manifested, 2 Cor. 3. 12. in this respect it is called a better testament or covenant, Vid. Ames. Medul. l. 1. c. 39.Heb. 7. 22. not in substance, but in the manner of revealing, and they are said to be better promises, Heb. 18. 6.
2. Of greater extent: Then in Iudah was God known, now to all Nations.
3. Abundance of the Spirit is poured out now: some few men then had a great deal of grace, but*Rom. 4. 18. Heb. 11. 17. generally now men partake of abundant more grace,*Isa. 11. 9 & 54. 13. both for knowledge and holinesse.