Exposition of Psalm 130, Exposition · Verse 4 · Section 11
The giving and establishing of the New Covenant another Evidence of Forgiveness with God. The Oath of God engaged in the confirmation thereof.
Forgiveness manifested in the New Covenant.VIII. Another Evidence hereof may be taken from the making, establishing and ratifying of the New Covenant. That God would make a new Covenant with his people is often promised, often declared. See among other places, Jer. 31. 31, 32. and that he hath done so accordingly, the Apostle at large doth manifest, Heb. 8. 8, 9, 10, 11, 12. Now herein sundry things unto our present purpose may be considered. For,
1. It is supposed that God had before made another Covenant with mankind. With reference hereunto is this said to be a new one. It is opposed unto another that was before it, and in comparison whereof that is called old, and this said to be new, as the Apostle speaks expresly in the place before mentioned. Now a Covenant between God and man is a thing Great and Marvellous; whether we consider the nature of it, or the Ends of it; In its own nature it is a Convention, Compact and Agreement, for some certain ends and purposes between the Holy Creator and his poor creatures. How infinite, how unspeakable must needs the Grace and Condescention of God in this matter be? For what is poor miserable man, that God should set his heart upon him, that he should as it were give bounds to his Soveraignty over him, and enter into terms of Agreement with him? For whereas before, he was a meer object of his Absolute Dominion, made at his Will, and for his Pleasure, and on the same reasons to be crushed at any time into nothing; Now he hath a bottom, and ground given him to stand upon, whereon to expect good things from God, upon the account of his Faithfulness and Righteousness. God, in a Covenant, gives those holy properties of his Nature unto his Creatures: as his hand or arm for him to lay hold upon, and by them to plead and argue with him. And without this a man could have no foundation for any entercourse or Communion with God, or of any expectation from him; nor any direction how to deal with him in any of his concernments. Great and signal then was the condescension in God, to take his poor Creature into Covenant with himself. And especially will this be manifest, if we consider the Ends of it, and why it is that God thus deals with man. Now these are no other than that man might serve him aright, be blessed by him, and be brought unto the everlasting enjoyment of him, all unto his Glory. These are the Ends of every Covenant that God takes us into with himself. And these are the whole of man. No more is required of us in a way of duty; no more can be required by us to make us blessed and happy, but what is contained in them. That we might live to God, be accepted with him, and come to the eternal fruition of him, is the whole of man; All that we were made for, or are capable of; and these are the Ends of every Covenant that God makes with men; being all comprized in that solemn word, that he will be their God, and they shall be his people.
Secondly, This being the Nature, this the End of a Covenant, there must be some great and important cause, to change, alter, and abrogate a Covenant once made and established, to lay aside one Covenant, and to enter into another. And yet this the Apostle sayes expresly that God had done, Heb. 8. 13. and proves it, because himself calls that which he promised, a New Covenant, which undeniably confirms two things. First, That the other was become old; and Secondly, That being become so, it was changed, altered and removed. I know the Apostle speaks immediately of the old Administration of the Covenant under the Old Testament or Mosaical Institutions: but he doth so with reference unto that revival which in it was given to the first Covenant made with Adam. For in the giving of the Law, and the Curse wherewith it was accompanied which were immixed with that Administration of the Covenant, there was a solemn revival and Representation of the first Covenant, and its Sanction, whereby it had life and power given it to keep the people in bondage all their dayes. And the end of the Abolition or taking way of the Legal Administration of the Covenant, was meerly to take out of Gods dealing with his people, all use and Remembrance of the first Covenant. As was said therefore, to take away, disannul, and change a Covenant so made, ratified, and established betwixt God and man, is a matter that must be resolved into some cogent, important, and indispensable cause. And this will the more evidently appear, if we consider,
Nature, Use and End of the first Covenant.First, In general; that the first Covenant was Good, Holy, Righteous and Equal. It was such as became God to make, and was every way the happiness of the Creature to accept of. We need no other Argument to prove it holy and good, than this, that God made it. It was the Effect of infinite Holiness, Wisdome, Righteousness, Goodness and Grace. And therefore in it self was it every way perfect; for so are all the works of God. Besides it was such, as man, when through his own sault he cannot obtain any good by it, and must perish everlastingly by vertue of the Curse of it; yet cannot but subscribe unto its Righteousness and Holiness. The Law was the Rule of it, therein is the tenor of it contained. Now, saith the Apostle, whatever becomes of the sin, and the sinner, the Law is holy, and the commandment is holy and just, and good, Rom. 7. 12. Holy in it self, and its own Nature, as being the Order and Constitution of the most holy God. Just and equal with reference unto us; such as we have no reason to complain of, or repine against the Authority of it, and the terms of it are most righteous. And not only so, but it is good also, that which notwithstanding the appearance of Rigor and severity which it is accompanied withal, had in it an exceeding mixture of Goodness and Grace, both in the Obedience constituted in it, and the Reward annexed unto it; as might be more fully manifested, were that our present work.
Secondly, In particular it was Good, Holy and Righteous in all the Commands of it, in the Obedience which it required. And two things there were that rendred it exceeding Righteous, in reference unto its Precepts or Commands. First, That they were all suited unto the Principles of the nature of man created by God, and in the regular acting whereof consisted his perfection. God in the first Covenant required nothing of man, prescribed nothing unto him, but what there was a Principle for the doing and accomplishing of it ingrafted, and implanted on his nature; which rendred all those commands equal, holy and good. For what need any man complain of that which requires nothing of him, but what he is from his own frame and Principles inclined unto? Secondly, all the Commands of it were proportionate unto the strength and ability of them to whom they were given. God in that Covenant required nothing of any man, but what he had before enabled him to perform: nothing above his strength, or beyond his power: and thence was it also righteous. Secondly, It was exceeding Good Holy and Righteous upon the account of its Promises and rewards. Do this, saith the Covenant; this which thou art able to do, which the Principles of thy nature are fitted for, and enclined unto. Well, what shall be the issue thereof? Why do this and live; Life is promised unto Obedience, and that such a Life, as both for the present and future condition of the creature, was accompanied with every thing that was needful to make it blessed and happy. Yea, this Life having in it the eternal enjoyment of God, God himself as a Reward, was exceedingly above whatever the Obedience of man could require as due, or have any Reason, on any other account, but meerly of the Goodness of God to expect.
Thirdly, There was provision in that Covenant for the Preservation and manifestation of the Glory of God, whatever was the Event on the part of man. This was provided for in the Wisdom and Righteousness of God. Did man continue in his Obedience, and fulfill the terms of the Covenant; all things were laid in subserviency to the Eternal Glory of God in his Reward. Herein would he for ever have manifested and exalted the Glory of his Holiness, Power, Faithfulness, Righteousness and Goodness. As an Almighty Creator, and Preserver, as a faithful God, and Righteous Rewarder would he have been glorified. On supposition, on the other side, that man by sin and Rebellion should trangress the terms and tenor of this Covenant, yet God had made provision that no detriment unto his Glory should ensue thereon. For by the constitution of a punishment proportionable in his Justice unto that sin and demerit, he had provided that the glory of his Holiness Righteousness and Veracity in his Threatnings should be exalted, and that to all Eternity. God would have lost no more glory and honour by the sin of man, than by the sin of Angels, which in his infinite Wisdom and Righteousness is become a great Theatre of his Eternal Glory. For he is no less Excellent in his Greatness and Severity, than in his Goodness and Power.
Reason of Alteration of the first Covenant.Wherefore we may now return unto our former enquiry. All things being thus excellently and admirably disposed in infinite Wisdom and Holiness in this Covenant, the whole Duty and Blessedness of man being fully provided for, and the Glory of God absolutely secured upon all Events, what was the Reason that God left not all things to stand or fall according to the terms of it? Wherefore doth he reject and lay aside this Covenant and Promise to make another, and do so accordingly? Certain it is, that he might have continued it with a blessed security to his own Glory; and he makes all things for himself, even the wicked for the day of evil.
God himself shews what was the only and sole Reason of this dispensation, Heb. 8. 7, 8, 9, 10, 11, 12, 13. The summ of it is this. Notwithstanding the blessed Constitution of the first Covenant; yet there was no provision for the pardon of sin, no room or place for forgiveness in it; but on supposition that man sinned, he was in that Covenant left remediless. God had not in it revealed that there was any such thing as forgiveness with him; nor had any sinner the least hope or grounds of expectation from thence of any such thing in him. Dye he must and perish, and that without remedy or recovery. Now, saith God, this must not be. Mercy, Goodness, Grace, require another state of things. This Covenant will not manifest them; their effects will not be communicated to poor sinners by it. Hence saith he it is faulty; that is defective, I will not lose the glory of them, nor shall sinners be unrelieved by them. And therefore although I may strictly tye up all mankind unto the terms of this; yet, I will make another Covenant with them, wherein they shall know and find, that there is forgiveness with me, that they may fear me.
Now next to the Blood of Christ, whereby this Covenant was ratified and confirmed, this is the greatest Evidence that can possible be given, that there is forgiveness with God. To what end else doth God make this great alteration in the effects of his Will, in his way of dealing with mankind. As forgiveness of sin is expresly contained in the tenor and words of the Covenant, so set it aside, and it will be of no more use or advantage than the former. For as this Covenant is made directly with sinners, nor was there any one in the world, when God made it that was not a sinner, nor is it of use unto any but sinners, so is forgiveness of sins the very life of it.
Hence we may see two things. First, The greatness of forgiveness, that we may learn to value it: and Secondly, The certainty of it, that we may learn to believe it.
First, The greatness of it. God would not do so great a thing as that mentioned, but for a great, the greatest end. Had it not been a matter of the greatest importance unto the glory of God, and the good of the souls of men, God would not for the sake of it, have laid aside one Covenant, and made another. We may evidently see how the heart of God was set upon it, how his Nature and Will were engaged in it. All this was done that we might be pardoned. The old glorious fabrick of Obedience and Rewards shall be taken down to the ground, that a new one may be erected for the honour and glory of forgiveness. God forbid that we should have slight thoughts of that which was so strangely and wonderfully brought forth, wherein God had as it were embarked his great Glory. Shall all this be done for our sakes, and shall we undervalue it, or disesteem it? God forbid. God could, if I may so say, more easily have made a new world of Innocent Creatures, and have governed them by the Old Covenant, than have established this new one for the salvation of poor sinners; but then where had been the glory of forgiveness? It could never have been known, that there was forgiveness with him. The Old Covenant could not have been preserved, and sinners pardoned. Wherefore God chose rather to leave the Covenant, than sinners unrelieved, than Grace unexalted, and Pardon unexercised. Prize it, as you prize your souls, and give glory unto God for it, as all those that believe will do unto Eternity.
Secondly, For the security of it, that we may believe it. What greater can be given? God deceiveth no man, no more than he is deceived. And what could God that cannot lye, do more, to give us satisfaction herein than he hath done? Would you be made partakers of this forgiveness? Go unto God, spread before him this whole matter; plead with him that he himself hath so far laid aside the first Covenant, of his own Gracious Will as to make a new one; and that meerly because it had no forgiveness in it. This he hath made on purpose that it might be known, that there is forgiveness in him. And shall not we now be made partakers of it? Will he now deny that unto us, which he hath given such Assurance of, and raised such expectations concerning it? Nothing can here wrong us, nothing can ruine us but unbelief. Lay hold on this Covenant, and we shall have pardon. This God expresseth, Isa. 27. 4, 5. Will we continue on the old bottom of the first Covenant? All that we can do thereon, is but to set thorns and bryars in the way of God, to secure our selves from his coming against us and upon us with his indignation and fury. Our sins are so, and our Righteousness is no better. And what will be the issue? both they and we shall be trodden down consumed and burnt up. What way then, what remedy is left unto us? only this of laying hold on the arm and strength of God in that Covenant, wherein forgiveness of sin is provided. Therein alone he saith, fury is not in me; and the end will be that we shall have peace with him both here and for ever.
Forgiveness confirmed by the Oath of God.IX. The Oath of God engaged and interposed in this matter is another Evidence of the truth insisted on. Now because this is annexed unto the Covenant before mentioned, and is its establishment, I shall pass it over the more briefly. And in it we may consider;
1. The Nature of the Oath of God; The Apostle tells us that he sware by himself: And he gives this Reason of it, because he had no greater to swear by, Heb. 6. 13. An Oath for the confirmation of any thing, is an Invocation of a Supream Power that can judge of the truth that is spoken, and vindicate the breach of the engagement. This God hath none other but himself, Because he could swear by no greater, he swear by himself. Now this God doth, (1.) By express Affirmation that he hath so sworn by himself, which was the form of the first solemn Oath of God, Gen. 22. 16. By my self have I sworn, saith the Lord. The meaning whereof is, I have taken it upon my self as I am God, or let me not be so, if I perform not this thing. And this is expressed by his soul, Jer. 51. 14. The Lord of Hosts hath sworn by his soul, that is, by himself, as we render the words. Secondly, God doth it by the especial Interposition of some such Property of his nature, as is suited to give credit and confirmation to the Word spoken; as of his Holiness, Psal. 89. 35. I have sworn by my Holiness: So also Amos 4. 2. Sometime by his life; As I live, saith the Lord. foreign I live saith God, it shall be so. And sometimes by his Name, Jer. 44. 26. God as it were engageth the Honour and Glory of the Properties of his Nature for the certain accomplishment of the things mentioned. And this is evident from the manner of the Expression, as in that place of Psal. 89. 35. Once have I sworn by my holiness, that I will not lye unto David; so we; in the Original the words are eliptical: If I lye unto David, that is, Let me not be so, nor be esteemed to be so, if I lye unto David.
Secondly, For the End of his Oath; God doth not give it to make his Word or Promise sure and stedfast, but to give Assurance and Security unto us of their accomplishment. Every Word of God is sure and certain, truth it self, because it is his; and he might justly require of us, the belief of it without any further Attestation. But yet knowing what great Objections Satan and our own unbelieving hearts will raise against his Promises, at least as to our own concernment in them, to confirm our minds, and to take away all pretences of unbelief, he interposeth his Oath in this matter. What can remain of distrust in such a case? If there be a matter in doubt between men, and an Oath be interposed in the confirmation of that which is called in question, it is an End, as the Apostle tells us, unto them of all strife, Heb. 6. 16. How much more ought it to be so on the part of God, when his Oath is engaged. And the Apostle declares this End of his Oath, it is to shew the immutability of his counsel, Heb. 6. 17. His counsel was declared before in the Promise; but now some doubt or strife may arise, whether on one occasion or other, God may not change his counsell; or whether he hath not changed it with such conditions as to render it useless unto us? In what case soever it be, to remove all doubts and suspicions of this nature, God adds his Oath, manifesting the unquestionable immutability of his counsel and Promises. What therefore is thus confirmed is ascertained unto the height of what any thing is capable of. And nor to believe it, is the height of Impiety.
Thirdly, In this Interposition of God by an Oath, there is unspeakable condescention of Grace, which is both an exceeding great motive unto faith, and a great Aggravation of Unbelief. For what are we, that the holy and blessed God should thus condescend unto us, as for our satisfaction and surety, to engage himself by an Oath! One said well of old; Foelices nos quorum causa Deus jurat; O infoelices, si nec juranti Deo credimus. It is an inestimable advantage that God should for our sakes engage himself by his Oath. So it will be our misery, if we believe him not when he swears unto us. What can we now object against what is thus confirmed? What pretence, colour, or excuse can we have for our unbelief? How just, how righteous, how holy must their destruction be, who upon this strange, wonderful and unexpected Warranty, refuse to set their seal, that God is true.
These things being premised, we may consider how variously God hath engaged his Oath, that there is forgiveness with him. First, He sweareth that he hath no pleasure in the death of a sinner, but rather that he repent and live, Ezek. 33. 11. As I live, saith the Lord, I have no pleasure in the death of a sinner: Now without forgiveness in him, every sinner must dye, and that without remedy. Confirming therefore with his Oath, that it is his will the sinner should return, repent and live, he doth in the first place swear by himself, that there is forgiveness with him for these sinners that shall so repent and turn unto him.
Again, Whereas the great means he hath appointed for the forgiveness of sins, is by the Mediation of the Lord Christ, as we shall afterwards shew, he hath on several occasions confirmed his purpose in him, and the counsel of his Will by his Oath. By this Oath he promised him unto Abraham, and David of old, which proved the foundation of the Churches stability in all generations; and also of their Security and Assurance of Acceptance with him; see Luke 1. 73, 74, 75. And in his taking upon him that Office whereby in an especial manner the forgiveness of sins was to be procured, namely of his being a Priest to offer Sacrifice, to make an Attonement for sinners, he confirmed it unto him, and him in it by his Oath, Heb. 7. 20. He was not made a Priest without an Oath. And to what end? Namely, that he might be a surety of a better Testament, v. 22. And what was that better Testament? Why, that which brought along with it the forgiveness of sin, Chap. 8. 12, 13. So that it was forgiveness which was so confirmed by the Oath of God. Further, the Apostle shews, that the great Original Promise made unto Abraham, being confirmed by the Oath of God, all his other Promises were in like manner confirmed. Whence he draws that blessed conclusion which we have, Heb. 6 17, 18. As to every one, saith he, that flyes for refuge to the hope that is set before him, that is, who seeks to escape the guilt of sin, the curse and the sentence of the Law, by an Application of himself unto God in Christ for pardon, he hath the Oath of God to secure him that he shall not fail thereof. And thus are all the concernments of the forgiveness of sin testified unto by the Oath of God; which we have manifested to be the highest security in this matter, that God can give, or that we are capable of.