The Difference Between the Old and New Covenants, Chapter 1
CHAP. I.
Of a Covenant in general, and the diſtribution of the Covenant, into that of Works and of Grace.
THE All-wiſe God that he might magnifie his loving kindneſs towards miſerable man in vouchſaving him fellowſhip and Communion with himſelf, in all ages had this admirable contrivance of dealing with him, not in the way of prerogative, but in the way of Covenant. When man was in a ſtate of innocency, there was a Covenant of Works wherein he put himſelf under engagements to him, to continue him in life, if he kept his ſtanding and remained obedient. And alſo man being in a fallen eſtate, he chuſeth ſtill to Coverſe with him in the way of a Covenant, not as made with the firſt Adam, but with Jeſus Chriſt as a Second Adam, and with all his Seed in him.
There are many Scriptures which give clear intimations of ſuch a federal tranſaction between God the Father and Jeſus Chriſt the Son, in order to the recovery and everlaſting Salvation of Sinners: even where we do not find the very notion or name of it. Thus Iſa. 53. 10, 11, 12. There is a mutual agreement, ſomething to be undergone by Jeſus Chriſt, he is to make his ſoul an offering for ſin; ſomething promiſed to him thereupon, he ſhall ſee his Seed—So Iſa. 42. 6. Here are the parties Covenanting, the Father and the Son, not men but I the Lord who cannot err in my appointments, who am faithful and able, even the almighty God, I have called thee i. e. Jeſus Chriſt, and will give thee, the ſpeech is turned and directed to him, thee, who art my only beloved Son. Here is the Fathers deſignation and ſealing of him (John 6. 27.) to the mediatorial imployment, promiſing him much upon his undertaking it, and his acceptation of this office and voluntary ſubmiſſion to the Will of the Father in it, ſo I come to do thy Will, &c. Heb. 5. 4, 5. Pſal. 40. 7, 8. John 10. 17, 18. And theſe together amount to or make up a Covenant between them; for what more can be neceſſary thereunto? Here we have the matters or things promiſed viz. all that conduce to the compaſſing the great end of ſalvation. Was man under alienation from God? Behold it is promiſed, I will give for a Covenant; no way imaginable whereby this wide breach could be made up, but by a Covenant; and that of Works being broken, man would not be truſted any more, and therefore now Jeſus Chriſt as a Surety undertaketh all neceſſary for the ending and making up the difference, and the retaking and reſtoring his Seed into Divine favour again for ever, ſo as he is even the Covenant of the people, all the condition of life on their part to be performed is found in him. Yea, he hath undertaken the removal of all obſtacles and impediments within, that would hinder their attainment of Covenant mercy, he is given for a light of the Gentiles, he taketh away the inward blindneſs that is found with them. No ſinfulneſs or unworthineſs may be a diſcouragement, for behold all is in a way of free grace [I will give thee—] Chriſt himſelf the fountain of all is freely given, and the Father is upon the higheſt determination and reſolution for bringing all to effect I will give thee—.
So there are many promiſes made to Jeſus Chriſt of aſſiſtances and all requiſites to the mannagement of this great work I will hold thy hand i. e. will aſſiſt and be thy helper, as Iſa. 41. 13. and many promiſes of ſucceſs and of his being Victorious over all his enemies, and having the Heathen for his inheritance, &c. Pſal. 2. 8, 9. Zech. 9. 10. Pſal. 72. 8. Dan. 7. 14. upon his obedience: all which plainly argue a Covenant between the Father and the Son. It is implied alſo in the aſcribing to him the working out of redemption; for, unto that is requiſite an agreement between parties. The Father promiſeth that upon the payment of ſuch a price by his Son, ſuch Souls ſhould be ranſomed and ſet free; Jeſus Chriſt conſenteth yea payeth it and thus becometh a Redeemer, this amounteth to a Covenant.
But in order to the further clearing of this matter, I ſhall conſider a Covenant in general, and then its diſtribution into that of Works and that of grace, the intereſt of Jeſus Chriſt in the latter, and alſo the date of it.
The Word [Covenant] in Hebr. foreign Berith, is taken either [properly] for a mutual contract or agreement between two parties, and is differenced from a Law which is without obligation on the Law-giver or Commander, and from a ſingle promiſe, which is without ſtipulation from him to whom it is made. Covenant may be thus taken, when applied to the whole Covenant of grace between the Father and the Son, for therein was ſtipulation.
Or Covenant is taken [figuratively] in Scripture, either for a bare Divine promiſe, as Gen. 9. 9, 10. that was with every living Creature, many of which were uncapable of contracting with God, or of making any ſtipulation. So Covenant is taken for a bare ſign or ſeal of it. Gen. 17. 10. Alſo for a part, as the moral Law which was but a part of the old Covenant, is called the Covenant. Exod. 34. 28. Deut. 9. 9, 11. 15. Thus Covenant and promiſe may be uſed promiſcuouſly, a part for the whole. Rom. 4. 13. Gal. 3. 17, 18, 19. and thus figuratively Jeſus Chriſt himſelf is called [the Covenant] Iſa. 42. 6.
The Covenant of God on the behalf of man is two-fold, and is thus diſtinguiſhed.
The Covenant
1. Of works; with the firſt Adam and his Seed.
2. Of Grace.
1. With Jeſus Chriſt the Second Adam for all his, from eternity.
2. With his in and with him in time, conſidered in its.
1. Legal Condition, typical manifeſtation, and ſervile temporary adminiſtration at mount Sinai.
2. Evangelical diſpoſition as to matter and form. viz. Spiritual promiſes, free and laſting diſpenſation, and all this conſidered in its.
1. Prima y revelation, and renewing with the Fathers, as Abraham, David &c. before the incarnation of Jeſus Chriſt. Gal. 3. 14, 16, 17. under the old Teſtament when the Meſſiah was promiſed, and priviledges in him.
2. Ratification, conſummation or perfection, after the incarnation of Chriſt under the new Covenant or Teſtament Heb. 8. and 9. wherein the Mediator is exhibited, and priviledges coming and to be applied abſolutely by him, more clearly enumerated.
Or thus, The Covenant of God on the behalf of men is two-fold, and is thus diſtinguiſhed.
The Covenant.
1. Of Works, with the firſt Adam and his Seed in him.
2. Of Gracein its
1. Conſtitution with Jeſus Chriſt the Second Adam, and his Seed in him, from Eternity, conſiſting of Promiſes and agreements for their (i. e. his Seeds) recovery from a ſtate of ſin and death to a ſtate of righteouſneſs and life, in and by him.
2. Declaration and manifeſtation as with us, in and with Chriſt in time, and thus it is conſidered in its.
1. More private diſpenſation whilſt the Church was Domeſtical, or in families as to its.
1. Primary revelation and promulgation to Adam. Gen. 3. 15.
2. After Secondary renewing execution and application to the Patriarchs as Abraham, &c. Gen. 12. & 15. & 17.
2. More Publick diſpenſation when the Church became Congregational as to its.
1 Legal Condition, and adminiſtration in the mount Sinai Covenant. Exod. 19. & 20.
2. Evangelical diſpoſition viz. Abſolute Promiſes and unchangable adminiſtration in the new Covenant Heb. 8. 8, 9, 10, 11.
The firſt part of this Diviſion is, Generis in Species, viz. into Covenant of Works and of grace.
The Second part viz. the Diviſion or diſtribution of the Covenant of grace is threefold. 1. Accidentis in Subjecta, viz. with Chriſt as principal and with us in him. 2. Effecti in ſuas cauſas, and that extrinſecal and intrinſecal, viz. legal condition, Evangelical diſpoſition. 3. Accidentis in accidentia, viz. primary revelation, ratification.
1. There was a Law or Covenant of Works made with the firſt Adam and his Seed before the fall: in that ſtate man was to ſeek eternal life in the way of his own obedience. Then God was upon thoſe termes with man [Do and live] for that Divine threatning of death. Gen. 2. 17. In the day thou eateſt thereof thou ſhalt ſurely dye, doth ſtrongly imply a promiſe of injoying life, if he were obſequious, elſe he might have ſaid, if I eat or eat not, it is all one, yet I am liable to death.
Doubtleſs as the threatned death was intended purpoſely to deter from eating, ſo the hope of life, was alſo a perſwaſive to this forbearance.
Yea the tree of life confirmeth this; man was made an exile, out of Paradiſe. Gen. 3. 22. Leſt he put forth his hand and take alſo of the tree of life and eat and live for ever: ſuch an act of baniſhment would have been needleſs for prevention, if it had never been intended for ſuch an end to eſtabliſh man in life in caſe he had kept his ſtanding. Some Divine Law or Covenant therefore there muſt be this way. Some may doubt, whether this was a Covenant of Works, becauſe here is only a threatning of death upon eating the forbidden fruit. Gen. 2. 17. upon diſobedience to that one poſitive Law or Command; and perfect obedience unto all moral Commands, not ſo much as mentioned, nor death threatned to the want of it.
I anſwer, Man in his firſt Creation was under a Natural obligation to an univerſal compliance with the Will of God: Eccleſ. 7. 29. God hath made man [upright]; this rectitude of nature imports an exact conformity to the Divine will, it is oppoſed here to all thoſe inventions, evil devices, new tricks, vain and crooked Counſels, which were the inlets to all iniquity. He was created in the image of God [Gen. 1. 27.] which did not conſiſt meerly in the faculties of the ſoul, as underſtanding, will, &c. but in gifts of illumination, righteouſneſs, and holineſs. Coloſſ. 3. 10. Eph. 4. 24. There was an inſcription of the Divine Law upon Adams heart, yea even the Gentiles by nature ſhew the work of the Law written in their hearts Rom. 2. 14, 15. although this is exceedingly defaced and obliterated by the fall of man, yet not wholly raced out or extinguiſhed.
Now there being ſuch original righteouſneſs, a Law of nature that obliged man (as ſoon as created) to all moral obedience, it was needleſs for the Lord (in entring into Covenant with him) to make a repetition of that Law without, which was antecedaneouſly written in lively Characters, with a deep impreſſion as a Law within.
All therefore that was neceſſary unto the making or forming of it into a Covenant of Works was, the Addition of ſome poſitive Law or Command, as a teſt or tryal of obedience to the whole, and this we find in that Supervenient Command of not eating of the tree of knowledge. Gen. 2. 17. under the higheſt penalty of death it ſelf in caſe of diſobedience. This is the more evident, becauſe this poſitive percept, was of ſuch a nature and ſo intwiſted with the other, as Adam could not fall by tranſgreſſing of it in eating of the forbidden fruit, without a violation or breaking of all the moral Commandments and involving himſelf in all ſin and iniquity thereby. Chriſt himſelf, is giving the ſum of the Law, in theſe two, of due love to God and the neighbour Mat. 22. 37, 38, 39. Now, the tryal of love is by keeping his Commandments. John 14. 21, 24. and by eating that fruit, Adam tranſgreſſed his Command. Gen. 2. 17. and gave an evident proof of his want of love to God, and to his neighbour alſo, thereby murthering not only himſelf, but all his poſterity with him.
Yea though it ſeemed a ſmall and indifferent thing in it ſelf, yet there was the ſumm of all ſin, in that firſt tranſgreſſion, which the Apoſtle compriſeth in three things. 1 John 2. 16. All that is in the world, the luſt of the fleſh, the luſt of the eyes and the pride of life. And Gen. 3. 6. The woman ſaw the tree was good for food, in this pleaſing of a carnal appetite, was the luſt of the fleſh, and pleaſant to the eyes, here is the ſeeking to ſatisfie undue deſires, the luſt of the eyes, and to be deſired to make one wiſe, or as the Serpent ſuggeſted verſe 5. to be as Gods, that is ambition, or, pride of life.
It might be manifeſted, how all or moſt of the Commandments were broken by this act; here was infidelity, not believing the Word of God, and ſeeking to Deifie himſelf, againſt the firſt Commandment; Adam's preferring the voice of his wife, yea of the Serpent, before the Word of God, againſt the Second, a conferring with Gods enemy about his word (a part of his name) without due zeal for his glory againſt the Third, a not reſting from his own work againſt the Fourth, Eve out of her place in eating without her Husbands advice and conſent, againſt the Fifth, a running under a Divine threatning of death to many thouſands, yea millions of men, againſt the Sixth, a giving way to an inordinate ſenſual appetite in eating the forbiddem fruit, againſt the Seventh, a taking what was not his own, being reſerved by God, againſt the Eighth, a receiving a falſe accuſation againſt God. Gen. 3. 5. againſt the Ninth. Uncontentedneſs with the ſtate and Condition God had placed him in, aſpiring to be higher than he ſaw it meer, againſt the tenth Commandment. And thus there was a Univerſal diſobedience in Adams eating the forbidden fruit, (there is the ſeed of all ſin in Original ſin) and therefore ſuch an exact obedience to the moral, or natural as well as to the poſitive Law, was required there, as rendred it a Law or Covenant of Works.
But man cannot now obtain happineſs and Salvation by his own doing according to that, for it is ſaid to be Epheſ. 2. 9. Not of Works leſt any man ſhould boaſt. So that Jeſus Chriſt is not given for the renewing that old Covenant of Works with us again, as the way to eternal life, though the matter of it is drawn into the Covenant of grace, to be performed by him for us, as may be further manifeſted afterward.
2. There is a Covenant of Grace, provided for the recovery of ſome by Jeſus Chriſt, from a ſtate of ſin and death unto a ſtate of righteouſneſs and eternal life. All that conduceth to Salvation, is of grace Epheſ. 2. 8. By grace ye are ſaved. Rom. 11. 6. If by grace, then it is no more of works, otherwiſe grace is no more grace. But if it be of works, then it is no more grace, otherwiſe work is no more work. The way of Salvation is here aſcribed unto grace, the holy Spirit giveth us both the terms of the diſtinction, by making grace and works ſuch oppoſite terms, as one excludeth the other: that therefore made with the firſt Adam was a Covenant of Works, that for reſtoration by Jeſus Chriſt, is a Covenant of Grace, ſee verſ. 26. 27, 28. Rom. 6. 14. The accepting of Jeſus Chriſt in our ſtead, to be our ſecond Adam was as by Covenant, ſo of meer grace, as well as what is promiſed to us through him; they together make up but one Covenant of grace.
Some call the former a Covenant of amity or friendſhip, becauſe God and man were in perfect amity, and a Covenant of nature, becauſe natural integrity did capacitate to perform it; but theſe do not ſo fully expreſs the nature of it, ſeeing the promiſed life therein was to be by working.
Some call the latter a Covenant of faiths and there is indeed an oppoſition between the Law of faith and the Law of Works, i… the matter of juſtification. Rom. 3. 27, 28. That particular priviledge of the Covenant viz. Juſtification, is by ſaith, and not by the works of the Law; but in a diſtribution, theſe are not the moſt diſtinct members o… the whole Covenant; ſeeing Faith, is but particular bleſſing and fruit of it, hence that cannot be expreſſive of the whole nature thereof: that is not the oppoſite Condition, or doth not take the place that works had in that Covenant with the firſt Adam; it is rather what was done or ſuffered by Jeſus Chriſt that ſupplieth this. Iſa. 53. 10, It is therefore improper, eſpecially unleſs by faith, be meant the righteouſneſs of Jeſus Chriſt applyed thereby, rather than that particular grace for application.
And note, that in the Epiſtle to the Romans and Galatians, juſtification is ſaid to be by faith in oppoſition only to works, not to Jeſus Chriſt or free grace. If we ſhould give faith the place that was given by the falſe Prophets unto works, we ſhould be culpable and egregiouſly croſs the mind of the Apoſtle in this matter as well as they did. Some Grace in that Covenant with the firſt Adam, do no more make it coincident with or deny that in and with Chriſt to be a Covenant of Grace, than ſome Works (viz. Evangelical) in that with Chriſt, doth deny that with the firſt Adam to be a Covenant of Works; or than ſome faith in God, required in the Covenant of Works (viz. the believing that word Gen. 2. 17.) doth deny that which they call the Covenant of faith to be ſo.
It muſt therefore be ſaid, it was not Goſpel grace, or faith in a Mediator that was found in the Covenant of Works, and ſo as properly as this may be denominated of Works, ſo may the other be called a Covenant of grace, eſpecially ſeeing the Goſpel is called the word of grace. Act. 14. 3. Act. 20. 32.
As to the ſeveral parts following in the diſtribution of this Covenant of Grace, ſome of them carry evidence with them, as what is ſaid of primary revelation, renovation, conſummation, &c. the other will be further cleared in the ſequel; yet thus much I would ſay here, for the clearing of them.
That the Covenant of grace was made with Jeſus Chriſt, that Text doth witneſs, Iſa. 42. 6. for the Father is contracting with him, yea all the Covenant of the people is firſtly with him; he not only removeth obſtacles that would hinder their fruition of federal bleſſings as an intereſted Friend (whoſe name is not in a Covenant) may do among men; but he is the great Covenanteer [a Covenant of the people]: the promiſes are primarily made to him on the behalf of men; and he maketh the firſt claim to all, as his own right, his own due by a grant or Covenant under the hand and ſeal of the Father to himſelf; this will be proved in the next queſtion.
That alſo the Covenant is made with us in Chriſt, is no leſs evident. Believers are of the ſeed of Abraham and David, and of the houſe of ſpiritual Iſrael to whom the promiſes run, they may lay claim to them in their head. Gal. 3. 9, 14, 29. Rom. 11. 27. Ezek. 20. 37. Jer. 31. 31. Heb. 8. 8.
If any doubt of the ſecond diſtinction, into Legal and Evangelical; let them know, I am far from thinking that the mount Sinai diſpenſation was a Covenant of Works to Iſrael; as if the deſign and intendment of God therein had been to afford eternal life to Iſrael upon their own doing: but yet, it is called [the Law] Rom. 10. 5. Gal. 3. 10, 13, 17. Even in way of oppoſition to the promiſe verſ. 12. Yea. verſ. 8. God—preached before the Goſpel to Abraham.—
Here the Covenant with Abraham is expreſly called Goſpel, and that in contradiſtinction from the very Sinai diſpenſation, which is called the Law; undeniably he ſpeaketh of the Law, not as given to Adam before the fall (for then man himſelf muſt have been the door for life, and not another for him) but as given at mount Sinai 430: Years after that promiſe to faithful Abraham. verſ. 17.
So that the Covenant of grace, is rightly diſtinguiſhed, by legal and Evangelical, for the holy Spirit here giveth us both parts of the diſtinction, ſpeaking expreſly of that at mount Sinai as one member of it; yea he maketh theſe ſo oppoſite, as he ſaith verſ. 12. and the Law, is not of faith, and ſo is not the Covenant of grace, but yet the Sinai Law appertaineth and referreth to it, viz. as holding forth the Condition thereof to be fulfilled by Jeſus Chriſt.