The Difference Between the Old and New Covenants, Title page – To the reader 1
THE DIFFERENCE Between the OLD and NEW COVENANT Stated and Explained: WITH An Expoſition of the Covenant of Grace in the Principal Concernments of it.
By SAMUEL PETTO Miniſter of the Goſpel.
Iſaiah 55. 3. I will make with you an everlaſting Covenant, even the ſure mercies of David.
LONDON, Printed for Eliz. Calvert, at the Sign of the Black Spred-Eagle at the Weſt end of St. Pauls. 1674.
TO THE READER.
IT is a matter of higheſt concernment unto the ſouls of men, to have a ſpecial acquaintance with the Covenant of Grace, the great Charter which all ſpiritual and eternal bleſſings are holden by, and the way and means wherein they have their conveyance, or are derived to them.
There are many uſeful Treatiſes already extant on this ſubject; but ſtill there are ſome weighty points referring to it as with Jeſus Chriſt, and eſpecially concerning the Old mount Sinai Covenant and alſo the New, which have need of farther clearing, for the unfolding of many Scriptures, the eſtabliſhing the faith and promoting the comfort of Chriſtians. If it might be the fruit of my preſent undertaking to contribute any thing this way, or to give light into thoſe glorious myſteries ſo as God might be honoured thereby, I ſhould have my aim.
In order to the further opening of ſome matters inſiſted on in this Treatiſe, I ſhall add that which followeth.
As the Covenant of Works was made with the firſt Adam and all his ſeed in him, promiſing preſervation in life, upon condition of mans own perfect obedience to the will of God, Gen. 2. 17.
So, the Covenant of Grace, was made with Jeſus Chriſt (not meerly as God, but as to be incarnate, or deſigned to be Mediator) as a ſecond Adam, and with a Goſpel ſeed in him, promiſing all ſpiritual bleſſings, even eternal life and ſalvation upon the condition or conſideration of his undergoing the curſe, and yielding perfect obedience to the Law on their behalf, Iſai. 53. 10, 11. Rom. 5. 6. to the end.
In this large ſenſe, it compriſeth that between the Father and the Son for our redemption which was full of grace, and did flow from the free favour of God to poor ſinners, 2 Tim. 1. 9. Tit. 1. 2. as well as that to or with us, viz. the New Covenant, for the application of what is promiſed thereupon, which ſome ſpeak of, as if it only were the Covenant of Grace.
Thus its conſtitution was from eternity, Tit. 1. 2. though its revelation was in time to Adam, Abraham, David, &c. Gen. 3. 15. & 12, &c.
Now, that being the condition of the Covenant of Grace, that the righteouſneſs of the Law ſhould be performed, or all the demands of it as to duty and penalty anſwered by Jeſus Chriſt; hence it was neceſſary that there ſhould be ſome means for his coming actually under our very obligation: to that end, the Lord in infinite wiſdom made a revival or repetition of the Covenant of works as to the ſubſtance of it (with a new intent) in the Covenant at Mount Sinai (which did run upon Do and Live, Gal. 3. 10, 12.) not that Iſrael ſhould have eternal life, by their own doing; but that Jeſus Chriſt ſhould be born under the very Law that we were obliged by, Gal. 4. 4. Not meerly to make a valuable ſatisfaction by ſomething in lieu of it (for his taking our nature, and making interceſſion or other works of his, being of infinite merit and valùe, might then have ſerved the turn without his ſufferings) but as that word, Gen. 2. 17. required, to undergo the very curſe, and to fulfil the very righteouſneſs of it in our ſtead, which he did accordingly, and herein eſpecially conſiſteth our redemption. Gal. 3. 12. Gal. 4. 4, 5.
The fulfillng the Old and confirming the New Covenant are the immediate effects of his death. He ſtood therein as the Mediator not of the Old, but of the New Teſtament, Heb. 9. 15. therefore he died, not meerly to procure a New Covenant, or that God might with honour deal with men upon new terms, but to make good the terms or conditions of the New.
The Mount Sinai Covenant (with reference to the matter of it) may be ſaid to expreſs the Legal Condition of the Covenant of Grace, as to be fulfilled by Jeſus Chriſt; even as the New Covenant holdeth forth the bleſſings promiſed unto us that condition being performed by him. Theſe are matters ſo diſtinct, as I hope none will take offence, that I (as I have explained my ſelf) ſpeak of the Old and New as two diſtinct Covenants when compared each with other, as Gal. 4. 24. Heb. 8.
Seeing I do not aſſert, that at Sinai to be a Covenant of works for eternal life to Iſrael, upon their obedience to it, as ſome would have it, rather its reference is wholly to that of grace, though it be not the whole of it.
Neither do I aſſert two Covenants of Grace or ways of ſalvation for ſubſtance diſtinct. But whereas it is uſually judged that the Old is one and the ſame with the New, differing from it only in ſome circumſtances and accidents, as rigorous exaction of duty by fear, terror, &c. I on the other hand think that ſpiritual bleſſings were diſpenſed out by the Covenant with Abraham, and though Iſraels obedience to the Moral Law, was on another account, a fruit of holineſs and ſanctification, yet as the ſame obedience had relation to the Mount Sinai Covenant, ſo it uſhered in only temporals to them: even as a child oweth obedience to his Father by a natural obligation, but if a Father ſhould promiſe an eſtate upon ſome acts of the ſame obedience, then they would be cloathed with a double reſpect, or have a double uſe; ſo here.
The Mount Sinai Covenant being thus opened, many Scriptures will be explained, and it will be diſcovered, what thoſe works of the Law are, which we are ſo often denied to have juſtification by: viz. All works performed by our ſelves as the leaſt of a righteouſneſs unto juſtification, (or which cometh to the ſame) as a condition giving right and title to Salvation. Act. 15. 1. Rom. 9. 30, 31, 32. Phil. 3. 9. It is only the Obedience of Jeſus Chriſt to the Law that availeth to theſe ends. The Apoſtle induſtriouſly proveth, that men have not ſuch eternal mercies by their own works, morla or ceremonial either without or in conjunction with Jeſus Chriſt, Rom. 3. 20. & 9. 3. Gal. 3. 11, 21. Gal. 5. 4. the ſeeking to be juſtified or ſaved thereby is oppoſite unto true ſanctification; whence diſcourſes thereof are often interwoven in the Epiſtle to the Romans and Galatians. It's true, the very works of the Law of Moſes are moſt particularly oppoſed, becauſe the controverſie of that day with the Jews and Judaizing profeſſors of Chriſtianity was concerning theſe: yet if men give any other works the ſame place and office, by acting upon a legal ground, they become as works of the Law, and the Apoſtles arguments are equally forcible againſt them.
For, he thus reaſoneth, That cannot be a juſtifying righteouſneſs in our preſent fallen eſtate, 1. Which is not perfect, for the leaſt ſin is enough to condemn, Rom. 3. 20. Gal. 3. 10. Nor, 2. which is our own, of our own working out, Rom. 10. 3, 5. Nor, 3. Which leaves any place for boaſting, Epheſ. 2. 9. Rom. 4. 2. Nor, 4. which is oppoſite unto grace, Rom. 4. 4. And upon theſe accounts, all Evangelical Works are excluded out of Juſtification, for they are imperfect, they are our own ſubjectively; they would leave room for ſome boaſting, if acceptance to life were upon theſe, ſeeing it ſhould be by our giving unto God: alſo the way were oppoſite to grace, for if the condition were never ſo ſmall, yet being performed, the reward might be claimed upon our act, and ſo would be of debt, not of Goſpel-grace; Rom. 4. 4. The works of Abraham and David after converſion are excluded out of juſtification, verſ. 2, 3, 6. which argueth, that although Evangelical obedience kept in its due place, doth not derogate from the grace of God, yet it doth, and is oppoſite to it, if introduced into juſtification. So that [Goſpel-grace] doth not conſiſt in a bare abatement of the rigor of the Law, nor in making a bargain with us (for the ſake of Chriſt) to accept of our faith, repentance and ſincere obedience, inſtead of that which is perfect: but it ſtandeth, in excuſing us from a perſonal performance of that righteouſneſs which is the condition of life and admitting Jeſus Chriſt to anſwer the Law in our ſtead. For, the grand difference between the Law and the Goſpel is, the one juſtifieth by our own, the other by anothers righteouſneſs. If man himſelf be the Doer for life, that is the righteouſneſs of the Law, which ſaith, Rom. 10. 5. the man that doth them ſhall live in them. In oppoſition to it, that of the Goſpel is called [the righteouſneſs of faith] verſ. 6. and of God, verſ. 3. becauſe it is to be ſought out of our ſelves, in another, in the free promiſe; and that which we are the ſubjects of is to be diſclaimed here, Phil. 3. 9. Rom. 10. 3. The aſſerting it to be by any of our perſonal performances, giveth them the very place of works in the Covenant of Works, which is anti-evangelical and introduceth ſome merits as well as perfect works would have done. The being enabled by grace to them doth not hinder meriting, any more than (as one ſaith) my furniſhing a man with my tools to work with, hinders his deſerving a reward. All ability that Adam had in innocency was from the favour of God, and what he was to do was duty. Faith it ſelf is not the leaſt of that righteouſneſs; it is an act of obedience, but as ſuch it is not ſaid to juſtifie, nor as it worketh by love, although it doth ſo work, Gal. 5. 6. Nor as a condition of life (as I have elſewhere manifeſted) but only as a means for the applying Chriſt and his righteouſneſs; much leſs can any works of ours be a part thereof. The new creature availeth to being crucified to the world, Gal. 6. 14, 15. i. e. as a means, but it is not ſaid that it availeth to juſtification.
To juſtifie, is, to declare a perſon to be righteous; the true God cannot paſs a falſe ſentence, therefore we cannot have juſtification without having a righteouſneſs: this cannot conſiſt in any act of ours as faith, repentance or obedience, as is already manifeſted; therefore it muſt be of anothers working out, the very righteouſneſs of Jeſus Chriſt, Rom. 5. 18, 19. 1 Cor. 1. 30. And if his obedience (being to the Law) may be called a legal righteouſneſs, yet as the ſame is applied by faith, it is to us an evangelical righteouſneſs. All the queſtion then is, whether evangelical works are not of the ſame uſe in juſtification that faith is of? have they not the ſame place and office there, that faith hath? I anſwer negatively, they have not; for often we read of the righteouſneſs of faith, never of the righteouſneſs of love in that buſineſs. We are ſaid to be juſtified by faith, not (in the ſame ſenſe) to be juſtified by love or works.
It's true, there is a neceſſity of Evangelical works to teſtifie our faith, obedience, and thankfulneſs to God, but they are required, not as conditions, but as effects and declarations of our juſtification. Things are ſaid to be done, when they are manifeſted, as, Rom. 3. 7. & 4. 15. A tree is known by the fruits. And thus not only open acts, but thoſe that are ſecret (when regular) have an aptitude to evidence faith, and that a perſon is juſtified, even when they are not actually ſeen. Paul ſpeaketh of being juſtified before God by receiving or applying the righteouſneſs of Jeſus Chriſt in the free promiſe, this is only by faith. James ſpeaketh of being juſtified by manifeſting to a mans ſelf or others that it is applied, this is by Evangelical works, and not by faith only. Thus by offering up Iſaac, the perſon of Abraham was declaratively juſtified, as it did ſhew his faith to be true, verſ. 18. (Gen. 22. 12.) and not his working, but his believing is ſaid to be imputed to righteouſneſs, Jam. 2. 23. if this be juſtification in the ſenſe of Paul, yet it is by faith [and he was called the friend of God] there is juſtification declared by works, as God acted kindly towards him, ſo he acted in a friendly way towards God. He is a vain man that contenteth himſelf with a faith that ſtandeth in a bare aſſent to ſome propoſitions of truth without the power of them upon his heart, verſ. 14, 19, 20. That is a dead faith, which doth not profit, is not attended with ſalvation which remaineth without works, verſ. 17, 20, 26. therefore it is not the ſame true faith which any are juſtified by, but another thing. That unfruitful faith which is blamed here, certainly was as far from juſtifying them as it was from ſaving them, and ſo is not the faith which Paul inſiſteth upon, for by that men were juſtified, and that in order before works, for they cannot be performed in an inſtant, though they certainly follow: but the juſtification and faith which they are put upon and called to declare by works, theſe are of a Goſpel ſtamp.
The Lord Jeſus having fully performed the Law as the condition of the New-Teſtament, hence it becometh abſolute to us. If improperly a duty, a way, or means to the enjoyment of ſome bleſſings of it, be called a Condition, I contend not. But a Condition properly is more than a cauſa ſine qua non, it is a cauſe that hath a moral efficiency in it; for the fulfilling of it is that which giveth right, and upon which a man hath a title to what is promiſed, and without it none; and ſo it is a moral efficient cauſe of the enjoyment of the good promiſed in a Covenant. Faith and repentance are great duties; but nothing performed by us can be ſuch a cauſe or condition in the New Covenant.
There is Abſoluteneſs, 1. In the form of the New Covenant. 2. In the actual admiſſion into it. 3. In the freedom of thoſe under it from the curſe of the Old, and in their participation of the bleſſings of the New.
1. Wherever the form of the New Teſtament is given forth, it is in an Abſolute way [I will, and ye ſhall]. Heb. 10. 16, 17. Heb. 8. 8. to the end. He inſiſteth upon it that now Jerem. 31. 31, 32. was made good, and this purpoſely to draw off the Hebrews from the Old Covenant which they did too much take up in, and to put them upon looking unto the New. Other Scriptures may diſcover what is our duty before and after being actually intereſted in the bleſſings of it; but the nature of the Covenant is moſt fully expreſſed here in theſe Texts, which ſpeak of the great matters or promiſes contained in it, of the Mediator and ſubjects of it. The tenure thereof muſt be fetched from theſe places where the Covenant is purpoſely inſiſted upon, rather than from others, where only one promiſe is named, and it not ſo much as mentioned. And here, it is not called a purpoſe or prophecie, but a Covenant or rather Teſtament, and is ſo abſolutely held forth, as God undertaketh all. He promiſeth as well that they ſhall be his people, as that he will be their God He promiſeth not only that he will remember their ſins and iniquities no more, but alſo that he will write hi… Laws in their hearts, i. e. give a frame of faith and new obedience theſe are as abſolutely promiſed here as any other matters, and therefore believing and obeying cannot properly becauſes or conditions, but are fruits and effects of the Covenant, by its being accompliſhed upon them. Their duty i… neceſſarily implied, yet as it ſtandeth here in the Covenant, the deſign of i… plainly is, to expreſs the work of God what he will do for them, how he with furniſh and capacitate them to diſcharge it towards him.
2. The actual admiſſion of all that Jeſus Chriſt ſtood for, into the New Covenant, or the bringing them under it is abſolutely determined: he had an abſolute aſſurance that his undertaking ſhould take effect on all thoſe that he deſigned therein, Iſai. 53. 10, 11. He ſhall ſee his ſeed; all that he travelled for, and therefore they muſt be effectually brought into Covenant with him. There was no condition that his obedience had dependence upon, or upon which it was to be accepted for ſuch ſouls, otherwiſe not. He did not ſuffer at any ſuch uncertainty, but for thoſe which were aſſuredly to become the heirs of promiſe.
Yea, the making Covenant with us, is challenged by the Lord as his work, Iſai. 53. 3. & 61. 8. I will make or cut an everlaſting Covenant with you, ſo Jer. 31. 31, 32. Jer. 22. 40. Ezek. 16. 8. Heb. 8. 10. God hath undertaken to bring under the promiſe, and make an application of it. Attendance upon means is duty, but it is not ſaid, that men do make the Covenant with God or bring themſelves into it by an act of theirs, but God maketh it with them, they do but take hold of Gods Covenant, Iſai. 56. 4, 6. The will of God is not determined by any act of man. When God will work who ſhall lett him? what he undertaketh ſhall be abſolutely accompliſhed; hence as thoſe under the Old Covenant who were to be redeemed are repreſented under the name of Iſrael, ſo alſo are thoſe under the New to whom all is to be applied; the ſame are the ſubjects of both.
3. Thoſe that are actually in Covenant have an abſolute freedom from the curſe of the Old, and a like Promiſe of the bleſſings of the New. Jeſus Chriſt hath not only ſuſpended, but redeemed us from the curſe of the Law, being made a curſe for us, Gal. 3. 13. Hence we are ſaid not to be under the Law and to be dead to it, Rom. 6. 14. & 7. 4. Gal. 2. 19. Chriſtians then have not only a conditional freedom from the curſe of the Law in this life, but ſuch as is abſolute; and if they ſhould believe themſelves to be under it, they ſhould believe a lie. Rom. 8. 1. Yet Divine threatnings are of great uſe, not only to the unregenerate, but even to believers, to ſtrike them into a filial fear, ſo as to deter them from ſin, which hath ſuch puniſhment annexed to it, and this when they ſee themſelves ſecured from it; even as an ingenuous Child will be afraid upon hearing his father threaten another for a fault and will beware of committing it. The non-elect are formally under the curſe of the Law and vindictive Juſtice. The Elect before converſion, are not only materially under it, but the Laws ſentence of condemnation is againſt them. Believers are ſo freed from it, as their ſickneſſes, death, &c. are but materially the ſame mentioned in the curſe, and turned into bleſſings to them.
Alſo all the Promiſes of the New Covenant are abſolute to all that are under it. Heb. 8. 6, &c. No act of ours induceth an obligation upon God to vouchſafe ſalvation to us. That great bleſſing of the Covenant, Juſtification, is by faith, not ſaid to be by it as a condition, and the ſame may be ſaid of other bleſſings thereof; yet I deny not but figuratively that may be aſcribed to faith which belongeth to Jeſus Chriſt alone. The abſoluteneſs of the Covenant is not attended with any ſuch conſequence, as that then man is at liberty, but God is not: for, ſuch as are yet out of Covenant, or want a perſonal intereſt in the bleſſings of it, even all men are under a Divine Law, and an obligation to obedience, elſe they could not be charged with ſin, as they are, Rom. 3. 23. & 5. 12. where there is no Law there is no tranſgreſſion, ſeeing ſin is the tranſgreſſion of the Law. 1 Joh. 3. 4. So then, the obligation unto duty doth not ariſe meerly from entring or coming into Covenant; and that is ſo far from taking off the tie that it ſuperaddeth ſtrength to it; but no man is at liberty, whether he be in or out of Covenant.
As to the way of the Lords entring into Covenant with men, it is thus:
He by his Spirit in the Goſpel revealeth, and giveth Jeſus Chriſt (for he is the firſt ſaving gift) and all the Promiſes are vouchſafed in and with him. Coloſſ. 2. 6. 1 Joh. 5. 12. Rom. 8. 32. Eph. 3. 6. 2 Cor. 1. 30. 2 Pet. 1. 4. The ſame New Covenant or Teſtament hath various effects.
As the Spirit worketh effectually by the Promiſe of it upon the ſouls of men, ſo it is a Covenant of life and grace to them: it is by the New-Teſtament that the Lord ſaith to any ſouls live, and that firſt grace is wrought in them; Ezek. 16. 8. & 36. 26. Heb. 8. 10. 2 Cor. 3. 6.
As the Lord by giving and promulging the Promiſes, obligeth or putteth himſelf under engagements to make them good to men, ſo it is a Covenant to or with them, becauſe they obtain perſonal intereſt therein ſo as to have a ground to claim many priviledges thereof: thus often the Covenant was renewed with Abraham after his being in it.
As by the ſame Covenant or Promiſe the Lord obligeth himſelf to all acts of Communion, and expreſſions of love, and kindneſs ſuitable to or that can be expected in a conjugal relation, ſo it is a Marriage Covenant with them: the ſame inſtant they are enabled to conſent by faith (Heb. 8. 10. Joh. 1. 12.) to receive and enjoy the bleſſings promiſed as a neceſſary fruit and effect of the Covenant. It is promiſed therein that they ſhall be his people, they ſhall reſign up themſelves to the Lord. He hath undertaken that one (i. e. one by one) ſhall ſay, I am the Lords, Iſai. 44. 3, 5. A conſent is promiſed by the Lords as well as any other matter. So that our engaging our ſelves to God (or Covenanting with him) is not conſtitutive of the Covenant of grace, but executive, namely that which is produced in the execution of it, and may often be repeated or renewed by diſtinct engagings. God dealing with men as reaſonable creatures that act out of judgement and their own choice, urgeth duty (as believing, repenting, &c.) by arguments from the advantage of coming up to it [All that believe ſhall be ſaved] and the danger of neglecting it, ſuch [ſhall be damned] as Mark 16 16. Rom. 10. 9. Rev. 3. 20. Such general propoſitions do not expreſs the full tenure of the Covenant, but only are means towards the execution of it for, the invitations extend to all Nations, Matth. 28. 19. Mark. 16. 15. (ſince the death of Chriſt not before, Pſal. 147. 19, 20.) Whereas the Covenant is only with the Iſrael of God, Heb. 8. 8.
I ſhall add no more at preſent to this, but that my deſign in all is, the right ſtating evangelical duty, and the aſſerting the doctrine of free grace, which as it is the moſt Chriſt-exalting, ſo it is the moſt ſin-mortifying, ſoulhumbling and abaſing, and ſelf-emptying doctrine: it is not the Law of works, but of faith that excludeth boaſting. Coloſſ. 1. 18, 19. Rom. 6. 1, 14. Tit. 2. 11, 12. Rom. 3. 27.
[Reader, the following Treatiſe hath been divers years prepared and not one leaf added to it ſince October 1672. which I mention for a ſpecial reaſon]. My deſire is, that all which I have ſaid for clearing up of the mind and will of God in this great matter may be weighed in the ballance of the Sanctuary, and received as it holdeth weight there. And that thy ſharing in the bleſſings of the everlaſting Covenant may be promoted hereby, ſhall be the prayer of him who is,
Thy Servant in the work of the Goſpel, S. P. Mon. 4. day 20. 1673.