The Bowels of Tender Mercy Sealed in the Everlasting Covenant, Religious treatise · Part 1 · Chapter 3
CHAP. III. Differences of the Covenant of grace, from the Covenant of works.
THe differences of this Covenant of grace from that Covenant of works. Although there are ſome things wherein both theſe Covenants agree; As, 1. In the general end, which is the Seven things in which they agree.glory of God. 2. In the perſons contracting and covenanting, which are God and man. 3. In the intrinſecal forme, there is a condition and reſtipulation in both. 4. In ſome things promiſed in them both, and required (as to the matter of them) in both. 5. In the Authour, God is the Authour of them both. 6. In the forme of inſcription; as in that, the Law of works was written in the heart of Adam; ſo in this, the Law of grace is written in the heart of every one confederated. 7. In the unchangeableneſſe, both of the one and of the other; both of them are immutable. Although that Covenant of works (as it is a Covenant for life) ceaſeth unto believers, yet it ſtands in force, upon and againſt all unbelievers.
I ſay, notwithſtanding all theſe general concordancies, correſpondencies, and agreements between them, they do yet differ in nine particulars; which I Nine things in which they differ.ſhall the rather mention, that you may underſtand the infinite goodneſſe of God in making this Covenant of grace; and his infinite mercy in it, and your own happineſſe by it, if any of you be brought into the Covenant.
And alſo to affect your hearts, that you may preſs the more after a perſonal intereſt therein.
Thus then the Covenant of works and of grace do differ.
1. In their ſpecial end. The end which God aimed at in the Covenant of works, was, the declaration and magnifying of his juſtice; and his end in making In their ſpecial end.the Covenant of grace, is the declaration and magnifying of his mercy. In the Covenant of works, it is, Do this and live; if you ſinne, you dye for it: Here is no place for Repentance, no place for mercy. In the Covenant of works, when Adam had ſinned, there was no commiſſion of enquiry, whether he repented or not of what he had done; the enquiry was only of the fact, What haſt thou done? Haſt thou eaten of the tree, whereof I ſaid unto thee, Thou ſhalt not eat? and being found guilty, death and curſe are pronounced againſt him, Gen. 3. 11, 19. Thus it is in the Covenant of works. The ſoul that ſinnes ſhall die, …. 18. 4. In this, God reveals his wrath from heaven againſt all unrighteouſneſſe and ungodlineſſe of men, Rom. 1. 18. And thus he makes his power and juſtice known in that Covenant. But in the Covenant of grace, his intention and purpoſe is to glorifie his mercy, to proclaim his glory. The Lord, The Lord merciful and gracious, long-ſuffering, and abundant in goodneſs and truth; forgiving iniquity, tranſgreſſion, and ſinne, Exod. 34. 6, 7. This is the Covenant that I will make with the houſe of Iſrael after thoſe dayes, &c. I will be merciful to their unrighteouſneſs, and their ſins and iniquities I will remember no more, Heb. 8. 10, 12.
In this Covenant, there is place for repentance, and mercy for the penitent. Repent, that your ſinnes may be blotted out, Acts 3. 19. He that forſakes his ſins ſhall have mercy, Prov. 28. 13. So that as to the Covenant of works, you muſt be altogether perfect, and alwayes ſo; if you ſinne at all, you are caſt and condemned; But as to the Covenant of grace, the ſinner being penitent, is received to mercy, and ſpared. This is one great difference betwixt the Covenant of Works and of Grace.
2. In the condition of man, with whom God doth Covenant. The Covenant In the condition of man with whom God doth Covenantof works was made with man as perfect, upright, innocent, and then ſinleſſe; and therefore it is called by ſome, Pactum Amicitiae, a Covenant of friendſhip: becauſe before the fall, there was nothing of variance or enmity betwixt God and man; that eſtate was an eſtate of love and kindneſſe, and friendſhip; God was Adams friend, and Adam was a friend to God; they agreed together, and converſed as loving friends. But the Covenant of grace, was made with man as breaking friendſhip, as fallen off by ſinne; as under the eſtate of emnity, when his ſinnes had ſeparated betwixt him and his God; and therefore this Covenant is called Pactum Reconciliationis, a Covenant of Reconciliation, an agreement made betwixt parties who had fallen out. The Lord was pleaſed to look after man again, and to take pity on him, and to propoſe new Articles of life unto him.
3. In their foundations. The Covenant of works (as to our part) was founded In their foundations.upon the strength of that righteous nature which God gave unto Adam, and in him unto us: ſo that his ſtanding was upon his own bottome, upon the ſufficiency of his own power and will, with which he was created. But the foundation of the Covenant of grace is Jeſus Chriſt, not our own ſtrength, but the ſtrength of Chriſt who is the Rock, the Corner-ſtone, the foundation-ſtone, upon which you are built. And this is one reaſon why Adam fell, and loſt that life promiſed in the Covenant of works; and why ſuch as are brought into the Covenant of grace fall not, ſo as to loſe that bleſſed life promiſed unto them. Adam had more inherent ſtrength of grace than we have; he at his firſt creation was without all ſinne, yet he being left to the ſtrength of his own will, willingly brake with God, willingly tranſgreſſed, and loſt all; But we, though weaker in our ſelves than he, yet being brought into this Covenant of grace, though we meet with as great temptations as he, yet fall not as he did, becauſe the foundation of our ſtrength is greater than his. Jeſus Chriſt holds us in his own hands, Joh. 10. 28. And we are kept by the power of God through faith unto ſalvation, 1 Pet. 1. 5.
4. The Covenant of works was made without a Mediatour. There was no The one made without a Mediatour.dayes-man betwixt God and man, none to ſtand between them; There was none, and needed none, becauſe there was no difference then betwixt God and man; Man was then righteous, perfectly righteous; A Mediatour is a third perſon betwixt two different parties, to make up the breach which ariſeth betwixt them; but when the Covenant of works was made betwixt God and man, all was righteouſneſſe; and therefore all was peace; there was no uſe of a Mediatour to bring them into peace, and ſet them at one, who were hitherto in perfect love and union. But in the Covenant of grace there is a Mediatour; The other with a Mediatour.Jeſus the Mediatour of the new Covenant, Heb. 12. 24. Man being fallen, there is now a neceſſity of a Mediatour to ſatisfie Gods Juſtice, to deſtroy enmity, to make peace, to bring us neare to God again, and to gain us confidence and acceptance with God. The Covenant of grace, could not have been drawn up without a Mediatour; God would never have treated with ſinners but by a Mediatour, who ſhould ſatisfie him for the wrong and injury done unto him, and who ſhould ſet mercy (as it were) at liberty, to ſhowr and fall down on ſinful man, and who ſhould undertake to ſee all Articles performed.
Objection. It may be objected, that the Law given at Mount Sinai, was a Covenant of works, and yet that was delivered by the hand of a Mediatour, Gal. 3. 19.
Sol. I ſhall ſay no more to this at preſent, but that the Law given on Mount Sinai, though materially it reſpected works, yet formally and intentionally, it was not then given and eſtabliſhed as a Covenant of works, by which we ſhould be juſtified and live; this I ſhall afterwards make evident, and therefore ſhall ſay no more unto it at the preſent.
5. The Covenant of works, and the Covenant of grace, do differ in the condition In the condition of life promiſed.of life promiſed in both. Life is promiſed in both Covenants, but upon different conditions. Do this and live, ſaith the Covenant of works; Believe on Jeſus Chriſt and live, ſaith the Covenant of grace. The condition of the one, conſiſts in giving; The condition of the other, conſiſts in receiving; The condition of the one, is to give in a perfect righteouſneſs of our own unto God; and the condition of the other is, by faith to receive a perfect righteouſneſſe from Chriſt. In the Covenant of nature or of works, there is forum juſtitiae, where the ſentence of abſolution paſſeth if we be found righteous; and the ſentence of condemnation, if we be found unrighteous; the queſtion is not then about faith, but love; not whether you believ'd, but whether you obey'd. But in the Covenant of grace, there is forum miſericordiae; and the ſentence of abſolution, paſſeth not upon our doing, but upon our believing; and the ſentence of condemnation paſſeth upon all unbelievers.
Now here fall in two notable queſtions.
1. Queſtion. Whither faith were not required in the Covenant of works?Whether faith were not required in the Covenant of works. How faith was rerequired.
Sol. To this I anſwer three things.
1. Faith was required in the Covenant of works, as Faith may be taken, either for a dependance on God the only Authour of being and bleſſing, or for an expectation of that good of life, which God promiſed with a reliance upon God for it; or for a perſwaſion of Gods love to him, and acceptance of his obedience whil'ſt continuing upright with God. As to theſe conſiderations of faith, Adam (who lived under the Covenant of works) had faith, and did exerciſe it: for he was bound to acknowledge God as the only fountaine of his good, and to depend upon him as ſo: And he was bound to believe the poſſeſſion of that life which God promiſed to him, whil'ſt he ſhould continue perfectly obedient: and likewiſe he was bound to be perſwaded of the love of God unto him in that courſe of obedience, and alſo the acceptance of his obediential ſervices unto God.
2. But that faith which respected the Covenant of works, was different from that faith which respects the Covenant of grace, and is now required. For, 1. How not required.That faith was ſuch as looked on a promiſe of life made by God to a perfect creature, and as ſo continuing; but that faith which reſpects the Covenant of grace, looks upon the promiſe of God in Chriſt, made in reſpect to us ſinners, and loſt in our ſelves.
2. That faith looked on God as a creatour, and preſerver, but this faith looks on God as a Redeemer, and merciful Father.
3. That faith was natural, concreated with Adam, not raiſed, nor infuſed in a Goſpel-way: but this faith is now promiſed, and infuſed in a ſupernatural way, by the Spirit of Chriſt, through the diſpenſation of the Goſpel.
4. That faith could not be at all in any, but ſo long as he was perfectly righteous; and therefore it ceaſed upon the ceſſation of that righteouſneſſe; it was principally grounded upon inherent Righteouſneſſe. But, this faith is in a ſinner, who hath no righteouſneſſe of his own, but relies upon the righteouſneſs of another, even the righteouſneſſe of Jeſus Chriſt.
3. Although there was a kind of faith in Adam under the Covenant of works, Faith not required in both, for the ſame end.yet that faith was not for this end and purpoſe, to be the condition of that Covenant. There it was a part of his righteouſneſſe, but was not ſtipulated as the condition of life, as that upon which his life and juſtification did depend. But the faith required in the Covenant of grace, comes in purpoſely as the condition of life, and juſtification for the ſinner.
2. Quest. Whither the Covenant of grace doth not require works, as well Whether the Covenant of grace requires works. Works are required in both.as the Covenant of nature or of works; If ſo, what difference is there then between them as to doing?
Sol. Queſtionleſſe, the Covenant of grace requires good works. This is a faithful ſaying (ſaith Paul, Tit. 3. 8.) and theſe things I will that thou affirm conſtantly, that they which believe in God, might be careful to maintain good works; theſe things are good and profitable unto men. Let your light ſo ſhine before men, that they may ſee your good works, Matth. 5. 16. But yet there is a vaſt difference betwixt the good works as required in the Covenant of works, But with a difference.and as required in the Covenant of grace.
They differ in their spring and fountain, and they differ in their manner of Wherein this difference lies.working; but herein eſpecially they differ as to theſe Covenants; that in the one, they are a condition of life; but in the other, Teſtimonies and Evidences of life; in the one, they are the matter of life and juſtification; in the other, they are nothing at all; they are no part, no reaſon, they have no intreſt or hand at all in the juſtification of a ſinner; Faith (therein) wholly excludes them, and fixeth only on the righteouſneſſe of Chriſt. Although they are alwayes preſent in the juſtified man, yet they are never preſent in his juſtification before God.
6. The Covenant of works, and the Covenant of grace do differ thus; The In the one, the leaſt ſin undoes the ſinner.least ſin undoes the ſinner under the Covenant of works, but it doth not ſo in the Covenant of grace. The Covenant of works paſſeth ſentence againſt you, upon the leaſt obliquity; Curſed is every one that continueth not in every thing to do it; and you have no remedy againſt this ſentence in the Covenant of works: But it is not ſo in the Covenant of grace. This is a Remedy, and a Sanctuary, and a City of Refuge, againſt the ſentence paſſed in the Covenant of works. In the other there is a remedy.If the condemned and diſtreſſed ſinner, can fly unto, and reach to the Covenant of grace, Chriſt will ſatisfie for him, and make his peace, and procure mercy for him. Nay, the Covenant of grace deals more favourably with us; It doth not caſt us out for every tranſgreſſion, but as a father pities his child that ſerves him, ſo doth the Lord pity them that feare him, Pſal. 103. 13. Unleſſe we utterly violate the Covenant of grace, we may yet find grace and mercy. If any man ſinne, we have an Advocate with the Father, Jeſus Chriſt the Righteous, and he is the propitiation for our ſinnes, 1 John 2. 1, 2.
7. The Covenant of works, if we could attain unto it, would now be matter The one would be matter of glorying in our ſelves.of glorying in our ſelves; If Abraham were justified by works, he hath whereof to glory, Rom. 4. 2. The elder brother (who repreſented theſe work-men) how did he boaſt himſelf? Theſe many years did I ſerve thee, neither tranſgreſsed I at any time thy Commandment, &c. Luke 15. 29. I am not as other men, ſaid that proud Phariſee; you might have challenged life by a debt, by the Covenant of works; To him that worketh, is the Reward not reckoned of grace, but of debt, Rom. 4. 4. You might have earned happineſſe, if I may ſo ſpeak, at your fingers ends, and might have demanded your wages after you had done your work; But, the Covenant of grace cuts off all boasting, and glorying The other cuts off all boaſtingin our ſelves. Where is boaſting then? it is excluded; by what Law? of works; nay, but by the Law of faith, Rom. 3. 27. And Jeſus Chriſt is made unto us of God, Wiſdome, Righteouſneſſe, Sanctification and Redemption; That according as it is written, he that glorieth, might glory in the Lord, 1 Cor. 1. 30, 31. You cannot glory in your wiſdome, for that you have from Chriſt; nor in your ſanctification, for that you have from Chriſt, &c. you have all from Chriſt, therefore all your glorying muſt be in Chriſt.
There is a twofold glorying, one in the Teſtimony of conſcience; this you may have who are under the Covenant of grace, 2 Cor. 1. 12. Another is A twofold glorying.in the confidence of our own works. This the Covenant of grace doth utterly exclude. God forbid that I ſhould glory, ſave in the croſſe of our Lord Jeſus Chriſt; Gal. 6. 14. All is of grace; by the Covenant of grace, all is given, and freely given. Chriſt is given, and grace is given, and mercy is given, and life is given, and ſalvation is given; and therefore all boaſting and glorying in our ſelves, is excluded by the Covenant of grace.
8. They differ thus; The Covenant of works breeds terrours and fear, and The one breeds fear and terror.despair; If a man expect life by it, his heart muſt ſink within him, conſidering how ſhort he is of that righteouſneſſe therein required for life, as alſo that abundance of unrighteouſneſſe in himſelf, expoſing him to wrath, from a juſt God.
But the Covenant of grace, is a miniſtration of life and peace, and joy, and The other is a miniſtration of life.boldneſſe; you have here a ſure refuge to fly unto, a ſure Rock to ſtand upon, and a ſure Anchor to truſt unto.
9. There are many other differences between them; as the impoſſibility of Other differences ſummed up.life by the one, as the caſe now ſtands; and the certainty of life by the other; and the diverſity of life promiſed in the one, from that in the other; and a difference in reſpect of the ſeals for the one, and for the other; And a difference in reſpect of extent. The Covenant of works was with all men, but this with believers only. And a difference in reſpect of Appeals; though you may appeal from the Covenant of works to the Covenant of grace, yet there is no appeal from the Covenant of grace, &c. But I ſhall not ſtay any longer upon this firſt particular, only by the way make ſome few Uſes from the conſideration of both theſe Covenants.
1. Uſe. In what a miſerable condition are all unbelievers, and impenitent perſons, who are ſtrangers and forreiners to the Covenant of grace, enemies to Chriſt, and therefore utterly diſintereſted in the Covenant of grace. Surely, In what a miſerable condition are all unbelievers.mercy is not to be found in any other Covenant but in this. In the Covenant of works you are condemned and accurſed, by reaſon of tranſgreſſion; your lives are forfeited, you are under the curſe (curſed is every one, &c.) Neither doth the Covenant of works mitigate or reverſe, or alter the ſentence: It admits of no mercy at all. Mercy which is the only remedy againſt it, is found only in the Covenant of grace. There is the Throne of grace ſet up, and there is the Mercy-ſeat to be found. But unbelievers, becauſe they refuſe Chriſt; and impenitent ſinners becauſe they chooſe their ſinnes, exclude themſelves from Chriſt and from this Covenant of grace; and therefore they ſhall live and die accurſed and condemned men.
2. Ʋſe. See and admire the infinite goodneſſe of God in making this Covenant Admire the goodneſs of God in making this Covenant of grace.of grace, not inſiſting on the other Covenant of works, not holding us unto it; to take us as it were out of the hand of juſtice, and to put us into the hand of mercy; not to ſue the old bond, but to make a new treaty, that ſo he might pardon our former tranſgreſſions; What infinite goodneſſe was this! Oh! this was exceeding pity, and exceeding kindneſſe, and exceeding goodneſſe, to take off the yoke of bondage, and to bring us into the bond of a new Covenant; to ſet up a Mediatour, to make another Covenant where we might yet find life, mercy, and peace; not to deal with us in juſtice, but in mercy; not according to the deſert of our doings, but according to the riches of his grace in Chriſt.
3. Uſe. Here is ſingular ſupport unto troubled conſciences: unto all who are Here is ſupport for troubled conſciences.wounded with the ſenſe of their ſinnes, and of their own inability to ſatisfie Gods juſtice; and of their utter unworthineſſe of mercy; Indeed if you look into the Covenant of works in this condition, there is no comfort for you, no help for you, no hope for you; That Covenant ſpeaks not one word of grace, of mercy, of peace, of hope at all; but if it ſends you ſinners, it pronounceth you curſed. Yet in this caſe, if you look to the Covenant of grace, there is hope and help: The Covenant of grace looks not at the righteous, but at ſinners; and it holds out a ſatisfaction made by Chriſt, which could never be made by the ſinner; and as it hath mercy for ſinners, ſo it communicates that mercy freely unto every mourning, broken-hearted, penitent, and believing ſinner; yea, it doth not only comprehend mercy, but every grace which makes us capable of mercy, and that to be freely given by God to them that ſeek him.
4. Uſe. Take heed of reſting upon your own works, of ſeeking life and juſtification Reſt not upon your works.from them, and for them; this is to ſet up the Covenant of works, and this is to ſeek life and juſtification in a way where it is impoſſible for a ſinner to find it, and you utterly overthrow the Covenant of grace by it. The Covenant of works (by which if you will be juſtified) ſuppoſeth perſonal, perfect and ſtedfaſt righteouſneſſe; neither admits it of any repentance, nor will it make a new compoſition with you after your ſinnings; but as it will clear and acquit you upon perfect and ſtedfaſt righteouſneſs, ſo it will unalterably condemn you for any unrighteouſneſſe.
5. Ʋſe. By no means ſleight nor neglect Chriſt any longer, but hearken Sleight not Chriſt any longer.to his voice, conſider and embrace his offers; he is the door at which you muſt firſt enter, if you would be intereſted in the Covenant, and by him you muſt be delivered from the Covenant of works. Grace and truth, mercy and peace, love and life are by Jeſus Chriſt.