The Gospel-Covenant, Part 2 (1 of 3)
2. Having thus farre ſpoken of the differences between the covenant of works and of grace; I now come to the revelation and diſpenſation of the covenant of grace, to ſee how diverſly it hath been adminiſtred in the ſeverall times and age… of the Church, before and after the comming of Chriſt.
1. And here I will firſt ſhew that the covenant of grace is the ſame in all ages of the Church.
2. The different manner of the diſpenſation.
1. For the firſt; the Fathers before Chriſt were under the ſame covenant of grace as we be; not they under one covenant, and we under another, and this we will ſhew in two things: Firſt, that they had the ſame promiſe and hope of life and ſalvation as wee have. Secondly, they had it upon the ſame ground, and in the ſame way, ſcil. by faith in the free grace of God by Chriſt.
1. They had the ſame promiſe and hope of eternall ſalvation. This is neceſſary to bee conſidered, becauſe of the Anabaptiſts, which teach, that they lived and died without hope of life eternall, onelyonly fed with temporall promiſes, and fatted like ſwine with earthly bleſſings, but without hope of a better life. But the contrary is evident by the promiſes that were made to them, L… vit. 26.12.Levit. 26.12. I will be your God, and yee ſhall be my people; but Chriſt ſaith, that God is not the God of the dead, but of the living, Matth. 22.32.Mat. 22.31. But it is more plain, Deut. 38.29. Happy art thou, O Iſrael, ſaved by the Lord. If they had had onelyonly temporall promiſes, they might have been called a miſerable people, according to that of Paul in 1 Cor. 15.19.1 Cor. 10.19. If in this life onelyonly we had hope, we were of all men the moſt miſerable, they could not have been called an happy people. Iſai. 33.22.Iſai. 33.22. The Lord is our King, and he will ſave us. They did therefore look for, and expect life and ſalvation. And Chriſt ſpeaking of Abraham, and ſo of the reſt of the Fathers before Chriſt, ſaith, That many ſhall come from the Eaſt and Weſt, and ſit down with Abraham, Iſaac and Jacob in the Kingdome of God. Therefore the old Patriarchs are in heaven,Mat. 1.8.1 and therefore it is an helliſh and diabolicall doctrine, that they were fed onelyonly with temporall promiſes. In Heb. 11.10. it is plain, they had not only the hope of an earthly inheritance in Canaan, but the hope of an heavenly inheritance in the Kingdome of God. And in reaſon, what more abſurd then to imagine, that Abraham ſhould be called the Father of the Faithfull, and we to be called his children, and yet we to have an eternall inheritance in heaven, and Abraham the Father of us all, to have only a temporal here upon earth. Againe, the Saints profeſſed themſelves pilgrims and ſtrangers upon the earth, Heb. 11.13. and David, Pſal. 39.12.Pſal. 39.12. Which ſhewes that they had hopes of a better inheritance then that of Canaan. Againe, they had the ſame Spirit as we have, Pſal. 51.12.Pſal. 51.12. Take not thy holy Spirit from me, ſaith David. Now the Spirit is the pledge of our inheritance, Eph. 1.14.Epheſ. 1.14. And therefore if they had the ſame Spirit, then the ſame inheritance.
2. As they had the ſame promiſe and hope of life, ſo they had it upon the ſame ground as we have, even by faith in the free grace of God in Chriſt Jeſus. They had the ſame Goſpel of grace that wee have. Hence is that, Rom. 1.2.Rom 1.2. the Goſpel was promiſed before by the Prophets to the Fathers. And Rom. 3.21.Rom 3.21. The righteouſneſſe of God without the Law is manifeſted, being witneſſed by the Law and the Prophets. It is manifeſted without the Law, that is, without the workes of the Law, yet hath witneſſe of the Law, that is, of the writings of Moſes, who teacheth a man to looke for juſtification by Grace, and not by workes. Hence alſo ſaith Chriſt, Joh. 8.56.Joh. 8.56. Abraham ſaw my day; therefore he had Chriſt revealed to him.See Camero, tom 1. p. 127, 128. &c. Heb. 13.8. To the ſame purpoſe is that in Hebr. 13.8. Chriſt the ſame yeſterday (for the time paſt, before his coming in the fleſh) to day, while in the fleſh, and for ever after; He is the ſame, not onelyonly in regard of eſſence, but alſo in regard of the efficacy of his office, from the beginning to the end of the world. So alſo in the Songs of Mary and Zachary, Luk. 1.54.72.Luk. 1.54.72. The revealing and fulfilling of our redemption by Chriſt is made to be the accompliſhment of the promiſes made unto the Fathers. What is now fulfilled was then promiſed; hence alſo ſaith the Apoſtle, Act. 15.10, 11.Act. 15.10, 11 We hope to be ſaved, even as they. And Heb. 4.2.Heb. 4.2. Unto us was the Goſpel preached as unto them, and to them as well as to us. And the Apoſtle Peter, 1 Pet. 4.6.1 Pet. 4.6. ſaith that unto them that are now dead, who lived in the dayes of Noah, was the Goſpel preached. Hence Jude 3. it is called the common ſalvation, common to all believers, both before and after Chriſt.
This may teach us to abhorre that ſwiniſh opinion of the Anabaptiſts, Ʋſe 1 who make the Fathers before Chriſt, to have lived onelyonly under a temporall Covenant, promiſing to them temporall things, feeding their bellies, and fatting them up with outward bleſſings; but they had no hope of eternall life; Whereas Chriſt (who is the truth) tells us, that they are in the kingdome of God, Mat. 8.11.Mat. 8.11. Hence the ſtate of reſt and immortalitie is called Abrahams boſome, Luk. 16.Luke 16. Abraham is the Father of us all, and therefore when we dye, we are ſaid to be carried thither, as the childe runs to the boſome of the father or mother when any thing troubles it; therefore if Abrahams boſome be the place of our reſt, it is then plaine that Abraham and the reſt of the Fathers are entred into their reſt, as we hope to enter into our reſt.
Ʋſe 2 Let us looke unto the old Covenant made with the Fathers, and hold to that doctrine of life, which was of old given unto the Saints; Let us ſtand to that, and contend for it, Jude 3. There is a generation in the Land, that are altogether looking after new light, and new truths, and the old truths delivered to Abraham, Iſaac, and Jacob, are nothing with them. But let us take heed, leſt while we gape after new light, and new truths, we drinke not in old poyſoned errors, and be fed with windy fancies in ſtead of bread. Aske for the old way, Jer. 6.16.Jer. 6.16. The old way is the good way, wherein you muſt finde reſt to your ſoules; Men have itching eares, itching mindes, and itching tongues alſo, itching to be fed with, and to be venting novelties. It hath been the blemiſh of our Engliſh Nation, that they have been alwayes new-fangled, running after new faſhions, taking up the faſhions of every Nation. The poverty of our eſtates will not here permit us to follow new faſhions, but yet ſtill the vanitie of our mindes is working and doating upon our new opinions, whereby men are led into pathes, that were not troden by the Fathers of old. God charges the falſe Prophets, Jer. 18.15.Jer. 18.15. that they led his people from the ancient wayes. Whiles every one is forward to vent his own imagination, and hath libertie ſo to doe, every one ſaying, I have ſeene, I have ſeene, (when indeed they have ſeene nothing but the vanitie and lying imagination of their own heart) they fill the world with idle fancies, which breed queſtions, rather then godly edifying. Aske therefore for the way which Abraham, David, Moſes, Iſaiah, and Jeremy, with the reſt of the Prophets walked in, and departed not therefrom. Though we have cauſe to praiſe the Lord for the aboundant manifeſtation of the Doctrine of Grace in theſe dayes, more then before Chriſts coming in the fleſh, yet the Doctrine is the ſame; As the light of the Sun which ſhines at noone-time, or mid-day, is the ſame light which ſhined in the morning, onelyonly more cleare and bright then before; ſo the Doctrine of Grace, though more clearly manifeſted then formerly, when hid under types and ſhadowes, yet the truth is the ſame. Wee hope to be ſaved by grace, as they did, and they had the ſame Doctrine of Grace as we have, therefore ſeeke we after the old way.
2. But though the ſubſtance of the Covenant was the ſame then and now, yet there is a difference in regard of the manner of diſpenſation and revealing, it being diverſly propounded, according to the ſeverall times, ages, ſtates, and conditions of the Church, delivered one way before the coming of Chriſt, and another way afterward. And therefore in regard of the old way, and manner of adminiſtration of it, it's called the old Covenant, and in regard of the new manner of diſpenſing, it's called the new Covenant. The ſame Covenant therefore is called both new and old, as is evident, Heb. 8.8.13.Heb. 8.8, 13. But leſt any ſhould thinke, that the old Covenant there ſpoken of, was properly and ſtrictly the Covenant of workes, ſee what is ſaid before, Pag. 59, 60. &c.
Wherein ſtands the difference between the old and new manner of the diſpenſation of the Covenant of grace. Queſt.
It ſtands principally in foure things. Anſw.
1. One more burthenſome, another more eaſie.
2. One more darke, the other more cleare.
3. One more weake, the other more lively and ſtrong.
4. In regard of the extent of the diſpenſation, one diſpenſed to that one people of the Jewes, the other to all Nations.
Firſt, The Covenant, in the former diſpenſation of it, was more burthenſome, and heavie to be borne, and is now made to us more eaſie: which appeares by thoſe places of Scripture-ſpeeches, which the Holy-Ghoſt uſeth of the Ordinances of the old Teſtament. Acts 15.10.Acts 15.10. They were a yoke which neither we nor our Fathers could beare; and Coloſ. 2.20.Coloſ. 2.20. If (ſaith the Apoſtle) you be freed from theſe worldly Ordinances, why are you burthened with traditions? He did not ſay, Why will you take upon you the obſervation of traditions, but why are yee burthened with them? implying they were an heavy burthen. So Galat. 4.3.Galat 4.3. he comparing the ſtate of the Church then and now, he ſaith they were then in a kinde of bondage in reſpect of us now. In the dayes of the New Teſtament, the burthen is made light, &c. Therefore ſaith Chriſt, Mat. 11. Take my yoke upon you, for my yoke is eaſie, and my burthen light. He taketh off the burthen of the Ceremoniall Law, that we need not be b… thened with it. Conſider the burthen that lay upon them.
Firſt, The burthen of their coſtly Sacrifices, that if any had but touched an uncleane thing, he muſt come, and offer ſacrifice, ſometime a bullock, ſometime a lambe; If we were for every offence to offer ſuch ſacrifices, we ſhould count it an heavie burthen.
Secondly, They had long and tedious journeys to Jeruſalem; the Land lay more in length then breadth, and Jeruſalem ſtood almoſt at one end of it, and thither thrice a yeare all the males were to goe and appeare before God, Deut. 16.16.
Thirdly, They were reſtrained from many liberties which wee now enjoy, we are allowed many creatures for meat, which they might not eat, as the Hare, ſwine, &c. Difference of meats is now taken away.
Fourthly, They were tyed to the obſervation of many dayes, the new Moones, and many Ceremoniall Sabbaths, to which they were bound, and not at libertie, as we are. Now whether wee reſpect one of theſe, or all together, it was a burthenſome thing to them. But now the yoke is made more eaſie, therefore Chriſt compares the Jewiſh Church to a childe that in his nonage is under tutors and governours, till the time appointed by the Father. But the Church now is like a man growne up, that hath his patrimony in his own hand, Gal. 4.1, 2.Gal. 4.1, 2. Though we be bound to the duties of the Morall Law as well as they, yet a great yoke is taken off from us.
Ʋſe. Seeing we have ſo much libertie in the dayes of the Goſpel, and are eaſed of the burthen that lay upon them, it muſt teach us with the more freedome and willingneſſe to offer up thoſe ſpirituall ſacrifices unto God which he calls for at our hands. He hath taken off from our ſhoulders the heavie yoke which lay upon them. Let us not therefore be as the people of Iſrael, of whom the Lord complains, Hoſea 11.3.4.Hoſea 11.3.4. that though he had taken off the yoke, and laid meat before them, yet they were like an unruly beaſt that kicketh with the heele. If now when the Lord hath taken off the yoke of the Ceremoniall Law, and hath given us the Covenant of his grace without thoſe burthens that lay upon them, if yet we deale unkindly with him, and count thoſe ſpirituall ſervices which he requires from the inward man to be a burthen unto us, how may the Lord complaine of us much more? Let us therefore give unto the Lord voluntary and ſpirituall ſacrifices; the leſſer that our burthen is, the greater is the ſin, if we ſerve not the Lord with a chearfull heart in the ſervices he requires from us.
Secondly, The Covenant was then revealed more darkly and obſcurely, but now the diſpenſation of it, is more cleare and evident: the light now is marvellous, it is as the Sun ſhining at noone-day. Hence Rom. 16.25, 26.Rom. 16.25, 26. the Goſpel is called the revelation of the miniſtery which was kept ſecret ſince the foundation of the world, but it is now made manifeſt, &c. Though it was revealed before, yet it was but darkly, but now it is revealed more clearly ſince the coming of our Saviour Chriſt; ſo alſo Epheſ. 3, 4, 5.Epheſ. 3.4, 5. and Coloſ. 2.26.Coloſ. 2.26. Conſider the truth of this in ſome particulars.
Firſt, Conſider the promiſe of eternall life, it was darkly covered over, not clearly promiſed to them: The promiſe of eternall life is very rarely in expreſſe termes mentioned in the old Teſtament. I know but one place (which is in Dan. 12.2.Dan. 12.2.) where plaine mention is made of life eternall. It was ſhadowed out to them in the promiſe of inhabiting in the Land of Canaan, which was a ſhadow of eternall life; ſo the threatning of eternall death, was typed out by the threatning of excluſion out of the Lords Land. Hoſea 9.3.Hoſea 9.3. When they ſhould be driven into captivity, it was a type of their ſending into hell, if they did not returne to walke with him in his Covenant. And hence are thoſe promiſes, They ſhall inherite the land, and dwell in the earth, Pſal. 37.11.Pſal. 37.11. Not as if that were all they were to looke for, but becauſe it was the type of another and better inheritance in heaven. This was the cauſe that made Jacob, Gen. 49.29.Gen. 49.29. give that charge to his ſonnes, that they ſhould not bury him in Aegypt, but carry him into the land of Canaan. And Joſeph, Gen. 50.24, 25. tooke an oath of his brethren, that they ſhould carry his bones with them; And why was this done, but becauſe they looked at that Land as more then an earthly poſſeſſion, taking it as a type of heaven, and by giving that charge, they teſtified their faith in the promiſe of God concerning the poſſeſſion of life eternall? Therefore alſo it was that Abraham, though he indured many troubles and injuries in the land of promiſe, and had time to have returned into his own Country, yet he would not, Heb. 11.15.Heb. 11.15. becauſe he looked at that, as a land of promiſe, and a type of the reſt that remained for him in the kingdome of God. Thus was the promiſe of eternall life obſcurely propounded.
Secondly, Conſider the revealing of Chriſt, either the perſon of Chriſt, or his offices, and wee ſhall ſee that they were darkly propounded unto them in reſpect of what they are to us. Chriſt was but ſhadowed out to them in types, and figures, and dark propheſies. Concerning, his perſon it was revealed unto them that he ſhould be God, as Iſai. 9.6.Iſai. 9.6. where he is called the mighty God; and alſo that he ſhould be man, and therefore ſaid to be borne, Iſa. 9.6. But how he ſhould be both God and man in one perſon, was very darkly revealed. Which made the Jewes that they could not anſwer to that queſtion, how Chriſt ſhould be both Lord and ſonne to David. So for his offices; his Mediatorſhip was typed out by Moſes his being between God and the people; his Prieſthood typed out by Melchiſedek among the Canaanites, and Aaron among the Jews; and his ſacrifice by their ſacrifices: his Propheticall office ſhadowed to them by Moſes, who revealed the minde of God to the people. Therefore ſaith Moſes, Deut. 18.18.Deut. 18.18. A Prophet ſhall the Lord your God raiſe up unto you like unto me; which is applyed unto Chriſt, Acts 3.22.Acts 3.22. His Kingly office typed out in the kingdome of David and Solomon, Luk. 1.31.Luk. 1.31.32. God ſhall give him the kingdome of his Father David. But how darke theſe things were unto them, you may perceive by the ſpeeches of the Diſciples unto Chriſt, who knew not how he ſhould execute thoſe offices, they knew not that he ſhould dye, they dreamt of an earthly kingdome; they ſaw Chriſt under a vaile, but wee ſee him with open face, 2 Cor. 3.2 Cor. 3. end.
Thirdly, The benefits that come by Chriſt were not ſo clearly made knowne to them as they are to us. Juſtification was ſignified by the ſprinkling of the bloud of the ſacrifice, Exod. 24.7, 8.Exod. 24, 7, 8. So ſanctification was typed out by the water of purification; The benefits which are ſo clearly revealed unto us, that Chriſt is our wiſdome, righteouſneſſe, ſanctification, and redemption, were but darkly propounded unto them. So that the light now is become like the light at noone day, the light that they had was but like the dawning of the day, or the light of the ſtarres. Hence is that of Chriſt, Mat. 13.16, 17. Bleſſed are your eyes, for they ſee, and your eares, for they heare, &c.
Queſt. Why was the Covenant revealed more darkly then, and more clearly now?
1. Anſw. Becauſe the work of our redemption was not then tranſacted and accompliſhed, the things were not then paſſed as now they be; and therefore as the light of the Sun is leſſe before its riſing, then afterward; ſo Chriſt before his riſing in the world, was not ſo fully knowne as ſince.
2. The Church was then in its minority and infancy, but now it is of full age, Gal. 4.1, 2.Galat. 4.1, 2. Therefore as a Father gives ſome hints of his purpoſe and will, to his childe when he is under age, but makes knowne all his minde to him when he is growne up; ſo dealt the Lord with his Church then, as with children, &c.
3. It was meet that this glory ſhould be reſerved to Chriſt himſelfe, he being the great Prophet of the Church, that he ſhould reveale more to the world then ever was knowne before. It was not meet that all ſhould be revealed before his coming, but that he ſhould have the glory of revealing thoſe deepe things which were hid with God, making them knowne to his Church and people. And therefore they were more darkly revealed before. OnelyOnly this obſerve, that the further the times were from Chriſts coming, the leſſe light they had, and the nearer to Chriſt, the more light ſprung up. The promiſe to Eve was more darke, more cleare to Abraham, and ſtill more cleare to David, &c. And the reaſon of this is,
Firſt, Becauſe Chriſt is the light of the world; Now as the Sunne the further it is from riſing, the leſſe light it gives, and the nearer to riſing, the more, ſo did Chriſt the Sun of righteouſneſſe.
Secondly, The more light was diſcovered neare the coming of Chriſt, to ſtirre up the mind… of people to wait for Chriſt, and his coming; The more knowne the more deſired, Ignoti …lla c…pido, the leſſe knowne the leſſe deſired.
Thirdly, Before the Law was given, there was leſſe ſenſe of ſin, and therefore the leſſe revelation of Chriſt: But as the ſenſe of ſin increaſed by the revelation of the Law, ſo there was more cleare revelation of Chriſt to them; Though at the beſt, it was but darke in compariſon of what it is now in the dayes of the New Teſtament.
This ſhould teach us with thankfulneſſe to accept and prize theſe dayes of the Sonne of man, Ʋſe. wherein Chri… …ath ſo clearly revealed the Covenant of his Grace to us, that many Kings and Princes have deſired to ſee the things that wee ſee, &c. Nay, how many in other Nations doe deſire to ſee the things that we ſee, and yet cannot ſee them? Abraham ſaw Chriſt, but it was afarre off. The Iſraelites ſaw him, but he was then vailed. But now wee ſee him with open face. How may wee ſtand and admire this grace, and ſay with the Diſciples,John 14. Lord, why is it that thou wilt reveale thy ſelfe to us and not to the world? Count it not a ſmall mercy, that wee have Chriſt revealed ſo clearly now more then formerly. It is one of the great promiſes of God unto his Church, as we may ſee, Iſai. 11.9.Iſai. 11.9. That the earth ſhall be filled with the knowledge of God. And Jerem. 31.34. That all ſhall know the Lord, &c. Theſe are the dayes fore-ſpoken of, wherein wee doe in a degree and meaſure ſee eye to eye, Iſai. 52.8.though ſomething more may be added in the converſion of the Jewes. As God therefore promiſeth it as a bleſſing, ſo count it a bleſſing. Chriſt taketh the vaile from before his face, and ſaith, Behold me, behold me, O yee ſonnes of men, Iſai. 65.Iſai. 65. Therefore,
Firſt, grow up in the knowledge of the covenant, and of the bleſſings of it. We ſhould not now bee ignorant of what God hath promiſed on his part, nor what he requires on our part. If we have any intimation given us of a Legacy in ſome rich mans will, O how carefull are we to enquire into it! How much more ſhould we labour to know this Teſtament?
Secondly, labour alſo to grow ſetled in the doctrine which the covenant teacheth us, not being carried away with every new fangled conceit, but grounded in the truth which you have received. Be children in malice, but in knowledge and judgement be men of ripe age, able to diſcerne between things that differ, and to try all things holding faſt that which is good. Vnleſſe we doe thus,
Firſt, we loſe the benefit of the dayes of light in which we live, if we be ſtill ignorant of the covenant, and of the benefits thereby to be received, and live not by faith in them, as good we had never heard them, we take Gods grace in vain: In vain ſhould the Sunne riſe and give light, if wee ſhut our eyes, and will not ſee it.
Secondly, if we be ſtill ignorant of the doctrine of the covenant, and unſetled, it argues a ſinfull neglect, and great contempt of the grace of God, and of the light we enjoy; and therefore as men open their windowes when the day appeareth, though they had drawn their curtains before, ſo let us open our eyes to diſcerne the doctrine of the grace of God.
Thirdly, if any be now ignorant and ungrounded in the doctrine of grace, it is a token of a dangerous eſtate: therefore ſaith the Apoſtle, 2 Cor. 4.4. If our Goſpel be now hid, it is bid to them that are loſt, in whom the God of this world, &c. And ſo for ungroundedneſſe, ſee what the Apoſtle Peter ſaith, 2 Pet. 3.16.2 Pet. 3.16. That they that are unſtable and pervert the Scriptures, doe it to their own deſtruction. Seeing the doctrine of grace is ſo clearly manifeſted, let us labour to know it, and to be ſtabliſhed therein, that ſo we may turn neither to the right hand nor to the left.
Seeing the light of grace doth more clearly ſhine now then in Ʋſe 2 dayes before, let us therefore goe on in our way with more alacrity and cheerfulneſſe of ſpirit, we having the day-light ſhining to us and guiding us. The light of the Lord is riſen up on high to guide our feet into the way of peace. Therefore as travellers, though they walk heavily and uncomfortably whiles they are compaſſed with darkneſſe, yet when light appeares, they goe cheerfully: ſo we that are pilgrimes and travellers, ſhould rejoyce that the day is come, as they that ſailed with Paul, Acts 27. we ſhould rejoyce in the light, ſtriving againſt all diſcouragements we meet withall, and walking on cheerfully in the way that is ſet before us.
To teach us to walk more exactly & inoffenſively, conſidering Ʋſe 3 we have our way ſo plain before us. It is no wonder if they that be in the dark ſtumble, they cannot ſee the blocks that be in their way, but they that walk in the day ſtumble not: So it ſhould be with us, we ſhould now labour to take heed of offences, both of giving and taking offences cauſleſly.John 11.9.10 Endeavour to walk inoffenſo pede: If we ſtumble, it is not for want of light, but of heedfulneſſe. Let us ſtrive to walk evenly, conſidering wee have more light then the Saints had formerly. Labour to ſuppreſſe our inordinate paſſions and affections, pride, worldlineſſe, ſelf-willedneſſe, emulation: keep theſe within, theſe ſhould be like the wild beaſts of the field, which retire to their dens when the Sunne ariſeth, they are afraid to bee ſeen in the light; ſo theſe wild luſts of ours, ſhould not dare to appeare in theſe dayes of light, they cannot ſtirre forth but the light will diſcover them, ſinne is now more conſpicuous, and more odious. Let us therefore walk ſoberly, modeſtly, and orderly.
Thirdly, the third difference in the manner of diſpenſation is, in reſpect of power and efficacie. The diſpenſation of the covenant works more powerfully and ſtrongly now, then in the dayes before Chriſts comming: It was then more weak in the conſciences of Gods people then now, if we ſpeak of the body of them. Hence ſaith the Apoſtle, Heb. 7.18.19. The commandement going before was diſanulled by reaſon of the weakneſſe of it; It was not then ſimply and abſolutely weak and unprofitable, ſo that it could not communicate life and ſalvation to any, but comparatively weak in reſpect of the lively and powerfull communication of it now. Hence alſo, Galat. 4.9.Gal. 4.9. they are called weak and beggerly rudiments. The covenant then did not bring men to that perfection in grace, as the new covenant doth. And this was becau…e there was a leſſe forcible influence of the Spirit accompanying the diſpenſation of the covenant then. The ſpirit was not then given in that large meaſure as now, becauſe Chriſt was not then glorified, Joh. 7.39. And becauſe the ſpirit was given in a leſs meaſure, therefore thoſe ordinances were leſſe profitable. The liberall pouring out of the Spirit was reſerved unto the time of Chriſts aſcenſion, to the end it might bee known that it is from Chriſt glorified that we doe receive the Spirit, as John 16.7. If I goe not away (ſaith Chriſt) the holy Ghoſt will not come. When Chriſt aſcended, then he gave plenitude of gifts to men, Epheſ. 4.7.8.Eph. 4.7, 8. Then the Spirit was ſhed down abundantly, as Titus 3.6. It was given before more ſparingly, but now more fully. And this we may ſee in ſome particulars.
1. There was leſs power of faith in the Saints before Chriſt, then ſince. When the doctrine of faith was more fully revealed, then was faith it ſelfe more revealed in the hearts and lives of the people of God, Gal. 3.23.Gal. 3.23. Before faith came, (ſaith the Apoſtle) implying there was a time when there was leſſe faith in Gods people. According to the meaſure of the manifeſtation of the doctrine of faith, ſuch is the apprehenſion of faith.
2. The ſpirit of love was leſſe in them then it is now in Gods people. For according to the meaſure of our faith, ſo is our love. The leſſe they knew the loving kindneſſe of God towards them in Chriſt, the leſſe they loved. Hence ſaith the Apoſtle, Gal. 4.6.7. that God hath ſent the ſpirit of his Sonne into our hearts, crying Abba Father, and therefore we are no more ſervants but ſonnes, &c. It was a more ſervile ſpirit which wrought in them, being drawn by the terrors of the law, more then by the promiſes of grace; but we have the ſpirit of adoption, the ſpirit of love, and of a ſound mind, as 2 Tim. 1.7.2 Tim. 1.7. Love reignes more under the diſpenſation of the covenant now, then before.
3. They had a leſſe meaſure of comfort to ſupport and carry them on againſt the diſcouragements and troubles that they met withall: we have the comforts of the Spirit in a more full meaſure. Luke 2.Luke 2. Chriſt is called the conſolation of Iſrael, therefore the more we have Chriſt imparted to us, the more means of comfort have we. Hence is that ſpeech of our Saviour, Theſe things I ſay unto you, that your joy may be full. It's a full joy which wee have now in compariſon of what they received. Therefore in theſe reſpects the diſpenſation of the covenant of grace is more powerfull now, then it was then.
To ſtirre us up to walk in more power and fruitfulneſſe, Ʋſe. according to the ſeaſons of grace wherein we live. Where there is more given, there will be more required. As God committeth more to us then to the Saints formerly; let us bring forth more fruit, or elſe the greater will our account be. It will not be enough for us to ſay, Theſe infirmities were in the people of God formerly, David, and Abraham, and other Saints ſinned thus; and therefore though wee ſin in the ſame kind, wee may attaine life as they did. The covenant offereth us more grace, it is diſpenſed in more power and efficacie, their ſlips are for our caution, not for a warrant to us.
Firſt, Labour to bee filled with the ſpirit of power, and of a ſound mind. Thoſe that are weak, and ſenſible of their owne infirmity, ſhould ſtrive to grow in ſtrength, that they may bee able to ſay as Micah 3.8.Micah 3.8. I am full of power. And as the Apoſtle Paul, Phil. 4.12.13.Phil. 4.12.13. I can doe all things through the power of Chriſt. Wee muſt not bee infants and babes, but grow up to bee men in Chriſt, that the power of Chriſt may appeare to dwell in us. There is power enough in Chriſt, and we have the promiſe of all the grace that is in Chriſt, to ſupply our wants withall. Every one that will, may come and take freely; he is a full conduit, every one that hath an empty veſſell may goe and fill it. Doe therefore as thoſe that have their veſſels empty, and would have them filled with water, they ſet them under the conduit pipes, and there they ſtand untill they be full. Chriſt is a conduit full of grace, & every ordinance is as a pipe, by which he powres into us ſome of his ſpirit. Here therefore wee muſt come and ſtand under Chriſt, that he may powre down upon us, ſt…nd with our veſſels open, with open hearts, that we may be filled, as Zach. 4.3.12.Zach. 4.3.12. The bowles of the candleſtick ſtand under the dropping of the Olive trees, and ſo receive oyle continually to maintain their light; ſo muſt we. Chriſts divine power gives us all things that pertain to life and godlineſſe, 2 Pet. 1.3.2 Pet. 1.3. Let us but receive, and we may be fulfilled.
Secondly, as we ſhould labour to be filled with the Spirit, ſo ſhould wee endeavour alſo to expreſſe the power of it in our converſation.
1. In labouring to ſubdue our corruptions, wrath, impatie…cy, emulation, pride, worldlineſſe, &c. Let us ſet our feet upon the necks of theſe tyrants that have riſen up againſt us, and fought gainſt our ſouls. Labour to ſhew forth ſuch power of the Spirit, that we may become more then conquerours.
2. In being filled with the power of Faith, to bear afflictions, wants, and neceſſities, if God call us thereunto. Let us not then ſhrink and faile, but reſt upon the faithfull covenant of God, who hath promiſed us all good things for this life, and the life to come, 2 Tim. 1.8.2 Tim. 1.8. Faith will help us in extremities.
3. Labour to be fruitfull in all goodneſſe, endeavouring to doe good to every one, according to the meaſure received: Veſſels that are full, deſire vent, Job. 32. And if we be veſſels of mercy, filled with mercy and grace from above, we ſhould alſo vent forth to others that grace, and thoſe bleſſings which we have received. Be not like dry veſſels that will vent nothing. Be alſo patterns of goodneſſe and holineſſe unto others. In theſe things grow up to the fulneſſe of the ſtature of Chriſt.
Thirdly, as we ſhould thus grow in the power of grace, ſo ſhould we expreſſe more of the comfort of grace, and joy of the holy Ghoſt, which is powred forth now more abundantly then before. Let us imitate that patterne, Acts 9.31. They walked in the feare of the Lord, and in the comfort of the holy Ghoſt. We ſhould not walk heavily and droopingly, with faces caſt down, & ſpirits diſcouraged, but labour to expreſſe the heavenly joy of the Saints above, rejoycing in Chriſt with joy unſpeakable and glorious, 1 Pet. 1.8.1 Pet. 1.8. Rejoyce in the plenteous grace which is opened to us abundantly. The Fountain is open, we may come and take freely. Look how it would joy a poore man, if a rich friend ſhould ſay unto him, Come unto me in all your wants, I will help you: ſo ſhould it be with us, though we are poore and in wants, yet we have a rich friend in heaven, the Lord Jeſus Chriſt, and hee will open the rich treaſure of his goodneſſe to us, if we goe unto him.
The fourth difference is, in regard of the extent of it: The covenant of grace in the old diſpenſation of it, was revealed onelyonly unto one people, the nation of the Jewes, but now it is extended to the Gentiles alſo, and free to bee revealed to all nations. There was a long time wherein the Gentiles knew nothing of this covenant between God and man, but walked in darkneſſe, and in the vanity of their mind, and therefore they are called, The Gentiles which knew not God, 1 Theſſ. 4.5.1 Theſſ. 4.5. And, Gentiles in the fleſh, Epheſ. 2.11Eph. 2.11. And ſaid to be without Chriſt, without promiſe, without covenant; yea, to be without hope, Epheſ. 2.12.Eph. 2.12. For being without Chriſt, who is our hope, they muſt needs bee without hope alſo. We may ſee in the Scripture, how that (during all the time of the old Teſtament) all the holy things of God by which life and ſalvation are conveyed, are appropriated to the Jewes alone: The law is called their Law, John 8.17.John 8.17. And, the inheritance of the children of Jacob, Deut. 33.4.Deut. 33.4. To them were committed the Oraccles of God, Rom. 3.2.Rom. 3.2. To them pertained the covenants and the promiſes, &c. Rom. 9.4.Rom 9.4. Thence alſo the Goſpel, in the firſt diſpenſation of it, was promiſed unto them, and alſo preached unto them, and from them came to the Gentiles. Salvation is from the Jews, Ioh. 4. Hence alſo the ſpirituall things of the Goſpel are called their ſpirituall things, Rom. 15.27.Rom. 15 17. The calling of the Gentiles was ſuch a myſtery to the Jews (though beleevers) that when Peter preached to Cornelius and his family, they contend earneſtly with Peter about it, Acts 11.2.Acts 11.2. And the Apoſtle himſelfe durſt not adventure to goe unto them, till confirmed in the thing by viſion and voyce from heaven. The Jewes before Chriſts comming, were the onelyonly people of God, except ſome few gleanings of the reſt of the nations, as the firſt fruits of the reſt that ſhould be called. The Jews onelyonly were the children, the Gentiles were counted but as ſwine and dogges, as our Saviour calls the Syrophanician woman, Matth. 15.Matth. 15. The Jewes were the righteous Nation, Exod. 19.6.Exod. 19.6. The Gentiles called, Sinners of the Gentiles, Gal. 2.Gal. 2. They were carried to ſerve dumb Idols in ſtead of the true and living God; yea, they ſacrificed to Devils, and not to God, 1 Cor. 10.20.1 Cor. 10.20. Thus before Chriſts comming in the fleſh, the covenant of grace was diſpenſed onelyonly unto the Jewes: but now it is publiſhed to every creature, or is free ſo to be. Matth. 28.19. Goe and preach to all nations, &c. Now it is made manifeſt, though before it was kept ſecret. Before, God was known in Iſrael, but now his name is great in all the world.Rom. 16.25, 26. The Gentiles that were farre off, are now made nigh by the bloud of Chriſt, Eph. 2.13.Epheſ. 2.13. Hence alſo ſaith the Apoſtle, Rom. 3.29. Hee is the God of the Gentiles alſo, and not of the Jewes onelyonly. The covenant is now revealed unto all.
Queſt. When began the ſeparation between Jew and Gentile?
Anſwer. It was foretold by Noah, Gen. 9.27.Gen. 9.27. God ſhall inlarge Japhet, and he ſhall dwell in the tents of Shem: but the accompliſhment of it was long after, and that in two degrees.
Firſt, the foundation of it was laid in Abrahams calling out of Ʋr (where hee worſhipped ſtrange Gods, Joſhuah 24.2.) into the land of Canaan.
Secondly, the full accompliſhment of it was at the bringing up of the children of Iſrael out of Egypt, when he gave them the ceremoniall law. When Abraham was brought forth of Ʋr, then was the foundation laid of that partition wall; and when God brought them forth of Egypt, then was the wall fully finiſhed and ſet up.
Queſt. How long continued this ſeparation?
Anſwer. This ſeparation laſted till the time of Chriſts aſcenſion, and therefore it is, that though Chriſt came and preached the Goſpel of peace amongſt men, yet he did it only to the Jewes, as he ſpeaks, Matth. 15.24.Matth. 15.24. I am not ſent but to the loſt ſheep of the houſe of Iſrael. Thence alſo is Chriſt called, a Miniſter of Circumciſion, Rom. 15.8. But afterward Paul calls himſelfe a Miniſter of the Gentiles, Rom. 15.8.Rom. 15.8. This ſeparation laſted long, from Abrahams calling to Chriſts aſcenſion was about a thouſand eight hundred yeares, and from the Iſraelites going out of Egypt was above a thouſand foure hundred yeares.
Why did not God reveale the covenant of his grace as generally before Chriſt, as ſince Chriſts comming? Queſt.
It was ſo, becauſe it ſo pleaſed him, Matth. 11. Anſwer. It was his good will to reveale it to any. And if any ask, Why not to all? It was to ſhew the freeneſſe of his grace, in which he is not bound to any, he may ſhew mercy where he will ſhew mercy, Rom. 9.15.Rom 9.15. he may reveale his grace to whom he will, and conceale it from whom hee will. In the Jewes therefore whom God choſe to manifeſt his grace unto, the Lord would ſhew forth a pattern of his free election of grace, chuſing them rather then any other people. On the contrary, on the Gentiles hee would ſhew forth an example of his juſt rejection, leaving them to deſerved wrath.
Why did God at laſt reveale his covenant to the Gentiles? Queſt.
To make his grace and goodneſſe the more conſpicuous and Anſwer 1 glorious in extending it ſelfe to ſuch a rejected and forſaken people, Rom. 11.32. He hath ſhut up all under unbelief, that he might have mercy upon all. That God ſhould look upon ſuch a people as they were, this ſetteth forth the riches of his grace more abundantly.
For the further glorifying of Chriſt, that his Name ſhould bee Anſwer 2 more glorified, Pſal. 2.8.Pſalm 2.8. Iſai. 66.19.
To teach us a double leſſon: Firſt, Humility; ſecondly, Ʋſe. Thankfulneſſe.
Firſt, Humility, the doctrine of grace is revealed to us that were Gentiles in the fleſh, without Chriſt, without hope, wee were aliens, an abject, a baſe, and rejected people, not the poſterity of Abraham, or Iſaac. Let us remember our baſe eſtate, remember the rock whence we were hewen, the wild nature of that Olive which wee grew upon, and let this make us humble and lowly in our own eyes. We are ready to think we are the onelyonly people. If we begin to be arrogant, then call to minde what we were, ſtrangers from God, and aliens from the Common-wealth of Iſrael. This we had need to remember our ſelves of. Paul thought it needfull to put the Epheſians in mind of it, Epheſ. 2.11.Epheſ. 2.11. and the Romans, cap. 11. and the Corinthians, 1 Cor. 6.11. there is the ſame ſpirit in us; we had need therefore to looke back to what we were, that ſo we may not be high minded, but feare, leaſt for our pride and unprofitableneſſe, we be left in the ſame eſtate we were in.
Secondly, Thankfulneſſe unto God, that whereas our Fathers ſate in darkneſſe for many hundred yeares together, yet the grace of God is revealed unto us. Be aboundantly thankfull for it, that we which were dogs before, are now ſet at the childrens table; He hath made knowne his Covenant to us, which was kept ſecret from ages before, wherein though they would have been glad to have ſeen and heard the things which we doe; yet they could not; what doe wee owe unto God for this mercy? Doe therefore as they in Acts 13.48.Acts 13.48. they were glad and rejoyced that the Goſpel was preached to them; ſo let us. Let us alſo praiſe and glorifie God for it, as the Gentiles are ſtirred up to doe; Rom. 15.9, 10. when the Jewes heard that God had given the Gentiles repentance unto life, they glorified God; much more ſhould we doe it for our ſelves.
And thirdly; Let us learne to give up our ſelves to the obedience of Grace, as they did, Rom. 1.5. This is that the Goſpel teacheth, 2 Tit. 11.12. There is much profeſſion of faith in New England, but let it appeare in the life; manifeſt our thankfulneſſe in our obedience of the Goſpel of Chriſt; or elſe the more the Grace of God is revealed to us, the heavier will our judgement be. 2 Theſ. 1.8. God will come in flaming fire, rendring vengeance to them that obey not the Goſpel of Chriſt.
5. Here might be noted a fifth Difference, that the old Cove…nt was to laſt but for a time, till the time of reformation, Heb. ….4. but the new Covenant is to laſt for ever to the end of the world. Which makes againſt the opinion of thoſe which teach the abolition of the ordinances of the New Teſtament, at the ſetting up of Chriſts kingdome which they plead for; but this I paſſe by. It is an everlaſting Goſpel, and the ordinances of it everlaſting, to laſt as long as the world ſhall laſt.
3. Now follows a third point concerning the covenant of grace, to be ſpoken to; and that is touching the bleſſings and benefits of the Covenant. And theſe are neceſſary to be conſidered of, and looked into, for ſundry reaſons.
Firſt, That thoſe that are in covenant with God, might know the great things which are given unto us of God, 1 Cor. 2.12. Now we can never know the things which are given unto us of God, but by knowing of the covenant which conveys all the bleſſings which God doth impart unto his people; therefore it is neceſſary that we ſhould know the bleſſings of the Covenant, that ſo wee may take comfort in them; rejoyce in them, and ſee our owne happineſſe, what an happy thing it is to be in covenant with God; Men that have great poſſeſſions, will ſometimes get upon the top of ſome high place, to take a view of their large revenewes; ſo ſhould wee aſcend on high in our Meditations, to conſider the great bleſſings which the Lord paſſes over unto us by his Covenant. Wee ſhould doe as M…ſes, get up to the top of Mount Nebo, and view all the land, all the ſeverall bleſſings of the Covenant; And as God bids Abraham, Gen. 13.17. to view the length and breadth of the land which he would give unto him; ſo ſhould we view the length and breadth of the promiſe; Walke through the Covenant as wee are able, to ſee the heighth and depth of it, that ſo we may know what great things the Lord hath made us poſſeſſors of, and ſo rejoyce in our portion, and take conſolation therein. Indeed we can here behold them but as in a Map darkly, wee muſt reſerve the full view of them till wee come to injoy them, as they ſhall be exhibited to us hereafter.
Secondly, It may be uſefull alſo to others, that are ſtrangers to the Covenant and promiſes, that they by hearing how great the bleſſings of the Covenant are, they may be allured and drawne thereby to come and take hold of the covenant, whereby ſuch great and wonderfull things are communicated unto them. This drawes ſome, when they ſee the goodneſſe of God unto his people, Zach. 8.23.Zach 8.23. Iſai. 60.9. And thereby they are encouraged to joyne unto them, and become one people with them. This ſtird Balaam himſelfe, to conſider their happineſſe, and to ſay, How goodly are thy Tents. O Jacob! and therefore wiſhed, Let me dye the death of the righteous. This doth many times efficaciouſly worke upon the hearts of thoſe that are without the Covenant.
Thirdly, The conſideration of the Benefits of the Covenant, will helpe to make the burthen of it (as it ſeemes burthenſome to fleſh and bloud) more light, and the bonds more eaſie. If we looke at the bond of the Covenant alone, we ſhall be ready to ſay, as Pſal. 2.3.Pſal. 2.3. Let us breake theſe bonds, and caſt theſe cords from us. But if we look into the bleſſings of the Covenant which it brings, theſe will make the bonds more eaſie, that the ſoule will ſay, Lord bind me as faſt as thou wilt, that I may never ſtart from thee; knit my heart unto thee, that I may feare thee for ever. It will make the ſervice of the Covenant an eaſie ſervitude, yea it will make us ſee glorious libertie in it. If this be conſidered, we ſhall not ſay, as Mal. 3.14. and Job 21.15. What profit is it, that wee have ſerved the Lord, and kept his ordinances, &c? but that in keeping his Covenant there is great reward, Pſal. 19.Pſal. 19.
Fourthly, Whereas the Lord doth caſt in many bleſſings upon his people, ſpirituall and temporall, (the Lord dealing in all his wayes towards his people according to his Covenant with them) now the conſideration of the many bleſſings which wee doe enjoy by the Covenant, will lead us to the right fountaine from whence we doe receive them, even to ſee the faithfulneſſe of God in them, who keeps covenant and promiſe with his people; Wee ſhall thereby ſee, that as he hath ſpoken it with his mouth, ſo he hath fulfilled it with his hand.
Fifthly, The knowledge of the bleſſings of the Covenant will helpe to ſupport our faith in all tryalls, exigencies, and ſtraights, which we fall into; if we know what the promiſes of the covenant be, it will beare us up that our faith faint not, though for the preſent we be cut ſhort of the bleſſings which wee have a promiſe for. Herein faith is ſupported, that though God may try us, yet he will not forſake us, if the bleſſing be not yet come, yet it will come, it cannot faile, the Covenant being faithfull; the Lord will perform mercy to Jacob and truth to Iſrael, Micah 7. laſt. Thus it is every way uſefull and profitable to know the bleſſings of the Covenant.
And here lift up our hearts to looke for great things, great bleſſings, ſuch as the great God hath promiſed; the bleſſings are ſutable to the perſon that we enter into Covenant withall; The things of the Covenant are great things, Hoſ. 8.12.Hoſ. 8.12. Princes and Monarches when they enter into Covenant with other Nations, they doe not make Covenants about childrens toyes and light matters, but ſuch as concerne the welfare of the Kingdome; ſo when the great Monarch of heaven and earth enters into Covenant with us, it is about the great things of our ſalvation, the great things of heaven, yea of God himſelfe. The Covenant is full of bleſſings, it is a rich ſtore-houſe, repleniſhed with all manner of bleſſings. It is not dry nor barren, but like the fat Olive or fruitfull Vine, the fruit whereof cheares the heart of God and man. God himſelfe is delighted in the communication of his grace to his people; and they are delighted with the participation of his grace from him. The Covenant is a tree of life to thoſe that feed upon it, they ſhall live for ever. It is a Well of ſalvation, Iſai. 12.3.Iſai. 12.3. It's a fountaine of good things to ſatisfie every thirſtie ſoule, Zach. 13.1.Zach. 13.1. It is a treaſure full of goods, as Deut. 28.12. Here is unſearchable riches in this Covenant, which can never be emptied, nor come to an end. Our finite narrow underſtandings can never apprehend the infinite grace this Covenant containes, no more then an egge-ſhell is able to containe the water of the whole Sea. Yet it is not in vaine to conſider them as wee are able to expreſſe them, though they be above that which we are able to ſpeake or thinke. As Moſes though he could not ſee Gods face, nor diſcerne his glory to the full, yet he was permitted to ſee his back parts; ſo we may take a little view of the bleſſings promiſed, though the full cannot be ſeene. As in a Map, we have the bounds of a Lordſhip ſet forth, the rivers, woods, meadowes, paſtures, &c. theſe are ſeen darkly in the Map, but they are nothing to that when they are ſeen in their own beautie and greenneſſe; to ſee the ſilver ſtreames in the rivers, the beautifull woods, the large medowes, fat paſtures, and goodly orchards, which are farre more excellent in themſelves, then when they are ſeene in the Map. So we can ſhew you but a little Map of thoſe glorious things which the Covenant containes; but by that little that you doe ſee, you may be raiſed up to the conſideration of the things that are not ſeene, but are to be revealed in due time.
Now the bleſſings of the Covenant are infolded and wrapped up in the promiſes of it, every promiſe of Grace containing a bleſſing in it, as every threatning of the Law contains a curſe. They are now infolded in the promiſe, the time of unfolding is not yet come. The time of full diſcovery is when the heavens come to be folded up, Heb. 1.12.Heb. 1.12. then the promiſes ſhall be unfolden, and then wee ſhall fully ſee the bleſſings of the Covenant: Wee have now a right and intereſt in them, which is ſafe and ſure, but as yet we have them but by promiſe onelyonly; and therefore it is, that the termes of Covenant, and promiſe, are taken for the ſame, Eph. 2.12.Epheſ. 2.12. Rom. 9.5. Hence alſo we are ſaid to be heires (in hope) of eternall life, Tit. 3.7.Titus 3.7. not in preſent poſſeſſion, but in hope. Therefore if wee would ſee what are the bleſſings of the Covenant, we muſt looke into the promiſes; Now the promiſes and bleſſings of the Covenant, are of two ſorts; Firſt, of things ſpirituall and eternall. Secondly, of things temporall, that concerne this outward life. The ſpirituall bleſſings of the Covenant are chiefly comprehended in theſe places of Scripture, Jer. 31.31.33.Jer 31.31.33. This ſhall be my Covenant, ſaith the Lord, after thoſe dayes, I will put my Law in their hearts, and I will be their God, and they ſhall be my people. And they ſhall teach no more every man his neighbour, ſaying, Know the Lord, for they ſhall all know me from the leaſt of them, to the greateſt of them; for I will forgive their iniquitie, and remember their ſinne no more. So Ezek. 36.25, 26, 27, 28.Ezek. 36.25, 26, 27, 28. Then will I ſprinkle cleane water upon you, and yee ſhall be cleane from all your filthineſſe, and from all your Idolls will I cleanſe you; A new heart alſo will I give you, &c. So alſo, Jerem. 32.38, 39, 40. They ſhall be my people, and I will be their God: and I will give them one heart, &c. Gen. 17.7.Gen. 17.7. I will be a God unto thee, and thy ſeed. Theſe places compared together, with ſuch other, doe expreſſe the ſumme of all the great things promiſed in the Covenant.
Firſt, Here is that great promiſe, I will be your God, and you ſhall be my people.
Secondly, But if any ſay, Alas, how can God be a God unto me ſo ſinfull as I am, that have ſinned & provoked him as I have done, therefore to take away this, God ſaith, that ſhall not hinder, I will forgive your iniquities, and remember them no more.
Thirdly, But if the ſoule ſay further, that though God ſhould take all my former ſinnes away, and pardon them, yet I have ſuch a ſinfull wretched nature in me, that I ſhall breake out into new ſinnes againſt him, and bring a new guiltineſſe upon my ſelfe; The Lord removes and takes away this alſo, and promiſeth that he will renew our natures, and give us hearts of fleſh, he will waſh us from our filthineſſe, and write his law in our hearts, and inable us to keepe his Statutes, &c.
Fourthly, But becauſe ſome may yet ſay, Though God ſhould doe all this for me, yet ſuch is my infirmitie and weakneſſe, that I ſhall depart againe from the Lord, I ſhall never hold out; Therefore the Lord makes anſwer to this alſo, and tells us that he will never depart away from us, and that he will put ſuch a feare of him into our hearts, that wee ſhall never depart from him, Jer. 32.40.
To begin with the firſt, which is the great promiſe of the Covenant, I will be thy God, Gen. 17.7.Gen. 17.7. Jer. 31.33.Jer. 31.33. This is ſet in the midſt of the promiſes, as the heart in the midſt of the body to communicate life to all the reſt of the members; This promiſe hath influence into all the reſt; As Chriſt ſpeaking of the Commandements of the Law, calls that commandement of loving the Lord with all our heart, the great Commandement; ſo may this be called the great promiſe of the new-Covenant; It is as great as God is; He is an infinite God, the heaven of heavens is not able to contain him: Yet this promiſe containes him, God ſhuts up himſelfe in it, I will be your God.
1. Here is ſufficiency. It is a promiſe of infinite worth, an overflowing bleſſing, a rich poſſeſſion, an hid treaſure, which none can rightly value. It was a great promiſe that Balak made to Balaam, Numb. 22.17.Numb 22.17. I will promote thee to great honour; A greater which Ah…ſuerus made to Eſther, cap. 5.6. That he would give her the halfe of his kingdome; A greater then that, which was made to Chriſt, Mat. 4. if he that made it had been able to have performed it; But this promiſe paſſeth them all. If wee had a promiſe of an hundred worlds, or of ten heavens, this is more then all. When God ſaid to Abraham, I will be thy God, what could he give or ſay more? As Heb. 6.13. God having no greater to ſweare by, ſwore by himſelfe; ſo God being minded to doe great things for his people, and having no greater thing to give, giveth them himſelfe: well therefore might the Apoſtle, 2 Pet. 1.2 Pet. 1. (looking at theſe promiſes) call them exceeding great and precious promiſes; This is the greateſt promiſe that ever was made, or can be made to any creature, Angels or men. Herein God giveth himſelfe to be wholly ours, all his glory, power, wiſdome, goodneſſe, grace, holineſſe, mercy, kindneſſe, all is ours, for the good of his people that are in Covenant with him, Quantus, quantus eſt, he is all ours. Hence ſaith the Lord to Moſes, Exod. 33.19.Exod. 33.19. I will make all my goodneſſe to paſſe before thee. And the Apoſtle, 1 Cor. 3.19. All things are yours; and all ſhut up in this, I will be thy God. When a man taketh a wife into the Covenant of marriage with him, what ever he is, he is wholly hers: he gives himſelfe and that which he hath to her; ſo when the mightie God of heaven and earth taketh his people into covenant with him, he is an huſband to them, and marries them to himſelfe, and therefore what ever he is in the glory and excellency of his nature, it is all for the good and comfort of his people. Conſider God eſſentially or perſonally, all is theirs. God in his eſſence and glorious attributes communicates himſelfe to them for their good. And God perſonally conſidered, as Father, Sonne, and Holy-Ghoſt, they all enter into Covenant with us, Iſai. 54.5.
The Father enters into a Covenant with us, he promiſes to be a Father to us.2 Cor. 6.17. Hence ſaith the Lord, Exod. 4.22.Exod. 4.22. Iſrael is my ſonne, my firſt-borne: and Jer. 31.9.20.Jer. 31.9.20. Is Ephraim my deare ſonne, is he my pleaſant childe? The Lord ſpeaketh as though he were fond of his children, delighting in them, as Pſal. 147.11.Pſal. 147.11. pitying of them, Pſal. 103.13. As a Father hath a care for his children to lay up ſomething for them, ſo the Lord hath a care to provide both heavenly and earthly inheritance for his children; he hath a care to nurture and inſtruct them in his wayes, Deut. 32.10.Deut. 32.10.
2. Chriſt the Sonne is in Covenant with us, and ſpeakes to us, as Iſai. 43.1.Iſai. 43.1. Thou art mine: and Hoſea 13.14. I will redeeme them, I will ranſome them; O death I will be thy death; Thou haſt deſtroyed my people, but I will deſtroy thee. There is the Covenant of the Sonne with us; He brings us back to his Father, from whoſe preſence we were baniſhed, and ſets us before his face for ever. He undertakes with us to take up all Controverſies which may fall between God and us. He promiſeth to reſtore us to the Adoption of ſonnes, and not onelyonly to the title, but alſo to the inheritance of ſonnes, that wee might be where he is, Joh. 17.24.
3. The Holy Ghoſt makes a Covenant with us; as Heb. 10.15, 16.Heb. 10.15, 16 Whereof the Holy Ghoſt alſo is a witnes to us, teſtifying of this Covenant which he makes with us. For after that he had ſaid before, This is the Covenant that I will make with them, I will put my Law into their hearts, and in their minds will I write them, &c. Though the Father be implyed in it, yet here is the proper worke of the Holy Ghoſt. What the Father hath purpoſed to his people from all eternitie, and the Sonne hath purchaſed for them in time, that the Holy Ghoſt effects in them. He applyes the bloud of Chriſt for the remiſſion of ſinnes; he writes the law in our hearts, he teacheth us, he waſheth us from our filthineſſe, and comforteth us in our ſadnes, ſupports us in our faintings, and guides us in our wandrings. He that effects theſe things for us, is there ſaid to make a Covenant with us. Thus God perſonally conſidered, Father, Sonne, and Holy Ghoſt, are in Covenant with us.
2. As there is ſufficiency in this promiſe, ſo alſo a propriety to all the faithfull; Therefore it is ſaid, not onelyonly I will be God, but I will be thy God, and ſo every faithfull ſoule may ſay, God is my God; 1. They have a right in him. 2. They have a poſſeſſion of him. Firſt, They have a right in him. The name (God) in the promiſe is a name or title of relation, as the words foreign & vir; which ſignifie not onelyonly a man in generall, but a man with ſpeciall relation to ſuch a woman as he hath by Covenant betrothed to himſelfe. So here the name God, it notes forth the relation in which God ſtands to us. Hence it is ſaid, he is not aſhamed to be called their God. Heb. 11.16.Therefore when he had made a Covenant with Abraham, he called himſelfe the God of Abraham, and afterwards, the God of Iſaac, the God of Jacob, the God of Iſrael. As a woman may ſay of him to whom ſhee is married, this man is my husband; ſo may every faithfull ſoule ſay of the Lord, he is my God. Secondly, They have poſſeſſion of him. He doth impart and communicate himſelfe unto them, in his holineſſe, in his mercy, in his truth, in the ſenſe of his grace and goodneſſe. He doth not onelyonly ſhew himſelfe unto them, but communicate himſelfe unto them. Hence it is ſaid, 1 Joh. 1.3.1 Joh. 1.3. Wee have fellowſhip with the Father, &c. and Chriſt is ſaid to come and ſup with them, Rev. 3.20.Rev. 3.20. and to kiſſe them with the kiſſes of his mouth, Cant. 1.1, 2. And to be neare to them in all that they call upon him for, Deut. 4.7.Deut. 4.7. It is true, we have here but the firſt fruits, the earneſt peny, a little part of that fulneſſe which ſhall be revealed, becauſe we live by faith and by promiſe more then by ſenſe and ſight. And thence it is that ſometimes Gods owne people ſeeme to feele God departed from them, as Iſa. 45.15.Iſai. 45.15. & 65.15. Yet they enjoy God ſtill, even in ſuch deſertions; Firſt, In regard of his Grace pardoning their failings. Secondly, In his power ſuſtaining; Thirdly, In his grace ſanctifying them; Fourthly, In all theſe they have a ſure pledge of a more full communion with him when the fulneſſe of time is come.
Reaſon. The reaſon why the Lord promiſeth to give himſelfe to his people is, becauſe a reaſonable creature can be made bleſſed no other way, then by enjoying of God himſelf. It is not all the other things of the world that can make man happy, but onelyonly the fruition of the bleſſed God.
Ʋſe 1 This may let us ſee the abundant grace of God towards us in this promiſe of the covenant, that hee is pleaſed to become our God, this may be the wonder of the whole world, that which Heaven & Earth, Angels and Men, may ſtand aſtonied at, that the high God ſhould enter into a covenant with us to become our God. There are divers things that manifeſt the riches of grace in this bleſſing.
Firſt, it we conſider what it is that is given: it is no leſſe then the great, mighty, and infinite God.
Secondly, unto whom he hath given himſelfe; even to us a generation of ſinfull men, the wretched children of apoſtatizing Adam, that he ſhould give himſelfe to us, though we had forſaken him, and caſt him off, this is wonderfull grace. It was no ſmall thing that the Lord would at firſt enter into covenant with Adam, though carrying upon him then the lively image and repreſentation of Gods holineſſe, yet this was leſſe wonderfull, a righteous God to be in covenant with righteous man, the holy God to be in covenant with man indued with the like holineſſe: But this is the wonder of grace, that the juſt and holy God ſhould enter into covenant with, and communicate himſelfe to ſuch ſinfull, polluted, loathſome, and unclean creatures as the ſonnes of men be. We might juſtly have been left to the God of this world, 2 Cor. 4.4.2 Cor. 4.4. becauſe we had preferred him before the true God. But God is pleaſed to give himſelfe to us, to become our God. This Angels may ſtand and wonder at, here is infinite grace. Juſtice can lay no claim to this bleſſing, well therefore m…y we ſay unto it, Grace, Grace.
Thirdly, it is more grace ſtill, becauſe his entring into this covenant with us, his beſtowing of this grace, is of himſelfe onelyonly, of his own good will and pleaſure, without our ſeeking or enquiring for him. Indeed before wee get full intereſt in the covenant, we are glad to ſeek and ſue; but the Lord begins and offers himſelf unto us, as 2 Cor. 6.17.2 Cor 6.17. Come out from amongſt them ſaith the Lord, and I will be a Father unto you. Men ſeek not after God, as Pſalm 14.2. but the Lord takes them by the hand, and ſaith, as Pſalm. 81.11, 12. O Iſrael, I will bee thy God. So alſo he tells his people, Ezek. 16.6, 8. that when they lay in their bloud, them he ſaid unto them, Live; and ſware unto them, and entred into a covenant with them.
And yet here is more grace ſtil unto thoſe that God enters into covenant with, in that he is not the God of the whole world, but of a remnant, a little handful of people whom God hath choſen. Out of the whole maſſe of ſinfull men, the Lord picks out a few baſe, poore, deſpiſed ones, things of no account, as 1 Cor. 1.27, 28. and gives himſelfe to ſuch, paſſing by thoſe that count themſelves Gods in compariſon of other men; paſſes by Saul that ſits on the throne, and chuſes David that followeth the ſheep; here is the grace of the covenant: this may cauſe us to wonder and ſay as Judas, John 14.22. What is the cauſe that thou wilt ſhew thy ſelf to us, and not to the world?
To teach us all that doe heare of the covenant, and of the rich Ʋſe 2 and abundant bleſſing that is enjoyed thereby, to give up our ſelves wholly and onelyonly unto God, who hath given himſelfe wholly and onelyonly to thoſe that are in covenant with him; Mete unto God as hee metes to you. As hee maketh a covenant with you, to give himſelf wholly to you: ſo doe you devote and conſecrate your ſelves, your wit, ſtrength, gifts, and all to be wholly for him. Doe not as the Iſraelites, Pſalm 81. God offered himſelfe to them, but they would have none of him. God is a God to us, and not to the world; let us be a people unto him, and not to the world. The covenant between God and us, muſt bee as the covenant between man and wife, Hoſea 3.3. Thou ſhalt be for me, and I will be for thee. The Lord takes it ill when (as Iſai 57.8.) his people run after other lovers, and commit fornication with Idols, and with the world. Live therefore unto him, who lives and works all things for us, and for our ſalvation.
To teach us in all our ſtraits and neceſſities, to flie unto this Ʋſe 3 covenant that the Lord hath made with us, to claim the right and intereſt that we have in him, and to look unto him for ſuccour in all the diſtreſſes that we meet withall. Goe unto him, and ſay, Thou art our God, now we ſtand in need of thy help, all creatures cannot yeeld it, doe not thou therefore faile us. Look unto this promiſe, I will be a God unto thee. This courſe the Church taketh, Iſai. 63.15.16.Iſai 63.15.16 and by vertue of his covenant they plead for mercy in their great miſery. Doubtleſſe thou art our Father, look down, &c. This alſo the Church pleads with God in time of famine, Jer. 14.21.Jerem. 14.21. Break not covenant with us, it is thou the Lord our God that muſt give rain, &c. This is a ſweet plea for every child of God to plead with the Lord by.
Ʋſe 4 To teach us how we ought to walk in an holy fellowſhip with God without eſtrangedneſſe, ſeeing he hath made a covenant with us, and given himſelfe to us. Take heed of cauſing eſtrangedneſſe between God and us. As friends that are in covenant the one with the other, are carefull to ſhun all offences whereby they might grieve one another, or cauſe any alienation of affection between them: ſo ſhould it be with us; God doth nothing to grieve us; he deales lovingly, kindly, and mercifully with us, and therefore expoſtulates with his people, Micah 6.3. Wherein have I grieved thee? Lay againſt me the matter of accuſation. Oh that we could ſay the like unto him. But let us labour ſo to walk in all holy fellowſhip and care to pleaſe him, in reverence and feare of him, that we may not doe any thing but that which is acceptable in his ſight. It may alſo direct us how to walk towards every perſon in the Trinity, ſeeing they all enter into covenant with us. Let us carry our ſelves to the Father as children in feare of him, with faith depending upon him, walk before him in child-like obedience. Let us labour to honour the Son, who hath abaſed himſelfe to redeem us unto himſelfe, 1 Cor. 6. laſt. 1 Cor. 6. laſt.And ſeeing the holy Ghoſt is our Sanctifier and Comforter, labour to walk as the Temples of the holy Ghoſt, keeping our veſſels in holineſſe and honour, that he may delight to dwell in us, and take heed of grieving the holy Spirit of God, whereby you are ſealed to the day of redemption, and ſubmit your ſelves to his gracious directions in all things.
Ʋſe 5 A ground of infinite comfort to every faithfull ſoule, thou mayſt ſay, the Lord is my God, hee is my own. It is ſomewhat to ſay, we have an houſe of our own, neceſſaries of our own, bread of our own to eat, cloathes of our own to put on, ſo as wee need not goe to others to ſupply our wants; but what a bleſſing is this, that the ſoul may ſay, I have a God of mine own, God is my God. It is the miſery of the men of the world, that they are forced to ſpeak of God as of the God of another people, as Laban, Gen. 31.29. The God of your Fathers; and Pharaoh, Exod. 10.16. Pray to the Lord your God, &c. They cannot ſpeak of God as their own God. But this is the felicity of the people of God, that they can challenge an intereſt in God, and ſay as David, Pſalm. 63.1.Pſalm 63.1. O God, thou art my God. This is more then if we could ſay, as Pſal. 50.10, 11.Pſalm 50.10, 11. That all the beaſts upon a thouſand mountaines are mine. Value therefore this bleſſing. The greater God is in himſelfe, the greater bleſſing and conſolation it is to us, he being wholly ours. All the nations of the earth are as the drop of a bucket unto him, yea as nothing, Iſai. 40.12.15, 17. All the great things which the world admires at, and gazes upon, they are all nothing in compariſon of him. And therefore God being ſo infinite, what an infinite bleſſing is it to have him for our God? In Gen. 15.Gen. 15. Abraham asketh God, Lord, what wilt thou give mee? The Lord anſwers him, I will give thee my ſelfe, take me as thine, uſe me as thine. The ſame he ſpeaks of every faithfull child of Abraham, Vſe me and acknowledge me and all my power, Grace, and mercy, and kindneſſe, as thine own. See how David was affected with this, 1 Chro. 17.20, 21, 22.24. Thus we have taken a little view of this great bleſſing of the covenant, I will be a God unto thee. But becauſe this is the main and principall Promiſe of the covenant, being Subſtantia foederis, as Junius call it, Anima foederis, as Paraeus, Caput foederis, as Muſculus calls it, therefore we will a little further ſift into this promiſe, and ſee what it may contain within the bowels of it. Now if we would know what this implies when the Lord ſayes, [I will be God unto thee,] wee muſt firſt conſider, what it is to be God; and then we ſhall ſee what it is that he promiſeth to be God unto us. Now to be God implies theſe three things:
1. To bee All-ſufficient, both to his own Being and Bleſſedneſſe, and to the bleſſedneſſe of the creature.
2. To have all that bleſſedneſſe and ſufficiency, that is in him, from himſelfe, and not from another.
3. To be God over all, to have dominion and ſoveraignty over all, as Rom. 9.
To apply theſe things to the point in hand, That God will be a God to us, implies theſe three things:
1. That he will be an All-ſufficient God to us.
2. That he will be all this good to us from himſelf, and from no other.
3. That he will be God over us, to bring us again under the firſt dominion; as Micah. 4.8.Micah 4.8. to rule over us, and govern us according to his will.
Firſt, for the firſt, that God will be an All-ſufficient God to us, this is a part of his covenant, that he will be to us a full bleſſing, ſo as that we ſhall bee wanting in nothing that is good for us. Hence it is,Gen. 17.7. that when God tells Abraham, He will be his God, and the God of his ſeed, if Abraham ſhould now ask what that is; ſaith God, verſe 1. I am God All-ſufficient, and alſo my goodneſſe and ſufficiency is thine, I will bee enough to thee, thou ſhalt need no more. Hence alſo is that in Jeremy 31.14. I will ſatiate your ſoule with fatneſſe, and my people ſhall be ſatisfied with goodneſſe, ſaith the Lord. God is enough to them that are his.