The Morning Exercise Methodized, Sermon 12
THE COVENANT OF GRACE.
Heb. 8.6.
But now hath he obtained a more excellent miniſtry, by how much alſo he is the Mediatour of a better Covenant, which was eſtabliſhed upon better promiſes.
THE general deſign of this Epiſtle, is my special deſign in this Text, viz. to demonſtrate to you, that you live under the beſt of gracious diſpenſations; that Jeſus Christ our deſervedly adored Mediator of the New Covenant, hath obtained a more excellent Miniſtry; and by the faithful diſcharge of that Miniſtry, more excellent benefits than either Moſes, the Meſſenger-Mediator, or the Levitical Prieſts, the Stationary-Mediators of the Old Covenant.
But now] now is not here a note of time, but of oppoſition; as in Rom. 7.17. now then] i. e. after the Law received; ſo Grotius; or if you will have it to note the time, 'tis the time of the Goſpel, this laſt time.
Hath he obtained] not by uſurpation, but by election; he hath of divine grace freely received*Anſelm..
A more excellent miniſtry] foreign, a Miniſter, is he that doth ſomething at the command of another, Heb. 1.7. and ſo 'tis ſaid of Magiſtrates, Rom. 13.6. they are Gods Miniſters; but 'tis chiefly ſpoken of the Prieſts, Nehemiah 10.39. The Prieſts that miniſter; becauſe they offer thoſe things that God requires, they are ſaid to miniſter, Exodus 28.35, 43. Chriſts miniſtry is more excellent thatn the Levitical; he executes it partly on earth, and partly in heaven; but he amplifies the excellency, chiefly from the excellency of the Covenant*Paraeus.; and therefore it follows,
[By how much alſo he is the Mediator of a better Covenant;] If you take the old Covenant for the whole diſpenſation under the old Teſtament, as well Goſpel-promiſes as thoſe things which are more ſtrictly legal; then we may truly ſay, he old and new Covenant, are for ſubſtance the ſame; and therefore the Compariſon relates rather to the form, than to the matter of the Covenant*Calvin.. The Covenant of grace is diſpenſed with more latitude, clearneſſe, and power of the Holy Ghoſt*D…odate.; and therefore it may be called a better Covenant.
Which was establiſhed upon better promiſes.] foreign. Chryſ. He names that which may moſt affect them with joy, in ſaying it is eſtabliſhed upon better promiſes. All Cove…ants conſiſt in promiſes. The Covenants of Kings and Princes amongſt themſelves; conſiſt in promiſes, of either not hurting, or helping one another; the Covenants of Princes and people conſiſt in promiſes; the Prince promiſes justice, clemency, and defence; the people promiſe love, obedience, and gratitude; ſo in the Covenant of grace, the firſt and chief part, whereof is [I will be thy God, and of thy ſeed] and we promiſe faith, obedience, and worſhip; the promiſes of the Old Covenant run more upon temporal good things; the promiſes of the New Covenant, are chiefly remiſſion of ſins, ſanctification by the Spirit, &c. and the Covenant is ſaid to be eſtabliſhed; the word is foreign, q. d. Legiſlatum. Law and Covenant are joyned together in Scripture; They kept not the Covenant of God, and refuſed to walk in his Law, Pſal. 78.10. The New Covenant containeth certain precepts, which every one muſt obey that will obtaine the promiſe. Thus you have the meaning of the words; The [Obſervation] I ſhall commend to you, is this.
The Gospel Covenant (or the new Covenant) is the beſt Covenant that ever God made with man.
I will not ſtay you long in the general notion of a Covenant; the word ſometimes ſignifies an abſolute promiſe of God, without any reſtipulation; as Gods engagement to Noah, Gen. 9.11. And I will eſtabliſh my Covenant with you, neither ſhall all fleſh be cut off any more, by the waters of a flood, neither ſhall there any more be a flood to deſtroy the earth. Whatever mans carriage ſhall be, God promiſes that he will no more drown the world. So the promiſe of perſeverance, Heb. 8.10. This is the Covenant that I will make with the houſe of Iſrael after thoſe dayes, ſaith the Lord; I will put my Laws into their minds, and write them in their hearts: and I will be to them a God, and they ſhall be to me a people. Our perſeverance doth not leane upon imperfect grace, but upon divine favour; but I wave this, and ſhall ſpeak of Covenants, as they note the free promiſe of God, with reſtipulation of our duty*Camero..
A Covenant is, amicus ſtatus interfaederatos; ſo Martin. a friendly ſtate between Allies; 'pray 'conſider the ſeveral Covenants the Scripture mentions, and they are three; namely the Natural, Legal, and Goſpel Covenant; the Natural commonly called the Covenant of Works, that flouriſhed till the firſt ſin; the Legal Covenant that flouriſhed till the Aſcention of Chriſt, and the pouring out of the holy Ghoſt upon the Apoſtles, though it began to languiſh from Johns preaching, and began to grow old throuhout the courſe of Chriſts Mini…try; the Gosp l Covenant that flouriſheth from Chriſt till the end of the world.
I ſhall ſpeak but little of the firſt, ſomething more of the ſecond, but dwell upon the laſt.
1. The Natural Covenant, is that whereby God by the right of Creation, doth require a perfect obedience of all man-kind, and promiſeth a moſt bleſſed life in Paradiſe to thoſe that obey him, and threateneth eternal death to thoſe that diſobey him, that it may appeare to all how he loves righteouſneſſe and holineſſe; how he hates impiety and wickedneſſe. In this Covenant I ſhall conſider but theſe three things.
1. Gods condiſcention, that he would enter into Covenant with man; God was at liberty whether he would create man or not; and when God had made this glorious Fabrick, there could be no engagement upon him, beſides his own goodneſſe to keep it from ruine. Matth. 20.15. Is it not lawful for me to do what I will with mine own? but man having an underſtanding, and will, to comprehend, and obſerve, the Laws given him, had a natural obligation to duty, which can no way be diſſolved; there is no power in heaven or earth can diſoblige man from loving and obeying God. Now that God will deale with man not ſummo jure, not imperiouſly, and threateningly; but magna comitate, that God will deale with man, as with his friend; and though he may give what Laws he will, yet he will give none but what are eaſie, and yet make them more eaſie, by bountifully rewarding an eaſie obedience; this ſpeaks wonderful condiſcention.
2. The ſecond thing conſiderable in the Natural Covenant is mans duty, which conſiſted in the knowledge, and love of God; whence would have proceeded piety to God, juſtice and love to man, this was mans natural duty; for we muſt diſtinguiſh the duty from the Symbole of duty. Natural duty conſiſteth in thoſe things that are good in their own nature, and not in thoſe things that are only good becauſe God commands them; the Law about the forbidden fruit, was only for the tryal of mans obedience; for had not the divine command intervened, it would have been as lawful for man to have eaten of that Tree, as any other Tree in Paradiſe; but,
3. The laſt thing I ſhall mention concerning this Natural Covenant, is the Promiſe of Reward; now that conſiſted in a perpetual life, flowing with all manner of good things, agreeable to the ſoule and body of man in that perfect eſtate.
2. The ſecond Covenant was the Legal; now the Legal Covenant, is that whereby God did r…quire of the people of Iſrael, obedience to the Moral, Ceremonial and Judicial Law; and to that obedience, he promiſed all ſorts of bleſſings in the Land of Canaan; and to the diſ bedient, he denounced moſt ſevere curſes and death; and all to this end, that he might bring them to the future Meſſiah.
Here I ſhall propoſe the ſame conſiderations, as in the former Covenant; only ſomething more. Therefore conſider:
1. Gods condiſcention is ſingularly obſervable, that ever he would enter into another Covenant with man when the firſt was broken; this Moſes uſeth as a mighty Argument to perſwade Iſrael to obſerve the Covenant, Deut. 4. from the 32. to the 40. verſe. Ask now of the dayes that are paſt, which were before thee, ſince the day that God created man upon earth; and ask from the one ſide of heaven unto thie other, whether there hath been any ſuch thing as this great thing is, or hath been heard like it. Did ever people hear the voice of God speaking out of the midſt of the fire, as thou haſt heard, and live? Or hath God aſſayed to go and take him a Nation from the midſt of another Nation, by temptations, by ſignes, and by wonders, and by warre, and by a mighty hand, and by a ſtretched-out arme, and by great terrours, according to all that the Lord your God did for you in Egypt before your eyes, &c. thou ſhalt therefore keep his Statutes, and his Commandments, which I command thee this day, that it may go well with thee, and thy children after thee, &c.
2. Conſider mans duty in the Legal Covenant, and that is obedience to the moral Law; to which was added the Ceremonial Law, for a Rule and Direction in the worſhip of God; and the Judicial Law, which was their divine policy for the government of the State.
All theſe are comprehended in the ten Commandments; but the more-particular their directions were, the more plain was their duty; and the truth is, it was but need that they ſhould have particular direction, when their Legal Covenant neither admitted of faith in the Redeemer, nor repentance of ſin; for pardon of ſin, and curſe for ſin are inconſiſtent. Gal. 3.10. As many as are of the works of the Law, are under the Curſe; for it is written, Curſed is every one that continueth not in all things which are written in the book of the Law, to do them; As many as depend upon the works of the Law for Juſtification, are under the curſe; and the Law diſcovered no other way of Juſtification but by Works.
3. The third thing conſiderable in the Legal Covenant, is the promiſe that God made to thoſe that obeyed it, and that was perpetual happineſs in the Land of Canaan.
[By the way to prevent miſtakes, I do not ſay, neither will the Scripture at all warrant any ſuch aſſertion, as that the Fathers under the Old Teſtament had only temporal promiſes; they had ſalvation promiſed them, and pardon of ſin promiſed them; but thanks to the Gospel for thoſe promiſes; the Apoſtle tells us, Gal. 3.17. The Covenant that was confirmed before of God in Chriſt, the Law which was foure hundred and thirty years after, cannot diſannull, that it ſhould make the promiſe of none effect; the Morning Star of the Goſpel Covenant that ſhone upon Abraham foure hundred and thirty years before the Legal Covenant was given, did ſhine thorough that dark diſpenſation.]
But to ſpeak of the Legal promiſes as L…gal, ſo they are of temporal good things, and they were made to works, not to faith; Rom. 4.4. To him that worketh is the reward not reckoned of grace, but of debt.
4. The fourth thing conſiderable in this Covenant which had no place at all in the former, is a Mediator; Now the Mediator of the Covenant ſtrictly legal was Moſes; for That needed only a meer man, it not admitting of ſatisfaction, nor reconciliation, of mercy, nor pardon; Moſes might ſerve as a Meſsenger to make known the minde of God unto the people. Deut. 5.5. I ſtood b…tween the Lord and you at that time, to ſhew you the Word of the Lord; in the Natural Covenant, communion with God was natural unto man, and ſo there needed no Mediator. In the Legal Covenant, man was rather conſidered, as what he ſhould be, than what he was; and ſo a meer man was able in the name of the people to promiſe obedience, and in the name of God to promiſe a reward, and this Moſes did; you have both very plain in Deut. 5. The people do as it were ſay, Go to God from us upon this Errand; Ver. 27. Go thou n…ar, and hear all that the Lord our God ſhall ſay, and ſpeak thou unto us all that the Lord our God ſhall ſpeak unto thee, and we will hear it, and do it; and God doth as it were ſay, Go, diſmiſs them with this bleſſing if they will be obedient: Ver. 28.29, 30. And the Lord heard the voice of your words when ye spake unto me, I have heard the voice of the words of this people which they have spoken unto thee, they have well ſaid all that they have spoken; O that there were ſuch an heart in them that they would fear me, and keep all my Commandments alwayes, that it might be well with them, and with their children for ever; Go ſay to them, Get you into your Tents again; q. d. If they will keep their promiſe, aſſure them I will keep mine, and thus much concerning the Covenant ſtrictly Legal.
3. The third Covenant is the G…spel-Covenant, and here Beloved, here is (2 Sam. 23.5.) the Everlaſting Coven…nt, ordered in all things, and ſure; This is all our ſalvation, and all our deſire: Here is the better Covenant, eſtabliſhed upon better promiſes! But I muſt explain it, before I admire it: The Gospel Covenant is that whereby God upon the condition propounded of faith in Chriſt, promiſeth remiſſion of ſins in his blood, and a heavenly life, and that for this end, that he might ſhew forth the riches of his mercy *Camero..
Here I ſhall propoſe the ſame conſiderations as in the former Covenant, only ſtill ſomething more, and more comfortably conſiderable; in the conſideration of the perſons contracting, namely, God and man, according to the propoſed method.
1. Conſider Gods gracious condeſcention. And now Beloved, that I have named Gods gracious condeſcention, were my heart but duly affected with it, it would conſtrain me to ſtop, and put in a large Parentheſis of admiration before I ſhould ſpeak a word more. Will God after the loſs of the natural communion, wherein he created man; will God, when man d…eads his Majesty, and trembles at his revenging juſtice; will God then as a merciful Father, enter into a Covenant of peace with poor undone ſinners, affrighted with the ſenſe of ſin and wrath! O the incomprehenſible …ondeſcention of ſuch unſearchable riches of grace! that grace ſhould abound according to ſins abounding, when ſin over-flow d all its banks; that God ſhould make a way thorough the deep into the heavenly Canaan, never can we enough admire ſuch Extaſying grace! This is the firſt thing conſiderable.
2. The ſecond thing conſiderable, is the duty which God requires in this Goſpel Covenant, and that is Faith; faith whereby we embrace the remedy offered us: We want a pardon, and nothing but faith can receive it; we want perfect Righteouſneſſe, and nothing but faith can furniſh us with it; we want that which may make this Covenant effectual to us, and make it a bleſſing to us, and nothing can do any of theſe things but faith; faith is the Antecedent Condition, for which the Reward is given.
3. The third thing conſiderable in the Goſpel Covenant, is the promiſe: Now the promiſe of the Goſpel Covenant is comprehended in the word Salvation; therefore the Goſpel is called the ſalvation of God: Acts 28.28. And this is the great buſineſſe of Chriſt to be a Saviour; Iſa. 49.6. That thou mayſt be my ſalvation to the end of the earth; when the Angels preached the Goſpel, they thought they could not expreſſe their news in better language, than to tell people of ſalvation; that muſt needs be great joy to all people. In ſhort, when Goſpel Miniſters come clad with garments of ſalvation, as Heraulds do with the garments of their Office, then Saints may well ſhout aloud for joy, Pſal. 132.16. Now this promiſe of ſalvation contains all Goſpel promiſes in it, but they are reduced to theſe foure.
1. Juſtification; this is a priviledge which other Covenants were unacquainted with; and without this what would become of poor ſinful man? And this may well be the firſt great Goſpel promiſe; I might name, not ſome Verſes, but whole Chapters to prove it. Rom. 4. and 5. Gal. 3. and 4. but in a word, if you would know the preciouſneſs of this promiſe, Ask thoſe that have but felt what ſin is, and they will tell you.
2. The ſecond promiſe contained in Goſpel ſalvation, is Sanctification. Rom. 8.2, 3, 4. The Law of the Sp…rit of life in Chriſt hath made me free from the Law of ſin and death; for what the Law could not do in that it was weak through the fleſh, God ſending his own Son in the likeneſſe of ſinful fleſh, and for ſin condemned ſin in the fleſh, that the righteouſneſſe of the Law might be fulfilled in us, who walk not after the fleſh, but after the Spirit: q.d. The efficacy and power of the ſanctifying Spirit which gives life to believers, frees us from the tyranny of ſin and death; and whereas the Law by reaſon of the corruption of our nature, could not make us pure and perfect, but rather kindled than extinguiſhed corruption; God hath cloathed his Son with our fleſh, to take away the guilt and power of ſin, that his perfect righteouſneſſe might be imputed to us, and fulfill…d by us; that we might not live according to the motion of our ſinful nature, but according to the motion of his holy Spirit.
3. The third promiſe, is the reſurrection of the body: You know the penal…y of ſin, is the death of ſoul and body; though the ſoul be immortal, yet its being miſerable for ever, may ſadly be called an Eternal death: Now let the guilt of ſin be aboliſhed, and you do therewith aboliſh the puniſhment of it; for gu…lt is only an obligation to puniſhmen…; let ſin be pardoned, and the ſinner is freed from death; and though believers dye, yet it is as a corne of wheat falls into the ground, they thereby ob…ain a multiplied life. John 6.54. Whoſo eateth my fleſh, and drinke…h my blood, hath Eternal life, and I will raiſe him up at the laſt day.
4. The laſt promiſe is Eternal life, a ſpiritual, bleſſed, and immortal life in heaven. John 3.16. God ſo loved the world, that he gave his only begotten Son, that whoſoever believeth in him ſhould not periſh, but have Everlasting life: The Covenant of Grace is excellent fitted to bring us to the chiefeſt good: Now the chiefeſt good conſiſts in communion with God; that was broken by ſin, and can never be perfectly recovered, till ſin be aboliſhed; therefore when the guilt of ſin is taken away by Juſtification; and the filthineſſe of ſin is taken away by Sanctification; and the penalty of ſin taken away by Reſurrection; then, what can hinder our communion with God? when we have once obtained perfect holineſſe, nothing can hinder us of perfect happineſſe. Thus you have the promiſe of the Goſpel-Covenant, which was the third conſiderable in it.
4. The fourth thing to be conſidered in the Goſpel-Covenant, is the Mediator of this better Covenant, and that is Jeſus Chriſt, God-man bleſſed for ever, through his dignity he hath purchaſed ſalvation. Hebr. 9.12, 14. By his own blood he entred in once into the holy place, having obtained Eternal Redemption for us; how much more ſhall the blood of Chriſt, who through the Eternal Spirit offered himſelf without spot to God, &c. And he is not only the Author of Eternal ſalvation by his merit and efficacy, but the moſt abſolute example and pattern to us, how we ſhould walk that we may obtain his purchaſed ſalvation. Rom. 8.29. God did predeſtinate us to be conformable to the Image of his Sonne, that he might be the first born among many brethren. 1 Cor. 15.49. And as we have born the Image of the Earthly, we ſhall alſo bear the Image of the heavenly. And this is the only Covenant whereof Chriſt is Mediator; the firſt Covenant needed no Mediator; the Old Covenant as Legal, take it without its ſprinkling of Goſpel, and ſo chiefly Moſes, but in all reſpects meer men were Mediators; but of the New Covenant Chriſt was Mediator; but this I ſhall leave to be enlarged by another.
5. The fifth thing to be conſidered in the Goſpel-Covenant, is the efficacy of it. I did not ſo much as mention the efficacy of the former Covenants; for there was never ſo much as any one made happy by them; 'tis ſadly true, that the threatnings of puniſhment for the neglect of duty took hold of them; the threatnings ſeemed plainly to belong to the nature of thoſe Covenants; but in the Goſpel Covenant 'tis otherwiſe; for it is ſaid, John 3.36. foreign abides] which ſhews that the wrath was brought upon them by the violation of the former Covenant, he ſpeaks as of that which was upon them already.
[But yet miſtake not, as if refuſing the Goſpel were no ſin, or not puniſhed; they ſin more grievouſly, that ſin againſt Gospel love, than they that ſin only againſt Legal goodneſs; but wrath doth not properly belong to the Eſſence of the Goſpel.]
Thus you have the firſt thing I undertook, namely, the nature of the Covenant poſitively conſidered; the ſecond is the comparative excellency of the New Covenant above others: I will be brief in ſhewing its excellency above the Covenant of Works, more large in ſhewing you how 'tis better than the Old Covenant of Grace.
[Only ſuppoſe, to prevent miſtakes, that each Covenant is in its own kind most perfect, and moſt accommodated to the ſtate of the people, and to the purpoſes for which they were inſtituted.
This premiſed:]
Firſt, The New Covenant of Grace is better than the Covenant of Nature; I forbear to ſpeak of the agreement and diff… rence of them, I ſhall ſpeak only of the excellency of this better Covenant.
1. The Covenant of Works was a Declaration of Gods Juſtice, than which nothing can be more terrible to a guilty ſinner; but the Covenant of Grace is a Declaration of Gods mercy in Chriſt, and let the overwhelmed conſcience ſpeak, is not this better?
2. The Foundation of the Covenant of Works, was the Creation of man, and the integrity of his nature; the Foundation of the Covenant of Grace, is mans Redemption by Jeſus Chriſt.
3. The Promiſe of the Covenant of Works, was eternal life in Paradiſe; the Promiſe of the New Covenant, is eternal life in Heaven.
4. The Covenant of Works had no Mediator, no poſſibility of recovering the leaſt ſlip; the New Covenant is ratified in the blood of the Son of God; 'tis compoſed on purpoſe for our relief*Camero.: Thus the New Covenant is better than the Covenant of Works.
Secondly, The Gospel-Covenant is better than the Old Covenant of Grace. Beloved, you may obſerve, I do not ſay better than the Covenant strictly Legal; but better than the whole Diſpenſation which the Jews, and all other Believers lived under, before Chriſts Incarnation; better than the Old Doctrine of ſpiritual grace delivered by Moſes and the Prophets, openly promiſing Eternal life unto the Fathers; and the Dull people of the Jews, under the condition of perfect obedience to the Moral Law, together with the intolerable burdens of Legal rights, and yoke of moſt ſtraight Moſaical policy; but covertly under the condition of repentance, and faith in the future Meſſiah, prefigured in the ſhadowes and types of Ceremonies, that by this forme of Divine worſhip and policy, a ſtiffe-necked people might partly be tamed, and partly be brought to Chriſt, that lay hid under thoſe Ceremonies. So that in ſhort you ſee the Old Testament, or the Old Covenant, (for by a Metonymie they are chiefly one and the ſame thing; and the Apoſtle plainly ſo expreſſeth himſelf, 2 Cor. 3.14. Untill this day remaineth the ſame vaile untaken away in the reading of the Old Teſtament, which vaile is done away in Christ; and this) contains theſe three things.
1. The old kind of doctrine which was openly and principally Legal; covertly, and leſſe principally, Evangelical.
2. The old way of worſhip, and Legal Prieſt-hood.
3. That Moſaical policy which was tyed to one people*Paraeus..
This Covenant was made by God to Adam, preſently after the fall, G n. 3.15. afterward to Abraham and his poſterity, Gen. 17.1, 2, 7, 8. The ſymbole of this Covenant was circumciſion; from verſe 10. to the 14. I forbear further particulariſing to whom it was often renewed and confirmed, whereupon it is called the Covenants, Rom. 9.4. Epheſ. 2.12. Now the New Covenant of Reconciliation to God by Chriſt exhibited in the fleſh, is the better Covenant. The Goſpel is the Table of the New Teſtament, longè divinio… quam ſmaragdina Hermetis, far beyond the Emerauld Table of Hermes, which the Chymiſts vainly boaſt to yield the Philoſophers ſtone to enrich all perſons; and the Panacea that cures all diſeaſes; here's the elect and precious ſtone. 1 Pet. 2.6*Crocii Syntag.. But I will come to particulars, only premiſing this Caution.
Caution.Let not any thing I ſhall ſay be interpreted as if I put an hoſtile contrariety between the Old Covenant and the New; in ſpiritual practice they yield ſpiritual help to each other; Juſtin Martyr ſaith, that grace is not according to the Law, nor againſt the Law, but above the Law; therefore they are not adverſa, but diverſa; the Goſpel in Scripture, is called the Law, Iſa. 2.3. only 'tis the Law of faith, Rom. 3.27. and the Law of the Spirit, Rom. 8.2. therefore when we advance the Goſpel, Rom. 3.31. do we then make voide the Law through faith? God forbid, yea, we eſtabliſh the Law. Gal. 3.21. Is the Law then againſt the promiſes of God? God forbid; for if there had been a Law given, which could have given life, v…rily righteouſneſſe ſhould hav… been by the law.
The believers in the Old Teſtament, were ſaved by the free mercy of God in Chriſt.Gerhar. l. c. Heb. 9.15. He is the Mediator of the New Teſtament, and by means of death, for the Redemption of the tranſgreſſions that were under the firſt Teſtament, they which are called, might receive the promiſe of eternal inheritance. And their Sacraments and ours,Maccov. l. c. ſealed the ſame …hing, 1 Cor. 10.3, 4. They did all eat the ſame spiritual meat, and did all drink the ſame ſpiritual drink, for they drank of that spiritual Rock that followed them, and that Rock was Christ.
This premiſed, I ſhall now ſhew you the excellency of the Goſpel-Covenant.
1. The Gospel-Covenant is a better Covenant than the Legal, in reſpect of its Original, and manner of patefaction; 'tis true, they have both one principal efficient cauſe; but the Law may in ſome ſort be known by nature; it was written in mans heart at the firſt, and the character is not wholly worne out; Rom. 2.15. The Gentiles ſhew the work of the Law written in their hearts; but now the Goſpel was immediately manifeſted from God to the Church alone. Joh. 1.18. No man hath ſeen God at any time; the only begotten Son, which is in the boſome of the Father, he hath declared him. Mat. 16.16, 17. And Simon Peter anſwered, and ſaid, Thou art Chriſt the Son of the living God; and Jeſus anſwered, and ſaid unto him, Bleſſed art thou Simon Bar-Jona: for fleſh and blood hath not revealed it unto thee, but my Father which is in heaven; It ſo farre tranſcends the capacity of humane reaſon, that reaſon cannot ſo much as approve of it,Gerhard. Alting. when it was revealed, without inward illumination, and perſwaſion of the Holy Ghoſt; 1 Cor. 2.9, 10, 14, 15. Eye hath not ſeen, nor ear heard, neither hath it entered into the heart of man, the things which God hath prepared for them that love him; but God hath revealed them unto us by his Spirit; for the Spirit ſearcheth all things, yea, the deep things of God; but the natural man receiveth not the things of the Spirit of God, for they are fooliſhneſse unto him; neither can he know them, becauſe they are spiritually diſcerned; but he that is ſpiritual, judgeth all things; and hereupon it is called the N…w Covenant; not in reſpect of the time, that it had no being before the incarnation of Chriſt, but in reſpect of the knowledge of it; the knowledge of the Legal Covenant was born with us, and it was fore-known to nature; but the Goſpel-Covenant was who…ly new, revealed from the boſome of the Father, it was adminiſtred by new Officers, confirmed by new Sacraments, let into the hearts of people by new pourings out of the Spirit; therefore the Apoſtle prayes, Epheſ. 1.17, 18.*Maccovius. That the God of o…r Lord Jeſus Christ, the Father of glory, may give unto you the Spirit of wiſdome, and revelation in the knowledge of him; the eyes of your underſtanding being enlightened, that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the Saints. God would never have inſtituted the Legal Covenant but for the Goſpels ſake, Galat. 3.24. Wher…fore the Law was our School-master to bring us unto Chriſt; The Law was a ſharp School-maſter, by meanes whereof, the refractory and contumacious minds of the Jewiſh people might be tamed; for Rom. 10.4. Chriſt is the end of the Law for righteouſneſs to ev… ry one that believeth.
2. The Gospel-Covenant is better than the Legal, in reſpect of the manner of it; the Law was a Doctrine of works, commanding and preſcribing what we ſhould be, and what we ſhould do; Gal. 3.12. And the Law is not of faith, but the man that doth them, ſhall live in them. But now the Goſpel requires faith in Chriſt for righteouſneſſe and ſalvation. Rom. 3.21. But now the righteouſneſſe of God without the Law is manifeſted; therefore ſaith Auguſtine, faith obtaines what the Law commands: we have no help from the Law*Gerhard.; the condition of the Law is ſimply impoſſible; it finds us ſinners, and leaves no place for repentance*Camero.; and notwithſtanding the ſprinkling of Goſpel that there was with the Law, yet it was but obſcure. And that ſhall be the next particular.
3. The Goſpel-Covenant is better than the Legal, in reſpect of the manner of holding forth Chriſt in it; though the Goſpel is one and the ſame whereby all Saints are ſaved in all times; for there was not one way of ſalvation then, and another ſince. Acts 10.43. To him give all the Prophets witneſs, that through his Name, whoſoever believeth in him, ſhall receive remiſſion of ſinnes. Yet the Doctrine of the Goſpel was more obſcure in the Old Teſtament;Umbratili & per ſe inefficaci ceremoniarum obſervatione. &c. Amyrald. partly through Propheſies of things a great way off, and partly through types; Chriſt was wrapt up in ſhadowes, and figures; in the Goſpel, the body of thoſe ſhadowes, and the truth of thoſe types is exhibited; the Land of Canaan was a type of heaven; Iſrael according to the fleſh, was a type of Iſrael according to the Spirit; the ſpirit of bondage, of the ſpirit of Adoption; the blood of the Sacrifices, of the blood of Chriſt; the glory of divine grace was reſerved for Chriſts coming; they had at moſt but ſtarre-light before Chriſts coming *. When Chriſt firſt came, it was but day-break with them; Chriſt was at firſt but as a morning ſtarre, 2 Pet. 1.19. though ſoon after he was as the ſun in the firmament, Mal. 4.2. The Apoſtle ſaith, Heb. 10.1. The Law having a ſhadow of good things to come, and not the very image of the things; and in this reſpect it was that the Apoſtle ſaith, the Goſpel was promiſed to the Fathers, but perform'd to us, Rom. 1.1, 2. It was hid to them, and revealed to us, Rom. 16.25, 26. and not only by fulfilling of Propheſies, which we may ſee by the comparing of Scripture, but by the Spirit, Epheſ. 3.5. The myſtery of Chriſt in other ages, was not made known unto the Sons of men, as it is now revealed unto his holy Apoſtles, and Prophets by the Spirit; They had but a poor diſcovery of Chriſt, but we have the riches of this myſtery made known unto us, Col. 1.26, 27*Alting.. The old Covenant leads to Chriſt, but▪ 'tis a great way about; the Goſpel Covenant goeth directly to him; their Ceremonies were numerous, b…rdenſome, and obſcure; thoſe things that repreſent Chriſt to us, are few, eaſie, and cleare *Synopſ. pur. Theol..
4. The Gospel-Covenant is the better Covenant, in reſpect of the form of it, the promiſes are better promiſes; the promiſes of the Law are conditional, and require perfect obedience. Lev. 18.5. Ye ſhall therefore keep my ſtatutes and my judgements, which if a man do, he ſhall live in them; the condition you ſee is impoſſible. Beloved, 'pray 'miſtake not; there is expreſſe mention of eternal life in the Old Teſtament, Iſa. 45.17. Iſrael ſhall be ſaved in the Lord with an everlaſting ſalvation; ye ſhall not be aſhamed, nor confounded, world without end. Dan. 12.2. Many of them that ſleep in the duſt of the earth ſhall awake; ſome to everl… ſting life, and ſome to ſhame and everlaſting contemp; and that the Law cannot ſave us, that is accidental, in reſpect of our d…filement with ſin, and our weakneſſe that we cannot fulfill the condition. Rom. 7.12. The law is holy, and the Commandment holy, and juſt, and good; and it is the Word of life. Acts 7.38. Who received the lively Oracles to give unto us; and the Apoſtle brings in Abraham and David for examples of Juſtification by faith, Rom. 4.6, 13. but yet their promiſes were chiefly temporal; we have the promiſe of temporal good things in the New Teſtament, as well as they in the Old, only with the exception of the Croſs. Mark 19.29, 30. Ʋerily I ſay unto you, There is no man that hath left houſe, or brethren, or ſiſters, or fathers, or mother, or wife, or children, or lands, for my ſake, and the Gospels, but he ſhall receive an hundred fold, now in this time, houſes, and brethren, and ſiſters, and mothers, and children, and lands, with perſecutions; that was the exception, with perſecution.
We have three notable advantages in our temporal promiſes, beyond what they had in theirs.
1. The Old Covenant had ſpecial promiſes of temporal good things in the Land of Canaan, for the preſerving of their Moſaical policy, untill the time of the Meſſiah to be born of that people; promiſes of long life, &c. The New Covenant hath promiſes of all good things neceſſary, without any ſuch clog. All good works ſhall be rewarded, and he promiſeth to give a preſent temporal reward, in part of payment. Eph. 6.8. Whatſoever good thing any man doth, the ſame ſhall he receive of the Lord, whether he be bond or free; and which is more, 1 Tim. 4.8. Godlineſſe is profitable unto all, having promiſe of the life that now is, and of that which is to come.
2. The temporal good things promiſed in the Old Teſtament, were ſymbolical; they prefigured ſpiritual benefits by Chriſt; we have them without any ſuch adjoyned ſignifications, Col. 2.17. They had a ſhadow of things to come, but the body is of Christ; They had a more ſparing taſte of heavenly good things in earthly benefits; we have a more ſtreight and direct way unto eternal life.
3. Promiſes of temporal good things, were in the Old Covenant more frequent, in the New Covenant more rare; and this I name as their excellency, becauſe they are thrown in, as meer additions to ſpiritual promiſes*Alting.. Ma. 16.33. Seek ye firſt the Kingdome of God, and his righteouſneſſe, and all theſe things ſhall be added unto you; this for temporal promiſes. And for ſpiritual promiſes, which are the beſt of the Goſpel-Covenant; not only the conditions of thoſe promiſes are more eaſie; for whereas it was, Do this and live, Gal. 3.15. now it is, Believe, and thou ſhalt not come into condemnation *Camero., Joh. 3.18. but the condition is alſo promiſed, Jer. 31.34. I will make a New Covenant with the Houſe of Iſrael, and with the Houſe of Judah; not according to the Covenant, that I made with their Fathers in the day that I took them by the hand to bring them out of the Land of Egypt, which my C…venant they brake, although I was an Husband unto them, ſaith the Lord; but this ſhall be the Covenant that I will make with the Houſe of Iſrael; after thoſe dayes, ſaith the Lord, I will put my law into their inward parts, and write it in their hearts, and will be their God, and they ſhall be my people, and they ſhall teach no more every man his Neighbour, and every man his brother, ſaying, Know the Lord, for they ſhall know me, from the leaſt of th…m unto the greateſt of them, ſaith the Lord; for I will forgive their iniquity, and I will remember their ſinnes no more. Gods hearty good will is herein manifeſted. Jer. 32.41. I will rejoyce over them to do them good, and I will plant them in this land aſsuredl…, with my whole heart, and with my whole ſoul. If you ſay, theſe are Old-Teſtament promiſes, and belonged to them to whom they were ſpoken, and were not only Prophetical, ſo as to concern another people*Calv. Inſtit., I grant it. Rom. 3.19. We know that what things ſoever the Law ſaith, it ſaith to them who are under the Law. But they had not that efficacy of the Spirit to make theſe promiſes ſo effectual, as was Propheſied and promiſed, for the times of the Goſpel*Synop. pu. th.; Joel 2.28. And it ſhall come to paſſe afterwards; mark that, afterwards, I will poure out my Spirit upon all fleſh, &c. The meaſure of the Spirit which they did receive, tended moſtly to bondage, Gal. 4.24, 25. but the Spirit is to us a Spirit of Adoption, Rom. 8.15. And therefore the Goſpel is ſpecially called the Word of Gods grace, Acts 20.32. as if all the grace that God had formerly expreſſed, had been nothing in compariſon of this. Rom. 6.14. Ye are not under the Law, but under grace; Law and grace, are oppoſed as condemnation and mercy; thus the Goſpel is the better Covenant, in reſpect of the promiſes of it.
5. The Goſpel is the better Covenant, in reſpect of the effects of it; the Old Covenant ſhews us ſin, doth accuſe us, and declares us guilty before the judgement of God. Rom. 3.19, 20. That every mouth may be ſtopped, and all the world may become guilty before God; therefore by the deeds of the Law, there ſhall no fleſh be juſtified in his ſight; for by the Law is the knowledge of ſinne. It ſubjects us under the curſe, and condemneth ſinners, for the tranſgreſſing of Gods commands. Deut. 27.26. Curſed be he that confirmeth not all the words of this Law to do them: and all the people ſhall ſay Amen. So Gal. 3.10. it is the miniſtry of death, 2 Cor. 3.6, 7. but now the Gospel that proclaims pardon of ſin, and lifts up with quickening conſolation, Iſa. 61.1, 2. in the Law God is conſidered as reproving ſin, and approving righteouſneſſe; in the Goſpel, as remitting ſin, and repairing righteouſneſſe; and therefore the Word of the Goſpel is called good ſeed, Mat. 13.3. The ſeed of Regeneration, 1 Pet. 1.23. The Word of Reconciliation, 2 Cor. 5.18, 19. The Miniſtration of the Spirit, Gal. 3.2. The Word of faith, Rom. 10.8. The Word of life, Phil. 2.16. The power of God, Rom. 1.16. That whereby the righteouſneſſe of God is manifest, Rom. 3.21. The deſtruction of unbelievers is not the end of the Goſpel; but that is through their own fault,Polan. Syntag. eventus adventitius, an accidental event. God abundantly declares in the Goſpel, that he delights not in the death of ſinners, but in the ſaving tranſlation of them by faith and repentance, from the power of darkneſſe, into the Kingdome of his dear Son. The best effect of the Legal Covenant, is the bringing man into the Goſpel-Covenant; and 'pray 'obſerve, how, when it is moſt effectual, it turns over the ſinner to the Better Covenant.
1. It diſcovers ſin to us. Rom. 7.7. I had not known ſin but by the Law; but wherefore is it that we know ſin at all? that we might be compelled to ſeek reparation in the Goſpel-Covenant. Gal. 3.21, 22. The Scripture hath concluded all under ſin, that the promiſe of faith in Jeſus Chriſt might be given to them that believe.
2. The Old Covenant restrains ſin; there is a natural ſtupidneſſe in mens conſciences; but then when the dreadful threatnings of the Law ſtill ſound in their ears, man is ſomewhat affrighted, and hath ſome reluctancy, though afterwards the Law of the minde is led captive by the Law of the members, and man forbears ſin, as having a bridle put upon him; Ringente interim, & intus tumultuante appetitu corrupto; though he be reſtrained from ſin, yet it is but a kinde of coactior; it ends beſt, when it ends in a spontaneous and voluntary inclination of the minde to forſake ſin, and hate it, and that is the work of the Gosp…l-Covenant.
3. The Old Covenant works fear; when ſin hath been committed, and the raging of the affections are a little appeaſed, then the minde returns unto its ſelf, and the Spirit that was reſiſted, brings to remembrance thoſe grievous and unavoidabl… threanings which the Law denounceth, whereupon there follows foreign foreign, a Legal repentance; that is, a wiſhing that the Fact were undone, and that he had not committed the ſin that cauſeth that trouble; but not that he is any better than before; for ſhew him a new temptation, and he preſently runs after it, though under trouble of minde, and though expectation of wrath, incredibly full of anguiſh, doth ſting and vex him intolerably. But now Beloved, where this ends well, there the Spirit inſinuates ſomething to put him upon panting after a Redeemer, and to get power againſt ſin, and this brings unſpeakable joy, and begets peace paſt all underſtanding; thus you ſee the beſt effects of the Law is the bringing men to the Goſpel, which ſhews the fifth excellency of the Goſpel-Covenant.
6. The Goſpel-Covenant is the better Covenant, in reſpect of its objects or perſons taken into Covenant, and that under a double conſideration, their multiplicity, and their quality.
1. In reſpect of the number: The Old Covenant belonged only to one people; the New, to Jews and Gentiles; Abraham and his poſterity were taken into Covenant, and all the world beſide were excluded; thoſe few others that were admitted, it was by extraordinary grace, and they were as it were planted into Abrahams family; but now the partition Wall is broken down, which as it were, ſhut up the mercy of God in the confines of Iſrael: Now peace is proclaimed to thoſe that are far off, as well as to thoſe that are near, that they might become one people; this is a great myſtery, Coloſ. 1.26. Certainly all may well ſay ſo, as we are poor Gentiles, and we are made nigh by the blood of his Croſſe, Col. 1.20, 21.
2. The Goſpel-Covenant is better in reſpect of the quality of the perſons taken into it; the Law is propoſed to wicked, ſecure, and hardened ſinners. 1 Tim. 1.9. The Law is not made for a righteous man, but for the lawleſs, and diſobedient, for ungodly, and for ſinners, for unholy and profane, for murderers of fathers, and murd…rers of mothers, for men-ſlayers, for whoremongers, &c. to reſtrain and bridle them; but the Gospel lifts up broken-hearted ſinners. Luk. 4.18. He hath ſent me to heale the broken-hearted, to preach deliverance to the captives, and recovering of ſight to the blind, to ſet at liberty them that are bruiſed, to preach the acceptable year of the Lord: The Law is to terrifie the conſcience, the Goſpel is to comfort it*Gerhard, l. c..
7. The laſt excellency I ſhall name, is this, the Goſpel-Covenant is every way faultleſſe, it is the last and beſt Diſpenſation of Divine grace. Hebr. 8.7. If the firſt Covenant had been faultleſſe, then ſhould no place have been ſought for the ſecond; as if he ſhould ſay, the Covenant from Mount Sinai was not ſuch, Quo non alterum poſset eſſe perfectius *Grotius.; that man could not deſire a better. Hebr. 7.18, 19. There is verily a diſanulling of the Commandment going before, for the weakneſſe and unprofitableneſs thereof, for the Law made nothing perfect, but the bringing in of a better hope did, by the which we draw nigh unto God; plainly, this is ſo excellent, we cannot deſire a better.
The Old Covenant is abrogated:
1. As to the circumſtance, de futuro, it all related to the future Meſſiah; Chriſt is come, and that conſideration therefore ceaſeth.
2. 'Tis abrogated as to the impoſſible condition of perfect obedience; the Goſpel ſincerity of the meaneſt believer, is better than the exacteſt obedience of the higheſt Legaliſt.
3. 'Tis abrogated as to the burden of Legal Ceremonies, Prieſthood and ſhadows; God gave theſe things to them, and the Goſpel to us, as we give (nuces parvulo, & codicem grandi *Beda.;) things of ſmaller value to a little childe, but a good book to him when he is grown up. They have loſt their Temple, their Prieſthood, their Unction; foreign,*Chryſoſt. &c. We have Heaven for our Temple, and Chriſt for our Prieſt, and the Spirit for our Unction.
4. The Old Covenant is abrogated as to the yoke of Moſaical policy; we have nothing to do with the Judicial Laws of the Jews, any farther than they are Moral, or of a Moral equity: Luk. 16.16. The Law and the Prophets were untill John. Hebr. 7.12. The Prieſthood being changed, there is made of neceſſity a change of the Law: And thus I have doctrinally ſhewed you the excellency of the Goſpel-Covenant.
APPLICATION.
1. This retorts wicked mens Reproaches into their own faces. They cry out againſt the Miniſters of the Goſpel for preaching terrour to them. Be it known to you, the Goſpel is properly employed in celebrating the mercy of God in the pardon of ſin, and comforting drooping ſinners; but in your doing what you can to put out this comfortable light, you force us to fetch fire from Mount Sinai to take hold of you. 'Tis true, the Law was given with Thunder and Lightning, and terrible Miracles; the Goſpel was atteſted with a comfortable voice from heaven, and healing Miracles; but as ſinners broken by the Law, needed ſome Goſpel-balm to heal their wounds; ſo ſecure Goſpel ſinners need Legal threatnings to fright them out of their ſluggiſhneſſe, and ſleepy ſecurity. If whiſpers of peace will not awaken them, we muſt cry aloud, to ſtir them up if it be poſſible, to break off ſinning, and to minde ſalvation. Sirs, 'tis no pleaſure to us to ſpeak words unpleaſing to you; you hinder us from work more purely Evangelical, and which 'tis a thouſand fold more pleaſure to us to be converſant about. 'Pray take notice that were it not in love and faithfulneſſe to your ſouls, we would never be ſo poorly employed, as to be pelting at your baſe luſts. Do but try us: Break off your ſoul-undoing wickedneſſe, and you ſhall never hear us rate you any more, you your ſelves being Judges; ex. gr. Ask a ſober man whether the laſhing of drunkenneſſe makes him ſmart or not? Ask a chaſte perſon whether the naming of ſuch Texts as Prov. 22.14. The mouth of ſtrange women is a deep pit; he that is abhorred of the Lord ſhall fall therein. Prov. 23.27. An whore is a deep ditch, and a ſtrange woman is a narrow pit; reproach him? in ſhort; Ask one that's conſcientious, whether he thinks the Miniſter hath a spite at him in his Sermon, becauſe he names, 1 Cor. 6.9, 10. Know ye not that the unrighteous ſhall not inherit the Kingdome of God? Be not deceived; neither Fornicators, nor Idolaters, nor Adulterers, nor Effeminate, nor Abuſers of themſelves with mankinds, nor Thieves, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners ſhall inherit the Kingdome of God. Alas! all theſe will tell you they have no ſuch thought, nor any cauſe for any ſuch thought; through grace they abhorre theſe ſins, and wonder that any are ſo beſotted as to quarrel with a Miniſter for ſpeaking againſt them. You ſee then, 'tis your conſciences that reproach you, and not the Miniſters of the Goſpel.
2. Here's matter of Admiration, Admiration of Gods rich Grace, and unparallel'd Providence to us; that God ſhould caſt our Lots in to ſuch places and times, wherein we enjoy the beſt of the beſt gracious Diſpenſations. Acts 17.26. God hath made of one blood all Nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation. God hath been pleaſed ſo to diſpoſe of Chriſts little flock, that there ſhall be ſome in all times of the world, and in all places of the world, where he makes known his Name, to be the ſalt of the Earth. But now for us to be ſo diſpoſed of, that among the ſeveral thouſand years of the worlds continuance, and among the innumerable millions of places of the worlds Inhabitants; that we ſhould be brought forth in ſuch a nick of time, and in ſuch a ſpiritual Paradiſe of place, that there's none in the world to equal it! Sirs, what doth this call for? what ſhall we render to the Lord for this — (I know not what to call it, 'tis ſuch) unſpeakable love? Beloved, I muſt both give, and take time to anſwer this queſtion; And O that you, and I may give a ſutable anſwer to it. I know not at preſent what to ſay to it, unleſſe we could, as overcome by it, faint away in a love-ſickneſs into the boſome of our deareſt Jeſus; that Cant. 2.4, 5, 6. ſeeing he hath brought us where we may not only taſte a draught out of a Bottle, but are brought to the great Veſſels of ſpiritual comforts, where we may not only enjoy Chriſt a little, but even to ſpiritual extaſie. O that we now as ſinking down in a Swoun, and as unable to ſtand under the thoughts of ſuch love, might be even ſtrowed and boulſtered up with the comfortable doctrines of the Gospel-Covenant, and all through impatience of love. The love of God to ſuch inconſiderable perſons, ſhould carry the ſoul out of it ſelf, to do more than languiſh with deſire after more extaſying communications; ſo that none but Chriſt with his right hand of Divinity, and left hand of Humanity may be acceptable to us to embrace us. O Chriſtians, I ſhould be glad to ſend you all home heart-ſick of love to Chriſt. But,
3. By way of Inference; Everyone of you that is not in the Goſpel-Covenant, is in a dreadful ſtate; 'tis your own wilfulneſſe, you will not believe the Goſpel. Though 'tis through Divine Grace that perſons do cloſe with the Goſpel, yet it is your own ſin you do not cloſe with it; for you are willing to be ſtrangers to it, you are willing to enjoy your luſts, which you muſt part with, if you embrace it. You may obſerve the dreadful eſtate of perſons out of Covenant in theſe three particulars.
1. The ſin againſt the Goſpel-Covenant is moſt dreadful. This ſin hath the guilt of all other ſins in it. John 15.22. If I had not come and spoken unto them, they had not had ſin, but now they have no cloke for their ſin. Sodom and Gomorrah, Publicans and Harlots go into the Kingdome of heaven, before thoſe that refuſe the Goſpel. God the Father invites men to the Marriage Supper; nay, you are wooed and entreated to be Chriſts Bride: You make light of it, you have the profits and the pleaſures of the world, to take up your thoughts, you will not be perſwaded to believe that Chriſt is better than your luſts; you will not be beat out of it, but that a bag of gold, is better than a Crown of glory; but that a filthy luſt, is better than communion with God; but that the Divels ſlave and fool, is better than to be Gods Childe and Darling; Is this your choice? Then conſider,
2. The penalty for the contempt of this Goſpel-Covenant is moſt dreadful. John 3.19. This is the condemnation that light is come into the world, and men love darkneſſe rather than light; this brings perſons under the very utmoſt of the wrath of God. 1 Theſſ. 2.16. when the Jews ſinned againſt the Legal Diſpenſation, then Dan. 9.12. Daniel complains, Under the whole heavens hath not been done as hath b…en done upon Je…uſalem; but what now will become of thoſe that refuſe the Goſpel? Heb. 10.29. Of how much ſorer puniſhment, ſuppoſe ye, ſhall he be thought worthy, who hath trodden under foot the Son of God? Can any thing be worſe than to dye without mercy? yes, ſaith the Apoſtle; whats that? nay, he leaves it to your conſideration, as being unpoſſible to be expreſſed. To poure contempt and ſcorne upon the pretious blood of Chriſt, wherewith the Covenant betwixt God and his people was made, and ratified; to offer a ſpiteful affront unto the Spirit of God, by contemning, and oppoſing his gracious motions; O what remains for ſuch perſons but a dreadful expectation of Gods terrible Judgment! But there's a third thing that I would have you conſider, which is ſenſibly more dreadful than either of theſe.
3. The ſentence againſt Goſpel-Covenant breaking is moſt irreverſible and peremptory, mercy, and grace, and patience, and compaſſion, when theſe are abuſed, all theſe become the ſinners enemy; for that which is ordained a life, to prove death unto them, oh this is dreadful! for the blood of Chriſt to cry to heaven againſt ſinners, this is dreadful! this made Chriſt to weep over Jeruſalem, Luke 19.40.41. Theſe perſons paſſe judgment upon themſelves, though not with their lips, yet with their lives; they pronounce themſelves unworthy to be ſaved, Acts 13.46. O Sirs, I beſeech you conſider, though perſons brake the Covenant of Works, there was ſalvation to be had by another Covenant; but if this be violated, there is no other Covenant to relieve this: The Goſpel-Covenant is our Refuge, when the other Covenant purſues us. Hebr. 6.18. Contemptuous carriage againſt Grace is beyond all help; I beſeech you therefore take heed of ſinning againſt Goſpel-light, and Goſpel-love. O you will have that ſting of conſcience that no other ſinners in the world have, that have not refuſed a Redeemer. Beloved, I would I could ſay, with due meltings of heart, it grieves me for you, to think how many hundreds in this Congregation are yet without Chriſt, being Aliens from the Commonwealth of Iſrael, and ſtrangers from the Covenant of promiſe, having no hope, and without God in the world, Epheſ. 2.12. O Sirs, do you know what you do, when you cocker your luſts in deſpight of Chriſt? Can you hear Sermons, and go on in ſin? You do well to hear, but you make a deſperate adventure, to do what you know, diſcovenants you from God, and hazards your eternal ſeparation from God. Beloved, I muſt be plain with you; I beſeech you conſider how Jews and Pagans, and Divels will riſe up in judgment againſt you.
1. The Jew may ſay, I had a Legal yoke upon me, which neither I, nor my Fathers were able to bear; Chriſt invited me only into his Garden of Nuts, where I might ſooner break my teeth with the hard Shell of Ceremonies, than get to the (little more than bitter) Kenel of Gospel promiſes; you have thoſe promiſes in abundance with more eaſe. Cant. 6.11. q. d. Their Nuts were ripe, but their Pomegranates full of ſweet Kernels of Goſpel-grace, were not then budded. The Jew may complain, that in the beſt of their Sacrifices the ſmoak fill'd their Temple; ſmoak only to provoke them to weep for a clearer manifeſtation. 2 Cor. 3.14. Thoſe of the Jews that were moſt enraged againſt Chriſt, yet had they known him, they would not have crucified the Lord of glory. 1 Cor. 2.8. The Jew may ſay, Though we could but groap after Chriſt, your eyes are dazled with his glory: We had but the Old Edition of the Covenant of Grace, in a Character very darkly intelligible; you have the Laſt Edition with a Commentary of our Re…ection, and the Worlds Recep ion, and the Spirits Effuſion; you have all that heart can wiſh! Oh had we but one of your days of the Son of man, we would not have ſinned againſt ſo great ſalvation! Sirs, what do you think your conſciences will be forced to reply?
O true, true, muſt the Gospel-ſinner ſay; I have known, own'd, and profeſſed Chriſt, and have been angry with Ministers and Friends, when they did but queſtion my being in Covenant; but I have not in any meaſure walked worthy of the Goſpel. But I paſſe by the Jew; let's hear what the Pagan hath to ſay againſt you.
2. I periſh Eternally, may the poor Pagan ſay, without all poſſibility of Reconciliation, and have only ſinned againſt the Covenant of Works, having never heard of a Gospel-Covenant, nor of Reconciliation by a Mediatour. Alas! ſhould I have improved my Naturals to the higheſt, Reconciliation by Chriſt could never have entred into my head. Oh had I heard but one Sermon! had Chriſt but once broke in upon my ſoul, to convince me of my undone condition, and to have ſhewen a righteouſneſſe unto me; but woe is me, I never had ſo much as one offer of Grace!
But ſo have I, muſt you ſay that refuſe the Gospel; I have, or might have heard thouſands of Sermons; I could ſcarce eſcape hearing one or other, ſhewing me the danger of my ſin, and my neceſſity of Chriſt; but notwithſtanding all I heard, I wilfully reſolved, I would have nothing to do with him, I could not indure to hear ſtrictneſſe preſt upon me; it was all the hell I had upon earth, that I could not ſin in quiet.
3. Nay, may the Divel himſelf ſay; 'tis true, I was ever ſince my fall maliciouſly ſet againſt God: But alas, ſo ſoon as ever I firſt ſinned, God kick't me out of heaven, and told me he would never have mercy on me. And 'though I liv'd in the time of all manner of gracious Diſpenſations; I ſaw Sacrifices offered, and Chriſt in the fleſh, and the Goſpel preached; yet how could this chooſe but enrage me the more, to have God as it were ſay, Look here Satan, I have provided a remedy for ſin, but none for thine! this ſet me upon revenge againſt God, ſo far as I could reach him. But alas, alas! had God ever entred into any Covenant with me at all; had God put me upon any terms, though never ſo hard, for the obtaining of mercy; had Chriſt been but once offered to me, what do you think would I have done? would I have hearkened to any thing you could ſay, to Refuſe Chriſt and Salvation? Could you, or all the Angels in heaven have kept me from minding Chriſt? But, Woe to me, may the Goſpel-ſinner ſay: I have as good a Remnant of the Covenant of Works in my nature, as the Pagans have. I have all the diſcoveries of God in the Legal Covenant, that the Jews ever had. I am under a Better Diſpenſation than the Divels were under before their Fall. The Goſpel of Grace is urged upon me. And therefore, O poor Jew! whatever may be ſaid against thy breach of Covenant, there's a thouſand fold more to be ſaid againſt mine. O poor Pagan! whatever is to be ſaid againſt thy breach of Covenant, there's ten thouſand fold more againſt mine. O wretched Divels! whatever may be ſaid againſt your ſinnes, there's infinitely more to be ſaid againſt mine. I am the moſt Fooliſh, Mad, Wilful Rebel that ever waged war with the grace of God.
Sirs, Is all this nothing to you? Can you hear theſe things quietly? I know you dare not think them over again, and ſin at the ſame rate as before; if you think your ſouls any thing worth, or heaven and glory any thing worth, now offer up your ſelves to Chriſt in the Goſpel-Covenant. Thus much for the firſt Inference, That their eſtate is dreadful that are not in the Goſpel-Covenant.
The ſecond Inference is this; That their eſtate is comfortable that are in the Goſpel-Covenant; I will only inſtance in two things.
1. The weakeſt and pooreſt faith, and ſervice, is accepted through Chriſt in the Goſpel-Covenant. The Covenant of Grace is made to poor, weak, ſinful, fraile man through a Mediator; God doth not expect that we ſhould be perfect here: Poor Chriſtians have more ado to pardon themſelves, than to have God to pardon them. They quarrel more with themſelves for want of holineſſe, than God quarrels with them for it. Beloved, here are ſome comfortable Riddles of Grace for you to reſolve. The Covenant is meerly of Grace, Grace runs through all the veins, and arteries of it; all the life, blood, and ſpirit of the Covenant, are Grace, Grace, through Jeſus Christ. And yet Beloved, though it be wholly of Grace, it is of Debt by being a Covenant; God is pleaſed to enter into Bond to make good his Deed of Gift. What God doth for the heires of promiſe, it is no more than what is debt to Chriſt, and what through him he is graciouſly engaged for us. O the comfort of being in Covenant with God! you will ſay ſo indeed if you adde,
2. This Goſpel-Covenant is ſo made, that it can never be diſanul'd. Alas, we do not know where, nor how to make a Covenant ſure in the world; he that is my friend to day, may be my enemy to morrow; his Bond may be good to day, and may be to morrow inſoluble. There are ways more than we know of to evade the stricteſt Covenant, to diſanull the strongeſt Oath; but now God hath ſworn by himſelf, (Hebr. 6.13.) that he will certainly bleſſe thoſe whom he takes into Covenant with him. God hath ſworn by his holineſſe, Pſal. 89.34, 35. As if he ſhould ſay, Let me not be accounted a holy God, if I break Covenant with any of my people. Nay, he ſwears by his life, Iſa. 49.18, 18. The Prophet ſpeaks there of Sion, as of a Mother-City, and of multitudes that ſhould be brought home to her by the Miniſtry of the Goſpel, and that they ſhall be as Jewels and Ornaments, matter of much honour to her by their e dowments with ſpiritual graces: Thus Goſpel-Covenanters ſhall be qualified. But you will preſently ſay, there is no danger of Gods breaking Covenant, all the danger is on our part; but Chriſtians, there is not ſo much danger on our part, as many fear; it is not every ſin that preſently breaks the Covenant; a wife may be fooliſh and paſſionate, yet the marriage is not thereby broken. And when we do ſlip into Covenant-breaches, Chriſt is ready to pardon us, and the Spirit of Chriſt ready to piece up our breaches. Provided that we do but make conſcience in the whole courſe of our lives to keep Covenant with God. Chriſtians, I hope by all that hath been ſpoken, you will be perſwaded to enter into Covenant, and to keep Covenant with God; if ſo, I have my End, and ſo hath my Sermon.