Thirty-One Select Sermons, Sermon collection · Sermon 15
The two COVENANTS.
Preached in Bartholomew Lane, Iune 22. 1652.
GAL. 4.21,22.
Tell me you that deſire to be under the Law, do you not hear the Law? For it is written, Abraham had two ſons, the one by a bond-maid, and the other by a free-woman; which things are an Allegory, &c.
IT was ſometime the complaint of one Drex, de cultu. conſc. that this is a miſery that befalls us in the Miniſterie above all other callings whatſoever, that we can never find our work as we leave it: let a Plowman ſow his ſeed, and as he leaves his field, ſo he finds it after; dolabra ſemel dedolares, &c. let a Joyner plain a board, and when he returns he ſees the fruit of his former labours; but if a Miniſter ſow the ſeed of the word, after his departure the enemie comes and ſows Tares; let him take never ſo much pains to plain and faſhion a people, yet after a while he finds a rough-caſt of corruption over them: let him take never ſo much care to lay firm the principles of the Doctrine of Chriſt, yet he ſhall find them ſoon moved away from the truths of the Goſpel.
It was the Apoſtles caſe here; he had with much labour and many travelling pains planted this Church, but after his departure, there aroſe men of corrupt minds, ſpeaking perverſe things, defaming his miniſtery, and oppoſing his Doctrine: In this Epiſtle the Apoſtle juſtifies his perſon againſt their calumnies, Chap. 1.2. and confirms his Doctrine againſt all their Cavils, Chap. 3.4,5.
The principle that they oppoſe, is, Juſtification by the righteouſneſs of Chriſt, without an addition of the works of the Law: for it hath ever been the manner of falſe Teachers, they have loved mixture: This principle the Apoſtle labours to confirm them in, in theſe words, by ſetting before them the miſerable condition that they muſt needs be in that are under the Law in matter of Juſtification; they thereby become ſubject to bondage, children of the bond-woman, and forſake the liberty wherein Chriſt hath made them free: and this he proves by ſetting before them an antient and known hiſtory, wherein he tels them a ſpiritual myſterie was contained: the hiſtory this; Abraham had in a manner two wives of different conditions, the one bond, and the other free, and by theſe he had two ſons of like condition with their mothers; for the rule is, partus ſequitur ventrem; the ſon of the free-woman was a freeman, and the ſon of the bond-woman was a bond-man. This, the Apoſtle ſaith, is not to be taken barely as the letter ſounds and no more, but there is ſomething elſe meant then the words themſelves do repreſent unto a man foreign that is, continuata, or perpetua Metaphora, that is, this is more then a bare hiſtorical narration: but here the Holy Ghoſt had an intent to make theſe things in nature types and reſemblances of ſomething anſwerable in the work of grace.
And the myſterie is this, the two mothers are types of the two Covenants the Covenant of works, and of grace, foreign, doctrina non eſt mater: the two ſons are a type of two ſorts of men living in the Church, the one proceeding from the firſt, and the other from the ſecond Covenant; the one born after the fleſh, and the other born by promiſe: the one regenerate, and the other unregenerate mon.
The condition of theſe ſons anſwerable to the condition of their mothers; the one bond, and the other free; that is, all unregenerate men, being the children of the firſt Covenant, they are bond-men, in a ſtate of bondage; for ſince the fall this mother hath ever gend…red to bondage, that is, who ever were begotten and born by this Doctrine, they were alwaies in a ſtate of bondage.
But all regenerate men that are born of the Covenant of grace, and are under it, they are free-men, and in a ſtate of freedom, becauſe born of a free mother: for all a mans freedom or bondage doth flow from, and depend upon the Covenant under which he ſtands.
Would you ſee an example of both theſe ſons, the bond and the free? if you would ſee an example of Iſmael the ſon of the bond-woman, look upon Ieruſalem that now is, that is, the people of the Jews as they then ſtood affected, who did ſeek Juſtification by their own righteouſneſs, and expected eternal life by the works of the Law, and therefore they being under the firſt Covenant, which genders to bondage, they were in bondage alſo: ſee an example of Iſaac the ſon of the free-woman; look upon the Church planted by Chriſt and the Apoſtles, in the dares of the Goſpel, which dare not ſtand upon the righteonſneſs of the Law for Juſtification, but embrace the righteouſneſs of Chriſt alone, and truſt perfectly in the grace that God hath revealed in his Son; and this is called Ieruſalem that is above; as Heb. 12.22. becauſe begotten from above, and have above their converſation; and of all free men, all regenerate men, this is acknowledged to be the mother, and they ſons of this Church in Ieruſalem that is above.
Some Interpreters I know ſay, that theſe two Covenants are not two in ſubſtance, but that it is meant of the Covenant of grace diverſly adminiſtred under the Old Teſtament and under the New: in the one they were under Tutors and Governors, and ſo in bondage till the time of liberty came that was appointed by the Father.
I confeſs that this bondage is alſo ſpoke of in the beginning of this Chapter, v. 2, 3, 4. under the ceremonies of the Law, the rudiments of the world, and in compariſon of the Ordinances and liberties of the Goſpel, beggerly Elements; but here the Apoſtle cannot ſpeak either that thoſe ſons, or thoſe mothers ſignifie the Covenant of grace diverſly adminiſtred for theſe two reaſons.
Firſt, he ſpeaks of men under the Law as a Covenant under the ſame Covenant that Iſmael was, being as he was the ſon of the bond-woman, that did ſeek Juſtification by the works of the Law, according to the promiſe of this Covenant, This do and live: But the people of God under the Old Teſtament, ſons under Tutors and Governors in their minority, and under the pedagogy of Moſes, did not ſeek to be Juſtified by the Law, nor deſire to be under it, neither were they under the ſame Covenant that Iſmael was, therefore it cannot be meant of the ſons of God under the Old Teſtament. And this forceth Calvin to reject this interpretation, and to ſay, Calvin.Fateor Paulum hic de talibus ſiliis non loqui: therefore it is ſpoken of two diſtinct Covenants, the Covenant of Iſmael, which was a Covenant of works, and the Covenant of Iſaac, which was the Covenant of grace.
Secondly, the Apoſtle ſpeaks of ſuch as being in the condition of Iſmael, were to expect no inheritance, but to be caſt out at laſt: Caſt out the bond-woman and her ſon, verſ. 30. Now this is not true of thoſe that were under the Covenant of grace under the Old Teſtament; for though they were for a time under Tutors and Governors, yet they were children of the free woman, as well as we under the Goſpel, the Church of the firſt born written in Heaven, Heb. 12.23 and therefore were to abide in the houſe for ever: and though not without us, yet together with us they were to be made perfect, H…b 1… ult. taking the two mothers therefore, not for the Covenant of grace diverſly adminiſtred; but for the two ſeveral Covenants that God hath made with mankind, the Covenant of works, and the Covenant of grace: the purpoſe of the Holy-Ghoſt here I will ſet down in theſe propoſitions, worthy to be ſtudyed and enquired into.
Firſt, there are two ſeveral Covenants that God hath made with mankind, one of works, before the fall; and the other of grace, which ſince the fall God hath eſtabliſhed and revealed to the Church.
Secondly, all thoſe that live in the Church are the children of one of theſe Covenants (that is) they be under them; for Abrahams family was a Type of the Church, and there were two mothers and two ſons. All carnal unregenerate perſons are ſcoffing I ſmaels, are the children of Hagar, they are under the firſt Covenant, the Covenant of works: all godly and regenerate men are the children of Sarah, that is, born of the promiſe, and under the Covenant of grace.
Thirdly, all the liberty and bondage that a man ſtands in, proceeds from the Covenant under which he ſtands; he that is born of the bond-woman, whatever his pretences and priviledges be, he is a bond-man; and he that is born of the free-woman is a freeman.
Fourthly, the Covenant of works, though it was at firſt given as a Covenant of liberty, and Adam under it was a free-man, yet unto man fallen it is a Covenant of bondage: and all unregenerate men that be under it are bond-men; but on the contrary, the Covenant of grace is a Covenant of freedom, and they that are under it are free-men.
Fifthly, to ſtand under the Covenant of works which genders to bondage, is unto all unregenerate men a deſirable condition: they deſire to be under the Law.
Sixthly, the Law it ſelf which God delivered upon Mount Sinai, though God did publiſh it there with Evangelical purpoſes, and had no intention to ſet it up as a Covenant of works, but only as a hand-maid, an appendix unto the Covenant of grace: and therefore the Apoſtle ſaith, whereto ſerves the Law, if it were not ſet forth as a Covenant by which man ſhould attain life? Gal. 3.19. he anſwers, foreign, it was added, or put to, not ſet up by it ſelf alone, as a diſtinct Covenant, but added as a hand-maid to advance the glory, and to further the ends of the ſecond Covenant; yet even this Law unregenerate men in the Church make unto themſelves to be nothing elſe but a Covenant of works, and ſo though it were not given for bondage, yet in them it genders unto bondage.
Seventhly, no man can ſtand under both Covenants: no more then he can be born of two mothers; he that is born of Hagar, cannot be naturally the Son of Sarah; and therefore if a man be under the firſt Covenant, there muſt be a tranſlation, and that ſupernatural, or elſe a man can never be a ſon of the free-woman, can never be under the ſecond Covenant.
Doctrine.
All unregenerate men, men in a ſtate of nature wherein they were born, are all under the firſt Covenant, the Covenant of works; they be all the ſons of Hagar the bondwoman: Iſmael is a Type of all unregenerate men.
A Covenant is a mutual agreement between two, voluntarily binding themſelves upon certain conditions each to other.
Man is bound unto God by a double bond: Firſt, by the bond of Creation. Secondly, by the bond of ſtipulation; the one natural, and the other voluntary, that ſo the Lord may bind the creature to him by all imaginable ingagements to prevent future apoſtacy: for the Lord knows our frame and whereof we were made: by the former we are only bound unto God; but by the latter God alſo is bound unto us, and as before I ſaid, he did it to engage the creature: ſo he doth this to encourage the creature to obedience: The Lord hath, as Creator, abſolute and unlimited authority, and therefore might have commanded duty without reward: for when we have done all that is commanded, we are but unprofitable ſervants: or if he had intended a reward, he might have reſerved that unto himſelf, and have told the creature, you ſhall truſt unto me: if I think fit, I will reward you: but however I will be free: But the Lord doth not: but that man might not think much to be bound unto obedience, God himſelf is pleaſed to be bound to recompence: Haſt thou ſerved God for nought?
Now this agreement between God and man is twofold, anſwerable unto the two-fold ſtate of man; Firſt, in the ſtate of integrity God made with man a Covenant expreſſing mans duty, and promiſing a reward unto his obedience, and this was faedus amicitiae: becauſe God and man were not at variance, like that between David and Jonathan for the confirmation of their mutual loves.
Secondly, in a ſtate of corruption after the fall, God entred into a new Covenant to take man into friendſhip again, after God and man had by ſin been ſet at variance, and this was faedus miſericordiae, a Covenant of reconciliation.
Thirdly, theſe two Covenants were made with two ſeveral heads: with the firſt and with the ſecond Adam; for under theſe all mankind are included; and in them the Lord looks upon the whole nature of man; therefore the Apoſtle ſpeaks as if there were but two men in the world, 1 Cor. 15.47. the firſt man, and the ſecond man: becauſe they are as the two common heads of all mankind.
The firſt Covenant was made with the firſt Adam, Gen. 2.9. God gave Adam all the Trees of the Garden for meat: but one was given as pabulum animae: called therefore non ab effectu, the tree of life: not becauſe of any natural power in it, either to beget or continue life: but, à ſignificatione quâ erat Sacramentum & Symbolum vitae: as a ſign ſignifying, as a ſeal ratifying and confirming to him the aſſurance of that life which God had promiſed unto his obedience: Now this was not a ſeal ſet to a blank: therefore it muſt needs be given upon ſuppoſition, and for confirmation of a fore-going Covenant.
The ſecond Covenant was made with the ſecond Adam; he ſaith not unto ſeeds, as ſpeaking of many; but unto one, which is Chriſt, Gal 3.16,19. he is called the ſeed unto whom the promiſe, and with whom the Covenant was made: for as Adam was Caput cum faedere; ſo is Chriſt alſo, therefore the Lord promiſeth that he will give him as a Covenant to the Nations, Iſa. 4.2,6. for in this Adam was a Type of him that was to come, Rom. 5.14.
Thirdly, the firſt Covenant was a Covenant of works, ſo called from the condition of the Covenant which did require perſonal and perfect obedience; this do and thou ſhalt live, Ezek. 20.13. and that under a penalty of a curſe for the leaſt deviation; curſed is every one that continues not in all things written in the book of the Law to do them, Gal. 3.10.
Fourthly, this Covenant was made not only with Adam, but with the whole nature of man in him, for Adam was a publike perſon, a repreſentative head; and the tree of life was not a perſonal Sacrament, but a natural, which did belong unto the nature, and therefore the Covenant was made with the nature, and not with any particular perſon only; which doth appear plainly, becauſe the Covenant being broken, the curſe of the Covenant doth ſeiſe upon the nature, Gal. 3.10. for the duty of the Covenant muſt needs be as large as the curſe of the Covenant; therefore upon whomſoever the curſe doth come, unto them the duty did belong, and none were bound unto the obedience of the Covenant, but they that were foederati, perſons with whom the Covenant was made.
Fifthly, this Covenant is not aboliſhed by the fall, but remains and ſtands in force. Not to give life and ſalvation; that indeed it cannot do, becauſe it is become weak through the fleſh, Rom. 8.3. but it commands duty now, as perfectly as it did of Adam, and that muſt be perſonal and perfect obedience: And if a man fail in the leaſt degree, it threatens the curſe alſo. God ſpeaks unto Cain according to the tenure of this Covenant after the fall, Gen. 4.7. if thou doſt well, ſhalt thou not be accepted? &c. It is by vertue of this Covenant that the curſe comes upon men here in a degree, and in perfection hereafter. there is no reaſon, that becauſe we have loſt power to obey, therefore God ſhould loſe his power to command.
Sixthly, Laſtly all unregenerate men ſince the fall, do ſtand under this Covenant with the Lord: it muſt needs follow from the principles already laid: for if this Covenant were made with Adam, with the whole nature of man, and if it ſtand in force ſince the fall, then whereſoever the nature of man is, becauſe every man is a Son of the firſt Adam, he muſt needs become bound unto the terms and condition of this Covenant; for it was made with the nature of man, and therefore it muſt be univerſal; yet that ſince the fall all unregenerate men are under this Covenant, I will further prove it by theſe Arguments
Firſt, it will appear from the conveyance of the guilt of Adams ſin, Rom. 5.12. As by one man ſin entred into the world and death by ſin, ſo death came upon all; becauſe ſin came upon all: how ſo, ſeeing there be many dye that do never ſin? The Apoſtle anſwers, though they have never ſinned in their own perſons, yet in him as a publike perſon they did ſin foreign in whom all have ſinned: we were all in him, and therefore we all ſinned in him: now how were men in Adam? they were in him two waies.
Firſt, legally by vertue of the Covenant which God made with him, we were parties therein; we were as well bound to the duty, had as true an intereſt in the mercy and life promiſed, and were as liable unto the curſe that ſhould follow upon the breach of the Covenant as he, and therefore all mankind fell at once.
The Covenant it ſeems, that God made with the Angels, he did not make it with the whole Angelical nature, and therefore ſome of them fell and others ſtood, but ours being made with the whole humane nature, and we being all involved in one Covenant, when in Adam our Covenant was broken, we all fell in him, and therefore ſpeaking of this Covenant, Saint Chryſoſtom tells us, Chryſoſtforeign, the hand writing of Adams Covenant was ours, as truly as it was his.
Secondly, naturally, and ſo we bear the Image of the earthly, receiving from him the ſame nature that he had, 1 Cor. 15.49. if he had ſtood, he had conveyed unto us an undefiled nature, and we have from him a corrupt nature by the fall: ſo that whatever is born of the fleſh, is fleſh, Joh. 3.6. now ſeeing his ſin is conveyed unto us, becauſe we ſtood under the ſame Covenant with him, it muſt needs follow, that ſo long as a man ſtands guilty of Adams ſin, ſo long he ſtands under Adams Covenant, and that muſt needs be till this ſin be done away in Chriſt.
Secondly, to be freed from the Law as a Covenant of works, is in Scripture made a ſpecial favour, vouchſafed unto none but them that are in Chriſt, Rom. 6.14. we are not under the Law, but under grace, Rom. 7.1,2,3. the Law is brought in as a dead husband, that hath command over a man no more, but it is Chriſt that cancels this hand-writing, Col. 2.14. it is a liberty wherein Chriſt hath made us free, Gal. 5.1. Now how hath Chriſt made us free from the Law? how is it done? and how are we not under the Law? the Law hath in Scripture divers uſes; Eſt inſtar Paedagogi, regulae, fraeni & ſpeculi, now in all theſe reſpects believers are under the Law: it is not a hand-writing cancelled in either of them, but ſub ratione pacti: ſo they that are in Chriſt, are not under the Law, but under grace, that is, either for righteouſneſs, or life, for Chriſt is the end of the Law for righteouſneſs to every one that believeth, Rom. 10 4. If none are freed from the Law as a Covenant, but they that are in Chriſt, then all unregenerate men who are without Chriſt, they ſtand under the Law as a Coevnant ſtill.
Thirdly, God deals with all unregenerate men according to the terms of the firſt Covenant: for God deals with and diſpenſeth himſelf unto men according unto the Covenant under which they ſtand: and therefore we ſhall find the dealing with thoſe, and with believers is exceeding different, according as they ſtand under different Covenants.
Firſt, he expects perfect obedience in their own perſons: indeed the Lord requires perfect obedience ſtill, and wherein we come ſhort in the leaſt degree, we ſin: but yet becauſe the perfection is not to be found in us, it is made up in the ſecond Adam in the obedience of the beloved: for there is commutatio perſonae, but not Juſtitiae: but this is not vouchſafed unto any unregenerate man: neither a change of his righte ouſneſs, it muſt be perfect: nor of his perſon, for it muſt be perſonal righteouſneſs: for this Covenant admits no Mediator: ſo that of all the obedience of Chriſt, not any goes to perfect their obedience, and of all his ſufferings not a drop of his blood goes to take away one of their ſins off the ſcore, for they are without Chriſt, Eph. 2.12. and it is in him alone that God is well pleaſed, Math. 3.17.
Secondly, he rejects their moſt glorious works for the leaſt failing in them; See it in Jehu, 2 King. 10.30. God ſaith of him: He had diligently executed what was right in mine eyes: and hath done unto the houſe of Ahab according to all that was in my heart: and yet in Hoſ. 1.4. he ſaith, I will viſit the blood of Iezreel on the houſe of Jehu: and in them, Iſa. 1,11,12. though they were things commended by God, yet he abhors them; if thou doſt evil, ſin lies at thy door, Gen. 4.7. whereas it is not ſo with them that are under the Covenant of grace: I perſwade my ſelf many of their works are rewarded that have had (if you look upon the thing it ſelf) as great imperfections as there have been in thoſe works that unregenerate men have been puniſhed for; if there be a willing mind, though the work be not anſwerable, yet it ſhall be accepted, 2 Cor. 8.12. and the good Lord will pardon a man though he be not cleanſed according to the purification of the Sanctuary, 2 Chron. 30.18,19.
Thirdly, he hates their perſons for their works ſake, Gen. 4.7. if thou doſt well, ſhalt thou not be accepted: the perſon's curſed for the works ſake, Gal. 3.10. but under the new Covenant it is the love of the perſons that makes their Services be accepted: Abels offering was offered with ſin as well as Cains, yet Gen. 4.4. God had reſpect to Abel, and then to his offering: but he reſpected not Cains offering becauſe he had no reſpect unto his perſon: the weakneſs of Abels perſon made not his ſervices rejected, but ſo it did Cains: God is angry indeed at the ſins of the one: but there is ira ſimplex, & ira redundans in perſonam: he doth never hate their perſons when he is angry with their works: but he deals with the wicked under the firſt Covenant, hates their ſervices for their perſons ſake.
Fourthly, all things are turned into a curſe to them that are under the firſt Covenant; for this Covenant deſerves nothing for the breakers thereof but the curſe, Gen. 2.17. and they are curſed in the Basket and in the ſtore Deut. 28.7. their Table made a ſnare. Pſal. 69.22. curſe their bleſsings, Mal. 2.2. That Covenant being broken brings forth death: And theſe temporal Judgements are but the praeludia judicii futuri: but under the Covenant of grace, unto them all things are turned into a bleſſing, Rom. 8.28. all things work together for good, by their Covenant; all things are yours, whether life or death, &c. 1 Cor. 3.22. Now this dealing of God with men living in the Church under the ſame Ordinances, and enjoying the ſame priviledges being ſo different, there can be no reaſon given of it, but meerly the different Covenants under which they ſtand: for God hath been and is alwaies mindful of his Covenant, and according to it, doth alwaies diſpence himſelf to the creature.
Ʋſe.
Let it awaken every natural man to ſeek for a tranſlation: Thy miſery by ſin ſtands in two things: Firſt, that thou art under Adams Covenant. Secondly, that thou beareſt his Image: now we many times ſee our miſery by the one, the evil of our waies: but few are ſenſible of the other, the evil of our ſtate; and that is the greateſt: for this makes thee a bond-man whileſt thou liveſt: for the Covenant genders unto bondage, and it cuts thee off from all hope of an inheritance hereafter: for the bond-woman muſt be caſt out with her children.
This is the tranſlation which the Apoſtle ſpeaks of, being tranſlated into the Kingdom of his dear ſon, Col. 1.1. this is the paſſage from death to life, Iohn 5.24. In this paſſage a of man there muſt be a double change. Firſt, mutatio moralis: a Relative change, as when of a bond-man, a man is made a free-man: of a ſervant he becomes a ſon. Secondly, Phyſica: a natural change: that is, when of a ſick man he is made ſound; the firſt is the change of a mans Covenant, and the ſecond a change of his Image: the one is done in Juſtification; and the other in Sanctification: and by both theſe, old things are paſt away, all things do become new, 1 Cor 5.17. This tranſlation all the people of God that ever went to heaven had experience of; and this is that I deſire all men in a natural ſtate may be awakened to ſeek after. But you will ſay, who be the men that ſtand under this firſt Covenant? I hope there be none ſuch amongſt us. You may judge your ſelves by theſe two rules.
Firſt, he that is under the ſecond Covenant, hath an intereſt in him who is the prince of the Covenant; he that was given as a Covenant to the Nations, Iſa. 42.6. for we heard before that the two Covenants were made with two different heads; and it is union with them that brings a man under either Covenant; it is being in Adam that makes a man ſtand under the one: and being in Chriſt, that gives a man intereſt in the other: for a man muſt be in Chriſt as he was in Adam (that is) in him legally ſtanding under his Covenant: and in him naturally, that is bearing his Image.
Now if a man would know whether he hath an Intereſt in Chriſt or no, let him take the Apoſtles rule, and lay it unto his own ſoul impartially, 2 Cor. 5.17. he that is in Chriſt, is a new creature: he is not barely new dreſſed, or hath gotten a new out-ſide, but he is within renewed in the Spirit of his mind: he hath a new underſtanding, new apprehenſions of perſons and things; and thoſe things which before he counted fooliſhneſs, now he doth know them to be his only wiſdom; and thoſe perſons that he looked upon as the ſcum and off-ſcouring of all things, theſe they judge to be the excellent ones of the earth; and thoſe dark and carnal apprehenſions of the waies of God, and the myſteries of Godlineſs, that he had before, they are now done and paſt away, they have no affection to them: for it is not enough for a man to have new words, and new actions: there is many a man abſtains from the practiſe of many ſins that their hearts love: and many a man for ſome reſpects takes up the practiſe of ſome duties that his heart hates: but ſuch a man now loves that which before he hated, and he now hates that which before he did love: that which before was to him the only matter of his joy, now becomes the only object of his ſorrow: thus he that is in Chriſt, is a new creature.
If ſo, then ſurely they cannot take themſelves to be new creatures, that have not ſo much as renewed their actions: that were drunkards and ſo continue: were Sabbath-breakers, and Swearers, and Uſerers, and Scoffers, and ſo continue ſtill, the comfort of whoſe lives comes in by evil: it is their meat and drink: they eat the bread of wickedneſs and drink the wine of violence, Prov. 4.27. Its their cloathing: Pride compaſſeth them as a chain, violence covers them as a Garment, Pſal. 73.6. and it is their recreation: it is a paſtime for a fool to do wickedly, Prov. 10.23 and there be no recreations that have any pleaſure in them unleſs they be ſweetned by ſin: ſurely thus walking in their old waies, it is impoſſible they ſhould be new creatures; and not being new creatures, they are not in Chriſt; and not being in Chriſt, the Prince of the Covenant, they have no intereſt in the new Covenant.
Secondly, he that is under the firſt Covenant, is a bond-man as Iſmael; whereas he that is under the ſecond Covenant is the ſon of the free-woman, and receives from the Lord by that Covenant a free Spirit, Pſal. 51.12.
Firſt, he is in bondage by earthly engagements, he can have no engagement but it is a ſnare to him: The falſe Prophets were honoured by ſome of the Kings of Iſrael: therefore they could not ſpeak the truth to him, neither to reprove his ſin, nor to diſcover the mind of God. I muſt do ſuch a thing though it be againſt my conſcience, to give ſuch a man content: I muſt not reprove ſuch a ſin, becauſe it will diſpleaſe, &c. the Prophet Michaiah had a diſ-engaged Spirit in this reſpect.
Secondly, in bondage unto ſin and under the power of their own luſts, that though they may ſee many evils in themſelves, and confeſs it, yet when occaſion and opportunity ſerves, and the luſt repreſents it ſelf, they are no more their own, thy cannot reſiſt Eyes full of Adultery that cannot ceaſe to ſin. 2 Pet. 2.14. and as men uſe to ſay, they cannot chooſe, &c.
Thirdly, in bondage unto the creatures under the power of them, 1 Cor. 6.12. one man cannot live without his honour, another without his minion, another without ſuch an eſtate: and all the thoughts of their hearts run out about ſuch things, and are wholly buſied about meat, and drink, and cloathes, and money, and play, and this wholly drinks up their ſpirits.
Fourthly, in bondage under the guilt of ſin, and ſlaviſh and ſervile fears; they go all their life long with a galled conſcience, filled with fearful apprehenſions of death and Judgement: for they all their life long for fear of death are ſubject to bondage, Heb. 2.15.
Conſider ſeriouſly of theſe particulars: and unto ſuch men I ſpeak, as being as yet under the firſt Covenant; and I exhort them to ſeek to be tranſlated.
I ſpeak not this to make the firſt Covenant which God made with Adam, vile in your eyes.
For firſt, it was a great favour that God would be pleaſed to make a Covenant with the creature: for we did owe him ſervice, though he had never promiſed a reward.
Secondly, the perſon with whom this Covenant was made, was the moſt excellent of any meer man: never any ſo full of perfections as he: ſo fit to be head, and ſo likely to convey grace unto us, as Adam was; and therefore the Lord made the beſt choice for us for the eſtabliſhing of this Covenant: for had we our ſelves been to chuſe, ſeeing his perfections, we would rather have put the keeping of our happineſs into his hands, then have kept it in our own.
Thirdly, there were great things promiſed by this Covenant, Gen. 2.9. all the good things of this life, and eternal happineſs with God in the life to come.
Fourthly, it was the ſame Covenant that God made with the beſt of the creatures, even the glorious Angels: they ſtood by it, and owe their happineſs to it at this day: which appears by Gods dealing with the Angels that fell: he caſt them off for one tranſgreſsion, Jude 6. and they that ſtood, ſtood by vertue of the ſame Covenant which they broke that fell: and by vertue of that Covenant being now confirmed in their eſtate, they daily behold the face of your Father which is in Heaven.
Fifthly, to put an end to all: it is the ſame Covenant that the Lord Chriſt himſelf ſtood under: for he was made under the Law, Gal. 4.4. that is, not only the Ceremonial and Judicial Law, as a Jew, but as a man alſo under the moral Law, Gal. 4.4. being bound to his obedience, and to ſuffer the curſe thereof: for he was our ſurety, Heb. 7.22. and the ſurety is bound in the ſame bond with the principal; and therefore he was made a curſe for us: which is the proper fruit of the Law as a Covenant of works, Gal. 3.13. in all theſe reſpects it was a glorious Covenant.
But men ſhould be awakened to ſeek to be tranſlated, whether we look upon this Covenant, and mans ſtanding under it in his ſtate of innocency, or in the ſtate of ſin.
Firſt, in the ſtate of innocency, ſo if he had ſtood, he might well have deſired to have been tranſl…ted out of this Covenant, if we conſider it and compare it with the Covenant of grace.
Secondly, this was a Covenant made with a mutable head; Adam, though he were an excellent creature, yet he was but a creature: and it is true of all men, that they were given to change, Prov. 24.21. now for a man to have all his happineſs inbarked in a creature daily ſubject unto change, muſt needs imply an imperfection in their condition: but the Covenant of grace is made with Chriſt an unchangable head, and therefore becauſe he lives, we ſhall live alſo, Ioh. 14.19.
Thirdly, the Covenant it ſelf was a changeable Covenant, and therefore by reaſon of ſin there is a change thereof unto all that believe: and the Lord hath introduced a ſecond and a better Covenant; but the Covenant of grace is an everlaſting Covenant, Gen. 17.7. a ſure Covenant, 2 Sam. 23.1,2. ſo that nothing can ariſe de novo, to diſannul it.
Fourthly, the promiſes of this Covenant were far in feriour unto thoſe in the Covenant of grace: it is a Covenant eſtabliſhed upon better promiſes, Heb. 8.6. in this indeed God did promiſe life here and hereafter, but he did not promiſe, I will be thy God: I will give thee my Son: and I will give thee my Spirit; I will be thy God: that is, all the Attributes that be in me, ſhall be as truly thine for thy good, as they be mine for my own glory: thou ſhalt have my wiſdom to direct thee, my power to protect thee; if thou ſin, thou ſhalt have my mercy to pardon, my grace to rule, and my glory to crown thee.
Fifthly, the righteouſneſs of this Covenant was a far leſs glorious righteouſneſs; for it ſhould have been the works of righteouſneſs that we had done, Tit. 3.5. but the righteouſneſs of a creature: but the righteouſneſs of the ſecond Covenant is the righteouſneſs of God himſelf, 2 Cor. 5.21. not the eſſential righteouſneſs of God; but a righteouſneſs anſwerable unto the Law, unto which the God-head gave both efficacy and excellency, Heb. 9.14
Sixthly, the Condition of this Covenant was leſs glorious: for it was Doing; but the Condition of the 2d was believing; and this is moſt glorious, becauſe it ſets a man upon the higheſt way of glorifying God; for all acts of obedience in Adam did but glorifie God in his Law; but this is glorifying of God in his Son; which is the higheſt glory, Ioh. 6.29.
Seventhly, Laſtly, the power of performance was far inferiour: for that was to be done by man alone, by the ſtrength of grace received without any further ſupply; and grace unaſſiſted, what can it do? but under the ſecond Covenant, though the work be to be performed by us, yet the ſupply of ſtrength is Gods; it is God that works in us both to w…ll and to do, Phil 2.13.
Thus if we look upon man in his integrity under this Covenant, he hath reaſon, ſeeing the new Covenant is offered, to deſire to be tranſlated.
Secondly, but if we look upon man as fallen, then all thoſe that ſtand under this Covenant have reaſon to be awakened, to be tranſplanted.
Firſt, by vertue of this Covenant, ſin is imputed and laid upon a mans own ſcore; Noxa ſequitur caput; the ſoul that ſins ſhall dye, Gen. 4.7. Sin lies at thy door; ſo that thou though haſt heard talk of the death and ſuffering of Chriſt yet, not a drop of his blood ſhall go to take off one ſin, or one torment from thee: for thy Covenant admits no commutation.
Secondly, it is a Covenant without a Mediator: for then there needed no middle perſon; no daies-man to lay hold upon both, Iob 5.9. ſo now ſince man is fallen, all that ſtand under this Covenant converſe with God immediately, they have no Mediator to bear their ſins, or to offer their ſacrifices.
Firſt, to offer their ſacrifices, ſo that in all their ſervices they come unto God immediately; Firſt, thou haſt none to bring thee into the preſence of God, whereas by the ſecond Covenant we have foreign, boldneſs and acceſs, Eph. 3.12. we have a manuduction to the Father by him.
Secondly, when we come to God we have no Prieſt to offer our ſacrifices, and ſo they can never be acceptable unto the Lord; for whoſoever ſhould offer a ſacrifice of himſelf without a Prieſt, that ſoul was to be cut off from his people. Yet this is your condition under the ſecond Covenant.
Thirdly, there is none to perfume them, and take away the failings of them; to bear the iniquity of your holy things, Exod. 28.38. to perfume your prayers, to waſh your tears: Lava lachrymas meas Domine.
Fourthly, if Satan object any thing againſt thee, thou haſt none to make anſwer for thee, for thy Covenant admits no advocate.
Laſtly, if any ſervices be required, thou haſt none to help thee, but thy own might; no Chriſt to ſtrengthen thee; no Spirit to help thy infirmities, Rom. 8.26. as it is with the people of God in the Covenant of grace.
Secondly, none to bear thy ſins, or ſufferings; and ſo wrath muſt needs come upon thee immediately; it comes upon the godly under the ſecond Covenant, and Chriſt the Mediator ſtepped between, & he bare the curſe, being made a curſe for us, Gal. 3.13. but when the Lord ſhall come to pour out his wrath upon thee, thou maieſt rather hope to prevail with the Rocks and the Mountains, then with Chriſt; he will not appear for thee, but thou muſt wraſtle it out with the wrath of the great God for ever; and it is a fearful thing to fall into the hands of the living God, Heb. 10.30,31. there muſt needs be Iudgement without mercy, and fury without compaſsion, when the Lord will ſtir up all his wrath, and none ſtep in to bear one drop of this ſtorm for thee; for thy Covenant admits no Mediator.
Thirdly, it is a Covenant under which unto man fallen there is no hope of reparation; Firſt, it promiſeth no repentance after ſinning: it belon…s to the ſecond Covenant, that Chriſt ſhall give repentance unto Iſrael, Acts 5.31.
Secondly, it promiſeth no ſpace to repent, but Gen. 2.17. the day thou eateſt thou ſhalt dye; and ſo they had, had not Chriſt ſtept in, Rev. 2.21. ſpace to repent is not from the firſt Covenant.
Thirdly, if a man did repent, this Covenant promiſeth no acceptation upon repentance; it ſaith indeed, Gen. 4.7. if thou doſt well thou ſhalt be accepted: but it faith not, if thou doſt evil thou ſhalt upon after repentance be accepted: therefore this is a mans miſerable condition, and this it muſt be by this Covenant for ever therefore the Devils are in a hopeleſs Condition, becauſe the Covenant under which they ſtand offers them no mercy after ſinning: and God hath not revealed unto them any other Covenant; and the ſame is the condition of every man by this firſt Covenant: only men have this priviledge, that they have a ſecond Covenant offered unto them, upon which they may lay hold with hope of mercy: therefore neglect not theſe glorious offers: ſeek the Lord while he may be found: cloſe with the grace in the new Covenant; know the day of thy viſitation; for if thou be found at the laſt day under Adams Covenant and untranſlated, thou muſt expect no other, but to bear thy own ſin and ſhame for ever.
Let this awaken you to ſeek, firſt for a change of thy Covenant; and then afterward for a change of thine Image: many men labour to change their waies, and to abſtain from many ſins: but whileſt thou art under this firſt Covenant, thy Covenant promiſeth no grace to perform duties; thy Covenant promiſeth no acceptance; therefore the firſt thing that a ſoul ſhould ſet upon, is to ſeek to God to be tranſlated out of that Covenant, that bondage under which by nature he ſtands.