BOOK 3. THE PROMISE.
CHAPTER 1.
3.1.6. Of the Covenant of Promise, as manifested to Israel about the Time of the Captivity.
Of the Covenant of Promise, as manifested to Israel about the Time of the Captivity.
The great breaking forth of this gracious covenant was to Israel about the time of their captivity. By reason of that captivity of Babylon, Israel was almost clean destroyed; and therefore then it was high time, that the Lord should appear like a sun after a stormy rain, and give them some clearer light of Christ, and of this covenant of grace than ever yet. He doth so, and it appears especially in these words, "Behold the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant which 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 covenant 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 days, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and I will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying. Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord, for I will forgive their iniquity, and I will remember their sin no more," Jer. xxxi. 31, 32, 33, 34.
In this expression of the covenant we shall examine these particulars: 1. Why is it called a new covenant? 2. Wherein the expressure of this covenant doth excel the former which Cod made with their fathers? 3. How doth God put the law into our inward parts? 4. What is it to have the law written in our hearts? 5. How are we taught of God, so as not to need any other kind of teaching comparatively? 6. What is the universality of this knowledge in, "That all shall know me, saith the Lord?" 7. How is God said to forgive iniquity, and never more to remember sin?
1. Why is it called a new covenant? I answer. It is called new, either in respect of the late and new blessings which God vouchsafed Israel in bringing back their captivity with joy, and planting them in their own land again; or it is called new in respect of the excellency of this covenant: thus the Hebrews were wont to call anything excellent, new, "O sing unto the Lord a new song," Psal. xcvi. 1. That is, an excellent song; or it is called new, in contradiction to the covenant of promise before Christ came; in this latter sense the very same words here are repeated in the epistle to the Hebrews, "Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel, and the house of Judah. In that he saith, A new covenant, he hath made the first old; now that which decayeth, and waxeth old, is ready to vanish away," Heb. viii. 8, 13. The new covenant is usually understood in the latter sense; it is new because diverse from that which Gad made with their fathers before Christ; it hath a new worship, new adoration, a new form of the church, new witnesses, new tables, new sacraments and ordinances; and these never to be abrogated or disannulled, never to wax old, as the apostle speaks; yet in respect of those new blessings which God bestowed upon Israel immediately after the captivity, this very manifestation may be called new, and in reference to this, "Behold the days come, saith the Lord, that they shall no more say. The Lord iiveth which brought up the children of Israel out of the land of Egypt, but the Lord liveth which brought up, and which led the seed of the house of Israel cut of the north country, and from all countries whither I had driven them, and they shall dwell in their own land," Jer. xxiii. 7, 8.
2. Wherein doth the expressure of this covenant excel the former which God made with their fathers? I answer,--
(a). It excels in the very tenor,- or outward administration of the covenant : for this covenant after it once began, continued without interruption, until Christ, whereas the former was broken, or did expire. Hence God calls it if a new covenant, -- not according to the covenant which 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 covenant they brake, although I was an husband unto them, saith the Lord." In this respect it might be called new, or at least it may be called an inchoation of the new, because it continued till Christ, which no other expressure of the covenant did before, and so it excelled all the former.
(b). It excels in the spiritual benefits and graces of the Spirit. We find that under this covenant they were more plentifully bestowed upon the church than formerly, mark the promises, "I will set mine eyes upon them for good, and I will bring them again to this land, and I will build them, and not pull them down, and I will plant them, and not pluck them up; and I will give them an heart to know me, that I am the Lord, and they shall be my people, and I will be their God, for they shall return unto me with their whole heart. -- Again, I will shake all nations, and the desire of all nations shall come, and I will fill this house with glory, saith the Lord of hosts. The silver is mine, and the gold is mine, saith the Lord of hosts: the glory of this latter house shall be greater than the former, saith the Lord of hosts, Hag. ii. 7, 8, 9. And I will put my law in their inward parts, and write it in their hearts; and I will be their God, and they shall be my people, and they shall teach no more every man his neighbour, and every man his brother, saying. Know the Lord; for they shall all know me, from the least of them, unto the greatest of them, saith the Lord; for I will forgive their iniquities, and I will remember their sins no more," Jer. xxxi. 33, 34.
(c). It excels in the discovery and revelation of the Mediator, in and through whom the covenant was made. In the former expressions we discovered much; yet in none of them was so plainly revealed the time of his coming, the place of his birth, his name, the passage of his nativity, his humiliation and kingdom, as we find them in this.
(i). Concerning the time of his coming, "Seventy weeks are determined upon thy people, and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most holy," Dan. ix. 24.
(ii). Concerning the place of his birth; "But thou Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me, that is to be Ruler in Israel, whose goings forth have been from of old, from everlasting," Micah v. 2.
(iii). Concerning his name; "Unto us a child is born, unto us a son is given, and the government shall be upon his shoulders; and his name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of peace, Isa. ix. 6. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called. The Lord our righteousness, Jer. xxiii. 6. Behold, a virgin shall conceive, and bear a Son, and thou, O virgin, shalt call his name Emmanuel," Isa. vii. 14.
(iv). Concerning the passages of his nativity, that he should be born of a virgin, Isa. vii. 14. That at his birth all the infants round about Bethlehem should be slain, Jer. xxxi. 15. That John the Baptist should be his prodromus, or forerunner, to prepare his way, Mal. iii. 1. That he should flee into Egypt, and be recalled thence again, Hosea xi. 1. I might add many particulars of this kind.
(v). Concerning his humiliation, "Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes were we healed. -- He was oppressed, and he was afflicted: yet he opened not his mouth. -- He was taken from prison, and from judgment, and who shall declare his generation? He was cut off out of the land of the living: for the transgression of my people was he stricken. -- It pleased the Lord to bruise him; he hath put him to grief, -- Therefore I will divide him a portion with the great, and he shall divide the spoil with the strong, because he hath poured out his soul unto death, and he was numbered with the transgressors, and he bare the sins of many, and made intercession for the transgressors," Isa. liii. 4, 5, 7, 8. One would think this were rather an history, than a prophecy of Christ's sufferings; you may, if you will take the pains, see the circumstances of his sufferings; as, that he was sold for thirty pieces of silver, Zech. xi. 12. And that with those thirty pieces of silver there was bought afterwards a potter's field, Zech. xi. 13. That he must ride into Jerusalem before his passion on an ass, Zech. ix. 9. I might seem tedious if I should proceed.
(vi). Concerning his kingdom; "Rejoice greatly, O daughter of Zion, shout, O daughter of Jerusalem, behold, thy King coineth unto thee; he is just, and having salvation, lowly, and riding on an ass, and upon a colt the foal of an ass," Zech. ix. 9. Isa. lxii. 11. Matth. xxi. 5. Behold a King, behold thy King, behold thy King cometh, and he comes unto thee.
- He is a King, and therefore able.
- He is thy King, and therefore willing. Wonderful love, that he would come; but more wonderful was the manner of his coming; he that before made man a soul after the image of God, then made himself a body after the image of man. And thus we see how this covenant excels the former in every of these respects.
3. Hove doth God put the law into our inward parts? I answer, God puts the law into our inward parts, by enlivening, or qualifying of a man with the graces of God's Spirit suitable to his commandment. First, There is the law of God without us, as we see it, or read it in scripture, but when it is put within us, then God hath wrought an inward disposition in our minds, that answers to the law without us. For example, this is the law without, "Thou shall love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength " Deut. vi. 5. To answer which there is a promise, "I will circumcise thy heart, and the heart of thy seed, to love the Lord thy God, with all thy heart, and with all thy soul," Deut. xxx. 6. Now when this promise is fulfilled: when God hath put the affections and grace of love within our hearts, when the habit of love is within, answerable in all things to the command without, then is the law put in our inward parts. Again, this is the law without. "Thou shall fear the Lord, and keep his ordinances, and his statutes, and his commandments to do them," Deut. xiii. 4. To answer which there is a promise, "I will make a covenant with you, and I will not turn away from you to do you good, but I will put my fear in your hearts that you shall not depart from me," Jer. xxxii. 40. Now, when this promise is accomplished, when God hath put the affection and grace of fear within our hearts, when the habit of fear is within, answerable to that command without, then is the law put into our hearts. Surely this is mercy that God saith in his covenant, "I will put my law In their inward parts many a time a poor soul cries out, it is troubled with such a lust, and he cannot keep this and that commandment, he cannot out-wrestle such and such strong inclinations to evil, O but then go to God, and press him with this, "Lord, it is a part of thy covenant, thou hast said thou wilt circumcise my heart: thou hast said thou wilt put thy law into my inward parts: thou hast said thou wilt dissolve these lusts. Lord, I beseech thee do it for thy covenant's sake."--But here is another question.
How may we know this inward work of grace, this law in our inward parts? The best way to satisfy our doubts in this, is to look within: open we the door, and the closet of our hearts, and see what lies nearest and closest there: that we say is intimate, and within a man, which lies next to his heart: "He that loveth father or mother more than me, (saith Christ) is not worthy of me," Matt. x. 37. We know the love of father and mother is a most natural thing: it comes not by teaching, but it is inbred in us as soon as we are born, and yet if we love not Christ more than these, if Christ lie not closer to our hearts than father or mother, we are not worthy of Christ. Our natural life is a most inward and deep thing in a man, it lies very near the heart, "Skin for skin (said the devil once truly) and all that a man hath will he give for his life," Job ii. 4. "But he that hates not father and mother, -- yea, and his own life also, (said Christ) he cannot be my disciple," Luke xiv. 26 . Hence the apostle, to express this intimate, inward life of grace, he saith, "I live, yet not I, but Christ liveth in me, the life which I now live in the flesh, I live by the faith of the Son of God, who loved me and gave himself for me," Gal. ii. 20. What an emphatical strong expression is this, I live, yet not I, but Christ liveth in me? q.d, I live not the life of sense, I breathe net bodily breath, that is comparatively, to the life of faith: his very natural life, though inward, is said not to be lived in respect of this life of grace, which is more inward. And let this serve for resolution to that question.
4. What is it to have the iaw r written in our hearts? This writing contains the former, and is something more, the metaphor is expressed in these particulars:--
(a). It is said to be written, That there might be something within answerable to the law without, it was written without, and so is written within. This writing is the very same with copying, or transcribing. The writing within is every way answerable to the writing without: Oh! what a mercy is this. That the same God who wrote the law with his own finger in tables of stone, should also write the same law with the finger of his Spirit in the tables of our hearts? As you see in a seal, when yon put the seal on the wax, and you take it off again, you find in the wax the same impression that was on the seal; so it is in the hearts of the faithful, when the Spirit hath once softened them, then he writes the law, i.e. he stamps an inward aptness, an inward disposition on the heart answering to every particular of the law; this is that which the apostle calls the law of the mind, "I see another law in my members warring against the law of my mind," Rom. vii. 23. Now, what is this law' in the mind, but a disposition within, to keep in some measure every commandment of the law without? And this is the writing of the law, (or if you will) the copying or transcribing of the law within us.
(b). It is said to be written, that it might be rooted and riveted in the heart, as, when letters are engraven in marble, so is the manner of God's writing; if God write, it call never be obliterated or blotted out; letters in marble are not easily worn out again, no more are the writings of God's Spirit; some indeed would have them as writings in dust: but if Pilate could say, "What I have written, I have written," how much more may God? Hence are all those promises of performance: "My covenant shall stand fast with him," Psal. Ixxxix. 28. and "the root of the righteous shall not be moved," Prov. xii. 3. And "even to your old age I am he; and even to hoary hair will I carry you," Isa. xlvi. 4. I deny not but men of glorious gifts may fall away, but surely the poorest Christian that hath but the smallest measure of grace, he shall never fall away; if the law be written in our hearts, if still remains there; grace habitual is not removable; sooner will the sun discard its own beams, than Christ will desert or destroy the least measure of true grace, which is a beam from the Sun of righteousness.
(c). It is said to be written, that it might be as a thing legible to God, to others, and ourselves.
(i). To God, he writes it that he may read it, and take notice of it, he exceedingly delights himself in the graces of his own Spirit: and therefore the spouse after this writing, after the planting of his graces in her, she desires him to "come into his garden, and eat his pleasant fruits," Cant. iv. 16 . q.d. Come, read what thou hast written; come, and delight thyself in the graces of thy own Spirit. The only delight that God has in the world is in his garden, a gracious soul: and that he might more delight in it, he makes it fruitful, (and those fruits are precious fruits) as growing from plants set by his own hand, relishing of his own Spirit, and so fitted for his own taste.
(ii). The law is written that it might be legible to others. So Paul tells the Corinthians. (t You are manifestly declared to be the epistle of Christ" 2 Cor. iii. 2, 3. How manifestly declared? Why, known and read of all men. As we are able to read letters graven in stone: so may others read and see the fruits and effects of the law written in our hearts. And good reason, for wheresoever God works the principles of grace within, it cannot but shew itself in the outward life and conversation. It is God's promise. First, "I will put my Spirit within them," Ezek. xxxvi. 27. And then,. I will cause them to walk in my statutes, and it is God's truth, "Out of the abundance of the heart the mouth speaketh," Matt. xii. 34. What the mind thinketh, the hand worketh.
(iii). The law is written. That it may be legible to ourselves, a gracious heart is privy to its own grace and sincerity, when it is in a right temper: if others may read it by its fruits, how much more we ourselves, who both see the fruits, and feel that habitual disposition infused into us? Nor is this without its blessed use, for by this means we come to have a comfortable evidence both of God's love to us, and of our love to God. You see now what we mean, by this writing of the law within us.
5. How are we taught of God, so as not to need any other kind of teaching comparatively? I answer,--
(a). God teacheth inwardly, "In the hidden part thou hast made me know wisdom," saith David. And again, "I thank the Lord, that gave me counsel, my reins also instruct me in the night season," Psal. li. 6. and xiv. 7. The reins are the most inward parts of the body, and the night season, the most retired, and private time: both express the intimacy of divine teaching. Man may teach the brains, but God only teacheth the reins; the knowledge which man teacheth is swimming knowledge; but the knowledge which God teacheth is a soaking knowledge. "God who commanded light to shine out of darkness, hath shined into our heartsman's light may shine into the head; but God's light doth shine into the heart: Cathedram habit in coedis qui corda docet; his chair is in heaven that teacheth hearts, saith Austin.
(b). God teacheth clearly; Elihu offering himself instead of God to reason with Job, lie tells him, "My words shall be of the uprightness of my heart, and my lips shall utter knowledge clearly," Job xxxiii. 3. If ever the word come home to an heart, it comes with a convincing clearness; so the apostle, "Our gospel came unto you, not in word only, but in power, and in the Holy Ghost, and in much full assurance," 1 Thess. i. 5. The word hath a triple emphasis, assurance, full assurance, and much full assurance; here is clear work.
(c). God teacheth experimentally; the soul that is taught of God can speak experimentally of the truths it knows: "I know whom I have believed," saith Paul, 2 Tim. i. 13. I have experienced his faithfulness and all-sufficiency, I dare trust my all with him, I am sure he will keep it safe to that day. Common knowledge rests in generals; but they that are taught of God can say, "As we have heard, so have we seen; they can go along with every truth, and say it is so, indeed; I have experienced this and that word upon my own heart. In this case the scripture is the original, and their heart is the copy of it, as you have heard; they can read over the promises and threatenings, and say, Prohatum est. David in his psalms, and Paul in his epistles, speak their very hearts, and feel their very temptations, and make their very objections; they can set to their seal that God is true, John iii. 33. They can solemnly declare by their lives and conversations, that God is true and faithful in his word and promises.
(d). God teacheth sweetly and comfortably: "thou hast taught me," saith David, and then it follows, "How sweet are thy words unto my taste! yea, sweeter than honey to my mouth," Psal cxix. 102, 103. He rolled the word and promises as sugar under his tongue, and sucked from thence more sweetness than Sampson did from his honeycomb: Luther said, "He would not live in paradise, if he must live without the word." Cum verbo in inferno, facile est vivere, Tom. 4. oper. lat. "But with the word (said he) I could live in hell." When Christ puts his hand by the hole of the door to teach the heart, "Her bowels were moved, and then her fingers dropt upon the handles of the lock, sweet smelling myrrh," Cant. v. 5. The teachings of Christ left such blessings upon the first motions of the spouse's heart, that with the very touch of them she is refreshed; her fingers dropt myrrh, and her bowels are moved at the very moments of his gracious teachings: So, in Cant. i. 3. "Because of the savour of thy ointments, thy name is as an ointment poured forth, therefore do the virgins love thee." Christ in ordinances doth as Mary, open a box of ointments, which diffuseth a spiritual savour in church-assemblies, and this only the spiritual Christian feels. Hence the church is compared to "a garden shut up, a fountain sealed," Cant. iv. 12. Wicked men are not able to drink of her delicacies, or smell of her sweetness; a spiritual sermon is a fountain sealed up, the spiritual administration of a sacrament is garden inclosed "Sometimes, O Lord, thou givest me a strange motion, or affection (said Aug. lib. 16, Confess, c. 40.) which if it were but perfected in me, I could not imagine what it should be but eternal life." Christians! these are the teachings of God, and in reference to this, "We shall no more teach every man his neighbour, and every man his brother, saying. Know the Lord." God's teaching is another kind of teaching than we can have from the hands of men, there is no man in the world can teach thus; and therefore they whom God teacheth, need not any other kind of teaching respectively, or comparatively.
6. What is the universality of this knowledge, "They shall all know me from the least of them, to the greatest of them, saith the Lord?" The meaning is, that all that are in the covenant of grace, shall be so taught of God, as that in some measure or other they shall every one know God inwardly, clearly, experimentally, sweetly, and savingly. I know there are several degrees of this knowledge; God hath several forms in his school; there are fathers for experience, young men for strength, and babes for the truth and being of grace: as one star differeth from another in glory, so also is the school of Christ: but here I am beset on both sides,
(a). Many are apt to complain, Alas! they know little of God: sweet babes, consider,
(i). It is free grace, you are stars, though you are not stars of the first or second magnitude; it is of the covenant of grace, that God hath let into your souls a little glimmering, though not so much light as others possibly may have in point of holy emulation (as one notes well, Case correct instruct.) we should look at degrees of grace, but in point of thankfulness and comfort we should look at the truth and being of grace.
(ii). If you know but a little, you may in time know more; God doth not teach all his lessons at first instance; it is true, "The entrance of thy word giveth light," Psal. cxix. 130. But this is as true, that God lets in his light by degrees; it is not to be despised if God do but engage the heart in holy desires and longings after knowledge, so that it can say in sincerity, "My soul breaketh for the longing that it hath unto thy judgments at all times," Psal. cxix. 20.
(b). Others on the contrary, ground themselves so learned from this very promise, that they exclude all teachings of men. "The anointing (say they) teacheth us all things, and we need not that any man teach us," 1 John ii. 27. "And they shall teach no more every man his neighbour, and every man his brother, saying. Know the Lord, for they shall all," etc. Jer. xxxi. 34. I answer, The words either relate to the grounds of religion, and so in gospel times Christians need not to be taught in these fundamental points, for now all know the Lord from the least to the greatest; or else these words are an Hebraism, which deny positively, when they intend it only comparatively or secundum quid, as when God and men are compared together, man is vanity, lighter than vanity, and a very nothing: here is a comparison of knowledge in gospel-times, with the knowledge of Israel in those dark times, when God brought them out of the land of Egypt; then all was dark, and they were fain to teach one another the very principles, the rudiments of religion, there was very little effusion of God's Spirit in those times; "But in gospel times (saith the prophet) the Spirit of grace and knowledge shall be so abundant, that rather God himself shall be the teacher, than one man shall teach another." There shall be such exuberancy and seas of knowledge under the new covenant, above the covenant made with his people, when he brought them out of Egypt, that men shall not need to teach one another comparatively, for all shall know the Lord, who are taught of God, from the least to the greatest: "An high way shall be there, and it shall be called the way of holiness; the way-faring men, though fools, shall not err therein," Isa. xxxv. 8.
7. How is God said to "forgive iniquity, and never more to remember sin.?"
For the first, God is said to "forgive iniquity," when the guilt of sin is taken away, and for the second, God is said, "never more to remember sin," in that the sinner after pardon is nevermore looked on as a sinner. Is not this the covenant? q.d. I will remove thy sins, and do them away, as if they had never been: I will blot them out of the hook of my memory, I will old iterate the writing, that none shall be able to read it. But you will say, if sin remain still in the regenerate, how are they so forgiven, as to be remembered no more? Divines tell us of two things in every sin, there is macula cl reatus, the filth and guilt; this guilt some again distinguish into the guilt of sin, which they call file inward dignity and desert of damnation, and the guilt of punishment, which is the actual ordination of a sinner unto damnation. Now, in different respects we say, That sin remains still in believers; and sin doth not remain in believers; First, if we speak of the filth of sin, and of the desert of damnation, so it remains still: but if we speak of the actual obligation of a sinner to condemnation, so it remains not after pardon, but the sinner is as free, as if he never sinned.
But you will say, is not the filth of sin done away when sin is remitted? I answer, the filth of sin is not done away by remission, but by sanctification and renovation: and because in this life we have not a perfect inherent holiness (sanctification at best being but imperfect and wrought in us by degrees) therefore during this life there is something of the filth of sin, and especially of the effects of original sin, sticking and still cleaving to us. But here is our comfort, and herein lies the sweet of the promise, that when God hath pardoned sin, he takes away the guilt as to condemnation; he acquits the sinner of that obligation; he now looks upon him not as a sinner, but as a just man and so in this sense he will forgive, and never more to remember his sin. Ah Christians! take heed of their doctrine, who would have justification an abolition of sin in its real essence, and physical indwelling let us rather say, with scripture, that all the justified saints, must take down their top-sail, and go to heaven halting, and that they carry their bolts and fetters of indwelling sin through the field of free grace, even to the gates of glory; Christ daily wishing, and we daily defiling, to the end that grace may be grace.
I have run through all the manifestations of the covenant of grace, as we have them discovered in the Old Testament; and yet that we may see the better how these things concern us, I shall only propound these two queries more, and then we have done.
1. Whether is the covenant of grace the same for substance in all ages of the world? We answer. Yea, the fathers before Christ had not one covenant, and we another; but the same covenant of grace belongs to us both. This appears in that, (a). First, They had the same promise. (b). Secondly, They had it upon the same grounds.
(a). They had the same promise, as, "I will be your God, and you shall be my people," Lev. xxvi. 12. "And happy art thou, O Israel, saved by the Lord and, "The Lord is our King, and he will save us," Deut. xxxiii. 20. They had not only hopes of an earthly inheritance in Canaan (as some fondly imagine ) but of an heavenly inheritance in the kingdom of God: and to this purpose our Saviour speaks expressly. "Many shall come from the east, and west, and shall sit down with Abraham, Isaac, and Jacob in the kingdom of heaven," Isa, xxxiii. 22. Matth. viii. 11.
(b). As they had the same promise, so they had it upon the same ground that we have, even by faith in Jesus Christ; "Abraham saw my day," said Christ, John viii. 56. And "Christ is the same yesterday, and to-day, and forever," Heb. xiii. 8. He is the same not only in regard of essence, but also in regard of efficacy of his office from the beginning to the end of the world. We believe (said Peter) that through the grace of the Lord Jesus Christ, we shall be saved even as they. Acts xv. 11. And "unto us was the gospel preached (saith Paul) as unto them," Heb. iv. 2. Some may think they had no gospel, but only the law before Christ; but what say you? Have we not observed a thread of the gospel and of the covenant of grace, to run through all the Old Testament, from first to last? and how plain is the apostle, "For this cause also was the gospel preached also to them that are dead?" 1 Pet. iv. 6. Dead long since; for he speaks of them who lived in the days of Noah. Nay, the apostle to the Hebrews gives us a catalogue of Old Testament believers, "By faith Abel offered up unto God a more excellent sacrifice than Cain.--By faith Enoch was translated, that he should not see death. By faith Noah being warned of God, prepared an ark. By faith Abraham when he was called to go into a place, which he should after receive for an inheritance, obeyed and he went out, not knowing whither he went. These all died in faith not having received the promises, but having seen them afar off and were persuaded of them, and embraced them," Heb. xi. 4, 5, 7, 8, 13. Besides these, he reckons up the faith of Abraham, and Isaac, and Jacob, and Joseph, and Moses, and Rahab, and Gideon, and Barak, and Sampson, and Jepthah, and David, and Samuel, and of all the prophets, who through faith did marvellous things, as it there appears. Surely they had the same doctrine of grace as we have; it is the very same for substance without any difference.
2. Wherein is the difference then betwixt the Old and the New Testament; or betwixt the old and new manner of the dispensation of the covenant of grace? They are one for substance, but in regard of the manner of dispensation and revealing in the several times, ages, states and conditions of the church, there is a difference. I shall reduce all to these particulars: they are distinguished,--
(a). In the object. In the old administration Christ was promised but in the covenant Christ is exhibited: it was meet the promise should go before the gospel, and be fulfilled in the gospel, that so great a good might earnestly be desired before it was bestowed.
(b). In the federates. Under the old dispensation they are compared to an heir under age, needing a guardian, tutor or schoolmaster, little differing from a servant; but in the New Testament they are compared to an heir come to ripe years; see Gal. iv. 1, 2, 3, etc.
(c). In the manner of their worship; in the Old Testament they were held under the ceremonial law; and oh what an heap of ceremonies, rites, figures and shadows did they use in their worship; certainly these declared the infancy and non-age of the Jews, who being not capable of the high mysteries of the gospel, they were taught by their eyes as well as with their ears. These ceremonies were as rudiments, and introductions fitted to the gross and weak senses of that church, who were to be brought on by little and little, through such shadows and figures to the true image, and thing signified: but in the new covenant or testament, our worship is more spiritual: our Saviour hath told us. That as "God is a Spirit, so they that worship him must worship him in spirit and truth." The hour cometh, and now is (saith Christ) when the true worshippers shall worship the Father in spirit and in truth: "for the Father seeketh such to worship him," John iv. 23, 24.
(d). In the burden of ceremonies: Peter calls the ceremonies of old, "A yoke which neither our fathers nor we (saith he) were able to bear," Acts xv. 10. And no wonder if we consider,
(i). The burden of their costly sacrifices; if any had but touched an unclean thing, he must come and offer a sacrifice, as, sometimes a bullock, and sometimes a lamb: you that think everything too much for a minister of Christ, if for every offence you were to offer such sacrifices now, you would count it an heavy burden indeed.
(ii). They had long and tedious journeys to Jerusalem, the land lay more in length than breadth, and Jerusalem stood almost at one end of it, and thither "thrice a year all the males were to go and appear before the Lord," Deut. xvi. l6.
(iii). They were tied to the observation of many days, the new moons, and many ceremonial sabbaths; and they were restrained from many liberties, as in meats, and the like; oh what burdens were upon them! but in the new covenant or testament, the yoke is made more easy: we are bound indeed to the duties of the moral law as well as they, yet a great yoke is taken off from us; and therefore Christ inviting us to the gospel, he gives it out thus, "Take my yoke upon you (saith he) for my yoke k easy, and my burden is light," Matth. xi. 29.
(e). In the weakness of the law of old; the law then was unable to give life, to purge the conscience, to pacify God's wrath: and therefore, saith the apostle, "There is verily a disanulling of the commandment going before for the weakness and unprofitableness thereof," Heb. vii. 18. Hence they are called, "weak and beggarly rudiments," Gal. iv. 9 . In comparison of the New Testament, there was then a less forcible influence of the Spirit accompanying that dispensation of the covenant: the Spirit was not then given in that large measure as now; "Because Christ was not then glorified," John vii. 39. It appears in these particulars.--
(i). There was less power of faith in the saints before Christ: when the doctrine of faith was more fully revealed, then was faith itself more fully revealed in the hearts and lives of God's people, "Before faith came (saith the apostle) we were kept under the law, shut up into the faith, which should afterwards be revealed," Gal. iii. 23. Surely this implies there was a time when there was less faith in God's people, and that was the time of the law.
(ii). There was less power of love in the saints before Christ; according to the measure of our faith, so is our love; the less they knew the loving kindness of God towards them in Christ, the less they loved. It may be they were more drawn by the terrors of the law, than by the promises of grace, and therefore they had less love in them.
(iii). They had a less measure of comfort to carry them on in all their troubles. Christ exhibited, is called, "The consolation of Israel," Luke ii. 25. And therefore the more Christ is imparted, the more means of comfort: hence the primitive saints after Christ, are said to "walk in the fear of the Lord, and in the comfort of the Holy Ghost," Acts ix. 31. Certainly the Spirit was poured in less plenty on the faithful in the Old Testament, because that benefit was to be reserved to the times of Christ, who was first to receive the Spirit above measure in his human nature, and thence to derive grace to his saints.
(f). In the darkness of that administration of old, Christ was but shadowed out to the fathers in types, and figures, and dark prophecies, but now we see him "with open face," 2 Cor. iii. 18. Observe the difference in reference to the person of Christ, and to the offices of Christy and to the benefits that come by Christ.
(i). Concerning the person of Christ; it was revealed to them; that he should be God, Isa. ix. 6. and that he should be man, the same verse speaks of "a child that is born," and of a mighty God. But how he should be God and man in one person, it was very darkly revealed.
(ii). Concerning the offices of Christ, his mediatorship was typed out by Moses, his priesthood was typed out by Melchisedec among the Canaanites, and Aaron among the Jews, his prophetical office was typed out by "Noah a preacher of righteousness his kingly office was typed out by David; but how dark these things were unto them, we may guess by the apostles, who knew not that he should die, who dreamed of an earthly kingdom; and till the Holy Ghost came, were ignorant of many things pertaining to the kingdom of God.
(iii). Concerning the benefits that come by Christ; justification was signified by the sprinkling of blood, and sanctification by the water of purification; heaven and glorification by their land flowing with oil olive, and honey: thus the Lord showed the Jews these principal mysteries, not in themselves, but in types and shadows, as they were able to see them from day to-day : but in the new covenant Christ is offered to be seen in a fuller view; the truth, and substance, and body of the things themselves is not exhibited; Christ is clearly revealed without any type at all to be our "wisdom, righteousness, sanctification, and redemption," 1 Cor. i. 30.
(g). In the number of them that partake of the covenant; at first the covenant was included in the families of the patriarchs, and then within the confines of Judea, but now is the partition w r all betwixt Jew and Gentile broken down, and the covenant of grace is made with all nations, "He is the God of the Gentiles also, and not of the Jews only." Rom. iii. 29. Christians! here comes in our happiness; Oh how thankful should we be! what? That our fathers for many hundreds and thousands of years together should sit in darkness, and that we should partake of this grace? What! that we that were dogs before, should now be set at the children's table? The very Jews themselves hearing of this, are said "to glorify God, When they heard these things, they held their peace, and glorified God, saying, then hath God also to the Gentiles granted repentance unto life," Acts xi. 18. If they praised God for it, how much more should we do it ourselves? But of that hereafter.
I have now propounded the object we are to look unto, it is Jesus as held forth in a way of promise or covenant, in that dark time from the creation, till his first coming in the flesh; our next business is to direct you in the art or mystery of grace, how you are to look to him in this respect.