Chapter 12: All Are to Try Under What Covenant They Are

Quest. 1. Whether should not all try under what Covenant they are.

Answ. Self-searching is a reflect act upon the state (and such acts are more spiritual than direct acts) and therefore it should be the work of all, to try, under what reign they are, whether of the first or second Adam. And whereas Angels cover their faces and their feet with wings (Isaiah 6) before God and are full of eyes, as without, so also within (Revelation 4:8). We may hence learn, such come nearest to the nature of these pure and heavenly Spirits, who have eyes within to see what they are, and their blackness of face and feet, when they compare themselves either with the Holy God, or his Holy Law. 2. The carnal man is a beast (Psalm 49:20) and beasts have no reflect acts upon their own beastly state. 3. The more of a spiritual life is in any the more stirring in communing with their own heart, the Law makes, the more of life that is in the worm when trampled on, the more stirring it makes: deadness and stupidity in not being versed and well read and skilled in ourselves and our own heart, argues little of the Spirit, and estrangement to a spiritual Covenant, nor can any lay hold on the Covenant of Grace in a night dream.

Quest. Whether are there fewer threats of temporal evils under the New Covenant than under the Old?

Answ. It cannot be denied, except the threats of the Sword, Famine, Pestilence on Jerusalem, and the desolation upon the Jews (Matthew 23; Matthew 24) but in place of all the diseases of Egypt (Leviticus 26) and the long roll of dreadful judgments and curses temporal (Deuteronomy 28) denounced against the transgressors of the former Covenant, Christ and the Apostles are more sparing in denouncing temporal plagues in the New Testament. Christ says the worm never dies, the fire never goes out, the hypocrite is to be bound hand and foot and [reconstructed: cast] into utter darkness (Matthew 22:12) and the Holy Ghost says such shall not inherit the Kingdom of Heaven (1 Corinthians 6:9; Ephesians 5:5) the apostate is near a curse, his end burning (Hebrews 8:6) he is to look for judgment and fiery indignation (Hebrews 10:27) to some is reserved the blackness of darkness for ever (Jude 7) the lake that burns with fire and brimstone, which is the second death (Revelation 21:8). Because 1. Temporal blessings and curses are more legal, and more easily believed, when the light was dimmer than now, when light is larger, convictions stronger, and men are more apt to believe everlasting wrath. 2. It is a more Gospel way to bear in the threat of everlasting wrath than of temporal rods. 3. Desertions and trials under the Law were more legal and sharp and sad upon David, Hezekiah, Job, Jeremiah, Heman (Psalm 6; Psalm 38; Psalm 77; Psalm 102; Psalm 88; Isaiah 38; Jeremiah 20). But it is to be thought, that in regard the day has now dawned, the Gospel desertions coeteris paribus for the abundance of light, are more sharp, nearer to despair, see (2 Corinthians 1:8) We were pressed out of measure above strength, in so much that we despaired even of life, having received the sentence of death. It is a doubt if Paul should be so pressed by a sentence of temporary death. Though there is a larger measure of faith, to bear up the soul under the New Testament: but it would appear there is more of hell now than under that dispensation, and that the Gospel despair of Judas and of these that cry for mountains and hills, to cover them (Luke 23:29-30) is more intolerable under the Gospel. (4.) There is a more numerous company of these who have not loved their lives to the death, and the martyrs that suffered more exquisite torments for Christ, under the persecuting Emperors and reign of Antichrist, than ever before; the constraining love of Christ, which is stronger than death or hell has so swallowed up all temporary sufferings, the Spirit has such influence on the flesh. (5.) When the world seeks wisdom (1 Corinthians 1) and Rabbis of the Jews and learning and arts abound all the world over, as the profound philosophers of the Gentiles, the wonders of nature prove, yet not many wise are called (1 Corinthians 3:21, 26-27) and unlettered and ignorant, are, in number, for godly spiritual knowledge, far beyond the godly learned; and make that true (Isaiah 11:9): The earth shall be filled with the knowledge of the Lord, as the waters cover the sea, and (Isaiah 30:26): And the light of the Moon shall be as the light of the Sun, and the light of the Sun shall be as the light of seven days, so has the Lord darkened carnal learning, though of itself the good gift of God, with the shining of spiritual wisdom in the fools of the world, for so are they judged (1 Corinthians 1:27).

Question 3. What are the special differences of one under the Covenant of Works, and of one under the Covenant of Grace? Answer 1. The dominion and kingly power of sin, to condemn and judge to eternal wrath, and also to command against all shadow of reason, such crying sins (1 Corinthians 6:9-10; Romans 1:29-30; Galatians 5:20-21; Ephesians 4:17-19; Colossians 3:5; 1 Timothy 1:9; Revelation 21:8; Revelation 22:15-16), without exception makes a universal slave; for as far as the lusts of sin go, as far goes the dominion of sin, and this is to be under the Law (Romans 6:14). (2.) There is subjection to the Law when men are agents in resigning and giving themselves over, or offer themselves as sacrifices at the altar, or servants that tender their service to their masters (Romans 6:16), to sin, which has strength from the Law to condemn (1 Corinthians 15:56); and to be a captive is not intended, but comes on by occasional force (Romans 7) — such are patients as it were. But 3. Then they are sin's servants, when there is a Law of sin and a Covenant, as there is between a master and a servant. And 2. full consent, and men give themselves, and willingly commit and deliver themselves (the word spoken of Christ's willingness to offer himself for us, Ephesians 5:25, and to God the Judge, 1 Peter 2:23) to commit filthiness [in non-Latin alphabet] in abundance, with greediness (Isaiah 9:19), when the renewed part enters not a spiritual protestation on the contrary — see Romans 7:19. The carnal protestation entered by natural reason is not the protestation of the renewed will and affections against the will and affections, but will against will makes a division of the practical act, and division weakens — the half is less than the whole, especially when half and half are contrary: half fire and half water makes the burning less, half light, half darkness makes twilight; it is not perfect daylight. Indeed it not only lessens, but weakens; indeed it also alters the kind of the moral act — no reason can admit that when a merchant casts his goods in the sea for fear of shipwreck, that he does an act of prodigality or waste: it wants delight and full consent. Herod's killing of John the Baptist, though he did it with sorrow, yet was no compelled nor divided action between renewed affection and unrenewed affection. And so it was no protestation in favor of the Law of God, for he was not grieved because murdering of the man of God was against the honor of God, but because not murdering of him was against his supposed credit — he should appear before men perjured — and to kill was a torment of conscience; it was then a protestation in favor of his own credit and natural conscience. Hence the formal objects of action and action show the clear difference between the combat between sense and reason, or between a natural conscience and the flesh (for a natural conscience cannot plead for, and protest in favor of the spiritual Law of God), and the combat between the flesh and the Spirit. 2. The second special difference is in the Law convictions and the Gospel convictions — convictions under the Gospel are stronger and more solid, for they have more of sanctified reason; 2. will; 3. inclination of heart and affection. A believer accuses himself and joins actively with the Spirit to convince himself, and heightens his own guiltiness (Psalm 51:1-6; Daniel 9:5-9, 20). But a Law conviction comes upon Devils and they tremble (John 2:19), and upon such as are under the Law, and are unsent for, by result from a natural conscience, as heat from fire, light from the sun. Compelled convictions speak a Law-state.

2. It is easier to be found orthodox than to be godly — Satan in a manner soundly believes there is one God (James 2:19), and that Christ is the Son of God (Luke 4:34), and so does the carnal Jew teach that it is not lawful to steal, to commit adultery (Romans 2:21-22). But in the Old and New Testament, Devils never accuse themselves of sin, but tempt to it, and challenge the Law and God (Genesis 3:4-5) of injustice — never themselves. Devils are most properly under the Covenant of Works, and by no command is the Gospel preached to them, and next to them are such as are found in the letter of the Gospel, but never convinced of sin. Such are most under the Law, as have least Law-work and Law-condemnation upon their spirits — those that are under the Law most, as touching their state, are most under the letter, least under the Spirit, as touching any penal awakening. To be under Law-bondage is a more severe punishment to Devils and men under a Law-state, for legal terrors are upon Devils (Matthew 8:29; James 2:19) and Cain (Genesis 4:14). Punishment as such neither makes, nor designates any gracious; it is but accidental to prepare any for Christ — many tormented with the Law have believed such a case to be the pain of the second birth, when it was but a mere Law-fever, and have returned to their vomit and become more loose and profane. 1. Because the Law as the Law can convert none. 2. Wrestling with Law-bondage without any Gospel-grace is but a contradicting of God and his justice; and God recompenses opposing and blaspheming of him in hell with more sinful looseness. 3. Law-light under legal terrors shines more clearly, and the guiltiness in not making use of rods of that nature is so much the more grievous. You that have been scalded and burned in this furnace, and are come back from hell, are taught by sense to believe there is a hell, and though hell-torment can convert no man, yet it renders men more inexcusable. Humbling, wakening, and sanctifying Law-bondage is more than a work of the Law when it brings forth confessing, praying, believing, and humble submitting to God, in Job, David, Hezekiah, Heman — and what a Physician is Christ who can heal us with burning and coals of hell.

3. A man under a Law-work may give a legal and dead assent, to both the truth and goodness of the promises liberally conceived, as temporary believers do, and Simon Magus wonders, but Saul (Acts 9) and the jailer tremble (Acts 16) — but that is in regard of the conviction not of the mind only, but of the conviction of affection and the yielding to "what shall I do?" But Felix trembles only in regard of literal conviction on the mind, and neither he nor Magus comes to "what shall I do?" They differ as the burning light of a fire, which both casts light and with it shining heat also, and the light that precious stones cast in the night, which is both little and has no heat. Fiery and piercing convictions are good; there is a dead conviction of the letter that does not profit.

4. There is a strong law-conviction that vengeance follows the scaddings of Sodomy, and the killing of parents, because natural instinct kindles and fires the soul with law-apprehensions, when the mind has engraved sharpness to discern undeniable principles, but the conscience is more dull in apprehending that spiritual vengeance follows such spiritual sins as unbelief, because until there be some supernatural revelation, we are dead to the Gospel truths, and Gospel sins, but when a common grace heightens the soul to a supernatural assent, that Christ is a Teacher sent of God (John 7:28; John 3:2), the conviction is more strong. But because it is more supernatural, and instead of kindly affection of love which it wants, it is mixed with hatred and anger and so degenerates into fiery indignation against the Holy Ghost, as (John 15:24) compared with (Matthew 12:15, 26:31) makes clear. 5. Conviction which is no more but conviction, is no godly principle, nor makes any heart change, indeed it goes dangerously on to wonder and despise, except it send down coals of fire to the affections. 6. He who is under the Covenant of Grace finds a threefold sweetness in obedience: 1. An inbred sweetness in the command. 2. In the strength by which he acts. 3. An inbred sweetness in a communion with God. No man is any other way under the law, than under a yoke, what is only written seems the oldness of the letter (Romans 7), and is dead of itself, and lays on a burden, but gives no back to bear. He that is under grace finds sweetness of delight in a positive law though the thing commanded be as hard to flesh and blood as to be crucified (John 10:18), yet it obtains a sweetness of holiness from God's will (Psalm 40:8): "I delight to do your will, O God, (even to be made a curse and crucified) your law is within my heart," and he would but fulfill all righteousness, even that which seems to be the outside of the Gospel, to be sprinkled with water (Matthew 3:15), and this Christ would do as under the Covenant of Grace.

2. The stirrings and breathings of the Spirit makes the work sweet, hearing brings burning of heart (Luke 24:32), willing gladness (Acts 2:41), and some sweetness of stirred bowels comes from the Lord's putting in his hand through the key-hole of the door of the heart (Song of Solomon 5:4), whereas to a natural man under the law, to lift up a prayer is to carry a millstone on his back, every syllable of a word is a stone weight which he cannot bear. 3. Were there no more in praying, but a communion with God, how sweet is it? When Christ prays, the fashion of his countenance is changed (Luke 9:29). There is a heaven in the bosom of prayer, though there were never a granting of the suit, sure there is a sin in making heaven a hire, and in making duty a relative thing, a horse for a journey, a ship for a voyage to fetch home gold, whereas there is heaven in praising God before the throne, such as is both work and wages, and so in spiritual duties here.

7. Suppose there were no letter of a command, because there is suitableness between the law engraved in the heart, and the spiritual matter commanded, a child of grace under grace sets about duties, so that (in a manner) there is no need to say to David, "Get you to Jerusalem and to the house of God," for he says (Psalm 122:1), "I was glad when they said, let us go to the house of the Lord." As there needs no command that the Father love the child, nor is there need to exhort the sea to ebb and flow, or the sun to shine: nor are many arguments useful to press the mother to give suck to the child, nature stands for a law here, the strength of the engraved law in the heart, overpowers the letter. So the new nature, the indwelling anointing, as a new instinct puts the child of grace to act. But here we are to beware, that we separate not the Word and the Spirit, the Father of Spirits loves to work with his own tools, and sow with his own seed the Word of God, these three agree in one: 1. The Spirit acting. 2. The habit of grace acted upon by the Spirit, who blows away the ashes, and 3. The word of exhortation. Nor do we extoll dead letters and lifeless forms, as Libertines say, for we take in with the letter the quickening sense and convincing meaning of the Word, and it is considerable that the Spirit draws sweetly after him, the nature, faculties of will, mind and affections, and they need no other allurement but the Word, the Spirit, and the new nature. But when they barbarously slew their children and made them pass through the fire, they must put out of their ears and hearts the crying and howling of the murdered babies, with the noise of the beating of drums; nature serves the Devil often weeping, and Satan deadens nature, grace so mortifies as the consent of delegation goes alone (Psalm 1:2; Psalm 119:72, 97).