Wherefore, we may now return unto our former inquiry : All things being thus excellently and admirably disposed, in infinite wisdom and holiness, in this covenant, the whole duty and blessed- ness of man being fully provided for, and the glory of God absolutely secured upon all events, what was the reason that God left not all things to stand or fall according to the terms of it? wherefore doth he reject and lay aside this covenant, and promise to make another, and do so accordingly ? Certain it is that he might have continued it with a blessed security to his own glory; and he " makes all things for himself, even the wicked for the day of evil."
47-i AN EXPOSITION UPON PSALM cxxx. [Ver.4
God himself sIioavs what was the only and sole reason of this dis- pensation, Heb. viii. 7-13. The sum of it is this: — Notwithstand- ing the blessed constitution of the first covenant, yet there was no provision for the jxirdon of sin, no room or place for forgiveness in it ; but on supposition that man sinned, he was in that covenant left remediless. God had not in it revealed that there was any such thing as forgiveness with him; nor had any sinner the least hope or grounds of expectation from thence of any such thing in him. Die he must, and perish, and that without remedy or recovery. " Now," saith God, " this must not be. Mercy, goodness, grace, require another state of things. This covenant will not manifest them; their effects will not be communicated to poor sinners by it. Hence," saith he, " it is faulty, — that is, defective. I will not lose the glory of them, nor shall sinners be unrelieved by them. And, therefore, although I may strictly tie up all mankind unto the terms of this, yet I will make another covenant with them, wherein they shall know and find that there is forgiveness with me, that they may fear me.
Now, next to the blood of Christ, whereby this covenant was rati- fied and confirmed, this is the greatest evidence that can possibly be given that there is forgiveness with God. To what end else doth God make this great alteration in the effects of his will, in his way of dealing with mankind? As forgii'eness of sin is expressly con- tained in the tenor and words of the covenant, so set it aside, and it will be of no more use or advantage than the former; for as this covenant is made directly with sinners, nor was there any one in the world when God made it that was not a sinner, nor is it of use unto any but sinners, so is forgiveness of sins the very life of it.
Hence we may see two things; — first. The greatness of forgive- ness, that we may learn to value it; and, secondly. The certainty of it, that we may learn to believe it.
First, The greatness of it. God would not do so great a thing as that mentioned but for a great, the greatest end. Had it not been a matter of the greatest importance unto the glory of God and the good of the souls of men, God would not for the sake of it have laid aside one covenant and made another. We may evidently see how the heart of God was set upon it, how his nature and will were en- gaged in it. All this was done that we might be pardoned. The old glorious fabric of obedience and rewards shall be taken down to the ground, that a new one may be erected for the honour and glory of forgiveness. God forbid that we should have slight thoughts of that which was so strangely and wonderfully brought forth, wherein God had as it were embarked his gi'cat glory ! Shall all this be done for our sakes, and shall v.'e undervalue it or disestecm it? God for-
Ver.4,] EVIDENCE OF EOKGIVENESS WITH GOD. 475
bid. God could, if I maj^ so say, more easily liaA^e made a new world of innocent creatures, and have governed them by the old covenant, than have established this new one for the salvation of poor sinners; but then, where had been the glory of forgiveness? It could never have been known that there was forgiveness with him. The old covenant could not have been preserved and sinners pardoned. Wherefore, God chose rather to leave the covenant than sinners un- relieved, than grace unexalted and pardon unexercised. Prize it as you prize your souls ; and give glory unto God for it, as all those that believe will do unto eternity.
Secondly, For the security of it, that we may believe it. What greater can be given? God deceiveth no man, no more than he is deceived. And what covild God, that cannot lie, do more to give us satisfaction herein than he hath done? Would you be made par- takers of this forgiveness? — go unto God, spread before him this whole matter; plead with him that he himself hath so far laid aside the first covenant, of his own gracious will, as to make a new one, and that merely because it had no forgiveness in it. This lie hath made on purpose that it might be known that there is foi'giveness in him. And shall not we now be made partakers of it? Avill he now deny that unto us which he hath given such assurance of, and raised such expectations concerning it? Nothing can here wrong us, no- thing can ruin us, but unbelief. Lay hold on this covenant, and we shall have pardon. This God expresseth, Isa. xxvii. 4, 5. Will we contmue on the old bottom of the first covenant? All that we can do thereon is but to set thorns and briers in the way of God, to se- cure ourselves from his coming against us and upon us with his indignation and fury. Our sins are so, and our righteousness is no better. And what will be the issue? Both they and we shall be trodden down, consumed, and burnt up. What way, then, what remedy is left unto us? Only this of laying hold on the arm and strength of God in that covenant wherein forgiveness of sin is pro- vided. Therein alone he saith, " Fury is not in me." And the end will be that we shall have peace Avith him, both here and for ever.