Mysterium & Medulla Bibliorum.
THE Mysterie and Marrow of the BIBLE: VIZ. God's Covenants WITH MAN, In the First Adam, before the Fall: and In the Last Adam IESVS CHRIST, After the Fall; From the Beginning to the End of the World;
Unfolded & Illustrated In Positive Aphorisms & their Explanations.
WHEREIN The General Nature, Several Kinds, Gradual Discoveries, Sanctions and Administrations of all Gods Holy COVENANTS, From First to Last, throughout the whole Scriptures; together with their peculiar Terms, Occasions, Author, Foederates, Matter, Form, End, Properties, Agreements, Disagreements, and many other their noted Excellencies are largely and Familiarly expounded: The blessed Person and Office of IESUS CHRIST, the Soul of all the Covenants of Faith, and sole Mediator of the NEW COVENANT, is Described: Many choice Fundamental points of Christianity, are Explained: Sundry Practical Questions, or Cases of Conscience, are Resolved: Divers puzzling Controversies about the present Truths are positively Stated and Determined: Many Obscure and Difficult Scriptures are occasionally Elucidated: And, in all, The Great supernatural MYSTERIE of the whole Sacred BIBLE, touching Gods most Wise, Gracious, Merciful, Righteous, Plenary, Wonderful, and Eternal Salvation of Sinners by IESUS CHRIST through Faith, sweetly Couched and Gradually Revealed in his Covenant-Expressures in all Ages of the Church, is Disclosed and Un-veiled.
By FRANCIS ROBERTS, M. A. Pastor of the Church at Wrington, in the County of Sommerset.
London, Printed by R. W. for George Calvert, and are to be sold at his shop at the sign of the Half-Moon in Pauls Church-yard. 1657.
HEROI PERHONORIFICO, PATRONO SUO FAVENTISSIMO, ARTHURO DOMINO CAPELL BARONI DE HADHAM:
Nec non NOBILISSIMIS AMPLISSIMISQUE HEROINIS, ELIZABETHAE DOMINAE CAPELL Matri ejus Pientissimae, ET DOMINAE ELIZABETHAE CAPELL Consorti ejus conjunctissimae; HOC Mysterium & Medullam Bibliorum, VIZ.
Elucidationes hasce Theologicas De Sacrosanctis Salutiferis (que) Dei Optimi Maximi, Fidelissimi & Mentiri nescii cum Homine initis FOEDERIBUS: Tam FOEDERE OPERUM Naturali, ante Lapsum illum miserrimum, in ADAMO primo; Quam FOEDERE FIDEI Supernaturali, post Lapsum, in ADAMO postremo IESU CHRISTO, [...], Per universas temporum Revolutiones, Primariasque Ecclesiae vicissitudines, inde à jactis Mundi Fundamentis us (que) ad Consummationem Seculi;
Beatitates FOEDERUM infra Patefactas, at Maximè [...],
Summae Gratitudinis, observantiae & Honoris Ergo, [...] D. D. D.
Franciscus Roberts.
To the Churches, Ministers, and Members of JESUS CHRIST, in England, Scotland, Ireland and other the annexed Dominions, Grace, Mercy and Peace from God our Father and the Lord JESUS CHRIST our Mediator, and from the Holy Spirit the Comforter.
THE Luke 1. 72. Sacred COVENANTS of God with Man, Gen. 2. 16, 17. before Gen. 3. 14, 15 & 6. 18, &c. & 9. 8, 9, &c. & 12. 1, 2 3. & 15. 18, [...]s c. & 17. 1, 2, &c. Deut. 5. 2, &c, with Exod. 24. 4. to 9. Psal. 89. 3, &c. Ezek. 37. 26. &c. Heb. 8 6 to 13. and since his fall, That profound Mysterie and Marrow of the Bible, are a Subject so Sublime, Spiritual, Comprehensive, Transcendent, and every way excellent, in it self; so Necessary, Profitable, Comfortable, and every way desirable, to us: that it is most worthy of all acceptation, by all that are, or desire to be, Acts 26. 28, 29. altogether CHRISTIANS. See all these seven Particulars abundantly cleared in all Gods Foederal Expressures unfolded in the ensuing Treatise. For; 1. The Author of these COVENANTS; is the LORD, the most High and only wise God. 2. The Original Fountain and Impulsives of them; the glorious Riches of Divine Grace. 3. The Confoederates or Foederate-Parties to them; God, and Man either as in the First Adam before the fall, or as in the Last Adam, Jesus Christ since the Fall. 4. The Foundation of all the COVENANTS OF FAITH from First to Last; JESUS CHRIST, God-man, our only Mediator and Hope, either as Promised, or as Performed. 5. The Matters of Gods Covenants, are; From God, All manner of Blessings Temporal, Spiritual, and Eternal, which the whole Scriptures Promise: From Man, all manner of Duties Natural in the First Adam, or supernatural in the Last Adam, which the whole Scriptures require. 6. The Form of them; More Inwardly, The Foederates Reciprocal and Mutual obligation: More Outwardly, The various Manifestations, Confirmations and Administrations of Gods several Covenants according to the Mysterious Contrivances and Counsels of his blessed Will. 7. Finally, The intended Scope or Ends of them all, are; Subordinately, The Happiness of man in his Foederal enjoyment of the [Page] LORD as his Covenant God both in this and the world to come, which is absolutely the height of all possible Felicity: Ultimately, The Glory of God in his matchless Wisdom, Goodness, Free-Grace, Mercy, Love, Truth, Faithfulness, Iustice, Holiness, Happiness, &c. all which are rendered in and through JESUS CHRIST most illustrious and Glorious.
This Transcendent and most excellent Mysterie, THE COVENANTS OF GOD, I have endeavoured (according to the measure of the gift of Christ Received) to Explicate and Illustrate in the ensuing Treatise. A Work (I acknowledge) of vast Extent, great Difficulty, much Labour, and Long Time. 1. Of Vast Extent. Comprizing in it; All the Methods of Divine Dispensations to the Church in all ages; All the Conditions of the Church under those Dispensations; All the greatest and precious Promises, of the Life that now is, and of that which is to come; All Sorts of Blessings Promised by God to man: All Sorts of Duties Re-promised by man to God; All the gradual Discoveries of JESUS CHRIST, [...]he only Mediator, and Saviour of Sinners; The whole Mysterie of all true Religion from the Beginning to the end of the world; and which as a Continued thred of gold(f) [...] runs through the whole Series of all the Holy Scriptures. 2. Of great Difficulty. Things excellent are difficult. This work is Difficult: Partly, through the Profound Mysteriousness of the Covenants themselves: Partly, through the obscurity and seeming repug [...]ancy óf some Scriptures wherein the Covenants are mentioned and Revealed: Partly, through the great diversity of Gods Covenant Discoveries: Partly, through the many intricate Knots, Doubts and Perplexing Controversies that all sorts of Adversaries to the Truth, have cast in the way. By reason of all which this precious Truth lyes, like silver, very deep, and sometimes hard to come by, and must be laboriously digged out from amongst the ve ry Rocks. [...] 3 Of much Labour. Being of such vast Extent and great Difficulty, it must needs be very laborious. Gods Covenants are many, occasioning many Doubts, Questions, Cases of Conscience, &c. and the Nature of some of them especially so involved in intricate Difficulties and perplexities; that I confess, it hath cost me no small pains and study to give my self and others Satisfaction therein. It can be no easie task to take so long a journey, and of times to travel through such deep wayes and unbeaten paths, yea sometimes to pass through such stony and Rocky places. But because, I have set my heart exceedingly to the COVENANTS OF my GOD, which (in my judgement) are an universal Basis or Foundation to all true Religion and Happiness, I have shunned no Diligence; Industry or Endeavours, that to me seemed requisite for the Profitable unveiling of them. 4. Finally, This is a work of a long time. This I have proved by much experience, far beyond my expectation. For in the Treatise following is comprized the Substance of all my I began in my weekly Lectures, to treat of Gods Covenants on Septemb. 2. An. Dom. 165 [...]. and have persisted therein till the very Publication of this Book in May, An. Dom. 1657. Weekly Lectures for the Space of almost six years Compleat: Besides much of be New Covenant, which was never preached at all. During which time, when I had brought on the work almost to the End of Gods Covenant [Page] with his Captives as it were in their Ezek. 37. 11, 12, 13, 14. Graves in Babylon, my self was for certain weeks together so Captivated by a Putrid Feaver that I was almost brought to the brink of the Grave. And this was a deep aggravation of mine Affliction, that now the work was like to be left imperfect, and little or nothing spoken to the NEW COVENANT, which is the Glory of all Gods Covenants. But Isa. 38. 20 the LORD my God was ready to save me, both In Affliction, and From Affliction. (1) In Affliction; By witholding my disease from Annoying mine Animals, and from assaulting much my Vitals, Though it had brough my Naturals almost as low as the dust. By which dispensation I comforted my self: that the LORD in sparing mine Animals and Intellectuals intended to reserve them for some further Service to himself and his Church: (2) From Affliction; By Isa. 38. 17. loving my Soul from the pit of Corruption, casting all my sins behind his back, and Restoring a New Life unto me that I might exalt his glorious Name in Explication of his New Covenant. For which complexive Mercy I desire unfeignedly to render all possible Praises to the God of my salvation.
Now therefore, Having Enterprized, and (through the good hand of my most gracious God) at last Accomplished this Long, Laborious, Difficult and Comprehensive work; I most humbly lay it at the feet of JESUS CHRIST my Lord and Saviour, sincerely devoting and Consecrating it, First to his Honour, Next to the Service, Edification and Consolation of his Church and all his genuine Members within these Ilands. And 1 Pet. 5. 10. the God of all Grace, who hath given 1 Cor. 12. 7, &c. the Manifestation of the Spirit to every man to profit withal, and who can actuate the Doctrine of Truth, whether Preached with lively voice, or Printed in a Book to the saving Benefit of his peoples Souls; So Accept, Bless, go forth with and Prosper these poor labours of his most unworthy Servant, by his Spirits sacred Influences and effectual co-operations, that thereby, Some ignorant Souls may be illuminated, Some Gainsayers to the Truth, and opposers of Religion may be convinced, Some Aliens to Christ may be Converted; Some weak doubting and trembling Christians may be resolved, strengthned and established, Some dejected, disconsolate, Afflicted, Tempted or Deserted Saints may be refreshed and comforted, and that in some fort or other, whosoever shall read the Soul-saving Mysteries of Gods Holy Covenants hereafter unfolded, may have his heart even burn within him towards God, Iesus Christ, his Covenants, and a true New-Covenant state with God in Christ, that the flames of that heavenly fire within his breast may be unquenchable.
And in order to the more fruitful perusal of this Treatise, and for the more speedy fixing of Right Notions and Apprehensions in the Readers Minds touching the COVENANTS OF GOD; I premise and earnestly recommend these few General Considerations, viz.
I. That, The LORD, the only true God, Father, Son and Holy-Ghost, though eternally and infinitely happy in himself alone, yet is pleased to Communicate of his Happiness to his intellectual [Page] Creatures, Angels and Men: but especially to Men, by vouchsafing them a blessed Fellowship or Communion with himself, both Natural, Spiritual, and Coelestial. In this Consideration I comprize four things, viz. 1. That, The Gen. 2. 4, 5, 6, &c. The LORD God. Iohn 17. 3. Mat. 28. 19. 1 Iohn 5. 7. LORD the only true God is Father, Son, and Holy Ghost. A Trinity of Persons, or Personal Subsistences in Unity of essence. 2. That, The LORD God is Eternally and infinitely Happy in himself: For, Before all time, and Psal. 90. 2. Before the world or any Creature was, from Eternity to Eternity, he was God. And being eternally God, he was Eternally Happy in himself: 1 Tim. 6. 15. The Blessed and only Potentate. Yea being the Psal. 147. 5. In finite and boundless of God, he was, is and will be Infinitely Happy in himself. Perfect Happiness consists in enjoyment of Perfect goodness, of a confluence of all goodness. Now God is all goodness; God is his own goodness. Mat. 19. 27. There is none good, save one, that is, God, viz. There is none good as God is good, Essentially, Independantly, Infinitely, Immutably, Eternally, &c. And therefore God is his own Happiness eternally: when nothing was, but God. The Father, Son and Holy Ghost having eternal and infinite fulness of Satisfaction, Complacency and acquiescence in themselves alone. And whatsoever goodness or Happiness is in any creature since the creation, all that is wholly put into, and heaped upon the Creature by God alone, as drops out of his Ocean, as grains out of his Mountain, as Littles out of his All. 3. That, God notwithstanding is pleased to communicate of his own happiness to his intellectual creatures, Angels and men, but especially to men. As the Sun, full of light, communicates his light and glory to all the world: or as the Sea, full of water, imparts his streams to all the earth. And yet the Happiness of God is not at all diminished, by imparting of his Happiness to men and Angels: As the light of the Sun is not all at lessned by his Diffusion and Emanation of light to all the world. Nevertheless Man, being brought neerest to God in Iohn 1. 14. 1 Tim. 3. 16. Heb. 2. 16. Eph. 1. 20, 21, 22. Phil. 2. 9, 10, 11. the Person and office of Iesus Christ, hath the primary impartment of the divine felicity. 4. That, God Communicates his happiness to man, by vouchsafing him Blessed Communion with himself, both Natural, Spiritual, and Coelestial. God so communicates his Happiness to Man, as that man must reciprocate some Homage to God out of that which he hath received from God. God gives of his own to man, and expects again of his own from man: and herein in the General stands that blissfull and sweet Communion betwixt God and man. And this Communion is threefold, viz. (1) Natural, By Creation, which Gen. 2. 7. to the end. was betwixt God and Adam in Paradise before the Fall. (2) Spiritual, by 2 Cor. 5. 17. 1 Iohn 1. 3. 2 Cor 13. 14. New Creation, which is betwixt God and all the Elect in Iesus Christ the Second Adam, since the Fall. (3) Coelestial, by Glorification, which shall be betwixt God and all the Elect in Christ in the highest heavens, in the Mat. 5. 8. 1 Iohn 3. 2, 3. Iohn 17. 24. be atifical vision and fruition of God in Iesus Christ face to face immediately, fully and eternally.
II. That. The LORD God brings man into Communion with himself, by that sweet Familiar way of COVENANT, in all ages, from the Foundation to the Consummation of the [Page] world. God might have dealt with man in a More Absolute Lordly and Majestical way, peremptorily Commanding and requiring from man his Duty and Allegiance: but he hath pleased to Condescend to a More Relative familiar Covenant way; And this 1 Chron. 17. 17. with 2 Sam. 7 19. See the Origin [...]l [...], See also p. 1008. after the manner of man, viz. familiarly, sweetly, and condescendingly dealing with man by Covenant, as one man with another. God by his Covenants Reveals, Applies, Confirms, and Increaseth this sweet Communion betwixt himself and his People in all ages and generation of the world, from the Creation to the judgement day. 1. Into Natural Communion. God brought Innocent man by the Gen. 2. 16, 17. Covenant of works. 2 Into Spiritual Communion, God brings lapsed man by the Gen. 3. 14, 15. & 6. 18, &c. & 12. 1, 2, 3, &c. Deut. 5. 2, &c. with Exod. 24. 4. to 9. Psal. 89. 3, &c. Ezek. 37. 26, &c. Heb. 8. 6. to the end. Covenant of Faith, gradually more and more Revealed unto perfection, in all the seven Periods and Discoveries of it: witness Adam, Noah, Abraham, Israel, David, The Captives, and Jews and Gentiles of all Nations, thus brought into, and established in Communion with God by his Covenant. 3. Into Coelestial Communion also they are brought by the same Covenant of Faith, assuring by many Heb. 8. 10, &c Mark 16. 16. Iohn 3. 16. 1 Iohn 3. 2. 1 Tim. 4. 8. Promises of a Glorious life and Compleat happiness in Heaven for evermore.
III. That, Gods COVENANT with man is of two kinds: viz. 1. Gen. 2. 16, 17. Eccles 7. 29. Leut. 27. 26. Gal. 3. 10. Rom. 6. 23. A COVENANT OF WORKS, with man upright in the First Adam before the Fall, Promising the Continuance of Life and Happiness to him upon Terms of Perfect and Perpetual Personal Obedience, But threatning Death and Misery upon the least [...]ayling therein. Which Covenant being Gen. 3. throughout. Rom. 5. 12, &c. 19. broken by Adams Disobedience in Eating the forbidden fruit, was in Specie utterly irreparable. (See in this Treatise, this In p. 19, &c. Govenants Explication) 2. Dr. Andrews stiles it, A Covenant of Obedience, and a Covenant of Faith. In his Expos. of the Moral Law. p. 72. A COVENANT OF FAITH, with man lapsed, in JESUS CHRIST, The last Adam, Revealing and Promising lapsed Sinners Recovery from Sin and Death to Righteousness and Life, upon Terms of unfeigned Faith in Iesus Christ to that end. This Distinction of Gods Covenant, into a Covenant of Works and of Faith, is Most proper and agreeable to Scripture. The In Book I. ch. 2. Aph. 3. p. 16, 17, &c. & Book II. ch. 2. p. 61. to p. 191. Nature whereof, and of the Covenant of Faith in General, is hereafter at large unfolded.
IV. That, Gods COVENANT OF FAITH in Christ the Last Adam, (Inchoate in the Earthly, but Consummate in the Heavenly Paradise) Hath a twofold respect to IESUS CHRIST; viz. 1. As Promised, and to be Revealed afterward; 2. As Performed, Exhibited and actually Revealed already: And hereupon it is Subd [...]stinguished into, 1. The Eph. 2. 12. COVENANTS OF PROMISE in Christ only Promised: Wherein are fix gradual Discoveries of Christ and Covenant Mercies, still proceeding from the less to the more Perfect: 2. The COVENANT OF PERFORMANCE, in Christ Performed and actually Manifested in the Flesh, viz. The Ier. 31. 31, &c. Heb. 8. 8, 9, 10, 11, 12, 13. NEW COVENANT, the most perfect and compleat Expressure of all the Covenants of Faith, Commencing from Christs Death, and Continuing till the end of the world. The Covenants of Promise [...]ere more Dark, [Page] Imperfect, Inneffectual and Restrained to one sort of People; The New Covenant is more Clear, Perfect, Efficacious and Universally extended to all sorts and Nations of People in he whole world. This Distinction of the Covenant of Faith, See In Book II. ch. 2. Aph. 3. p. 184. to 191 hereafter Explicated and confirmed.
V. That, The Mysterie and chief Matter of all the Covenants of Faith, whether Covenants of Promise or New Covenant, though for Accidents and Circumstances it be very variously represented, yet for essence and Substance it is only one and the same, viz. The Recovery of lapsed Sinners from Sin and Death, to Righteousness and life by IESUS CHRIST alone through Faith. The same CHRIST, the same Faith, The same Recovery of lapsed sinners by Christ through Faith is Revealed in all the Covenants of Faith, but in every of them diversly. As,
1. The same Christ is Revealed in all the Covenants since the Fall. They are as many Cabinets one within another: but Christ the Iewell within them All. All their Promises lead to him, and Center in in him, All their Commandments refer to him, All their Threats drive to him, All their Ceremonies Typifie him, All their Sacraments signfie him, All their Ordinances magnifie him, &c. But in every of them how differently is the same Christ represented! As the Gen. 3. 14. 15. Seed of the woman bruising the Serpents Head; in the First: As the true Gen 6. 18, &c. 1 Pet. 3. 20, 21. Noah saving an Elect Remnant by water by his blood, in the Ark of the Church; in the Second: As the Gen. 22. 18. Acts 3. 25, 26 Gal. 3. 13, 14. Seed of Abraham in whom all the Nations of the earth should be blessed▪ in then third: As the Deut. 18. 18, 19. Acts 3. 32 & 7. 37. Prophet like Moses raised up from among the People Israel, to be hearkned unto in all things, under severest Penalty: in the Fourth: As the Royall Psal. 132. 11, &c. Luke 1. 31, 32, 33. Seed of David, that should sit upon his Throne, ruling the House of Iacob, The Church of God, for evermore; in the Fifth: As the true Ezek. 37. 21. to the end. DAVID, Shepheard, Prince and King of the Redeemed Captives for ever; in the Sixth; And, as 1 Tim. 3. 16. God manifested in the Flesh, Crucified, Dead, Buried, Risen, Ascended, and Set down on the Right hand of God, For the actual accomplishment of his Elects Redemption; in the Seventh. Or thus: In the three First Covenants is represented the Person of Christ, God-man: His Manhood, As the Seed of the woman, The Seed of Noah, The Seed of Abraham; His God-head, As being able To bruise the Serpents Head, To save his Elect Remnant by water, and To bless all the Nations of the Earth. In the two next Covenants is set forth his triple Mediatory office: His Prophecy, under the Type of Moses; His Priesthood under the Type of Aaron: and His Kingship under the Type of David. In the sixth Covenant with the Captives is set forth some Notable efficacy of his office, in Redeeming, Cleansing and Sanctifying his enthralled guilty and polluted People. But in the New Covenant Christ is represented both in his Person, Offices and Efficacy of his Offices, both towards Iews and Gentiles more clearly fully and gloriously then in all the fore-going Covenants, And yet, It is Heb. 13. 8. IESUS CHRIST yesterday, and to day, and for ever the same.
[Page]2. The same Faith is revealed in all the Covenants before Christ, as in the New Covenant after Christ. 1. The Catalogue of the Heb. 11. Ancient believers. 2 The Iustification of Noah, Abraham, &c. by Heb. 11. 7. Gen. 156. Faith. 3. The Description of the righteousness of Faith by Deut. 30. 12, &c. with Rom. 10. 6, &c Moses and Psal. 4. 6, 7, &c. David, and Hab. 2 4. with Gal. 3. 11. Heb. 10. 38. Habakkuk, &c. are clear indications that in all time before Christ, Sinners were Recovered and saved by Iesus Christ through Faith. But before Christ Faith was revealed very darkly, obscurely and imperfectly; in Comparison of the Revelation of Faith since Christ, which is more clear, pers [...]icuous and compleat. Hence comparatively Gal. 3. 22, 23. Faith is said, not to come, till the New-Covenant▪ times.
3. The same Recovery of lapsed sinners by Christ through Faith was revealed proportionably under all former Covenants: but never so clearly, extensively and efficaciously as now under the New Covenant. Then under Redemption from Egypt and Reduction from Babylon. Their eternal Redemption from Sin and Death was shadowed out; Then under the Sprinkling of blood, their Iustification, and under divers washings and Levitical Purifications, Their Sanctification, &c. was represented: but now all th [...]se Spirituals in Christ are represented 2 Cor. 3. 5. to the end. without veil with open face.
VI. That, Consequently whatsoever Accidentals or Circumstantials of foregoing Covenants of Faith from time to time were abolished upon the Commencing of more perfect Foederal Administrations, yet all the essentials and Substantials of them still remain, the Former being still confirmed by, yea comprized in the later, as more compleat and perfect. God proceeds in all his Covenants, from first to last, from the more imperfect to the more Perfect, till at last he had brought in the most perfect New Covenant. As Ezekiels Ezek. 1. 16. wheels, were a wheel within a wheel; or as the Coelestial Orbs are supposed to be Orb within Orb from the lowest to the highest: So Gods Covenants are, as it were, Covenant within Covenant, from the least to the greatest; the later being still fuller and larger then the former. Iesus Christ was represented, In the First Covenant, as the Seed of the woman; In the Second, as the true Noah; In the Third, as the Seed of Abraham; In the Fourth, as the Seed of Israel; In the Fifth, as the Seed of David; In The Sixth, as the true David; In the Seventh, which is the New Covenant, as actually God-man, Immanuel, God-with-us. In the first Covenant God promised that Gen. 3. 14, 15. this Seed of the woman should bruise the Serpents head; In the second, that this true Gen. 6. 18, &c. Noah should save an elect Remnant; In the third, that this Gen. 22. 8, & 14. 18, &c. Seed of Abraham should bless all Nations, and be a Priest like Melchizedeck; In the fourth, that this Deut. 18. 15. to 20. Seed of Israel should bless and guide Israel, and be their Great Prophet like Moses; In the fifth, that this Psal 132. 11. Luke 1. 32, 33. Seed of David should reign over the house of Jacob, the Church, for evermore; In the sixth, that this true Ezek. 37. 20 to the end. DAVID should Redeem his Captives, re-unite them into one Kingdom, and be their Shepheard, Prince and King for ever: and In the seventh, that this Gal. 3. 13, 14. Mat. 28. 18, 19, 20. Eph. 3. 6, &c. Heb. 8. 30, 11, 12. God-man Iesus Christ actually exhibited, should bless all Nations [Page] as well as the Iews, Discipling them, and incorporating them into the same Church-body with them, writing his Laws in their hearts, &c. In all these Covenants before the New Covenant there were certain accidentals and circumstantials belonging to the outward Form of Administration peculiar to those times and people, which were vanishing and are done away: as Sacrifices, Circumcision, Passover, and the four extraordinary Sacraments, with all the Levitical Ordinances, Rites, Ceremonies and Administrations under the Old Covenant: But yet the Substantials of all these Covenants still remain and have their chief accomplishment in the New Covenant, as the Scriptures abundantly Testifie of all these Covenants s [...]verally. Compare (1) Gen. 3. 14, 15. with Heb. 2. 14, 15. Col. 2. 14, 15. Rom. 16. 20. (2) And Gen. 6. 18, &c. with 1 Pet. 3. 20, 21. Heb. 11. 7. (3) And Gen. 22. 18. & 12. 3. with Acts 3. 25, 26. Gal 3. 13. 14. (4) And Deut. 5. 2, &c. & 18. 15. to 20. with Heb. 8. 10. Acts 2. 20, 21, 22, &c. (5) And Psal. 132. 11. with Acts 2. 30. Luke 1. 31, 32, 33. (6) And Ezek. 36. 25, 26, &c. Ier. 24. 5, 6, 7. with Heb. 8. 10, 11, 12. And this will abundantly appear by comparing the Matter of all these six Covenants with the Matter of the New Covenant hereafter explicated. Divers useful Consectaries hence result. As,
1. Hence, The Substantial Promises of Mercies in all foregoing Covenants of Faith do as truly belong to us, and may be as Consolatory to us, now under the New Covenant, as to any of Gods people to whom they were first and immediately propounded under any former Covenants. Thus we may, from the first Covenant, Gen. 3. 14, 15. expect victory over the Serpent, as well as Adam. We may, from the Second Covenant, expect the Gen. 8. 21, 22. worlds absolute Security from being universally drowned with a stood for ever, as also the constant course and revolution of Seed time and harvest, and cold and heat, and summer and winter, and day and night while the earth remaineth, as well as Noah. We may, from the third Covenant, assure our selves that we (being Abrahams spiritual children Rom. 4. 12, 16, 17. Gal. 3, 7. by Faith) Gen. 12. 3. & 22. 17, 18. & 17. 7, 8. with Gal. 3. 9, 13, 14 Luk. 1. 71, 74. Gal. 3. 26, 27, 29. shall be blessed with faithful Abraham, though we be Gentiles: shall have victory over our Enemies, Espeiaclly our Spiritual enemies: shall have the true coelestial Canaan for an everlasting inheritance: and shall enjoy the LORD for our Covenant God: &c. as well as Abrahams and his Natural Seed. The like is to be said of all the other Covenants with Israel, David, and with the Captives. The Substantials of all Covenants of Faith being one and the same, we may apply and extract comfort from the Substantial Promises of them all, as well as from the New Covenant under which we live. Herein we have an admirable advantage above all the Foederates of former Covenants; in that we have the benefit of the Promises of all the Covenants of Promise, which they had; and of the New Covenant, which they had not Here is much wisdom required, here is high Priviledge vouchsafed, for the skilfull and comfortable applying and improving of Gods Promises in all Covenants of Faith throughout the Bible.
[Page]2. Hence, All the Substantial commands explicit or implicit of former Covenants of Faith, are as obligatory and binding to us now under the New Covenant, as formerly they were to Gods people under any Covenant on whom they were first imposed. As former Promises are still Consolatory to us in regard of Covenant-Mercies from God: So former Commands Explicit or Implicit are obligatory to us in regard of Covenant-Duties to God. The Analogy and proportion betwixt these two is evident. Are not we as strongly obliged now under the New Covenant; 1. To fight Gen. 3. 14. 15. against the Serpent, that in Christ we may bruise his head; as well as Adam? 2 ▪ To Gen. 6. with Heb 11. 9. believe Gods word and warnings, and be Obedient to him in most difficult undertakings: as well as Noah? 3. To Gen 17. 1, 2, 9, 10, &c. Walk be [...]ore God in Faith and Obedience, To be perfect, To initiate our infant Children in the first initiating Token of the present Covenant of God, &c. as well as Abraham? 4. To observe Deut. 5. Exod. 30. all the ten Commandm [...]nts of the Moral Law; as well as the People Israel? 5. To Psal. 132. 12. keep Gods Covenant and Testimony; as well as David and his seed? 6. To Ezek. 36. 31. 27, 28. remember our own evil wayes and doings which were not good, and loath our selves in our own sight for our iniquities, and for our Abominations; To walk in Gods Statutes, &c. To be Gods Covenant-people, &c. as well as Gods Captives in Babylon? Doubtless these and like Command of the Substance of former Covenants, reach us, concern us▪ oblige [...]us non: as well as Gods people of old: for they were never abrogated, but rather most strongly re-inforced and confirmed under the New Covenant.
3. Hence, We under the New Covenant have strongest Consolation from such Promises, and greatest obligation by such Commands of all Covenants of Faith fore-going. Inasmuch as the Substance of all those Covenants doth still remain of force and vertue; and the vigor of them is afresh revived and continued under the New Covenant. And a sevenfold cord is not easily broken.
4. Hence, This excellently directs us in the Reading, Applying and Improving of the Holy Scriptures with Iudgement. Wisely Dis [...]inguish we Substantials for Circumstantials, Essentials from Accidentals, in the Promises, Precepts and Covenants of God: and then we shall plainly See the due portion and allotment which appertains to us.
5. Hence, The Necessity and utility of the Books of the Old Testament, as well as of the New, unto all New-Covenant Foederates is evinced and Described. The Substantials, of all Promised Mercies and of all commanded restipulated Duties, under all former Covenants still remaining of force and vertue, do both evince the Necessity, and Delineate the Utility of the Books of Old Testament. This is the Compass and Pole-star to sail by in this Scripture-Sea: This is the Golden Clew and thread to be followed in this Scripture-Laberynth. What Doubts, Knots, Difficulties, &c. will not this one thing resolve and Unty about the diligent and fruitfull perusal of the Scriptures!
VII. That, The COVENANTS OF GOD, in their latitude, viz. his Covenants of Works and of Faith, are so capacious and Comprehensive, that they inclose and comprize within themselves the grand Mysterie and very Marrow of all the Holy Scriptures. This is very clear: For, I. The whole Scriptures are a meer Supernatural Revelation [...] Tim. 3. 16, 17. by Divine Inspiration. II. The grand Mysterie and very Marrow of the whole Scriptures, is; Mans Happiness in the enjoyment of God in the First Adam, before the Fall, comprized in the Covenant of Works; And Mans Recovery from Sin and Death to Righteousness and Life, after the Fall, by JESUS CHRIST the Last Adam, through Faith, Comprized in the Covenant of Faith and all the gradual Discoveries thereof from age to age. III. Now these two sorts of the Covenants of God are so Complexive, that they clearly fadom and conclude within themselves, as within their Arms, this grand Mysterie, Soul and Marrow of all the Holy Bible. For, 1. All the Doctrines of Scripture, come under these Covenants; are as so many Divine truths of them, are to be referred to them as their chief Heads, and are to be tryd by them as their common standard or Touchstone. The clearest This will the more easily appear, by considering How many Fundamentals of Faith have inavoidably come to be unfolded in this Treatise in handling the Covenants of God. extraction of all fundamental Truths in Religion, is from these Covenants: and the most solid Decision of all sorts of Controversies and Refutation of all sorts of errors is to be derived from the true state of these Covenants. Gods Covenants are the best Umpires in all controversal Divinity; and the best Hammers for all Errors and Heresies against the Truth. As might easily be demonstrated, if need were, in both Cases. 2. All Promises and Prophecies in the whole Scripture, from the beginning of Genesis to the end of the Revelation, do flow as so many streams from these fountains of Gods Covenants, and meet as so many lines in these Covenant-Centers. The Promises are but Gods Covenants in their Branches; The Covenants are Gods Promises in the root. And were I to treat of Gods [...],— [...] Pet. 1. 4. greatest and precious Promises (as sometimes I had resolved) I should count it the most clear, exact and proper way, to Rank all the Promises in the whole Bible under their Peculiar Covenants, & Foederal Expressures, both for the plainest explication, and for the safest and sweetest Application of them to the Spirits of believers. 3. Consequently, all the Threats in Scripture come under Gods Covenants, with the Promises. Threats and Promises are Relatives, and ri [...]e both from the same spring-head of the Covenants, though upon different Considerations. Promises chiefly are propounded upon Terms of such or such Covenant-Performances: threatnings chiefly are denounced in case of failing in performance of such or such Covenant-Duties. 4. All Types in Scripture come under Gods Covenants, as Figures or shadows of Covenant-Blessings, especially of IESUS CHRIST in his Person, Offices, Effects of his offices, Body mystical, Members, &c. One way or other Col. 2. 16, 17. Heb 9. 9. & 10. 1. Christ is the Substance, Body, Soul, and End of them all. They are all Christ veyled. 5. All Histories in Scripture come under these Covenants: declaring the Antecedents, concomitants or consequents of these Covenants; and one way or other subserving [Page] to illustrate these Covenants Manifestation, Confirmation, or Administration. 6. All Commands in Scripture come under Gods Covenants in one regard or other, but especially as Impositions or Explanations of the Covenant-Duties restipulated and required from man to God. 7. Finally, All the Ordinances of God in Old or New Testament touching Doctrine, Worship, Church-Government and Practise of Gods People come under Gods Covenants: and principally under the external Forms of those Covenants respectively. And therefore from all this its very evident, how just cause I had to intitle this Treatise, Mysterium & Medulla Bibliorum, THE MYSTERIE and MARROW OF THE BIBLE, viz. GODS COVENANTS WITH MAN, &c. For, Gods Covenants are the Peculiar Display of the Grand Scripture Mysterie, and so are the very Sinew and Marrow of all the blessed BIBLE. Oh! what a Subject, what a Secret, what a Treasure, what a Conflux of Grace, Wisdom, Goodness, Iustice and Mercy are the COVENANTS OF GOD!
VIII. That, Without the Solid knowledge of Gods Covenants, The Depth of Holy Scriptures, The Secrets of true Religion, and Gods Mysterious Contrivances of Sinners salvation can never be judiciously understood. This evidently results from the former Consideration, and needs no further illustration.
IX. That, All the People of the world, are so far miserable or Happy, as they are without, or within the Covenants of God. For, The whole Mysterie of Mans Natural Happiness was comprized in his being in Covenant with God, according to the Covenant of Works in the First Adam; And the whole Mysterie of Mans supernatural Happiness is comprehended in Mans being in Covenant with God, according to the Covenant of Faith in Iesus Christ the last Adam, The Covenant of works requiring Perfect, and perpetual Personal Obedience, being broken by the First Adam, and by all his ordinary posterity in him, cannot afford lapsed man any Happiness any more, forasmuch as lapsed man cannot any more enjoy God in that Covenant. The Covenant of Faith hath provided a Remedy in Iesus Christ, as the Sinners Heb. 8. 6. 1 Tim. 2. 5, 6. Mediator and Surety, Satisfying by his Death for mans Debt, and exactly fulfilling the Law (the Substance of the Covenant of works) by his obedience for mans acceptation: So that whosoever shall by Faith unfeigned accept this Remedy provided, viz. Iesus Christ, his Death and Obedience, shall thereby be acquitted from Sin and Death, Restored to Righteousness and Happiness in the enjoyment of God in Iesus Christ. They therefore that are effectually within this Covenant of Faith, are so far truly Happy: but they that are without this Covenant-state, are so far utterly miserable, being Eph. 2. 12. without Christ, without Hope, and without God in the world.
[Page]And therefore, Having first Preached in my weekly Lectures upon this comfortable, comprehensive, intricate, but Necessary Subject of Gods sacred Covenants, At the importunity of many I have been induced to Publish the same; 1. For the 2 Cor. 3. 3, &c. Helping of poor souls out of their miserable Covenantless-state, into an happy Covenant-Condition with God in Iesus Christ. 2. For the Assisting of Gods weakest doubting, yet sincere Foederatees to discern their inward, effectual and saving interest in the Covenant of God. 3. For the displaying of their matchless and transcendent Psal, 144. 15. Felicities, who not only are savingly in Covenant with God, but also have well-grounded evidence of that their good Covenant-state. 4. For Inciting, (1) Both of all Gods faithfull Ministers, (who are 2 Cor. 3. 6. Ministers of the New Testament) to frequent Totum Del verbum à primario Subjecto appellationem suam accepit, ut Dicatur, Foedus vetus & N [...] vum. Hinc Olevianus se appellavit, Concionator [...]m Foederis: quod in omnibus Conscionibus hoc Foedus Del gratuitum sibi urgendum esse v [...]deret, &c. H. Alsted. in Theolog. Catech. §. 1. c. 2. p. 26. Preaching of Gods Covenants, with all Prudence and diligence; (2) And of all his sincere Foederates, to an answerable and worthy walking with their God in Christ as his Covenant-people; according to his Covenants-Directions, Encouragements and Obligations. 5. For Satisfaction to mine own heart and Spirit about this Profound, mysterious, aud important Subject. 6. For Edification of my hearers the more abundantly by my Weekly Lectures upon so Noble and Profitable a Theam. 7. For more clear Illustration of those Sweetest saving Truths which as precious Iewels are laid up for Gods People in these rich Cabinets of Gods Covenants. And, 8. For the high advancement of the glory of the blessed God and Iesus Christ our only Lord in all. For attainment of which high and excellent Ends, I have (to my best judgement) taken the most probable and Promising way in the unfolding of Gods Covenant-Expressures in this ensuing TREATISE. For,
1. Herein I have Treated of GODS COVENANTS, First More Generally: Then More Specially; viz. of the COVENANT OF WORKS before the Fall in the first Adam▪ And of the COVENANT OF FAITH after the Fall in CHRIST the last Adam; and that in Christ, 1. As Pro mised in all the Eph. 2. [...]2. COVENANTS OF PROMISE Revealed in six noted Periods of Time especially, 2. As Performed in the Heb. 8. 6. to the end. NEW COVENANT. This method of handling Gods Covenants, being most proper and clear in it self, and most congruous to the Scriptures. Consequently the Reading of this whole Treatise, and not only some part, is requisite to the Right Notion of Gods Covenants.
2. Herein I have digested the whole Doctrine of GODS COVENANTS into, 1. Certain distinct Theses, Positions or Compendious Assertions, which I call APHORISMS; comprizing in Brief the sum of all: 2. The Explanations and Confirmations of those Aphorisms, as the Nature of them requires. 3. Such Consectaries or Inferences as properly result from them. And this Course I have purposely embraced. Partly, That both my self [Page] and others may have the more distinct and clear apprehension about all Gods Covenant-Mysteries. Partly, that every thing may be the more obvious in the Treatise, and the better fixed in the Memory. Partly, that the whole may hereupon be more acceptable and profitable to all sorts of Readers.
3. Herein I have (so far as possible with safety to the Truth) purposely waved Polemical Dissertations and Disputes, chiefly bending my self unto Doctrinals and Practicals: wherein, A very Considerable part of the Body of Divinity is unfolded, Many Practical Questions or Cases of Conscience are Resolved, Divers Doubts and Difficulties both about Doctrine and Practise are removed, And all according to the Nature of particulars advantagiously Applyed. And where I have been forced, for vindication of the Truth, to touch upon points Controversal (Disputings 1 Tim. 1. 5, 6, 7. & 6. 3, 4▪ 5. wranglings and vain janglings about Religion being the Epidemical and pernicious disease of these times, whence very many have disputed away both Truth, Religion and a good Conscience from themselves:) I have stated the Questions, confirmed the Truth by Arguments, and Refelled the Contrary Objections which seemed Material, 2 Tim. 2. 16. 1 Tim. 6. 3, 4, 5. sollicitously declining all Logomachies, Personal reflections, and other Extravagancies, as unavaylable to Truth or Godliness.
4. Herein I have very frequently throughout the whole Treatise insisted upon Scripture-Tryals, Evidences and Discoveries of Mens Covenant-Condition, Spiritual State, Hearts, Graces, Dispositions, Actions, &c. towards God. That Hypocrites and carnal men may not think better of themselves then they have cause, and so run Headlong to Destruction in a Golden Dream; and That the true Israelites indeed, though most weak and unexperienced, may not think worse of themselves then they ought, but may be instructed how to 2 Pet. 1. 10 make their Calling and Election sure, and at last come sweetly to discover by the Spirit of God 1 Cor. 2. 12. the things that are freely given them of God.
And in all this great Work I have most seriously and (if I know mine own heart) sincerely desired the Furtherance of the Knowledge, Faith, Assurance, Comfort, Ioy, Holiness, Heavenliness, and all the Spirituals of such as are Acts 13. 48. ordained to eternal Life, and especially of all mine endeared Relations, Not only Natural, but also Spiritual, that ever received any Converting, Confirming, Supporting or Edifying benefit by my Ministry. And I beseech the LORD of the Covenant to make these my weak and unworthy Labours advantagiously speak and Preach to them and others, when I shall sleep in IESUS, and be silent in the Grave. The volume, I confess, hath sweld too much under my hand: But I have this Apology, The vast Comprehensiveness, great Variety, and Frequent Difficulties of the Subject-Matter; As also mine earnest endeavours after Practicalness and Dum brevis esse laboro, obscurus [...]io. Perspicuity therein to the meanest Capacities, [Page] have occasioned this Prolixity. And yet I hope the judicious Reader, upon perusal of the whole, will acknowledge such a brief Prolixity, or Prolix Brevity therein, that very little could have been conveniently omitted. I say therefore, (As once Videor mihi debitum ingentis hujus operis, adjuvante Domino, reddidisse. Quibus parum, vel quibus nimium est, mihi ignoscant; Quibus autem satis est, non mihi sed Domino mecum, gratias congratulantes agunt, Amen. Aug. de Civit. Dei, l. 22. c. 30. Tom. 5. Augustine of his Work of the City of God) Let such as think it too little or too much, hold me excused: But let them who think it is enough, give congratulating thanks, not to me, but to the LORD with me.
X. That, Finally, the Churches Ministers, and Members of Christ should with all possible Iudgement, Zeal, Affection and Constancy, interest and exercise themselves in the Covenants of God, but especially in the Covenants of Faith whereby alone Sinners Hope and comfort in Christ are provided for by God since the Fall, The Top-excellency, perfection and glory of all which Covenants is the New COVENANT. Therefore,
O all ye true Churches of Christ, look upon the COVENANTS OF GOD, as the Grand Mysterie and very Marrow of all the Holy Scriptures. All The Scripture-Doctrines, Promises, Threats, Types, Histories, Commands and Ordinances, are fully Deducible from, and reducible to the Covenants of God: Consequently all your Information, Consolation, Caution, Instruction, Exhortation and Edification depends upon Gods Covenants. Mind and meditate upon them diligently. These will Preserve you in the Truth, against Error: These will direct you in Purity of worship, Government and all the Ordinances of Christ; without pollution or corruption: These will Restore you unto, and Preserve you in the sweet Eph. 4. 1, 2, 3. Unity of the Spirit in the bond of Peace, against Distractions and Divisions; These will engage you in the Eph. 4. 18. Life of God, and 2 Tim. 3. 5. power of Godliness effectually, against all Prophaness, Formality, and Hypocrisie: These will endear you unto God, Father, Son, and Holy Ghost, in all heavenly Soul-Ravishing 1 Iohn 1. 3. 2 Cor. 13. ult. Communion, that Spiritual Paradise and Heaven upon Earth.
O ye faithfull Ministers of Christ, Study and Preach the COVENANTS of GOD with all Prudence and Diligence to the Flocks of God whereof the Lord hath made you overseers. Ye are by Calling and Office 2 Cor. 3. 6.Ministers of the New Covenant, (the Lord of the Covenant make us all able Ministers of the New Covenant, of the Spirit and not of the Letter, that the People may be through divine Grace, 2 Cor. 3. 3, 4, 5, &c. the Epistle of Christ, Ministred by us, written not with Ink, but with the Spirit of the living God; not in Tables of stone, but in the fleshly Tables of the Heart:) Oh strive exceedingly to Display the riches of divine Grace, and the Fulness of Iesus Christ, as wrapped up in the Covenants, to the hearts and spirits of poor Sinnere; Oh let all the chief tendencies of your Doctrine be subservient hereunto. Hereby you [Page] shall most sweetly revive and bind up the bruised Souls of broken-hearted Sinners, and most happily Espouse them as a chaste virgin unto Christ.
Finally, O▪all ye Members of Christ, Come and See, Trade and traffique daily in this Spiritual Mart of Gods Covenants. Here are the greatest gains and richest Treasures to be had in all the world. If Holiness or Righteousness; if Conversion, Confirmation, or Consummation; If Pardon, Adoption, Sanctification or Communion with God: if Grace or Glory: If Iesus Christ, the only Mediator, or the only Al-sufficient God, with all the Mysteries or Treasures of Scripture, &c be worth the having: Come close with the sacred Covenants of God, wherein you shall abundantly find all these. This ensuing Treatise is offered to you for your assistance and encouragement in this Glorious Employment. The Lord God and Iesus Christ the only Mediator of the New Covenant make it usefull and effectually Instrumental by his Spirit to bring Aliens into Covenant, and establish Foederates in Covenant with God in Iesus Christ to all Eternity. Amen. So prayeth
I. A METHODICAL TABLE Of the principal Matters in these four Books of God's Covenants, according to the Method and Order wherein they are unfolded.
- Chap. 1.
- THE Method of handling Gods Covenants in all the four Books following, Propounded, p. 1, 2, 3.
- Aphorism 1. That, God in all ages, from the beginning to the End of the world, is pleased to deal with his Church and People by way of COVENANT, p. 3. to 6.
- Aphorism 2. That, God in all ages pleaseth to deal with his Church and people by way of Covenant, for divers weighty Causes and excellent Ends. Corollaries. p. 6. to 10.
Chap. 2.- APhorism 1. Of the Names given to Gods Covenants, viz. [...] Berith, and [...] Diatheke; and Of 1. Their Notation. 2. Their various Acceptations in Scripture, p. 10. to 14.
- Aphorism 2. Gods Covenant (in the general notion of it) is his Gratuitous. Agreement with his people, Promising them Eternal Happiness, and all Subordinate Good: and Requiring from them all due dependance upon God, and Obedience to him, in Order to his glory, p. 14, 15, 16.
- Aphorism 3. Gods Covenant with his People is not only one, but divers: and it is divers both for Kind, Dègree and Circumstances. The Distribution of Gods Covenant, p. 16, 17, 18.
- [Page]Chap. 1.
- I. OF Gods Covenant of Works with the first Adam, and his Natural Seed, before the fall.
- Aphorism 1. God was pleased to Enter into Covenant with the first Adam, before his Fall, p. 19. to 23.
- Aphorism 2. Gods entering into Covenant with Adam before his Fall, was an Act of Divine Grace and Favour, not of debt, p. 23.
- Aphorism 3. God entering into Covenant with the first Adam before his Fall, did in and with him enter into the same Covenant with all his Posterity, p. 23, 24.
- Aphorism 4. Gods Covenant with the first Adam and his Posterity before the Fall, (variously denominated) Is Gods gracious Agreement with Adam, and with his Posterity in him, To give them Eternal life and happiness, upon condition of Perfect Personal Obedience, p. 24. to 33.
- Here; 1. The Blessing Promised, and Curse Threatned. Wherein Note,
- 1. What life Adam enjoyed in innocency, p. 26.
- 2. What life God further promised to Adam upon his Obedience, p. 27.
- 3. What Death God threatned to Adam in case of Disobedience, p. 27, 28.
- 4. How Gods threatning was fulfilled, seeing Adam did not presently dye, p. 29.
- 2. The duty restipulated. Where note,
- 1. How it may appear that God required and Adam restipulated perfect and perpetual Personal Obedience, p. 30.
- 2. What was the Law, Rule or Measure of Adams Obedience? p. 31, 32, 33.
- Aphorism 5. When God entred into this Covenant of Works with the first Adam, he was compleatly able in his own Person to keep this Covenant in every point, p. 33. to 36.
- Aphorism 6. This Covenant of Works Adam utterly brake, by Disobedience. How? When? How hainous this breach of Covenant. Corollaries, p. 36. to 59.
- Aphorism 7. The breach of the Covenant of Works by the Disobodience of the first Adam, did wonderfully make way for the Establishment of the Covenant of Faith by the Obedience of the second Adam, p. 59, 60.
Chap. 2.- II. OF Gods Covenant of faith with the last Adam and his Seed after the fall, More Generally.
- Aphorism 1. The Covenant of Works being broken in the first Adam, The Lord God was pleased to reveal a Covenant of Faith in IESUS CHRIST the last Adam, p. 62. to 69.
- Aphorism 2. The Covenant of Faith is Gods gracious Compact or Agreement, &c. Here,
- 1. The Efficient Cause, or Author of the Covenant of Faith, is God, p. 69, 70, 71.
- 2. The Par [...]ies to this Covenant of Faith, are; 1. God, on the one hand. 2. Christ the last Adam, and in him all his Seed, on the other hand, p. 71. to 79.
- 3. The Matter of this Covenant of of Faith, consists of things agreed upon, 1. Betwixt God and Jesus Christ. 2. Betwixt God and the seed of Christ in him.
- I. Betwixt God, and Iesus Christ the last Adam. Here,
- 1. God the Father, in Order to the Recovery of his Seed, Promiseth to Christ,
- 1. To invest Christ with a Mediatory Office, of Priest, Prophet and King, p. 79. to 82.
- [Page]2. To Accept Christ in his Office, p. 82.
- 3. To assist, support, encourage and protect Christ in the execution of his office, p. 82.
- 4. To exalt Christ gloriously, after al his abasement by reason of his office, p. 83.
- 5. To prosper and Crown Christ with full success in Recovering all his Seed, p. 84.
- 2. JESUS CHRIST the last Adam, Re-promiseth to the Father,
- 1. To accept, undertake and discharge this Mediatory Office chearfully and faithfully, p. 85.
- 2. To Rely fully upon his heavenly Father for Acceptance, Assistance and Protection in Execution of his Office, against all Difficulties, &c. p. 86.
- II. Betwixt God and Christs Seed in Christ the Last Adam. Here,
- 1. God promiseth, in Christ, on his part,
- 1. What he in Christ will do for Christs Seed, viz. He will Recover them from a state of sin and death, to a state of righteousness and life, p. 87, 88.
- 2. What he will be to Christs Seed, viz. He will be a God to them, p. 89, 90.
- 2. Christs Seed Re-promise in Christ, on their part,
- 1. What they will do. 1. They will accept Christ, and Covenanted Mercies by Faith. 2. They will walk worthy of Christ and those Mercies, p. 91, 92, 93.
- 2. What they will be. They will become Gods people in Christ. In 1. All they are: 2. All they have: 3 All they can do: 4. All they can endure, p. 94. to 97.
- 4. The Form of this Covenant of Faith. 1. Inward. 2. Outward, Consisting in (1) Gradual Discoveries: (2) Various Administrations: (3) Testamentary Disposition: (4) Large and Liberal Tender: (5) Visible Advantages, though but outwardly embraced, p. 97. to 102.
- 5. Corollaries or Consectaries resulting from the Covenant of Faith, Generally considered,
- I. The Covenant of Faith is a Profound Supernatural Mysterie, p. 102. to 105.
- II. The Covenant of Faith is a wonderful Compound and Contrivance of meer Grace, p. 105. to 108.
- III. Jesus Christ is the very Marrow and Kernel of the Covenant of Faith, p. 108. to 111.
- IV. The Covenant of Faith may in a right and sound sense be acknowledged Conditional. Here, at large, 1. The true state of the Question about the Condiditionality of the Covenant of faith is laid down. 2. The Conditionality of the Covenant, so stated, is confirmed. 3. Contrary Objections are refelled, p. 111. to 132.
- V. The Covenant of Faith is a sweet Paradise of Believers union to, and Communion with God in Jesus Christ, p. 132, 133.
- VI. The Matters of this Covenant of Faith are most High and Great, &c. p. 134.
- VII. The Properties and Perfections of this Covenant of Faith are divers and excellent. It is,
- 1. Holy. And that in five regards, p. 135. to 137.
- 2. Gratuitous, p. 137.
- 3. Ordered in all things. In four respects, p. 137. to 139.
- ☞ 4. Sure. This sureness is abundantly demonstrated, 1. From the Nature, Properties and Perfections of the Covenant-making God. 2. From Gods manifold Methods for establishing of it. 3. From Gods accomplishment of his Covenant most punctually in all ages. 4. From removal of all imaginable corrumpent causes that might render it unfaithful. 5. From the everlasting Nature of the Covenant it self, p. 139. to 158.
- 5. Comfortable. Here, 1. That it is Comfortable. 2. To whom. 3. How, and [Page] in what respects, at large, p. 158. to 170.
- 6. Everlasting, and in what sense, p. 170. to 173.
- VIII. The Agreement and Difference betwixt the Covenant of Works, and the Covenant of Faith is notably conspicuous, &c. p. 173, &c.
- 1. Their Agreements, p. 174.
- 2. Their Differences in many Particulars, p. 175. to 181.
- 3. Divers results from these Agreements and Disagreements, p. 181. to 184.
- Aphorism 3. The Covenant of Faith may be sub-distinguished or distributed into two Branches, viz. 1. Gods Covenant of Promise, with one peculiar sort of people only before Christ. 2. Gods Covenant of Performance, or the NEW COVENANT with all sorts of people since Christ, p. 184. to 191.
- Chap. 1.
- I. OF the Discovery of the Covenants of Promise, in the I. Remarkable Period of time, from Adam, till Noah:in that First Gospel, Gen. 3. 14, 15. Here note,
- 1. The Occasion of the words, p. 192.
- 2. The meaning of the words; in Resolving these Questions, viz.
- 1. What Serpent is here meant? Three Opinions, p. 193, &c.
- 2. What woman is here intended? Here three Opinions, p. 194.
- 3. What is meant by these two Seeds, The Serpents Seed, and the womans Seed? p. 195, 196.
- 4. What Punishments they are which are here pronounced upon the Serpent; upon the visible Serpent four, and upon the invisible Serpent other four, p. 197, 198.
- 5. The Benefits Promised for the woman and her Seed, p. 199, 200.
- 3. Aphorisms resulting from the words unfolded, viz.
- Aphorism 1. Immediately upon Adams Fall, God revealed a gracious Promise touching Mans recovery. Cleared. Six Corollaries thereupon, p. 201. to 207.
- Aphorism 2. This Promise of Mans Recovery was revealed very imperfectly and obs [...]urely, p. 207. to 210.
- Aphorism 3. This First Promise of lapsed mans Recovery, was Revealed in CHRIST, the womans Seed. 1. That it was so revealed. 2. What it implyes to be so revealed. 3. Why it was revealed in Christ? 4. Corollaries. p. 210. to 217.
- Aphorism 4. This First Promise in Christ, Revealed lapsed mans Recovery, in the enmity threatned betwixt the woman and the Serpent, betwixt her Seed and his Seed, and in the events of that Enmity. Here note,
- 1. That, in Gods explicit Threatnings against the Serpent, are implicit Promises for sinners Recovery, p. 217.
- 2. What Degree of Sinners Recovery is Promised under this enmity Threatned, p. 218.
- 3. What are the Events of this enmity, &c.
- 1. The Bruising of the Serpents Head by the Seed of the woman, CHRIST;
- 1. In his own Person. By seven Degrees, p. 219, 220.
- 2. In the Persons of his Elect, through his power. By six Degrees, p. 221, 222.
- 2. The bruising of the Heel of the womans Seed by the Serpent, p. 223.
- 1. The Heel of Christ, the Primary Seed is bruised. 1. God Permits it three [Page] waies. 2. God limits it six waies. 3. God orders it for good, p. 224. to 227.
- 2. The Heel of them that are Christs is also bruised by Satan. This Bruising is, 1. Permitted in three particulars. 2. Limited in six regards. 3. Over-ruled in three respects for their good and Satans ruine, p. 227. to 232.
- 4. Corollar [...]es. Hence,
- I. Gods Threatnings are to be duly weighed even by Gods People, p 232.
- II. Behold the riches of Gods love, &c. to lapsed man, Revealing the mysterie of mans Recovery from his Fall, before he Sentence him for his Fall, p. 233.
- III. How notably is the depth of lapsed mans misery hereby intimated! four waies, p. 233.
- IV. This First Promise, though very dark and obscure, yet comprehended in it much Gospel in a few words, p. 234, 235.
- V. Then lapsed Sinners are actually in a state of Recovery, when this enmity against the Serpent and his Seed, and the fruits of this enmity, &c. are effectually implanted in them, wrought by them, or belonging to them, p. 235
- 1. That we have true Enmity against the Serpent: Three signs, p. 235, 236.
- 2. That we have, and do bruise the Serpents Head. Five Evidences, p. 237.
- 3. That Satan, at worst, doth but bruise our Heel. Five Indications, p. 238.
- VI. These Threatnings were not so terrible to the Serpent and his Seed: but they were as comfortable to the woman and her Seed, p. 239.
- VII. This First Promise obligeth poor sinners to all possible Gratitude, p. 240.
- Aphorism 5 This First Promise revealed in Christ the Seed of the woman, though it had not the Name and compleat Formality of a Covenant, yet had it the Nature, Substance and Reality of a Covenant, and that the Covenant of Faith. The 1. Author, 2. Foederate Parties, 3. The Matter, 4. The Form of this Promise, being for Substance the same with those of the Covenant of faith, p. 241. to 248.
- II. OF the Discovery of the Covenant [...] of Promise in the II. Remarkable Period of time, viz▪ From Noah till Abraham.
- Aphorism 1. The Lord God having determined to destroy the Old world for its extream wickedness, established his Covenant with righteous Noah, To save him, his Family, and a Seed of living creatures in the Ark, from the common Distruction, p. 248, 249.
- 1. Confirmation of this Aphorism, p. 249.
- 2. Explication of it, p. 249.
- 1. What this word COVENANT meaneth, p. 249.
- 2. How God stablished his Covenant with Noah, p. 250.
- 3. Who were Parties; God and Noah. Noah described by his 1. Pedegree. 2. Name. 3. Religion. 4. Priviledges, p. 250, 251.
- 4. The Matters Covenanted, on Gods part, and on 'Noah's, p. 252.
- 5. The Occasion, and End of Gods making this Covenant with Noah, p. 252, 253.
- 3. Application of it, in seven Corollaries or Inferences, p. 254, 255.
- Aphorism 2. The LORD God having destroyed the wicked old world by a flood of waters, not only resolved with himself, but also Covenanted with Noah, with his Seed, and with the creatures, never to destroy the earth any more by a flood: Annexing the Rain-bow for a Token of the Covenant. Here, this Aphorism is
- 1. Confirmed, in the chief branches of it, by Scriptures, p. 256.
- 2. Explained. Here note,
- 1. The Causes and Occasion of this Covenant, p. 257.
- 2. The Parties Covenanting, p. 257. to 259.
- [Page]3. The Matters Covenanted, on Gods part, and on Noahs, his Sons and their Seed, p. 259.
- 4. The Token of the Covenant, the Bow in the Cloud. 1. What it is. 2. When it was set there. 3. What manner of Token it was, p. 260, 261.
- 3. Applyed in four Corollaries. p. 262.
- Aphorism 3. These two Covenants of God, established with Noah, before and after the Flood, &c. were a Renewed Discovery and Administration of the Covenant of Faith, touching Sinners Salvation by Iesus Christ. Here,
- 1. That these two Covenants of God with Noah, &c. were A Renewed Discovery of the Covenant of Faith touching Sinners Salvation by Christ: is proved at large by six sorts of Arguments. One being that, Noah was a Type of Christ: The Ark of the Church: The saving of Noah and his house in the Ark, of Gods saving his Houshold in the Church, p. 263, to 277.
- 2. What the Spiritual Meaning of these Covenants of God with Noah as a Covenant of Faith, is, In regard of 1. Author, 2. Parties, 3. Matter, and 4. Form thereof, p. 277. to 281.
- 3. What Additionals were annexed to this Covenant-expressure, more then to the former, and consequently their Agreements and Differences in many particulars, p. 281. to 283.
- 4. Corollaries, p. 283. to 285.
- III. OF the Discovery of the Covenants of Promise, in the III. Noted Period of time, viz. From Abraham, till Moses, p. 285, &c.
- Aphorism 1. God having called Abram from his own kindred and Native Countrey, Ur of the Chaldees, into the land of Canaan, established the Covenant of Faith with him in Christ. Here note three Propositions.
- 1. God called Abram from his own kindred and Native Countrey, Ur of the Chaldees, into▪ the land of Canaan. Here are explained,
- 1. Who Abram was before his Calling, For 1. Descent. 2. Name. 3. Religion, p. 287, 288.
- 2. What his Native Countrey, Ur of the Chaldees, was, p. 288.
- ☞ 3. What the land of CANAAN was, whereto he was called. Ca [...]aan is here Described by its 1. Situation. 2. Denominations. 3. Scripture Commendations. And 4. Mystical Signification, p. 289, 290.
- 4. What manner of Call this was, whereby Abram was called, p. 290, 291.
- 5. When God did thus call Abram, p. 291, 292.
- 2. God having thus called Abram from his kindred and Native Countrey into the land of Canaan, established a Covenant with him. And why? p. 292. to 295.
- 3. The Covenant which God established with Abram, thus called, was the Covenant of Faith touching Sinners recovery by Jesus Christ, Proved by six Arguments, p. 295, to 299: Corollaries or Inferences hence, seven, p. 299. to 304.
- Aphorism 2. God not onely established his Covenant with Abram, but also with his Seed after him in their Generations. Here is cleared,
- 1. That God stablished his Covenant with Abraham, and with his Seed in their Generations, p. 304, 305.
- 2. What this Seed of Abraham was: His three sorts of Seeds with which the Covenant was made, p. 305. to 309.
- 3. How God established his Covenant with this Seed of Abraham. viz. 1. As with One. 2. This one, onely Christ. 3. This Christ, Primarily, Iesus Christ the Mediatour, Secondarily, His mystical body of Jews and Gentiles. 4. With this Seed, Christ mystical for ever, p. 309, 310, &c.
- [Page]4. Why God established his Covenant thus with Abraham's Seed, &c. p. 311, 312.
- 5. Corollaries, or Inferences. Hence,
- I. All Abraham's Seed were joynt-parties with Abraham, in this Covenant which God established with him. In what notion, God, Abraham, and his Seed were Foederates, p. 312, 313.
- II. Gods Covenant established with Abraham and with his Seed, is the Inheritance of Abraham, and of his Seed. Here three Questions resolved, viz.
- 1. What are the Hereditary Benefits of this Covenant-Inheritance? p. 314. to 319.
- 2. Whether Abraham and his Seed, Jewish and Gentilish, equally share herein? p. 319, 320.
- 3. To how many Generations of Abraham's Seed this Covenant-inheritance extends? p. 320. to 323.
- III. They that can make it appear to themselves that they are Abraham's Seed, may conclude that Gods Covenant with Abraham, with all the Benefits hereof, of Common Concernment, are theirs as well as Abrahams, p. 323, &c. We may discern that we are Abraham's Seed and children,
- 1. By our Being Christs. And that five wayes, p. 323.
- 2. By our walking in the steps of Abraham's Faith. Here seven steps, p. 323. to 326.
- 3. By our doing the works of Abraham. His works in six particulars, p. 326. to 330.
- IV. What a strong Obligation of Duty rests upon all Abraham's Covenant-Seed, Jewish and Christian, both in respect of themselves and their Posterity? p. 330, &c.
- V. What singular comfort may this afford to all Abraham's Seed, p. 331, 332.
- Aphorism 3. The Substance or Matter of Gods Covenant with Abraham and his Seed, consisted of many eminent Mercies promised on Gods part to Abraham and his Seed; and of divers notable Duties required of them, and restipulated on their part to God, p. 332, &c.
- I. Mercies Promised on Gods part to Abraham, &c:
- 1. What God will do for Abraham and his Seed. Here God Promiseth six Mercies, viz.
- 1. Divine Benediction, viz.
- 1. That he will Bless Abraham and Sarah. 1. What the word [Bless] imports. 2. Wherein God Blessed Abraham in many Particulars, p. 334 to 338.
- 2. That Abraham should be a Blessing. How, p. 338, 339.
- 3. That he would bless his Blessers, and curse his Cursers. Why? Inferences, p. 339. to 344.
- 4. That in him and in his Seed All Nations and Families of the Earth should be blessed. Here note,
- 1. What Blessing this is? 1. All Spirituals. 2. All Temporals, &c. p. 344, to 347.
- 2. In, or through whom this Blessing is to be Performed, p. 347.
- 3. How all Nations and Families share in this Blessing through Christ, explained, 1. Negatively. 2. Affirmatively, p. 347. to 349.
- 4. Inferences seven, Hence resulting, p. 349. to 352.
- 2. An exceeding Numerous Seed. Here God promised,
- 1. To give Abraham A Son to be his heir, which should come out of his own Bowels, p. 352, 353.
- 2. To multiply him and his Seed exceedingly, p. 353, 354.
- 3. To propagate even Kings of People from Abraham and Sarah, p. 355, &c.
- 4. To make Abraham a great and mighty Nation. p. 356, &c.
- 5. To make Nations of Abraham, p. 356.
- 6. To make him an high Father of many Nations. How? Five Inferences, p. 356, to 361.
- [Page]7. To raise up Jesus Christ of him, as his Primary Seed according to the flesh, p. 361, 362.
- 3. Eminency of Name. Here note,
- 1. Wherein true Renown of Name consists. 1. Negatively. 2. Affirmatively, p. 363. to 366.
- 2. How this Greatness of Name was made good to Abraham. Inferences. p. 366. to 368.
- 4. His Seeds victoriousness over their enemies. How? Inferences. p. 368. to 371.
- 5. The Inheritance of Canaan to him and his Seed. Here note,
- 1. How God Revealed his Promise of Canaan to Abraham. Six waies, p. 371. to 373.
- 2. How he Performed this Promise of Canaan to Abraham and his Seed. Five waies, p. 373. to 377.
- 3. Whether under Canaan Promised, some further Mysteries were not intended? And what those Mysteries are? 1. Heir-ship of the world. 2. Heir-ship of Heaven, Canaan being many waies a Type of Heaven, p. 377. to 382.
- 4. Inferences hence, six, p. 382. to 389.
- 6. The closing up of Abrahams daies in a good old age in Peace. Inferences, p. 389. to 392.
- 2. What the Lord will be to Abraham and his Seed.
- 1. His Shield. Here note,
- 1. Who it is that will be his Shield, p. 392, 393.
- 2. What God will be, in being his Shield, p. 394.
- 3. Against what God will be his Shield, p. 394.
- 4. How God will be his Shield. Many waies. Four Inferences, p. 394. to 398.
- 2. His exceeding great Reward. Here note,
- 1. What is meant by Reward. Various acceptations of it, p. 398, 399.
- 2. How God was Abrahams vehemently great Reward, viz. 1. Effectively, many waies. 2 Objectively. 3. Exclusively. Inferences, p. 399. to 405.
- 3. A GOD in Covenant to Abraham and his Seed for ever. Here note,
- 1. What is meant by the word GOD, p. 405, 406.
- 2. What this phrase, of Being a GOD to Abraham and his Seed, implyes;
- 1. More Generally. According to the judgements of the Learned, p. 406. to 409.
- 2. More Particularly,
- 1. To whom he will be a God. To Abraham and his Seed, p. 409.
- 2. What he will be to them, in being a God to them, viz.
- 1. Whatsoever he is, as God. Two waies, p. 409. to 411.
- 2. Whatsoever he hath, as God, p. 411.
- 3. Whatsoever he doth for his people, as God. In thirteen particulars, p. 411. to 417.
- 3. How he will be such a God to Abraham and his Seed, viz. By an everlasting Covenant of his own establishing, &c. p. 417. to 422.
- 3. Inferences hence resulting, viz.
- I. Gods Covenant bounty to Abraham and to his Seed was most admirable, p. 422, &c.
- II. Abraham and his Seed are by Gods Covenant▪ priviledged above all people in the world, p. 423, 424.
- III. Abraham and his true Seed are Gods Covenant-people. 1. What a Dignity! 2. What an Advantage! 3. What a Duty! p. 424. to 427.
- IV. Abraham and his Seed can want neither Promises nor Mercies: The Lord promising to be their God by an Everlasting Covenant, p. 427.
- [Page]V. They that neglect or despise Gods Covenant with Abraham and his Seed, therein they neglect and despise God, Jesus Christ, and all Happiness, p. 427, 428.
- VI. They that are Abrahams true Covenant-Seed, have the Lord to be their God: and they that have the Lord to be their God, are Abrahams true Seed, p. 429.
- VII. Strive to be Abrahams true Seed, so the Lord shall be your Covenant-God, viz. 1. Become Christs. 2. Believe with Abraham. 3. Do Abrahams works, p 429. to 434.
- VIII. How comfortable this Covenant to all Abrahams true Seed, &c. p. 434, &c.
- II. Duties Restipulated on the part of Abraham and his Seed, to God, p. 436, &c.
- 1. To walk before God. Here consider,
- 1. What is meant by walking before God. The word explained. Various Acceptations of the phrase. Analogy between a Religious course and walking: in eight things, p. 437. to 439.
- Walking before God in Faith. Therein five things, p. 440. to 444.
- Walking before God in Love, Obedience, Good-works. In six particulars, p. 444. to 457.
- 2. Why Abraham and his Seed were thus to walk before God, in this Covenant. Seven Reasons, p. 457, &c.
- 3. That Abraham and his Seed did thus walk before God, p. 460. to 464.
- 4. Inferences. Hence,
- 1. Gods Covenant with Abraham and his Seed, required conditions on their part, as well as promised Benefits on Gods part, p. 464, 465.
- 2. The Covenant conditions imposed on Abraham and his Seed were not impossibilities, p. 466.
- 3. Not only Covenant-mercies Promised, but also Covenant-Duties imposed, were the Advantages of Abraham, and his Seed. In five Particulars, p. 466. to 469.
- 4. God required such a Condition, as should be the way of their Justification, p. 469, 470.
- 5. Those that walk not in Faith and Obedience before God, have no sound Evidence in themselves that they are in Covenant with God. Nine notes of such, p. 471. to 473.
- 6. All that walk before God in true Faith and Obedience, are in Covenant with God, and keep Covenant with him. Notes of such, p. 473, 474.
- 7. All that would comfortably share in Covenant-Mercy from God, must sincerely perform Covenant-Duty to God. Directions. Seven Motives, p. 474, 475.
- 2. To be Perfect. Here note,
- 1. What is meant by being Perfect, &c. p. 475, &c.
- 1. What is meant by Being Perfect, viz.
- 1. The Meaning of divers words in Scripture, rendred Perfect, p. 476, 477.
- 2. The thing intended by Perfect. Here, many sorts of Perfection, p. 477.
- 3. Parallel Synonymous expressions used in Scriptures, viz.
- 1. Truth, p. 481, 482.
- 2. Uprightness, p. 482, 483.
- 3. Purity, or Pureness, p. 483, 484.
- 4. Simplicity, or singleness, p. 484, 485.
- 5. Sincerity, p. 485, 486.
- 2. Why Abraham and his Seed are obliged by Gods Covenant thus to be perfect. Four Reasons, p. 487, to 493.
- 3. Inferences. Hence,
- [Page]
- 1. All such as are truly Perfect and Sincere before God, are Qualified according to Gods Covenant, to be Covenanters with God. Many Notes of Integrity, p. 493. to 500.
- 2. No dissembling Hypocrites, devoid of this Covenant Integrity, can walk in Covenant-Duty before God, or be in Covenant-state with God. Sorts of Hypocrites. Many Characters and Discoveries of Hypocrites, p. 500. to 506.
- 3. All such as would approve themselves the true Seed of Abraham and Covenant-people of God, must be Foederally Perfect before God in Heart and Way, p. 506, &c.
- 1. Helps to integrity, nine, p. 507, 508.
- 2. Inducements to integrity, six, p. 508. to 513.
- 3. To be Gods Covenant-People, p. 513, 514.
- Aphorism 4. The Form of Gods Covenant with Abraham and his Seed, consisted; Inwardly, In the mutual Covenant-Obligation betwixt the Foederates, viz. God on the one part, Abraham and his Seed on the other: Outwardly, In the manner of this Covenants Administration or Confirmation.
- 1. The Inward Form, and more Essential, p. 514, 515.
- 2. The Outward Form, and more Accidental,
- 1. Of Dispensation of Gods Covenant, viz.
- 1. As with Abraham; To whom God manifested his Covenant: often and variously, p. 516. to 523.
- 2. As with Abrahams Seed, 1. Isaac; 2 Iacob; 3. Iacobs posterity, p. 523. to 532.
- 2. Of Confirmation of this Covenant to Abraham and his Seed. Here are shewed four things;
- 1. That God confirmed this Covenant with Abraham and his Seed, p. 532, 533.
- 2. How God confirmed this Covenant: Eight waies, viz.
- 1. By his Promises, p. 533. to 537.
- 2. By Abrahams entry upon, and survey of Canaan, p. 537.
- 3. By Melchizedecks typical Blessing of Abraham returning, &c. p. 537. to 540.
- 4. By his own Sacred and Inviolable Oath, p. 540.
- 5. By his Solemn Symbolical Form of striking Covenant with Abraham, p. 541.
- 6. By the two Ordinary standing Sacraments, Circumcision, and Passover.
- [...]. Circumcision. Touching which is shewed,
- 1. What it was: by the 1. Efficient; 2 Matter; 3. Form; and 4. End, p. 542. to 545.
- 2. How it confirmed Gods Covenant with Abraham, p. 545, 546.
- 2. The Passover. Touching which note,
- 1. The Nature of it: By the 1. Efficient; 2. Matter; 3. Form; and 4. End, p. 546. to 550.
- 2. How it confirmed Gods Covenant with Abraham, p. 550.
- 7. By the four extraordinary Itinerant Sacraments. Here note,
- 1. The Natures of them, viz.
- 1. Of the Cloudy and Fiery Pillar, p. 550. to 553.
- 2. Of the Red Sea, and Israels safe passing through it, p. 553.
- 3. Mannah, p. 554, &c.
- 4. Water out of the Rock, p. 555, &c.
- 2. Their Confirmation of Gods Covenant with Abraham and his Seed, p. 556. to 559.
- 8. By the sufferings and death of IESUS CHRIST, Implyed and Typified in this Foederal Administration many waies, p. 559. to 562.
- 3. Why God these many waies confirmed his Covenant to Abraham and his Seed, p. 562. to 564.
- [Page]4. Inferences seven hence resulting, p. 564. to 570.
- Apherism 5. The End of Gods Establishing this Covenant with Abraham and his Seed in Christ, was, Ultimately, His own glory; Subordinately, the true Happiness of Abraham and his Seed, Iewish and Gentilish, both in this and the world to come.
- 1. Ultimately, God intends in this Covenant his own glory, viz. The Glory of his 1. Free Grace: 2. Bounteous Goodness: 3. Wise Providence: 4. Great Power: 5. Constant Faithfulness, p. 571. to 574.
- 2. Subordinately, The Happiness of Abraham, and his Seed. In their 1. Redemption. 2. Participation of the Spirit. 3. Conversion. 4. Adoption. 5. Justification. 6. Covenant-Relation. And 7. Glorification. Of which formerly: But now more fully of Iustific [...]tion by Faith, as being here in this Covenant. First of all expresly mentioned in Scripture, p. 574, 575, &c. Iustification by Faith, explained from Gen. 15. 6. He believed in the LORD, and He-imputed-that to him Righteousness. Or, Unto Righteousness. Here note,
- I. What is meant by, Believing in the LORD.
- 1. The sense of the word, Believe, p 576.
- 2. The sense of the phrase, Believing in the LORD, p. 576, 577.
- 3. The Description of Iustifying Faith, confirmed and explained, p. 577, &c.
- 1. The General Nature of Faith, p. 577.
- 2. The efficient cause of it; Principal, and Instrumental, p. 578.
- 3. The subject recipient, p. 578.
- 4. The Object of this Faith, p. 578, 579.
- 5. The Final Cause, or End of it: Ultimate, and Subordinate, p. 579, 580.
- 6. The Acts of Faith to these Ends. Which are, 1. Direct: 2 Reflexive.
- 1. Direct Acts of Faith, are either,
- 1. The First, and Primary. As, 1. Knowing; 2. Assenting; 3. Applying, p. 580. to 584.
- 2. Those that arise from the First, Secondary: which are seven, p. 584, 585.
- 2. Reflect Act of Faith, p. 586.
- II. What is here meant by Iustice or Righteousness. Humane Righteousness is here, 1. Described. 2. Distributed, p. 586. to 589.
- III. What is meant by Counting, or Imputing. Here, 1. Of the various significations of the Word. 2. The several sorts of Imputation, p. 589. to 592.
- IV. What it was which was Imputed to Abraham unto Righteousness, and How?
- 1. Believing, or Faith, was imputed to him for Righteousness. p. 592, 593.
- 2. How Believing was Imputed to him for Righteousness. Four Interpretations.
- 1. Interpretation. As an Efficient and Meritorious Cause. Rejected, p. 594, 595.
- 2. Interpretation. That the very Act of believing, the [...] credere, is imputed for righteousness; and that in a proper sense, not Metonymically. Rejected, p. 596. to 607.
- 3. Interpretation. That Faith as a Condition of the Covenant performed by us, justifieth; or is imputed to us for righteousness. Rejected. p. 607, 608.
- 4. Interpretation. That Faith is imputed unto righteousness, As an Organ, Instrument, Instrumental Cause o [...] Mean, by the help of the Spirit, receiving and apprehending Christs Righteousness offered in the Gospel. The Unanimous Consent of Reformed Churches, and sound writers herein, p. 608. to 612.
- 1. Faith is imputed unto Righteousness only as an Instrument. Proved at large by seven Arguments, p. 612. to 618.
- 2. How Faith is imputed unto Righteousness as an Instrument, &c. is explained three waies by Orthodox writers. And what we may judge of them, p. 618 to 622.
- [Page]V. Whether in some sense Abraham was not justified by Works, as well as by Faith: and How the Apostle Iames is to be understood in this point; and reconciled with Paul. Here are laid down six Solutions: and which is to be preferred, p. 622. to 627.
- VI. Whether all Abrahams believing Seed of Jews and Gentiles were not justified in the same way and manner, as Abraham was? This is Affirmed and Proved by five Arguments, p. 627, 628.
- VII. Wherein the Nature of that Iustification of man before God consists, which from age to age is revealed in the Covenant of Faith. Iustification described, p. 629.
- In which Description are explained,
- 1. The sense of the word, Iustification, p. 630.
- 2. The Proper Subject of Iustification, p. 630, 631.
- 3. The Causes of Justification, 1. Efficient, Principal and Instrumental; 2. Material; 3. Formal; and 4. Final, p. 631. to 635.
- Aphorism 6. From all that hath been said, 1. This Covenants Properties or Perfections; Additional Excellencies, &c. viz.
- General Inferences from the whole of this Covenant. Hence,
- 1. The Properties or Perfections of this Covenant are observable. Eight are explained, p. 635. to 640.
- 2. The Additional Excellencies of this Foederal Dispensation, beyond those of the two former Covenants are divers, Eight are expressed, p. 640, 641.
- 3. This Covenant with Abraham and his Seed, Agrees with, and Differs from the two former Dispensations in divers regards. Agrees in seven things. Differs in seven things, p. 642. to 645.
- 4. The wonderful wisdom of God, in the several Periods of his Covenant-Dispensations and their Gradual out-breakings, is very observable, p. 645, 646.
- 5. How highly was Abraham advanced by Admission into this Covenant with God, beyond his former Un-Covenant condition, p. 646.
- 6. Abraham and his Seed are made the only Happy people in the world, for all future time and succeeding ages, p. 647.
- 7. The same Gospel was preached, the same blessed Messiah was in that Gospel Revealed, and the same Justification and Salvation of Sinners by Faith in that Messiah was tendred, in those former as well as in these latter ages of the world, p. 647, 648.
Chap. 4.- IV. OF the Discovery of the Covenants of Promise, in the IV. Observable Period of time; viz. From Moses till David; yea from Moses till CHRIST, THE DAVID.
- An Introduction to the Explication of the SINAI-COVENANT. Wherein note,
- 1. The Bounds and time of this Sinai-Covenants Administration, p. 649, 650.
- 2. The Excellency of this Foederal Administration. In ten particulars, p. 651, 652.
- 3. The Method propounded for handling of it, p. 653.
- Aphorism 1. The LORD God having brought his People Israel out of Egypt, into the Wilderness, to go to possess the Promised Land of Canaan, gave the Law to Israel by Moses on Mount Sinai 430. years precisely after his Promise to Abraham, p. 653, &c.
- Here are explained eight Particulars, viz.
- 1. That the LORD did then and there give his Law, &c. Proved four waies, p. 654, 655.
- [Page]2. What Law that was which God gave to Israel at Mount Sinai. Here note,
- 1. The Notation of the word Law, out of the Hebrew and Greek, p. 656, 657.
- 2. The various Theological Acceptations of the word, LAW, p. 657. to 661.
- 3. The Distribution of Gods Laws into 1. Moral. 2. Ceremonial. 3. Iudicial. Here note,
- 1. That this common Distinction hath its foundation in Scripture, p. 661, 662.
- 2. What the Nature of these three sorts of Laws was, viz.
- 1. The Moral Law,
- 1. Excels both the other in five regards, p. 662, 663.
- 2. Hath divers Denominations. Ten are mentioned, p. 663.
- 3. May be distributed three wayes; viz.
- 1. Into two Tables, p. 664.
- 2. Into Ten Words, or Ten Commandments, p. 664, 665.
- 3. Into two Great Commandments; 1. Love to God. 2. Love to our Neighbour.
- A Scheme of the Ten Commandments ranked under these two General Heads, p. 665, 666.
- 2. The Ceremonial Law,
- 1. Was imposed on the Jews till Christ, for six Causes, p. 667.
- 2. Hath various Denominations, Hebrew, Greek and Latin, p. 667, 668.
- 3. Admits of divers Distributions. Ceremonials were,
- 1. Of more publike Concernment; Touching Sacred 1. Places. 2. Utensils for those places. 3. Persons. 4. Things. 5. Times, p. 668. to 673.
- 2. Of More Private Concernment; Touching 1. Food. 2. Rayment. 3. Defilements. And 4. Husbandry, p. 673, 674.
- 3. The Iudicial Law, Regulating the Jews Commonwealth,
- 1. Hath various Denominations, p. 674, 675.
- 2. May be diversly Distributed, p. 675.
- 3. Was imposed, Not on Gentiles, but on Jews, for six Causes, p. 676.
- 3. That All these three sorts of Laws were delivered by God to Moses on Mount Sinai for Israel. Proved three wayes, p. 676, 677.
- 3. How, or In what manner God gave this Law to Israel In eight particulars, p. 677, 678.
- 4. Why God gave this Law to Israel at that time. For three Causes: eight ends, p. 678. to 683.
- 5. Whether Gods People had not the Law before God published it at Mount Sinai, p. 683. to 686.
- 6. Whether the Law given on Mount Sinai, was not the same with the Law of Nature written in Adams heart before the Fall, and in some measure remaining there still since the Fall. It differs four wayes from the Law of Nature, p. 686. to 689.
- 7. Whether the Law of God given by Moses on Mount Sinai to Israel, be abroughted to us now under the New Testament, or no? And how far it concerns or obligeth us, if not abrogated? This is resolved in four Positions, p. 689, &c.
- 1. Posit. The Iudgements, or Iudicial Laws, were peculiarly given to the Jewish Commonwealth, and expired with it, &c. p. 689.
- 2. Posit. The Statutes, or Ceremonial Laws, were given only to Israel as an Infant-Church, obliging them onely till the death of Christ, p. 689, 690.
- 3. Posit. The Moral Law, or Ten Commandments, In some sence are Abrogated, In some sence Remains still of Force. Here are three Opinions, p. 690, 691.
- For unfolding and clearing of this Point: Note,
- 1. Certain Distinctions for the Right stating of the Question, p. 691, 692.
- 2. The Moral Law is now Abrogated in four Respects. Proved, p. 692. to 695.
- 3. The Moral Law is not now Abrogated under the New Covenant, but obligeth still, in three Respects. Which is proved by eight Arguments, p. 695. to 701.
- [Page]4. Posit. The Moral Law given on Mount Sinai, so far as not Abrogated, is of manifold Excellent and Necessary use Now under the New Testament. And this,
- 1. More Generally, to all forts, Regenerate and Unregenerate, that shall come to the knowledge of it: Not for Justification, But seven other wayes, p. 701. to 705.
- 2. More Specially and Peculiarly,
- 1. To carnal and unregenerate Persons, it is of Use five ways, p. 705. to 708.
- 2. To Spiritual and Regenerate Persons, seven wayes, p. 708. to 712.
- 8. Inferences from this whole Aphorism thus Explained. Hence,
- I. God singularly manifested the Glory of his own Perfections, and highly magnified the goodness of his Dispensations to Israel, in giving them his Law on Mount Sinai. His Glory seven wayes. His Goodness of Dispensations many wayes, p. 712. to 714.
- II. The Fall of Adam and of all mankind in him miserably defaced the Law of Nature, p. 714.
- III. The Fathers and Church before Moses had a much more imperfect Rule of Religion, and Righteousness, then the Fathers and Church had under Moses, p. 714, 715.
- IV. As the Church of God is the chief of all Societies on Earth: so the Laws of this Society are the chief of all Laws. In four respects, p. 715.
- V. Gods Church and Covenant-People must be a Composed, Regular and Orderly people, guided and governed by the exactest Laws. To this End here are,
- 1. Gospel-Directions, for Christian right Observing, Performing and Walking according to the Moral Law. In eight particulars, p. 716. to 721.
- 2. Gospel- [...]rounds or Motives, inciting to this observance of the Moral Law, p. 721. to 726.
- VI. All lawless, loose, licentious People, that reject the Moral Law of God are deeply to be condemned. As,
- 1. Antinomians in Opinion. Eight Scriptures, wrested by them, vindicated, p. 726. to 733.
- 2. Antinomians in Practice. Upon four grounds blame-worthy, p. 733.
- Aphorism 2. God gave the Law by Moses to Israel, from Mount Sinai, as a Covenant: and that, Not as a Covenant of works; Nor as a Mixt Covenant of Works and Grace: Nor as a Covenant Subservient to the Covenant of Grace: But as a Covenant of Faith, p. 734, &c. Here consider four things for clearing this; viz.
- 1. That the Law given on Mount Sinai, was given as a Covenant to Israel, For,
- 1. The Name of Covenant is often given to that Law, p. 734, 735.
- 2. The Nature of a Covenant, was in that Law, as then Dispensed, p. 736, 737.
- 2. What Law it was, which was given as a Covenant at Mount Sinai, p. 737, 738.
- 3. What sort of Covenant this Law was. Four Opinions, p. 738. &c.
- 1. Not as a Covenant of Works. For seven Reasons, p. 739. to 745.
- 2. Not as a Mixt Covenant, Partly of Works; Partly of Grace, p. 745. to 748.
- 3. Not as a Subservient Covenant to the Covenant of Grace. Many Exceptions, More General, and More Particular, opposing this Opinion, p. 748. to 753.
- 4. But as a Covenant of Grace or Faith, though dispensed in an Unusual Way, p. 753, &c. Here note,
- 1. That, this Sinai-Covenant was Dispensed most unusually, In ten respects, p. 754, 755.
- 2. That this Unusual way, was most Fit to that Time and people: and this in seven respects, p. 755. to 757.
- 3. That notwithstanding, This Covenant was given as a Covenant of Faith. Seven Arguments, p. 757. to 764.
- 4. Seven grand Objections to the Contrary, Answered. p. 764, to 779.
- 4. The LORD gave this Covenant-Law from Mount Sinai by Moses to Israel, p. 779.
- 5. Inferences. Hence,
- [Page]I. Gods giving of his Law to Israel at Mount Sinai, was an act of his singular grace and favour towards Israel, p. 780.
- II. The Sinai-Covenant, being a Covenant of Faith, not only Revealed Christ, but discovered him with some further Manifestation then did the fore-going Covenants: In his 1. Decent. 2. Person. 3. Office. 4. States wherein he executed his Office, p. 781. to 784.
- III. Gods Israel of old was saved by the same CHRIST under the Sinai-Covenant, whereby the Israel of God is now saved under the Sion Covenant, p. 784, 785.
- IV. The Sinai-Covenant intended not sinners Justification in the sight of God by Works: but only by Faith in Jesus Christ. p. 786. to 788.
- V. The Sinai-Law was Israels Gospel, p. 788.
- VI. The many misapprehensions about this Sinai-Administration, especially that it should be given as a Covenant of Works, are justly to be condemned, p. 789.
- VII. They that would rightly understand the Sinai-Covenant, must look upon it with an Evangelical eye, p. 789.
- Aphorism 3. The Confederates, or Foederate Parties to this Sinai-Covenant, were, God and Israel with their Posterity, &c. Here note,
- 1. That, God, and Israel, with their Posterity, were Foederates in this Covenant, p. 790, 791.
- 2. These were Confederates in these Notions, viz.
- 1. God,
- 1. As IEHOVAH. What this implyes, p. 792, 793.
- 2. As Israels Covenant-God, p. 793, 794.
- 3. As Israels Redeemer, p. 794.
- 4. As Israels Law-giver, p. 795.
- 5. As Israels endeared Husband, p. 795, 796.
- 2. Israel with their Posterity,
- 1. As Abrahams Seed in Covenant with God, p. 796.
- 2. As the Lords Redeemed, p. 797.
- 3. As Gods espoused People, p. 797.
- 4. As heirs of Gods Promises, though under age, and going on to receive some part of the Promised Inheritance, p. 798.
- 3. Inferences seven from the whole of this Aphorism, p. 798, 799.
- Aphorism 4. The Subject-Matter, or Substance of this Sinai-Covenant, agreed upon by God and Israel, the Parties to this Covenant, were, 1. On Gods part, certain Covenant Mercies Promised, &c. 2. On Israels part, certain Covenant Duties required and restipulated, &c. p. 800.
- I. God on his part promised these great things especially, viz.
- 1. To be a God to them and to their Posterity. Here; 1. That God Promised this to them. 2. In whom he would be their God. 3. What it implyes, To be a God to them. 4. Why he promised to be their God. 5. Inferences, p. 800. to 805.
- 2. To raise up to Israel CHRIST a Mediator and Saviour. 1. That, &c. 2. Why. And 3. Inferences, seven thereupon, p. 805. to 808.
- 3. To give them the Spirit of God and of CHRIST. Here, 1. That God promised his Spirit: is proved by five Reasons. 2. That in Iohn 7. 37, 38, 39. is reconciled. And 3. Inferences four deduced, p. 808. to 812.
- 4. To bestow upon them many Temporal Outward Mercies. Here, 1. That, &c. 2. Why God promised such Temporals. Five Reasons. 3. In what Notion such Temporals were promised: As Temporals, or as Types of Spirituals and Eternals. Inferences, p. 812. to 815.
- 5. To confer upon them many spiritual Blessing; in Christ; viz. these seven especially;
- 1. Gods special Acceptation of them above all people:
- [Page]
- 1. As his Segullah, or Peculiar-Treasure, in ten respects, p. 815. to 820.
- 2. As a Kingdom of Priests to God. How? p. 820.
- 3. As an Holy Nation: Three waies, p. 821.
- True Believers also are,
- 1. Kings to God: in nine regards, p. 822.
- 2. Priests to God: in six respects, p. 822.
- 3. An Holy Nation: seven waies, p. 823.
- 4. A Peculiar-Treasure to God above all people: in twelve respects, p. 823. to 825.
- 2. Gods Sanctification of the People Israel, under Heart-Circumcision: in seven Particulars resembling corporal Circumcision, p. 825. to 828.
- 3. Gods Justification of Israel by Faith in Jesus Christ Promised four waies, p. 828. to 831.
- 4. Gods furnishing of Israel with ability to observe and keep his Covenant, p. 831, 832.
- 5. Gods chusing out a Place for his name, and publike worship in Canaan, &c. p. 832. to 834.
- 6. Gods glorious Presence and Habitation among them in his Tabernacle and Temple: which implyed seven excellent Blessings, p. 834. to 837.
- 7. God promised to furnish them with eminency of Church enjoyments above all other People. Seven Inferences from these Promises of Spirituals, p. 837. to 841.
- 6. To crown Israel at last with Eternals. Proved by six Arguments. Two Inferences, p. 841. to 846.
- II. Israel, &c. on their Part Restipulated certain Covenant-Duties. As, these three, viz.
- 1. To be a Covenant-People to God. Here note,
- 1. That God required this, and Israel Restipulated it: Proved five waies, p. 846, 847, &c.
- 2. What it implyes; To be a Covenant-People to God, viz.
- 1. To be his Covenant-People solely and only▪ 1. Not sins. 2. Not the worlds. 3. Not Satans. 4. Not their own, p. 848. to 850.
- 2. To be his by Foederal Profession and Denomination, p. 850, &c.
- 3. To be his Covenant-people in CHRIST, p. 851.
- 4. To be his Covenant-people in all Covenant-Relations, p. 851.
- 5. To be his Covenant-people wholly, according to all Covenant-obligations to himself. 1. In all we are. 2. In all we have. 3. In all we can do, or procure. 4. In all we can undergo or endure; for God, p. 852. to 857.
- 3. Why it was requisite Israel should be such a Covenant-people to God. Six Reasons, p. 857. to 859.
- 4. Inferences. Hence,
- 1. How great Dignity, Advantage and Duty did God cast upon Israel, in bringing them into Covenant with himself at Mount Sinai! p. 859, 860.
- 2. Its very plain, That a great part of Israel came utterly short of their Covenant-Duty towards God, p. 860.
- 3. The same great Covenant-Duty laid on old Israel by the Sinai-Covenant, is imposed also upon the New Israel by the New Covenant, p. 861.
- 4. One special way to discover whether a People be in Covenant with God, is to examine and try whether they be the Covenant-People of God inwardly and savingly. Here twelve Evidences of being such, p. 861, 862.
- 5. Let all that would approve themselves to be in Covenant with God, strive to become the People of God in Christ by believing, p. 862.
- 2. To Keep and Perform this Covenant of God entirely, p. 862, 863.
- 1. By True Faith in Jesus Christ. Here note,
- [Page]
- 1. What true Faith in Iesus Christ is, p. 863, 864.
- 2. That true Faith in Christ was required of Israel by God for the keeping and performance of this Covenant. This is evidenced by seven Arguments, p. 864. to 868.
- 3. How true Faith in Christ was required in this Sinai-Covenant, p. 868, 869.
- 4. Seven Inferences hence. Where, How the Law is not of Faith, p. 869. to 872.
- 2. By sincere, entire, constant Obedience. Here note,
- 1. What is meant by such Obedience, p. 872.
- 2. That God required, and Israel Restipulated such sincere, entire and constant obedience in all good works. Proved five waies, p. 872, 873.
- 3. How, and in what Notion such sincere, entire and constant obedience was required in this Sinai-Covenant. Resolved, 1. Generally. 2. Particularly, in five particulars, p. 874, 875.
- 4. What Rule God gave Israel for Regulating, Guiding, Bounding and Ordering of their Obedience, which he conditioned for in this Covenant, viz. The whole Covenant it self, especially The X. Commandments was their Rule, p. 876.
- Now here are at large laid down and explicated,
- ☞ xvii. General Rules for the right understanding and keeping of The X. Commandments. To be diligently considered, p. 877. to 891.
- In the second of which Rules is shewed, How many waies we are in danger of having Fellowship with others in their sins, 1. Before; 2. In; 3. After their Acts of sinning, p. 881, 882.
- 5. Inferences seven from this their Duty of restipulated Obedience, p. 891. to 896.
- 3. To repent and return again to the Lord their God in case of any failing, either in being his Covenant-people, Or in keeping his Covenant by true Faith and Obedience. Here note,
- 1. What Repentance is. Here, 1. The Sorts. 2. The Nature of it, p. 896, 897.
- 2. That God in this Sinai-Covenant, explicitly, or at least implicitly, conditioned with Israel, their R [...]pentance and returning again unto him, in case of any failings or offences against his Covenant. Evinced by seven particulars, p. 897. to 900.
- 3. Inferences seven from this particular Duty of Repentance, p. 900, 901.
- Aphorism 5. The Form of Gods Covenant with Israel and their Seed at Mount Sinai, consisted, More Inwardly and Essentially, in the mutual Covenant Agreement and Obligation betwixt the Foederates, God and Israel: More Outwardly and Accidentally, In the manner of this Sinai-Covenants first Manifestation, Establishment, and After-Administration, p. 902, &c.
- 1. The More Inward and Essential Form, in the Foederates mutual Agreement, &c. p. 902, 903.
- 2. The More Outward and Accidental Form: is considered,
- 1. More Generally. Where nine things very observable, p. 903. to 905.
- 2. More Particularly, Here
- ☞ 1. The Form of Gods first manifestation of this Sinai-Covenant to, and establishment of it with Israel, is represented according to the plain Series and Order of the History, in VIII. Particulars at large, laying open most evidently the Nature of this Sinai-Covenant, p. 905. to 921.
- Inferences hence,
- 1. The Law-giver is most glorious, p. 922.
- 2. The Law, the Moral Law, is most excellent, in 1. Authority, 2. Purity, 3. Equity, 4. Extent, 5. Spiritualness, 6. Durableness, and 7. Outward Glory, p. 922, 923.
- 3. Lapsed sinners are not able to endure the voice of God in his [Page] Law immediately, p. 923, 924.
- 4. The Law was so given from God on Mount Sinai, as might best set forth the Necessity and Sufficiency of Christ, and bring Sinners to him, p. 924, &c.
- 5. The Lord is well pleased, when sinners, sensible of their own inability to endure God and his Law immediately, do flie out of themselves to a Mediator, p. 925.
- 6. The Law promulged on Mount Sinai, was given to Israel as a Covenant, p. 925.
- 7. The Law on Mount Sinai, though seemingly given as a Covenant of Works, yet was really given and intended as a Covenant of Faith, p. 925, 926.
- 8. The Sinai-Law and Covenant was dispensed far otherwise then the New Covenant, &c. p. 927.
- 9. Lapsed sinners, though brought into a Covenant of Faith, yet of themselves are not able to keep that Covenant, by Faith and Obedience, &c. p. 927.
- 10. Though Gods Covenant-people sometimes fail on their part in Covenant-Performances, yet upon their Repentance God for the Mediators sake pardoneth their sins graciously, and reneweth his Covenant with them, p. 927.
- 2. The Form or Manner of this Sinai-Covenants ensuing Administration, after it was Manifested and established; was,
- 1. With much External glory: Manifested six waies, p. 928, 929.
- 2. With Great Darkness and Obscurity upon all this Outward Glory, p. 929.
- 3. With a servile and burdensom Paedagogy. In eight Particulars, p. 929. to 932.
- 4. With a visible Ministry, &c. 1. Ordinary. 2. Extraordinary, p. 932, 933.
- 5. With Universal Reference to the whole National Church of the Jews, &c. p. 933, 934.
- 6. With a Distinctive differencing of the Jewish Church from all other people and Societies on earth, p. 934.
- 7. With Israel as Gods peculiar Common-wealth also, as well as his peculiar and only Church, p. 935.
- Inferences seven from this form of Administration, briefly, p. 935. to 937.
- Aphorism 6. The End or intended Scope of Gods Covenant, with Israel and their Seed, from Mount Sinai, was Gods fuller Revealing of IESUS CHRIST the Promised Saviour of sinners, for the greater furtherance of Israels present and future happiness, and of his own wonderful glory, p. 937, &c.
- 1. The more immediate End, The fuller Revealing of Jesus Christ, &c. Proved five waies, p. 938. to 940.
- 2. The more mediate End, 1. Less principal, Israels Happiness. 2. Principal, Gods glory in his 1. Free-grace, 2. Goodness, 3. Wisdom, 4. Providence, 5. Truth, 6. Patience, and 7. Power. Seven Inferences from all, p. 940. to 945.
- Aphorism 7. From this whole fore-going Discourse touching this Sinai-Covenant, we may eas [...]ly discern and conclude, &c. p. 945, 946, &c.
- General Corollaries or Inferences from this whole Discourse about the Sinai-Covenant. Hence,
- I. The Law given at Mount Sinai, was given to Israel as a Covenant; and that, not a Covenant of Works, but of Faith, p. 946, &c.
- II. This Covenant from Mount Sinai, was at first Manifested, and afterwards Administred, very Mysteriously, and somewhat Extraordinarily, p. 947, 948.
- [Page]III. Gods Covenant of Works hath its eminent accomplishment in the Covenant of Faith, p. 948.
- IV. The Properties of this Sinai-Covenant. It is, 1. Evangelical. 2. Spiritual. 3. Political. 4. Distinctive. 5. Preceptive. 6. Testamentary. 7. Obscure. 8. Servile. 9. Holy. 10. Just. 11. Good. 12. Wise. 13. Exact and Perfect. 14. Sure and Faithfull. 15. Comfortable. 16. Perpetuall, p. 949. to 954.
- V. This Sinai-Covenant, in many things Agrees with, in many other things Disagrees from, and in some things excells, All the former Covenants.
- 1. Agrees with the three former Covenants, in seven respects, p. 954, &c.
- 2. Differs from these three fore-going Covenants, in seven other regards, p. 955. to 960.
- 3. Excels them all three in regard of Additionals annexed, seven waies, p. 960. to 964.
- VI. This Sinai-Covenant was Israels eminent Priviledge, although they were constantly held under it in a very servile condition. Their Priviledge six waies, p. 964, &c.
- VII. This Sinai-Covenant was full of CHRIST, therein eminently revealed. As is evident by 1. The Introduction to it; 2. Preface of this Covenant; 3. Commandments, the summe of the Covenant; 4. Mercies Promised; 5. Promulgation of it; 6. Sanction and Dedication of it; 7. Gods gracious Renewing of it, and of the Tables; 8. And Additionals annexed, especially the whole body of the Ceremonials, of which Jesus Christ was the Truth, and principal intended mysterie, p. 966. to 969.
- ☞ Here at large is evidenced, How the whole Body of CEREMONIALS, viz. Sacred 1. Places; 2. Utensils; 3. Persons; 4. Things; 5. Times; were, every of them in many respects, Types of Christ, and full of CHRIST, p. 969. to 987.
- VIII. This Sinai-Covenant, the Old Testament, was pure Gospel, as well as the New: For substance revealing (though with different circumstances) to lapsed sinners, one and the self same way of Eternal Life and Salvation, by Iesus CHRIST through Faith, p. 987.
- IX. The diligent study and solid understanding of the Old Testament, as well as of the New, is very necessary and advantagious to all Christians, p. 987, 988.
Chap. 5.- V. OF the Discovery, &c. of the Covenants of Promise, in the V. Noted Period of Time: viz. From David, till the Babylonish Captivity.
- Introductory Position. When God was pleased to change Israels civil Rules from Iudges to Kings, and from Kings to Governors (the Old-Testament administration still standing in force,) he notably Amplified this Sinai-Covenant, or Old Testament, by other two Covenants of Promise in CHRIST, viz. 1. His Covenant with David and his seed. 2. His Covenant with the Iews under the Babylonish captivity. This Position is Explained and Confirmed in five branches of it. With five Inferences, p. 989, to 995.
- Aphorism 1. The Covenant which God made with DAVID and his SEED, was a Covenant of Faith in Iesus Christ promised. Here note,
- 1. Who this David was with whom this Covenant was made. David is at large Described, by his 1. Name. 2. Descent. 3. Qualifications. 4. Offices, Regal and Prophetical. 5. Renowned Acts. 6. Failings or Miscarriages. 7. Penitential Recoveries. 8. Afflictions. And 9. Death, p. 995. to 1000.
- [Page]2. That, God made a Cavenant with this David and his Seed. Proved three wayes, p. 1000.
- 3. That this Covenant made with David and his Seed, was a Covenant of faith in IESUS CHRIST Promised. Evidenced four wayes. Three Inferences, p. 1001, &c.
- Aphor [...]sm 2. The Foederates or Parties to this Covenant were, On the one hand God, As, &c. On the other hand David and his Seed, &c.
- 1. God was the chief Foederate, 1. As the LORD of Hoas [...]s. 2. As the God of Israel, an [...] Rock of Israel. 3. As a Father to David and his Seed. 4. As a God to David, 5. As the Rock of Davids Salvation, p. 1004. to 1006.
- 2. David and his Seed, the Secondary Foederates. God Covenanted,
- 1. With David: As 1. A Mighty one; 2. Gods Elect; 3. Gods Servant; 4. Gods Annoynted King; 5. His First-born: in all which Five Christ is chiefly typed out, p. 1006, &c.
- 2. With Davids Seed: As, 1. Gods Son, 2. Gods King for ever. Chiefly intending Christ, p. 1007, &c.
- Inferences three. Hence, p. 1008, &c.
- Aphorism 3. The Impulsive Cause moving God to make this Covenant with David and his Seed, was his Rich Grace and Mercy in IESUS CHRIST; upon Occasion of Gods changing Israels Governours from Iudges to Kings, and of King Davids holy Purposes of building an House or Temple for the Lord his God at Jerusalem. Here note,
- 1. The Impulsive or Moving Cause of this Covenant, was twofold; viz.
- 1. Inward. Gods own Rich Grace and Mercy, p. 1010.
- 2. Outward. IESUS CHRIST and his merit, p. 1011, 1012.
- 2. The Occasion of this Covenant, 1. Mediate; Gods changing Israels Governours, &c. 2. Immediate; Davids Purpose, &c. Three Inferences from all, p. 1012, to 1015.
- Aphorism 4. The Substance or Subject-Matter of Gods Covenant with David and his Seed, consisted; 1. On Gods part, In many eminent Mercies and Blessings Promised, &c. 2. On the part of David and his Seed, In the Covenant Duties conditioned and restipulated, &c. p. 1015, &c.
- 1. Mercies or Blessings Promised on Gods part, were of three Concernments; viz.
- 1. Concerning DAVID himself. As,
- 1. Gods subduing all his Enemies, clothing them with Shame and Confusion. This was Promised and Performed, 1. Literally to David. 2. Spiritually to Christ, p. 1016, 1017.
- 2. Gods establishing and strengthening David in his Kingdom, that his foes might be brought under. Accomplished, 1. In David. 2. In Christ, p. 1017.
- 3. Gods Increasing and Enlargement of Davids Glory, Prosperity, Power, and Dominion Accomplished; 1. Much in David. 2. More in Solomon. 3. Most in Christ, p. 1018. to 1020.
- 4. Gods sweet Covenant-Relations to David. Viz. That he would be,
- 1. Davids Father. This implyed 1. Seven Blessings from God to David. 2. Seven Duties from David to God, p. 1020. to 1023.
- 2. Davids God, p. 1023, &c.
- 3. Davids Rock of Salvation. 1. God saves three wayes. 2. David answerably demeaned himself towards God four wayes, p. 1024.
- 5. Gods fulfilling of Davids Dayes. Long-life a Mercy three wayes, p. 1024, &c.
- 6. Gods Building David an House, making it powerful and prosperous, especially by raising up his Seed to sit upon his Throne for ever. This an High mercy. Accomplished, 1. Immediately, in Davids ordinary seed. 2. Mediately and chiefly in his Extraordinary Seed, IESUS CHRIST. This was Davids Great Comfort, as in his last words is evident, p. 1025. to 1030.
- 7. The Perpetuity and Stability of Gods Covenant and Foederal Mercy to David, p. 1030, 1031.
- 2. Concerning Davids Seed. As these four, All which had their special Accomplishment in Christ, viz.
- [Page]
- 1. That God would be a Father to Davids Seed, & he should be his Son, p. 1031, 1032.
- 2. That Davids Seed should build God an House. The Temple a Type of the Church and of Believers, in six Particulars, p. 1032. to 1035.
- 3. That God would Establish his Seed after him in his Kingdom and Throne for ever, p. 1035, &c.
- 4. That God would not utterly take away his Covenant-Faithfulness and loving kindness from his Seed, no not in case of their iniquity, but chastize their sinfull miscarriages with the Rod of men. Here five Eminent Advantages to Gods people by his [...] are unfolded, p. 1037. to 1043.
- 3. Concerning the People of Israel, the Subjects of King David and of his Royal Seed. As,
- 1. Gods Habitation in Sion for ever. For clearing of this blessing note,
- 1. The Connexion of this Promise with the Promise fore-going, p. 1043, 1044.
- 2. What place is intended by Sion: Literally, and Mystically, p. 1044.
- 3. How God did dwell in Sion. Gods Presence and Habitation is threefold. Here are disclosed eight sweet Priviledges of Gods Presence and Residence, p. 1045, 1046.
- 4. Why God would thus dwell in Sion, p. 1046.
- 5. In what sense God said of Sion, This is my Rest for ever; He having long since thence removed his Habitation for the Sins of the Jews. Here ten Sorts of sins which provoke God to Depart from a People, p. 1046. to 1048.
- 2. The Peaceable and Secure Establishment of Israel, the Subjects of King David, and of his Royal Seed, in the Land of Canaan. This hath three branches, p. 1048. to 1050.
- 3. Their Singular Prosperity both in Temporals and Spirituals, p. 1050. to 1052.
- 2. Duties Conditioned, Required and Restipulated from David and his Seed to God, were of two sorts especially, viz.
- 1. Their Keeping of Gods Covenant and Testimony, &c. in sive Particulars, p. 1052. to 1055.
- 2. Their being just in their Dominion and Royal Government, Ruling also piously and religiously, p. 1055.
- 1. David and his Seed must Rule over Israel Righteously. They must be,
- 1. Just in their Persons. And this in seven respects, p. 1055, 1056.
- 2. Just in their office of Ruling, viz. 1. Justly Acquiring it. 2. Justly Executing it: Partly in Protection of Subjects. Partly in Actual Government. And both several wayes, p. 1056, 1057.
- 2. David and his Seed must Rule Religiously, in the Fear of God. 1. The Fear of God denotes five things. 2. To Rule in the Fear of God comprizeth many excellent things: most requisite to all good Rulers, p. 1058. to 1060.
- Reasons for their Ruling thus, Righteously and Religiously, p. 1060.
- Ruling Righteously and Religiously how it was Performed by 1. David, 2. Solomon, And 3. Christ. With seven Inferences from the whole, p. 1060. to 1065.
- Aphorism 5. The Form of Gods Covenant with David and his Seed, was either; Inward and essential in the Mutual Obligation between the Foederates: Or Outward and Accidental, In the Manifestation, Confirmation and Administration of this Covenant, p. 1065, &c.
- 1. The Inward essential Form, stands in the Foederates reciprocal obligation, p. 1065.
- 2. The Outward Accidental Form, consists in three things, viz. Gods,
- 1. Manifestation of this Covenant by vision. Here of visions, Their Sorts and several Acceptations in Scripture, p. 1065, 1066.
- 2. Confirmation of this Covenant, by 1. Ratifying Promises. 2. His Sacred Oath. 3. Explanatory Repetitions. 4. Actual Accomplishments, p. 1066, 1067.
- 3. Administration of this Covenant. In effect the same with that of the Sinai-Covenant: yet with four Perfective Alterations, Four Inferences from all, p. 1067, 1068.
- Aphorism 6. The End or intended Scope of God in this Covenant was: Immediately, Some [Page] more Peculiar Revelation of Iesus Christ. Mediately, The furtherance of the Happiness of David, of his Seed, and of their subjects in Christ; as also the singular Advancement of the Glory of God. This is briefly explained: with three Inferences, p. 1069. to 1071.
- Aphorism 7. From this whole Discourse about Gods Covenant with David and his seed, These General Inferences result, viz.
- I. That Gods Covenant with David and his Seed was a very Princely and Royal Covenant, p. 1071, &c.
- II. That King David and his Royal Seed, especially Solomon, were eminent Types of IESUS CHRIST, p. 1072. &c.
- 1. DAVID was a Type of Christ: 1. In his person three waies. 2. In his office many waies. 3. In his condition and state seven waies. 4. In his Acts or Works done by him seven waies, p. 1073. to 1076.
- 2. SOLOMON was also a Type of CHRIST: 1. In his Person three waies. 2. In his office, Prophetical, and Kingly, divers waies. 3. In his condition, three waies. 4. In his Acts three waies, p. 1076. to 1078.
- III. Hence, we may clearly take notice, what the Properties of this Covenant are, viz. It is, 1. Gratuitous. 2. Evangelical. 3. Mixt. 4. Ordered in all things. 5. Sure and Faithful. 6. Everlasting. 7. Comfortable, p. 1078. to 1081.
- IV. Hence, See what Agreement or Disagreement this Covenant hath, with, or from all former Covenants. 1. Agrees in seven Particulars. 2. Differs in four things, p. 1081, &c.
- V. Hence, Its evident, That in this Covenant much of CHRIST was revealed to David and his Seed: Yea so much, that both David and Solomon knew and spake much of Christ in their Sacred writings. Many Particulars, p. 1083. to 1086.
Chap. 6.- VI. OF the Discovery, &c. of Gods Covenants of Promise in the VI. Noted Period of Time, viz. From the Babylonish captivity till the Death of the blessed MESSIAH Iesus Christ.
- The Preface. 1. Of this Covenants Duration. 2. Of the Difference thereof from Davids, in seven particulars. 3. The Order of handling it, p. 1086. to 1088.
- Aphorism 1. Upon Occasion of Gods own Peoples sad captivity in Babylon, the LORD graciously renewed his Coevenant with them, even his Covenant of Faith in the Promised Messiah. In this Aphorism are five Particulars considerable, p. 1088, &c.
- 1. The Author of this Covenant, was the LORD God. By three Prophets, p. 1089, &c.
- 2. the Occasion of this Covenant was the sad captivity of Gods People of Iudah and Ierusalem, in Babylon. Here,
- 1. What Babylon this was wherein they were captivated. Babylon is distributed, p. 1090, 1091.
- 2. When, and How long they were captivated there, p. 1092.
- 3. What were the causes of this their sad captivity there. 1. Provoking causes seven. 2. Final cause, their good, p. 1092.
- 4. Whilest they were under this captivity, God took occasion to reveal this Covenant to them. And why? viz. chiefly for seven causes, p. 1093. to 1096.
- 3. The Impulsive causes of this Covenant, Gods meer Grace in Jesus Christ, p. 1096.
- 4. The Foederates, I. God, 1. As the LORD God. 2. As the LORD the God of Israel. 3. As their Redeemer. II. The Captives of Iudah and Ierusalem, &c. p. 1096, 1097.
- 5. The Nature of this Covenant of God with his afflicted Captives. It was,
- 1. A Covenant of Faith in Christ, not of Works. Proved four waies, p. 1097, 1098.
- [Page]2. A Covenant of Promise, in Christ Promised, and as then not exhibited, p. 1098, 1099.
Inferences. Hence,- 1. This Covenant is 1. Divine: 2. Gratuitous: 3. Faithful: And 4. Holy, p. 1099, &c.
- 2. How great the condescention of the Creator, how high the exaltation of the creature, when the God of heaven and his Captives, &c. become Confederates! p. 1100.
- 3. Jesus Christ and the Gospel of sinners salvation in him through Faith, was preached to the Jews in their captivity, p. 1101.
- 4. God neither forsakes nor forgets his Covenant-people in their deepest distresses, p. 1101.
- 5. In greatest extremities of Tribulation, Gods Covenant of Faith in Christ yields sweetest consolation, p. 1102, 1103.
- 6. Though Gods People by their sins turn their Mercies into Miseries: yet God alone of his wisdom and goodness turns those Miseries into Mercies, p. 1103.
- 7. Gods Covenant with his Captive-Jews, is useful to Gods people now under the New Covenant, p. 1103.
- Aphorism 2. The Subject-matter or substance of Gods Covenant with his captive people in Babylon, consisted; 1. In many excellent Covenant-Mercies or Blessings Promised to them, on Gods part, &c. 2. In sundry Covenant-Duties required and restipulated from them to God, on their part, &c. p. 1104, &c.
- I. Mercies Promised to them on Gods Part, viz.
- 1. His raising up the MESSIAH, viz. IESUS CHRIST unto them:
- 1. As their Covenant-Redeemer, p. 1105, 1106.
- 2. As the Sure Mercies of David, whereon Gods everlasting Covenant is founded, p. 1107, &c.
- 3. As a Branch of Righteousness growing up to David, and a plant of Renown, &c. p. 1108.
- 4. As DAVID their Shepherd, Prince and King for ever, p. 1109, 1110.
- 2. His Redeeming them out of Babylons Captivity, and bringing them into their own Land. Here note four things, p. 1110, &c.
- 1. The variety of Promised Mercies appertaining to this eminent Mercy, viz.
- 1. To Remove impediments that might hinder their Return, p. 1112.
- 2. To Plant them firmly in their own Land, &c. p. 1113.
- 3. To make them dwell safely and securely in their own Land, p. 1113.
- 4. To unite them into one Nation and Kingdom in their Land after their return, p. 1113, &c.
- 5. To multiply them in the Land of Canaan, wherein he would place them, p. 1115.
- 6. To bless and crown with a confluence of Prosperity and Glory, Temporal and Spiritual, p. 1116, &c.
- 7. To cause them to dwell in their own Land under DAVID their Prince for ever, p. 1118.
- 2. The ten Arguments whereby God perswades the Captives of their certain Return, p. 1118, 1119.
- 3. The exact accomplishment of this great Mercy, p. 1120, 1121.
- 4. The Mysterie of Gods Spiritual Redemption of his Elect, &c. under this their Temporal Redemption from Babylon. Evinced seven waies, p. 1121. to 1125.
- 3. His cleansing of them, when Redeemed out of Babylon from all their Spiritual Defilements: from all their Idols, Detestable things, and Transgressions, p. 1125, &c.
- 4. His Putting his Spirit within them, for new framing and spiritualizing their Heart. Here consider,
- 1. More Generally,
- [Page]
- 1. What is meant by Gods Spirit. Various Acceptations, p. 1129, 1130.
- 2. Whether the Jews had not the Spirit till after their Return, &c. p. 1130.
- 2. More Particularly. Seven Influences, Fruits or Effects of the Spirit, viz.
- 1. Newness of Heart and Spirit. For clearing this, note,
- 1. What is meant by Heart and Spirit, p. 1131, &c.
- 2. What is meant by a New Heart, and New Spirit. 1. A thing is in Scripture stiled New, five waies. 2. Newness of Heart, &c. implyes, Generally five things: Particularly six things, p. 1132. to 1136.
- 3. Whether God alone give this New heart, and put this New Spirit into his People. Resolved in three Positions, and the grounds thereof, p. 1136. to 1141.
- 4. Why the Lord Promiseth to give this New Heart, &c. Four Reasons, p. 1141.
- 5. How this New Heart, &c. may be Discovered. Seven waies, p. 1141, 1142.
- 2. An Heart knowing the LORD. Here, 1. The Author. 2. Nature of it, p. 1142. to 1145.
- 3. Fleshiness or Tenderness of Heart, instead of Stonnyness of Heart, p. 1145, &c.
- 1. What the Heart of stone is. In seven Particulars. Here, of the Nature and several sorts of Hardness of Heart, p. 1147. to 1151.
- 2. What the Heart of Flesh is. In seven particulars. Here also of the several sorts of Softness or Tenderness of Heart. And of the Excellency of Tenderness of Heart; in seven respects, p. 1151. to 1154.
- 3. Whether none but God can take away the Heart of stone, &c. p. 1154.
- 4. How God takes away the Heart of stone, and gives the Heart of flesh, viz. 1. Divers waies. 2. By sundry gradual Acts: seven are mentioned, p. 1154, 1155.
- 5. How a man may know whether God have removed from him the Heart of stone, and bestowed on him this Heart of flesh. Five waies, &c. p. 1156, &c.
- 4. Penitentialness of Heart, p. 1157. to 1159.
- 5. Oneness of heart and way. For opening hereof, are explained;
- 1. What is here meant by Heart and way, p. 1159, &c.
- 2. What Oneness of heart and way this is: and wherein it consists. 1. Oneness of Heart consists in Oneness of Mind, Will and Affection. 2. Oneness of way, in eight things, p. 1160. to 1166.
- 3. How choice and excellent a Blessing this Oneness of Heart and way is. Represented at large under six Heads: One whereof is, the manifold mischief of the opposite Divisions, in nine particulars, p. 1166. to 1175.
- ☞ 4. Directions and Helps for the best Gaining and Retaining of this Oneness of Heart and way among Gods people. Laid down at large under X. Heads, most useful for the Church and people of God amongst us in these present times, p. 1175. to 1191.
- 6. The constant Fear of God. The Excellency hereof in six respects, p. 1191, 1192.
- 7. Obedientialness towards God, p. 1193, &c.
- 5. His Presence and Residence in his Sanctuary and Tabernacle among his people, by his Spirit, Word and Publick Ministry for ever. Here consider, p. 1194, &c.
- 1. The Greatness and Excellency of this Mercy. 1. Of Gods Tabernacle. 2. Of Gods Spirit in his Church, seven waies. 3. Of the Word, eight waies. 4. Of the Publick Ministry of the Word and Ordinances, seven waies, p. 1195, 1196.
- 2. How this Promise was accomplished, seeing all these have been long since [Page] taken away from the Jews, p. 1197, 1198.
- 6. Gods greatest Covenant-Relation betwixt himself and them, viz. That he would be their God, and they should be his People, p. 1198, &c.
- 7. The mutual Covenant-constancy betwixt God and them in this Everlasting Covenant: He would not turn from them, and they should not depart from him, p. 1199, 1200.
- II. Duties restipulated to God, on their Part, viz.
- 1. Faith, in the MESSIAH Promised, viz. 1. To accept these Promises and the Messiah therein by Faith. 2. To live by this Faith, under their Afflictions: laid down in twelve particulars, p. 1201. to 1204.
- 2. Repentance from all their former sins and iniquities, p. 1204.
- 3. True Obedience unto God, p. 1204, &c.
- 4. Becoming Gods Covenant-People, p. 1205.
- 5. Enquirng of God, for doing all his Covenanted Mercies unto them, p. 1205.
- III. Inferences from the whole matter of this Covenant. Hence
- 1. IESUS CHRIST was promised in this Covenant, with special reference to David, &c. p. 1206.
- 2. Christ alone was the Covenant-Redeemer of Gods Captives from Babylon, &c. p. 1206, &c.
- 3. The Captives Redemption from Babylon, typed Christs Redemption of Captive-sinners, &c. p. 1207.
- 4. No Difficulties or seeming impossibilities whatsoever can hinder the Accomplishments of Gods Covenants and Promises, p. 1207.
- 5. Christs Redeemed People, become his cleansed People, p. 1208.
- 6. That the Iews (who extreamly do [...]ed upon Idolatry) were weaned from Idolatry, is meerly to be ascribed to the Grace and Covenant of God, p. 1208.
- 7. Gods Spirit was Promised and Performed under the Old Testament, p. 1208.
- 8. When Gods Spirit is put within the Heart, he brings many sacred endowments and blessed Influences with himself into that Heart, p. 1209.
- 9. The Lord delights to afford his Special Presence among his Covenant-People, p. 1209.
- 10. Gods Covenant with a People advanceth them to the highest Covenant-Relation with God, p. 1209.
- 11. God so requires Covenant-Duties from us, That he undertakes all our Covenant-Performances for us, p. 1210.
- 12. Gods Covenant in Christ is an Everlasting Covenant, &c. p. 1210.
- 13. We may clearly take notice of many eminent points of Christian Religion, which are Revealed in and under this Covenant. Nine points instanced, p. 1211, 1212.
- Aphorism 3. The Form of Gods Covenant with his Captive people the Iews, was; Inwardly, The mutual Obligation of the Foederates one to another. Outwardly, The manner of this Covenants Manifestation, Confirmation, and Administration.
- 1. Inward Form, &c. p. 1212.
- 2. Outward Form. Consisting in this Covenants
- 1. Manifestation to the Captives, by three Prophets. Why by men: three Reasons, p. 1212, &c.
- 2. Confirmation, 1. By Exegetical Repetitions of it. 2. By divers Illustrating Symboles. 3. By ratifying Promises. 4. By Gods Sacred Oath, p. 1213, 1214.
- 3. Administration. For substance the same with that of the Sinai Covenant: but Raised above it by five Perfective Alterations, p. 1214, 1215.
- Inferences six from this Aphorism, p. 1216.
- Aphorism 4. Gods End and intended Scope in this Covenant, &c. was, More Immediately, a Further Discovery of the Promised Messiah Iesus Christ: More Mediately, The promoting of their present Consolation and future Salvation; and the Advancement of Gods glory in all, p. 1217, &c.
- [Page]
- 1. Immediately; Christ is discovered here more fully in his 1. Person. 2. Office. 3. Appearing in Humane flesh, p. 1217, 1218.
- 2. Mediately. 1. Their present Consolation, and future Salvation. 2. Gods glory five waies. Here four Inferences from this Aphorism, p. 1218. to 1221.
- Aphorism 5. From all that hath been proved concerning this Covenant with the Captive-Iews, these things are evident, &c. General Inferences.
- I. This Covenant with the Captives was a Covenant of Faith, not of Works, p. 1221.
- II. The substance of Gods Covenants of Faith was but one, though circumstances divers, p. 1222.
- III. God may change the Outward condition of his People, and yet not change the Substance of his Covenant with his People, p. 1222.
- IV. Davids Royal Seed and Diadem chiefly had their Continuance and Perpetuity in Christ, p. 1222.
- V. As Gods Covenant with David was peculiarly the Royal Covenant: so this with the Captives was the Redeeming or Uncaptivating Covenant, p. 1223.
- VI. Gods sweetest Consolations are usually showred on his People in their sharpest Tribulations, p. 1223, &c.
- VII. Hence it is very evident what the Properties and Excellent Perfections of this Covenant are. Ten are mentioned, and explained, p. 1224, 1225.
- VIII. The Agreement and Disagreement of this, with, or from, foregoing Covenants, p. 1225.
- IX. The Preheminencies of this, beyond the former Covenants. Seven waies, p. 1225, 1226.
- X. This Covenant and the Promises thereof approach most near (as in time, so in their excellent, clear, full, heavenly, spiritual Nature) to the New Covenant, and the Promises thereof, p. 1226, 1227.
BOOK IV. Of Gods COVENANT OF PERFORMANCE, in IESUS CHRIST, actually Performed and [...]xhibited, viz. THE NEW COVENANT.- Chap. 1.
- OF the Discovery and Administration of the New Covenant in the VII. and last most noted Period of Time, viz. from the Death of Iesus Christ, till the End of the world.
- Here, 1. The words of the New Covenant. 2. The Order propounded in handling it, p. 1229. to 1232.
- Aphorism 1. The Terms, Bounds or Limits of time for and during which the New Covenant became, and remains of force, are especially from the Death of our Lord and only Saviour IESUS CHRIST, until the End of the world. This is,
- 1. Explained, As to the beginning of the New Covenant. p. 1232. to 1234.
- 2. Confirmed, As to both the Term from which, and to which, viz.
- 1. That the New Covenant Properly Began at and about the Death of Jesus Christ. Evinced by four grounds, p. 1234, &c.
- 2. That the New Covenant shall continue in force till the End of the world. Five Reasons, p. 1235. to 1237.
Inferences. Hence,- [Page]I. The 1. Inchoation, 2. Duration, and 3. Determination of the New Covenant, was, is, and shall be of all other most excellent and illustrious. Evidenced in many particulars, p. 1237. to 1239.
- II. None can certainly define or punctually determine how long the space for the New Covenants Duration shall be, p. 1239, 1240.
- III. The New Covenant is far better then the Old, as in other respects, so in regard of the Date, Duration and Determination thereof, p. 1240.
- IV. Believers under the New Covenant, are, in regard of the terms thereof, much more happy, then Believers that lived under any former Covenant-Dispensations, p. 1240, &c.
- V. How comfortable may this be both to our selves and all our Christian Posterity, that both we and they from Generation to Generation shall still live under the New Covenant, p. 1241.
- VI. In these last times of the world, 1. No Doctrine should be taught, 2. No worship or Practise should be entertained, 3. No future Events, Occurrents or change of things should be expected in the Church of God, which are inconsistent with the New Covenant-Administration, p. 1241 to 1243.
- Aphorism 2. The Interval Space or Revolution of time, from the Death of Iesus Christ till the End of the world, during which the New Covenant-Administration continues, is of all other Revolutions or intervals of time, &c. most considerable and [...]emarkable, p. 1243, &c.
- 1. Hath most Eminent Terms and bounds for its Beginning and Ending. It
- 1. Began with the Death of Christ. Most Eminent, 1. In Solemnity; seven wayes. 2. In Dignity. 3. In Efficacy, seven wayes, p. 1244. to 1246.
- 2. Shall End at the Day of Iudgement. That most eminent, eight wayes, p. 1246.
- 2. Hath already had the largest Prolongation, p. 1246.
- 3. Comprizeth in the Circuit and Compass of its Time, the most admirable Events and Occurrents by Divine Dispensation in and to the Church of God. Here, twenty one unparalleld Occurrents are instanced in, p. 1246. to 1251.
- 4. This Revolution of the New Covenants Continuance approacheth neerest in 1. Contiguity of time, 2. Excellency of Covenant-Administration, and •. Churches condition under it, unto the supream coelestial Perfection of the Church Triumphant in glory. Two Inferences, p. 1251. to 1253.
Chap. 2.- OF the Names and General Nature of the NEW COVENANT.
- Aphorism 1. In Divers respects and Considerations this Covenant is represented to us in Holy Scriptures under variety of Names: Being Denominated,
- 1. A NEW COVENANT. For seven Reasons laid down at large, p. 1253. to 1260.
- 2. A NEW TESTAMENT. 1. A Testament, in seven respects. 2. New Test [...]ment also for the same Reasons why its called a New Covenant, p. 1260. to 1263.
- 3. The Second Covenant. In what sense, p. 1263, 1264.
- 4. A Better Covenant, or Better Testament. For six Reasons, p. 1264, &c.
- 5. The Everlasting Covenant or Testament, p. 1265.
- 6. The Ministration far surpassing the Ministration of the Old Testament: and this in nine regards. p. 1265, 1266.
- Aphorism 2. The Nature of the New Covenant considered more Generally, may be comprized in this or the like Description, viz. The NEW COVENANT is Gods last and most excellent Expressure of the Covenant of Faith, &c.
- The Nature of the New Covenant, according to this Description, stands in seven particulars, p. 1267. to 1269.
Chap. 3.- [Page]OF the Author, Occasion and Impulsive Causes of this New Covenant.
- Aphorism 1. The LORD God, viz. God the Father, in the Son IESUS CHRIST, by the Holy Ghost, is the sole Efficient Cause or Author of this New Covenant: Promising it of of old, Establishing it in fulness of time, and Applying it in due time to his called People, p. 1269, &c.
- 1. That God the Father, in the Son Jesus Christ, by the Holy Ghost, is sole Author of the New Covenant: is proved by five sorts of Arguments, p. 1270. to 1273.
- 2. That, Father, Son and Holy Ghost do Act to the Effecting of it three wayes, p. 1273. to 1275.
- Aphorism 2. The LORD God, Father, Son and Holy Ghost, took Occasion from 1. His own Peoples Afflicted Condition, 2. The Old Testaments Insufficiency, and 3. The Greatness of Mans misery, To Promise, Establish and Apply this New Covenant to them that are Called. 1. Of his meer Grace, 2. In and for the Merit of Iesus Christ. Here,
- 1. The Occasion is threefold. 1. His own Peoples Afflicted Condition, &c. p. 1275. to 1278.
- 2. The Impulsive or Moving Causes. Nothing in Jew or Gentile; But,
- 1. Inwardly, Gods meer Grace, p. 1278. to 1281.
- 2. Outwardly, The Meritorious Mediation of Jesus Christ. Proved three wayes, p. 1281, &c.
- Inferences. Hence,
- I. The New Covenant thus Authorized and erected, Thus Promised, Established and Applyed by God, Father, Son, and Holy Ghost, must needs be an exceeding 1. Wise, 2. Holy, 3. Faithful, 4 Gratuitous, and 5. Righteous Covenant, p. 1282, 1283.
- II. The New Covenant is an excellent Antidote against the greatest Adversities & Afflictions of Gods Covenant-People. And this in seven regards, notably, p. 1283. to 1289.
- III. The New Covenant Administration far excels that of the old, &c. p. 1289, &c.
Chap. 4.- OF the Federates, or Parties to this New Covenant, p 1290, 1291.
- Aphorism 1. The Confoederates or Foederate Parties to the NEW COVENANT, are on the one hand God the LORD, or God, as IEHOVAH, the Principal Party; On the other hand, The House of Israel, and the House of Judah, in CHRIST, the less Principal Party; That is, The Iews, Israel and Judah united, and their Seed; as also the Gentiles that shall be called and their Seed. Here,
- 1. The Principal Foederate; God as IEHOVAH, p. 1292.
- 2. The less Principal Foederate Party, The House of Israel and House of Iudah. Israel, what it imports. House of Israel, and House of Judah, How used in Scripture. These phrases denote, 1. The Jews united; 2. The Gentiles called; 3. The Posterity of both: to be Foederates with God in this New Covenant, p. 1292. to 1294.
- 1. Position. That Israel and Iudah, or the House of Israel and Iudah; that is, The whole body of the Iews or Iewish Church, united in CHRIST, were first and immediately intended to be Foederates with God in this New Covenant. Proved by seven Arguments, p. 1294. to 1298.
- 2. Posit. That the Gentiles whom afterwards God should call and incorporate into one Church-body with the Jews by Christ, were next intended to be joynt-Foederates with the Jews in this New Covenant with God. Evinced by seven other Arguments, p. 1298. to 1303.
- 3. Posit. That, The Posterity, Seed or Children, both of believing Jews and called Gentiles, are with their Parents, Foederates in this New Covenant. This Position is for the greater strength and clearness, evinced by six Arguments at large laid [Page] down in Syllogistical Form, p. 1303. to 1321.
- Aphorism 2. Hence, 1. The New Covenant is most sure and faithful; 2 Most compleat and comprehensive, &c.
- Inferences. Hence,
- I. The New Covenant is most sure and faithful, p. 1321.
- II. The New Covenant is beyond all other Covenants most compleat, comprehensive and extensive, p. 1321, &c.
- III. The New Covenant is to Gods Church and People the most Uniting and Consolidating Covenant of all other. 1. In respect of Israel and Iudah. 2. In respect of Jews and Gentiles, p. 1322. to 1324.
- IV. The New Covenant beyond all other Covenant-Dispensations is greatest matter of Consolation, Joy and Thankfulness, to the Gentiles, p. 1324.
- V. All the Infant-children of New Covenant-Foederates, professed Believing Jews and Gentiles, being in Covenant with God as well as their Parents, ought to be signed and marked with the First New Covenant-Token, Baptism, as well as their Parents. This Inference is at large confirmed by seven Arguments syllogistically propounded, p. 1324. to 1339.
- OF the Matter, or Substance of the New Covenant. Where note,
- I. The Analytical Explication of the words of the New Covenant laid down by the Apostle, p. 1339. to 1345.
- II. Certain Generals to be noted touching the Matter of the New Covenant, as laid down by the Prophet Ieremiah, chap. 31. 31, &c. and the Apostle Paul in Heb. 8. 8, &c. viz.
- 1. That, the matter of the New Covenant is here set forth very compendiously in words, but most comprehensively in sense. In seven particulars, p. 1345, 1346.
- 2. That, The whole matter of the New Covenant is represented here only in Promises. Hence five Inferences, p. 1346. to 1349.
- 3. That, All these New Covenant Promises, in their express terms, run only upon Spirituals. Hence, two Inferences, p. 1349. to 1351.
- 4. That, These New Covenant-Promises have a sweet Harmony and Correspondency with the Priesthood, Prophecy and Kingship of Christs Mediatory office: In actual Performance of which Promises to us, we also are made unto God, Priests, Prophets and Kings by Jesus Christ. Hence, two Inferences, p. 1351. to 1353.
- 5. That, The Matter of the New Covenant is so contrived in these Promises, as it may most sweetly and sufficiently remove all the Principal Doubts, Discouragements and Objections, which either a bleeding Heart-wounded sinner, or a distressed Saint, may make against his own salvation. Hence seven Principal Doubts and Obiections, about 1. Sin; 2. The wrath of God; 3. Gross Ignorance; 4. The Deadness, Hardness, Deceitfulness and manifold Vileness of their Hearts; 5. The want of Spiritual Abilities, Excellencies and Duties, &c. 6. The Great Distance betwixt them and God, them and Christ; 7. Difficulty and seeming impossibility of Assurance: Are all Removed by consideration of the matter of this New Covenant, as here laid down, p. 1353. to 1365.
- 6. That, These New Covenant-Promises are so exprest, as virtually to contain in them, The Agreement and Difference betwixt the Old and New Covenant, yea the Preheminencies of the New above the Old, p. 1365, 1366.
- 7. That, All these New Covenant-Promises are wholly grounded upon the meer [Page] grace and good pleasure of Gods will in Jesus Christ alone, p. 1366, &c.
- III. The Particular Explication of the Matter of the New Covenant: Consisting, 1. In certain Mercies expresly Promised on Gods part. 2. In certain Duties implicitly Required from, and Restipulated by, the New Covenant-Foederates unto God, p. 1367, 1368.
- Aphorism 1. The Matter of the New Covenant, on Gods part, consists in certain New Covenant-Mercies or Blessings promised by him to his Foederates, viz. In four great Articles of Agreement in this New Covenant, &c▪
- I. Article. Of Gods writing his Laws in their Mind and Hearts. Here note,
- 1. What is here meant by Mind and Hearts. In three branches, p. 1369, 1370.
- 2. What Laws of God are here intended and promised to be written in their Mind and Heart. Especially his Moral Laws. And that for four Reasons, p. 1370. to 1372.
- 3. What sort of writing this is, whereby God writes his Laws in his Foederates Mind and Hearts: and how he writes his Laws therein. Here is declared,
- 1. That Gods giving and writing, &c. are two expressions to the same effect, p. 1372, &c.
- 2. That God under his New Covenant intends a far more excellent writing of his Laws then ever formerly. Three sorts of Gods writing it, p. 1373, &c.
- 3. That Gods writing his Laws in their Mind and Hearts, hath in it three things, viz.
- 1. Gods Preparing the Mind and Heart for this writing, as Tables. 1. By Hewing them. 2. By Razing them. 3. By Mollifying them, p. 1374. to 1376.
- 2. Gods manner of writing his Laws in Mind and Hearts thus Prepared, four waies, p. 1376, &c.
- 3. The consequents and effects of Gods writing his Laws in Mind and Hearts. Here seven are very considerable, p. 1378. to 1383.
- 4. Whether Gods Laws were not written in his Peoples Minds and Hearts, before the time of this New Covenant. Resolved, 1. That there was some writing thereof before. But 2. Not such as under this New Covenant, p. 1383. to 1386.
- 5. Why the Lord will under the New Covenant thus write his Laws in the Minds and Hearts of his Foederates. Five Reasons, p. 1386. to 1388.
- 6. How we may know, whether God hath thus written his Laws in our Minds and Hearts. By the 1. Antecedents, 2. Manner, and 3. Consequents: in sundry particulars, p. 1388. to 1391.
- Inferences. Hence,
- 1. Gods Moral Law, is the Law of CHRIST, p. 1392.
- 2. Gods Moral Law is not abolished, but establshed by his New Covenant, p. 1392, 1393.
- 3. The New Covenant Agrees with the Old in substance, though they differ in circumstance, &c. p. 1393, &c.
- 4. The Moral Law is a most excellent Law, p. 1394.
- 5. Naturally, since and by the Fall of Adam, the Laws of God are obliterated or blotted o [...]t of mens Minds and Hearts, p. 1394, 1395.
- 6. The Renewing of the Mind and Heart, even of the whole soul according to Gods image, &c. Is not a Natural, but a meer Supernatural work; is not at all from man, but wholly from God alone, p. 1395, 1396.
- 7. God first gives his Laws into the Mind, and then writes them in the Heart, p. 1396.
- 8. Gods Giving his Laws into our Minds, and writing them in our Hearts, is an eminent and manifold Priviledge. Evidenced in six particulars, and in sundry others under them, p. 1396. to 1398.
- [Page]9. All such as would know, whether they be Gods New Covenant-people indeed, &c. should examine whether God hath given his Laws into their Minds, and written them upon their Hearts, p. 1398.
- 10. Gods sincere New Covenant-people, have above all other People in the world greatest cause to live and walk according to the Moral Laws of God: In that the LORD hath more Excellently and Obligatorily given and written his Laws for them, then for any other. Here, 1. Directions. 2. Motives, p. 1399, 1400.
- II. Article. Of Gods Foederates more Excellent and more Universal Knowledge of the Lord, then under the Old Covenant. Here are unfolded,
- 1. Wherein the Nature of this New Covenant-knowledge more especially consists, viz.
- 1. In the Excellency of it. Being 1. More Divine; 2. More Spiritual; 3. More Clear; 4. More Evidential; 5. More Compleat; 6. More Efficacious; 7. More Glorious: Then the Old-Covenant-knowledge, p. 1401. to 1410.
- 2. In the Extensiveness of it. Yet here are three limitations, p. 1410, 1411.
- 2. How, and in what way God furnisheth his New Covenant-people with such a knowledge of himself, viz. 1. In the Face of IESUS CHRIST. 2. By his Spirit, and the New Covenant-Ministry. 3. Gradually, in a continual Progress, p. 1412. to 1415.
- 3. Whether All Gods New Covenant-people attain to this promised Knowledge of God. Here,
- 1. That, under the New Covenant many in visible Churches remain grosly ignorant of God and of his waies. Seven grounds or causes of this ignorance, p. 1415, 1416.
- 2. That, notwithstanding this Promise, All shall know the Lord, hath its due and intended accomplishment. For clearing this, four Distinctions are Premised. And four Conclusions determined upon, p. 1416. to 1419.
- 3. That this Extensiveness is to be understood with some Cautions and Limitations, p. 1419.
- 4. Whether God by this Promise intended to take away and make void all Humane Teaching, Private and Publick, as altogether needless now under the New Covenant.
- 1. Some of unsound judgements have thought so in these times, p. 1419, 1420.
- 2. But God never intended hereby any such thing. Proved three waies, p. 1420. to 1422.
- 3. Four Scriptures, wrested about this matter, are vindicated, p. 1422. to 1429.
- 5. Why God hath Promised in his New Covenant, That all shall know him from the least of them to the greatest. Five Reasons propounded, and explained, p. 1429. to 1433.
- 6. How we may Discover, That we so know the Lord, as God here intends in this his New Covenant-promise. Especially four waies, p. 1433. to 1435.
- Inferences. Hence,
- 1. The Old and New Covenant Essentially and Substantially Agree, Though Accidentally and Circumstantially they differ, about the Knowledge of the Lord, p. 1435.
- 2. The chief Perfection of Knowledge, is to know God aright. Cleared three waies, p. 1436.
- 3. The right and saving knowledge of God is a very great and eminent Mercy, p. 1436.
- 4. All true saving Knowledge of God, is only from God, p. 1437.
- 5. A [...] the greatest ought not to despise, so the least need not despair of the true Knowledge [Page] of God now under the New Covenant, p. 1437.
- 6. Gods Foederates now under the New Covenant should not content themselves to know only Fundamentals and first Principles touching God and his waies, p. 1438.
- 7. All such waies and means of Knowledge as God hath Ordained under his New Covenant, ought to be made use of in Subserviency to, and for accomplishment of this Promise of knowing the Lord in his New Covenant, p. 1438, &c.
- 8. So long as men remain grosly ignorant of God, and of the things of God now under the New Covenant, so long they are without the saving Benefit of the New Covenant, p. 1439.
- 9. As we desire to approve our selves to be Gods New Govenant-People, so we should strive to have and to evidence to our selves that we have this New Covenant Knowledge of the Lord, p. 1439, &c.
- 10. The better we know the LORD, and the things of God now under the New Covenant, the more the Glory of Christ and of his New Covenant are exalted and magnified in us, p. 1440.
- III. Article. Of Gods Mercy and Propitiousness to his Foederates in his Utter Remission and Oblivion, forgiving and forgetting, of All their sins for ever, p. 1440, &c.
- This Article is Resolved into two Propositions, viz.
- 1. Proposition. That, Under the New Covenant the LORD God, in and through Iesus Christ, will freely, fully and utterly Remit all his true Federates sins whatsoever. The Deduction of this Proposition cleared, by five Particulars, p 1442, 1443.
- Here for the more clear discovering of the Nature of Remission of sins, these four Particulars are Resolved, viz.
- 1. What the Nature of sin is, which is the subject of Remission. Here are explained,
- 1. The D [...]nominations of sin, Hebrew and Greek, in this New Covenant-Promise, p. 1443. to 1445.
- 2. The Description of sin, p. 1445.
- 3. The Particulars considerable in sin, viz. seven in number, and which of them are properly remedyed by Remission, p. 1445. to 1448.
- 2. What the Remission of sin is, which is here Covenanted. Here set forth two waies, viz.
- 1. By the Expressions or Phrases used for it in Scripture. The Originals of which are here explicated. It is stiled,
- 1. Remission, Pardon, or Forgiveness, p. 1449.
- 2. Free-forgiveness, Gratuitous-Pardon, p. 1449, &c.
- 3. Propitiousness, or Propitious-mercifulness upon pacification for sin, p. 1450, &c.
- 4. Not Remembring of sin any more, p. 1451, &c.
- 5. Not imputing of sin to the sinner, p. 1452.
- 6. Covering of sin, Hiding it, or Hiding Gods face from it, p. 1452, 1453.
- 7. Taking away sin, Removing it, &c. p. 1453.
- 8. Blotting out, wiping out, or Razing out, &c. of sin, p. 1454.
- 9. Casting it behind Gods back, p. 1454.
- 10. Removing our sins from us as far as the East is from the West, p. 1454, &c.
- 11. Finally, Its set forth in a bundle of sweet Expressions, Mic. 7. 18, 19. p. 1455. to 1457.
- 2. By the Nature of Remission of sins: laid down in these xiv. ensuing Positions, viz.
- 1. That, Remission of sins here Promised in the New Covenant, is not intended of any Humane Remission, Fraternal or Ministerial: But of Divine Remission of sins, and that not Particular, but Universal. Explained, [Page] p. 1457, 1458.
- 2. That, Remission of sins is a distinct Blessing and Grace, from Mortification of sin, and not to be confounded therewith, p. 1458.
- 3. That, Remission of sins, strictly and properly taken, is not the All, but only a Part of our Justification before God; But more largely and improperly it is All, p. 1458, 1459.
- 4. That, Remission of sins, strictly taken, doth most properly and especially consist in Removal of the offence done to God; and in Acquittal or Absolution of the sinner from the guilt of sin; that is, from his Obligation or being bound to endure the Punishment of Death, due for such offence, p. 1459. to 1461.
- 5. That, God alone Remits sin. Proved by six Arguments, p. 1461. to 1463.
- 6. That, God Pardons sin freely of his own meer grace, without any the least merit or desert of the Pardoned sinner. Proved four waies, p. 1463, &c.
- 7. That, God remits sin, only upon and for the satisfaction made to his Justice for sin by the Obedience and Death of Iesus CHRIST. This cleared by four Considerations. Hence, Popish Satisfaction is rejected, p. 1464. to 1466.
- 8. That, God actually Remits Sin to all truly Believing and Repenting sinners: and (in his Ordinary Dispensation) to them only. Here, 1. The Necessity of Faith and Repentance unto Pardon. 2. Six Consectaries, p. 1466. to 1470.
- 9. That, When God actually and savingly pardons sin to the Believing and Repenting Sinner, He pardons Fully and Finally all his sins past and present, but not his sins to come, viz.
- 1. He Pardons all sin Past and Present fully and absolutely without exception, p. 1470, &c.
- 2. He Pardons all such sins finally and utterly for ever without Revocation, p. 1472.
- 3. Yet he Pardons not any sin to come, by way of Anticipation, p. 1473.
- 10. That, Gods Elect, whose sins are Pardoned, do daily need renewed Pardons for future and renewed sins. Proved by three Reasons, p. 1473, 1474.
- 11. That, Pardon of sin, though full without exception, and final without Revocation, yet is not compleat and consummate in this present life, till the very day of judgement, p. 1474, &c.
- 12. That, In persons savingly Pardoned sin may remain, yet those persons are in the account of God, no longer sinners, but righteous, p. 1475.
- 13. That, sometimes sin may be universally and savingly pardoned, when yet the sense of that pardon may be suspended, and the sense of Gods displeasure continued, p. 1475, &c.
- 14. That, wheresoever God remits sin, not imputing it to the sinner unto condemnation: there he accepts the Person as righteous, imputing Christs righteousness to him unto Iustification, p. 1476, &c.
- 3. Whether those that have their Sins remitted, may know that they are remitted: and How this may be known. This is Resolved in four Particulars, viz.
- 1. That, Its a most excellent, comfortable and Desirable Mercy, To know that our sins are forgiven. For five Reasons, p. 1477, &c.
- 2. That, Its a difficult Attainment, to know our sins are forgiven, p. 1478, &c.
- 3. That, Though it be difficult, yet its possible to know this, p. 1479.
- 4. That, Those that are pardoned come to know they are forgiven. 1. Extraordinarily. [Page] 2. Ordinarily, and that five waies, p. 1479. to 1481.
- 4. Wherein Gods Remission of sins under the New Covenant, differs from, and excels the Remission of sins that was under the Old Covenant. This Resolved,
- 1. By way of concession, p. 1481.
- 2. By way of caution and limitation. Two waies, p. 1481, 1482.
- 3. By way of Explication. It differs, and excels in 1. Spiritualness. 2. Clearness. 3. Perfectness. 4. Extensiveness, p. 1483. to 1485.
- 2. Proposition. That God will therefore bestow upon his sincere Federates all other the Promised Benefits of the New Covenant: because he will so freely, fully and utterly Remit all their sins in and for the satisfaction of Iesus Christ. Three Evidences hereof, p. 1485. to 1488.
- Inferences X. briefly laid down from the whole of Remission of sins, in the tenth whereof, the Comfort and Priviledge of Remission of sins is set forth in eight particulars, p. 1488. to 1492.
- IV. Article. Of the Grand New Covenant-Relation, Interest and Communion mutually betwixt God and his sincere Foederates.—I will be to them a God, and they shall be to me a People. Highly magnified, p. 1492, 1493.
- 1. By way of Explication, is shewed, How this Grand Promise is Explicated already;
- 1. More Generally. Three waies, p. 1493, 1494.
- 2. More Particularly, in the 1. First branch, in five Particulars. 2. Second branch, in four Particulars, p. 1494, 1495.
- 2. By way of Application, are Propounded and Explained four In [...]erences, viz.
- I. Here's excellent and manifold matter for Information. It informs
- 1. Of the fulness of the New Covenant, p. 1495, &c.
- 2. Of the Goodness and Bountifulness of God to his Foederates, p. 1496.
- 3. Of the Happiness of all Gods sincere Foederates, 1496, &c.
- 4. Of the fewness of Gods sincere Foederates even under this New Covenant, p. 1497.
- 5. Of the wretchedness of all Non-Foederates whatsoever, p. 1497.
- II. Here's notable matter for Probation and Examination of our true New Covenant-Condition.
- 1. Is the LORD become our God in Covenant? This may be discovered,
- 1. By his Foederal Impressions and Operations upon us, as our Covenant-God. And these in seven Particulars, subdivided, p. 1498. to 1500.
- 2. By our Covenant-Relation unto God. Here are eight Adjuncts or Properties of Gods New Covenant-people, largely explicated, p. 1500. to 1504.
- 3. By our Deportment and carriage towards him as our God in Covenant.
- 1. Do we esteem the LORD as our God? p. 1504, &c.
- 2. Do we love him as our God? 1. Wholly. 2. Only, p. 1505, &c.
- 3. Do we trust in him as in our God? p. 1506, &c.
- 4. Do we fear him as our God? p. 1507, &c.
- 5. Do we serve him, as our God? Discovered seven waies, p. 1508. to 1510.
- 2. Are we become Gods People in Covenant? Evidenced three waies, p. 1510, 1511.
- III. Here's singular matter for Exhortation;
- 1. To all in the visible Church that are strangers to a saving New Covenant-Condition. In four Particulars, p. 1511, 1512.
- 2. To all Gods sincere Foederates within this New Cevenant: three waies, viz.
- 1. Live upon this Promise, p. 1512. to 1514.
- 2. Live up unto this Promise, p. 1514, &c.
- 3. Engage and interest all your Relations in this Promise, p. 1515.
- 3. To the faithful Ministers of the New Covenant, &c. p. 1515.
- [Page]IV. Here's wonderful matter for Consolation to all Gods true Covenant-people.
- 1. Against all reliques of inherent Sin and Corruption. Three waies, p. 1516, &c.
- 2. Against all fears or dangers of Apostacy. Four waies, p. 1517, &c.
- 3. Against all Outward and Inward wants. Many waies, p. 1518. to 1523.
- 4. Against all strong and violent Temptations, of the flesh, the world, or the Devil. Ten waies, with seven Advantages by Temptations, p. 1523. to 1527.
- 5. Against deep and dismaying Desertions. Here consider,
- 1. The Nature, Sorts, and Waies of Divine Desertions, p. 1527. to 1531.
- 2. The Comfort which Gods people may have against all Desertions from this, The Lord is their God by his Everlasting New Covenant, is manifold, under five Principal Heads. p. 1531. to 1536.
- 6. Against sharpest afflictions and persecutions. Seven waies, p. 1536. to 1548.
- 7. Finally, Against the terrours and pangs even of Death itself. This Covenant-Relation affords a fivefold comfort. Subdivided, p. 1548. to 1555.
- Aphorism 2. The Matter of this New Covenant, on the part of Gods New Covenant-Foederates, consists in certain New Covenant-Duties, Implicitly here required from, and restipulated by his New Covenant-people, viz.
- 1. Knowledge. That an excellent knowledge is required: is evidenced five waies, p. 1555, 1556.
- 2. Faith. More required under the New Covenant, then [...]ormerly. Proved four waies, p. 1557, 1558.
- 3. Repentance. That its required under the New Covenant: Proved four waies, p. 1559.
- 4. Conformity to Gods Laws in heart and life, in inward Constitution and outward conversation. That this is required under the New Covenant: is evinced six waies, p. 1560, 1561.
- 5. Entire self-denying, self-resignation unto God. This also is required. Here seven points of Self-Denyal are mentioned. Three Inferences from this Aphorism, p. 1561, 1562.
- OF the Blessed MESSIAH our Lord IESUS CHRIST, God [...]man; the only Mediator, Testator and Surety of the New Covenant betwixt God and man.
- The Method propounded for Treating of the Mediator, in four branches. And the excellency of this subject, p. 1563, 1564.
- Aphorism 1. That, A True, Fit and Sufficient Mediator of the New Covenant was most necessary betwixt God and man. Here are explicated two things, viz.
- 1. How and in what sense a Mediator may be said to be necessary betwixt God and man. Not, Absolutely, or Naturally: but Hypothetically, upon supposition of divers things, &c. p. 1565, 1566.
- 2. Why, and in what respect such a Mediator of the New Covenant was necessary betwixt God and man in this sense, viz. In six regards, set forth in other particulars, p. 1566. to 1570.
- Aphorism 2. That, IESUS the only Son of God, as also the Son of the Virgin Mary, God and Man in one Person, The CHRIST and Promised Messiah, is, as God-man, the only True, Fit and Sufficient Mediator, Testator and Surety of the New Covenant betwixt God and Man. This cleared in four Positions, p. 1570, &c.
- 1. Position. That IESUS, the only Son of God, and the Son of the Virgin Mary, is, God and man in one Person. Here note,
- 1. What the name IESUS imports. Five Reasons of the Name. How he saves. [Page] 1. Only. 2. Universally, all the Elect. 3. Variously. 4. Sufficiently, p. 1571, 1572.
- 2. That this Jesus is the only Son of God. 1. Explained, in what sense. 2. Proved by Scriptures seven waies, p. 1572. to 1574.
- 3. That this Jesus the only begotten Son of God, was also Son of the Virgin Mary. Here,
- 1. Whence the Uirgin Mary Descended, viz. Of David, &c. Proved three wayes, p. 1574, 1575.
- 2. That Iesus was the Son of the Virgin Mary, Proved three wayes, p. 1575.
- 3. How Iesus was the Son of the Virgin Mary. 1. Extraordinarily. 2. Truly. 3. Compleatly, p. 1575, 1576.
- 4. Denominations hereupon given in Scripture unto IESUS, p. 1576, &c.
- 4. That this IESUS son of God and of the Virgin Mary, is God and Man in one Person. For clearing this Mysterie, these five things are Evidenced, viz.
- 1. The Fitness of the Son of God to become the Son of man, the Son of the Virgin. Seven wayes, p. 1577, 1578.
- 2. The Nature of the Union betwixt his Divinity and Humanity. It is, 1. Personal. 2. Indivisible. 3. Of Natures remaining distinct, p. 1578.
- 3. The Unity or Oneness of his Person, though consisting of two distinct Natures. Proved three wayes. And the Necessity of his being God and man, that he might be a True, Fit and sufficient Mediator: Evidenced five wayes, p. 1578, to 1580.
- 4. The six Similitudes used for illustrating this Union of God and Man in one Person. And which is to be preferred as Fittest, p. 1580, 1581.
- 5. The Consequents resulting from this Personal Union, p. 1581, &c.
- 2. Position. That, this IESUS God-man, is the CHRIST, the Promised Messiah, and he alone. Here note,
- 1. The Explanation of these two words: MESSIAH, and CHRIST, p. 1582, 1583.
- 2. The Confirmation of this Position.
- 1. From Gods Eternal Decree, p. 1583, 1584.
- 2. From Gods Promises and Prophetical Predictions. Many wayes, p. 1584, 1585.
- 3. From Christs Lineal Descent, p. 1584.
- 4. From the compleat and exact accomplishment of the Scriptures, p. 1585.
- 5. From Iacobs Prophecy, and the Accomplishment thereof, p. 1585, &c.
- 6. From Daniels Weeks, p. 1586.
- 7. From the General Agreement of all the Types to this IESUS, &c. p. 1586, 1587.
- 8. From the Testimony of Iohn the Baptist, p. 1587.
- 9. From Gods Authorizing, Constituting, Ordaining and Establishing this Iesus to be the CHRIST, p. 1587, 1588.
- 10. From the Testimony of 1. Father, 2. Son, 3. the Holy Ghost, p. 1588, &c.
- 3. [...]osition. That IESUS CHRIST, God and man, is the onely True, Fit and Sufficient Mediator, Testator, and Surety of the New Covenant betwixt God and man.
- 1. Iesus Christ is Mediator, Surety and Testator of the New Covenant.
- 1. Mediator of the New Covenant. Proved four wayes, p. 1589, 1590.
- 2. Testator of the New Testament. Evinced seven wayes, p. 1590, &c.
- 3. Surety of the New Covenant. And what this implies, p. 1591, &c.
- 2. Iesus Christ is the onely True, Fit, and Sufficient Mediator. This Position is, 1. Stated. 2. Confirmed three wayes, p. 1592, 1593.
- 4. [...]osition. That IESUS CHRIST is Mediator, Surety and Testator of the New Covenant betwixt God and man, as he is God-man. Here note two things, viz.
- 1. The Sense of this Position, p. 1593, &c.
- 2. The Grounds of this Position, viz.
- 1. The Holy Scriptures do frequently ascribe the Acts of Christs Mediation to his [Page] Divine, as well as to his Humane Nature. Evidenced six wayes, p. 1594. to 1596.
- 2. The Scope, End or Intent of the Personal Union of the Divine and Humane Natures in one Christ, was that he might act and execute his Mediatory Office compleatly according to both those Natures. Christs God-head is the immediate, proper and formal beginning of divers Mediatory Acts. Seven instances, p. 1596, &c.
- 3. The Nature of the Mediatory Office is such, that it could not be compleatly executed and fulfilled, if Christ God-man should not act therein both as God and man. Evidenced divers wayes, in his Prophecy, Priesthood and Kingship, p. 1597.
- This Position is concluded with Testimonies of some learned, p. 1597, 1598.
- Aphorism 3. That IESUS CHRIST, God-man, Executeth his Mediatory office in a Prophetical, Priestly, and Kingly way; Or, as Prophet, Priest, and King: both in his State of Humiliation and Exaltation. For clearing this, three things explained, viz.
- 1. Whence it may be Evinced, That Christ Executes his Mediatory Office in a Prophetical, Priestly and Kingly way. This is done six wayes, viz. p. 1599, &c.
- 1. From the Condition of lapsed man without Christ: and his necessity of Restauration by Christ, p. 1599, &c.
- 2. From the Types of Old, prefiguring these three Functions in Christ. Three Instances, p. 1600.
- 3. From the Order of Conferring Salvation upon us. Three wayes, p. 1601.
- 4. From the Reality of Christs Unction hereunto, p. 1601.
- 5. From the Sufficient Enumeration of Christs benefits, and his way of Procuring them for us. His benefits of three Sorts. Procured three wayes, p. 1601, 1602.
- 6. From Christs many Denominations given to him in Scriptures, which are eminently reducible to these three Functions. p. 1602.
- 2. Wherein the Nature of Christs Prophecy, Priesthood and Kingship consists.
- I. Christs Prophecy consists in his Primary and Plenary teaching of his Church, viz.
- 1. By Revealing of his Doctrine. This he doth variously, p. 1603. to 1605.
- 2. By Illuminating his Peoples Minds to receive the same, p. 1605.
- II. Christs Priesthood, Typified notably of old many wayes, chiefly consists,
- 1. In his Satisfaction. Here are shewed four things, viz.
- 1. That Jesus Christ by his Obedience and Death hath made a true, real, proper, and full Satisfaction to God for his Peoples Sins. For,
- 1. Christ is the Surety of the better Covenant, the New Covenant: substituted, and substituting himself for us. Evidenced three wayes, p. 1607. to 1609.
- 2. Christ is said often in Scripture, to redeem us, to buy us, or purchase us with a Price, to give himself a Ransome, &c. which imports Satisfaction, p. 1609, &c.
- 3. Christ is said to Reconcile us to God, and to be our propitiation by his blood, p. 1610, &c.
- 4. Christ is Mediator, not only by Teaching and Ruling: but also by Sacrificing and Interceding for us, p. 1611.
- 5. The Expiatory Sacrifices under the Law, purging away Sin Typically: shadowed forth Christ, who by the Sacrifice of himself purged away sins Truly. And therefore made Satisfaction for them, p. 1611, &c.
- 6. The Perfection, Fulness and Compleatness of Christs Satisfaction for Sin, and Expiation of Sin by his Obedience, Death and Blood, is evident many wayes. Six wayes are Explained, p. 1613, 1614.
- 2. What are the branches or chief Parts of Christs Satisfaction, p. 1614, 1615.
- 3. What are the Fruits and Effects of Christ Death and Satisfaction. Many and must considerable. Nine Especially, p. 1615, 1616.
- [Page]4. For whom Christ made this his Proper and Plenary Satisfaction by his Obedience and Death. These are described by seven Denominations, p. 1616. to 1618.
- 2. In his Intercession. Here consider,
- 1. That Jesus Christ is our Intercessor, interceding with God for us, p. 1618.
- 2. The Nature of Christs Intercession. Discovered,
- 1. In his Execution of it Inchoatively. Perfectively, p. 1618, 1619.
- 2. In seven matchless Perfections and Excellencies of it, p. 1619.
- 3. The Difference of Christs Intercession, from his Satisfaction, six waies: and from his Spirits Intercession, three waies, p. 1620, 1621.
- 4. The many and precious Fruits, Effects and Benefits of Christs Intercession. Ten are particularly laid down, p. 1621. to 1623.
- III. Christs Kingly Office. For clearing hereof six things are Eividenced, viz.
- 1. That Jesus Christ our Mediator is King. Proved four waies, p. 1623, 1624.
- 2. The Nature of Christs Kingdom. Essential and Personal, and this General or Special; and how they are managed, p. 1624. to 1626.
- 3. Christs Regalities. Which are very Majestical. As,
- 1. His Unction. With the Holy Ghost and with Power, p. 1626.
- 2. His Inauguration. Especially at his Ascension and sitting down on the right hand of God. Which implyes seven things, p. 1626. to 1629.
- 3. His Throne, p. 1629.
- 4. His Crown, p. 1629.
- 5. His Scepter, viz. His Word and Spirit, sent out of Sion, p. 1629, &c.
- 6. His Laws, p. 1630.
- 7. His Prerogatives. Seven whereof are instanced, p. 1630, &c.
- 4. Christs Actual Administration of his Kingly office, as Mediator, viz.
- 1. Of his General Mediatory Kingdom, by seven Royal Acts, p. 1631, &c.
- 2. Of his Special Mediatory Kingdom. 1. In this world, by five Acts. 2. At the End of this world, by six Acts. 3. In the world to come, by two Acts. p. 1632, 1633.
- 5. The Benefits of Christs Kingdom, p. 1633.
- 6. The Continuance of Christs Royal office, p. 1633, 1634.
- 3. What are those two states of Christs Humil [...]ation and Exaltation, wherein he executeth his Prophe [...]ical, Priestly, and Kingly Office, viz.
- 1. Christs state of Humiltation consisted;
- 1. In his Conception. Wherein he was humbled two waies, p. 1634.
- 2. In his Birth. Wherein he was abased two waies, p. 1634, &c.
- 3. In his Life. Wherein he humbled himself four waies, p. 1635.
- 4. In his Death. Wherein he humbled himself ten waies, p. 1635, &c.
- 5. In his Burial. Wherein he was abased two waies, p. 1636.
- 6. In his Continuance in the state of the dead, and under the Dominion of death for three daies current, wherein he was humbled three waies. This some think to be intended by that Article in the Apostles Creed; He Descended into Hell. This clause was not in the Creed antiently according to divers writers. Four Interpretations of it, and which is to be preferred, p. 1636. to 1638.
- 2. Christs state of Exaltation, consisted;
- 1. In his Reviving. Wherein he was exalted three waies, p. 1638.
- 2. In his Resurrection from the dead. Wherein he was exalted four waies, p. 1639, &c.
- 3. In his Ascending into Heaven. Wherein he was exalted three waies, p. 1640.
- 4. In his Session at Gods right hand, p. 1640.
- 5. In his coming at last to judge the whole world, p. 1640.
- Aphorism 4. That, IESUS CHRIST, by vertue of his Prophetical, Priestly and Kingly Mediation, Surety-ship and Testator-ship, hath established his NEW COVENANT for ever: And is continually bringing all those whom the Father hath given him [Page] into this New Covenant with God, To partake all the Mercies, and Perform all the Duties thereof. Here,
- 1. Jesus Christ hath established his New Covenant for ever, 1. As Mediator, three waies. 2. As Surety, three waies. 3. As Testator, p. 1640. to 1643.
- 2. Jesus Christ brings men into this New Cevenant, by Calling them thereinto. Here note,
- 1. That, Christ brings men into this New Covenant with God, by Calling: proved three waies, p. 1643, 1644.
- 2. What this Calling is, whereby men are brought into Covenant with God: Described by the 1. Author, 2. Instrumental Means, 3. Matter, 4. Terms, •. Form, and 6. End thereof, p. 1644. to 1647.
- Inferences, From the whole touching Iesus Christ the MEDIATOR. Hence,
- I. Behold and admire the infinite Severity and Goodness of God, in giving so necessary and sufficient a Mediator betwixt God and Man, as Iesus Christ, Godman, p. 1647, &c.
- II. Iesus, the Son of God, and of the Virgin Mary, the Mediator, Surety and Testator of the New Testament, is the only true CHRIST, and promised Messiah, p. 1648, &c.
- III. Iesus Christ is indeed The Wonderful: and the Great Mysterie of Godliness, both in his Person and Office, p. 1649, &c.
- IV. As Gods Covenants are the Marrow of Holy Scriptures, and the New Covenant the flower and Spirits of the Covenants: So Jesus Christ our Mediator is the Life and Soul of the New Covenant, p. 1650.
- V. The New Covenant far excells the Old and all other Covenants, in having Jesus Christ actually exhibited, to be Mediator, Surety and Testator thereof▪ p. 1650, &c.
- VI. Iesus Christ God-man, Mediator, &c. of the New Covenant, is an All-sufficient Saviour of Sinners, p. 1651▪
- VII. Iesus Christ, Mediator, &c. is the only Hope and Refuge of bruised sinners, and compleatest consolation of believing Saints, p. 1651, 1652.
- VIII. The New Covenants Dedication was most bitter to Christ; although the New Covenants Application be most sweet to Christians, p. 1652, &c.
- IX. Let all that long to know that they are within this New Covenant savingly, examine with all Diligence whether they be brought into it, by being Called to Christ, and made Christs Effectually. Hereby we may know, whether we be Christs.
- 1. Have we Christs Spirit dwelling in us? Five Notes of Christs Spirit, p. 1653, &c.
- 2. Are we New Creatures? 1. In condition. 2. In constitution. 3. In conversation, p. 1654. to 1656.
- 3. Are we one with Christ, by Faith and Love? p. 1656, &c▪
- 4. Have we crucified and mortified our corruptions? A Parallel betwixt the Crucifying of Christ, and our crucifying of the flesh, in five Branches▪ p. 1657, 1658▪
- 5. Do we walk after the Spirit, not after the flesh? p. 1658▪
- X. Let all who are convinced they are Christ-less and Covenant-less Persons, and yet thirst after a New Covenant-state, sincerely accept Christ tendred: And let all that find they are in New Covenant with God in Christ, walk worthy of Christ accepted. Here,
- ☞ 1. The Acceptance of Christ, is vehemently urged by seven Pressing Considerations, p. 1659. to 1668▪
- 2. Walking worthy of Christ, is Regulated, by nine Scripture-Directions▪ p. 1668. to 1671▪
- [Page]OF the Form of the New Covenant.
- Aphorism. The Form of this New Covenant consists: Inwardly, In the mutual Obligation betwixt God and his New Covenant-Foederates in Iesus Christ the Mediator thereof. Outwardly, in the way and manner of this New Covenants Manifestation, Confirmation and Administration.
- I. The Inward Form of the New Covenant, &c. stands chiefly in the Foederates reciprocal Obligation. How God obliged to us: or becomes our Debtor, p. 1671, 1672.
- II. The Outward Form consists in,
- 1. The Manifestation of the New Covenant. 1. By the Promissory Revelation of it. 2. By the Preparatory Inchoation of it, two waies, p. 1672, &c.
- 2. The Confirmation of it.
- 1. By the choicest Promises of God. Here, 1. That the New Covenants Promises are Better Promises, in five regards. 2. How the New Covenant is established upon these Promises, Materially, and Relatively, p. 1673. to 1676.
- 2. By Gods inviolable Oath; for three Reasons, p. 1676.
- 3. By Christs irrevocable Death and Blood. As Mediator, Surety and Testator: three waies, p. 1677, &c.
- 4. By the best Foederal Tokens Baptism and the LORD's Supper. Here,
- 1. That Baptism and the Lords Supper confirm the New Covenant, is proved divers waies, severally, p. 1679, &c.
- 2. Wherein the Nature of Baptism and the Lords Supper consists. Here, six things noted in all Sacraments. The Original Rise of these two Sacraments. The Nature of Baptism described by the Author, Ma [...]ter, Form, and End thereof. The Nature also of the Lords Supper, p. 1680. to 1684.
- 3. How Baptism and the Lords-Supper confirm the New Covenant, many waies, p. 1684, &c.
- 3. The Administration of the New Covenant.
- 1. With universal reference to all Nations, p. 1686.
- 2. By Preaching the New Covenant Doctrine in Christ exhibited. 1. Clearly. 2. Fully. 3. Efficaciously, p. 1686, &c.
- 3. By Ordinances of Publick New Covenant-worship for all Nations, p. 1687.
- 4. By New Covenant Church-Government. In five Acts, p. 1687, &c.
- 5. By a successive New Covenant-Ministry and Officers, p. 1688.
- 6. By Plenary effusions of the Spirit, p. 1688.
- 7. With more perfect, filial, Christian liberty, p. 1688.
- 8. With more glory then under the Old. In five respects, p. 1689.
- Inferences seven from the Form of this New Covenant, p. 1689, 1690.
- [Page]OF the End, or intended Scope of the New Covenant.
- Aphorism. The intended Scope or End of God and Iesus Christ our Mediator in this New Testamental Covenant, is, &c.
- 1. More Immediate, To represent Christ, Actually Exhibited, 1. In his Person. 2. In his Offices. 3. In his Benefits. And this 1. Fully. 2. Ultimately, p. 1690. to 1693.
- 2. More Mediate, 1. Subordinately, To extend the Church to all Nations. To advance the Church to highest Perfections. 2. Ultimately, To exalt the glory of God in all transcendently. vii. Inferences, p. 1693. to 1695.
- GEneral Inferences from the whole of the New Covenant.
- Aphorism. From the whole Mysterie of the New Covenant, thus disclosed, these things are evident, &c. viz.
- I. The New Covenant is the Covenent of Covenants. Surpassing all, seven waies, p. 1696, &c.
- II. The Properties of the New Covenant. It is 1. Divine. 2. Gratuitous. 3. Evangelical. 4. Wise in two respects. 5. Holy in six regards. 6. Promissory. 7. Spiritual. 8. Testamental. 9. Clear and Glorious. 10. Full. 11. Free, upon three grounds. 12. Efficacious, five waies. 13. Sure and Faithful, in five regards. 14. Consolatory, many waies. 15. Extensive. 16. Everlasting, p. 1697. to 1703.
- III. The Agreement and Differences betwixt the Old and New Covenant, &c. Here,
- 1. The Agreement betwixt them is represented in eleven particulars, p. 1703. to 1706.
- 2. The Differences, &c. Here, 1. Seven pretended, but unfound Differences are rejected. 2. Twelve true Differences betwixt Old and New Covenant are asserted, p. 1708. to 171 [...] ▪
- IV. The Additional Excellencies and Preheminencies of the New Covenant, beyond those of the Old, and of all other Covenants. In nine particulars, p. 1713, 1714.
- V. How great are the Priviledges of Gods New Covenant-people, above all others in many regards, p. 1714. to 1716.
- VI. By this New Covenant we may sweetly assure our selves that we are Gods New Covenant-people. Especially five wayes, p. 1716, &c.
- VII. How much it concerns All, Especially us Gentiles upon many considerations, To Esteem, Embrace, Rest upon, Conform to, and Triumph in this blessed New Covenant, p. 1717, 1718.
- [Page]VIII. Gods New Covenant-People (answerably to this New, Better and more Illustrious Covenant,) should approve themselves, as a New, Better and more Excellent People, both in their Persons and Conversations, p. 1718. to 1720.
- IX. All Bruised, Distressed and Disconsolate souls should in an especial manner have recourse to this blessed New Covenant for their sweetest and fullest Consolations. The Comfortableness of the New Covenant fourteen waies, p. 1720.
- X. Finally, This New Testamental Covenant approacheth nearest, as in contiguity of time, so in excellency of Nature, unto the Coelestial Glory. p. 1720.
II. A General SYNOPSIS of the Subject-Matters in all these IV. Books.
- BOOK I.
- 1. More Genenerally. where,
- 1. That, God in all ages deals with his Church and People by way of Covenant. And why, p. 3. to 10.
- 2. Of the Names, General Nature, and Distribution of Gods COVENANT, p. 10. to 19.
BOOK II.- 2. More Particularly. Where,
- 1. Of Gods Covenant of Works with the First Adam and his Natural Seed, before the Fall. Here,
- 1. That God entred into Covenant with the First Adam and his Posterity, &c. p. 19. to 24.
- 2. The Names, Author, Parties, Form, and Matter of this Covenant are described, p. 24. to 33.
- 3. Adam had compleat Ability to keep this Covenant in every point, p. 33. to 36.
- 4. Adam brake the Covenant of works by isobedience, p. 36. to 59.
- 5 The Breach of the Covenant of works made way for the Covenant of Faith, p. 59. 60.
- 2. Of Gods COVENANT OF FAITH with the Last Adam IESUS CHRIST and his Supernatural Seed:
- 1. More Generally. Here are shewed,
- 1 That the Covenant of works being broken in the First Adam, The Covenant of Faith was Revealed in IESUS CHRIST the Last Adam. And why, p. 61. to 69.
- 2. What the Covenant of Faith is. The 1. Efficient, 2. Parties, 3. Matter, and 4. Form of it. Many Inferences: Wherein of the conditionality of the Covenant, p. 69. to 184.
- 3. The Distribution of the Covenant of Faith, p. 184. to 191.
BOOK III.- 2. More Particularly, viz. Of 1. The Covenants of Promise. 2. The New Covenant.
- I. Of the COVENANT of PROMISE; in vi. remarkable Periods of time, viz.
- 1. From Adam till Noah. In that Mother-Promise, Gen. 3. 14, 15. Here, That this Promise
- 1. Was Revealed immediately after the Fall, p. 191. to 207.
- 2. Was Revealed very imperfectly and obscurely, p. 207. to 210.
- 3 Was Revealed in CHRIST the womans chief seed, p. 210. to 217.
- 4. Reavealed mans Recovery in the Enmity betwixt the woman, &c. p. 217. to 241.
- 5. Had in it, though not the Name and Formality, yet the Nature and Reality of a Covenant, p. 241. to 248.
- 2. From Noah till Abraham. Here are shewed,
- 1. That God determining to drown the world, &c. Covenanted to save Noah, &c. p. 248 to 256.
- 2. That, God, having drowned the world, Covenanted never to drown it again, p. 256. to 263.
- 3. That, These two Covenants were a Renewed Discovery of the Covenant of Faith, p. 263. to 285.
- 3. From Abraham till Moses. Here, of
- 1. The Foederates, viz. God: Abraham and his Seed, especially CHRIST, p. 285, to 332.
- 2. The Matter of the Covenant, 1. Promised Mercies; 2. Repromised Duties, p. 332. to 514.
- 3. The Form of it. 1. Inward. 2. Outward, p. 514. to 570.
- 4. The End of it. And vii. Inferences from the whole, p. 570. to 649.
- 4 From Moses till DAVID; yea till CHRIST, THE DAVID. Here,
- 1. Of the Law given to Israel at Mount Sinai, more Absolutely, p. 649. to 734.
- 2. Of the Law given then as A COVENANT, not of works, but of Faith, p. 734. to 790.
- 1. The Foederates. God and Israel, p. 790. to 800.
- 2. The Matter of it. Mercies promised; Duties re [...]tipulated, p. 800. to 902.
- 3. The Form of it. 1 Inward. 2 Outward, p. 902. to 937.
- 4. The End of it. And IX. General Corollaries, p. 937. to 989.
- 5. From David till the Captivity in Babylon. Here, Of this Covenants 1. Duration. 2. Author and Nature. 3. Foederates. 4. Impulsive Causes and Occasions. 5. Matter. 6. Form. 7. End, And 8. General Inferences. p. 989. to 1086.
- 6. From the Captivity till CHRIST. Here, of The 1. Duration. 2. Author, Occasion, Impulsives, Foederates and Nature. 3. Matter. 4. Form. And 5. End of this Covenant. General Inferences, p. 1086. to 1229.
BOOK IV.- II. Of the COVENANT of PERFORMANCE, vz. The NEW COVENANT. Here are represented,
- 1. The Bounds or limits of its Duration, of all other most observable, p. 1229. to 1253.
- 2. The Names, and General Nature of it, p. 1253. to 1269.
- 3. The Author, Occasion, and Impulsive or Moving Causes of it, p. 1269 to 1290.
- 4. The Foederate-Parties to it, p. 1290. to 1339.
- 5. The Matter of it. 1 Blessings Promised. 2 Duties Re-promised, p. 1339. to 1563.
- 6. The Mediator, Surety and Testator of it, IESUS CHRIST, p. 1563. to 1671.
- 7. The Form of it. 1 Inward, and 2 Outward, p. 1671. to 1690.
- 8. The End of it. 1 Immediate, 2 Mediate, p. 1690. to 1695.
- 9. General Inferences from the whole of the New Covenant, p. 1695. to the end.
BOOK I. OF Gods Covenants, Their Names, Natures, Sorts, and Benefits; more Generally.
CHAP. I. 1. Of Gods dealing with his Church, in all times and Ages, by way of Covenant.
GOD, Rom. 9. 5. & 1. 25. 2 Cor. 11. 31. over all blessed for ever, [...]s the Center where all Mat. 14. 61. 1 Tim. 6. 15. Happiiness meets, and the fountain whence all Mat. 5. 8. Act 3. 25. 26. with Gal 3. 16. Happiness flows. Man, P [...]al. 8. 6 under whose feet God hath put all things here below, is only so far happy as he Psal. 144. 15. Ephes. 2. 12. enjoys the LORD to be his God. On Earth, Man enjoys the LORD to be his God, Either More Immediately, or more Mediately. 1. More Immediately, before Adams Fall, by Conformity both of mans Eccl. 7. 29. upright Nature unto God, through Gen. 1. 26, 27. Gods Image in which he was Created; And of man [...], life, to Gods will, through Gen. 2. 16, 17. Personal Obedience, whereunto he was fully enabled. 2. More Mediately, after the Fall, by 1 Tim. 1. 5. 1 Cor. 6. 15, 17. Ephes. 5. 30, 31, 32. Iohn 17. 21, 22, 23. Mystical union unto the Mediator Jesus Christ, Heb. 1. 3. the express Character of the Fathers Person, and Iohn 14 6. onely way unto God. Mans enjoyment of God, by Natural Conformity to his will before the Fall, and by supernatural union to Christ since the Fall, are instrumentally [Page 2] established and effected by Gods COVENANTS with man: That, by his Gen. 2. 10, 17. Covenant of Works, This, By his Rom. 3. 20, to 29. with Gal. 3. 16, 17. & Gen. 17. 7, 8. Ezek. 36. 28. Heb. 8. 10. Covenant of Faith. So then, Gods COVENANT is the Scripture-star, which leads man unto Christ: Christ is the Heavenly Way, that brings man unto God: And God is Heaven it self; in whom man finds and enjoys all satisfying Happiness.
In this Treatise (subdivided into IIII. distinct BOOKS,) the unfolding of Gods precious and mysterious Covenant with man is undertaken, That Christians happiness may be promoted by enjoying of God: That they may enjoy God by their union to Christ: That they may be United to Christ, by accepting Gods Covenant: And that they may be allured to accept Gods Covenant, by a familiar Knowledge and apprehension of it.
For the more clear representing of this Subject to the weakest Capacity, Gods COVENANT shall here be laid open;
First, More Generally; in Book I. And here shall be evidenced. 1. That God hath pleased in all ages to deal with his Church and people by way of Covenant. 2. What Gods Covenant is, for Name and Thing generally considered. 3. Into what Kinds or Sorts Gods Covenant is to be Distributed.
Secondly, More Particularly; in Book II. And here 1. Of Gods COVENANT of WORKS with the first Adam, and in him with all his Natural Seed, before the Fall. 2. Of Gods COVENANT of FAITH with Christ the last Adam, and in him with all his Supernatural Seed, after the Fall. And this both In General: And In Particular.
In General shall be shewed, 1. That, the Covenant of works being broken in the first Adam, God pleased to Reveal a Covenant of Faith in Christ the last Adam. 2. When and how soon God did first Reveal this Covenant of Faith. 3. Why God Revealed this Covenant. 4. What this COVENANT of FAITH is. 5. How this Covenant of Faith is to be distributed.
In Particular shall be Opened,
1. The Ephes. 2. 12. Covenants of Promise, made and confirmed in Christ only Promised and to be exhibited in our flesh afterwards. And how the LORD God did gradually disclose these Covenants in Christ most obscurely at first, but afterwards still more and more clearly, till they were accomplished in Christ in the fulness of time: but most remarkably in Certain Periods of time, viz. 1 From Adam, till Noah. 2. From Noah, till Abraham. 3. From Abraham, till Moses. 4. From Moses till David. 5. From David, till the Babylonish Captivity. 6. Finally, From the Babylonish Captivity, till Christ: and all this in Book III.
2. The Ier. 31. 31. with Heb. 8. 8. New-Covenant made and confirmed in Christ actually Performed & exhibited in our flesh already. And how this New Covenant is Substantially one and the same with the Covenants of Promise, yet Accidentally far different in administration: the N. Cov. notably surpassing [Page 3] all foregoing Ministrations, in Ext [...]nt Spiritual Priviledges, Efficacy, and Evangelical Glory. In Book IIII. Now in these four distinct Books all these things shall be laid down orderly in certain succinct Positions or Aphorisms (Summarily comprizing much [...] in a little compass, for the help of both understanding and memory) together with the Explanations of them: through the direction and assistance of the Covenant-making and Covenant-keeping God, who hath said; Psal. 25. 12. 14. The secret of the LORD is with them that fear him, and he will shew them his Covenant.
APHORISM I.
GOd is pleased in all times and ages, from the beginning to the end of the world, to deal with his Church and People by way of COVENANT.
For clearing of this Aphorism something is to be spoken touching 1. God, who thus deals. 2. His Church and People, with whom he thus deals. 3. Gods dealing thus with his Church in a Covenant way.
I. Touching God, thus in brief conceive of him. The Psal. 83. 18. Exod. 3. 14. Rev. 1. 8. Rom. 11. 36. Acts 17. 28. Supreme Being of Beings, Rom. 8. 29, 30. Hos. 2. 21, 22. with Acts 17. 24, 25. Cause of Causes, and most Spiritual Iohn 4. 24. 2 Cor. 3. 17. Heb. 12. 9. Spirit, The Deut. 6. 4. 1 Cor. 8. 4, 6. Iohn. 17. 3. one onely true GOD, Mat. 28. 18. 1 Ioh. 5. 7. 1 Cor. 8. 6. Ioh. 1. 1. Acts 5. 3. 4. FAT HER SON and HOLY-GHOST, is most absolutely 1 Iohn 1. 5. Simple, Gen. 17. 1. Acts 17. 25. Rom. 11. 35, 36. Al-sufficient, Mal. 3. 16. Iames 1. 17. Immutable, Psal. 147. 5. & 145. 3. Iob 11. 7, 8. Infinite, 1 Kings 8. 27. Iob 11. 7, 8. Immense, and Deut. 33. 17. 1 Tim. 1. 17. Psal. 90. 2. & 102. 25, 26, 27. Eternal in his P [...]al. 42. 2. Heb. 10. 31. Iohn 5. 26. Life, Psal. 147. 5. Acts 15. 18. P [...]al. 139. 1, 2, 3, &c. Understanding, Deut. 32. 4. Truth, Ephes. 1. 5. Will, Exod. 33. 19. & 34. 6. Luke 18. 19. Goodness, Exod. 34. 6. Psal. 103. 8. Graciousness, 1 Iohn 4. 16. Love, Exod. 34. 6. 7. Psal. 103. 8, 9, &c. Mercy, [...] Pet. 3. 9. Exod. 34. 6. Psal. 103. 8. Long-suffering, Deut. 32. 4. P [...]al. 92. 15. & 145. 17. Iustice, Exod. 15 11. Psal. 22. 3. Isa. 6. 3. Holiness, Mat. 6. 13. Rev. 19. 6. Power, Dan 4. 3. 22. 34. Iude ver. 25. Dominion, Mat. 5. 48. Iob 35. 7, 8. Perfection, Amos 8. 7. Exod. 15. 11. Excellency, Mark 14. 61. Rom. 9. 5. Blessedness, and 1 Cor. 2. 8. Exod. 15. 11. Isa. 33. 21. Gloriousness.
II. Touching Gods Church and People, with whom God deals in a Covenant-way, thus briefly apprehend. The Self-satisfying All-sufficient and All-perfect God hath not onely P [...]ov. 16. 4. Rom. 11. 36. created the whole world with all things therein, and more especially the intellectual Creatures, Angels and men, for his own self. But also in all times and ages of the world prevideth himself a Church here on Earth among the children of men.
For evidencing hereof, two things especially are to be noted; viz. 1. That God in all ages hath his Church (a people Deut. 7. 6, 7 & 10. 15. Exod. 19 5, 6. Tit. 2. 14. 1 Pet. 2. 5. 1 Cor. 1. 2. separated to [Page 4] himself peculiarly) in this world, though not at all times of like equal extent. It was at first onely Domestical, confined within the narrow compass of Particular pious Families, as ofGen. 2. 16. 17. &. 3. 15. & 4. 3, 4, 5. Adam, Luke 3. 34. to the end. Gen. 4. 26. Seth, Gen. 5. 22, 24. Enoch, Gen. 6. 9. & 7. 1. Noah, Gen. 9. 27. Luke 3. 36. Shem, Gen. 17. 7, 8. Heb. 11. 8, 9. Abraham, Isaac, Iacob, &c. Afterwards it grew up and became National, extending it self to the Families of all the [...]am. 1. 1. Rom. 9. 4. Psal. 147. 19, 20. twelve Tribes, even the whole Jewish Nation; which, presently after the Redemption out of Aegypt, was fashioned and digested by God into an Ecclesiastical Politie, calledActs 7. 38. The Church in the Wilderness. But at last, when Christ the Blessed Seed came, Gen 12. 3. Acts 3. 25, 26. Gal. 3. 8. in whom all the Nations and Families of the Earth should be blessed, The Church began to be planted even among otherActs 13. 46, 47, 48. Nations besides that of the Jews, and so spread from Nation to Nation, that it became Oecumenical or Universal: Not limited any longer to that one Nation of the Jews onely, but diffused without restraint to theMat. 28. 18. Ephes. 3. 6. Nations of the Gentiles. From Adam till Moses, it was Domestical: From Moses till Christ, National: and from Christ till the end of the world, Oecumenical: And this triple Period comprehends all times and ages. Thus the Church, likeMat. 13. 33. Leaven, spreads; likeMat. 13. 31, 32. Mustardseed, grows: like theEzek. 47. 1. to 6. Waters of the Sanctuary, swels and increaseth from smallest beginnings to greater and greater perfection.
2. Why God in all ages thus provides himself a Church amongst men. viz. 1. From the exceeding Riches of hisExod. 33. 19. Ephes. 1. 4. to 11. Tit. 3. 4, 5. Free grace and love to mankinde. This the impulsive or inward Moving Cause why God hath (1.) Elected eternallyEph. 1. 4, 5, 6. Deut. 7. 6, 7. 8. in Christ a certain select number out of mankind, to be his own peculiar people; (2.) Redeemed in fulness of time this his Church and people (lapsed in Adam) by his ownEph. 1 7. Acts 20. 18. 1 Pet. 1. 18. 19. blood; And (3.) Actually Tit. 3.. 4, 5, 6. 2 Tim. 1. 9. applyed this Redemption to his people by Calling them effectually out of the world unto himself in Christ. Remarkably saith Wisdom, (the Son of God,) of himself;Prov. 8. 30, 31. I was daily his delight, rejoycing always before him: rejoycing in the habitable parts of his Earth, and my delights were with the Sons of men. 2. That God might communicate himself and his fulness more sweetly, familiarly and compleatly to his Church, then to all other Societies and created Beings in the world. For, to his Church and People God peculiarly unveyls theMat. 11. 25, 26, 27. Eph. 3. 3, 4 5, 6. 1 Cor. 2. 8. to the end. Psal. 147. 19, 20. mysteries of his kingdom, the hidden Secrets of his Wisdom, Goodness, Free Grace, Mercy, Loving-kindness, Holiness, Justice, &c.2 Cor. 6. 17, 18. He dwels and walks among them; and is a God and Father unto them, they becoming sons and daughters to the Lord Almighty. 3. That in and by the Church the glory of all Gods Perfections and Dispensations might be spread abroad both in Heaven and Earth to his everlasting praise.Psal. 29. 9. In his Temple every one speaketh of his glory. And,Eph. 3. 10, 11. [...]y the Church Gods excellencies and the wise mysterious disposals of his Grace are made known; not onely unto the Sons of men on Earth, but also unto the Principalities and powers in Heavenly places.
III. Finally, Touching Gods Covenant-way of dealing [Page 5] with his Church and people; It is evident by their continued experience of his Dispensations, both Before, and After Adams Fall, That God pleaseth in all times and ages to deal with his Church and people by way of Covenant. For,
1. Before the Fall, God dealt with the First Adam, and in him with all his Seed, then in state of innocency and integrity, by way of Covenant, and that a Covenant of Works. For, besides that God had engraven in his heart the Substance of the Moral Law, certainRom. 2. 14, 15. reliques whereof remain in the hearts of Pagans since the Fall, who have not the law written; God also gave Adam a Positive Law, Permitting him to eat of the Trees of the Garden; Commanding him not to eat of the Tree of knowledge of good and evil; Threatning him, in case he should eat, with present Death; and consequently promising him life in case of Obedience.Gen. 2. 16, 17. And the LORD God commanded the man, saying, Of every tree of the Garden thou mayst freely eat: But of the Tree of the knowledge of Good and evil, thou shalt not eat of it; For in the day that thou eatest thereof thou shalt surely dye. Now all this amounts to a Covenant, asSee Book 11. Chap. 1. [...] 1. after shall more fully be evidenced in the Particular handling of the Covenant of Works.
2. After the Fall God deales with his Church and People also by way of Covenant; and that the COVENANT of FAITH in Iesus Christ the last Adam. This is very observable in several eminent Intervals or Periods of time, wherein God Revealed his Covenant more and more clearly by degrees, till it came to a full and compleat discovery in these daies of the New Testament. As, God dealt by way of COVENANT, 1. With Adam presently after the Fall, and with the Fathers before the Flood till the time of Noah: Promising theGen. 3. 15. Seed of the woman, to bruise the Serpents head. 2. With Noah, Gen. 6. 18, &c. with 1 Pet. 3. 20, 21. & Heb. 11. 7. establishing his Covenant with him, to save him, and his family, and a seed of the Creatures, in the Ark, from perishing by the waters of the Flood, when the whole world should be drowned. Under these two dispensations of the Covenant, together with the Promises and other Appurtenances thereof, did the Fathers and Church live till the daies of Abraham. 3. With Abraham and his seed, Gen. 17. 1. to 15. w [...]th Act. 3. 25, 26. Gal. 3. 8. Rom. 4. 13. Covenanting and Promising to be a God to them, to give them the land of Canaan, and make them heirs of the world, and in his seed to make all the Nations and families of the Earth blessed; Annexing Circumcision as a Confirming sign and token of the Covenant. And under this and the former federal dispensations, was the Church and the holy Patriarchs trained up till the daies of Moses. 4. With Israel; Jer. [...]1. 32. Heb. 8. 9. led and brought by the hand out of the land of Egypt, At Mount Sinai in the daies of Moses; Deut. 4. 13. 14. & 5. 2, 3, 4, 5, 6. w [...]th Exod. 20. to chap. 32 weigh well the series and order of the [...]. Declaring his Covenant unto them, even ten Commandments written on two Tables of stone, which he commanded them to perform, together with the Ceremonial and Iudicial Laws which he required them to observe. Under this and the former Administrations of the Covenant, the Church was nurtured up, till the time of David. 5. With David [Page 6] and his Seed God2 Sam. 23. 5. Psal. 89. throughout. 2 Sam. 7. 5. to 17. made an everlasting Covenant ordered in all things and Sure, Psal. 89. 3, 4, 35, 56, 37. & 132. 11. Promising with an Oath, To establish his seed for ever, and build up his Throne to all generations, &c. which Covenant had its fullest accomplishment inAct. 2. 30, 31. Christ, of the Seed of David, and in his Spiritual Kingdom. Christ being the trueEzek. 37. 21, 22, 24, 26. Hos. 3. 5. Iohn 10. 16. & 11. 51, 52. Eph. 1. 10. David, And King of his Church, gathering both Jews and Gentiles into one body under his Government, andPsal. 110. 1. 1 Cor. 15. 24, 25, 26. subduing finally and totally all the enemies of his Kingdom. Under this and former dispensations of the Covenant, the Church of God continued from Davids daies till the Babylonish Captivity. 6. With the people of the Iews under the Babylonish Captivity, Ier. 32. 37. to the end. Ezek. 11. 16. to 21. & 36. 22. to the end of the Chapt. God Covenanted to return their Captivity and restore them into their own land, the land of Canaan; to take away their stony heart, and to give them an heart of flesh; To cleanse them from all their filthiness and Idols, &c. promising that they shall be his people, and he will be their God. And under this, with the foregoing ministrations of the Covenant, The Church of God was nursed up from the time of the Babylonish Captivity, till the very coming of Christ in our flesh. 7. Finally, with the Church and people of God under the New Testament, after Christs Incarnation, God makes aHeb. 8. 8. to the end, with Ier. 31. 31. to 35. New Covenant in Christ: New, not so much for substance, as for Circumstance and manner of Administration (all the former Ministrations being laid aside as waxing old and wearing away;) And New, for Continuation, in that this dispensation of the Covenant should not wax old as did all the former, but should continue still fresh New and unaltered to the very end of the world. And under this Covenant, the Promises and Appendixes thereof, the Church of Christ is and shall be continued, built up, and perfected, From the First till the Second coming of Jesus Christ.
Thus it is clear, That in all ages and times, from the beginning to the end of the world, God pleaseth to deal with his Church and people in a COVENANT-way.
APHORISM II.
GOD in all ages pleaseth to deal with his Church and people by way of Covenant for divers weighty Causes, and Excellent Ends. And these are worthy to be inquired into, and heedfully observed, by all theAct. 3. 25. children of the Covenant, andGal. 3. 29. heirs according to the Promise. Now the Lord seems to deal with his Church in a Covenant-way.
1. Of his meer Grace and love to his Church. God takes not this course by reason of any law or tye of Necessity lying upon him: He is the most free unlimited Agent, above all laws, andPsal. 135. 4, 5, 6. doth whatsoever he pleaseth both in heaven and earth. He could have dealt with man, both before and since the fall, in an Absolute Supreme way of [Page 7] Lordship, Dominion and Soveraignty, as a Creator with his Creature, as a Potter with his clay, Commanding what Duty he pleased from him, without any Covenant-Obligation of himself in any respect unto man: being no way debt bound to the Creature, but absolutely free. Nor can any thing be imagined in his Church or people, which in the least degree could invite God, into Covenant with them: because, betwixt God and them there are no terms ofPsal. 147. 5. with Gen. 18. 27. [...]ob 11. 7. to 1 [...]. Isa. 40. 12. to 18. equality or proportion, for a Basis or remote foundation of a Covenant. For, 1. In their innocent state the Distance betwixt them is greater then betwixt Heaven and Earth, then betwixt highest Angels and basest worms: even as great as betwixt Finite and Psal. 147. 5. Infinite. Now betwixt Finite and Infinite there can be no proportion. 2. In their lapsed state, Sin hath infinitely widened the distance, and rendred them altogetherRom. 3. 9. to 19. Tit 1. 15, 16. unlovely and abominable in themselves before God. Yea, Sin hath extreamly aggravated the Distance, and turned it into Opposition andCol. 1. 21. Rom 8. 7. Luke 19. 14, 27. Enmity betwixt God and them. So that nothing but meer Grace the meer good [...] of his will, meer love and mercy, could possibly move or incline God to embrace them in a Covenant-way. Hence God tels Israel,Deut. 7. 7, 8. That he set his love upon them, because he loved them. And Jerusalem; ThatEzek. 16. 2. to 9, &c. when her Nativity was of the land of Canaan, her father an Amorite, her mother an Hittite, She in her birth wretched, unpitied, polluted in her blood, and cast out to the loathing of her person: even then be spread his skirt over her, covered her nakedness, sware unto her, Entred into Covenant with her, and she became his.
2. Because the Lord would deal familiarly with his people, therefore he deals with them by way of Covenant. A Covenant-way is a familiar way, as betwixt man and man that are agreed. This David intimates in Gods Covenant with him2 Sam. 7. 19. [...] And is this the manner of man, O Lord God? Or, as Iunius renders it; And that after the manner of men, O Lord GOD. That is, Thou in Covenanting dealest familiarly with me, as man with man, as friend with friend. And, in that parallel place1 Chron. 17. 17. And hast regarded me, according to the state of a man of High degree, O LORD God: It may be rendred; And thou hast provided for me this excellency according to the manner of men, O LORD God. Or; Thou hast provided for me, according to the manner of men, concerning this excellency O LORD God. That is, Thou hast made a familiar provision for me. Now the distance is so vast betwixt Majesty and meanness, Glory and baseness, God and us most despicable dust and ashes, that there cannot be a familiar reciprocal dealing betwixt God and us but by way of Covenant: wherein the most High God condescends and stoops down to us, and we base worms ascend up to God, and so meet one another friendly and familiarly.
3. That Gods people might more clearly and certainly know, what Good they may confidently expect from God, whatsoever be their present condition. For all Good Covenanted by God, whether Temporal, Spiritual [Page 8] or Eternal, is clear and sure, as Gods Covenant is clear and sure. Hence David; 2 Sam. 23. 5. with 7. 5 to 17. Psalm 89. Although mine House be not so with God (that is, flourishing, and without clouds) yet he hath made with me an everlasting Covenant, ordered in all things, and sure: for this is all my Salvation, and all my desire, although he make it not to grow.
4. That the Church and people of God may be the more endeared unto God, and enlivened unto all free cheerful obedience. Gods loving kindness to us so wonderfully appears, both in his condescending to such a sweet familiar Covenant-way with us, and in his storing his Covenant with such rich provisions for us: that duely considered, it snatches our hearts and affections (as once2 Sam. 7. 18, 19, 20. Davids) vehemently unto him, even ravishing us with him. Besides, Gods ample Rewards and Benefits covenanted, are as oyl to the wheels of ourIer. 31. 33. with Psal. 40. 8. Ezek. 11. 18, 19, 20. obedience, making them run smoothly in all Gods paths with delight and alacrity.
5. Finally, That Gods Covenant with his Church and people may be a distinctive and discriminating character betiwixt them and all other people in the world. To the ChurchRom. 9. 4. pertain the Covenants: whilst all others areEph. 1. 12. strangers to the Covenants of Promise.
Corollaries resulting from the whole. Hence,
1. Gods condescension to his Creatures is wonderful. He stoops so low as to accept man, dust and ashes, sinful dust and ashes, in Covenant with himself infinitely transcending all created beings.
2. Mans Ascension and advancement is admirable. Man is brought from so low a state, and at such distance from God, to such an height of dignity and nearness unto God: yea from utter Enmity, to perfect Amity with God, by Covenant; that he may cry out,Psal. 8. 4. Lord, what is man that thou art thus mindful of him, and the son man that thou thus visitest him! Every one in Covenant with God may say with thankful David; 2 Sam. 7. 18. who am I, O LORD God? and what is my house, that thou hast brought me hitherto? &c.
3. We can never understand the mysterie of Gods dealing with his people, unless we know the mysterie of Gods Covenant. Study therefore Gods Covenant diligently, be expert therein. For, 1. This is the Compendious Abstract, or Epitome of Gods gracious dispensations to his Church in all Ages. Here may be seen; How God dealt with his people in Innocency, Gen. 2. 16, 17. Covenanting to give them continued life, upon condition of exact personal Obedience: How he [...] with his Church lapsed Gal. 3. 16, 17, 22. Rom. 3. 21. to 28. Covenanting to restore life unto her, upon Condition of faith in Christs Obedience. And how God applies himself herein to his Churches Capacity: In her Infancy he gives her the A B C of the Covenant, teaching her to spell his Grace, in the promisedGen. 3. [...]5. seed of the woman: and inGen. 6. 18. 1 Pet. 3. 20, 21. 2 Pet. 2. 5. saving a remnant in the Ark by water from perishing with the world of the wicked. In her youth and non-age he trains her up under a more rigid and severe discipline of Mosaical administrations, as underGal. 4. 1. &c. Tutors and Governours, yet in hopes of after-freedom. In her full age [...]e invests her [Page 9] with New-covenant Liberties and enjoyments in Christ revealed,Gal. 5. 1. &c. delivering her from all her former bondage. 2. This is that Golden Clew which leads into that inmost Mysterie of Jesus Christ: The Son of God being the Kernel and Marrow of Gods Covenant. For, In the Covenant of works before the Fall, upon Condition of perfect Personal obedience, life is promised to be continued to Adam (thinkPolan. Partit. Theol. l. 1. p. 17▪ 171. Edit. 1623 some learned) by the Son of God,John 1. 4. 9. in whom was life, & that life was the light of men (lightning every man) naturally more or less) that cometh into the world. And In the Covenant of faith after the Fall, Christ as1 Tim. 3. 16. God-man,1 Tim. 2. 5. Mediator betwixt God and sinners, is theGal. 3. 16, 17, 19. Foundation of the Covenant, as revealed toGen. 3. 15. Adam, Gen. 6. 18. 1 Pet. 3. 20, 21. Noah, Gen. 17. 2. &c. Abraham, Deut. 4. 13. &. 5. 2. &c. Moses, 2 Sam. 23. 5. Psa. 89. David, Ezek. 36. 22. &c. The Jews, and to bothHeb. 8. 8 &c. Jews and Gentiles. At first Christ is revealed more dimly and obscurely: at last most cleerly and evidently with open face & Glory. 3. Finally, This Covenant of God is the Key that unlocks the whole Scriptures. Holy Scriptures do especially scope at Revealing Gods Covenant, in several ages, severally. Gods Covenant-administrations like a thred of Gold running through the Books both of Old and New Testament. Yea Gods Covenant is such a primary Subject of the whole Scripture, that the whole word of God receives its Denomination from Gods Covenant, being stiled The Old and New Testament; Or, The Old and New Covenant. And surely no Context of Holy Scripture can be solidly explicated, No Common Place of Divinity can be rightly handled, No Polemical or Controversal point can be dextrously descided, No Case of Conscience or Practical Question can be accurately resolved, No Christian Duty can be skilfully urged or advised, without due respect and Scope had to the COVENANT of GOD. Hereupon it isH. Alsted. in Theolog. Catcchet. Sect. 1. cap. 2. p. 26. Hanov. 1622. reported of Olevianus, that he stiled himself, Concionatorem Faederis; That is, A Preacher of the Covenant. And so should every faithful and skilful Minister have it principally in Design, To be a Preacher of Gods Covenant; and every prudent Christian to be an Hearer and Practitioner of Gods Conant: Gods Covenant Calling for most int [...]ntive respect from them both. So that whilst we are ignorant of the mysteries of Gods Covenant; we are Ignorant of Scriptures, of Christ, and of all Gods gracious Administrations to his Church.
4. Gods Covenant is a notable Character or Mark of Gods Church and people. For with them God deals peculiarly by way of Covenant, and not with others. Therefore the way to discover whether we be members of Gods Church, and among the number of his people, is to try whether God hath dealt with us by way of Covenant. Are we in Covenant with God? They that are only outwardly in Covenant with God, are only outwardly his people: they that are also inwardly in Covenant with God, are inwardly his people also. They that were1 Pet. 2. 20, 21. within the Ark only were saved, whilst those that did cling to the [...]utside of the Ark, as well as those that came not neer the Ark, were drowned.
CHAP. II. 2. Of the Name, General Nature, and Distribution of Gods Covenant.
APHORISM I.
THe Names given to Gods Covenant with his Church in Scripture, are principally two, viz. Gen. 6. 18. & 9. 12. & 17. 2, 4, 7, 9, 10, 11, 13, 14, 19, 21. Deut. 29. 1. 2 Sam. 23. 5. Ier. 32. 40. & 31. 31, 32, 33. [...] Berith in the Hebrew Original of the Old Testament: and Luke 1. 72. Rom. 9. 4. Gal. 4. 24. Ephes. 2. 12. Heb. 8. 6, 8, 9, 10. [...] Diatheke, in the Greek Original of the New Testament: The true meaning and use of which two names will somewhat conduce to the understanding of Gods Covenant. To this end Consider, 1. The Notation of these two names. 2. The various Acceptation of them in Scripture.
I. The Notation of these two Names take thus briefly. I. The Hebrew Name [...] Berith A Covenant; is by learned men derived from several Roots. 1. Some derive it from [...] Bara To Create: because Gods Covenant hath been with his people even ever since the Creation. But this seems too far fetcht asD. Pareus in Gen. 6. 18. Pareus thinks. 2. Some derive it from [...] Mercer. in P [...]gnin. Lexic. ad verb. [...] Synops. Pur. Theol. D [...]sp. 23. Barar To purifie, make-clear, &c. Because by Covenants open and clear amity is confirmed, and faithfulness is clearly declared and ratified without Sophistication betwixt Covenanters. And things are made plain and cleare▪ betwixt them. 3. Some derive it from [...] Berath, which importsDictio vero, Berith, 1. Pactum, à fi [...]mitate nomen sortitur: und; Beroth nomen arboris firmae & fortu. Cant. 1. Oleaster. in Pentat. sup. Gen. 6. 18. Compare also Pagnin. in Le [...]. ad▪ verb [...]. firmness, (whence [...] Beroth, is the name of firm and strong tree [...] Cant. 1. 17. as the Ash, Cypress or Fi [...]rtree) because Covenants are firm and sure, and things are confirmed by them. 4. Some derive it from [...] Barah, As it signifies,Bux [...]orf. Lex. in verb. [...]. To choose. Because in making Covenants, there is a choise made of Persons betwixt whom, and of things or Conditions about which there is Covenanting. Or, from [...]. Barah, as it signifies To M. [...]. Ball in h [...]s Treat. of the Covenant. p. 1. eat, because they usually had a Feast at making of Covenants. 5. Some derive it from [...] Bara, or [...] Barah, To smite, strike, cut or divide, (as both these words signifie,) because in making Covenants commonly Sacrifices were stricken and slain for confirmation and solemnity. This last is the Common opinion about the original of this Name, thinks that learnedAnd. Rivet. Exeroil. 53. in Genes. V [...]. Rivet: and doubtless to be preferred before all the former. So this word [...] Berith, Covenant. seems to sound as much, as [...] Kerith, A smiting or striking; because of Sacrifices slain in Covenanting. Hence the word Covenant is often joyned with [...] Karath, [Page 11] which signifies striking of Covenant. An example of this beyond all exception (saithAnd Rivet. in Gen. 31. Exercitat. 135. Rivet) is in that Sacrifice, wherein God by Moses made a Covenant with all the people of Israel, and bound them to obey his Law. The description of it is Exod. 24. For when Moses had built an Altar at the bottom of Mount Sinai, and had erected twelve pillars according to the twelve Tribes, He caused the young men to sacrifice burnt-offerings and peace-offerings, and he took half of the blood, and put it in Basons, and half of the blood he sprinkled on the Altar. And he took the Book of the Covenant, and read in the audience of the people: And they said, All that the LORD hath said, will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the Covenant, which the LORD hath made with you concerning all these words. And sometimes the Sacrifices slain in Covenanting were cut in twain, and the parties covenanting passed between the Parts for Confirmation of the Covenant, as Gen. 15. 9, 10, 17, &c. Ier. 34. 18, 19, 20. And the Heathen in their Covenanting used Sacrifices and divided them, passing between the parts, as learned men have observ'd; and, probably in imitation of Gods people. And that Phrase,Numb. 18. 19. 2 Chron. 13. 5. A Covenant of Salt, denoting a Perpetual Covenant, is thought hence to have taken its rise: Not because Salt resisting Putrefaction preserves things; But because Salt by a Perpetual law was to be used in all Sacrifices, and Sacrifices were still used in Covenanting; AsOleast. in Pentat. ad Num. 18. Oleaster, and after himAnd. Rivet. in Gen. 31 Exerc. 135▪ Rivet, and after them both,M. Ball of the Covenant. chap. 1. M. Ball hath well observed. II. The Greek name [...] Diatheke, A Covenant, or A Testament; is the word by which, not only the LXXII Greek Translators of the Old Testament do generally, yea everywhere (except only in Deut. 9. 15.) render the Hebrew Name [...] Berith, asIn Synops. Purior. Theolog. Disp. 23. Thes. 2. some learned men observe: But also upon diligent search I find that this is theHeb. 8. 8, 9, 10. & 10. 16. only word by which the Apostles and Holy Penmen in the New Testament render the Hebrew word Berith. And this Greek word being translated sometimes Covenant, sometimes Testament, is the only word that is used in the whole new Testament for Covenant and Testament: wheresoever either of these are mentioned, it is still Diatheke. viz. For Covenant in Luke 1. 72. Acts 3. 25. & 7. 8. Rom. 9. 4. & 11. 27. Gal. 3. 15, 17. 4. 24. Ephes. 2. 12. Heb. 8, 6, 7, 8, 9, 10. & 9. 1, 4. & 10. 16. & 12. 24. & 13. 20. For Testament in Mat. 26. 28. Mark 14. 24. Luke 22. 20. 1 Cor. 11. 25. 2 Cor. 3. 6, 14. Heb. 7. 22. & 9. 15, 16, 17, 18. Revel. 11. 19. And I finde it not used at all in any other places of the New Testament. So that it concerns us much to understand the meaning of this word aright. Now [...] Diatheke, being derived from [...], Diatithemai, signifying, to Dispose, compose, constitute, or make; Syno [...]s. Pur. Theol. Disp. 23. Thes. 2. And. Rivet. in Gen VI. [...] - 53. pag. 271 Lugdun. 1633. Generally it signifies a Disposition or a Disposal, but yet such a Disposal wherein a Promise is contained Expresly or Implicitly. And Particularly it signifies either such a Disposal as is meerly faederal, viz. A Compact betwixt the living: or such a Disposal as is [Page 12] Testamentary, viz. A last will or Testament of one dying whereby he disposeth of his goods and affairs by Word or Writing. This is to be noted against Papists, who much mistake the Genuine signification of the Greek word, Diatheke, restraining it only to a Testamentary disposition. And in the New Testament it is used for a Heb. 8. 8, 9, 10. & 10 16. & 13. 20 Foederal Disposition, as well as for a Heb. 9. 15, 16, 17, 18. Mat. 26. 28. Testamental, as our Translatours have well rendered it both ways. And Gods Covenant expressed by it (think H. Ainsworth Annotat. on Gen. 6. 18. Synops. Pur. Theol. Disp. 23. Thes. 3. 4. some) is mixed of the Properties of both Covenant and of Testament, as the Apostle sheweth in Heb. 9. 16, 17. &c. and of both may be named, A Testamental Covenant, or a Covenanting Testament, whereby the disposing of Gods favours and good things to us his children is declared.
II. The various acceptation and use of these two Names in Old and N. Testament is also considerable for the opening of the Covenant.
1. The Hebrew [...] Berith, is used in the New Testament for Compacts or Agreements, 1. Religious. 2. Civil. 3. Sinful.
1. For Religious Compacts or Agreements, 1. Of God with his Church and People. 2. Of Gods People with God.
- 1. Of God with his Church & People: which is
- 1. More Generall, with his whole Church. So Gods Covenant is used
- 1. Properly
- 1. For Gods Gracious Agreement with his people in Christ, for their happiness and Salvation. Thus the word is used in Gen. 6. 18. & 17. 4. 11. Exod. 34. 28. Ier. 31. 31, 32. Heb. 8. 6, 7, 8, 9. And in this sense its used most frequently.
- 2. For some Branch or Additional only to that Agreement: By a Synechdoche of the part for the whole. As Covenant for not drowning the world, Gen. 9. 9. to 18. For continuing Day and Night, &c. Ier. 33. 20, 25 with Gen. 8. 21, 22. For Earthly blessings, Hos. 2. 18. to 23. Against the particular sin of Idolatry, as Gods Covenant with Israel in the Land of Moab, Deut. 29. 1.
- 2. Improperly.
- 1. For Christ, The Mediator of the Covenant. By a Metonymy. As Isa. 42. 6. & 49. 8.
- 2. For Circumcision, The Token and Seal of the Covenant. By a Metonymy of the Sign for the thing signified, Gen. 17. 13.
- 2. More special and peculiar, with some particular persons, or sorts of persons only. Thus the word is used for Gods Covenant-Agreement with
- 1. Priests and Levites, about their office and maintenance, Numb. 18. 19. Neh. 13. 29. Mal. 2. 4, 5, 8.
- 2. Phineahs, for an everlasting Priesthood, Numb. 25. 12, 13.
- 3. David, for a perpetual Kingdom, 2 Chron 13. 5.
- 2. Of Gods people with God, engaging themselves to Duty. And this either
- 1. More Solemnly in publique Covenants for Reformation. As Iosh. 24. 25. 2 Kings 11. 17. & 23 3. 2 Chron. 15. 12. & 20. 10. Ezra 10. 3.
- 2. More Secretly in private Resolutions and promises touching points of Sanctification, Iob 31. 1.
- 2. For Civil Compacts or Agreements.
- 1. Of Man and Woman in Marriage, Mal. 2. 19. Prov. 2. 17.
- 2. Of particular persons, Societies or States about other secular affairs, Gen. 21. 27, 32. Exod. 23. 32. 1 Sam. 18. 3. and 20. 16.
- 3. For Sinful Compacts or Agreements.
- 1. With Idols: by Idolatry. Metaphorically, Isa. 57. 8.
- 2. With Death and Hell; by Security. Metaphorically. Isa. 28. 15, 18.
[Page 13]These are the several Acceptations of the Hebrew word Berith, Covenant in the Old Testament, and I finde not any other. Now here the word is Considered in the first sense, as it denoteth a Religious Compact and Agreement of God with his People, more Generally, in order to their Happiness and Salvation.
2. The Greek Name [...], Diatheke, is used also in the New Testament, 1. In a Religious; 2. In a Civil sense.
- 1. In a Religious use, this Name Diatheke is taken
- 1. More Properly, and that sometimes
- 1. In a larger Sense, for Gods Covenant of Faith. As Act. 3. 25. Gal. 3. 17. Heb. 8. 6. &c. & 9. 1. &c.
- 2. In a stricter Sense, for Gods Testament, or for Gods Covenant as it is Testamentary, and ratified by the death and blood of a Testator. By Typical blood of Sacrifices: So it denotes the Old Testament. Heb. 9. 18, 19, 20. By Anti-typical or true blood of Christ, the Anti-type: So it denotes the New Testament in his blood, Mat. 26. 28. Luke 22. 20. Heb. 9. 15.
- 2. More Improperly and Metonymically, for Circumcision. By a Metonymy of the Sign. As Act. 7. 8.
2. In a Civil use, this Name [...], Diatheke, in the New Testament, is applyed to signifie A mans Will or Testament whereby he disposeth of his outward Estate, how it shall be bestowed or imployed after his decease. Gal. 3. 15. Heb. 9. 16, 17.
Here, treating of Gods Covenant, we are not to consider the word [...] Covenant or Testament, in a Civil, but in a Religious Sense: And that, as it more Properly signifies, Gods Covenant, in a larger: or Gods Testament, in a stricter Acceptation.
Thus of the Names given to Gods Covenant in Scripture, both in respect of their Grammatical Notation, and of their various Theological Acceptations. As for the English word Covenant seems to be so called from the Latin Conventio, a Convening, or coming together: because in making Covenants, men come together not only into one place, but especially into one agreement, &c. League, seems to be derived either from the Latin Lego, To send, because Ambassages or Messages use to be sent about making of Leagues. Or from Ligo, To binde: Leagues being binding to them that enter into them. Covenant, or League: and the Latine words Auson. Popma de verb. different. lib. 2. in verb. Foedus. Cooks Instit. Part. 1. l. 3. c. 10. Sect. 586. Foedus, Pactum, Testamentum, I insist not upon them, because they are not in the Scripture-Originals. Now to the thing it self.
APHORISM II.
GOds Covenant (in the General notion of it) is his Gratuitous Agreement with his people, Promising them Eternal Happiness and all subordinate Good: and requiring from them all due dependance upon God, and obedience unto him, in order to his glory.
This Description of Gods Covenant (Generally considered) is of such latitude as to comprehend in it the Nature of all Gods Covenants with his people, though most variously administred to them in their greatest varieties of Conditions, both before and after the Fall. This will best appear, if we view it in the particulars. In this Description note, 1. The general Nature of Gods Covenants. 2. The special Difference of them from all other Covenants.
I. The general Nature of Gods Covenants with his People, it is An Agreement. All Covenants, Divine and Humane, consist in some Agreement. Amos 3. 3. Can two walk together, except they be Agreed? Concord is the foundation of all Contracts. Now Gods Agreement with his People is twofold; 1. Implicite only. So Gods Agreement with Adam was implied, Partly by the Compare Gen. 1. 27. & Eccles. 7. 29. with Rom. 2. 14, 15. Inscription of his Law, and Covenant in his heart, which Adam was to perform. Partly by Threatning his Gen. 2. 17. disobedience with death, under which was implyed a Promise of life upon his Obedience. 2. Explicite; wherein God plainly Expresseth his Agreement with his people. This he Doth Exod. 34. 28. & 24. 7. Sometimes by word only, As to Gen. 6. 18. & 17. 7. 9. &c. Abraham and the Fathers before Moses, before any Scripture was written. (2) Sometimes by writing also, As to Exod. 34. 28. & 24. 7. Israel by Moses, and afterwards. Hence such frequent mention of the Tables of the Covenant, and of The Book of the Covenant.
II. The Special Difference betwixt Gods Covenants and all other Covenants, is contained in the residue of the Description. Chiefly in the 1. Efficient. 2. Matter. 3. Form. And 4. End of Gods Covenant.
1. The Efficient Cause or Author of this Covenant is God. It is Gods gratious Agreement. In humane Covenants, where there is some Proportion and Equality betwixt the parties Covenanting, they joyntly are Con-causes, or joynt Authors of their Covenants mutually agreed upon. But betwixt the Most-high God and man, finite and infinite, there being no equality or proportion at all, God alone is the Author of the Covenant betwixt him and his People. And they-must accept what Covenant, and upon what terms, God will please to propound, or none at all. Hence the Covenants betwixt God and his people, are seldom referred to the people as their Covenants (though in some sense they may be stiled Mal. 2. 10. theirs, viz. As they are parties to them, and obliged to perform the Conditions [Page 15] of them) But generally they are all still in Scripture referred to God, Counted Gen. 6. 18 & 9. 9. & 17. 9 [...]er. 22. 9. & 31. 32. & osten. his Covenants, and said to be made Gen 6. 28. & 17. 7. Deut. 5. 2. & 29. 1. 2 [...]am. 23. 5. Heb 8. 7, 8. 9. &c. by him with them. Thus God alone is the Author of the Covenant: And his free-grace or favour, is the only Inward Impulsive, or Moving Cause why he makes a Covenant with his people. Its his gratuitous Agreement with them, God is a most free Agent, and Eph. 1. 5. 7, 9, 11. works all things according to the Counsel and good-pleasure of his own will. It is an Act of his grace and mercy to make Covenant with his people: but having made a Covenant with them, it is an Act of his Justice, Truth and faithfulness to make good and perform Covenant. God freely makes himself our debtor, by Covenanting; God faithfully and justly paies his debt in performing Covenant with us.
2. The Matter of Gods Covenant with his People, is, On Gods part, Eternal happiness and all Subordinate good, Promised to them: On his peoples Part, All due dependance upon God and obedience to him, required of them, and restipulated by them. 1. That Eternal Happiness is the Subject matter in all Gods Covenants after the Fall, is evident by the Tenour of them (as will after appear particularly) And in Gods Covenant also before the Fall it cannot be justly doubted. For, when Gen. 2. 17. with Rom. 6. 23. Death, not only corporal and spiritual, but also eternal was threatned and inflicted upon disobedience: Consequently not only a Corporal and Spiritual, but also Eternal life was promised and should have been performed upon Obedience. Now where Eternal happiness is promised, all lesser and subordinate good must needs be included, as leading thereunto. And this is clear in all Gods Covenants if exactly considered; which are bundles of Promises touching the life that now is, and that which is to come. 2. And reciprocally Gods peoples due dependance upon God, and obedience unto him, is expressed or implied in all Gods Covenants with them. Adam must depend upon God for life; and be exactly obedient unto God, not only in keeping the Law moral writ in his heart, but in observing the Gen. 2. 17. Law of trial touching the forbidden fruit. Noah Gen. 6. 14. to the end. Heb. 11. 7. must depend upon God, for preservation from the flood: and also be duely obedient to God in making an Ark for his preservation. Abraham Gen. 17. 1, 2. &c. must depend upon God for Canaan Covenanted, and for the blessedness of all Nations in his seed promised; And he must also duly obey God, in walking before God, in being perfect, and in circumcising all his Males. And the like may be said of all Gods Covenants with his people.
3. The Form of Gods Covenant, Consists in Gods Promising to his people, and his peoples restipulation to God. Promise and Restipulation betwixt federates▪ make up the formality of federal Obligation. Gods Promise is not alwaies Expressed, but sometimes necessarily and by Consequence implyed. As the Promise of life is implyed in the Gen. 2. 17. threatning of death to Adam. And Gods peoples Restipulation is sometimes only implyed; As in Gods Covenant with Adam after the Fall, God expresly Promiseth that the Gen. 3. 15. Seed of the woman shall [Page 16] bruise the Serpents Head; And Adam implicitly restipulateth by faith to accept this Seed of the woman, Christ.
4 The End of Gods Covenant with his People, is his Own Glory. In all things God seeks his own glory, and so should we seek his Glory above all. God by, his Covenant displaies his Glory most Gloriously. Herein shines, The glory of his free Grace in willing it; The Glory of his wisdom in contriving it; The Glory of his goodness mercy and loving-kindness in condescending and stooping to mean man, and that so familiarly in a Covenant-way; The glory of his Liberty, in accepting whom, when, where, and upon what terms he pleaseth, into Covenant with himself, and rejecting also at his pleasure; The Glory of his Iustice and Faithfulness in performing exactly all the Promises and Threats of his Covenant in their Season; And the glory of his Power in Enabling his People acceptably to perform Covenant with him unto the End.
APHORISM III.
GOds Covenant with his People is not only one, but divers: And it is divers both for Kind, Degree, and Circumstances. It may be thus distributed or distinguished. Gods Covenant is, I. Of Gen. 2. 17. Works, in the first Adam, before the fall. II. Of Rom. 3. 20▪ to the end of the ch. Faith, in the second Adam, after the Fall. This Covenant of Faith is subdistinguished gradually and Accidentally, in respect of the Promise, and Performance, of Christ the second Adam, into 1. The Eph. 2. 12. Covenants of Promise, under the Old Testament; (1) with Gen. 3. 15. Adam; (2) with Gen. 6. 17, 18. &c. Noah; (3) with Gen. 15. 18. & 17. 1. 2. &c. Abraham: (4) with Exod. 24. 1. to 9. Deut. 5. 2, 3, 6. &c. Israel at Sinai: (5) with 2 Sam. 7. 5. to 17. & 23. 5. Psal. 89. David: (6) with the Ier. 32. 37. to the end. Iews about their Return from Babylon. 2. The Ier. 31. 31. to 35. Heb. 8. 8. &c. New Covenant, under the New Testament both with Jews and Gentiles. As in the ensuing Scheme;
- 1. A Covenant of works, in the first Adam, before the Fall.
- 2. A Covenant of faith in the second Adam, after the Fall; comprehending
- 1. The Covenants of Promise, under the Old Testament.
- 2. The Covenant of Performance, or the New Covenant, under the New Testament.
- 1. With Adam.
- 2. With Noah.
- 3. With Abraham.
- 4. With Israel in Mount Sinai.
- 5. With David.
- 6. With the Iews about their return from Babylon.
[Page 17]This distribution of Gods Covenant, I like best to follow, as contriving it (without prejudice to any mans judgement) most clear, ful and unexceptionable. For explaining the branches of it, Consider,
1. Gods Covenant is First distributed into 1 A Covenant of works, and 2 A Covenant of faith. This is a Division of Gods Covenant, into its several Species or Kinds, whch are directly opposite to each other. For the Covenant of works, and the Covenant of Faith are two opposite Kinds of Covenants. This upon the Matter seems to be the Apostles distribution; Rom. 3. [...]7. Where is boasting then? It is excluded. By what Law? Of work [...]? Nay: but by the Law of Faith. Here the Apostle is treating of Gods free justification of us in Christ, the way to Eternal Happiness, which God Covenants with his people: and he shews that Gods justification is such, as all boasting is excluded. How? Not by the Law of works, but by the Law of Faith. These amount to as much as the Covenant of works, and the Covenant of Faith. And again it is said, Rom. 4. 13. The Promise that he should be the heir of the world, was not to Abraham or to his seed, through the Law (i. e. the works of the Law) but through the righteousness of Faith. Which intimates thus much, That Gods Covenant with Abraham and his seed to make him heir of the world, was not a Covenant of works, but of Faith. Again, This Distribution Ariseth, from the Opposite Stipulations required, works and Faith; from the Opposite foundations of the Covenants, The first Adam, and the second Adam; and from the Opposite States of mankind when these Covenants were made, viz. Before the fall, and After the fall: and therefore it seems very clear.
And inasmumch as all covenants of God with his people, may be referred to one of these two heads, viz. works in the first Adam before the fall, or Faith in the second Adam since the fall, it seems very full.
Hence we may the better see what to judge of other distinctions of Gods Covenant. 1. Some distinguish Gods Covenant, into the Polan. in Partit. Theol. lib. 1. pag. 108. 109. Edit. 1623. Covenant of works, and Covenant of Grace: But the members of this Distinction are not Opposite; for it was an Act of Gods Grace and favour, that he would enter into a Covenant of works with Adam, before as well as after the fall. 2. Some, into the M. Edw. Leigh in his Treat. of Promises. l. 2. c. 1. Legal and Evangelical Covenant: But if by Legal Covenant, they understand the Law and Covenant as Published on Mount Sinai, &c. (as usually men do) that seems a great mistake; for that was a publication Evangelical of the Covenant of faith, not of works. If by Legal, they mean Gods Covenant with Adam before the fall, Then the Legal and Evangelical Covenant, is for substance the same with the Covenant of works and of Faith. 3. Some, into Ioh. Cameron in Thes. de 3. Federe. Thes. 7. &c. p. 544. &c. in fol. Genev. 1642. The Covenant of Nature, of Grace, and Subservient to the Covenant of Grace. The first was made with Adam in his natural integrity; The second with Adam, Abraham; &c. after the fall, through Christ; The third with Israel at Mount Sinai which is calld the Old Testament. But (though this be the Distinction of a learned Author, probably devised to avoid some [Page 18] difficulties about the Covenant of Faith, as published on Mount Sinai, yet) it is not without its inconveniencies. For, Gods Covenant with Adam in innocency was not so Natural, but that it was also Gratuitous, and of divine favour, that God would deal so familiarly with Adam as by way of Covenant, from whom as his Creature he might have exacted obedience by an Absolute Command. And this Covenant on Mount Sinai, called Subservient to the Covenant of Grace, is not a distinct Species or Kind of Covenant from the Covenant of faith, or Grace, but a distinct publication of the same Covenant, the Manner of Administration being single [...] and the Degree of manifestation clearer then of all before: in respect of which Degree and Manner, it was subservient indeed to the Covenant of Grace, viz. for clearing the foregoing publications, and for preparing to the following publications, Especially to that of the New Covenant.
2 Gods Covenant of Faith, in the second Adam, after the Fall, is Subdistinguished into, 1. The Covenants of Promise. 2. The New Covenant. This Distinction is grounded upon Christ the only Mediator and foundation of the Covenant of Faith, and upon his different Representation in this Covenant. Christ is represented herein, 1. As Promised and to come afterwards, to work our Redemption. And so he is set forth in the Covenants of Promise, To Adam, Noah, &c. 2. As Performed, incarnate, and having suffered already: and so he is set forth in the New Covenant or new Testament solemnly established by his death. Now The Covenants of Promise, and The New Covenant are Essentially one and the same Covenant of Faith. Therefore I say, The Covenant of faith Comprehends them: but they differ only Gradually and Accidentally, as after in due place will appear.
3. In The Covenants of Promise, I find no writers observing above five Eminent Gradual steps or Administrations; Gods Covenant with Noah, being generally (but I think, causelesly) omitted by them. Therefore Adding that, I produce six. And why Gods Covenant with Noah is to be ranked among the Eminent Discoveries of the Covenant of Faith, shall be evidenced in handling of that Particular.
BOOK II. OF Gods Covenant, More Particularly.
CHAP I. 1. Of Gods Covenant of works, with the First Adam, and his Natural Seed before the Fall.
APHORISM I.
GOD was pleased to Enter into Covenant with the First Adam, before his Fall. Under the term, See Gen. 1. 26, 27. with Gen. 5. 1, 2. Adam, Scripture sometimes Comprehends both sexes, both Adam and his Wife. And if any shall Contend that God entred into Covenant with both Adam and we at once, as the Compleat Root of mankind, I shall not much gainsay: and yet this will not so easily be proved, nor know I any inconvenience that would follow, should it be denyed, the woman coming of Adam as well as any of his posterity. Nor am I ignorant that August. de Genesi ad Literam. lib. 8. ca [...]. 17. Tom. 3. some are of opinion, that Adam received the Covenant alone, and was to teach it, and did teach it to his Wife, which Opinion hath the more weight, because when God
[Page 20] Gen. 2. 16, 17. forbids the Eating of the tree of knowledge under pain of Death, (wherein the Promise of life contrariwise is implied,) he speaks only in the Singular number, viz. To Adam only.
But how may it be evidenced, That God entred into Covenent with the first Adam, even into a Covenant of Works, before the Fall? Answ. Though it be not Positively and plainly said in Scripture, That God gave Adam a Covenant of Works, before his fall: and though the characters and footsteps of this Covenant are not so expresly discovered in Holy Writ, as of some others; yet notwithstanding, upon sundry Scripture-grounds and Considerations, it may be evinced sufficiently. As,
1. From the Inscription of the Covenant of Works in Adam's heart. Before the Fall God wrote the Covenant of Works, viz. The Substance of the Moral Law, perfectly in Adam's heart; and in so doing, Entred into Covenant with him. Here are three thing in this Position to be cleared; viz. 1. That the Moral Law is the Covenant of Works. 2. That this Moral Law was perfectly written in Adams heart before the Fall. 3. That God in writing the Moral Law in his heart, Entred into Covenant of Works with him. 1. That the Moral Law (abstractly and precisely in its self considered, without the additionals, viz. The Preface, Ceremonial Law, &c. Exod. 20. 2, 3, &c. with 24. 18. & 25. 1, 2 &c. joyntly promulged with it in Horeb) is the Covenant of Works, is manifest; (1) Because, the Moral Law Rom. 3. 20. (by which is the knowledge of Sin, and Rom. 4. 15. which worketh wrath) is stiled by the Apostle Rom. 3. 27. with Gal. 3. 18. The Law of works▪ and is set in Opposition to The Law of Faith. Now this Law of Works, and Law of Faith, amount in effect to as much as the Covenant of works, and Covenant of Faith. (2) Because Gal. 3. 21, 22. Righteousness and life were at first by the Moral Law, and should have been so still, had not the Law become unable to give Righteousness and life, in that it was Rom. 8. 3. weak through the flesh, Man through Sin being unable to keep it. Now the Law, requiring obedience, and promising life upon that Condition, must needs be a Covenant, and that a Covenant of Works: Works being the proper Condition of it. 2. That this Moral Law for Substance was perfectly written in Adams heart before the Fall, is certain; (1) Because, Man was made in Gen. 1. 26, 27. Gods image Eccles. 7. 29. upright, and perfect. And consequently was throughly furnished with all accomplishments of upright and perfect Humane nature: and particularly with the Moral Law, that Law of Nature; The Substance whereof was Engraven Both in his mind, by natural light, knowing it; and in his will, by natural integrity conforming unto it. (2) Because, The Rom. 2. 14, 15. Work of the Law remains imperfectly written in some dim characters in the very hearts of Pagans and Heathens since the Fall; They doing by Nature the things contained in the Law, and being a Law unto themselves, without the Law of God written. Whence we may strongly Conclude That much more before the Fall the Moral Law was perfectly written in Adam's heart, there being in him no sin to deface it in the least degree. 3. That, God, in writing the Moral Law [Page 21] in Adam's heart, entred into Covenant of Works with him. viz. By Real Impressions upon his Heart: though not by Verbal Expressions to the ear. For by this Law written in Adam's heart, he had laid before him, what obedience was required and assented to on Adams part: And what recompence should be performed on Gods part. And [...] this was at least an Implicit, if not an Explicit, Covenanting.
2. From Gods express prescription of a Positive Law unto Adam in his innocent State. Gods Positive Law is laid down in these words, Gen. 2. 16, 17. And the LORD God commanded the man, saying, Of every Tree of the Garden thou mayst freely eat: But of the Tree of the Knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die. Here are Parties Covenanting, and agreeing upon terms, viz. God and Adam: Here are also terms agreed upon and matters Covenanted reciprocally by these parties; Adam on his part was to be obedient to God, in forbearing to Eat of the Tree of Knowledge onely: God on his part, for present, Permits Adam to eat of all other Trees of the Garden; And for future (in his explicit threatning of Death in case of disobedience,) implicitly promiseth life in case of Obedience herein. Now where there are Parties Covenanting and agreeing upon terms: And terms mutually agreed upon by those parties, as here; There's the Substance of an Express Covenant, though it be not formally and in express words called a Covenant:
3. From the intention and use of the two Eminent Trees, viz. Gen. 29. The Tree of Life in the midst of the Garden, and the Tree of Knowledge of good and evil. The intended use of these two Trees in Paradise, was Sacramental. Hence they are called Symbolical Trees, and Sacramental Trees. The Tree of life, signifying to Adam, that if he continued in his obedience, and did eat of that Tree, he should have life continued to him for ever. Gods speech, after the fall of Adam, seems to imply thus much; Gen. 3. 22. And now lest he put forth his hand, and take also of the Tree of Life, and eat, and live for ever. And Ioh. Calvin. Com. in Gen. 2 9. Some are of opinion that this Tree signified Christ the Son of God, in whom Ioh. 1. 3, 4 5. was life, and that life the light of men: and that, by the Son of God (but not as God-man, nor as Mediatour) this everlasting life was to have been confirmed, according to the Sacramental signification of this Tree of Life. The Why so called, See hereafter in this Ch [...]pt. A [...]hor. 4. in the Duty test [...]pulated. Quest. 2. Doubt. 1. Tree of Knowledge▪ of good and evil, signifying also to Adam contrariwife, Gen. 2. 16, 17. That if he should become disobedient, and eat of that Tree, in that very day he should certainly Die. The former was a Sacrament of life, this of Death: That for Confirmation [...] Obedience, this for Exploration of Obedience, and Caution against disobedience. And learned Writers both Ancient and Modern, Count these Trees Symbolical, and Sacramental. Augustine saith, Erat ergo & lignum vi [...] quemadmodum petra Christus: nec sine mysteriis rerum spiritualium corporaliter praelentatis voluit hominem Deus in Paradiso vivere. Exat ei ergo in lignis caeteris Alime [...]tum, in illo autem Sacramentum, &c. August. de Genesi [...]d literam l. 8. c. 4. Tom. 3. Basil. 169. There was a Tree of life, as the Rock was Christ: Nor would God [Page 22] have man to live in Paradise without mysteries of Spiritual things corporally represented. He had therefore in the other Trees, nourishment; but in that Tree, A Sacrament. B. Hall said wittily B. Hall in his Contemplations. lib. 1. Of Paradise. p. 816. in fol. Neither did these Trees afford him onely action for his hands, but instruction to his heart: For here he saw Gods Sacraments grow before him. All other Trees had a Natural use; these two in the midst of the Garden a Spiritual.—The one Tree was for confirmation; the other for Tryal. One shewed him what life he should have; The other what knowledge he should not desire to have. Alas, he that Knew all other things, knew not this one thing, that he knew enough, &c. M. Perkins more solidly; M. W. Perkins in his Exposit. of the Creed. p. 152. A. Volum. 1. London 1626. and in his Order of Causes, &c. p. 17, 18. ibid. Now for Adam's Sacraments, they were two; The Tree of life, and the Tree of the Knowledge of good and evil: These did serve to exercise Adam in obedience unto God. The Tree of Life was to signifie assurance of life for ever, if he did keep Gods Commandments: The Tree of Knowledge of good and evil, was a Sacrament to shew unto him, that if he did transgress Gods Commandments, he should dye: and it was so called, because it did Signifie, that if he did transgress this Law, he should have experience both of good and evil in himself. To like effect, Iohn Calvin. Com. in Gen. 2. 6.—D. Pareus. in Gen. 2. 9.—H. Ainsworth in his Annot. on Gen. 2. 6.—Polan. Partit. Theolog. lib. 1. p. 170. &c. Edit. 1623. many other Authors express themselves. Now if these two Trees, were two Sacraments, assuring of life in case of Obedience, and of Death in case of Disobedience; then hence we may collect, That God not only entred into a Covenant of works with the first Adam, but also Gave him this Covenant under Sacramental Signs and Seals.
4. Finally, From the sad event and fruit of the first Adams Fall, to all his ordinary Posterity, even all mankind: viz. Guilt of Sin and Death. The Apostle faith, That in one man (that is, Adam) all sinned; and 1 Cor. 15. 22. That, in Adam all dye. Rom. 5. 12. See also all the Context following to the end of the chap. As by one man sin entred into the world, and Death by sin: Even so Death passed upon all men (viz. by that one man,) in whom all have sinned. Thus the words are best translated, as some Ludovic. de Dieu in Animadvers. ad Rom. 5. 12. M. Anthony Burges of Iustfication▪ Lect. 21. p. 185. learned men have well observed. So then in one Adams sinning, all sinned: and in one Adam's dying all dyed; As the Apostle at large shewes in that fift to the Romans. But how did all mankin [...] sin in Adam? Answ. Not only by Imitation of Adam as an evil example: for Death feized on them that have not so finned, not actually sinned, Rom. 5. 14. Nor meerly by Propagation, as [...]rom a corrupt Root or fountain. For the Apostle doth not parallel Adam and Christ as two common Roots only, but also as two common publike or universal Persons. For our immediate parents are Corrupted roots, & we corrupted by them, yet their Actual Sins are not made ours, as Adams is. But in Adams first Sin, we all became Sinners, by Imputation: Adam being an universal Person, and all mankinde one in him by Gods Covenant of works (as after will appear.) Omnes ille unus homo suerunt. August. All were that one man, as Augustine saith; viz. by federal Consociation. God covenanted with Adam, and in him with all his Posterity: and therefore Adams breach of Covenant fell not only upon him, but upon all his Posterity.
APHORISM II.
GOds Entring into Covenant with Adam before his fall, was an Act of Divine Grace and favour, not of debt.
For, 1. God the Creator of Adam and of all things, hath an absolute Supremacy over all, and as absolute a liberty to dispose, as he will, of all. He might as Creator have dealt only in a Supream way of Command, requiring duty from Adam without any Promise of Reward: But he condescends to Adam, Enters into a Covenant and Promise with him of his meer good pleasure, being no way Necessitated or Obliged thereunto. And that was meer Grace. 2. Adam though perfect and upright, and though perfectly persevering in that integrity, could merit no reward, nor any Promise of Reward. For when he had done all he could, he should have been an unprofitable servant, having done nothing but what was duty. And though Adam had walked in perfect Obedience with God, yet might not God (without any wrong to Adam) for the Manifesting of his Soveraignty, power and liberty, have brought him to nothing as he made him of nothing?
Hence; 1. Adam had great Cause, before his fall, to serve the Lord most freely and cheerfully in all obedience. God creates him: therefore Adam owed him all. God Covenants with him: therefore he ows him (if it were possible) more then all. By bonds of Nature, Adam was obliged to be dutiful: by obligation of Covenant-favour, to be double dutiful. For his Being he owed him much: for his wel being, he owed him more. 2. The more divine favour shined in Gods Covenant with Adam; the more Haynous and inexcusable was Adams breach of Covenant with God. Gods Kindness heightens and aggravates Adams unkindness. 3. If Gods Covenant with the First Adam, in his integrity, was an Act of Divine Grace: Then Gods Covenant with lapsed man, in Christ the second Adam, is an Act of superabounding and Tanscendent Grace. If Adam, whilst he was without Sin, and able not to Sin, could deserve nothing from God: what can we deserve or challenge from God, who [...]re nothing but lumps of sin, and can do nothing but sin?
APHORISM III.
GOd Entring into Covenant with the first Adam before his Fall▪ did, in and with him, Enter into the same Covenant with all his Posterity.
This is Evident; 1. By the Miserable Event of Adams breach [Page 24] of this Covenant upon all his Posterity. In Adams Sinning, all his Posterity Sinned: and in Adams dying they all dyed. Rom 5. 12. As by one man sin entered into the world, and death by sin: and so death passed upon all men, for that all have sinned. Or as the Greek will well bear it; In whom all have sinned. Or (as a Lud. de Dieu in A imadvers. in Ep. ad Rom. 5. 12. Learned Critick hath well observed, whom in this particular I rather follow) This verse may best be rendered thus; As by one man sin entered into the world, and by sin Death; even so death passed upon all men, for that all have sinned. Here's no forcing of the Text; and thus the sense runs clear. But, How have all men sinned, and so death passed upon them? All have not sinned. Rom. 5. 14. Actually, as Adam sinned: for many dye before they are Capable of Actual sinning. How then? All are sinners Originally, by reason of the Psal. 51. 5. Ioh. 3. 6. Corruption of Nature. True; yet the Apostle reacheth farther, saying, Rom. 5. 18. [...]. By the offence of one (or, by one offence) judgement came upon all men unto condemnation. Therefore by Adams one offence, all men are condemned: and that before they actually Sin, or are originally unclean. How can this be, but in reference to the Covenant, wherein Adam and all his posterity, were one party, as God the other? 2. By the Analogy Or Proportion of Gods dealing in all other Covenants. His usual course is to take in Head and members, Root and branches. As, Gen 3. 15. Christ the last Adam and his posterity; Gen. 6. 18. Noah, and his family, Gen. 17. 7. 8. Abraham, 2 Sam. 7. 16. Psal. 89. David Acts 2. 39. with Isa. 59. 21. Israel, and their Seed, and their Seeds Seed. In like manner here God deals with Adam and his Posterity Proportionably; God took them all into Covenant with Adam the Common Head, and Root of them all.
APHORISM IV.
THe Covenant which God made with the First Adam and his Posterity before the Fall, hath upon several respects divers Names or Denominations put upon it; but for the Nature of it, It is Gods gratious Agreement with Adam, and with his Posterity, in him, To give them Eternal life and happiness, upon condition of Perfect and Personal obedience. For opening the Names and Nature of this Covenant particularly, consider;
I. The Names or Denominations which learned men attribute to this Covenant, are divers, and that upon divers Notions and Considerations. As, 1. A M. Ioh. Ball of the Covenant. ch: 2. Covenant of Amity, or Friendship. Because the parties to this Covenant, God and Adam with his Posterity, were in perfect Amity, when this Covenant was made: there was no Enmity or Discord at all betwixt them. Adam (as Innocens erat, & Deo de proximo amicus, & Paradisi colonus. Tertul. de Patient. lib. p. 130. 10. Fran [...]ker. 1597. Tertullian expresseth it) was innocent, a most near friend to God, and inhabitant of Paradise, 2. A Ioh. Camer. de Federe Thes 7. 8. 9. Covenant of Nature. Because founded upon [Page 25] Creation, and the integrity of mans Nature; and requiring only a natural righteousness. 3. A See the lesser Catech. Advised by the Assemb. of Divines. Covenant of Life. In respect of that happy Life which God implicitly promised to Adam therein. For, under the threatning of death, expressed in case of disobedience, The Promise of life is implyed in case of obedience. 4. A Legal Covenant, or Covenant of Works, In respect of Adams Restipulation of Exact obedience required of God; Legal works in all points perfect being the Condition of this Covenant. This last denomination, unto me seems fittest, for Reasons See before. in B [...]ok I. ch. 2. Aphor. 3. formerly mentioned.
II. The Nature of this Covenant is in this Description represented by 1. The Author; 2. Parties; 3. Form; and 4. Matter of it.
1. The Author of it, is God. Adam even in innocency stood not upon Equal terms with God, but infinitely below him, as a Creature below his Creator. Therefore it concerned him, not to Capitulate or indent with God about the Covenant, but humbly and thankfully to accept what Covenant the righteous God would impose. Now God became the Author of this Covenant of works with Adam two waies, viz. 1. By giving Adam the substance, Law and Rule of this Covenant, both Inwardly, and Outwardly. Inwardly, in his engraving the Substance of the Moral-law upon his heart: Some dim Characters whereof remain still even Rom. 2. 14, 15. upon the hearts of Pagans that have not Gods written Law. Outwardly, in that Express Positive Law about the Tree of Knowledge, Gen. 2. 16, 17. forbidding to eat thereof under penalty of present Death: but implicitly promising life in case of not eating, in case of obedience: This former was the General Rule for his direction in obedience: This Latter was the special Touchstone for Exploration & Detection of his Obedience. 2. By annexing two Tokens or Sacramental Signs to this Covenant, viz. Gen. 2. 9, 17. & 3 22. The Tree of Life, To assure Adam of the certainty of life promised, in Case of perfect Obedience: And the Tree of Knowledge, to assure him of the Certainty of Death, in case of Disobedience. Aug st. de Genesi. ad Liter. lib 8. c. 4. Tom. 3. D. Pareus in Comment. in Genes. 2. 9. Learned men are of opinion, that these two trees were Sacramental Trees.
2. The Parties to this Covenant of works, are God, and Adam together with Adams Posteritie in him. God, As a Creator, wel-pleased with Adam, Covenants with Adam as his Creature, fashioned according to his own image, and perfectly upright without all spot of Sin. In this Notion, they were Parties to this Covenant of works; but in a far other notion afterwards to the Covenant of Faith.
3. The Form of this Covenant consists in the Agreement betwixt God and Adam; viz. Compare and well weigh Gen. 1. 26, 27. & 2. 16, 17. Eccles. 7. 29. with Gal 3. 10. That Adam in his own Person should yield perfect and perpetual obedience unto God, and Particularly should discover his obedience in forbearing to eat of the tree of Knowledge: and in so doing he should live happily, otherwise dye presently. This the sum of the Agreement. God propounds it; Annexes two Sacramental Trees for confirming it: Adam Accepts it.
Now that God should engage himself by Promise and Covenant to give Adam Life in case of obedience, and should also annex two [Page 26] Signs or Tokens to this Covenant: These were Acts of meer favour and Grace from God. Adam could in no respect challenge or expect the one or the other, though he had been never so obedient. Hence it may well be stiled Gods Gracious Agreement with Adam.
4. The Matter of this Covenant was principally twofold. viz. 1. The blessing Promised, and curse threatned on Gods part. 2. The Duty Restipulated on Adams part.
(1) The Blessing promised and Curse threatned, is the matter of the Covenant on Gods Part, Gen. 2. 17. For, in the day that thou eatest thereof, thou shalt surely dye. Contrariwise he implied; Till the day that thou eatest thereof, thou shalt surely live. For clearing this, divers Doubts or Questions hereunto appertaining, are to be resolved. As; 1. What Life Adam had in his innocency? 2. What Life it was which God farther Promised him, upon his persisting in obedience? 3. What death it was which God threatned in case of Disobedience? 4. How Gods threatning of Death was fulfilled, Seeing Adam did not dye in the self-same day; that he did eat of the tree of Knowledge, but Gen. 5. 5. lived 930 years after?
Quest. 1. What life it was which Adam Enioyed in innocency? Answ. It is not here the Question; whether Adam's Life in Innocency was Natural, or Supernatural? And I suppose it will easily be Granted, That, as Gods Law written in Adams heart, as the Rule of his life, was Natural: And as Gods Image, wherein Adam was Created, As the Principle of his obedience and of his living to God, was Natural: and as every thing in Adams primitive Created state was Natural: So his life that he lived in innocency with God & to God, was Natural. But the Question here is; whether Adam had a Mortal or Immortal life in Innocency? If Mortal; How could it be rendred immortal? If Immortal: Then the Promise of life seems needless.
For resolution herein, Consider; (As Andr. Rivet. in Gen. 2. Exercit. 19, 20, 21. D. Pareus in Gen. 2. 7. learned men well observe.) A thing may be said to be Immortal several waies. 1. When it is simply, absolutely and every way incorruptible: having no possible cause of corruption, Inward or Outward. Thus, God 1 Tim. 6. 16. only hath immortality. 2. When it hath, by reason of the Perfection of its Nature, no inward matter or caus of corruption, though it may be destroyed from without; as from God. Thus Angels and Math. 10. 28. Souls of men are Immortal. And so Adams soul had an immortal life in innocency; yea and every mans soul even since the fall remains still immortal in this Sense. 3. When it is in its own Nature corruptible; but yet, by the power, or Grace, or Justice of God, is preserved that it neither is nor can be corrupted. Thus the Spiritualized Bodies of the Saints in Heaven; The bodies of Reprobates in Hell; The New Heavens and New Earth, &c. shall be Immortal. 4. When it hath a power not to dye, from some gift of the Creator, or from some other supposition: yet in its own Nature it is Corruptible. Thus, Adam was immortal in innocency; not by an inability of Dying, but by an ability of not dying. Which ability of not dying, Adam and his posterity should still have retained, according to Gods [Page 27] Covenant and Promise if he had not fallen: And Gods power, grace and justice would have preserved him still in this immortal life, upon supposition of his perfect obedience. Adam then before the Fall had an immortal life; His Soul being inwardly, and in it self immortal: and his body being (though inwardly and in it self corruptible, yet) outwardly and from God rendred incorruptible. It had a remote capacity of dying: and yet an immediate ability of not dying: So that; Adam in innocency had a possibility of not dying, if he sinned not: Saints in glory shall have an impossibility of both sinning and of dying. And though before the Fall Adam had a Mortality, or remote capacity of dying: yet since the fall both he, and all his, have an actual necessity of dying.
Quest. 2. What life it was which God further promised Adam▪ upon his persisting in Obedience? Answ. 1. It seems clear, that not only a temporary life, only for some limited time, was promised Adam; but even an Eternal life, without end, in case of perfect obedience. Forasmuch as not only Temporal, but also Compare Gen. 2. 17. with Rom. 5. 12, 16, 18. Mat. 25. ult Rom. 6. ult. Eternal Death was threatned to Adam, and inflicted on his Posterity, for disobedience. 2. But whether Adam should have enjoyed this Eternal life still in the Earthly Paradise, or should after some certain time have been translated and taken up to the Heavenly Paradise: that is by some Disputed. Yet, (1) Seeing Scripture is silent touching any such Translation, and (2) Seeing the giving of the Heavenly Paradise is the Prerogative of Christ the Last Adam, the Heavenly Adam, as the Earthly Paradise came by the First and the Earthly Adam; it would argue too much temerity to determine upon it. This is certain, His everlasting life would have been a most sweet and happy life with God.
Quest. 3. What death it was which God threatned Adam in case of disobedience? Answ. Whatsoever comes under the Name and Notion of Death, was threatned to Adam, in that phrase, Gen. 2. 17. Thou shalt surely dye; or in dying thou shalt dye as the Hebrew Phrase affords it. And the doubling of the Hebrew word seems to imply thus much, As some learned Hebrews are of opinion. Now Death is the Privation of Life: and this, by Separation of that which lives, from the Principle or Fountain of its living. Life consists in union: Death in dis-union, or Separation. This, the Nature of death in general. Hence particularly there is a manifold Death. I. A Death temporal, viz. A Death for a time only. 1. Of the soul, when by sin its separated from God, from his image, and from the Eph. 4. 18. Life of God. Eph. 2. 1, 5. Dead in trespasses and sins.—1 Tim. 5. 6. She that liveth in pleasure, is Dead while she liveth.—Luke 9. 60. Let the dead bury their dead. 2. Of the Body, (1) When its separated from the Soul by Natures dissolution. And this, the most common acceptation of Death. Thus, Iohn 11. 14. Lazarus is Dead. Ioh. 8. 52. Abraham is dead, and the Prophets. (2) When it is gradually in any measure disposed or prepared for such a Separation, by afflictions, pains, diseases, infirmities, &c. Hence such afflictions, &c. are [Page 28] called Death, because they are Death's Harbingers, and steps thereto. As not the running out of the last sand, but also of all that went before, empties the Hour-glass: not the last stroke, but also the fore-going blows, fell the tree.—Exod. 10. 17. Take from me this Death only.—2 Kings 4. 40. There is Death in the Pot.—1 Cor. 15. 31. I dy daily.—2 Cor. 11. 23. In deaths often. II. A Death eternal of both body and soul, when by damnation particular or universal they shall be separated from the glorious fruition of God and his favour for evermore. This is called Rev. 20. 14. the second Death, Mat. 25. 46. Everlasting Punishment, &c. These are several sorts of Death mentioned in Scripture. Now all these were Threatned to Adam in case of disobedience. viz.
Death Eternal both of Body and Soul. For, 1. Death Eternal is the most full adequate proportionable Rom. 6. 23. wages of sin, as the Apostle intimates in opposing there eternal life to Death. And the due wages of sin was threatned to Adam. 2. The Threatning limits not Death; therefore no death can be excluded, consequently not eternal Death. 3. Guilt of Eternal Death and Condemnation comes upon all Adams posterity by his fall, as Rom. 5. 12, 16, 18. with Mat. 25. ult. the Apostle intimates; and the Actual execution of it shall come upon Reprobates, as Christ implies: therefore in the threatning God intended Eternal Death.
Temporal Death of the Soul in Sin. For Sin Eph. 4. 17, 18. Col. 1. 21. Rom. 8. 7. in its own Nature alienates and separates from God and his favour, which is the Spiritual Death of the Soul, for so long time, till the Soul be reconciled to God.
Temporal Death of the Body, in separation of it from the Soul, was also threatned to Adam in a special manner. For, 1. Death and Dying, in their most usual and proper acceptation import the dissolution of Soul and Body: and the most usual and proper Sense of the words should here especially be taken. 2. The Sentence of Corporal Death was denounced by God upon Adam after his Fall. Gen. 3. 19. In the sweat of thy face shalt thou eat bread, till thou return unto the ground: For out of it wast thou taken; For dust thou art, and unto dust thou shalt return. Therefore Death corporal was threatned to Adam before the Fall. 3. The Apostle doth partly interpret this Death inflicted upon Rom. 5. 12, 14. all men for Adam's sin, to be the Death of the Body. For all men do not dy Eternally.
Finally, under the name of Death, were threatned to Adam, all manner of Evils and afflictions, whether in the Soul, as grief, fear, horror, &c. Or in the Body, hunger, thirst, pains, diseases, &c. Even all in-lets, Preparatories and Harbingers of Death. For, 1. All these are as so many Gradual and Partial Deaths. Hence Scripture Exod. 10 17. [...] Kings 4. 10. 1 Cor. 15. 31. [...] Cor. 11. 23. often cals them by the name of Death. 2. In inflicting the Death threatned upon Adam and Eve, and their posterity, God lays on them these afflictions, of Gen. 3, 16, 17, 18, 19. sorrow, sweating, toyl, &c. therefore in threatning Death, he intended all such afflictions. By all this it appears it was no small matter that God threatned to Adam under the Name of Death, in case of his Disobedience.
[Page 29] Quest. 4. But How was Gods Threatning truly fulfi [...]ed, Seeing Adam in the day that he did eat of the forbidden Tree, did not dy: but lived many hundreds of years after? Gen 5. 5. Answ. For clearing of this doubt, I. Some say, That Adam dying within a thousand years after his Fall, dyed the same day he fell: because 2 Pet. 3. 8. with the Lord a thousand years are but as one day, and one day as a thousand years. But this is rejected, as too much forced. In Historical Books, as this of Genesis, the word [Day] being alwaies taken in its proper Signification. And this is a very needless shift. II. Some of the Hebrews were of Opinion, That this Speech of God was not Peremptorily Definitive and determinatory, but only Minatory, like that pronounced against the Ion. 3. 4. Ninevites. And that Adam repenting, he did not presently dy, as otherwise he would have done. But Adam presently repented not till God extorted it from him: but rather did Gen. 3. 10, 11, 12. excuse and extenuate his fault. And though Adam repented, yet he dyed, and that presently, in some sense, as after will appear. This therefore satisfies not. III. Some refer this word [in the day] in the Threatning, to Adams Eating, not to his Dying: and take those words absolutely, [Thou shalt surely dy.] As if God had intimated, There was no day, no time excepted, but if they did eat any day whatsoever, They should dy; but he tels them not when they shall so dye. But this Resolution seems too dilute, more witty then solid, and too much to force the text. IIII. Others joyning the Circumstance of the Day with the Threatning of Death, conceive that in the self-same day that Adam Sinned, he did dy the Death; And that the threatning was presently fulfilled upon his sinning. And this, as it is the commonest, so it is the best Resolution. But let us see how Adam dyed, in the same day wherein he sinned. 1. In his Soul he was presently Gen. 3. 7, 8, 10. separated from God by sin, and dyed Spiritually. Sin, in the inward Nature of it, carries death in it. Eph. 2. 1. Dead in trespasses and sins. Adam had no sooner sinned, but he was dead in sin: being immediately deprived of the Image of God, of the Favour of God, and of Communion with God, which was the life of his Soul. 2. In his Body he dyed also in the same day wherein he sinned. But how? Not Actually; For God intending Acts 17. 26. to make of one blood, all Nations of men, did respite the actual execution of bodily Death on Adam, till he had a considerable posterity. But in his body he died the same day, (1) In respect of the Guilt of Death Corporal; He according to his desert, was presently condemned, and under Sentence of Death, though reprieved for a time. Now we count a condemned man, a dead man. (2) In respect of the inevitable Necessity of Death Corporal, which he contracted upon himself. He became presently Mortal: though he did not presently dy. He that before his fall had an ability of not dying, after his fall brought upon himself an impossibility of not dying. Hence Hierome commends Symmachus his version, who instead of [Thou shalt dy,] renders it, [Thou shalt be mortal:] as And. Rivet. in Gen. 2. Exercit [...]. 11. Rivet [Page 30] observes. So then Adam in Paradise before his Fall, had a Posse non mori, an ability of not dying: After the Fall, a non posse non mori, an impossibility of not dying: In heaven he shall have, a non posse mori, An impossibility of dying any more. (3) In respect of the Experimental beginnings, Symptomes, Signs, and Harbingers of Death Corporal. Adam presently begun to feel, heat, cold, weariness, &c. His natural heat and radical moisture began to consume one another, and so went on, till the accomplishment of Death. So that as a wounded man cries out, I am a dead man: so Adam, beginning to be wounded with afflictions, might cry out, I am a dead man. 3. In both his Soul and Body, Adam was presently liable to Rom. 6. 23. Adam non quidem è vestigio mori [...]batur morte corporali; statim tamen fic [...]at mortalis, paulatim moriebatur; & mox [...]rat mortuus morte aeterna. D. Zach. Ursin. in Explicat. Catechet. part. [...]. Quest. 40. eternal death, the proper wages of Sin, & under the arrest of Gods wrath & Curse.
Thus of the Blessing Promised, and Curse threatned, the Matter of the Covenant of works on Gods part.
(2.) The Duty restipulated▪ the Matter of the Covenant on Adams part, was Perfect and Perpetual Personal Obedience. For clearing of this, two Questions are to be resolved. 1. How it may appear That such obedience was required of Adam, and restipulated. 2. What was the Law Rule or Measure of Adams Obedience?
Quest. 1. How it may appear, that God required of Adam in this Covenant such Perfect and Perpetual Personal obedience, and that Adam restipulated such obedience? Answ. That Perfect and Perpetual Personal Obedience was required by God, and restipulated on Adams part, is evident divers waies. As 1. From the Manner of Gods threatning. He threatens present Death upon the least single Act of Adams Personal disobedience: Gen. 2. 17. In the day that thou eatest thereof thou shalt surely dye. Consequently God Covenanted with Adam for such Personal Obedience, as should be both Perfect and constant. The least Act of disobedience destroys both the perfection and constancy of Obedience. 2. From the Nature of the Covenant of works, which requires all exactness of personal obedience both for kind, degree and duration, under a Curse. Gal. 3. 10. with Deut. 27. 26. Cursed is every one that continueth not in all things, which are written in the Book of the Law to do them. Here's Obedience, Personal Obedience, Perfect Obedience, and Perpetual Obedience required by the Legal Covenant of works. And the Law was never given as a Covenant of works, but only to Adam in innocency. 3. From Gods process in judgement with Adam and his Posterity upon one Act of Disobedience. He brought the threatned Rom. 5. 12, 18. Death upon them, as hath been explained. Which God would not have done, had he not Covenanted with Adam, for perfect and perpetual Personal Obedience. 4. From Gods mysterious method in Repairing the First Adams Breach of the Covenant of works through disobedience: by the Last Adams exact fulfilling and satisfying of the Covenant of works through obedience. Now the last Adam Jesus Christ God-man exactly fulfilled and satisfied the Covenant of works through obedience, Passively, and Actively. Passively, whilest Christ, as our Surety, [Page 31] humbled himself Phil. 2. 8. and became obedient to the Death, even the Death upon the Cross; and Gal. 3. 10. 13. so became a Curse for us, to redeem us from the Curse of the Law, or Covenant of works, by satisfying Divine justice to the full for our Breach of Covenant in Adam. Actively, whilest Christ as our Mediator Gal. 4. 4, 5. Mat. 3. 15. actually kept and fulfilled the whole Law, or Covenant of works in every kind, degree, and circumstance of Duty for us, who of our selves are no way able to keep it. That so the Rom. [...]. 18, 19. & 10. 4. whole obedience and righteousness of Christ may be through faith imputed to us: Rom. 8. 3, 4. that the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit So then, the Covenant of works must be fulfilled and made good. The first Adam could not do it, because he had broken it: the Last Adam is therefore brought in, to fulfil all righteousness, and satisfie for all our unrighteousness. If then the Breach of the Covenant was made up again by the Last Adams Perfect and Constant personal obedience: sure that breach was made by the First Adams failing in such Obedience. Therefore Perfect and Constant personal obedience was required of the First Adam therein.
Quest. 2 What was the Law Rule or Measure of Adams Obedience? Answ. The Law or Rule for Adams Obedience was 1. More Generally the whole Covenant of works. 2. More Particularly the two sorts of Laws Comprehended in the Covenant of works, viz. I. The Moral Law written in Adams heart. For, why was it written there, but to be an inward Rule and Principle of his Obedience? And that it was written in Adams heart before the fall, is evident, because even Rom. 2. 14, 15. Pagans which have not the written Law, yet have the work of the Law written in their hearts, doing by Nature the things contained in the Law, after the fall. II. The positive Law of Gen. 2. 17. not eating of the tree of Knowledge under pain of Death. I call it A Positive Law, because it meerly depended upon the will of the imposer: the not eating of that Tree was not engraven in Nature, but meerly imposed at the pleasure of the Law-giver. The subjectmatter of the Law, viz. The Eating or not Eating of the tree of Knowledge, was not bad or good in it self, more then of other Trees; but only in respect of Gods Prohibition, it became bad and unlawful to eat of it. This Positive Law some call a Symbolical Precept, because Adams Obedience thereto was to have been a Symbol or outward Testimony of his Obedience and service to God; His Homage-penny, &c. Some call it A Precept of Exploration, because it was given as a Special Law for Tryal & discovery of Adams Obedience. Doubt. 1. But why is this forbidden Tree called The Tree of knowledge of Good and Evil? Answ. This Tree was so called, I. Not from any inward vertue in it, to confer the use of Reason to our first Parents, who are imagined to be created like Infants without the use of Reason, as some Vid. And. Rivet. in Gen. 2. Exercitat. xviii. Hebrews think; but erroneously. For, 1. Why should God prescribe to them such a Law with a Capital penalty, who had not the use of Reason? 2. Adam had such use of Reason, that upon [Page 32] the first sight he could Gen. 2. 19, 20. Name the creatures according to their Natures. And understoood that the woman, brought to him Gen. 2. 22, 23, 24. was bone of his bone, and flesh of his flesh, &c. II. Not from any effect or physical efficacy of it, for increasing of Knowledge either by working it immediately upon the Soul: or immediately upon the animal spirits, refreshing and awaking them, and so mediately upon the soul: As Ioseph. Iud. Antiq. lib. 1. some think, but falsly. For, 1. The Material fruit could not immediately act upon the immaterial Soul, to improve knowledge. 2. All the Trees of the Garden tended to refresh and enliven the Spirits, being good for food: and upon that account should all of them be called Trees of Knowledge. 3. Could this [...]ree have increased Adams Knowledge, can it be imagined God would have forbid him a Tree so advantagious, and envyed him so much good? 4. Then Adams eating of that Tree was not such an Aggravation of his Sin, The matter of the Prohibition being not small, as Learned writers unanimously judge, and aggravate his sin thereby; but great, and that Tree of more Consequence then all the other Trees of the Garden for improvement of Knowledge, and Consequently Adams strength in Abstinence from it must needs be the more. III. Nor Finally was this Tree called The Tree of Knowledge from the Serpents Suggestion in his Temptation,—Gen. 3. 5. ye shall be as Gods knowing good and evil, as Rupert. Tostatus. Pererius in Gon. 2. Popish writers fancy. For, can we probably imagine, that God would denominate this the Tree of Knowledge from the devils impudent Lye in the Serpent? IV. But it was called The Tree of Knowledge, That is, of Experimental Knowledge, by way of Prolepsis, from the Event that would ensue upon eating thereon. For then Adam should experimentally know, to his sorrow, from how much good he had lapsed, and how much evil he had contracted upon himself. As its usual in As in Gen. 21. 14, 31. Numb. 13. 23. Scripture by way of Prolepsis or Anticipation to give denominations unto things. And this the best, and most Arbor illa apellata est scienti [...] dignoscendi boni & malis, non quia inde talia quasi poma pendebant, sed quicquid esset a [...]bor illa, cujusl [...]bet pomi, cujus [...] bet fructus esset, ideo sic vocata est; Quia bomo qui nollet bonum à malo discernere per praeceptum, discreturus erat per experimentum, ut tangendo vetitum inveniret supplicium. Aug. de Verb. Dom. Serm. 34. Tom. 10. Andr. Rivet. in Gea. 2. Exercitat. 18. D. Pareus in Gen. [...]. 9. received opinion about this Denomination. Doubt. 2. But why did God besides the Natural Law engraven in Adams heart, impose this Positive Law, forbidding that which was not in it self morally and intrinsecally evil? Ans. The Lord seems to have done this, 1. For the more clear discovery of his own absolute power and dominion over man. Whilst God commands or forbids things which in themselves are consonant or dissonant to humane Reason, as good or bad: Gods supremacy over man is not so evident, such commands leaning and being founded upon mans Reason and Conscience. But when God commands or forbids, that which in its own Nature is morally neither good nor bad, but only becomes good or bad from the meer will of God commanding or forbidding, nor can any other reason thereof be given but Gods will and pleasure; then the absolute supremacy and soveraignty of God is notably manifested, As in this Positive Law. 2. For the more evident Tryal and manifestation [Page 33] of Mans subjection and obedience to God. For this is pure obedience and subjection indeed, when a man is subject and obedient meerly to the will of the Law-giver, though the matter required or forbidden, be in it self neither morally good nor evil. I likeSi aliquid mali esset signum illud unde probibuit hominem Deus, ejus ipsius mali natura ven [...]natus videretur ad mortem. Quia vero ligna omnia in Paradiso bona plantataverat, qui secit omnia bona valde, nec ulla ibi natura mali erat: quia nusquam est mali ulla natura:—Ab eo ligno quod malum non erat prohibitus est, ut ipsa per se praecepti conservatio bonum illi esset, & transgressio malum. Nec potuit melius & diligentius commendari, quantum malum sit sela inobedientia, cum ideo reus iniquitatis factus est bomo, quia eam rem [...]etigit, contra prohibitio [...]em, quam si non probibitus tetigisset, non uti (que) peccasset. Nam qui dicit, verbi gratia, noli tangere hanc herbam, si sorte venenosa est, mortem (que) pr [...]nunciat, si tetigerit, sequitur quidem mors contemptorem pr [...]cepti, sed etiam si nemo pro [...]ibuisset, at (que) ille tetigisses, nihi [...]ominus uti (que) moreretur. Illa quippe res contraria s [...]luti vitae (que) ejus esset, sive inde vetaretur, sive non veteratur. Item cum quis (que) prohibet eam rem tangi, quae non quidem tangenti, sed illi qui prohibuit obesset: velut si quisquom in alienam p [...]cuniam misisset manum, prohibitus ab eo cujus erat pecunia illa▪ ideo esset prohibito peccatum, quia prohibenti poterat esse damnosum. Cum vero illud tangitur, quod nec tangenti obesset si non prohibere [...]ir, nec cuiquam alteri quamlibet tangeretur, quare prohibitum est, nisi ut ipsius per se bonum obedientiae, & ipsius per se malum inobedientiae monstraretur? August. de Genesi ad Literam. Lib. 8. cap. 13. Tom. 3. Augustines illustration well; If a man be charged not to touch a poysonous herb, because it will be hurtful to him that toucheth it; or not to touch another mans money, because it will be evil to the owner; This is no such trial of obedience, because the evil of the thing forbidden restrains, and not only the authority of him that commands or forbids. But when a man forbears, what is forbidden: which had it not been forbidden, he needed not at all to have forborn. God therefore forbids a tree in itself lawful and good for food, thereby to try how purely Adam would obey his meer command, without any other motive or consideration. It was expedient Adam should know himself to be under God. And (as the same Quid est illa Arbor? Si [...]ona est, quare non tango? Si mala est, quid fecit in Paradiso? Prorsus ideo est in Paradiso quia bona est, sed nolo eam tangas: Quare non tango? Quia obedientem te volo, non contradicentem. Serve audi, adhuc serve: sed noli male serve. Serve audi prius Domini jussum, & tunc [...]ubentis disce consilium. Bona est arbor, nolo tangos. Quare? Quia dominus sum, & tu servus. Haec tota causa est. Si parva est dedignaris esse servus? Quid autem tibi expédit nisi esse sub Domino? Quomodo eris sub Domino, nisi fueris sub Prae [...]cepto? August. de verb. Dom. Serm. 34. Tom. 10. Augustine) how shall he be under God, if not under his command? 3. For the Greater Aggravation of Adams sin, in case he should disobey. Partly, in that, if he offended, he should offend in so small a matter and so easie to be observed, especially God having granted him liberty to eat of all the trees in the Garden besides. Partly, in that he by disobeying should so directly reject Gods dominion and authority, by doing that which meerly was to be forborn, because God had forbidden it. Which were meer disobedience, meer rebellion against Gods Dominion. Hence the Apostle charges Disobedience upon Adam as his proper sin, Rom. 5. 19.
APHORISM V.
WHen God Entred into this Covenant of Works with the first Adam, he was compleatly able in his own Person to keep this Covenant in every point. Herein God required nothing, but Adam was able to perform it: God forbad nothing, but Adam was able to forbear it.
I. That Adam had Compleat ability to keep this Covenant of Works, is evident; 1. From removal of all causes of disability from Adam at that time. Then there was nothing in Adam that might impede or disable Adam, from compleat keeping the Covenant of works. The only disabling impediment, is sin. The only Cause why Adams posterity since the fall cannot keep the Covenant of works; nor Consequently be justified thereby, is their sin. Rom. 8. 3. The law is weak through the flesh. Now Adam had no sin in him at all, neither Original nor Actual, when God entred into Covenant with him. Rom. 5. 12. 19. Gen. 3. Sin entered after, by his disobedience in eating the forbidden fruit: And with Sin, Gen. 2. 25. & 3. 7. 10, 11. Rom. 6. 21. Shame and Death, the inseparable attendants upon sin. 2. From Position and Presence of all necessary and sufficient Causes of Ability in Adam: At that time Adam had; ( [...]) The perfection of Gods image in him. Gen. 1. 26, 27. God created man in his own image, in the image of God created he him, wherein this image consisted, I now dispute not. But this is clear, Adam Eccles. 7. 29. was made upright. [...] Iashar, there rendered [upright] signifies one Right, Equal, and who bends to neither part: AsIn Pagn. Lexico. ad verb. [...]. Mercerus hath observed. So that Adam was even, equal, declining to no part or extream: thus he was created. Hence he had all necessary inward ability to perform Gods will. A Knowing mind, a pure Conscience, An obedient and dutiful will, A loving heart, A tractable and obsequious body, All upright. (2) The Inscription of Gods Covenant in his heart, the Moral Law, This he had engraven upon his heart, (as See before, in Apho. iiii. of this cha. formerly was shewed) (3) The Expression of the Positive Law, about the Tree of Knowledge. This was made known to him by word of Mouth. Hence Adam had a perfect Rule both Inward and Outward for steering his Obedience. Adam therefore having so Perfect a Principle, and so exact a Rule for Obedience, must needs be compleatly able to fulfil this Covenant of works with God. 3. From absurdities that otherwise upon denyal of Adams ability would ensue. For (1) Then God should have required impossibilities of Adam. (2) Then the Penalty of Death in case of disobedience, should have been unjust: because God never gave Adam compleat ability for Obedience.
II. Hence these things result by way of Corollary,
1. That, Adam before he brake this Covenant of works, neither had, nor needed a Mediator of Reconciliation. He needed not the Mediation of Jesus Christ the second or last Adam; Either for Satisfaction, for he had no way sinned: Or for Intercession, for Adam wanted nothing, and was compleatly acceptable to God in his person: Or for Imputation of Christs righteousness and obedience to him, for Adam was perfectly upright and obedient in himself. O what a difference betwixt Adam then, and Adams posterity now! He needed no Christ, we need nothing more, &c. Ob. But the Tree of Life seems to be a Type of Christ, especially if we consider that passage in the Rev. 22. 2. Revelation. Answ. The Tree of Life in Eden was Sacramental, but not Typical. Sacramental, to assure Adam of the continuance of his life, if [Page 35] he had continued his obedience and eaten thereof: but not Typical, to set out a Mediatour. That Passage in the Revelation alludes to this Tree of Life in Eden: An Allusion is one thing, An interpretation another. And Possunt h [...]c etiam in Ecclesia intellig [...] ut ea melius accipiamus tanquam prophetica indici [...] Pr [...]cedentia futurorum. Paradisum scilicet ips [...]m Ecclesiam, sicut etiam legitur in Cantico Canticorum; quotuor aut [...]m Paradisi flumina, quatu [...]r Evangelia; ligna fructifera Sanctos; Fructus autem eorum, opera corum; [...]guum vitae, Sanctum Sanctorum, uti (que) Christum; lignum Scientiae boni & mati, proprium voluntatis arbitrium. August. de Civitat. Dei; lib. 13. Cap. 21. Tom. 5. some have turned it into an Allegory, interpreting Paradise to be the Church: The four Rivers therein, the four Gospels: The Fruit-Trees, the Saints: Their fruits, good-works: The Tree of Life, The Holy of Holyes, Even Christ: The Tree of Knowledge of Good and Evil, The Proper Freedom of Will. This is devised wittily, not solidly.
2. That, Adam, before breach of Covenant, as he neither had, nor needed a Mediatour, so he neither had, nor needed Faith in a Mediatour. Adam had a Faith in God, whereby he was able, Both to believe whatsoever God revealed, and to depend upon God and his promises, as also to perform in love whatsoever God prescribed. And so in Adam's Faith, there was a remote Capacity of believing any particular Revelation God should make touching a Mediatour, but no particular acting of Faith on a Mediatour. Adam's Faith under the Covenant of works, differs much from ours under the Covenant of Faith. 1. In respect of their Rise and manner of Conveyance. Adam's Faith was naturally implanted in him by God, ours supernaturally. 2. In respect of their foundation wherein they lean. Adam's Faith leaned on the Title of perfect, upright Nature: ours upon the faithful and free Promises of God in Christ. 3. In respect of their Fruit. Adams Faith produced a changeable righteousness in himself a mutable person: ours an unchangeable righteousness from Christ and the Spirit which are unchangeable. 4. In respect of their Actings. Adams Faith acted towards God without any Consideration of a Mediatour: ours acteth towards God by Christ the Mediatour. 5. In respect of their associates, or Companions. Faith in Adam was without Repentance, because he was sinless: Faith in us is always accompanied with repentance, because we are sinful.
3. That, Adams Breach of Covenant is without all Excuse. Adam was fully able to keep Covenant: Therefore Adam is left without all Apology for his breach of Covenant. He must needs justifie God, and condemn himself under severest penalties for breach of Covenant: for God gave him power Compleatly to keep it. And what is here said of Adam, is to be understood also of all Adam's Posterity in him.
APHORISM VI. This Covenant of works Adam utterly brake, by disobedience.
For clearing of this, Consider 1. That Adam thus brake the Covenant of works. 2. How Adam broke this Covenant. 3. When and how soon he brake it. 4. How grievous and hainous this Breach. 5. Corollaryes.
I. That Adam utterly brake the Covenant of works by disobedience, is evident. 1. By Scripture-Testimonies, both of Old and New Testament. In the Old Testament, is the Narration of this Covenant-breach, How Gen. 3. 1. to 7. the woman seduced by the Devil in the Serpent, did eat of the Tree of Knowledge, and how she gave unto Adam her hus [...]and, and he did eat. And Gen. 3. 7. to the end of the chap. what sad effects followed thereupon to them both; viz. Shame; Fear; Hiding themselves from God; Translation of their fault, the man to his wife, and She to the Serpent; Enmity betwixt the seed of the woman and Serpent; The multiplication of the womans sorrows, and aggravation of her subjection to her husband; The curse upon the earth; The toil, sorrows, and Mortality of Adam; The Expulsion of Adam out of Eden; And the effectual abstention of Adam, by Cherubims and a flaming sword turning every way, from the Tree of life. In the New Testament is an Explication of Adam's breach of Covenant, how all his Posterity sinned and broke Covenant in him. Rom. 5. 12. By one man sin entred into the world,—in whom all have sinned. Rom. 5. 19.—By one mans disobedience many were made sinners. And this breach of Covenant is set forth by divers Denominations, viz. Rom. 5. 12, 14, 18, 19. Sin; Adam's Transgression; The offence of one; One mans disobedience: all tending to describe the Nature of it. 2. By the sad Experience which all Adams Posterity have had of the woful effect of Adam's breach of Covenant to this day: Rom. 5. 12, 18, 19. All being thereby involved in Sin, Death, and Condemnation. Therefore All Adams ordinary Seed, were in Covenant with him, Broke Covenant in him, and smart under Covenant-breach by him. 3. By the Manner of Gods Administration. After Adams Disobedience God utterly laid aside the Covenant of works, and never set it on foot more: but instead thereof advanced The Covenant of Faith in Christ the second Adam. Thereby notifying to us that, the Covenant of works was utterly broken and dissolved by the First Adam's sin.
II. How Adam brake this Covenant of works? Answ. I. Adam brake the Covenant of works by Gen 2. 17. with Gen. 3. 6, 7. Eating of the Tree of Knowledge, contrary to Gods Positive Symbolical Precept imposed upon Adam for Tryal of his Obedience. This Act of Adam did compleat his Fall, and Covenant-breach. II. This Covenant-breach was brought on, not all at once, but by certain steps and degrees. 1. The woman Gen. 3. 1, 2. hearkens to the Serpent, that is, to the Devil in the Serpent, Tempting. 2. She Mis-reports [Page 37] Gods command, Partly, Adding thereto; Gen. 3. 3. with 2. 16, 17. neither shall ye touch it. For God had not forbidden the Touching of it, but only the eating of it. Partly, Taking thence from, detracting from the fidelity of it. For what God spoke peremptorily, Gen. 2. 17. In the day thou eatest thereof, dying thou shalt dye: she alledges doubtfully, Gen 3. 3. lest peradventure ye dye; as the Hebrew phrase properly Signifies. 3. She so far credits the Serpent, as to Gen. 3. 6. behold, or eye the Tree of Knowledge with desire and affectation: Conceiving the Tree to be 1. Good for Food; 2. Pleasant to the eye, 3. And desirable to make one wise. As 1 Iohn 2. 16. Iohn ranks all that is in and of the world, and not of the Father, under these three heads, The lust of the Flesh, the lust of the Eye, and the Pride of Life. 4. She Gen. 3. 6. took of the fruit of the Tree and did Eat. 5. She Gen. 3. 6. gave unto her husband, and he did eat. Hence we may understand that of the Apostle, 1 Tim. 2. 14. Adam was not deceived, (that is, not by the Serpent) but the woman being deceived was in the Transgression (that is, was first in the Transgression before Adam.) This sin was brought upon Adam by degrees. (1) Suggestion: (2) Aversion from Good. (3) Delightful Inclination to Evil. (4) to Execution or acting of Sin inclined and Consented to. (5) Propagation or Derivation of sin to others. Thus Adam sinned, and brake Covenant with God. III. The Causes of Adam's sin and Covenant-breach, thus brought to pass, were divers. The Instrumental Cause Remote, was the Serpent, and the Devil in him: Immediate, was the woman, Adam's wife. The Efficient Cause of Adam's sin, is hard to be found out. Properly Adams sin had no Efficient Cause at all, but rather a Deficient Cause. God neither Directly nor indirectly could be any Cause of it at all: For, Eccles. 7. 29. God made man upright, and God, as Iam. 1. 13. he cannot be tempted with evil, so he tempteth no man to evil. But Adam being created mutable, though upright: and having a Will flexible to good or to evil, and not being confirmed and stablished immovably in Good, but left to his own power and liberty, (for God was not bound to confirm, and uphold him,) he declined unto evil, and became like the beasts that perish.
III. When, and how soon Adam brake this Covenant of works? Answ. In the History of Adams Fall, the Circumstance of time is not expresly described: and other Scriptures are very silent. Hence, They that have written about this Question, both Jewish Doctors, Ancient Fathers, School-men and Modern Authors, have been of divers opinions herein, and somewhat unsatisfied. Omitting the diversity of others Opinions, I shall briefly declare herein what to me seems most probable and Consentaneous to Scripture without prejudice to others judgements.
1. It is Evident that Adam continued in Paradise in his Concreated integrity for a certain Considerable Season, before he fell. For, before the Fal, 1. Adam Gen. 2. 20. gave names to all living Creatures which God brought before him. 2. The Gen. 2. 21, 22. Woman was made of one of Adam's ribs, taken out of his side, Adam▪ meanwhile being cast into a deep sleep. 3. God [Page 38] Gen. 2. 22, 23, 24. brought the Woman to Adam, gave her to him to wife, and Adam so accepted her. 4. God Gen. 1. 28. blessed them with the blessing of Fruitfulness, and Dominion over the Earth, and over all the Creatures therein. 5. God Gen. 1. 29. gave them every herb and every fruit-bearing Tree for food. 6. Adam was Gen 2. 8. to 16. placed in the Garden of Eden to dress it, and to keep it. 7. God Gen 2. 16, 17. permitting them to eat of all the other Trees of the Garden, Gave command under pain of present Death not to eat of the Tree of Knowledge. All this was orderly done before Adams Fall. And all this required some considerable time.
2. It is not likely that Adam continued any long time in his innocency before his Fall. For, 1. Then, Adam in all probability would have Eaten of the Tree of Life, and have been confirmed in life against falling, as that phrase intimateth, Gen. 3. 23. which he did not. 2. Then, probably Eve should have conceived a pure and spotless seed from Adam. The Gen. 1. 28. blessing of Generation and Fruitfulness being already bestowed upon them: and no Curse of barreness inflicted. That was the Fruit of the Fall. And Consequently such Seed should not have been begotten in Adams own likeness, sinful. 3. After the Historical Narration of these seven Particulars forementioned (which would not require any long time to be effected in) Compare Gen 1. & 2. with 3. 1, &c. presently the story of Adams Fall is related, which seems to intimate, that the Fall was not long after Adam's creation. Hence Calvin modestly, Movetur etiam à nonnultis Quaestio De lapsus vel potiu [...] rui [...]ae tempore. Opinio haec passim recept [...] suit, eodem quo conditi fuerant die, excidisse; id [...]o Augustinus scribit, Stetisse tantum per sex horas. Quod alii con [...]iciunt, dilatam fuisse in Diem Sabbati tentationem à Satana, ut Sanctum diem profanaret, nimis infirmum est. Et certe his documentis monentur pii omnes ut in [...] speculationibus sibi p [...]rcius indulgea [...]t. Ego ut de tempore quod asseram non habeo, ita ex Mosis Narratione [...] posse arbitror, non diu retinuisse quam acceperant dignitatem. Nam simulac conditos fuisse dixit, nulla alterius rei facta mentione transit ad defectionem. Si vel modico temporis spacio habitasset Adam ab uxore, non inanis certe fuisset Dei benedictio in propaganda sobole: sed Moses Dei beneficiis privatos fuisse significat, antequam uti consuescere [...]t. Facile igitur Augustini Exclamationi subscribo, O miserum liberum arbitrium quod adhuc incolume tam parum habuit firmitatis! Atque ut tacea [...] us de brevitate Temporis, illa Bernardi admonitio [...] digna est; Quum tam horribile pr [...]cipitium in Paradiso accidisse legamus, quid nos facturi sumus in sterquilinio? Io. Calvin. Comment. in Gen. 3. 6. As I have not what to assert touching the time, so I think it may be gathered from Moses his Narration, that they did not long retain the integrity which they had; for assoon as he had spoke of their Creation, without mention of any other thing, he passeth to their Defection, &c. And Augustine thinks Cur ergo non [...] nisi cum exiis [...]ent de Para [...]iso. Cito re [...]ponderi potest, quia mox creata [...]uliere priusquam coierunt, facta est illa transgressio, cujus merito in mortem destinati, etiam de l [...]co illius [...]oelicitatis exierunt. Aug. de Genesi ad Liter. lib. 9. c. 4. Tom. 3. the Transgression presently followed the Creation.
3. It is Probable, That Adam continued in Paradise neither years, moneths, weeks, nor dayes: but sinned and lost Paradise in the self-same day in which he was created. That he was Created and Corrupted; formed and deformed; made and marr'd; alive and dead; an inhabitant in, and an exile from Paradise, in one and the self-same day. For, 1. There is nothing in the Text intimating that Adam stood longer then that one day in which he was created: but rather that he fell on the same day. We finde not that he kept one Sabbath in Paradise. [Page 39] We finde that Gen. 1. 24. to the end of the chap. Adam and his wife were created on the sixth day, after the Beast of the Earth, Cattel and creeping things had been on the same day created. So that Adam was not created in the beginning of the sixth day. And those seven Particular occurrents ensuing Adams Creation, which were forementioned, might all of them easily be dispatched in a few hours of the same sixth day. Besides, Gen. 3. 1. to 8. the Serpents Temptation and seducing of the woman, The womans eating of the Tree of Knowledge, and giving thereof to her husband, Their shame upon their fall, and sewing fig-leaves to cover their shame, might all without difficulty be effected on the same day. And after this the very next thing mentioned, is Gen. 3. 8. &c. the voice of God (whereby Adam was called to account for his sin) walking in the Garden in the cool of the day. Hebr. in the wind of the Day. Hierome renders it, In the wind after mid-day. The Greek, In the Evening. Ioh. Chrysost. in Gen. 3. Homil. 17. Tom. 2. Chrysostome, Afternoon, Iren. advers. Heres. lib. 5. cap. 15. ad fin. Irenaeus, In the Eventide. Hence, saith Ioh. Calvin. in Gen. 3. 8. Calvin, that Opinion hath prevayled, That Adam sinned about Noon, and was brought into judgement for it about Sun-set. Now its very observable that This is the first Evening mentioned after Adam's Creation, and the Covenant made with him. And the phrase of Gods voice walking in the Garden in the Cool of the day, seems so to be brought in, the Context being well considered, as if it related to the close of the day of Adams Creation. 2. When the Serpent began to Tempt the woman, Gen. 3. 1, 2. The words of the Serpent and woman to one another are such, and in the future tenses, as they imply that as yet Adam and his wife had not eaten of any Tree at all in the Garden. And it is very improbable they would have continue [...] a whole Day in the Garden, in the midst of all that delicious fruit, and not have eaten of some. And if of any, then of that which was most excellent and desirable, The Tree of Life. But they tasted not of the Tree of Life, for then Gen. 3. 22. they had been confirmed in eternal life; and had not fallen. Therefore eating of none at all, they seem not to have continued one day in their innocent state. 3. Christ saith Ioh. 8. 44. The Devil was a murderer from the beginning, and abode not in the Truth.—A lyar, and the father of it. A murtherer of whom? Of our first parents and their Posterity. From what beginning? Not from the beginning of the worlds Creation, which at the least was six daies before Adam was murdered by him: but from the beginning of Mans Creation and being, which most properly and precisely implies the sixth day wherein man was made. Then it was that the devil deceived our first parents by Lying, and Murdered them. Consequently they fell the first day of their Creation. 4. Christ the second Adam, incarnate in fulness of time, was put to Death for mans sin on Joh. 19. 31, 42. the sixth day of the week, which was the Preparation before the Passover or Sabbath. He was crucified Compare Ioh. 19. 14, 15, 16. with Math. 27. 46, 50. about the sixth hour, that is, our twelve of the clock; and he yielded up the Ghost about the ninth hour, that is, about our three of the clock afternoon. Probably therefore the First Adam (the Rom. 5. 14. figure of him that was to come, and that in respect of this point) [Page 40] fell into his Sin on the sixth day in the afternoon. And so Gods Threatning to Adam Gen. 2. 17. In the day thou eatest thereof thou shalt surely dye, was most notably fulfilled in Adams Surety Christ, then dying corporally, and tasting of the second Death remarkably, for sin. 5. That passage of the Psalmist is observable to this Purpose. viz. Psal. 49. 12. Adam being in Honour, lodged-not-a-night, but is likened to beasts that are silenced. That which in our Translation is [Man] in the Hebrew is [Adam] And Ainsworth saith well, H. Ainsworth in his Annot. on Psal. 49. 12. This may be minded both for the first man Adam, who Continued not in his dignity, and so for all his children. And the word [ [...] Bal-jalin] which we render, [abideth-not,] most Properly signifieth, [Lodgeth-not-a-night] as in Gen. 28. 11. Exod. 23. 18. & 34. 25. Deut. 16. 4. 2 Sam. 17. 8. & 19: 8. Psal. 30. 5. Iosh. 8. 9. And this the learned in the Hebrew tongue acknowledge. Though therefore I will not restrain the sense of this place only to the first Adam, but extend it also to his posterity for denoting the mutability and momentariness of their honour: yet it seems singularly to point out Adams sudden fall from the top-excellency of his dignity, not enjoying it one night. 6. Learned men both Antient and Modern have much inclined upon former Considerations to this Opinion of Adams fall in the same day he was framed. Augustine thinks Adam stood only six hours, as Ioh. Calvin. in Gen. 3. 6. ut supra. Mercer. in Gen. 6. 8. Calvin and Mercerus vouch him. Iedu. advers. Haeres. lib. 5. cap. 15. Iedudus inclines to Adams fall in the Afternoon. And the Annotations there upon Irenaeus alledge Cyril, Epiphanius, Diodorus Tresensis, and others, who held that Adam was cast out of Paradise in the same day in which he was Created. Rachi saith, That Adam and Eve rebelled about the tenth hour, that is, two hours before Sun-set: as Lud. de Dieu Animadvers. in Gen. 3. 8. Lud. de Dieu hath noted. Latter writers also hold, that in one and the same day Adam was Formed and Deformed: As that accurate H. Broughton in his H. Broughton Con. of Script. at the beginning. Concent of Scripture shows upon divers grounds; As also in his The General view of Script. p. 24, 25, 26. Edit. 2. London, 1640. General view of Scriptures, (for that Book published again with enlargements by Tho. Hayne, was at first Penned by H. Broughton, as one of his Hearers informed me, and as the Book it self seems plainly to witness.) And as that learned M. G. Walker in his Doctrine of the Sabbath. Ch. 1. Mr. G. Walker in his Doctrine of the Sabbath, insisting in Broughtons steps, more fully declares.
Hence then 1. Adam kept not one Sabbath in Paradise, nor did he see one Sabbath in his innocency. 2. The happiness of Adam and of all his posterity, whilst it was in their own keeping, and bottomed upon mutable Nature, though upright, stood upon a very tickle foundation. Its well for Christians that now their happiness is in Christs keeping, not in their own: grounded not upon mutable Nature, but immutable Grace. 3. Mans Corruption is almost as ancient as Mans Creation. How soon was God dishonoured: and how long hath God been provoked by mankind! 4. Adams sin must needs be the Greater, that he so speedily forgot and forfeited all Gods greatest favours. 5. Satan is deservedly branded for Ioh. 8. 44. A Murderer from the beginning, and stiled Rev. 20. 2. that old Serpent the Devil: [Page 41] His subtilty deceiving, and his cruelty murdering mankind from the the first day of their Being.
IV. How grievous and Haynous was Adams Breach of Covenant? Answ. Adams Sin and breach of Covenant with God was haynous beyond our expression or Conception. Who can sufficiently Enumerate or aggravate the Aggravations thereof? Some few exaggerations I shall touch upon. viz. in respect of the 1. Person who sinned. 2. Condition and state, wherein. 3. Place, where. 4. Time, when. 5. Law, against which. 6. Objects, against whom. 7. The many and great evils of sin and punishment attending upon Adams sin.
1. The person who sinned, was Adam. Not an ordinary, but an extraordinary Person: Consequently his, not an ordinary but an extraordinary sin. For, 1. Adam was an innocent Person, without all sin, Gen. 1. 26, 27. Eccles. 7. 29. perfect and upright in the image of God without any defect. Therefore his mind was most clear, bright, and apprehensive, to have detected the darkness and evil both of Sin and of the Temptation thereunto. His conscience also was pure and active, under God, to warn him against sin, and all occasions thereof. His will free, and able to have withstood all sin, and all seducements thereunto, most easily. Never meer man since Adam, had such perfection of mind, Conscience, will, and of the whole man: being habitually prone to no evil, but propense to all good. Now that Adam every way able not to sin, should have this mind blinded, this Conscience corrupted, this free-will enslaved by [...]in: how grievous was his sinning! He sinned Knowingly, he sinned willingly; therefore he sinned more haynously. Sin the more willingly it is admitted, the more wickedly it is committed. No wonder if a carnal man, who hath nothing but sin in him, can act nothing but sin; or if a Christian, that hath much Corruption mingled with his Grace, mix also infirmities with best performances: but for Adam to sin, who had no sinful inclination in him, how strange is it and inexcusable! 2. Adam was a publike person, a complexive person; all mankind were in him, and all in Covenant with God with him. He standing, all stood: he falling, all fell. Never man, by one sin, made so many sinners. By one sin, he made himself and Rom. 5▪ 12. 19. all his posterity sinners from the beginning to the end of the world. Hence learned Augustine well observes, Andr. Rivet. in Gen. 3. exercit. 31. that though some other sins, as the unpardonable sin against the Holy-Ghost, may be greater then this sin of Adam, Intensively; yet Adams sin is the very greatest and most grievous sin in the world, extensively considered.
2. The condition and state wherin he sinned, was most happy. For, Gods image, was his beauty▪ Gods Covenant of works, his charter for Eternal life: All Gods Creatures on Earth, his servants and under his Dominion: The whole Earth, his Possession: Paradise, his Habitation: All the fruits of Paradise, except of the Tree of Knowledge, his food: And familiar Communion with God there, the Paradise of Paradise. In a word, so blisful his Condition, as the absence of all [Page 42] evil, and presence of all good, could render it. We may therefore with the Psalmist burst out into Admiration; Lord, Psal. 8. 4, 5, 6. what is man, that thou art mindful of him? and the son of man that thou visitest him? For thou hast made him a little lower then the Angels; and hast crowned him with glory and honour. Thou madest him to have dominion [...]ver the works of thy hands: thou hast put all things under his feet. Elegantly Augustine delineates Adams Paradise-felicity; Vivebat ita (que) hom [...] in Paradiso sicut vol [...]bat, quamdiu volebat quod deus jusserat: vivebat [...] deo, ex quo bono erat bonus: vivebat sine ulla egestate, ita semper vivere [...] in potestate. Cibus aderat, ne esuririret: potus, ne sitiret: lignum vitae, ne illud senecta dissolveret, &c. Aug. de civit. Dei lib. 14. c. 26. Tom. 5. Man in Paradise lived as he lifted, as long as he willed what God had commanded: he lived enjoying God, from whom most good he was good. He lived without any penury, having power so to live perpetually. Meat was at hand, left he should hunger: drink, lest he should thirst: The Tree of Life, lest age should dissolve him: No corruption in his body, or out of his body, brought any trouble to any of his senses. No disease within, no blow was feared from without. In his flesh greatest soundness: in his spirit entire calmness. As in Paradise was neither Heat nor Cold: so in its inhabitant there was no offence to his good will, by desire or fear. There was nothing at all grievous, nothing vainly joyous: true joy was perpetuated from God, towards whom love did flame out of a pure heart and a good conscience, and faith unfained. And a faithful conjugal society from an honest love, An harmonious vigilancy of mind and body, and an unlaborious custody of the Command, &c. Thus and thus happy was Adams state, in which he sinned. Therefore he offended against all Gods benefits wherewith he had loaded him: against all the bonds of love, wherewith▪ God had obliged him: against all the dignities and Priviledges wherewith God had crowned him, when he broke Gods Command in such Condition. The greater Gods lovingkindness to Adam: the deeper Adams unkindness to God. Did Gods favours to David so 2 Sam. 12. 7, 8, 9. aggravate Davids sin? And Gods mercies to Israel so Isa. 1. 2, 3. heighten Israels offences? how much more did Gods superabounding blessings to Adam, beyond measure exaggerate Adams disobedience? Hear O heavens, and give Ear O Earth! God on every side surrounded Adam with happiness: And this Adam rebelled against the Lord.
3. The place where Adam sinned, was Paradise▪ A place most unfit for sinning in. There God Gen. 2. 15, 16, 17. familiarly conversed with Adam: To sin there, was to sin in the presence of God. There God Gen. 2. 16, 17. entred into the Covenant of works with Adam: To sin there, was to be extreamly unmindful of, and unfaithful in Gods Covenant. There was the Gen. 2. 9. & 3. 22. Tree of Life, to confirm him in Obedience, and the Gen. 2. 9. 17. Tree of Knowledge to caution him against disobedience: To Sin there, was to sin against Gods Antidotes and Preservatives. There Gen. 2. 9. grew every Tree pleasant to the sight, and good for food, all pointing at their maker, and inciting Adam to admire his wisdom, adore his power, and extol his goodness; To sin there, was to sin against multitudes of mercies. All the Trees and fruits of Paradise would aggravate that ingratitude. In a word, Paradise was a place wherein was no sin, nor sorrow: Therefore to sin there, was to pollute [Page 43] Paradise, and to transform the Eden of pleasure into an Achor of trouble and Perplexity.
4. The Time when Adam sinned, was quickly after his Cre [...]tion. Probably he was corrupted, (as I have shewed) the self-same day he was Created. What? was Adam Created such a compleat souldier, and armed so perfectly with Gods image, that he had power to conquer all his spiritual Enemies, and that continually: and is he utterly foyled at the very first on [...]et? was he made so skilful a Pilot, able to cross all Seas of danger in safety: and is he shipwrackt in the very harbour? was he able to Persevere for ever in obedience: and is he turned aside the very first day to disobedience? was he created, and corrupted: formed, and deformed: Alive, and dead: blessed, and cursed: Happy, and miserable: Gods freeman, and Satans bond-man: The child of God, and the child of the devil: &c. all in one day? This renders Adams sin exceeding grievous. If this aggravated Israels sin, that after Gods Covenant renewed in Mount Sinai, Exod. 32. 7, 8. Deut. 9. 12. They turned aside quickly out of the way which God Commanded them: much more must it aggravate Adams sin that he turned aside more quickly from Gods way: they being corrupt, Adam innocent; They being of themselves unable to persevere, Adam fully able; They turning aside after almost fourty daies, Adam the very first day.
5. The Law against which Adam sinned, was such, that it notably greatned Adams sin. Gen. 2. 16, 17. And the LORD God Commanded the man, saying, of every Tree Of the Garden thou mayest freely eat: but of the Tree of the Knowledge of good and evil, thou shalt not eat of it: for in the Day that thou eatest thereof, thou shalt surely dye. Here Consider, 1. The greatness of the Law-giver, The LORD God. He who created Adam, and all the world by his word: whose dominion is absolute. Of whom alone Adam had his being, well-being and whole dependance. Was it a small thing to sin against so great a God? 2. The meaness of him on whom the Law was imposed. The man. Our first parent, A finite creature: in his original Gen. 2. 7. & 3. 19. despicable dust and ashes. Adam, Red-earth. And shall dust and ashes rebel against the command of the mighty God? 3. The weight and importance of the Command. It was of greatest importance and concernment, both as an Original Covenant, and as an Original Law. (1) As an Original Covenant. This (though it had not the name, yet) had the Nature of a Covenant: As hath been shewed. It was a Covenant of works. The first Covenant that ever was in the world. Wherein God and All mankind in Adam were parties. To sin against this Command then, was to break Covenant, and to make himself and all mankind as Covenant-breakers guilty of Death. (2) As an Original Law. For, as In hac enim lege Adae data, omnia praecepta condita recognoscimus, quae postea pullulaverunt data per Mosen, id est, diliges dominum deum tuum de toto corde tuo, & ex tota anima tua, & diliges proximum tibi tanquam te, & non occides, non m [...]chaberis, non fra [...] daveris, falsum testimonium non dices. Honora p [...]rtem tuum & matrem, & alienum non Concupisces. Primordialis lex est enim data Ad [...] & Eva in Paradiso quasi Matrix omnium Praeceptorum dei. Denique si Dominum deum suum dilexissent, contra praeceptum ejus non fecissent; si proximum diligerent, id est; semetipsos, persuasioni Serpentis non credidissent; [...]t (que) ita in semetipsos homicidium non commisissent, excidendo de immortalitate, faciendo contra Dei praeceptum, &c. Tert. l [...]. Advers. Iudeos. cap. 2. Tertullian [Page 44] well observes, This Law being given, all Laws were given, which were afterwards published by Moses. That is, Thou shalt love the Lord thy God with all thine heart, and with all thy sou [...]: and thou shalt love thy neighbour as thy self, &c. For it was an Original Law which was given to Adam and Eve in Paradise, as it were The Womb of all Gods Precepts. If they had loved the Lord their God, they had not done against his Precept: if they had loved their neighbour and themselves, they had not believed the Serpents perswasion, nor had committed murder against themselves, by falling from immortality, &c. Now to transgress a law of such Consequence, which was Gods Faederal Law with mankind; And so Comprehensive a Law containing as it were all other Laws in its fruitful womb, must needs be the deeper transgression. 4. The Penalty of the Breach of this law was dreadful, viz. Present Death; and that both Spiritual, Corporal, and Eternal, as hath been explained. Death (said the Heathen) is [...], of Terribles the most terrible. Death, (saith the Scripture) is Iob. 18. 14. the King of Terrours: And therefore (as Ubi magna est inobedientiae poena proposita; & res à creatore facilis imperata; quisnam satis explicet quantum malum sit, non obedire in re faciti, & Tantae potestatis imperio, & tanto terrenti supplicio? Aug. de Civit. Del. l. 14. c. 15. Tom. 5. Augustine well noteth) how great an evil was this, to sin against such a Terrifying punishment! 5. The Promise implyed consequently to the keeping of this law, was most sweet and desirable. viz. Perpetual life; and that in Paradise, or in a Paradise-Condition; or in Heaven which is best of all. Who would not have obeyed to the utmost ability for the eternizing of such a life? life is most precious Iob 2. 4. All that a man hath will he give for his life. And eternal life in Paradise, would have been a double life: the life of life. Oh how deeply did Adam & we in him fin against our own life, by violating this law of life! And its most unnatural to sin against a mans own life. 6. Finally, Consider with what great Ease and Facility Adam, and we in him, might have kept this Command. Might not Adam easily have forborn one Tree, when all other Trees in Eden besides were allowed him? And the more easie it was to keep it, the more hainous it was to break it. Augustine said excellently, Hoc ita (que) de uno cibi genere non ed [...]ndo, ubi aliorum tanta Copia subjacebat, tam leve praeceptum ad observandum, tam breve ad memoriâ retinendum; ubi praesertim nondum voluntati Cupiditas resistebat, quod de poena transgressionis postea subsecutum est, tanto majore injustitia violatum est, quanto faciliore possit observantia custodiri. Aug. De Civit. De [...]. lib. 14. c. 12. Tom. 5. This of not eating one sort of meat, when of others there was such plenty, was so light a precept for observance, so short for remembrance, (especially where concupiscence did not as yet resist the will, which afterwards ensued as a punishment,) that it was with so much greater injustice violated, by how much more easie observance it might have been performed. And yet elswhere more Excellently; Desertor aternae vita, etiam aeterna (nisi gratia liberaret) morte damnatus. Si quis hujusmodi damnationem vel nimiam vel injustam putat, metiri profecto nescit, quanta fuerit iniquitas in peccando, ubi tanta erat non peccandi facilitas. Sicut enim Abrahae non immerito magna obedientia praedicatur, quia ut occiderat filium, res difficillima est imperata: ita et in Paradiso tanto maior inobedientia fuit, quanto id quod praeceptum est, nullius difficultatis fuit. Et sicut obedientia secundi Hominis eo praedicabilior, qua factus est obediens usque ad mortem: ita inobedientia primi hominis eo detestabilior, qua factus est inobediens usque ad mortem. Aug. de Civ. Dei l. 14. To. 5. c. 15. The forsaker of eternal life, if grace had not delivered, was damned with eternal Death. If any think this judgement to be too much or unjust, surely he knows not how to measure, how great the iniquity was in sinning, where there was so great facility of not sinning. For as Abraham's obedience [Page 45] was deservedly proclaimed great, because the thing commanded was most difficult, to kill his son: so in Paradise the disobedience was so much greater, because that which was commanded was of no difficulty. And as the obedience of the second man was therein the more honourable, in that he was obedient even to death; so the disobedience of the first man was therein the more detestable, in that he became disobedient even to death.
6. The Objects against whom Adam sinned, do also render Adams sin more grievous. He sin'd against God, Himself, and All Mankind. 1. Against God, rebelliously breaking his Command, perfidiously violating his Covenant, ingratefully rendering Evil unto God for all the multitudes of Blessings shewed upon him, and most abominably believing the lying Suggestions of Satan Iob. 8. 44. the Father of Lyes, rather then the infallible word of the Deut. 32. 4. God of Truth, the Tit. 1. 2. God that cannot lye, Either in his Promise or Threatning. Now thus to sin against God, is to sin against an infinite Majesty, against an infinite glory. And what finite creature can sufficiently comprehend, how infinitely it aggravates Sin, to sin against such infiniteness! 2. Against himself. Adam sinned against himself many ways; viz. Against his Soul, in disrobing it of Gods image in which it was created, and defiling it with Satan's image wherewith it was corrupted. Against his body; in embasing it in the Service of Sin and Satan, that should have been only imployed in uprightness and purity: in clothing it with confusion and Gen. 3. 7. with 2. 25. shame, that before was adorned with nothing but beauty and honour: and in exposing it to Gen. 3. 17, 18, 19. Sorrows, wearisomness, toylsomness, and thousands of infirmities and miseries, which before was utterly unacquainted with all misery and sorrow. Against his Person, in involving himself in Mortality and Death, in depriving himself of all his Paradise-felicities, of his Primitive integrity, of his dominion over the Creatures, and of his Communion with the blessed God transcending all. Against his Name, filling it with ignominy and reproach, that was Psal. 8▪ 5. crowned with glory and honour: for Prov. 14. 34. sin is a reproach to any people, most of all to him that was totally free from sin, and fully able so to keep himself free. Finally, Against his Outward Estate, in forfeiting both Gen. 3. 23, 24. Paradise and all the possessions, comforts and Priviledges which he had on Earth, and bringing a Gen. 3▪ 17, 18. Curse and a Rom. 8. 20, 21, 22. bondage of Corruption upon the whole Creature, under which it even groaneth and travaileth in pain together until now. Thus Adam sinned against himself in respect of Soul, Body, Person, Name, and State: How unnatural, horrid and cruel was it for Adam so to sin against himself! 3. Against all Mankind, Even his whole ordinary Posterity from the beginning to the End of the world, who Rom. 5. 12. to the e [...]d. all were stained in him, in respect of Soul, Body, Person, Name and State, as Adam was. At once all mankind were polluted and defiled by sin: spoyled and robbed of all their happiness: plung'd and drown'd in all sorts of misery: murder'd and swallow'd up of death. Extensively considered, there was never such a sin, such a Contagion, such a [Page 46] spoil, such a Murder since the world stood; nor can be till the Worlds end.
7. The Manifold and great Evils both of Sin and Punishment Attending upon Adam's eating of the Tree of Knowledge, Extreamly aggravate his sin, and manifest it to be out of measure sinful.
(1.) Evd of sin attending upon Adam's Eating of this forbidden Tree, is manifold. Especially it is Antecedent, Concomitant, or Consequent thereunto. I. Antecedent Evds of sin, repugnant, Partly to the Moral Law, written in Adam's heart; Partly to the Positive Law, given for his Tryal: gradually foregoing his and Eves eating of the forbidden fruit, were divers. viz. 1. Idleness. In that the woman seems not to be so diligently employ'd about the dressing and keeping of the Garden, in assistance of her husband as she ought, Gen. 2. 15. according to Gods appointment: when Satan came to tempt. Idleness is a Temptation to Satan to tempt us; where as it is the Devils work to tempt others, its the idle-mans business to tempt the Devil. 2. Presumptuous Curiosity, or Curious Presumption. In that the woman, being 1 Pet 3. 7. the weaker vessel, durst entertain so dangerous a conflict with the Serpent, in her husbands absence. For, its most likely that at the beginning of the Serpents onset, Adam was at some distance from Eve: And the subtile Serpent took that advantage. 3. Inconsiderateness, and heedless forgetfulness of Gods most strict command, which appears in her mis-recital of it two ways. Partly, In adding to it, Gen. 3 3. Neither shall ye touch it: whereas the Gen. 2. 17. Command only forbad the Eating, not at all the touching of the Tree of Knowledge. Partly by Detracting from it. For God said, Gen. 2. 17. In the day thou eatest thereof, dying thou shalt dye. i. e. thou shalt surely dye, and that presently ipso facto. But she omits both the Peremptoriness of the threatning, and saith, Gen. 3. 3. [...] ne forte Pagnln. lest ye dye; or, lest perhaps ye dye, as the Hebrew word intimates. What God threatned peremptorily, she recites with a perhaps or a peradventure: And she also omits the present suddenness of death threatned in the day of Sinning, Gen. 2. 17. with 3. 3. For in the day that thou eatest thereof, &c. And by this forgetful mis-recital of Gods Command, She gives Satan advantage against her self both to perswade her Gen 3. 4, 5. they should not dy, and to accuse God of a kinde of envy at their happiness. 4. Unhelief towards God. In that she did not so fully as she ought credit Gods peremptory Threatning of Death Expressed, in case of disobedience: nor his Contrary Promise of Life implyed, in case of obedience. 5. Rash and headlong Credulity of the Serpent, and of Satan in him; though he both Gen. 3. 4, 5. contradicted Gods Command, and accused God of Envy at their happy state, and falsely suggested that by Eating they should become as Gods, knowing good and evil. How abominable and idolatrous to believe Satan Iohn 8. 44. the Father of Lyes: before the De [...]t. 32▪ 4. Tit. 1. 2. God of Truth, who cannot lye! 6. Discontenting dislike with their present Condition wherein God had so happily set them. 7. Ambitious proud aspiring above their pitch Gen. 3. 5, 6. to be as Gods knowing good and evil. 8. Inordinate affection and evil concupiscence. In desiring Gen. 3. 6. an object unlawful, [Page 47] the fruit prohibited. 9. Irregularity of will. In chusing rather to harken to the Serpents Suggestion, then to Gods Command. 10. Lust of the eyes. In that she fixed a Longing Gen. 3. 6. look upon the forbidden fruit; and by looking on it▪ liked it, and designed to eat it. 11. Incontinence of hands. In that she refrains not from Gen. 3. 6. taking the forbidden fruit. 12. Intemperance of taste and Palate; In that she Gen. 3 Eats the fruit, taken; and so her Sin was compleated and finished. II. Concomitant Evils of Sin, accompanying the Eating of the forbidden fruit, are also divers. viz. 1. Eves Tempting her husband, both Gen. 3. 17. 6. by word and Action, to Eat of the Tree of Knowledge: Thereby, with her self undoing her husband, to whom she was given for Gen. 2. 20. a meet help. 2. Adams inconsiderate Gen. 3. 17. harkning to the voice of his wife, who was made for him: rather then to the voice of God, for whom himself was made. 3. Deep ingratitude against God, who had crowned Adam with so many and excellent Priviledges in Paradise. Ingratum dixeris, omnia dixeris. What worse then to be challenged for Ingratitude? How was God displeased with 2 Chron. 32. 24, 25. Hezekiah, Iudah, and Ierusalem, for not rendring again according to the benefits done unto him? But Adam had benefits done to him, incomparably transcending those of Hezekiah: yet he so far from rendring according to the benefit done to him, that he rendred evil for good which is the worst point of ingratitude. Reddere bonum pro bono, [...]umanum; reddere bonum pro malo, Divinum: sed reddere malum pro bono, Diabolicum. To render good for good, is man-like: To render good for evil, is God-like; But to render evil for good, is Devil-like. 4. Direct Rom. 5. 19. Gen. 2. 17. disobedience to Gods express Command. And its no small crime to be disobedient: as we may see in the Aggravations of King Sauls 1 Sam. 15. 19, 22, 23. disobedience. Disobedience, is a rejecting of the word of the LORD, yea it is Stubborness, which is as iniquity and Idolatry: yea it is rebellion, which is as the Sin of witch-craft. 5. Covenant-breaking with God most perfidiously, being able to keep it. 6 Woful Apostacy, from a sin-less and happy state, to a sinful and miserable Condition: from God blessed for ever, and his blisful service, to the Devil damned for ever, and his cursed slavery. None of the sons of men ever Apostatized from such Eminency, to such Extremity. III. Consequent Evils of Sin, ensuing upon the Eating of the forbidden fruit; were finally various and grievous. As, 1. An evil Conscience filled with guilt, and Gen. 3. 7, 10. filling them with shame and terrour in respect of God. 2. Flight Gen. 3. 8, 9, 10. from God and his presence, which before were so sweet and comfortable. 3. Hypocrisie in Gen. 3. 7, 12, 13. hiding their nakedness with figleaves, and in extenuating their sin by translating it from themselves, the man to the woman, and the woman to the Serpent. 4. Most cruel Gen. 2. 16, 17. Rom. 5. 12. to the end. Ephes. 2. 1. &c. Murder both of themselves, and of all mankind at once, both in body and soul from the beginning to the end of the world; and of the Son of God, Jesus Christ, in some respect also. Themselves they murdered actually, in themselves all mankind virtually and interpretatively, and Jesus Christ himself the Lord of glory Occasionally; The first Adams sin Rom. 5. 19. occasioning the second Adams Death. [Page 48] There was never such an haynous horrid cruel murder as this committed in the world by any of the sons of men. 5. The universal Rom. 3, 9. 10. to 20. Eph. 2. 1, 2, 3. Corruption of the whole Nature of Man-kind. Whereby Every person descending from Adam by ordinary propagation, is in soul and body utterly Rom. 5. 6. & 8. 8. 2 Cor. 3. 5. Phil. 2. 13. unable, indisposed, yea Rom. 8. 7. Gal. 5. 17. opposite to all spiritual good: and Gen. 6. 5. Rom. 7. 18. totally evil, and only inclined to evil, and that continually. Which Corruption of Nature is Commonly called Original Sin, As being the Original spawn and spring-head of All Actual sins: and it is Joh. 3. 6. Psal. 51. 5. Job 14. 4. & 15. 14. propagated by natural generation from our first parents to all their ordinary posterity. 6. All the Actuall sins that have been, are, or shall be in this world from the First Adams fall, till the Second Adams coming to judgement; together with all the Kinds, Degrees, sinful Circumstances and horrid Aggravations thereof, which are utterly beyond mans numbering, measuring or comprehending: All these have taken their rise from Adams disobedience in eating the forbidden fruit. For, Iam. 1. 14, 15. Rom. 7. 17. Math. 15. 19. All Actual sins flow immediately from Original: and Original sin from Adams sin. Hence is that school-distinction of Original sin, into Original Sin Originated, and Original Sin Originating. That, is the Corruption of Nature, the immediate Original of all Actuals; This, is Adams sin, the immediate Original of the Corruption of Nature. Never Sin in this world had such a black train of innumerable and intolerable sins following it at the heels, as this sin of Adam had. They seem to parallel the stars of Heaven, the sands of the Sea shore, the dust of the Earth, the grass-piles upon the ground, and the motes in Sun, for multitude. Oh how grievous was Adams sin, that was attended with such Antecedent, Concomitant, and Consequent Evils of sin! An horrid Hydra of many monstrous heads. A complexive, complicated sin indeed. Hereat Heaven and Earth might stand astonished. O ye holy Angels, how were ye offended, to see Adam and all the Elect in him (of whom ye had such special charge, Psal. 91. 11, 12. Heb. 1. 14.) so quickly transformed into such transgressors! O ye celestial Lights, Sun, Moon and Stars, did not ye blush, and veil your brightest faces with Sables, beholding Adam such a Sinner? O ye fowls of the air, and ye beasts of the Field, were not ye filled with horrour, when man, your earthly Lord, disrobed himself of his Honour by disobedience, and became like the beasts that perish, Psal. 49. 12. O ye streams of Paradise, were not ye congealed within your banks, when such a deluge of sin overflowed mankind? O ye Tres of Eden, did not ye sweat out your moisture: and ye pleasant fruits of the Garden, did not ye all presently fade and fall to the Earth, when Adam the dresser of the Garden, by disobedient tasting of the Tree of Knowledge, fell so fowly from uprightness to unrighteousness, Eccles. 7. 29. from God to the Devil, from heaven to hell? Surely the whole Creation groaneth and travelleth in pain together until now under the tedious bondage of this corruption, most earnestly longing for compleat deliverance, Rom. 8. 19, 23.
[Page 49](2) Evil of punishment ensuing upon Adams disobedience was also various and grievous. And this both in respect of himself, of his wife, and of all their common posterity. As, 1. The obliteration and defacing of Gods image. Eccles. 7. 29. Compared with Col. 3. 9, 10. & Eph. [...]. 22, 23, 24. God made man upright; but they have sought out many inventions. No sooner did Adam sin, but he blotted out of his soul thereby the beauteous image of God, and thereon Satan stamped his own odious image instead thereof: So that naturally all are the Iob 8. 44. 1 Ioh. 3. 12. children of the Devil. 2. Shame. Before they finned, Gen. 2. 25. Adam and his wife (though naked) were not ashamed. But as soon as they had defiled themselves with sin, they were covered with shame: Gen. 3. 6. 7. and they sewed figleaves together, and made themselves aprons, to hide their shame. R [...]m. 6. 21. Shame attends upon sin, as inseparably as the shadow upon the Body. 3. Horrour of a guilty self-accusing and self-condemning Conscience. Therefore after their fall, they presently Gen. 3. 8, 9, 10. were afraid at the presence of God; and hid themselves, because they were naked. And being examined of God, they confess not, but excuse their sin; As Augustine notes; Et dixit Adam, mulier q [...]am dedisti mecum, haec mihi dedit a ligno, & edi. Nunquid dixit, peccavi? Superbia habet confusionis deformitatem, & non habet confessionis humilitatem. Aug. de Gen. ad liter. l. 11. c. 35. Tom. 3. Did Adam say I have sinned? No; his pride had the deformity of Confusion, not the humility of Confession. 4. Inability to stand in judgement, when God arraigned them at his bar. And therefore both of them labour to Gen. 3. 11, 12, 13. excuse and translate their fault: Adam to his wife, and she to the Serpent. It is the misery of unrighteous persons, that they are Psal. 1. 5. not able to stand, but fall in judgement. 5. The Peculiar Punishments of the female Sex. The Hebrews observe, as Ioan. Me [...] cer. in Prael [...]ction. in Gen. 3. 16. Mercerus noteth, five Degrees of Eves sin: and answerably five degrees of her, and womens Punishment. She sinned, (1.) By entertaining the Serpents Temptation, believing him rather then God, contrary to God. (2) By being lifted up with ambitious desire to be as God. (3) By beholding the Tree of knowledge with a longing look. (4) By taking and eating of it. (5) By giving also to her husband, so that he did eat. So she and women in her, were punished five waies: viz. (1) By their many Sorrows in general. (2) By their sorrows in Conception. (3) By their sorrows and pains in bringing forth of children. (4) By their ardent desires after their husbands notwithstanding. (5) By their subjection to their husbands. But the Gen. 3. 16 Vid. Ioh. Calv. Com. Ibid. Text seems to refer the Punishments of the female sex to two Heads; viz. Multiplied sorrows, and Aggravated subjection, (1) Multiplied sorrows: Partly, In the womans Conceiving with child. Wherein understand all her sorrows, during the time she is with child, till she be delivered: viz. Her weakness and nauseousness of stomach, rejection of food, distempered appetite after unwholesome and unfit nourishment, weakness, dulness, wearisomeness, frowardness, longings, faintings, swounings, and much sickliness, with manifold fears. Partly, in the womans bringing forth of children, which usually is with such exquisite pains and sharp tortures, as that Scripture is wont thereby to represent The churches Isa. 26. 17, 18. [...]er. 4. [...]1. extream afflictions; The Psal. 116. 3. Acts 2. [...]9. pangs of Death; The terrours [Page 50] 1 Thes. 5. 3. of the day of judgement; and the very Luke 16. 23, 24, 25. torments of Hell; the same word for substance being used to signifie all these. And sometimes these pains of child-bearing prove mortal. Now under Bringing forth, we may understand also the Bringing up of children, as the phrase is Gen. 50. 23. elsewhere used. And in both, what multitudes of cares, fears, griefs, watchings, toylsome troubles, torments, vexations, &c. flow in upon them! (2) An aggravated subjection to their husbands; Gen. 3. 16. Their desire must be subject to their husbands, and they must rule over them. By the law of Nature and Creation, the woman being made after and for the man, was to be subject unto man, though they had never sinned. But that subjection would have been sweet, pleasant and delightful; and the husbands Rule loving, as over a Second-self: whereas now since the fall, the husbands Rule over his wife seems to be somewhat augmented, and her subjection is become painful, tedious, irksome, and grievous to her. These the Punishments peculiar to women-kind. 6. Gods curse upon the Gen. 3. 17, 18, 19. Earth. By Earth, seems to be implyed, the whole Psal. 115. 16. 2 Pet. 3. 7. visible world, made for mans use and Comfort: in the Curse whereof, man (whose subsistence was to be on and from the earth) is cursed and punished. By Gods Curse, the Earth, and visible world proportionally, are smitten with Barrenness, Toilsomeness, and vanity. (1) With Barrenness; Partly in Gen. 3. 17. & 4. 12. not yielding their strength of influence and fruitfulness, as before the fall they did abundantly and freely. Partly in bringing forth weeds, Gen. 3. 17, 18. thorns and thistles, in stead of good fruits; which before the fall it did not bring forth. (2) With Gen. 3. 17, 18, 19. Toylsomeness. The Curse and barrenness of the Earth being in toylsomeness and laborious wearisome travel with the Earth, to improve it unto fruitfulness. Eccles. 1. 8. All things are full of labour, man cannot utter it. (3) With vanity. Eccles. 1 [...] 2. Vanity of vanities, saith the Preacher, vanity of vanities, all is vanity. All sublunaries are vanity; Partly in respect of their Emptiness. There's no satisfaction in any sublunary enjoyment. Eccles. 1. 8. The eye is not satisfied with seeing: nor the ear filled with hearing. Eccles. 5. 10. Hee that loveth silver shall not be satisfied with silver; nor he that loveth abundance, with increase; This is also vanity. Partly in respect of their Perishableness. Psal. 102, 25, 26. Of old hath God laid the foundation of the earth: and the heavens are the works of thy hands. They shall perish, but thou shalt endure; yea all of them shall wax old like a garment: as a vesture shalt thou change them, and they shall be changed. Hence Paul saith, That Rom. 8. 21, 22. the Creation is made subject to vanity,—and is under the bondage of Corruption, as it were waiting for a state of glorious liberty. Therefore the whole Creation groaneth, and travelleth in pain together untill now. And Peter tels us expresly, That 2 Pet. 3 10, 13. in the day of the Lord, The heavens shall pass away with a great noise, and the Elements shall melt with fervent heat, the earth also and the works that are therein shall be burnt up.—Nevertheless we look for New Heavens and New Earth. Oh, mans sin hath in a sort so deeply stained the beauty and glory of this visible world, that the old universal deluge of waters could not wash [Page 51] it, but the fire of the last day must purifie it. Heaven and Earth groa [...] and travel-in-pangs under the Curse of mans sin: and shall not man much more groan and be in pain for his own sin? This is the curse upon the Creature. 7. Gods actual dooming of Adam, and of mankind in him, To an ignonimious Provision, Miserable life, and Certain Death after all. (1) His ignonimious Provision of Sustenance: In that he Gen. 3. 18. must eat the herb of the field. Before the fall he had for food the liberal and delicate fruits of Eden: but since, his allowance was both shorter, and courser. As he made himself Psal. 49. 12. like the beasts that perish: so he must as well as the beasts eat the herb of the field, a more ignoble nourishment. (2) His miserable life: in regard of the Continual Sorrows, and laborious painful wearisome toyl in providing food and other necessaries all the daies of his life. Gen. 3. 17, 19. In sorrow shalt thou eat all the daies of thy life.—In the sweat of thy face shalt thou eat bread, till thou return unto the ground. Hence man is necessitated, Psal. 127. 2. To rise up early, to set up late, to eat the bread of sorrows. This sweat the Vid. [...]an. Merceri Praelect. in Gen. 3. 19. Hebrews refer to the many laborious works and waies of preparing bread; As manuring the ground, Plowing it, Sowing it, Harrowing it, Breaking the clods, Weeding the Corn, Reaping it, In-gathering it, Thrashing it, Winnowing it, Grinding it, Dressing it, Kneading it, Baking it in the Oven. O how many toylsome tyring imployments is man Obnoxious to in providing food and raiment for himself and family! (3) His certain Death as the Period of all.—Gen. 3. 19. Till thou return unto the ground: for out of it wast thou taken: for Dust thou art, and unto Dust thou shalt return. Here man is not only sentenced to Death, but also to the Grave. Under which understand, all Sicknesses, Diseases, Causes, Occasions, Harbingers or inlets to Death, as harmful influence of the Heavens, infectiousness of the air, unwholsomeness of the Earth, &c. 8. Expulsion of man Gen. 3. 22, 23, 24. out of Paradise, and Guarding it and the Tree of life, with Cherubims and a flaming sword turning every way, to keep the way of the Tree of life: That Adam might not fondly delude himself with vain hopes of life by the Sacrament of the Covenant of works, when he had broken the Covenant it self. These, these were the woful Evils of Punishment, that like a Torrent burst in upon our First Parents presently upon their fall, and in them upon all mankind. To speak nothing of the miseries of man in this world in respect of his Goods, Relations, Name, Body and Soul, which are innumerable: Nor of his endless Calamities in the world to come, which (without Christ) are inevitable and intolerable.
Hitherto hath been evidenced at large, 1. That Adam brake the Covenant of works. 2. How Adam brake this Covenant by disobedience. 3. When and how soon he brake it. 4. How grievous and hainous this his Breach of Covenant was. Now in the last place, 5. Certain Corollaries, flowing from all are to be Considered.
V. Corollaries, resulting from this Aphorism, and the Explanation of it, are divers. As, [Page 52] 1. Hence; Not only Adam, but all mankind in Adam were Covenant-Breakers with God. It hath See Aphorism 3. of this chapt. formerly been cleared, tha [...] not only Adam but all his Posterity were Parties to this Covenant with God: Consequently, in Adams Covenant-breaking, they all became Covenant-breakers with God. Its dangerous to be Covenant-breakers with man: dreadful to be Covenant-breakers with God. Here seriously consider, 1. That Covenant-keeping is most acceptable to God. For, 1▪ God Gen. 17. 9, 10. Deut. 29. 9. commands us to keep Covenant with himself. 2. Gods Promises are to them that keep Covenant with him. To David, Psal. 132, 12. that if his children would keep his Covenant, they should sit upon his Throne for evermore. To all the Godly, Psal. 103. 17, 18. That the mercy of the Lord is from everlasting to everlasting upon them that fear him; and his righteousness unto childrens children: To such as keep his Covenant, and to those that remember his Commandments to do them. 3. Covenant-keeping makes us like God, and notably resemble him, Deut. 7. 9. 1 Kings 8. 23. N [...]h. 1. 5. & 9. 32. who is the faithful God, which keepeth Covenant and mercy with them that love him, and keep his Commandments to a thousand generations. And the more we resemble God, the more acceptable we are unto God. 4. Covenant-keeping with God, obtains rich recompence from God. Levi, for Deut. 33. 9, 10, 11. observing Gods word and keeping his Covenant, is stablished and accepted in his office, and divinely blessed. Yea Psal. 25. 10. All the paths of the Lord are mercy and truth unto such as keep his Covenant and his Testimonies. II. That contrariwise Covenant-breaking is most abominable to God. For 1. Covenant-breaking is Compare Rom. 1. 31. with 2 Tim▪ 3. 3. ranked by the Holy Ghost amongst the worst of Sins, & Covenant-breakers among the vilest of Sinners. And God Psal. 50. 16, 17, &c. cannot abide that such should any way so much as profess, name, or meddle with his Covenant. 2. Covenant-breaking is Exposed to many Gen. 17. 14. Ier. 22. 7, 8, 9. Hos. 8. 1. Threatnings. 3. Covenant-breaking puls down upon mens heads many severe and heavy Judgements. How was Hos. 10. 4. &c. Ier. 34. 18. &c. Israel plagued, for dealing falsly in Gods Covenant, again and again? yea How hath God taken vengeance even upon them that have broke their Covenants with men! Ioshuah and Israel made a Covenant with the Compare Iosh. 9. 3. with 1 Sam. 13. 2 Sam. 21. 1. to 10. Gibeonites, that they should live peaceably with them: King Saul contrary thereunto slew some of them; whereupon the Philistins slew him and his sons, and many of the Israelites; and the whole land was plagued with a three years famine, till seven of Sauls sons were hanged at the request of the Gibeonites. 2 Chron. 36. 13. &c. 2 Kings 25. 4, 5, 6, 7. [...]. 17. 12. to 22. Zedekiah brake Covenant with Nebuchadnezzar, and God delivered him into the hands of his Enemies, who slew his sons before his eyes, and then put out his eyes. Now if they that brake Covenant with man are thus plagued: where shall they appear that have broke Covenant with the living God, and that in Paradise?
2. Hence, Adam's first Sin, his Covenant-breaking Sin, and ours in him, was not small, but extreamly sinful. The Act of eating of the fruit of the Tree of Knowledge, seems to be a small matter: whereupon some have seemed to excuse and extenuate his sin. But how ignorantly, how inconsiderately! Can that sin be small, thats clothed [Page 53] with such and so many unparalleld Aggravations, as have been already unfolded?
3. Hence The Covenant of Works being broken by the first Adam, and by all mankind in him: He and all his Posterity lie wofully involved under the Curse and Penalty of it, even Death it self. This Corollary is of great Importance, and most seriously to be considered. For opening of it, Note 1. Why Adam and all his Posterity, upon breach of the Covenant of works lie involved under the Curse and Penalty of it, Death. 2. What Death it is under which they lie involved, and How they are so involved. 3. What are the Aggravations of this their sad condition under Death for sin.
(1) Adam and all his Posterity upon breach of the Covenant of works lie involved under the Curse and Penalty of it, Death it self. 1. Because God in making Covenant with Adam and his Posterity Gen. 2. 16, 17. threatned present and certain Death, in Case of breach thereof by disobedience in eating the forbidden fruit. The Covenant therefore being broken, it concerned God in point both of Justice and Truth, wherein he is incomparable, to inflict upon them the punishment threatned. Otherwise God had not been True and Just in his words and ways. 2. Because Death is the Proper Rom. 6. 23. wages of Sin, and eternal Death the most adequate and proportionable recompence thereof. Hence the Apostle saith Rom. 5. 12. By one man sin entred into the world, and Death by Sin: and so death passed upon all men by that one man, in whom all have sinned. And again, Rom. 5. 18. By the offence of one, judgement came upon all men [...]o Condemnation. 3. Because God made his Covenant not only with Adam, but with all his Posterity in him, as See before in this first Chap. Aphor. 3. hath been already shewed: and therefore when Adam fell from his integrity, he fell not alone, nor brought the Curse and Penalty of the Covenant upon himself alone, but all his ordinary Posterity fell in him, were involved under the Penalty of Death with him. 4. Because The Covenant of Works in the Nature of it, under pain of the Curse and Death, requires perfect and perpetual Personal obedience: According to that of the Apostle, Gal. 3. 10. Deut. 27. 26. As many as are of the works of the Law, are under the Curse, (presupposing mans Fall, and consequently his inability to keep it): For it is written, Cursed is every one that that continueth not in all things which are written in the Book of the Law to do them. The Covenant of works therefore affords no mercy to the Transgressors thereof: but inflicts Death and the Curse for the least delinquency. Iam. 2. 10. For whosoever shall keeep the whole Law, and yet offend in one point, he is guilty of all.
(2) What Death it is under which Adam and all his Posterity lie involved: and how they are so involved under Death, though Adam did not presently dye; hath before In Book II. Chap. 1. Aphorism 4. Quest. 3. &. 4 been declared. Only here I add, touching Corporal Death, That we may consider three things, viz. The Commination, Sentence, and execution of it. 1. The Commination or Threatning of Death Corporal, as well as Spiritual [Page 54] or Eternal, in case of disobedience, was Gen. 2. 17. Propounded to Adam in innocency, to keep him in due obedience. 2. The Sentence of Corporal Death was pronounced upon Adam presently upon his disobedience in the Gen. 3. 6, 7, 8, 19. same Day that he did eat of the forbidden fruit, in these words; Dust thou art, and unto dust shalt thou return. So that Adam was now as A condemned malefactor: Dead in Law, Civilly Dead; to be executed at the Judges pleasure. 3. The Execution of Corporal Death upon Adam and his Posterity was respited a while. See the Hist. of Genesis throughout. The Death of Adam, and so of the Fathers before the Flood was respited for about 900 years: so long God reprieved them in the First world, from Adam to Noah. In the second world from Noah to Abraham, Mans Life, or mans Reprieve from death, is shortned half in half, and brought to about 450. years. In the third world, from Abraham to Moses, Mans Life was contracted to 100 and some odd years. Yea Moses himself saith, Psal. 90. 1. 10. The days of our years are threescore years and ten, and if by reason of strength they be fourscore years, yet is their strength labour and sorrow: for it is soon cut off and we fly away. To this short scantling of 70 or 80 years, are our lives reduced, few reach to 100. Thus the Sentence of Death Corporal is executed upon all mankind, by degrees, to this day, and so will be to the end of the world.
(3) The Aggravations of this sad Condition of Adam and his Posterity under the Penalty of the Covenant of works broken, are dreadful. For clearing hereof we are to consider Adam and his Posterity after breach of the Covenant of works, as in a fourfold estate, viz. As Covenantless; As Carnal; As Gracious; As Glorious. I. In a Covenantless estate, were Adam and all his Posterity in the interval, of space betwixt the breach of the Covenant of works and the Making known the Covenant of Faith in Christ. From the Gen. 3., 6, 7, 15. Fall, till the Promise of the Seed of the woman, Adam and all his Posterity were Covenantless, without all Covenant with God. They had not the Covenant of works, for that was Broken: Nor the Covenant of of Faith in Christ, for that was not yet revealed. Hence, In this Covenantless Condition, Adam and all his Posterity were involved under the penalty of Death, 1. Without all Remedy. For Christ, Acts 4. 12. Rom. 8. 2, 3. 1 Cor. 15. 55, 56, 57. the only Remedy against Sin and Death, was not as yet Promised or Revealed at all. 2. Without all Hope. For whence could Adam have any Hope of life? Not from his own fulfilling of the Covenant of works, for that he had utterly broken: not from Faith in Christ fulfilling it for him, and satisfying for his breach thereof; for the Mysterie of Christ, and of the Covenant of Faith in him, was not as yet made known to Adam; nor could such a Remedy ever have come into Adams thoughts. Therefore in this interval of time betwixt the Fall, and the Promise of Christ, Adam and all Mankinde in him were in the most remediless hopeless darksom valley of the Shadow of Death, that ever was or shall be on Earth from the Creation, till the judgement Day. II. In a Iohn 3. 5, 6. Rom. 8. 7, 8. Psal. 51. 4. Carnal fleshly sinful State, [Page 55] are all Adams Posterity, by Nature, since the Fall and promise of Christ, From their Conception, till their Actual Receiving of Christ by Faith for Life. During this Carnal Condition Mankind are not so Remedilessly and Hopelessly miserable as in the former Covenantless State; Because Jesus Christ the Remedy against sin and Death, and the Fundamental Hope of life, is already Revealed to the world, which was not then: yet notwithstanding herein all mankind are wofully miserable in divers regards. 1. In that during this carnal State they are wholly under the Curse and Penalty of the Covenant of works, viz. Death. Every Carnal man is, Spiritually [...]ph. 2. 1. 5. dead in Sin, yea Rom. 8. 6. death it self: Corporally dying every day, by gradual decays of Life; and by afflictions which are petty deaths: and as [...]ph. 2. 3. Rom. 9. 22. children of wrath every moment liable to eternal Death, being [...]. 3. 18▪ 36. condemned already, and having the wrath of God abiding on them. 2. In that, during their carnal State, they are extreamly insensible of this their dead and cursed Condition: and vainly flatter themselves therein with imaginations and dreams that they are alive and in a good spiritual Condition towards God. As Luke 18. 9. to 11. the Pharisee, that went into the Temple to pray: Paul Rom. 7. 9, 10. before Conviction and Conversion, and the Revel. 3. 17. Laodicean Angel. Now Norunt Medici [...]grotantem, & non sentientem, periculosius laborare. Physicians say, that they are more dangerously sick, that being diseased are insensible of their disease. They are double miserable, that being in their carnal Condition are not sensible of their misery, but rather count their misery happiness. 3. In that, during their carnal state, they are Rom. 5. 6. & 8. 8. Ioh. 1. 12, 13. & 3. 3, 5, 6. 8. & 6. 44. &. 15. 5. utterly unable to help themselves in any degree out of their miserable thraldom of Sin and Death, without Gods Supernatural Grace. So that, in the first part of Conversion, viz. the infusing of Principles and Habits of Grace into the Heart, they are meerly Passive. 4. Finally, In that, During their carnal Condition, They are not only extreamly miserable, Senseless of their Misery, and in respect of themselves utterly Helpless under their misery, but also they are most prone to Ioh. 1. 11. Heb. 2. 2, 3. Neglect, despise and Luke 19. 14. Ioh. 15. 18, 24, 25. & 7. 7. hate Jesus Christ the only Remedy. These are the Aggravations of a Carnal mans misery. III. In a gracious State are all they that are by effectual calling transplanted out of the first Adam into Iesus Christ the second Adam. During this their Gracious State, though they be not totally freed from Death, yet they are wholly Gal. 3. 13. delivered from the Curse of it, through Christ. From Ioh. 11. 26. & 6, 50, 51. Rom. 8. 1. Death Eternal they are fully delivered, that (though they deserve it, yet) it shall never befal them. From Death Spiritual they are inchoatively and gradually delivered by the Rom. 8. 2. Power of the Spirit of Life in Christ: and shall be compleatly when Eph. 5. 26 27. neither spot nor wrinkle, nor any such thing shall remain upon them. From Death Corporal, together with all the inlets and harbingers thereof, they are delivered in respect of the 1 Cor. 15. 55, 56, 57. Heb. 2. 14, 15. Gal. 3. 13. Sting, Terror, and Curse thereof, though not in respect of the 1 Thes. 4. 14. state thereof. The Saints are afflicted and dye as well as Carnal men: But to the Saints Afflictions and Death are not Enemies, but 1 Cor 3. 22. Friends; [Page 56] not Losses, but Phil. 1. 21, 23. Gains; not Miseries, but Psal. 119. 75. Heb. 12. 6. Mercies; not Punishments, but Heb. 12. 5. to 12. fatherly Chastisements; not Curses, but Luke 6. 22, 23. Jam. 1. 2. blessings; whilst unto Carnal men they are altogether Contrary. IV. In a glorious state, are Heb. 12. 23. the spirits of just men made perfect, and shall be both 1 Thes. 4. 16 17. spirits and bodies of all the Elect after the judgement day. And then no Sin, Death, Curse, Affliction, Sorrow, or any shadow thereof shall ever trouble them or come neer them any more to all eternity: but 1 Cor. 15. 25, 26, 54. &c. all shall be swallowed up in victory. And thus we are to conceive of the penalty of the Covenant of works, Death: and how Adam and all his Posterity are, by their first Sin, therein involved.
4. Hence, All Adams Posterity from the beginning to the end of the world, have great Cause deeply to lament and be humbled for Adams first Sin. For, Not only Adam, but Rom. 5. 12. all his posterity sinned in Adams first sin: That First Sin was extreamly sinful: That First sin involved not only Adam but all his Posterity under the Curse and Penalty of Death. Was ever sin, all things considered, parallel to this sin? was ever sin such Matter of lamentation and Humiliation? If Adams Posterity had no other sin, Original or Actual, to Mourn for, but this one sin alone, they had cause enough to lament it while this world Continues, if it were possible, with Rivers of tears, and those tears of blood. How comes it to pass then that we can mourn for Actuals, and Originals; but mourn least of all, for Adams and our First Sin to be bewayled most of all! When we Mourn for Actuals, lets with Psal. 51. David also mourn for Original Sin, The Nursery of Actuals: And when we mourn for them, lets Mourn likewise for Adams First Sin, the Mother of them all.
5. Hence, we may see How unsafe it is for mutable man to have his Life and Happiness in his own Keeping. Adam was made Eccles. 7. 29. Gen. 1. 27. upright, and that in the Image of God, but Mutable. His Life and Happiness was put into his own Keeping, and depended upon his own personal performance of the Covenant of works, which he had full power to keep; but being left to the liberty of his own Will, Temptation alluring, how quickly did he and we in him lose all! How much better hath the Lord provided for his Elect in Christ the second Adam! Not they, but Christ is betrusted with their Life and Happiness. [...]oh. 10. 28, 29. My sheep hear my voice (saith Christ) and I know them, and they follow me. And I give unto them Eternal life, and they shall never perish, neither shall any man pluck them out of my hand. 1 Pet. 1. 5. [...]. They are kept-as-in-garison by the power of God through Faith unto Salvation. 1. The Rom. 8. 35. to the end. love of God in Jesus Christ clasps and embraceth them inseparably: 2. The Ioh. 6. 37. faithful Constancy of Christ retains them immoveably: 3. The 1 Pet. 1. 23. 1 [...]oh. 3. 9. incorruptible Seed of Christs word and Grace abides in them, and makes them abide in Christ perpetually; and 4. The Ioh. 10. 28, [...]9. Omnipotent hand of God and Christ, who are stronger then all▪ protect, preserve and hold them inviolably. Therefore they can never totally nor finally fall.
[Page 57] 6. Hence; Seeing Adam utterly brake the Covenant of works by disobedience, This Covenant-breach is absolutely irreparable by the First Adam, and by all his ordinary Posterity. It is so wide and desperate a breach, that its absolutely past all the power and skill of meer mankind, or Creature, to close up and repair the same. This is evident, 1. From the Nature and Tenor of the Covenant of works. It giveth life upon no other▪ Terms then upon Perfect and perpetual Personal Obedience: and inf [...]icteth death upon the least failing in any one particular. This the tenor and current of the Covenant. Adam failed in one particular, not obeying the Symbolical Law about the Tree of Knowledge: By this one failing the Tenor of the Covenant is utterly overthrown: It being impossible that Adam should yield continual Obedience: his obedience being discontinued and broken off by his Disobedience. Therefore, As Virginity once lost, can never be recovered; so the Covenant of works once violated, can never be repaired. 2. From the requisits, Necessary to compleat Repuration of the broken Covenant of works. There are three things principally requisite to such a Reparation; viz. Full Satisfaction of the breach Past. Full personal Conformity to the Covenant for Present. And compleat fulfilling of the Covenant, for the Future. (1) There must be full Satisfaction of Divine Iustice and Truth for the Breach of Covenant already Past, by undergoing the Death threatned, and deserved. Now no meer finite Creature is able to undergo death Corporal, Spiritual and Eternal, so as fully to satisfie Gods infinite justice, but would be utterly and eternally lost and swallowed up therein. And infinite justice offended, requires infinite satisfaction, which finite Beings can never perform. (2) There must be a full Personal Conformity to the Covenant for the present. Otherwise it were absolutely impossible either Passively to Satisfie for breaches past, or Actively to keep the Covenant perfectly for time to come. Adam in integrity had not been able to keep the Covenant: had not his person then been fully conform to the Covenant. Now since Adams breach of the Covenant of works, Nor he nor any of his ordinary posterity are fully Conform to the Covenant, but naturally all are most Rom. 8. 7. contrary thereunto. (3) There must be, finally, a Compleat fulfilling of the Covenant of works for the future. But that none of the Ordinary posterity of lapsed Adam can perform, because Gal. 3. 22. The Scripture hath concluded all under sin. 3. From the utter inability of Adam and all mankind since the fall to fulfil the Covenant of works. All being Eph. 2. 1. dead in sin; Rom. 5. 6. without strength, and so the Rom. 8. 3. Law weak through the flesh; Rom. 8. 7. Enmity against God and the Law of God; and Gen. 6. 5. every imagination of the thoughts of mans heart being only▪ evil Continually.
7. Finally, Hence; The Covenant of works being utterly broken by Adams disobedience, Nor Adam nor Any of his Posterity, since the fall can ever be justified before God by the Covenant of works, or by the works of the Law. Why? 1. Because Adam, and Compare Gal. 3. 22. Rom. 5. 12, 19. with Rom. 8. 3. & Tit. 1. 15, 16. all mankind in him, [Page 58] are under sin, by reason of Adams disobedience. And therefore being wholly unable to all good works, they cannot be justified by good-works. Yea are so far from any possibility of being Justified by good works: that, without pardoning mercy, they are liable to be condemned eternally for their sins. And this is the Apostles grand Argument against Iustification by the works of the Law, where he purposely treats of this Subject of Iustification, viz. Nor Jew nor Gentile can be justified by the works of the Law: because all of them are under sin. See for clearing this, my Key of the Bible, on Rom. §. IV. The Series of his Argumentation, See in Rom. 1. 17. to Rom. 3. 21. and observe it accurately, 2. Because, As by Adams disobedience all are concluded under sin: so by the law of works Comes the Knowledge of Sin. How? Chiefly two waies, viz. (1) Directly, By discovering what is sin, not only in Deeds and words, but in thoughts and imaginations. Rom. 7. 7. I had not known sin (saith Paul.) but by the Law: for I had not known lust, except the law had said, Thou shalt not Covet. Hence Christ shews in his Commentary upon the Law, Math. 5. 21, 22, 27, 28, 29, 38, 39, 40, 43. 44. that the Law discovers and condemns, not only Outward gross sins of life, but also inward close sins of the Heart. (2) Indirectly and Occasionally, By irritating and provoking sin: through the prohibition and restraint of it, to appear more extreamly sinful. As a fierce Torrent dam'd up, swels and rageth more furiously. So Paul; Rom. 7. 6. to 14. Sin taking occasion by the Commandment, wrought in me all manner of Concupiscence. For without the Law sin was dead.—Thus, Sin by the Commandment became exceeding sinful. Now the Covenant or law of works, thus bringing in the knowledge of Sin, since the Fall, and not the knowledge of any our righteousness at all, is altogether unable to justifie us. Hence the Apostle thus concludes; Rom. 3. 20. Therefore by the deeds of the Law, there shall no flesh be justified in his sight: for by the Law is the Knowledge of sin. 3. Because, Since the Fall, The Law of works curseth and condemneth all for not continuing in Obedience: and therefore it can justifie none. Gal. 3. 10. For as many as are of the works of the Law, are under the Curse: For it is written, Cursed is every one that continueth not in all things which are written in the Book of the Law to do them. Now the same Law cannot both bless and curse at once, both justifie and condemn at once, all mankind.
APHORISM VII.
FInally, The breach of the Covenant of works by the Disobedience of the First Adam, did wonderfully make way for the establishment of the Covenant of Faith by the Obedience of the Second Adam. For, its very observable, Compare Gen. 3. 6. 7, 8. w [...]th ver. 15. That Adam had no sooner broke the Covenant of works: but presently on the selfsame-day, God promiseth Christ the Seed of the woman to heal this breach, and so sets on foot the Covenant of Faith in Christ. Adam, almost as soon as made, made haste to destroy mankind, by his Sin: God, almost as soon as they were ruined, made haste to save mankind by his Son. Here's no small mysterie in this Divine dispensation. For unfolding it, Consider briefly these two Particulars, viz.
1. God before the foundation of the world, purposing to glorifie himself more peculiarly, by mankind, Eph. 1. 4, 5, 6. Elected some out of mankind unto the adoption of children in Iesus Christ, according to the goodpleasure of his will.
2. God, in the beginning of the world, 1. Created man in his own image, wholly upright, but mutable. 2. Brings man into a Covenant of works with himself, Promising continuance of life upon condition of Continued obedience, but threatning present death to disobedience. 3. Leaves man to himself and permits him to fall from his integrity, by breaking this Covenant, into a miserable state of sin and death. And all this in order to the accomplishment and execution of his eternal Decree.
3. God takes occasion, upon mans miserable state of Sin and Death through breach of the Covenant of works, to open to him a door of hope for life and happiness in Christ Jesus, by the Covenant of Faith. The breach of the Covenant of works wonderfully making way for the Erecting of the Covenant of Faith: And this in divers respects: viz. 1. In respect of God; the breach of Covenant giving him the clearest and fittest opportunity in the world, of manifesting the infinite riches of his free-grace, love, mercy, &c. in Jesus Christ to mankind now in deepest misery. Mans extremity is Gods opportunity. Now was Gods only time to exalt himself, and his Grace on high, when man had debased himself so low. In extremity of misery, to shew Mercy, is double mercy. 2. In respect of man; the breach of Covenant bringing him into the greatest necessity of a Mediator of Divine Grace and pardoning mercy in him, and of a Covenant of faith revealing this Mediator and this Grace unto him. Till the fall, Adam needed neither Covenant of faith nor pardoning mercy, no Mediator: But after his fall he so needs them all, that without them he dyes eternally. This extream necessity and undone state of man, made excellent way for the replenishing bounty of God. When Pain is bitterest, ease is sweetest; When the heart is most sick, reviving [Page 60] Cordials are most welcome. 3. In respect of the Covenant of Faith itself; the breach of the Covenant of works represents to the Covenant-breaker nothing but Death: The Covenant of Faith is brought in, Proclaims a Reprieve, yea a free Pardon, in the Seed of the woman, Christ, to all that by faith will accept him. O sweet Covenant of Faith, that Opens a door of Hope and Mercy, even then when the broken Covenant of works knows no mercy! O blessed tidings, That an apostate Sinner may have an al-sufficient Saviour! That the breach of the Covenant of works grounded on mutable Nature, should be repaired by the Covenant of Faith in Christ, founded upon immutable Grace!
Come, and see; See, and admire; Admire, and adore, The Severity, The Goodness, and The wisdom of God. 1. His Severity; in that Sin shall be rewarded with death, at least in the Sinners Surety and Mediator Promised. 2. His Goodness; in that the condemned Sinner shall be restored to life, by a Covenant of Reconciliation. 3. His Wisdom; in that he could Improve, Reduce and Dispose Mans sinful fall to so great advantage both for his own Glory, and Mans Good. Who, but the most high God, could have extracted such a reviving Medicine, out of such a deadly Poyson: could have brought such clear light, out of such extream darkness; such supernatural life, out of such preternatural Death; such celestial good, out of such infernal evil? As Augustine, excellently; Ne (que) enim Deus omnipotens quod etiam infideles fatentur, rerum cui summa potestas, cum summe bonus sit, ullo modo sineret mali esse aliquid in operibus suis, nisi us (que) adeo esset omnipotens & bonus, ut benefaceret etiam de malo. Aug in [...]. ad Laurentium. cap. 11. Tom. 3. The omnipotent God, who is chiefly Good, would by no means suffer any evil to be among his works, were he not so omnipotent and good, that he could bring good even out of evil. If the First Covenant had not been marred; the second and more excellent Covenant had not been made. If the first earthly Adam had not been ruined; the second heavenly Adam Christ had not been promised. If One sin in Adam had not been so grievous: Gods superabounding grace in Christ had not appeared so glorious. O foelix culpa mea, ad quam diluendam dum ille charitate trabitur, ipsa quo (que) e [...]us charitas mihi eam de sideranti & eam totis praecordiis concupiscenti aperitur! Nunquam tam bene dilectionem ejus agnoscerem, nisi in tantis [...]ericulis expertus eam suissem. O quam [...]eliciter cecidi, qui post lapsum felicius resurrex [...]! August in meditat. lib. cap. 6. Tom. 9. Oh my happy fault, (said Augustine) which while God is drawn by love to wipe away, that love of his also is opened unto me, desiring and Coveting it from my heart root! I could never so well have acknowledged his love, unless I had tryed it in so great perils. Oh how happily did I fall, that after my fall did more happily rise again!
CHAP. II. 2. Of Gods COVENANT OF FAITH with the last Adam and his Seed after the fall; more Generally Considered.
THE COVENANT of FAITH, That sweet and admirable mysterie of Divine dispensation, comes next to be unfolded. Though usually it be called The Covenant of Grace; yet I chuse rather to stile it The COVENANT of FAITH; 1. Because, The Covenant of works, and the Covenant of Faith, are Denominations nearest to the Scriptures own Expressions, viz. The Law of works, and The Law of Faith. Rom. 3. 27. which for sense and substance, what are they else, but the Covenant of works, and the Covenant of Faith? 2. Because the distribution of Gods Covenant into The Covenant of works and The Covenant of Faith, seems most proper: These being most distinct and opposite members; Works being the Condition of that, Faith the Condition of this Covenant, and both on mans part. 3. Because that Denomination of The Covenant of Grace, is rather Co-incident with the Covenant of works, which (as hath been shewed) was a Covenant made with Adam of meer Grace and favour, as well as this; God being no way obliged, debt-bound or necessitated to either: This is noted once for all, that none be offended at the Phrase of The COVENANT of FAITH here used.
Now in the unfolding of this COVENANT of FAITH, I shall, for the greater perspicuity, Treat of it,
I. More Generally, Shewing, 1. That The Covenant of Works being broken in the First Adam, The Lord pleased to Reveal a Covenant of Faith in Christ the Last Adam. 2. What this Covenant of Faith is. 3. How this Covenant of Faith is to be distinguished and distributed into its several sorts and branches.
II. More Particularly, descending to the Particular opening of it, in the several Periods of its Discovery, and Forms of its Administration.
APHORISM I.
THe COVENANT of WORKS being broken in the First Adam; The Lord God was pleased to Reveal A COVENANT of FAITH in Iesus Christ the Last Adam. For more clear unfolding hereof, these things are to be evidenced. viz. 1. That God upon Adams breach of the Covenant of works, revealed The Covenant of Faith. 2. When God Revealed this Covenant of Faith. 3. Why he Revealed the Covenant of Faith.
I. That, upon breach of the Covenant of Works in the First Adam, God was pleased to Reveal a Covenant of Faith in Iesus Christ; the Last Adam, will appear, by conferring some few Scriptures together. For,
1. One Scripture testifieth, that Jesus Christ is the Last Adam; 1 Cor. 15. 45, 47. The First man Adam was made a living Soul: The Last Adam was made a quickning Spirit.—Again, The first man is of the Ear [...]h Earthy: The Second man is the Lord from Heaven. Here are two Adams opposite one to the other: and the Lord Christ is the Second or Last of these two Adams.
2. Another Scripture witnesseth, That Consider well that whole Context, viz. Rom. 5. 12. to the end of the chapt. the First Adam in respect of the effect of his disobedience, was the Figure or Type of him that was to come, viz. of Christ, in respect of the effect of his Obedidience. For, As by the First Adams Disobedience, all his posterity were brought into a state of Sin and Death; So by the Last Adams Obedience, all his Posterity (which are many, even all the Elect) shall be most freely Restored to a state of righteousness and eternal life. Hence its evident, That these two Adams in this parallel, stand in reference to their respective Posterities not only as two Roots whence their Posterities flow, but also as two Representatives, or two Universal and Publike Persons representing their several Seeds. Adam represented and sustained the person of his Seed, all mankind; in his Disobedience all mankind disobeyed; in his Death for disobedience all mankind dyed also: In like manner Christ represented and sustained the person of his Seed, all the Elect; in his obedience all the Elect obeyed, and in his justification upon his Obedience all the Elect partake justification of Life. So then, The First Adam disobeyed; What? The Covenant of works; and so condemned all mankind: Christ the Last Adam obeyed: What? the same Covenant of works, the Law, and so saved all the Elect. How? According to the tenor of the Covenant of Faith: making him a representative Surety for all his Elect.
3. Finally another Scripture sheweth, That all mankind being concluded under sin (viz. by reason of Adams breach of the Covenant of works) they could not have life by the Law or Covenant of works, sin disabling them to keep it: and thereupon God hath [Page 63] given a Covenant of Faith in Christ, to them that believe, viz. to all his Elect, Ioh 10. 26. they alone being able truely to believe. Gal. 3. 21, 22. If there had been a Law given which could have given life, verily righteousness should have been by the Law. But the Scripture hath concluded all under sin, That the Promise by faith of Iesus Christ might be given to them that believe.
Now lay all this together; 1. Jesus Christ is the Last Adam; 2. The First Adam having condemned all his Seed under sin and death by his disobedience, the Last Adam restores all his Elect unto justification of life by his obedience. 3. The Law being unable by reason of sin to give righteousness and life, The Covenant or Promise by Faith in Christ is given instead thereof; And it is clear, That the Covenant of works being broken by the first Adam, the Lord hath revealed a Covenant of Faith in Christ the last Adam.
II. When did God Reveal the COVENANT of FAITH in Christ the last Adam? Answ. God was pleased to Reveal the Covant of Faith in Christ, not only Heb. 8. 8, &c. Ier. 31. 31. to 35. under the New Testament since Christ, but also under the Old Testament long before Christ. And that not only to the Ier. 32. 37. to the end. Iews about the time of their return from the Babylonish Captivity: but also to 2 Sam. 23. 5. & 7. 5. to 17. with Psal. 89. throughout. David long before that time: And to Deut. 5. 2, 3, 4, 5, 6. Ier. 31. 32. Moses and Israel at Sinai long before Davids time: And to Gen. 17. 7, 8, 10, 11. Abraham long before the dayes of Moses: And to Gen. 6. 18. Noah long before the dayes of Abraham: yea and to Adam himself long before the dayes of Noah. For, in the self-same day wherein Adam by disobedience broke the Covenant of works, in that very day, before God either drove the man out of Paradise, or pronounced Sentence upon him or the woman for their sin, even whilest he was passing Sentence upon the Serpent (which probably was not many hours after the Fall,) Gen. 3. 6. to the end of the chapt. God revealed this Covenant of Faith in Christ, The seed of the woman, that should bruise the Serpents head. Notably to this effect said Hierom; Deus autem noster contra omnem spem, contra omnem pene fidem, ex divitiis misericordi▪e su [...]e in malo bonum nactus, in iracundia gene [...]ans confi [...]mansque pietatem, Peccandi Semen, in fructum voluit ev [...]dere miserandi: & qui nos propter transgressionem perdere debuisset, propter suam misericordiam reparaturum se esse promisit. Et illo tempore quo supplicia merebamur, argumentum Salvationis ostendit: ut intelligere possemus, quantum valeret [...] non Iaesus, qui tantum donaret iratus. I [...] primo ergo homine ut loqueb [...]tur, statim nobis iudiciarium spospondit auxilium; statim de [...]ono thesauro bona produxit 3 statim ignotum ipsis Angelis Sacramentum, quod implendum esset in novissimo tempore, publicavi [...], & terreno Adae Adam pro [...]isit e coelo. Hieronym. ad Amic. aegrot. de viro perfect. p. 46, 47. Tom. 4. Basil. 1553. Our God against all hope, almost against all faith, having out of the riches of his mercy found good in evil, begetting and confirming kindness in wrath, would have the Seed of sining to pass on into the fruit of commiserating: and he who should have destroyed us for our transgression, promised to repair us for his own mercy And at that time wherein we deserved punishments, he shews matter of Salvation: That we might understand, how much he was able to perform▪ being un-offended, that would bestow so much while he was displeased. Therefore in the first man he presently promised us judiciary Help, He presently brought forth good things out of his good treasury, He presently published [Page 64] the mysteries unknown to Angels themselves, which was to be fulfilled in the last time; And unto the Adam on Earth, he promisedan Adam from Heaven. Thus he, elegantly.
III. Why did God Reveal The Covenant of Faith in Christ the last Adam, the Covenant of works being broke by the first Adam? Answ. We may Conceive that the Lord did this, 1. Out of meer Grace, Love and Mercy to Mankind. 2. That Gods purpose according to Election might stand 3. That Gods Covenant and Promise might be sure to all the Elect. 4 To advance the Glory of his Goodness and Severity in Iesus Christ.
1. Out of the superabounding riches of his meer Grace, Love and Mercy to mankind. These were the only inward Impulsives, or moving Causes, whereupon the Lord inclined to Reveal a Covenant of faith in Christ, after the Covenant of works was broken by Adam: and not any thing at all in man. viz 1. His meer Grace or free favour to man in lapsed State. What the Apostle [...]aith of Gods Covenant and Promise to Abraham, Rom. 4. 16. It is of Faith, that it might be by Grace; holds also in all the periods and administrations of the Covenant of Faith; after Adams Fall. Rom. 4. 4. To him that worketh, the reward is not reckoned of Grace, but of debt▪ [...]aith the Apostle. But lapsed man could not work, could not fulfill the works of the Law, and so have the reward of life, as a debt due by Gods promise in the Covenant of works: therefore this Covenant of Faith God made with him of the riches of his meer Grace. 2. His meer love moved him to make this Covenant of Faith, and that not only without, but contrary to all grounds of Love in lapsed man. For man having broken the Covenant of works, became a most wretched Rom. 5. 12. 19. Sinner. As a Sinner he had lost the image of God, and all his Beauty, Amiableness, Loveliness, &c. being wholly deformed, defiled and unlovely through the image of Satan. Therefore, As God singularly Rom. 5. 8. commended his love to us, in that whilest we were yet sinners, Christ dyed for us: so he singularly commended the same Love to us, in that whilest we were yet sinners, Gen. 3. 15. Christ was freely Promised to us. 3. His meer mercy. By mercy God is disposed to favour his creatures in misery. Man having broken the Covenant of works, was a meer map of misery. And, all things considered, mankind was never so extreamly and hopelesly miserable in this world since the Creation, as betwixt his breach of the Covenant of works, and Gods Revealing of the Covenant of Faith. For at that time he had no foundation of hope, nor shadow thereof left him. He had no Covenant or Promise to lean upon: the Covenant of works being broken, and the Covenant of Faith not Revealed. He had no righteousness to depend upon: not his own, for he had lost it; not Christs, for it was not yet made known. He had no attribute of God to comfort himself with: for he had made himself an utter enemy to God. No creature would relieve him: because no meer creature could reconcile him to God. Only Death was before him ready to swallow him up. Now in this utmost extremity of mans misery on earth, God proclaims A Covenant of Faith in Christ. Here was a [Page 65] miracle of Tit. 3. 4, 5, 6. Mercy indeed, Meer misery is embraced in the arms of meer mercy.
2. That Gods gracious purpose according to Election might stand firm, and not be overthrown: All mankind, in Adams breach of the Covenant of works, being plunged into a state of sin and death, God revealed a Covenant of Faith for Recovery of his Elect among mankind out of that lost estate. Here note, 1. That, God hath elected or Eph. 1. 4, 5, 6, chosen some out of mankind, in Iesus Christ before the foundation of the world, to be holy and without blame before him in love, having predestinated them unto the Adoption of children by Iesus Christ to himself, according to the good pleasure of his will. These are called, Rom. 9. 22, 23. vessels of mercy, afore prepared unto glory: all others, vessels of wrath fitted to destruction. These are called, Ioh. 10. 26. to 30. Mat. 25. 32, 3 [...]. Christs sheep, given him of the Father: others, not of his sheep, but goats. 2. That, Gods Counsel according to Election is most sure, unalterable, unchangable. 2 Tim. 2. 19. with Rom. 9. 11. The foundation of God standeth sure, having this Seal, The Lord knoweth them that are his. And every one that God Predestinateth, he Rom. 8. 29, 30. glorifieth. 3. That, Adam's breach of the Covenant of works, involved Rom. 5. 12, 18. all mankind, elect as well as reprobates, in a state of sin and death. By which state of sin and death, Gods Election seems wholly to be crossed and overthrown. 4. That Gods revealing his Covenant of Faith in Christ, for restoring his elect out of this lapsed state, removes that grand obstruction and impediment to the execution and fulfilling of Gods Election. For, by this Covenant of Faith, The Rom. 8. 29, 30. Predestinated in Christ, are called to him, that they may be justified and glorified by him, according to the Election.
3. That Gods Covenant and Promise might be sure to all Gods Elect. The Covenant of works, founded upon Adams perfect and perpetual personal obedience, though sure in respect of God, Tit. 1. 2. who cannot lye; yet was not sure in respect of Adam, who (though Eccles. 7. 29. upright,) was but a mutable Creature, and so utterly broke it. Therefore God revealed a Covenant of Faith, founded upon Christ and his perfect obedience, who is perfectly unchangable, Heb. 13. 8. the same yesterday, and to day, and for ever: that so the Covenant might be inviolably sure to all that will believe in him. Hence the Apostle saith of the Promise of the inheritance to Abraham, Rom. 4. 16. Therefore it is of faith, that it might be by Grace, to the end the Promise might be sure to all the seed.
4. Finally, The Covenant of works being broken by the first Adam, God Revealed the Covenant of Faith in Christ the last Adam, that thereby he might wonderfully advance the glory of his Goodness, and Severity, in Iesus Christ. 1. The glory of his Goodness towards his Elect. In devising life, for them when Dead: Righteousness, for them when Sinners: And a sure Covenant of Faith, for them when Covenant-breakers of the Covenant of works. Here's the valley of Achor, of Trouble; turned into a door of Hope: The midnight of misery, into [Page 66] the day-break of mercy. Oh how glorious is this Divine goodness in the eys of all the Elect! They shall ever extoll, admire and adore it, both in this and the world to come. 2. The glory of his Severity, both to Satan, and to all Reprobates. (1.) To Satan, that old Serpent the Devil, Gods Severity is published in the Covenant of faith, which brings tidings of Christ the Gen. 3. 15. with Heb. 2. 14, 15. Col. 2. 15. & 1 Ioh. 3. 8. Seed of the woman that should bruise the Serpents head, utterly conquer the Devil, and destroy his works. Gen. 3. 12, 13. Satan in the Serpent had ruined man by the woman. And therefore God hath devised to ruine Gen 3. 14, 15. Satan, and the Serpent by the Promised seed of the woman. Man fell through Satans Temptation from without himself, and found Mercy: Satan Iude 6. fell, having no temptation but from within himself, and being fallen, maliciously overthrows mankind, and therefore finds no mercy. Man is pushed down by Satan, and mercy promiseth him a Christ to save him: Satan pushed down himself and mankinde with himself, and Severity threatneth him the same Christ to damn him. How severely! How mysteriously! (2.) To Reprobates, the Seed of the Serpent, God magnifies also his justice and Severity, by the Covenant of faith. For, this Covenant establisheth an Gen. 3. 15. enmity betwixt the Seed of the woman, Christ; and the Seed of the Serpent, reprobates. And shews that Christ shall bruise the head both of the Serpent, and of his Seed. O How terrible is this Severity! If Christ be an enemy to reprobates, who shall be their friend? If Christ bruise them, who shall heal them? If Christ damn them, who shall save them?
What this Covenant of faith in Christ the last Adam is: And how it is to be distributed: Shall be declared in the two next Aphorisms. Mean while consider these Corollaryes resulting from this Aphorism.
Corollaryes. Seeing upon Breach of the Covenant of works by the first Adam, God was pleased to reveal a Covenant of faith in Christ the last Adam: Hence note,
1. That, Gods Covenant-Administrations are most wisely contrived for the greatest advantage of his own glory. Prov. 16. 4. God hath made all things for himself: and orders Rom. 11. 36. all things to himself. Especially his Covenant-administrations render him eminently glorious. He gives Adam a Covenant of works, which he was able to keep: and so glorifies his Goodness and Power. He leaves Adam to himself, being mutable, permitting him to Fall: and so glorifies his Freedom. Adam having broke the Covenant of works, He reveals a Covenant of Faith in Christ: and so glorifies his goodness and Severity, as hath been shewed. He permits man to become a sinner: that he may proclaim Christ to be a Saviour. He permits man to lose his own righteousness, which was mutable: that he may be clothed with Gods righteousness which is immutable. He permits man to be involved in misery: that he may be embraced with the greater mercy. He permits man to be deceived by the Serpent: that the Seed of the woman may destroy the Serpent. He permits man to be wounded to the Death: that he may more illustriously discover the Necessity and Efficacy of Iesus Christ for [Page 67] Healing and for Life. He permits man to lose Eden: that in Christ he may gain Heaven. Thus the Almighty brings light out of darkness, strength out of weakness, gains out of losses, health out of sickness, victory out of Captivity, liberty out of bondage, happiness out of misery, life out of death, good out of evil, and Heaven out of Hell. Rom. 11. 33. Oh the dept [...] of the riches both of the wisdom and knowledge of God! How hath he out-shot Satan in his own bow! How hath he raised his glory over all, by that which seemed to debase his glory most of all!
2. That, God hath from the beginning been infinitely more carefull of mans Happiness, then man of his own happiness. God makes man happy; placeth this happiness in his own keeping; gives him ability to keep it; and Covenanteth to continue it to him upon his perfect obedience: but man breaks the Covenant, and disrobes himself of all his happiness, regardless of his felicity. Hereupon God erects a Covenant of faith, Opens a door of hope touching a greater happiness, placeth it in Christs keeping, offers it to all that will accept Christ by believing. Here's Gods double care of mans happiness; that bestowed not a single care upon his own happiness. O how God thirsts after mans felicity! He is more willing to save man, then man is willing to be saved by him, otherwise man should never have been saved.
3. That, The Revelation of the mysterie of the Gospel is of great Antiquity, having been even from the beginning of the world. They that think there is no Gospel, but in the New Testament; and that no Gospel was revealed, till Christs Incarnation▪ do greatly err, because they know not the Scriptures, nor the Grace of God. For, what is the Gospel, But The glad tidings of Gods gracious pleasure to save lapsed Sinners by [...] Christ? This Gospel is preached by the Law and the Prophets. This Gal. 3. 8. 17. Gospel was preached unto Abraham, 430. years before the Law was given: And to Adam presently after the Fall in the very beginning of the world in that Promise of the Gen. 3. 15. seed of the woman to bruise the Serpents head. And since that Promise; it is evident that the whole Scripture Scopes at the proclaiming and displaying of this Gospel in one respect or other.
4. That, All the Godly under the Old Testament from the Fa [...]l of the first Adam till the incarnation of the last Adam, were saved in the selfsame way for substance, that the faithful are under the New Testament since Christs coming in the flesh. For, They had for Substance the same Covenant of faith, that we; though more imperfectly and obscurely revealed. The same God: The same Mediator Iesus Christ, Heb. 13. 8. Gen. 3. 15. the same yesterday, and to day, and for ever; though then revealed under types, shadows and promises, now exhibited with open face: They had the same Spirit of Christ, that we: They Heb. 11. throughout. lived by the same justifying faith, that we: The same Religion and 1 Cor. 10. 1, 2, 3, &c. Col. 2. 11, 12. Sacraments for Substance, that we: and expected the same glorious reward eternally in Heaven, that we expect. But here is the eminent difference, [Page 68] The Church and people of God under the Old Testament were in their spiritual Infancy, and as a child under age, were put under Tutors and Governors, viz. under a more servile manner of the Covenants administration: but now under the New Testament they are come to their Spiritual Maturity, like an heir come to age, and are spiritually a more free and willing p [...]ople under a more free Covenant-dispensation.
5 That, God having revealed A Covenant of Faith, upon breach of the Covenant of Works, hath antiquated, and in some sort abolished the Covenant of Works. If in the same Covenant of Faith, Gods erecting of a Heb. 8. 13. New Covenant, (new not for substance, but for Administration) makes the former administration of the Covenant old: much more Gods publishing of a New kind of Covenant, makes the former kind old. I say, God by setting up a Covenant of Faith, hath in some [...]ort abolished the Covenant of works: viz. 1. In respect of affording Life, righteousness and Iustification, as a Covenant. Thus it is abolished Generally unto all; for as much as no man since the fall Compare Rom. 3. 20, 21, 22, 27, 28. with Rom. 10. 3, 4. Gal. 3. 11. 21, 22. can be justified by works, but only by Faith in Christ. 2. In respect of inflicting Condemnation for the breach of the Covenant of Works. So it is abolished to all true believers, that accept the Covenant of Faith and Christ therein: for Rom. 8. 1. there's no Condemnation to them that are in Christ Iesus. Whether in other respects the Covenant of works be abolished; How far; How far not; and of what use it may still be in the Church of God: may be more opportunely considered in Treating of the Sinai-Covenant.
6. That, If any persons in the Church perish since Adams fall, under the Curse and Penalty of the Covenant of works, they perish because they accept not Gods Covenant of Faith. For, the Covenant of works, being unable to give life to any after the fall, because none can keep it in their own persons: God hath published his Covenant of Faith, that they might have life in another; even in Jesus Christ, who should fully keep it. So that Faith in Christ according to the second Covenant, is a remedy against disobedience to the First Covenant. To all in the Church this Covenant of Faith is tendered. They therefore shall not so much be condemned for disobedience as for [...]nbelief, the Joh. 16. 9, 10, 11. great Sin of Sins: and may thank themselves, not at all blame God, for their own destruction.
APHORISM II.
THe COVENANT of FAITH is Gods Gratious Compact or Agreement with Iesus Christ the Last Adam, and in him with all his Seed, after the Fall; Touching their Recovery out of the state of Sin and Death, into a state of Righteousness and eternal life, by Christ, That in him the Lord may be their God, and they his people: They accepting Christ and these covenanted mercies by true Faith, and walking worthy of them according to the Gospel.
For plainness sake I express the Nature of the Covenant of Faith thus largely: and it may be farther opened and Confirmed, as followeth. In this description note, 1. The Genus, or General Nature of it. 2. The differentiam specificam, or special Difference of it.
I. The General Nature of the COVENANT of FAITH, is contained in these words; It is A Compact or Agreement. Herein generally all Covenants Divine and Humane, and amongst Divine, both of Works and Faith do concur, That they are Compacts or Agreements. Of which hath been spoken sufficiently See in [...] I. [...]. II. [...]. 2. heretofore.
II. The Special Difference of this Covenant of Faith, distinguishing it not only from Covenants Humane, but even from Gods Covenant of works, formerly laid open, is comprised in the rest of the Description. And more particularly in the 1. Efficient. 2. Parties. 3. Matter. And, 4. Form of this Covenant. These shall be unfolded in 4. particular Sections. To which a fifth Section may be added, comprising certain Corollaries resulting from the whole.
SECTION I.
THe Efficient cause, or Author of the Covenant of Faith is God. It is Gods Gracio [...]s compact or Agreement. Here is to be shewed; 1. That God is the Efficient cause of this Covenant of Faith. 2. How, and in what different notion God is the Author of it, so as he was not of the Covenant of works. 3. What impulsive or Mo [...]ing Cause inclined God to Devise and set up this Covenant.
1. That, God is the Efficient Cause, or Author of this COVENANT of FAITH; is most clear. For, 1. The Scriptures speaking of this Covenant, and of the Gradual discoveries of it, do still ascribe it to Gen. 3. 14, 15. & 6. 18. & 17. 1, 2, 4. 7, 9, 10, 13, 14, 19, 21. Exod. 24. 8. Deut. 5. 2, [...]. & 4. 13. 2 Sam. 23. 5. Psal. 89. 3, 34. Ier. 32. 40. Heb. 8. [...], 9, 10. [...] [...]. [...]. God alone, as his Covenant, as devised and made by him with his people. 2. Only God could dispence with the penalty of that Covenant of Works, Death; which Adam, and in him all mankind had [...] to themselves. And consequently none but God could erect the Covenant of Faith; which by way of Remedy against [Page 70] the breach of the Covenant of Works, both Relieves the Sinner that he should not be condemned, and provides for Gods Justice, Truth and Glory, that they should not be impeached. 3. The Lord God, and he alone could devise and Contrive this Covenant of Faith: and having devised it, bring it into actual execution. All the Angels in Heaven, and men on Earth could not have inve [...]ted the mysterie of this Covenant: had not God, infinitely and unsearchably wise, invented it and revealed it to them. For, it is evident, that after God had revealed this Covenant in many degrees under the Old Testament, yet Angels themselves did not [...]o fully understand it till the times of the New Testament, Eph. 3. 10. the manifold wisdom of God being made known by the Church unto Principalities and powers in heavenly places. And these are such abstruse things, that (as 1 Pet. 1. 12. Peter intimateth) The Angels still desire to look and pry into, for further Satisfaction. And if Angels do not so fully comprehend the mysteries of this Covenant, being already Devised and Revealed: how much less can man fadom it? 1 Cor. 2. 9. Eye hath not seen, ear hath not heard, nor have entred into the Heart of man; the things which God hath prepared for them that love him. And Eph. 3. 18, 19. the love of Christ passeth Knowledge. Now if nor men, nor Angels can fully comprehend this mysterie, much less could they have Contrived it, but least of all have brought it to Actual execution. How could they have brought the Son of God to be Mediator of this Covenant, & to that end to become man, to dye, &c?
2. How and in what Sense, God is the Author of the Covenant of Faith. Answ. God was the Author of both Covenant of Works and of Faith: And herein they agree. But he is Author of these two Covenants in a far different Sense and Notion: and herein they disagree. Of the Covenant of Works God was Author, As a loving wel-pleased Creator, dealing immediately without a Mediator with man his perfect and upright Creature: but of the Covenant of Faith God is Author as a most gracious and merciful Redeemer, dealing mediately in and by a Mediator Jesus Christ, with lapsed man, a miserable Sinner. Hence, The Covenant of Works is deservedly stiled Faedus Amicitiae, A Covenant of Amity, or Friendship; because God and man, at the making thereof were upon terms of perfect friendship with each other: But the Covenant of Faith is called Faedus Reconciliationis; A Covenant of Reconcilement, because at making thereof, God and man were upon terms of enmity against each other by reason of the fall, and now to be Reconciled.
3. The Impulsive, or Moving Cause, inclining God to Contrive and Erect this Covenant of Faith; Nor was, nor could be any thing at all in man, without God. Neither mans Merit, nor his Misery: neither mans Goodness nor his Badness could move God hereunto. Not Mans merit or goodness: for whilst man was. Innocent, he could Merit nothing from God, much less after he became Nocent and Sinful. Sinful man could merit nothing from God, but Rom. 6. [...]3. Death the due [...] Sin. Nor Mans Misery or Badness; for then, why should not the misery and [Page 71] badness of lapsed Angels (which was as great as mans) have moved God to have Covenanted with Angels? What then? The only Moving Cause hereof, was in God himself. viz. The meer riches of his Free-Grace, and Compassionate yernings of his bowels of Mercies moved him. Hereupon the Spirit of God, by the virgin Mary and Zacharias, Speaking of the accomplishment of this Covenant of Faith to Abraham and his Seed, declares the rise and ground of this Covenant and Promise to have been Luke 1. 54, 55. 72, 73, 77. 78. Divine Mercy, and bowels of mercy of our God. And Moses having recited Gods Covenant with Israel in Horeb, and the many Covenanted blessings bestowed upon them by God: he intimates that Gods meer love, not any thing at all in them, was the moving Cause of all. Deut. 7. 7, 8. & 10. 15. well compared with the series of the context from Deut 5. 1, 2. &c. The LORD did not set his love upon you, nor choose you, because ye were mo in number then any people (for ye were the fewest of any people) But because the LORD loved you.—Only the LORD had a delight in thy fathers to love them, & he chose their Seed after them, even you above all people. Yea the Lord by Ezekiel, having respect to his Covenant with them in Horeb, tels them (under the Allegory of a new-born infant, wretched and un-pitied) that Ezek. 16. 4. [...]o 9. When their Navel was not cut, nor they washed with water, nor salted at all, nor swadled at all, none eye pitying them, when God saw them cast out, loathed and polluted in their own blood, when they were utterly without merit or amiableness: even then God said unto them live, and their time was as the time of love, he spread his skirt over her, covered her nakedness, sware unto her, entred into a Covenant with her, and she became his. Now unto this Covenant nothing could move or incline God but riches of meer Grace. Finally, when God renewed his Covenant-Promises to the Jews in Babylon, he tels them plainly Ezek. 36. 22, 32. compared with the context. I do not this for your sakes, O house of Israel, but for mine holy names sake.—Not for your sakes do I this, saith the Lord GOD, be it known unto you: be ashamed and confounded for your own waies, O house of Israel.
SECTION II.
THe Parties to this Covenant of Faith are two. viz. 1. God, on the one hand: 2. Christ the Last Adam, and in him all his Seed, on the other hand. Here will arise farther difference between this and the Covenant of works, in regard of the Parties Covenanting. For,
God is here one Party to this Covenant, not as a Bountiful Creator, covenanting with his innocent and upright Creature, as in the Covenant of works; but as a most Merciful Restorer of his lapsed & miserable Creature. This is so clear, it needs no demonstration or illustration.
Christ the Last Adam, and in him all his Seed, are the other party. The First Adam, and in him his Seed or Posterity, were the Party with whom God Covenanted in the Covenant of works: but Christ the last Adam, and in him all his Seed, are the Party with whom God Covenanteth in the Covenant of Faith. This discovers a [Page 72] vast difference betwixt these Covenants. And this leads us to consider of an Excellent Mysterie, and of singular importance for the Comfort of all believers; viz. How Christ the last Adam and his seed, are a joynt-Party to this Covenant of Faith. Very few that Treat of the Covenant, speak to this point: and they that do speak of it, rather point at it obscurely, then handle it distinctly. That therefore we may have a more clear Notion and apprehension of this Mysterie; Let us diligently Consider the Ensuing Parallel, betwixt Gods dealing with the first Adam, and in him with his Seed, in the Covenant of Works: and his dealing with the Last Adam▪ Christ, and his Seed in the Covenant of Faith; together with the Grounds thereof. The Parallel stands chiefly in these four Branches, viz.
I. As the first man of the earth earthy, is called the First Adam: so the second man, Iesus Christ, The Lord from Heaven, is stiled the last Adam. 1 Cor. [...]5. 45, 47. The First man Adam was made a Living Soul: The Last Adam was made a quickning Spirit.—The first man is of the Earth, Earthy: The Second man is the Lord from heaven. Christ is stiled the Second man; not because he was the second man that was brought into the world; that was Gen. 4. 1. Cain: but because he was the Second publick man, the root and Representative of his posterity, as the First man of his. And he is stiled the last Adam, Partly because as there was no other such publick person from the First Adam before Christ: so there should be no other such publick person after Christ. Partly, because the First Adam was a figure or [...] Rom. 5. 14. Type of Christ, and that in divers respects, as Compare Rom 5. 14. to the end with 1 Cor. 15. 21. 22 45, 46, 47. Paul shews to the Romans and Corinthians.
II. As the First Adam had his Natural Seed and Posterity, all Mankinde: So the Last Adam Iesus Christ hath his Supernatural Seed, and Spiritual Posterity, all the Elect. (1) That the First Adam had all mankind for his Natural Seed, is evident; Partly, In that all mankind originally descended from him, God having Act. 17. 26. made of one blood all Nations of men: yea even Gen. 2. Eve her self being taken out of Adam. Partly, In that Rom. 5. 12. &c. all mankind Sinned in him, and dyed in him, in his Fall. (2) That the last Adam also hath his supernatural Seed, and Spiritual Posterity, even all the Elect, is as Evident. For Isaiah prophecying of Christs Passion, saith; Isa. 53. 10, 11. It pleased the Lord to bruise him, he hath put him to grief; when thou shalt make his Soul an offering for Sin, he shall see his Seed. And David long before him prophecying of Christs Kingdom and Dominion, said, Psal. 22. 30. A Seed shall serve him: It shall be accounted to the LORD for a generation. And again elsewhere; Psal. 110. 3. Thy people shall be willing in the day of thy power, in the beauties of holiness, from the womb of the morning, thou hast the dew of thy youth. That is, Thus Ainsworth. in Anno [...]. & Mr. Ed. Reynolds in Exposit. upon Ps. 110. [...]. Thy youth (thy young, or New-born people) shall be to thee as the morning dew, which falleth secretly and plentifully from heaven, and abundantly covereth the earth. So that, as the dew is born out of the cool morning air, as out of a womb, distilling [Page 73] thence in innumerable drops upon the Earth: so thine Elect shall be born unto thee, by the preaching of thy word and first approach of thy heavenly light, in innumerable armies. Now, who are this Seed of Christ? All those that the father hath Ioh. 17. 2. 6. 24. given Christ by his Decree of Eternal Election, even Ioh. 10. 15, 16, 27, 28, 29. with Ioh 17. 20. & Isa. 49. 6. all his Sheep given him by the father; for whom Christ the good shepherd laid down his life; who hear the Shepherds voice, and believe in him, whether they be Jews or Gentiles. These alone are Christs Spiritual Seed; and that, 1. By Decree, being [...]ph. 1. 4, 5. Elected in Christ: 2. By Generation, being begotten again by Christ the Isa. 9. 6. everlasting Father. viz. Meritoriously, by his Isa. 53. 10, 11. Death, and 1 Pet. 1. 3. Resurrection: Efficaciously, by his 1 Pet. 1. 23. Word and Ioh. 3. 3, 5. Rom. 8. 2. 11. Spirit. So that they become his Children, and are counted to him for a generation. 3. By conformity to Christ, as children to a Father. They bear his image, and go like him: especially, In Ioh. 1. 14, 16. Grace; In 1 Ioh. 2. 6. godly life; In Rom. 8. 15, 16, 17, 29. sufferings; and In Phil 3. 20, 21. 1 Cor. 15. 48, 49. Glory. 4. By filial affection and Psal. 22. 30. & 110. 3. service to him: as children love and serve their parents. And all Christs Posterity shall be most chearful voluntiers herein. 5. By Participation with Christ in his Spirituals and Eternals. Mens posterity share with them in their states and inheritances: and Christs Seed partake with him in his Ioh. 1. 16. & 17. 2. 24. Spiritual Priviledges and Eternal enjoyments.
III. As God made the Covenant of works with the First Adam, and in him (as hath been shewed) with all his Natural Seed: So God made the COVENANT of FAITH with Christ the Last Adam, and in him with all his Supernatural Seed. And if God made the Covenant of Faith with Christ the Last Adam, and in him with all his Supernatural Seed; then, as God is one party to this Covenant, Christ his Seed must needs be the other. Let us see therefore how this may be cleared, That, God made the Covenant of Faith with Christ the Last Adam, and in him with all his Supernatural Seed. In this branch of the parallel consists the greatest difficulty: which may be facilitated by these Positions following. viz. 1. Christless persons are meer strangers to the Covenant of Faith, and to all the Promises thereof. 2. They that are Christs have the Covenant of Faith, and all the Promises thereof as theirs. 3. They that are Christs have the Covenant of Faith, and the Promises thereof theirs only in Christ. 4. Gods Covenant of Faith and Promises thereof, are first made to Christ and then to his Seed, to them that are Christs, in him.
(1) Christless Persons are meer strangers to Gods Covenant of Faith and to all the Promises thereof. This may be proved divers waies; As, 1. From Testimony of Scripture. Paul describing to the Ephesians their Carnal state before they believed the Gospel, saith; Eph. 2. 12. At that time ye were without Christ; Aliens from the Common-wealth of Israel, and Strangers from the Covenants of Promise, having no hope, and without God in the world. Mark the Connexion and Consequence in these particulars. First they were without Christ. This the foundation of all their ensuing misery: Christ being (as Z [...]nch. Com. in loc. Zanchy well notes) [Page 74] the gate and door to the possession of all good things, of the present and future life. Then they were Aliens to the Common-wealth of Israel. Having no union to Christ the Head, they consequently had no communion with the Church, his Mystical body. Thirdly, From both the former, They were Strangers from the Covenants of Promise. Why? Because 2 Cor. 1. 20. Christ is the foundation of the Covenant and Promises: And his Church 1 Tim. 3. 15. The pillar and ground of Truth, the Receptal and keeper of Gods Covenants, wherein they were published and tendered. Therefore having no union to Christ, the Head; nor Communion with the Church, his body; they had no part in the Covenants o [...] Promise, appertaining to both. Hence its evident, that Christless persons are Covenantless and Promiseless persons. 2. From the Nature of a Christless state. A Christless state, is a Condition of meer Rom. 8. 8. Gen. 6. 5. Eph. 2. 1. Sinfulness and utter Col. 1. 21. Rom 8. 7. Enmity against God, wholly under the Gal. 3. 10. Ge [...] 2. 17 Curse and Eph. 2. 3. wrath of God: and this without Gods Remedy, Christ. And therefore it cannot stand with the Truth and exact Justice of God, to spare such persons from Death (much less to give them Life by Covenant or Promise) without full Satisfaction. So that Christless persons, as such, have neither Actual interest in Gods Covenant of Faith and the Promises thereof: nor can make any good claim or Title thereunto: nor have any immediate Capacity thereof; wanting both Christ, the foundation of them; and Faith for Application of them. 3. From the Nature of the Covenant of Faith and of the Promises thereof. They are peculiar indications of Gods fatherly love and favour to us in Christ. For, as Ioh. Calv. Com. in 2 Cor. 1. 20. Calvin well observeth, God is not a propitious father to us, but onely in Christ: and his Promises are Testimonies of his paternal benevolence towards us: consequently they are fulfilled through him alone. The Promises, [...] say, are Testimonies of Divine Grace: for though God be beneficent even to the unworthy, yet when Promises are added to his Benefits, it is a special reason that there he declares himself a Father. So here. Now Gods fatherly Love, the Acts and Testification thereof, are peculiar to Gods own people. Psal. 106. 4. Beneplacitum populi, passive sumitur pro di [...]ectione qua deus Electos gratis amplecti [...]ur Calv. in loc. Remember me O LORD (saith David) with the favour (or, favourable-acceptation) of thy people. That is with the special love and free favour wherewith God embraceth the Elect alone, above all other people. Therefore Gods Covenant and Promises cannot belong to such as are without the bounds of Gods peculiar fatherly love.
(2) They that are Christs have the Covenant of Faith, and all the Promises thereof, as theirs. This is eivdent by divers Sctiptures. Gal. 3. 29. If ye be Christs, then are ye Abraham's Seed, and heirs according to the Promise. Then, The Promise of heirship, not of Canaan, but of this world, and of Heaven, is theirs, that are Christs. 2 Pet. 1. 1. 4. with Gal. 3. 22. & Heb. 9. 15. Peter writing to them that had obtaind like precious faith with the Apostles, saith; Exceeding great and precious Promises are given to us. Not to all; but to us, to the faithful. But Paul more fully; 1 Tim. 4. 8. Godliness is profitable unto all things, having Promise of the Life that now is, and of that which is to come. [Page 75] That is, All the Promises are peculiarly annexed to, and entailed upon Godliness: For there is no promise, but either of the life present or future.
(3) They that are Christs have the Covenant of Faith, and Promises thereof theirs, only in Christ. Of the Covenant, as it was renewed to Abraham, Paul Gal. 3. 17. saith, that it was confirmed of God in Christ. How Confirmed in Christ? Answ. Divers waies; especially three waies (as D. Pareus in Com▪ ad Gal. 3. 17. Pareus well expounds it) viz. 1. In that, it should at last be ratified by the Death of Christ as Testator. Heb. 9. 15. 2. In that, the blessings Promised to Abraham and his Seed could not be obtaind without the Merit of Christs Death intervening: by reason of Gods justice, that admits not of a Covenant of Grace with Sinners, without Satisfaction first for sin. 3. In that, The benefits Promised, Adoption, Justification, Sanctification, the inheritance of eternal life, should not be given to Abraham and his Seed, but by Faith in Christ, then to be exhibited afterwards, now exhibited already. And of the Promises, the same Paul elswhere affirmeth, That 2 Cor. 1 20. All the Promises of God, in him are yea, and in him Amen. Gods Promises are all yea and Amen: that is, not yea and nay; not one while true, and another while false: but yea and Amen, alwaies true. In whom? In him;] that is, in Christ Jesus, as the series of the Context carries it. How are all the Promises yea and Amen in Christ? Ioh. Calvin. Com. in 2 Cor. 1. 20. Calvin thus Resolves; 1. Promises are Testimonies of fatherly love: now God is not a gracious Father to us but in Christ. 2. We are not fit to partake Gods Promises, till we obtain remission of Sins, which we compass only by Christ. 3. The Promise of Adoption, which is the greatest of all, is only made in Christ the root of our Adoption. So he. I add farther: what if we say all Gods Promises are yea and Amen, Certainty and Truth in Christ, Forasmuch as they are, 1. Accomplished principally in Christs Person, the chief Center of them all? For all the Promises are like the wise-mens Star, that one way or other lead to Christ. 2. Established by his Passion. Heb. 9. 16. 17. &c. Christ as Testator confirming his Will and Testament together with all the Promises and Bequests thereof by his blood. 3. Communicated only to persons in union to Christ. For as all mankind were united in Adam, when God made the Covenant of works with them: So all the Elect broken and scattered by Adams fall, are looked upon as re-united and gathered together again in one in Christ the Last Adam, when God makes his Covenant of Faith with them. (1) That in Christ all are gathered together in one, is evident;—Eph. 1. 10. That in the dispensation of the fulness of times, he might gather together in one, all things in Christ, both which are in Heaven, and which are on Earth, even in him. To this effect, it is said again; Gal. 3. 28. There is neither Iew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Iesus. Yea such is this union or Oneness, that Christs Church and body mystical is called Christ, Head and members but one Christ; 1 Cor. 12 12. For as the body is one, and hath many members; and all the members [Page 76] of that one body, being many, are one body: so also is Christ. That is, Christ Mystical, not Christ Personal. (2) And, that when God makes his Covenant of Faith and his promises with his people, he looks upon them all as one in Christ, either Intentionally by Election, or Actually by vocation, and so Covenants with them; is as evident;—Gal. 3. 16, 17. Now to Abraham and his Seed were the Promises made. He saith not, and to Seeds as of many; but as of one, And to thy Seed, which is Christ. And this I say, that the Covenant that was confirmed before of God in Christ, &c. Here the Apostles shews that the Covenant and Promises were made, not to many, but only to one Seed: and that this one Seed, is Christ. Understand here the word, Christ, not distributively, as intending only Christs Person; but collectively, as comprehending Christs mystical body, Head and members: Eminently and primarily, Christ the Head; Secondarily, his Church the body. Thus, they that are Christs have the Covenant of Faith, and Promises thereof theirs, only in Christ.
(4) Gods Covenant of Faith and Promises thereof are first made to Christ, and then to his Seed in him. This must needs be so; For, 1. Seeing the Covenant and Promises are made to them that are Christs, only in Christ, and for his sake: consequently they are first made to Christ, and that both in respect of Order, Nature, and Causality, and then afterwards unto them. For, the effect must needs Succeed the cause in these respects. 2. Gods Decree of Election, and his Execution of that Decree in all the branches of it, have first respect to Christ, and then secondarily in him to all his Seed: and therefore proportionably Gods Covenant and Promises, being one branch of this Execution of Gods Decree, must first respect Christ, then Christs Seed. Consider well; If we look at Gods Decree, Is not Christ as Head and Mediator, first of all 1 Pet. 1. 20. with Eph. 1. 4, 5. Elected: and then his Seed in him? If we look at the Execution of Gods Decree, Is not Christ first Math. 3. 17. with Eph. 1. 5, 6. Accepted as Gods only beloved son: and then his Seed Adopted in him? Is not Christ first Joh. 16. 10. 1 [...]im. 3. 16. Rom. 8. 3, 4. & 4. 25. & 5. 1. Justified, that is, acquitted from the guilt of all the sins of his people imputed to him: & then they Justified by Faith in him? Is not Christ first Ioh. 10. 36. & 3, 4. & 1. 14, 16. 1 Cor. 1. 30. Sanctified, filled with the Spirit, made full of Grace and Truth, having all ful ness dwelling in him: and then all his Seed Sanctified in him, receiving of his Spirit, and of his fulness, even Grace for Grace? Is not Christ first made Heb. 1. 2. [...]al. 4. 7. Rom. 8. 16, 17. 29. Heir of all things; and then his Seed coheirs with him? Did not Christ as a Isal. 53. 4, 5, 6. &c. Heb. 9. 12. to 16. 26, 28. publick person first dye: and then all his Seed dye, and suffer in him? Did not Christ 1 Cor. 15. 20, 21, 22, 23. Joh. 14. 2, 3. & 17. 24. Heb. 8. 1. with Rev. 3. 21. first Rise from the Dead, Ascend into Heaven, and sit on Gods right hand: and then afterwards all that are Christs Rise again, Ascend into Heaven, and sit on Gods right-hand, in and with Christ? Shall not Christ first Math. 25. 31, 3 [...]. &c. Iude 14, 15. 1 Cor. 6. 2, 3, 4. Rev. 2. 26, 27. come to judge the world: and then they that are Christs shall judge the world with him? why then should it be thought strange that the Covenant and Promises should first be made to Christ, and then in Christ to all his Seed? 3. The Scriptures [Page 77] plainly testifie, That the Covenant of Faith and Promises are made unto Christ, as well as to his Seed. This is evident, in divers Periods of this Federal Administration. As; (1) In that Grand Mother Promise, That First Promise after Adams fall; Gen. 3. 15. I will put Enmity between thee and the woman, and between thy Seed and her Seed: it shall bruise thy Head, & thou shalt bruise his heel. Here the womans Seed, collectively comprehends Christ, and all his Elect: The Serpents Seed, all the children of Satan. But to whom was this First Promise made? Not to the Serpent, or Satan: for though it was immediately spoken to the Serpent, yet it was directed to him, As a Threatning, not as a Promise. Not to Adam, nor to his wife: for herein God directs not his Speech to them at all, but only to the Serpent; Gen. 3. 16. to 20. They are severally spoken to afterwards, as is clear to him that heedfully observes the Text: And as yet they were uncapable of the Promise of Grace, no Course being taken as yet for satisfaction of Divine Justice for their Sins. To whom then could this Promise be made; But unto Christ, and to his Elect in him? (2) In the Lords Renewing of Covenant with Abraham, the Covenant and Promises were made to Christ, As the Apostle testifies plainly, Gal. 3. 16, 17. Now to Abraham and his Seed were the Promises made. He saith not, And to seeds, as of many; but as of one, And to thy Seed, which is Christ. And this I say, That, the Covenant which was confirmed before of God in Christ. The Greek hath it, [...], viz. unto Christ; or, towards Christ; which we translate, in Christ. That is, the Covenant made with Abraham, tends to Christ, carries and leads us to Christ alone, as in whom the spiritual Seed of Abraham should be gathered into one, both out of Jews and Gentiles; as Be [...]. in Annot. ad Gal. 3. 17. Beza excellently interprets it. And Paul saith further; Gal. 3. 19. The Law was added because of Transgressions, till the Seed should come, to whom the Promise was made. (3) In the daies of David and the Prophets, many eminent Promises of the Covenant of Faith are made and directed by God to Christ so personally, and individually, and that in the Second person, that it puts this whole matter quite out of Question. As, Promises touching Christs Priesthood; Psal. 110. 4. The LORD hath sworn, and will not repent, Thou art a Priest for ever after the order of Melchisedech. Promises touching his Kingship, Psal. 110. 1, 2, 3. The LORD said unto my Lord, sit thou at my right hand, till I make thine enemies thy foot-stool. The Lord shall send the rod of thy strength out of Sion: Rule thou in the mids of thine enemies. Thy people shall be willing in the day of thy Power, in the beauties of Holiness, from the womb of the morning: thou hast the dew of thy youth. Promises touching the Calling of the Gentiles, &c. Psal. 2. 7, 8, 9. I will declare the Decree, the LORD hath said unto me, Thou art my Son, this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy posession. &c.—Isa. 42. 6, 7. I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and will give thee for a Covenant of the people, for a light of the Gentiles: To open the blind eyes, to bring out the Prisoners from the prison, [Page 78] and them that sit in darkness out of the Prison house.—I [...]a 49. 6, 7, 8, 9. And he said, It is a light thing that thou shouldst be my servant to raise up the Tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou maist be my Salvation to the end of the Earth.—In an acceptable time have I heard thee, and in a day of Salvation have I helped thee: And I will preserve thee, and give thee for a Covenant of the people, to Establish the Earth, to cause to inherite the desolate heritages. By these, and like particulars its evident, That the Covenant of Faith and Promises are personally directed and made to Christ himself, as well as to his Seed. How then are they made unto Christ? they are either made to him Primarily, before them: or Secondarily, after them: or Equally with them. Not secondarily, After them; for that were to prefer the Body before the Head. Not equally, with them; for that were to equalize the body to the Head. Both which are extreamly absurd: The head Christ, so incomparably transcending his mystical Body. Therefore its remains clear, That the Covenant of Faith and Promises thereof are made Primarily to Christ, Secondarily to his Seed in him. 4. Finally, To this Truth; That, the Covenant and Promises are first made to Christ, and then to his Seed in him; the judgements of pious and learned men subscribe. And though this be not so generally spoken to; yet so many and considerable Authors express themselves clearly in it, that we are not to look upon it as an odd, singular, novel Opinion. As It is here to be observed, That the Promises made to Abraham, Are first made to Christ, and then in Christ to all that believe in him, be they Iews or Gentiles. This Conclusion is of Great use. First, by it we learn the difference of the Promises of the Law and the Gospel. The Promises of the Law are directed and made to the person of every man particularly; The promises of the Gospel are first directed and made to Christ, and then by consequent unto them that are by faith ingrafted into Christ. Secondly, by this we learn to acknowledge the Communion that is between Christ and us. Christ as Mediator is fi [...]st of all elected, and we in him: Christ is first justified, that is acquit of our sins, and we justified in him: He is heir of the world, and we heirs in him; He dyed upon the Cross, not as a private person, but as a publick person representing all the Elect; and all the Elect dyed in him and with him. In the same manner they rise with him to life, and sit at the right hand of God with him in glory. Thirdly, Here we see the ground of the certainty of perseverance of all them that are the true children of God. For, The office of Christ, to which he is set apart, is to receive the promise of God for us, and to apply it unto us. And this work is done by Christ without impediment, and without repentance on his part.—Lastly, here is comfort against the Consideration of our unworthiness. Thou sayest, thou art unworthy of the mercy of God, and therefore hast no hope. And I say again▪ Lost thou truly exercise thy self in the Spiritual Exercises of faith, invocation, Repentance▪ Be not discouraged; Thou must not receive the promise immediately of God, but Christ must do it for the [...], &c. Mr. W. Perkins on Galat. 3, 16. It is said, The promise is made to the Seed; yet the promise is made to us; and yet again, The Covenant is made with Abraham: How can all these stand together? Answ. The promises that are made to the Seed, that is, To Christ himself, those are these promises: Thou sh [...]ll be a Priest for ever; And I will give [...]hee [...]he Kingdom of David; Thou shalt sit on that Throne; Thou shalt be a Prince of Peace, and the Government shall be upon thy shoulders. Likewise, Thou shalt be a Prophet to my people, thou shalt open the Prison to the Captive, Thou shalt be annointed, &c, and thou shalt go and preach to them. These are the Promises that are made unto the Seed. The Promises that are made to us, though they be of the same Covenant, yet they differ in this: The Active part is committed to the Messiah, to the seed it self; but the Passive part, those are Promises that are made to us: you shall be taught, you shall be made Prophets; likewise, you shall have your sins forgiven, you shall have the effect of his Pries [...]hood made good unto you; you shall be subject to his▪ Government by an [...] righteousness that he shal [...] work in you, for you shall be made Kings. So the promise is made to us. How is the promise made to Abraham? For it is said, In thee all the Nations of the Earth shall be blessed. The meaning of it is, They are Derivative Promises; The Primitive and Original was made to Iesus Christ.—There was none that ever was partaker of the promises, but the children of Abraham; and therefore they were derived from Abraham to all the men in the world besides, that ever have been since. D. Preston of the New Cove [...]ant. p. 387, 388. Lond. 1634. Promises are the efficient causes of our purification as they are the Rayes and Beams of Christ the Sun of Righteousness, in whom they are all founded and established. They are All in him yea, and in him Amen. 2 [...] or. 1. 20. Every Promise by faith apprehended carries a man to Christ, and to the Consideration of our uni [...]y with him, in the right whereof we have claim to the promises; even as every line in a circumference, though there never so distant from others, doth, being pursued, c [...]rry a man at last to one and the same C [...]nter, common unto them all. For the promises are not made for any thing in us, nor have their stability in us; but they are made in and for Christ unto us; Unto Christ in our behalf, and unto us onely so far forth as we are members of Christ. For they were not made to Seeds, as many; but to Seed, namely, to Christ, in aggregat [...], as comprehending the Head and the members in the unity of one Body. Gal. 3. 16. Caput & Corpus [...]nus est Christus. Aug. Mr. Reynolds in his Sinfulness of Sin. pag. 345. Lond. 1631. Particular writers: And the whole Q. W [...]th whom was the Covenant of Grace made? A. The Covenant of Grace was made with Christ, as the Second Adam; and, in him, with all the Elect as his Seed. Gal. 3. 16. Rom. 5. 15. to the end. Isa. 50. 10, 11. So the Assembly, in the Larger Catechism. p. 8. in Quarto. Nationall Assembly of Divines.
[Page 79] IIII. As the Covenant-breaking disobedience of the first Adam involved all his Seed with himself in Sin and Death: So the Covenant-keeping obedience of the last Adam, Restored all his Seed with himself to righteousness and Life. This the Apostle demonstrates at large in Rom. 5. Especially in these words; Rom 5. 18, 19. As by the offence of one judgement came upon all men to Condemnation: even so by the righteousness of one, the free gift came upon all men to Iustification of life. For, as by one mans disobedience many were made Sinners: so by the obedience of One shall many be made righteous. Here Adams All, are called his Many: and Christs Many, are called his All. And though there be some similitude betwixt the Event and Efficacy of Adams disobedience, unto his Seed; and of Christs obedience, unto his: yet there is also much Dissimilitude. For, the weigh well Rom. 5. 15, 16, 17. efficacy of Christs Obedience, incomparably transcends and surpasseth the efficacy of Adams disobedience. Partly, In that Christs Obedience Saves; Adams disobedience condemns. Now a thousand fold more efficacy is required to Saving, then to Damning. Partly, In that the sin of Adam, condemning his Posterity, was but one: but the Free-gift of righteousness by Christ, justifying his posterity, absolves them from many offences, and not only from that one Sin of Adam. And this is much more.
Thus it is evident, That as Adam, and in him all his Natural Seed, were a joint-party to the Covenant of Works, before the Fall: So Iesus Christ, and in him all his Supernatural Seed, are a joynt-party to the Covenant of Faith, after the Fall.
SECTION III.
THe matter of this COUENANT of FAITH, comes next to be considered. Which is; The Recovery of Christs Seed from the state of sin and Death into the state of righteousness and eternal life by Christ, that in him the LORD may be their God, and they his people; They accepting him and these Covenanted mercies by true faith, and walking worthy of them according to the Gospel. This is the Substance and Matter of this Covenant, touching which Gods makes Agreement with Christ the last Adam, and in him with all his Seed.
[Page 80]For the more distinct unfolding of this excellent Mysterie, Observe, (1.) That, in General, the matter of this Covenant, is The Recovery or Restauration of Christs Seed, the Elect, after their Fall in Adam. (2.) That, in Particular, touching this Recovery and in order to the effecting thereof, The matters Agreed upon and Covenanted are of two sorts; viz. 1. Matters agreed upon and Covenanted betwixt God and Iesus Christ the last Adam. 2. Matters agreed upon and Covenanted betwixt God and the seed of Christ in him.
I. Matters Covenanted and agreed upon in that blessed & heavenly Transaction betwixt God the Father, and Iesus Christ the last Adam, touching the Recovery of his seed; are in Order of Nature Antecedaneous to the other betwixt God and his Seed, as the Foundation thereof; And therefore are first to be cleared. And they are either, 1. Matters Covenanted and promised to Christ, on the part of God the Father. 2. Matters restipulated to God the Father, on the part of Iesus Christ. Formerly hath been shewed, That God Covenanteth with Christ, and in him onely with his Seed, as a joynt-party; Now is to be declared, What God Covenanteth with Christ, as well as with his seed; and Christ with God. Writers are generally silent about this mysterious transaction: but Scriptures are very pregnant and evident.
I. God the Father, on his part, Covenanteth and promiseth to Iesus Christ the last Adam, in order to the Recovery of his seed, many things, yea all things requisite thereunto. To enumerate all, how impossible! yet take a Taste in these 5. Particulars following. viz. God the Father promiseth to Christ the last Adam, in order to the Recovery of his Seed; 1. To invest him with a Mediatory office to that end. 2. To accept him in his office. 3. To assist, support, encourage and protect him in the Execution of his office. 4. To exalt him most gloriously, after all his abasement undergone by reason of his office. 5. To prosper and crown him with full success in Recovering all his seed.
1. To invest Christ with a Mediatory office, whereby he should Mediate with God for his Seed and their Recovery; 1. As a Priest, 2 As a Prophet, 3. As a King.
As a Priest. For, God saith to Christ; Psal 110. 4. The Lord hath sworn, and will not repent; Thou art a Priest for ever after the Order of Melchizedech. Here God Promiseth to Christ an excellent and Eternal Priesthood. Object. The word (art) is of the present, not future tense; and therefore promiseth not what Christ should be for future, but onely Declares what Christ is for present. Answ. This Objection no way evinceth this to be no promise. For, 1. This word [art] is not in the Hebrew original, and therefore its printed in a distinct character. The Hebrew is, Thou a Priest, &c. that is, Thou shalt be a Priest for ever. It being the manner of the Hebrew tongue, sometimes for brevity sake to leave out a word, which is to be understood, and supplyed. 2. Though the word (art) were in the Original, yet this passage were a Promise; because the matter spoken of, was (de bono futuro) not fulfilled then at present, but to be fulfilled [Page 81] for future. And, when future Good is assured though in words of the present tense, it is a Promise. This then is Gods Sure and Irrevocable Promise to Christ touching that excellent and eternal Priesthood, whereby the recovery of his Seed was to be meritoriously obtaind. The chief Acts of the Priests office, and so of Christs function as Priest, are, 1. Oblation, and 2. Intercession. Heb. 9. 14 & 10. 12. to 19. Christ offered himself without spot to God, for purging away the sins of his Elect once for all: obtaining perfect remission of them for ever. And as he Heb. 9. 2 [...]. prayed for his Seed while he was on earth, so Heb. 7. 25. he ever liveth (n) Ioh. 17. 20. to the end. to make intercession for them in heaven (appearing in the presence of God for them, as their Heb. 9. 2 [...]. advocate with the Father. This Priestly office of Christ is, •. Sure; because Heb. 7. 20, 21. confirmed with Gods oath as well as his Promise. The Promise makes it Sure: The Oath(q) 1 Ioh. 2. 1. double Sure. • ▪ Irrevocable; The LORD will never repent of this Promise and Oath. 3. Excellent: far surpassing Aaron's order, even of Melchisedechs order, Heb. 7. 1, 2, 3. &c. who being King of righteousness, and then King of Salem, that is, King of Peace, was also Priest of the most high God, and so had a Royal Priesthood. 4. Everlasting; A Priest for ever Heb. 7. 16, 17, 24, 25. having (as Melchisedech) an everlasting and unchangeable Priesthood: And therefore being able to save to the uttermost, them that come unto God by him.
As a Prophet. For, the LORD Promiseth thus to Christ; Isa. 42. 6, 7. I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and will give thee for a Covenant of the People, for a light of the Gentiles: To open the blind eyes, to bring out the Prisoners from the prison, and them that sit in darkness out of the prison-house. Thus God promiseth to invest him with a Prophetick office, for opening the eyes of the blind. Christ as a Priest purchaseth and obtaineth for his Seed, Recovery wanted: Christ as Prophet Revealeth to his Seed, Recovery purchased. This he doth, 1. Instrumentally by his word proclaiming this mystery to them: 2. Efficaciously by his Spirit opening and enlightning their minds and hearts to comprehend it. And Christ by the Prophet acknowledgeth this, Isa. 50. 4. The Lord GOD hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary▪ he wakeneth morning by morning: he wakeneth mine ear to hear as the learned.
As a King. For, thus the Father Promiseth to Christ; Psal. 2. 6, 7, 8, 9. with Rev. 2. 26, 27. & 19. 15. Yet have I set my King upon my holy Hill of Sion. I will declare the Decree: The LORD hath said unto me, Thou art my son, this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the Earth for thy possession. Thou shalt break them with a rod of iron, thou shalt dash them in pieces like a potters vessel. In these words See, how the Lord in a Promissory way, 1. Annoints Christ as Sions King, his Churches King, in despite of all his enemies rage and opposition 2. Approves and establisheth this King by firm-Decree, 3. Extends his Dominion to the Gentiles. 4. Declares the power of this Government against his enemies, whom his [Page 82] iron rod shall incurably break and dash in pieces like a Potters vessel. And elswhere; Psal. 110. 1, 2, 3, 5, 6. The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The LORD shall send the rod of thy strength out of Sion: Rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power.—The Lord at thy right hand shall strike through Kings in the day of his wrath. He shall judge among the Heathen, he shall fill the places with dead bodies: he shall wound the Heads over many Countries. Here the Father promiseth to Christ, in reference to his Kingly office, 1. Most glorious enthronement (viz. after his Resurrection) at his right hand. 2. Continued Reign there, till all his enemies be utterly subdued. 3. A strong Scepter, to be sent out of Sion, viz. Christs powerful word and Spirit, wherewith he shall exercise his Regal Dominion. 4. The effect of this his Kingly Rule, Subduing his own to willing obedience: But crushing his Enemies, even the greatest Heads and Rulers in the world that oppose him, with utter destruction. Thus, Christ meritoriously purchaseth Recovery for his Seed, as a Priest: Clearly Revealeth this Recovery purchased, as a Prophet: And effectually applyeth to his Seed, this Recovery purchased and revealed, as a King. Thus the Father Covenanteth with Christ to invest him with a Mediatory office, of Priest, Prophet, and King, for the Recovery of his Seed.
2. To accept Christ in this his Mediatory office; According to that of Isaiah. Isa. 49. 7, 8. Thus saith the LORD the Redeemer of Israel, and his holy one, to him whom man despiseth▪ to him whom the Nation abhorreth, to a servant of Rulers, Kings shall see and arise, Princes also shall worship, because of the LORD that is faithful, and the Holy one of Israel, and he shall choose thee. Thus saith the LORD, In an acceptable time have I heard thee, and in a day of salvation have I helped thee; and I will preserve thee and give thee for a Covenant of the people, to establish the Earth, and to cause to inherit the desolate heritages. Yea Christ in his office is so acceptable to God, that he promiseth his Soul shall delight in him, and consequently in his Seed for his sake; Isa. 42. 1. Behold my servant whom I uphold, mine Elect in whom my Soul delighteth: I have put my Spirit upon him, he shall bring forth judgement to the Gentiles.—Luke 3. 21, 22. It came to pass, that Iesus being baptized, and Praying, The Heaven was opened; And the Holy Ghost descended in a bodily shape like a Dove upon him; And a voice came from heaven, which said, I hou art my beloved son, in thee I am well pleased.
3. To assist, Support, Comfort and Protect Iesus Christ in the Execution and fulfilling of his office, for the Recovery of his Seed: And that especially three waies▪ viz. 1. Against the utmost Extremity of all his Sufferings, that should be inflicted upon him for all the Sins of his Seed: which sufferings were most numerous and grievous. Isa. 42. 5, 6, 7. Thus saith God the LORD, he that created the Heavens, and stretched them out; He that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein: I the LORD have called thee in righteousness, and [Page 83] will hold thine hand, and will keep thee, and will give thee for a Covenant of the people, for a light of the Gentiles, &c. Here God assureth Christ, from his wonderful Creation, Preservation and Government of all things, that he will strengthen, preserve and stand by him in all his Mediatory administrations, for Recovery of his Seed, whether Jews or Gentiles, from the darkness and bondage of Sin and Death. And Christ himself is brought in, by the Prophet, acknowledging thus much, saying; Isa. 49. 1, 2, 3. Listen O Isles unto me, and hearken ye people from far; The LORD hath called me from the womb, from the bowels of my mother hath he made mention of my name. And he hath made my mouth like a sharp sword. In the shadow of his band hath he hid me, and made me a polished shaft, in his Quiver hath he hid me; And said unto me, Thou art my servant O Israel, in whom I will be glorified. 2. Against all Oppositions and Enemies. To this effect God promiseth to Christ Psal. 2. to 10. with Acts 4. 25, 26, 27, 28. that he will set up his kingdom in Sion, and extend it even to the Gentiles, notwithstanding all the rage, plots, insurrections, and combinations of Gentiles, Jews, Kings of the earth and Rulers against him. The Lord meanwhile deriding them, and threatning to destroy them. 3. Against all his deepest discouragements, which he should meet with in the discharge of his function. As, Isa. 49. 4, 5. 6. Then I said, I have laboured in vain, I have spent my strength for nought, and in vain: yet surely my judgement is with the LORD, and and my work with my God. And now saith the LORD that formed me from the womb to be his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the LORD, and my God shall be my strength. And he said, it is a light thing that thou shouldst be my servant to raise up the Tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou maist be my salvation to the end of the Earth. Here Christ is brought in lamenting and complaining of the Jews Contumacy and obstinacy, refusing to be gathered, and as it were rendering his office vain. And against this great discouragement, he is supported, (1) From the Testimony of his own Conscience in the sight of God, that he hath faithfully discharged his office. (2) From Gods acceptance promised him notwithstanding; what ever the world may judge, he should be glorious in the eyes of the LORD. (3) From Gods power and vertue which notwithstanding should be manifest in him. And, (4) From the Surpassing success of his office promised for gathering and gaining even of the Gentiles.
4. To exalt Christ gloriously, after he had been debased ignominiously: His Mediatory office being put in execution both in his Humiliation and Exaltation. Now God the father Covenanteth with Christ, to exalt him gloriously in his, 1. Resurrection from the Dead; 2. Ascention into Heaven; 3. Session at Gods right hand.
In h s Resurrection from the Dead; Psal. 2. 7. I will declare the Decree, The LORD hath said unto me; Thou art my Son, this day have I begotten thee. Which Scripture the Apostle Paul interpreteth as a promise [Page 84] of Christs Resurrection, saying;Acts 13. 32, 33. God hath fulfilled the same unto us their children, in that he hath raised up Iesus again, as it is also written in the second Psalm, Thou art my Son, this day have I begotten thee. Christ in his Resurrection was begotten and brought forth of the womb of the Earth. And ChristPsal. 16. 8, 9, 10, 11. Compared with Acts 2. 25. to 32. & 13. 35, 36, 37. elsewhere Singularly comforts himself against Death & Grave, by Gods Promise of his Resurrection.
In his Ascention into Heaven after his Resurrection. For thus God speaketh to Christ by his spirit, touching his Ascention;Psal. 68. 18. Thou hast ascended up on high; thou hast led Captivity Captive; Thou hast received gifts for men; yea for the rebellious also, that the LORD God might dwell among them. This the ApostleEph. 4. 7, 8, 9, 10 11, 12. &c. Paul expoundeth peculiarly of Christs Ascention into Heaven, and of the benefits of that his Ascention to his Church.
In his Session or sitting on Gods right hand in the highest Heavens, after his Ascention. For thus the father promiseth to Christ:Psal. 110. 1. The LORD said unto my Lord, Sit thou at my Right hand, untill I make thine Enemies thy footstool. That is, Thou shalt sit on my right hand till then. Its Gods promise, not to David, but to Christ, Davids Lord: asActs 2. 34, 35. Peter in his Sermon on the day of Pentecost testifieth. Thus God promised to Christ, glorious exaltation in these three eminent degrees of his Resurrection, Ascention, and sitting at Gods right hand: All which tended much to the Compleating of his Elects Recovery: For asRom. 4. 25. Christ dyed for their sins; so he Rose again for their Iustification; Ascended that he mightEph. 4. 7; 8, 9. Captivate Captivity, give gifts to men: Act. 2. 33. pour forth his spirit upon them, andJoh. 14. 2, 3. prepare a place for them: and he sits at Gods right hand that he mayHeb. 7. 25. & 9. 24. continually intercede and appear for his people,Psal. 110. 1, 2, 3. gather and govern all his Seed, andPsal. 110. 1. 1 Cor. 15. 24, 25, 26. utterly destroy all his and their enemies.
5. To prosper Christ in his office, and crown him with full success therein, for the Recovering of all his seed, whether among Iews or Gentiles.Psal. 110. 2, 3. The Lord shall send the Rod of thy strength out of Sion; (Here's his office, exercised by the powerful Scepter of his Word and Spirit sent from Sion, abroad into the world:) Rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness, from the womb of the morning: thou hast the dew of thy youth. Here's the success of his office promised, both in his victorious subduing of his enemies, in the chearful willingness of his subjects, and in the wonderful numerousness of his people won unto him, even like the innumerable drops of the morning Dew. Again, the Lord said to him;Psal. 2. 7, 8, 9. Thou art my son, this day have I begotten thee. Ask of me, and I shall give thee the Heathen for thine inheritance, and the uttermost parts of the Earth for thy possession. Thou shalt break them with a rod of iron, thou shalt dash them in pieces like a potters vessel. Here the Father promiseth to the Son, upon his Resurrection and intercession, the Gentiles for his spiritual inheritance and possession: and that his enemies amongst them shall be broken and destroyed by him. And yet more fully;Isa. 42. 5, 6, 7, 8. I the LORD have called thee in [Page 85] righteousness, and will hold thine hand and keep thee, and give thee for a Covenant of the people, for a light of the Gentiles. To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison-house. Is. 49 6. to 14. Upon this Text Calvin speaks excellently; laterea vero quod sub icit Propheta, Dabo te in f [...]dus, nomini alteri quam Christo convenit. Quomodo haec tater se concillabinus [...] Nempe si consideremus Christum non tam esse suum quam nostrum, quia nec venit, nec mortuus est, nec resurrexit sibi.—Itaq [...] promittit Deus universo Ecclesiae corpori. Christus qui veluti sponsor intermedius est, recipit has promissiones: nec fibi privatim stipulatur, sed toti Ecclesiae, in cujus salutem missus est.—And he said, It is a light thing that thou shouldst be my servant to raise up the tribes of Iacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation to the end of the Earth. Thus saith the LORD, the Redeèmer of Israel, and his holy one, to him whom man despiseth, to him whom the nation abhorreth, to a servant of Rulers, Kings shall see and arise, Princes also shall worship, because of the LORD that is faithful, and the holy one of Israel, and he shall choose thee. Thus saith the Lord, In an acceptable time have I heard thee, and in the day of salvation have I helped thee; and I will preserve thee, and give thee for a Covenant of the people, to establish the Earth, to cause to inherit the desolate heritages; That thou mayest say to the prisoners, Go forth: To them that are in darkness, shew your selves: They shall feed in the wayes, and their pastures shall be in all high places: They shall not hunger nor thirst, neither shall the heat nor Sun smite them: For he that hath mercy on them shall lead them, even by the Springs of water shall he guide them. And I will make all my mountains a way, and my high-waies shall be exalted. Behold these shall come from farre: and lo, these from the North and from the West: and these from the Land of Sinim. Sing O heavens, and be joyful O Earth, and break forth into singing O Mountains: For God hath comforted his people, and will have mercy upon his afflicted. Thus the Father promised Compleat Success to Christ in his Mediatory office for Recovery of his Seed, according to that,Isa. 53. 10, 11, 12. When thou shalt make his Soul an offering for sin, he shall see his seed, he shall prolong his dayes, and the pleasure of the LORD shall prosper in his hand. He shall see of the travel of his soul, and shall be satisfied: By his knowledge shall my righteous servant justifie many: for he shall bear their iniquities.
These things God the Father Covenanteth and promiseth on his part to Iesus Christ the last Adam.
II. Iesus Christ the last Adam Restipulateth and re-promiseth on his part to God the Father divers things, especially these two, viz.
1. Chearfully and faithfully to accept, undertake and discharge this Mediatory office imposed upon him by the Father, in order to the Recovery of his Seed, the Elect.Compare Psal. 40. 6. to 11. with Heb. 10. 5. to 11. Wherefore, when he cometh into the world he saith; Sacrifice and offering thou didst not desire, mines ears hast thou opened: (or as the Apostle; But a body hast thou prepared me:) Burnt-offering and sin-offering hast thou not required. Then said I, lo, I come: In the volume of the Book it is written of me: I delight to do thy will O my God: yea, thy Law is within my heart. I have preached righteousness in the great Congregation: lo, I have not refrained my lips, O LORD, thou knowest. I have not hid thy righteousness within mine heart, I have declared thy faithfulness and thy salvation: I have not concealed thy loving kindness and thy truth from the great Congregation. [Page 86] Here Christ restipulateth cheerfully to accept and execute His Priestly office, in offering himself up a Sacrifice once for all, to take away his Peoples sins, as the Apostle plainly expoundeth it; And his Prophetick office, in preaching Gods righteousness, faithfulness, salvation, loving-kindness and Truth to his Church. And elswhere Christ declares this his acceptance of his office, saying;Isa. 61. 1, 2, 3. with Luke 4 18, 19, 20, 21. The Spirit of the Lord GOD is upon me, because the LORD hath annointed me to preach good tidings unto the meek, He hath sent me to binde up the broken-hearted, to proclaim liberty to the Captives, and the opening of the prison to them that are bound: To proclaim the acceptable year of the LORD, and the day of vengeance of our God, to comfort all that mourn: To appoint unto them that mourn in Sion, to give unto them beauty for ashes, the oyle of joy for mourning, the garment of praise for the spirit of heaviness, That they might be called the trees of righteousness, the planting of the LORD, that he might be glorified. Iesus Christ reading this Scripture on a Sabbath-day in the Synagogue of Nazareth, when he he had closed the Book, began to say unto them, This day is this Scripture fulfilled in your ears.
2. Fully to depend and rely upon his heavenly Father for Acceptance, Assistance and Protection in the Execution of his office, notwithstanding extreamest oppositions, deepest difficulties and distresses. To this effect, Christ, in the Prophet, saith;Isa. 50. 5, 6, 7, 8, 9. The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away back. I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. For the Lord GOD will help me, therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed. He is neer that justifieth me, who will contend with me? Let us stand together; who is mine adversary? let him come neer to me. Behold the Lord GOD will help me, who is he that shall condemn me? Lo they all shall wax old as a garment: The moth shall eat them up. Thus Christ declares his confidence in Gods assistance and acceptance even in his sharpest sufferings. And elsewhere he is brought in as it were victoriously triumphing against Death it self, through his Hope of Resurrection and Glory.Psal. 16. 8, 9, 10, 11. compared with Act. 2 25, 26, 27, 28, &c. I have set the LORD alwayes before me: because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my glory rejoyceth: my flesh also shall rest in hope. For thou wilt not leave my soul in Hell; neither wilt thou suffer thine holy One to see corruption. Thou wilt shew me the path of life: In thy presence is fulness of joy, at thy right hand are pleasures for evermore.
This is that blessed Transaction betwixt God the Father and Iesus Christ, and these are a taste of those precious Matters Covenanted and agreed upon betwixt them, in order to the Recovery of Christs Seed.
II. Matters Covenanted and agreed upon, betwixt God and Christs Seed in Christ the last Adam, fall next into Consideration. And they are either, 1. Covenanted and promised by God. Or, 2. Required of and Restipulated by Christs seed in him.
[Page 87]I. God on his part Covenanteth and Promiseth to Christs Seed in him, divers admirable Sublime and transcendent Benefits. But especially, 1. What God will do in Christ, for Christs Seed, viz. Recover them out of a state of Sin and Death, into a state of Righteousness and eternal Life. 2. What God will be in Christ, to Christs Seed; viz. He will be to them a God.
(1) The Lord Covenanteth what he will do for Christs Seed. He will Recover them, &c. Herein note, 1. The benefit or mercy Promised. 2. The Object to whom this mercy is peculiarly intended.
1. The mercy itself Promised, Recovery, &c. may be considered, 1. More Generally. 2. More Particularly.
More Generally, thus conceive of Gods Recovery of Christs Seed from Sin and Death to Righteousness and Life. The Elect of Christ, through Adams disobedience and breach of the Covenant of Works, are plunged into a State of Sin and Death, as well as others: as hath been shewed. But God, that his Election might stand inviolably, upon Adams Fall publisheth his Covenant of Faith, wherein he declares his Gracious will and pleasure, to Restore his Elect from Sin and Death, to Righteousness and eternal Life. Sin and Death comprehend in them Mans whole Natural misery, and are the Term from which: Righteousness and Life eternal comprize in them Mans whole supernatural Remedy, and are the Term to which, God will Restore his Elecm Christs Seed. 1. That God Covenanteth to Recover them from Sin to Righteousness, is clear. For, This is the Covenant that I will make with them after those daies, saith the Lord: I will put my laws into their hearts, and in their minds will I write them: and their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. Heb. 10. 16, 17, 18. So that, when God remembers Sins no more, he remits them: where God remits Sins, there needs no more offerings to expiate and purge them away; God is fully satisfied for such, and so accepts and justifies them. And again it is promised, That As by one mans disobedience many were made Sinners: So by the obedience of one shall many be made righteous, Rom. 5. 10. Here's Recovery promised from guilt of sin, to imputed Righteousness by Iustification. God further Covenanteth; I will give them one heart, and I will put a new Spirit within you: And I will take the stony heart out of their flesh, and will give them an heart of flesh; That they may walk in my statutes, and keep mine ordinances, and do them, Ezek. 11. 19, 20. and 36. 25, 26, 27. Here's Recovery promised from the filth and power of Sin to inherent Righteousness, by Sanctification. 2. That God also Covenanteth to recover Christs Seed from Death to eternal Life, is as clear. For he saith; If by one mans offence, death reigned by one: much more they which receive abundance of Grace, and of the gift of righteousness, shall reign in life by one, Iesus Christ. Rom. 5. 17. 21.—That as Sin hath reigned unto death; even so might Grace reign through righteousness unto eternal life, by Iesus Christ our Lord. This Recovery of Christs Seed from the miserable state of Sin and [Page 88] Death, to the happy state of righteousness and eternal life, seems as it were Typically to be shadowed out and promised, under Israels Recovery from Egypts miserable bondage, to Canaan. Gen. 15. 13, 14, 18. Deut. 5. 2, 3. 6. And the Jews return from their woful Captivity in Babylon, unto Sion. Ier. 24. 5, 6, 7.
More Particularly, Gods Recovery of Christs Seed from Sin and Death to Righteousness and Life, being a most large Comprehensive benefit, comprizeth in it many excellent Spiritural blessings. Partly, in respect of the Impetration of it, for Christs Seed: Partly, in regard of the Application of it, to Christs Seed. I. The Impetration, or obtaining of this Recovery for Christs Seed, was by ReDEMPTION. Redemption is a Recovery of Christs Seed from the bondage of Sin, Satan, Death and the wrath of God, into the contrary spiritual liberty: by the payment of a just and Satisfactory price. Hence those phrases: ye are bought with a price, 1 Cor 6. 20.—1 Pet. 1. 18, 19. ye were not redeemed with corruptible things, as silver and gold from your vain Conversation,—but with the precious blood of Christ.—Tit. 2. 14. who gave himself for us, that he might Redeem us from all iniquity.—Gal. 3. 13. Christ hath Redeemed us from the Curse of the Law, being made a Curse for us. In this work of Redemption are considerable, 1, The1 Tim. 2. 5. Mediation of the Redeemer Christ, betwixt God and his Seed. 2. The [...] Rom. 3. 25. Eph. 5. 2. Heb. 9. 13, 14. & 10. 11. to 15. [...] Satisfaction of this Mediator, made to Gods Justice, by his Death, for the Sins of all his Seed. 3. The Meritorious2 Cor. 5. 19, 20. Rom. 5. 10. Dan. 9. 24. Reconciliation of all his Seed unto God by this full Satisfaction. II. The Application of this Recovery thus obtaind to Christs Seed, is effected especially by these several steps, or degrees. viz. 1. By conviction. Christs Seed being throughlyJoh. 16. 8, 9, 10, 11. Convinced both of their own sin and misery, by nature: and of the sufficient Remedy thereof in Christ by Grace. 2. By couversion. When theyAct. 26. 18. Math. 18. 3. are turned from darkness to light, and from the power of Satan unto God. This Conversion, in respect of several notions and Considerations, is expressed in Scripture by divers Names, which for substance import one and the same thing. It is stiled (1) In regard of the newness of Condition whereinto they are brought,Tit. 3. 5. Rom. 12. 2. Renovation or Renewing. (2) In regard of Natures inability, and of the Necessity of Divine Power, to bring them unto this new condition,2 Cor. 5. 17. Eph. 2. 10. New-Creation. (3) In regard of Gods way of bringing them into this New state, Outwardly by the call of his word as the instrument: Inwardly by the call of his spirit as the efficient thereof,Rom. 8. 30. 1 Cor. 1. 2, 26 Vocation, or Calling. (4) In regard of the resemblance that this Conversion hath with mans Natural generation and birth, its stiledTit. 3. 5. Ioh. 3. 3, 5, 6, 7, 8. & 1. 13. Regeneration, New-birth, or Being born from above. (5) In respect of their separation from Sin, unto Holiness of Person and Conversation,1 Pet. 1, 2. 1 Cor. 6. 11. 1 Thes. 5. 23. Sanctification. (6) In regard of Divine Principles, Habits and gratious Qualifications infused, the2 Per. 1. 4 Participation of the Divine Nature. (7) Finally to mention no more in regard of their spiritual Motion from misery to happiness, its stiled A1 Ioh. 3. 14. Transition, or Passing from Death to Life. All these [Page 89] for Substance being but Conversion. 3. By Adoption. Christs Convert Seed being admitted and accepted as theGal. 4. 4, 5. Ioh. 1. 12. Rom. 8. 15. Eph. 1. 5. Adopted sons of God by Grace, through Christ the only son of God by Nature. In and with which adoption they receive the Priviledges of Sons; viz. Gal. 4. 6. Rom. 8. 15, 16. The Spirit of adoption, both crying Abba Father, and Attesting their Sonship.Gal. 4. 7. & 5. 1. Ioh. 8. 36. Son-like liberty and freedome.Gal. 4. 7. Rom. 8. 17. Heirship to God. Co-heirship to Christ. 4. By Iustification. When GodRom. 3. 24, 25, 26. & 4, 5, 6, 7, 8. 2 Cor. 5. 20. 21. Rom. 5. 16. 17, 18, 19. & 4. 5, 6, 7, 8, 23, 24, 25. freely remits all their unrighteousness, and accounts their persons righteous, meerly for the meritorious and Satisfactory obedience of Christ, imputed to them of meer grace, through Faith only. 5. By Donation of divers spiritual Priviledges, as Consequential fruits of Conversion, Adoption and Justification: especially these, viz. Rom. 5. 1. Peace with God in Christ.Rom. 14. 17. Joy in the Holy Ghost.Rom. 5. 5. Diffusion or shedding abroad of Gods love in the Heart.Rom. 8. 16. Eph. 1. 13, 14. 2 Cor. 13. 5. 1 Ioh. 3. 24. Heb. 6. 10. & 10. 22. Assurance of a Good spiritual state towards God, in Christ.2 Pet. 3. 18. 2 Thes. 1. 3. [...]ph. 4. 15, 16. Progress and Growth in Grace. AndRev. 2 10. 1 Pet. 1. 5. Ioh. 10. 27, 28, 29. Rom. 8. 38, 39. faithful Perseverance, or Final Constancy in this gracious Christian state unto the Death. 6. Finally, By Glorification, God compleats this Recovery of his elect from Sin and Death to righteousness and life;Acts 7. 59. Heb. 12. 23. Luke 2. 3. 43. Phil. 1. 23. Receiving their Spirits made perfect, into glory, immediately upon Death: And at the Last day,1 Thes. 4. 16. 1 Cor. 15. 42, 43, 44. Raising up their bodies in glorious state to be reunited with their Spirits, That so both bodies and souls may1 Thes. 4. 17. meet the Lord coming to judgement, may beMath. 25. 32. to the end. open y acquitted when the whole world besides shall be condemned, may with Christ1 Cor. 6. 2, 3. judge both men and Angels, & afterwards may ascend with Christ into the higest Heavens,1 Cor. 13. 12. Math. 5. 8. 1 Ioh. 3. 2. 1 Cor. 15. 28 1 Thes 4. 17. there to have full immediate uninterrupted vision & fruition of God in Christ face to face unto all eternity.
Thus of the Benefits Covenanted which God will do for Christs Seed; He will Recover them, &c.
2. The object to whom these Grand Benefits are intended in Christ, is only Christs Seed, The Elect. For, 1. They, and they alone were before the foundation of the world, in Christ eternallyEph. 1. 4, 5. Rom. 8. 29. elected and predestinated to these benefits. 2. They, and they alone are the Persons for whom Christ in fulness of time intentionally shed his blood and laid down his life, that he might purchase and procure these mercies for them. Even; forRom. 8. 33, 34. Gods Elect: forIoh 11. 51, 52. the children of God. ForHeb. 2. 13, 14, 15. the children which God had given him: forEph. 5. 25. Acts 20. 28. his Church: forMath. 1. 21. his people: forIoh. 10. 11, 15. his sheep. 3. They, and they alone are the persons to whom these Benefits and Mercies are in due timeRom. 8. 29, 30. Eph. 1. 3, 4, 5. Ioh. 10. 26. & 17. 2. & 6. 37, 39. Act. 13. 48. actually and effectually applyed and bestowed in Jesus Christ through the operation of the Spirit. Consequently they alone that are Christs Seed, the Elect, are the Object to whom these Benefits and Mercies are intended in Christ.
(2) The Lord Covenanteth, what he will be to Christs Seed: viz. He will be to them a God. That thus God Covenanteth, is clear [Page 90] in the Tenour of the Covenant of Faith, as Renewed to Abraham, Israel, David, The Iews, and in the New Covenant. 1. To Abraham God saith;Gen. 17. 7, 8. I will establish my Covenant between me and thee, and thy Seed after thee, in their Generations, for an everlasting Covenant: To be a God unto thee, and to thy Seed after thee. And I will give unto thee, and to thy Seed after thee, the Land wherein thou art a stranger, all the Land of Canaan, for an Everlasting possession: And I will be their God. 2. To Israel at Horeb, Deut 5. 2, 3, 6. Exod. 29. 45. I am the Lord thy God, &c. 3. To David God promiseth, in reference to his Seed;Psal. 89. 26, 33, 34. He shall cry unto me, Thou art my Father, my God, and the Rock of my Salvation. 4. To the Jews, Captived in Chaldea, the Lord Promiseth frequently by his Prophets;Ier. 24. 7. & 30. 22. & 32. 38, 40. Ezek. 11. 20. & 36. 28. They shall be my people, and I will be their God. 5. Finally, This is the Grand blessing Promised under the New Covenant;Heb. 8. 10. Ier. 31. 33. I will put my laws into their mind, and write them in their hearts: And I will be to them a God, and they shall be to me a people. Thus the Lord Covenanteth what he will be to his people, to the Seed of Christ: He will be to them a God. And what could God say more? For, of all Federal Clauses and Promises in Gods Book, this is the Highest, Fullest, Surest, and Sweetest. I. The Highest. For the blessing herein promised is the Gen. 14. 18, 19, 20, 22. Most-High God, the Supreme Good, theLuke 18. 19. only Good: from whose goodness every Good thing flows. It was much that God said to Abraham, being about to Enter into Covenant with him;Gen. 15. 1, 18. Fear not, Abraham: I am thy shield, and thy exceeding great reward. A Shield; A Reward: A great Reward; An exceeding great Reward; And all this, to Abraham. What Security, what Sufficiency is here for Abraham? It was much more, that God, Covenanting with David, Promised to his Seed;2 Sam. 7. 14. I will be his Father, and he shall be my son. But it is most of all that the Lord saith: I will be to them a God. God is higher then Heaven, or Earth: then Grace, or Glory: then things present, or to come: then Men, Angels, or Seraphims: and therefore when God promiseth Himself, he promiseth the Highest Good Promiseable. The whole Covenant is a rich Ring of Gold, or chain of Pearl: but this Promise is as the highest Diamond in the Ring, and most precious Jewel in the Chain. It is the very Crown and top-excellency of all the Promises. II. The fullest. No Promise in Scripture is so Compleat and Comprehensive as this promise. When God is Promised: what is not promised? 1. All that's in God, is promised: His wisdom, for Direction: His Power, for Protection: His Grace, for acceptation; His Mercy, for Commiseration: His Justice, for Remuneration, &c. 2. All that is Gods, is Promised: His Creatures on Earth, to serve us: His Angels in Heaven, to guard us. His Ordinances, in this world, to make us holy: His recompences in the world to come, to make us happy: His comforts, to support us: His Graces, to adorn us: His Glory, to crown us, &c. all these are Promised: yea all things are Promised, when God is Promised. God is All in All. Therefore this Promise of God is the Center where all the Promises meet: The Sea whereinto all the Promises [Page 91] Empty themselves. III. The Surest. For, when God hath made divers other Promises to his People, he is wont to close them up with this: (i) and I will be your God. This he adds as a strong(l) Levit. 26. 3. to 13. particularly See ver. 12. [...]zek. 11. 16, 17, 18, 19. Bond, or firm Seal unto his other Promises. And no wonder: For, if God will perform this greatest of all blessings: he will never deny, or withold, any lesser inferiour blessing. If he give that which implies all good, which is the fountain of all good: surely he can count no good thing too dear for us. He that spares not his own dearest self, how shall he not with himself freely give us all things? IV. Finally, This is the Sweetest of all Gods Promises: and of all his Covenant-Agreements. viz. I will be to them a God. For, 1. This gives the Sweetest Right and Property. It gives us Right to, and Property in the Sweetest God. God is1 Ioh. 1. 5. Light without obscurity: How sweet is such light to the Mind! God is1 Tim. 6. 17. Life, without Mortality: How sweet is such Life unto the Soul! God isRom. 16. 20. Peace, without perplexity: How sweet is such Peace unto the Conscience! God is1 Ioh. 4. 16. Rom. 8. 38, 39 Love, without mutability: How sweet is such Love unto the Heart! Yea God is all Sweetnesses. And whatsoever sweetness is among the Creatures, it originally flows from this uncreated sweetness of God. Oh therefore how incomparable sweet is it to have Property in this God, To have this God for our God! 2. This stablisheth the sweetest Relation betwixt God and us: That he should be ours, and we his. No Relation on Earth, of Master and Servant, of Parent and child, or of husband and wife, can be in any degree Compared to this Relation. They are but shadows, butSolus tu esjocunditas; amaritudine plenus est mundus. August. in Psal. 85. p. 940. D. Tom. 8. Basil. 1569. bitterness, in comparison of this sweetness. 3. This yields the fullest and sweetest Satisfaction. No Creature can satisfie, or fill the Soul: But God fils the soul, satisfies the heart abundantly. Mans heart is made capable of God, and therefore is restless till it Center itself in God. Beyond God, the heart can desire nothing: therefore to have God must needs be sweetest of all. 4. Finally, This Promise is an Antidote against all Gall and bitterness, bringing God to be thine. For then, The Bitterness of wrath is Past: for God is thine, to Love thee. The bitterness of sin is Past: for God is thine freely to Pardon and Justifie thee, fully to purge and Sanctifie thee from all Sin. The bitterness of Death is Past; for God is thine, to arm thee against death, to pluck out the sting of Death, and at last totally to redeem thee from the state of Death and from all Possibility of Dying any more. Oh how infinitly sweet is that God, that thus sweetens all our bitterness! how sweet that Promise, that makes this God ours! Thus God Covenants what he will be to Christs Seed; He will be their God. And these are the Benefits and mercies which God on his part Covenanteth and Promiseth in Christ to his Seed.
II. Christs Seed on their part, do in like sort reciprocally promise, restipulate and Covenant with God in Christ, The Performance of divers Federal Duties. viz. 1. What they will do. 1. They will Accept Christ by true Faith; and in Christ, all Gods Covenanted Mercies: [Page 92] And 2. They will walk worthy of him and them, according to the Gospel. 2. What they will be. They will become Gods people, in Christ. Oh how much is here implied in a few words!
1. What they will do. And here they restipulate two things especially; viz.
1. To accept Christ by Faith unfained, and in him all Gods Covenanted Benefits and Mercies. That they restipulate thus to accept Christ and the Covenanted mercies by true Faith, wil appear upon due Consideration of these Particulars. viz. 1. That, Acceptance of Christ by true Faith is required, in order to the actuall participation of these Covenanted Mercies; Recovery from Sin to righteousness, from Death to life, and having God to be their God. Christ saith, Iohn 6. 28, 29 This is the work of God, that ye believe on him whom he hath sent. Iohn saith, 1 Iohn 3. 23, 24. This is his Commandment, that we should believe on the name of his son Iesus Christ, and love one another, as he gave us Commandment. And he that keepeth his Commandments, (whereof this believing in Christ is the chief,) dwelleth in him and he in him. And therefore hath God to be his God, and hath righteousness and life from God in Christ. Thus Paul and Silas command the Jaylor to believe in order to his Salvation; Act. 16. 31. Believe on the Lord Iesus Christ, and thou shalt be saved, and thine house. 2. That, The Not-believing in Christ, is condemned, and threatned with Death and damnation. Condemned, as that Iohn 16. 8, 9. Sin of Sins, whereof the Spirit of Christ chiefly convinceth and reproveth the world. Threatned; Mark 16. 16. He that believed not shall be damned. Iohn. 3. 18, 36.—He that believeth not, is condemned already, because he hath not believed on the name of the only begotten son of God.—He that believeth not the son, shall not see life: but the wrath of God abideth on him. 1 Ioh. 5. 11, 12. This is the Record, That God hath given to us Eternal life; and this life is in his Son. He that hath the Son hath life: and he hath not the son of God hath not life. 3. That, the Covenanted Benefits are promised peculiarly to believing in Christ, and accepting of him by Faith▪ As, ( [...]) Recovery from Sin to Righteousness; Acts 10. 43. with 13. 39. & Rom. 10. 4. & 4. 5. To him give all the Prophets witness, That through his name whosoever believeth in him, shall receive remission of Sins. Isa. 53. 11. By his knowledge (viz. The Knowledge of Christ by Faith) shall my righteous servant justifie many; for he shall bear their iniquities. (2) Recovery also from death to eternal life; Rom 10. 11. 1 Pet. 2. 6 with Isa. 28. 16. whosoever believeth on him shall not be ashamed: or, as Peter hath it, shall not be Confounded. Ye, Mark 16. 16. He that believeth shall be saved. Ioh. 3. 16. God so loved the world, that he gave his only begotten son: That whosoever believeth in him, should not perish, but have Everlasting life. Ioh. 6. 35. And Iesus said unto them; I am the bread of life: He that cometh to me shall never hunger; and he that believeth on me shall never thirst. Ioh. 11. 25, 26.—Iesus said unto her; I am the Resurrection, and the life: He that believeth in me, though he were dead, yet shall he live; And whosoever liveth and believeth in me shall never dye. 4. Finally, That the Covenanted Mercies are actually bestowed upon them that accept Jesus [Page 93] Christ by Faith unfained. Abraham Rom. 4. th [...]oughout. believed, and is justified with the righteousness of Faith, and thereby is made also heir of the world: and this is written, To let us know, that in like manner we shall be justified, and be made heirs, if we believe as Abraham did. Ioh. 1. 12. As many as received him, (that is, Christ,) To them he gave power to become the sons of God, even to them that believe on his name. And the Apostle declares, Gal. 3. 6, 7, 8, 9. That they which are of the seed of Abraham, are blessed with faithful Abraham▪ And That Gal. 3. 21, 22. if there had been a Law given which could have given life, verily righteousness should have been by the law. But the Scripture hath concluded all under sin, That the Promise by Faith of Iesus Christ might be given to them that believe. And Rom. 5. 1, 2. ▪ That by Christ, we have access by Faith into this Grace, wherein we stand. Now lay all this together, and it is evident, that it is required of Christs Seed, that they accept Christ by true Faith; and in Christ, righteousness, eternal life, and God to be their God: And when they close with God in this Covenant, thus they Promise to accept him.
2. To walk worthy of Christ, and of all these Covenanted Mercies, according to the Gospel. This Eph. 4. 1. 1 Thes. 2. 12. 2 Thes. 1. 5. 11. Worthy-walking is frequently pressed in the Gospel; not as implying any Meritoriousness therein, but onely an Harmonious suitableness of course and life becoming them that partake such an high favour from God in Christ. Especially, Paul, Col. 1 [...] 10, 11, 12, 13, 14. Giving thanks unto the Father, which hath made us meet to be made partakers of the inheritance of the Saints in light: who hath delivered us from the power of darkness, and hath translated us into the Kingdom of the son of his Love: prayes for the Colossians, That they might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might according to his glorious power, unto all patience and long-suffering with joyfulness. And herein it is that the Gospel placeth walking worthy of the Lord.
This walking worthy of Christ, and of Covenant-Mercies in him, The Tenour of the Covenant it self requireth, and reduceth chiefly to two Heads; viz. True Repentance, and New Obedience. 1. True Repentance, (which is a sanctified change of the Person, and Conversation, from Sin to Righteousness,) The Covenant of Faith requires, saying; [...]zek. 36. 25, 26, 29, 31. Then will I sprinkle clean water upon you, and you shall be clean: from all your filthiness, and from all your idols will I cleanse you. A new heart also will I give you, and a New spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you an heart of fles [...].—I will also save you from all your uncleanesses.—Then shall ye remember your own evil way [...], and your doings that were not good, and shall loath your selves in your own sight, for your iniquities, and for your ab [...]minations. Here's true Repentance comprizing the holy change both of person and Conversation. 2. New obedience also, Evangelically (which the Apostle calls walking in [Page 94] Newness of life, Rom. 6. 4.) The Covenant of Faith cals for of all Christs Seed accepting this Covenant. As, (1) From Abraham; Gen. 17. 1, 2. I am the almighty God, Walk before me and be thou perfect: And I will make my Covenant between me and thee, &c. (2) From Israel entring into Covenant with God in Horeb; unto whom God said; Deut. 5. 2. &c. with 29. 32. Oh that there were such a heart in them, that they would fear me, and keep all my Commandments always!—Ye shall observe therefore to do all that the Lord your God hath Commanded you: you shall not turn aside to the right hand or to the left. And Israel said; Exod. 24 3, 7. Deut. 5. 27. All that the Lord hath said will we do, and be obedient. (3) From Psal. 89. 30, 31, 32. & 13 2, 12. David and his Seed. And (4) From the Captive Jews, the Lord in his Covenant required obedience, saying; Ezek. 36. 27. And I will put my Spirit within you, and cause you to walk in my Statutes, and ye shall keep my judgements, and do them. And when Gods people upon several occasions renewed their Covenant with God, they were wont to renew their Iosh. 24. 24, 25. 2 Chron. 15. 12, 13, 14. 2 Kings 23. 3. with 2 Chron. 34. 31, 32. N [...]h. 9, 38. with 10. 28, 29▪ &c. restipulation of sincere, cordial, universal and Constant Obedience unto the Lord: as holding themselves by vertue of Gods Covenant obliged so to do. Thus Christs Seed to in him restipulate, what they will do.
2. What they will be. viz. They will become Gods people in Christ. This restipulation God eminently requires of them in the Tenour of this Covenant, Ier. 24. 7. & 30. 22. & 31. 1. & 31, 33. & 32. 38. Ezek 11. 20. & 14 11. & 36. 28. & 37, 27. Heb. 8. 10. That they shall be his people. And this which they Covenant to be, is beyond all that they Covenant to do. For, As when God promiseth to be their God, he promiseth the Highest of all Mercies▪ so when they promise to be Gods people, they promise the greatest of all Duties. What could God say more to them? What could they say more to God? By this Restipulation, 1. All they are: 2. All they have: 3. All they can do: 4. And, All they can endure; are promised unto God.
1. All they are, is hereby promised to God. When Christs Seed truly strike Covenant with God in Christ, They remain no longer Sin's, nor Satan's, nor the world's; no, nor their own; but they become Gods. 1 Cor. 6. 19, 20. & 3. 16, 17. What, know ye not that your body is the Temple of the Holy Ghost in you, which ye have of God, and ye are not your own? For ye are bought with a price. Therefore glorifie God in your body, and in your Spirit, which are Gods. Rom. 14. 7, 8, 9. For none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord: and whether we dye, we dye unto the Lord: whether we live therefore or dye, we are the Lords. Their Souls and Bodies are Spiritual 1 Cor. 3. 16, 17. Temples and Rom. 12. 1. Sacrifices. Their Minds his; to know him, and his will, and to meditate sweetly upon him: Their Consciences his; to accuse or excuse them according to his pleasure, in all their well, or ill-doings: Their Memories his: to retain him, his Counsels, his Promises, his Comforts, & all the dear Experiments of his love and grace, in continual remembrance; Theirs Wils his; self-denyingly to Conform, subscribe and submit unto his will in all things: Their Hearts and affections his▪ To Love him entirely above all Amiables; To hate sin extreamly, being most [Page 95] Contrary to him, as most detestable: To desire him intensively, above all desirables: To fly from sin exceedingly, as most abominable▪ To joy and delight in him most contentedly, above all delectables: And to grieve most mournfully at that which displeaseth him, or divides from him, as most lamentable. Their Eyes his, to behold the beauty of his works: Their Ears, his, to hear the melody of his word: Their Senses his, to be Casements & inlets to his goodness: Their Tongues his, to trumpet out his Glory: Their Members his▪ to be weapons of righteousness unto holiness: Their Breath his, Melodiously to warble out his praises: Their Being his, to be only for him: And their wel-being his, as onely from him and in him, and to him.
2. All they have, is herein Consequently promised to God. All their Honours, Pleasures, Riches and Earthly Possessions, Liberties, Priviledges, Times, Opportunities, Artificial habits, Natural Relations, and supernatural Qualifications, they are all Homagers unto God, and must be prostrated to his Service.
3. All they can do for God, is also promised to God. As, Publishing and maintaining his Truth: Promoting his Worship: Propagating his Gospel: Protecting his Church: Defending his Cause: Supporting his People: Maintaining his Ordinances: Advancing his Kingdom and glory: And fulfilling his will in all the Evangelical acts of Faith and Love.
4. Finally, All they can endure for him and his Truth, must be duly undergone and devoted to his glory. They must be [...]ph. 6. 15. shod with the preparation of the Gospel of peace; That they may Heb. 13. 13. bear Christs reproach, and persecution for righteousness sake; That they may undergo Heb. 13. 36, 37, 38. Trials of cruel mockings and scourgings, of bonds and imprisoment; That if need be they may endure, To be stoned, sawn asunder, Tempted, slain with the Sword. To wander about in sheep-skins and goat-skins, in deserts and in mountains, and in dens and caves of the earth, being destitute, afflicted and tormented; That they may Heb. 12. 4. resist even unto blood, striving against Sin: And that they may Luke 9. 23. take up their Cross daily, following Christ, Acts 20. 24. not counting their blood or lives precious for his sake, Rev. 1. 5. Gal. 5 20. who so loved them as to wash them from their sins in his own blood.
O how great a task do Christs elect undertake, when they restipulate with God To be his people! And without his singular assistance, who can be sufficient for these things! Thus Christs Seed Covenant what they will be.
Doubt. But these Conditions required on the part of Christs Seed in this Covenant, (viz. of unfained Faith, worthy walking, especially by Repentance and New Obedience, and of becoming Gods people,) seem repugnant to that free Grace whereupon this Covenant is founded, and consequently ecclipse the Glory of this Covenant, rendring it herein like the Covenant of works, which Conditioned for Perfect personal Obedience.
Answ. Not so. For resolving of this Doubt therefore Consider, I. That In this Covenant of Faith, as well as in the Covenant of works, [Page 96] God requires Conditions to be restipulated to him by them that are federates with him. This hath been cleared by evident Testimonies. And it is not formally and properly a Covenant, but rather a bare Promise, where there is not a mutual Agreement and stipulation betwixt Parties Covenanting for performance of certain terms or Conditions to each other reciprocally. II. That the Conditions required of Christs seed in the Covenant of faith, are quite different from the Conditions required of Adam and his Seed in the Covenant of works. They differ especially in their Matter, Original, and End. 1. In their Matter. The Matter Conditioned in the Covenant of Works, was Perfect and Perpetual Personal Obedience. But the Matter Conditioned in the Covenant of faith, is Faith in Christ, Repentance, New-obedience, and becoming Gods people in Christ. None of these were or could be Conditions of the Covenant of works. Not faith in Christ; because Man in innocency needed not Christ, nor Faith in him; nor did the Covenant of works reveal or admit of a Mediator. Adam had faith in God the Creator; not in God the Redeemer. Not Repentance; for before the Fall there was no sin; and therefore no need of Repentance. And after the Fall the Covenant of works leaves no place for repentance, but denounceth Death without mercy. Not New-obedience, or Newness of life; for Newness of life, or New-obedience Rom. 6. 3▪ 4, 5. 6, 7, 8. with 2 Pet. 1. 9. presupposeth the old man, and oldness of disobedience and sin. But Adam, had neither old man, nor old sins in him, or in his life, when God entred into Covenant with him. Nor becoming Gods people in Christ; For, Adam, and in him his posterity were Gods people immediately by their own concreated personal integrity, and perfect conformity to God and his will, when God made the Covenant of works with them: Not needing Iesus Christ as a Mediator of Reconciliation to make them Gods people. So that the Conditions of this Covenant of faith, wholly differ from those of the Covenant of works, In their Matter. 2. In their Original and foundation. The Original of Adams obedience conditioned in the Covenant of works, was within himself, even his Natural Con-created Eccles. 7 29. Gen. 1. 26, 27. uprightness in Gods image: But the Original of these Conditions required of Christs Seed in the Covenant of faith, is without them, above them, viz. not any Natural Principle, but meer supernatural Grace and Mercy. Faith and Repentance are Eph. 2. 8. 2 Tim. 2. 25. not of themselves, but are the gift of God: New-obedience, not of themselves, but they Eph 2. 10. Ezek. 36. 27. are created thereunto in Christ. Nor become they Gods people of themselves, but God of meer grace Ezek. 36. 26, 27, 28 Heb 8. 10. promiseth to make them such, and 1 Pet. 2. 3, 4▪ 7, 9, 10. makes them such according to his promise. 3. Finally, The Conditions of these two Covenants differ exceedingly In their End, why they are required in them respectively. For, Personal Obedience perfect and perpetual was required, as the very Gen. 2. 17. with Gal. 3. 12. Matter of Adams righteousness and Justification, and as the only procuring cause of his Life, under the Covenant of works. But the case is far otherwise in the Covenant of [Page 97] Faith; Here the very Ier. 23. 6. 1 Cor. 1. 30. Rom. 5. 12. to the end. Matter of our Righteousness is Christ and his perfect obedience, and he thereby is the onely Meritorious procuring cause of our eternal life. Faith is not the Efficient, nor Material, but onely the Compare Ioh. 1. 12. with Rom. 3. 22, 25, 26, 27, 28. Instrumental cause of our Righteousness and life, as it accepts and receives Christ to that end. Repentance and New-obedience are required▪ as Conditions of true justifying faith: True justifying faith must be both Penitential and Obediential. Penitential, Act. 15. 9. 1 Ioh. 3. 3. purifying our persons and lives from sin and impurity: Obediential, Gal. 5. 6. Rom. 13. 8, 9, 10. Iam. 2. 14. to the end. working by Love, which fulfils the Law; and shewing it self by good works, and so justifying us Declaratively before men; And yet this faith justifies us not, as it is Penitential, or as it is Obediential, in the Court of God: but onely as it is Instrumental to apply Christ for righteousness. Faith is the Instrumental Cause of Justification Covenanted; Repentance is the Qualification of the person capable of life and Salvation; and New-obedience is Via Reg [...]i, non causa Regnandi. the way to, not the cause of glorification. III. That, Consequently, These Conditions required in the Covenant of faith, 1. Are so far from rendring the Covenant of Faith like the Covenant of works: that they contrariwise notably increase and evidence the difference betwixt them. 2. Are so far from opposing the Freegrace of this Covenant of faith: that they heighten and illustrate the Free-grace of the Covenant so much the more: All these conditions originally springing meerly from the riches of Free-grace. 3. And finally, these Conditions are so far from ecclipsing the glory of this Covenant, that they contribute much to the Splendor of its Glory.
Hitherto of the Matters Covenanted, both betwixt God and Christ the last Adam; As also betwixt God and Christs Seed in him, reciprocally, and respectively.
SECTION IV.
THe form of this COVENANT of FAITH, comes now in the last place briefly to be inquired into. And it is twofold, viz. 1. Inward, and more Essential. 2. Outward, and more Accidental.
I. The Inward and Essential Form of this Covenant, is That Mutuall Stipulation herein betwixt the Parties Covenanting, viz. Both betwixt God and Christ the last Adam; And also betwixt God and all Christs Spiritual Seed in him. This reciprocall Stipulation, either Explicit or at least Implicit, is so necessary to the Constitution and making up of the essence and being of this Covenant, that properly, formally and compleatly it cannot be a Covenant without it. For, otherwise there's no mutual engaging and obliging of the federates one to another: which the proper nature of a Covenant requires.
II. The Outward and Accidental Form of this Covenant, consists especially in its 1. Graduall Discoveries; 2. Various Administrations; [Page 98] 3. Testamentary Disposition; 4. Large and liberal Tender; and 5 visible Advantages, though it be but outwardly embraced.
1. The Discoveries of this Covenant of Faith were Graduall. The Covenant of works seems to be discovered all at once to Adam in the self-same day in which he was Created: But this Covenant of Faith was not unfolded all at once, but at sundry times, and by several steps and degrees. As the beauty of the year increaseth to perfection by degrees; viz. From Winters nakedness and deformity to the buds of herbs and trees, from buds to fragrant flowers and blossoms, from flowers and blossoms to green growing and ripe fruit. Or, As the light of the Day groweth by degrees to its perfect glory; First, it is Day-break, day dawning, or the peering of the morning: Then it is clear Day light: Then Sun rise. Then brighter and brighter Day: At last brightest Noon-day.
Thus Gods Covenant of Faith was (1.) Most obscurely and imperfectly discovered presently after the Fall, In the Gen. 3. 15. Promise of the Seed of the woman that should bruise the Serpents head, which is not so much as called a Covenant. This was the Covenants Day-break, or first Dawning of it to mankind▪ (2.) Then somewhat more clearly to Noah; where its first stiled a Gen. 6. 18. Covenant; and under Noah's deliverance in the Ark by waters from the general deluge that drowned the whole world, is represented the Churches deliverance and salvation by Christ from the General deluge of sin and wrath, that had overwhelmed all mankind. This was as the Covenants day-light. (3.) More clearly and fully after this, To Abraham; God Gen. 17. 7. Covenanting to be his God, and the God of his seed, to Gen. 15. 13. to the eńd of the Chapter. & 17. 8. with Rom. 4. 13. deliver his seed out of Egypt and bring them to Canaan, a Type of Heaven, to make him heir of the world, and that Gen. 22. 18. Act 3. 25. Gal. 3. 8. in his seed all the Nations of the Earth should be blessed: Annexing Gen. 17. 10, 11. Rom. 4. 11. Circumcision for confirmation of the Covenant to him. This was as the Covenants orient Sunrise: Now it began to shine out with bright and beauteous rayes of Grace. (4.) More fully and perfectly after this, at Mount Sinai; There, Deut. 5. 2, 3, 5, 6. God Covenants with Israel, and Exod. 24. 3. to 9. Israel restipulates with God, Deut. 5. 5, 27, 28, 29, &c. Exod. 20. 19. Moses himself coming between them as a Typical Mediator. There, the Lord so dispensed his Covenant to Israel, as to Convince, Terrifie, and Direct them thereby. To Gal. 3. 19. convince them of their Sin and misery in themselves, by the Moral Law, that they might despair of Iustification by any self-righteousness: To Heb. 12. 18, 19, 20, 21. Exod. 20. 18, &c. terrifie them and fright them out of themselves, and their carnal state, by the terror of the Lord in most dreadful manner promulgating this Covenant: And To Gal. 3. 24. Direct them to Christ and his righteousness as the only Remedy against sin and misery, and this by the Exod. 24, & 25, &c. being well considered. Ceremonies and Types of Christ, annexed. (5.) More clearly and fully after this, to King David, 2 Sam. 23. 5. with whom God made an everlasting Covenant, ordered in all things, and sure: confirmed by Gods sacred Act. 2. 30. Psa. 132. 11. & 89. 3, 4, &c. Oath. Wherein, amongst other things, God Covenanted 2 Sam. 7. 12, 13, 16. with Psa. 89. throughout. To set up his seed after him, which should build an house to Gods Name▪ [Page 99] and to establish his Kingdome for ever. Which was notably fulfilled both in King Solomon, who built Gods Material Temple, and therein was a Type of Christ: and especially in Iesus Christ the Anti-type, Psal. 1. 32. 11. with Act. 2. 30, 31. of the fruit of his loyns according to the flesh, raised up to sit upon Davids throne spiritually, who builds Gods Spiritual Temple, his Church, therein to Reign for evermore Psa. 110. 1. 1 Cor. 15. 24, 25, 26. till he hath put all his enemies under his feet. (6.) More clearly and fully after this, to the Iews in the Babylonish Captivity; with whom God Covenanted, Ezek 37. 12, 13, 14, & 11. 17. To open their graves, and bring them out of their Graves, even out of their desperate Babylonish Captivity into their own Land; Ezek. 36. 25, &c. & 37. 23. & 11. 18. To cleanse them thoroughly from all their idols and detestable things; Ezek. 36. 26. & 11. 29. To take away their stony hearts and give them hearts of flesh; Ezek. 36. 27. To put his spirit within them, and cause them to walk in his statutes; Ezek. 37. 19, 21, 22, 24, 25. To unite them so sweetly, that they shall no more be two Nations, or two Kingdoms, but be closely conjoyned in one under David their King, viz. Iesus Christ the Spiritual David; And Ezek. 37. 26, 27. To set his Tabernacle and Sanctuary in the midst of them for evermore, He being their God, and they his people. These gradual discoveries of Gods Covenant at Mount Sinai, To David, and to the Captive Iews, were as the brighter and brighter Day. Finally, (7.) After all these the Ier. 31. 31. to 35. Heb. 8. 6, 8, &c. New Covenant breaks forth most clearly and compleatly, being founded upon Christ already exhibited and incarnate, and upon far better promises in Christ, &c. And this was the Covenants Noon-tide brightness, or Perfect day.
But why was the Covenant of Faith in Christ discovered gradually, by these steps and degrees, and not fully all at once? Answ. The Lord seems to have taken this gradual Course of Discovering his Covenant, 1. Because of the surpassing greatness of this mysterie of Saving lapsed Sinners by Iesus Christ through Faith; Revealed in this Covenant of Faith, both under the Old and New Testament. This is a mysterie of mysteries, wherein many abstruse secrets and mysteries meet, as is declared in the Mat. 13. 11. 1 Cor. 4. 1. 1 Tim 3. 9. 16. Eph. 6. 19. & 3. 4. Col. 4. 3. 1 Cor. 2. 7. Eph. 5. 32. & 1. 9. & 3. 3, 9. Col. 1. 26, 27. & 2. 2. Scriptures. And therefore it was a Matter too high and transcendent to be revealed all at once unto the world. 2. Because of the incapacity and weakness of the Church in her primordial state. The Church and people of God under the Old Testament till Christs coming, Gal. 4. 1, 2, 3, 4. were as a child under age, in Minority; too weak and rude to fadom and comprehend the full Discoveries of Divine grace and wisdome in the Covenant; God therefore according to their capacity made known his Covenant; not according to what he was able to Reveal, but according to what they were able to receive. At first in their infancy he disclosed but the A B C of the Covenant, till the time of Abraham: Then he learns them to spell it, from Abraham till Moses: Afterwards he taught them to read it more perfectly from Moses till Christ: and lastly he makes them fully to understand it since the incarnation of Christ. Thus as the Church grew riper and riper, the Covenant of faith shined forth clearer and clearer. 3. That the graces of the Church, Faith, Hope, Patience, &c. might [Page 100] be gradually exercised and improved more and more in waiting and longing for the accomplishment of this Covenant in the exhibition of Christ. Hence, Ioh. 8. 56. Abraham rejoyced to see Christs day; and he saw it, and was glad. Gen. 49. 10, 18. Iacob expected the coming of Shiloh, to whom the gathering of the people should be: and saith, I have waited for thy Salvation, O LORD. Moses said to Israel, Act. 7 37. Deut. 18. 15. A Prophet shall the Lord your God raise up unto you of your brethren, like unto me, him shall ye hear. The Church breaths out her longing desires after Christ in the flesh, saying, Cant. 1. 2. Let him kiss me with the kisses of his mouth, for thy love is better than wine. The Patriarchs of old, Heb. 11. 13. not having received the promises, saw them afar off, were perswaded of them, and embraced them. And Luk. 2. 25. to 33. & ver. 36, 37, 38. & 1. 42, 43, 44, 45, 46. to 56. 68. to 80. how were they, that waited for the Consolation of Israel, ravished and transported with joy when Christ, the kernel of the Covenant, was exhibited! 4. Finally, That by these gradual discoveries of the Covenant, God might gradually advance the excellency of his glory to the very Highest: Every additional discovery of his Covenant, proportionably augmenting the glory of his free grace, love, mercy and goodness to his elect.
2. The Administrations of this Covenant of Faith were various, as the Discoveries of it were graduall. The 2 Cor. 3. 7, 8, 9. Ministration was different: but the Substance thereof still the same. The various Condition and capacity of the Church, occasioned this variety. Before Christ, Heb. 12. 18 19, 20, 21. compared with 2 Cor. 3. Heb. 8. 9, 10. chapters. 1 Cor. 10. 1, &c. Col. 2. 11, 12. Rom. 4. 11 The Ministration of this Covenant was more obscure, carnal and servile, by Promises, Prophecies, Sacrifices, Circumcision, Passover, Priesthood, a worldly Sanctuary, with other ceremonial and typical Ordinances of Divine service, all shadowing out Christ which was tò come afterwards: The Church at time being as an heir in Minority under Tutors and Governours. But since Christ, the Church being as an heir come to age, Heb. 12. 22. to 25. 2 Cor. 3. Mat. 28. 18, 19, 20. & 1 Cor. 11. 20, 23, 24, 25. 1 Pet. 2. 5. Ioh. 4. 23. The Ministration of the Covenant was more clear, Spiritual, Filial, and effectual, by Preaching the word to all Nations, Gentiles as well as Iews; Baptism, the Lords Supper, and other spiritual Sacrifices. Ordinances and Acts of worship: all representing Christ as come already.
3. The Disposition or Disposall of this Covenant of Faith is Testamentary, as well as Federal. It is a Federal Testament, or a Testamentary Covenant: as was See Book I. Chap. II. Aphorism 1 formerly observed. As a Covenant, it is a convention, or an Agreement betwixt divers parties living: As a Testament it is the last will or Disposal of one dying, or Dead. It is often stiled a Heb. 7. 22. 2 Cor. 3. 14. Luk. 22. 20. 1 Cor. 11. 25. Heb. 9. 15, 16, 17, 18, 19, 20. Testament in Scripture; The first Testament, or Old Testament; and the New Testament. And both in reference to Christ and his Death, Typically represented by the Death and blood of Sacrifices under the Old: Truly exhibited under the New.
The Testamentary Nature of this Covenant of faith will best appear in the resemblance that it hath to a Man's last will or Testament, wherein he disposeth of his estate Real or Personal▪ to his Posterity. In a Mans Testament are considerable, 1. A Testator; 2. A finall and unalterable disposal of some estate or inheritance; 3. Posterity or friends to [Page 101] whom such estate or inheritance is bequeathed; 4 Publication of the Testament by word or writing; and 5. Ratification of it by the Testators Seal annexed, especially by his Death ensuing. Such things proportionably are to be found in this Testamentary Covenant of Faith: viz. 1. A Heb. 9. 14. to 18. Testator, Iesus Christ, who also is Heb. 8. 6. & 9. 15. Mediator and Heb. 7. 22. Surety of the Testament. 2. A finall and unalterable disposal of the everlasting inheritance, together with all the appurtenances thereof. The Legacies and estate bequeathed is Heb. 9 15. the eternal inheritance, and all things thereunto belonging. The disposal of this inheritance is finall and Gal. 3. 15. unalterable; This being Christs last and Heb. 13. 20. everlasting will, which is still to stand in force, without Addition thereto, Detraction thencefrom, or Alteration thereof. 3. A Posterity to whom this eternal inheritance, &c. is bequeathed, even the Elect of God, Christs spiritual seed, who are made Rom. 8. 17. Gal. 4. 7. 1 Cor. 3. 22, 23. Heirs and Co-heirs in Christ, the grand Heb. 1. 2. Heir of all things for their good. 4. Publication of this Testament, by written word, the Holy Scriptures, given to the Rom. 15. 4. 1 Tim. 3. 15. 2 Tim. 3. 16, 17. Ioh. 5. 39. Church for this end. Scriptures are Gods Testamentary Rolls: His Book of the Covenant. 5. Ratification of this Testament; Instrumentally, by the Sacraments, Mat. 28. 19. Baptism and Luk. 22▪ 20. 1 Cor. 11. 25. The Lords Supper: Fundamentally, by Heb. 9. 15, 16, 17, 18. the Death of Iesus Christ the Testator.
4. The tender of this Covenant of Faith is very large and liberal. The Covenant and the Grace thereof, is not onely tendered, published and offered to Christs Seed, by Election given to him: but also to the Rom. 10. 8, &c. 16, 17, 18 &c. whole visible Church, wherein are more Tares then Wheat; yea even [...]nto them that are out of the visible Church, viz. Pagans, and Infidels. For the Act. 13. 46, 47, 48. Iews rejecting the tender of the Gospel and Covenant, and thereby counting themselves unworthy of eternal life, the Apostles turned to the Gentiles, to preach to them. And so Rom. 10. 20. God was found of them that sought him not: he was made manifest to them that asked not after him. But why is this Covenant of Faith so largely tendered? Answ. 1. That, the Elect seed of Christ may be effectually Rom. 8. 30. called and gathered, from among the corrupt mass of mankind. For, both among Iews and Gentiles, both within and without the Church, Gods elect are Rom. 9. 6, 27. Mat. 25. 1. to 13, 32, 33, &c. & 13. 24, 25, &c. & ver. 47, 48. 2 Cor. 6. 16, 17, 18. & 7. 1. mingled among Reprobates, as sheep among Goats, Wheat among Tares, good among bad fish: Now the Covenant-Tender doth segregate and call them out from among them. 2. That, Reprobates who neglect so great Salvation tendered, may be left without excuse: and their Condemnation more justly aggravated. 3. That, God, and the free tender of the riches of his grace so largely in his Covenant may be magnified and glorified. As it fell out among the Gentiles, who perceiving that the Gospel should be offered to them as well as to the Iews, Act. 13. 47, 48. were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.
5. Finally, The visible advantages attending upon this tender of Gods Covenant, though it be but outwardly embraced, are divers and very considerable. As▪ 1. An holy Vocation and Profession. They [Page 102] are 2 Tim. 1. 9. called with a holy calling, whereby they are outwardly 2 Cor. 6. 17. separated from Infidels, and make an holy Profession of Christ and of faith in him. Upon which outward calling and Profession, The Scripture stiles them Act. 8. 13. Luk. 8. 13. Believers; 1 Cor. 1. 2. Heb. 10. 29. Sanctified, Rom. 1. 7. 1 Cor. 1. 2. Saints by calling; Deut. 7. 6. The people of God, &c. 2. Implantation, not onely of themselves, but also of their Act. 2. 39. & 3. 25. children and Seed after them into the visible body of Christ. So that they and theirs become visible Members of Christs mystical Body, and are [...]. Cor. 7. 14. federally holy and externally within Covenant, till they break themselves off again. True faith makes men members of Christs invisible Body: Profession of true faith makes them members of his visible. 3. Participation of Gods precious Psal. 147. 19, 20. Rom. 3. 1, 2. & 9. 4. Act. 2. 38, 39. Tit. 2. 10, 11. Ordinances and means of Grace, which may prove through Gods spirit effectuall to their eternal glory, wherein however they are highly preferred and priviledged before all Heathens and Infidels, to whom Salvation of Sinners by Christ is not so much as tendered by the glorious Covenant of Faith.
Thus of the Nature of the Covenant of Faith described and unfolded in respect of The Author of it▪ Parties to it, Matters Covenanted, and form of the Covenant.
SECTION V. Of certain COROLLARIES, or Consectaries, resulting from the Nature of the COVENANT of FAITH, Generally Considered.
FRom the Nature of the COVENANT of FAITH, Generally thus described and considered in the last Aphorism of the foregoing Chapter, These Corollaries or Consectaries seem naturally to result by way of Application: (Every Corollary being as a Consequentiall Aphorism, from the general Description of the Covenant:) viz.
COROLLARY. I.
I. HEnce, The Covenant of Faith is a most profound Supernatural Mysterie. It is▪ 1. A Mysterie; 2. A Profound Mysterie; 3. A Supernatural Mysterie.
1. The Covenant of Faith is a Mysterie. A Mysterie (in Scripture sense) is a sacred Secret, having an hidden understanding. Such a mysterie this Covenant, it is not obvious to vulgar Capacities: but a Divine Secret, wonderfully hidden from them. It is a Comprehensive Mysterie, A mysterie of mysteries, containing many mysteries folded together in it. For, 1. Here in this Covenant is set forth the Doctrine & way of Sinners Salvation by Christ, and this is called Eph. 6. 19. The Mysterie of the Gospel; 1 Tim. 3. 9. The mysterie of Faith; Col. 2, 2. The mysterie of God, and of the [Page 103] Father, and of Christ. 2. Here is described to us the Person and office of Iesus Christ Mediator of this Covenant, and a joynt-party with his Seed to this Covenant. And this is called 1 Tim. 3. 16. The great mysterie of godliness, God manifest in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into Glory. In one Christ are many mysteries: And Christ is the kernel of this Covenant. 3. Here is discovered, how Christs Seed, the Church, are united closely to Christ by Covenant through faith, and in Christ unto God. And this intimate union of the Church, Christs Seed, unto Christ, as Members of his body, of his flesh, and of his bones, (adumbrated in marriage-union betwixt man and wife,) is stiled a Eph. 5. 29, to 33. Great mysterie. 4. Here is Revealed Gods singular good will unto the Gentiles, touching their conversion and incorporation into his Church; That the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ, by the Gospel. And this was so great a Secret, and so hidden from the Church of the Iews, that the Apostle cals it, not only, Eph. 3. 3, to 10. Rom. 16. 25, 26. The mysterie: and The mysterie of Christ, which in other ages was not made known to the sons of men, as it is now revealed unto his holy Apostles and Prophets by the Spirit: But also, The fellowship of the Mysterie, which from the beginning of the world hath been hid in God. 5. Here is disclosed Gods most wise and gracious contrivance, for Re-collecting and Reuniting all things both in Heaven and Earth, gathering them together in one in Christ the last Adam, as they were shattered, broken and dissipated in the first Adam. And this is called, Eph. 1. 9, 10. The mysterie of Gods will, according to his good pleasure which he hath purposed in himself. 6. Here is declared, in and with what Ordinances this Covenant of faith is Administred from time to time. And these Ordinances are called 1 Cor. 4, 1. The Mysteries of God: and the Ministers of Christ intrusted with the Dispensation of these Ordinances, are stiled Stewards of these mysteries. 7. Finally, Here is promissorily and prophetically foretold, how at the great day Christ will deal with all the Saints that shall be found alive at his second coming, viz. They shall be changed in a Moment, in the twinckling of an eye, at the last Trump. And of this change the Apostle saith 1 Cor. 15. 51, 52. with 1 Thes. 4. 16, 17. Behold, I shew you a mysterie. And by this mysterious change the surviving Saints shall be throughly fitted for their covenanted Glory.
2. The Covenant of Faith is a Profound Mysterie, A great Deep. For, Behold herein, (1.) What a Deep of Free-grace! that when all mankind were by the first Adams disobedience implunged in a state of Sin and Death, yea and Christs Seed according to Election, as sinful dead and worthless as any of the rest: yet these alone out of the common corrupt mass of mankind should be Recovered by the Obedience of Christ the last Adam to righteousness and life, all the rest being passed by and neglected in their misery. (2.) What a deep of mercy and loving-kindness! That wretched worthless loveless Sinners, who had not obtained mercy, who were not a people, [Page 104] should be so embraced in arms of Divine love and mercy as to obtain Christ the mercy of mercies, and in Christ to obtain Righteousness against Sin, Life against Death, Freedom against Bondage, Happiness against Misery, Salvation against Condemnation, yea the most high God to be their God, and themselves to be his people. (3) What a deep of Power! That Sinners should be justified, That Dead creatures should be quickened, That Enmity against God should be reconciled, and That extreamest baseness should be so highly exalted. (4) What a deep of Iustice! That Sin should be ruined, and yet the Sinner be Recovered. That 2 Cor. 5. 21. he who knew no Sin, should be made Sin, and condemned: and they who knew nothing but Sin, should be made the righteousness of God, and eternally saved. (5) Finally, What a deep of Wisdom! That in this Recovery of Christs Seed, Innocency should be condemned, and the Sinner justified: Liberty should be imprisoned, and Captivity released: Light should be Ecclipsed, and Obscurity enlightned: Strength should be weakned, and Weakness strengthened: Peace should be perplexed, and Perplexity pacified: Love should be hated, and Enmity should be loved: That Life should dye, and Death should live. And all this was fulfilled when Christ became a Surety and Sacrifice for his Seed according to this Covenant. Yea how profound this mysterie of Gods wisdom, contriving that the same Sinners, should at once, both dye the Death threatned in the Covenant of works, and so Gods Truth and justice be fulfilled; and yet not dye▪ but live, according to the Covenant of Faith, and so Gods Election, Love and Mercy be expressed. Oh how hath God Eph. 1. 7, 8. abounded towards us in all wisdome and prudence in these mysterious Dispensations! To this effectM. Luther in his Comment. on Galat. 2. 19. Luther saith most Elegantly and Spiritually; Christ, with most sweet names, is called my Law, my Sin, my Death; against the Law, against Sin, against Death: whereas in very deed he is nothing else but meer liberty, righteousness, Life and everlasting Salvation. And for this cause he is made the Law of the Law, The Sin of Sin, the Death of Death: that he might redeem me from the curse of the Law, justifie me, and quicken me. So then whiles Christ is the Law, he is also Liberty: whiles he is Sin, he is Righteousness: and whiles he is Death, he is Life. For in that he suffered the Law to accuse him, Sin to condemn him, and Death to devour him: he abolished the Law, he condemned Sin, he destroyed Death, he justified and saved me. So is Christ the poyson of the Law, Sin and Death: and the remedy for obtaining of liberty, righteousness and everlasting life.—Thus in Christ we may behold this joyful conflict: to wit, The Law fighting against the Law, that it may be to me liberty: Sin against Sin, that it may be to me righteousness: Death against Death, that I may obtain life: Christ fighting against the Devil, that I may be the child of God: and destroying Hell, that I may enjoy the Kingdom of Heaven.
3. The Covenant of Faith is a Supernatural Mysterie. There are mysteries in the Creatures in Heaven and Earth, which Natural understanding may discover and comprehend. And there are mysteries in [Page 105] God the Creator and Governour of all in Heaven and Earth, viz. Rom. 1. 18, 19, 20, 21. his invisible Godhead, Power, wisdom, with other Attributes, &c. Which Angels and men by meer Natural light may find out and wade into. But this mysterie of the Covenant of Faith, viz. That Sinners in state of Death should be Restored to righteousness and Life; And that by a Surety, to whom their sins should be imputed, and on whom their Death should be inflicted; And this Surety Jesus Christ, God-man descending from the fathers bosom, who knew no sin, deserved no Death; That as sinners sins are imputed to, and their Death inflicted on Christ: So Christs Righteousness through Faith, should be imputed to, and his life bestowed upon Sinners; And that all this should be Revealed in a Covenant of Faith of meer Grace when the broken Covenant of works knew no place for lapsed Sinners Recovery; This mysterie, I say, is wholly Supernatural. No Natural light of Reason and understanding of men and Angels could have devised or imagined such a Recovery of Sinners as this, from Sin and Death, to righteousness and life; Such a Recoverer as this, Jesus Christ God-man in Person, reconciling God and man by his Office; And such a Covenant as this betwixt God and man revealing this Recovery: had not God infinitely wise pleased, as to Devise, so to disclose and reveal these mysteries unto us. This is 1 Cor. 2. 6, 7, 8, 9, 10. not the wisdom of this world, but the wisdom of God in a Mysterie, even the hidden wisdom which God ordained before the world unto our Glory. Which none of the Princes of this world knew: for had they known it, they would not have crucified the Lord of Glory. But as it is written, Eye hath not seen, nor ear heard, neither have entred into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit. And by this Divine Revelation we become—Eph. 3. 18, 19. Able to comprehend with all Saints, what is the breadth, and length, and depth, and heighth: And to know the love of Christ, which passeth Knowledge, that we may be filled with all the fulness of God.
COROLLARY II.
II. HEnce The Covenant of Faith is a wonderful Compound and Contrivance of meer Grace. Let us understand, 1. What [Grace] in Scripture-language implies. 2. What a Composition of Grace this Covenant of Faith is.
1. Grace in Scripture-phrase hath manifold acceptations. Its needless here to touch upon all, but only upon such as are pertinent to the present purpose. Grace therefore imports, 1. Primarily and most frequently, Gods free favour wherewith he respects his Creatures, and whence all blessings and Benefits originally flow to his Creatures. Rom. 11. 5▪ There is a remnant according to the Election of grace. Now this fountain Grace, this spring-head of all good to the Creatures, [Page 106] looks upon the Creatures two waies Ioh. Cameron in Praelect. de Ecclesia. page 240. in fol. Genev. 1642. as Cameron well noteth; viz. (1) As Creatures no way deserving Gods favour, or any fruits thereof. For, Creatures, as Creatures, can deserve nothing from the Creator, having nothing but what they had from him. (2) As Creatures miserable through Sin; deserving the Contrary, nothing but ill from the Creator. The former is the Eph. 1. 5, 6. Grace of Benevolence or good will: The latter the Luke 1. 78. Psal. 51. 1. Exod. 34. 6. Grace of Commiseration or bowels of mercy. According to the former, Adam and we in him had Paradise, Communion with God, See before in Book I. chap II. Aphorism 3. Covenant of works, &c. before the fall: According to the latter, the Elect obtain Eph. 1. 7. Redemption, Rom. 3. 24. Justification, &c. after the fall. 2. Secondarily and less principally, Grace imports The fruits and effects of Gods favour. These are called Grace, because originally they flow only from Divine Grace. As, The Doctrine of the Gospel and Covenant, is called Grace; Tit. 2. 11. The grace of God which bringeth Salvation.—Habits of Sanctification are stiled Grace, 2 Pet. 3. 18. But grow in grace.—exercise of these Habits, as Distribution to the Saints Necessities is stiled Grace; 2 Cor. 8. 6. So he would finish in you the same grace also, &c.
2. The Covenant of Faith now, is a Compound of meer Grace. viz. It is an effect of Divine Grace and favour, wholly and meerly Gratuitous: Man not only, not deserving any thing at all therein, but most justly and altogether deserving the Contrary. The Covenant of works, with the First Adam, as his Creature, was gratuitous, Adam not deserving it from God: But the Covenant of Faith with us as sinful Creatures, in Christ the Last Adam, is double gratuitous, we deserving the Contrary evil of punishments from God. And in this sense probably some stile this The Covenant of grace; Not so much by way of Contrariety to the Covenant of works, which also is Gratuitous, viz. in respect of the Grace of benevolence: but rather by way of supereminency, this Covenant being Gratuitous both according to the Grace of Benevolence, and of Commiseration. More Particularly, I. Gods making of this Covenant of Faith with man since the Fall, is of meer Grace. Grace the only impulsive or moving Cause inclining God thereunto, as In Book II. Chap. 2. Aphorism 2. Section 1. hath been shewed. II. Jesus Christ the Heb. 7. 22. Surety and Heb. 8. 6. Mediator of this Covenant of Faith, is only of meer Grace. 1. Of meer Grace he was Eph. 1. 5, 6. eternally elected for his Seed, and they elected in him. 2. Of meer Grace he was Promised to his Seed from the beginning of the world. He is the Luk. 1. 72. Mercy promised to our Fathers. All the Promises both of Christ, and in Christ, which are exceeding great and precious, are 2 Pet. 1. 4. given to us. And gift is free. 3. Of meer Grace he in fulness of time was exhibited and delivered for his Seed. Hence he is stiled, Ioh. 4. 10. The gift of God.—Isa. 9. 6. with Ioh. 3. 16. A son given to us.—God so loved the world, that he gave his only begotten son.—He is also said, Heb. 2. 9. To taste death by the grace of God, &c. 4. Of meer Grace Christ and his benefits are tendered and offered unto his Seed. Is [...]. 55. 1. Ho every one that thirsteth, come ye to the waters, and he that hath [Page 107] no money; Come ye, buy and eat, yea Come, buy wine and milk without money, and without price. And again; Rev. 22. 17. Let him that is athirst, Come. And whosoever will, Let him take the water of Life freely. III. The Matters Covenanted are of meer Grace; whether on Gods Part promised, or on Our part Restipulated.
On Gods part, The Recovery of Christs Seed from the State of Sin and Death to a state of Righteousness and Life, is of Meer Grace. Eph. 2. 5. 8. By Grace ye are saved;—not of works, lest any man should boast. 1. The Impetration or obtaining of this Recovery by Redemption is of meer Grace; Eph. 1. 7. In whom we have Redemption through his Blood the forgiveness of Sins: According to the riches of his Grace. 2. The Application of this Recovery gradually, is of meer Grace▪ viz. (1) Conviction effectual of our Misery, and the remedy thereof is of Grace; Tit. 2. 11. The Grace of God which bringeth Salvation hath appeared to all men, &c.—Math. 13. 11, Luke 8. 10. To you its given to know the mysteries of the Kingdom.—(2) Conversion is of meer Grace; whether it be stiled Regeneration, or Renewing; Tit. 3. 5. Not by works of righteousness which we have done, but according to his Mercy he saved us, by the washing of Regeneration, and Renewing of the Holy Ghost. Or Repentance; 2 Tim. 2. 25. If God peradventure will give them Repentance.—Acts 5. 31. Him hath God exalted with his right hand, to be a Prince and a Saviour, for to give Repentance to Israel.—Or calling; 2 Tim. 1. 9. 1 Cor. 1. 26, 27, 28, 29. who hath saved us, and Called us with an holy calling, not according to our works, but according to his own purpose and Grace which was given us in Christ Iesus before the world began. (3) Adoption is of meer Grace; Eph. 1. 5, 6.. Having predestinated us unto the Adoption of Children by Iesus Christ to himself, according to the good pleasure of his will: To the praise of the glory of his Grace. (4) Justification is of meer Grace; Rom. 3. 23, 24. Tit. 3. 7. All have sinned and come short of the glory of God, being justified freely by his grace. (5) Sanctification is of meer Grace; Eph. 2. 4, 5, 6, 7. but God who is rich in mercy, for his great love wherewith he loved [...]s, Even when we were dead in Sins, hath quickned us together with Christ, (by grace ye are saved) and hath raised us up together, and made us sit together in heavenly places in Christ Iesus. That in the ages to come he might shew the exceeding riches of his Grace, in his kindness towards us, through Christ Iesus. (6) Finally, Glorification is of meer Grace also; Rom. 6. 23. But the gift of God is eternal life through Iesus Christ our Lord. Rom. 5. 21. That as sin hath reigned unto Death, even so might grace reign through righteousness unto eternal life by Iesus Christ our Lord.
On the part of Christs Seed, The Conditions required and restipulated, are in like sort of meer Grace, viz. 1. Faith; Phil. 1. 29. unto you it is given, in the behalf of Christ, not only to believe on him. And again; Eph. 2. 8. By grace are ye saved through Faith, and that not of your selves, it is the gift of God. So that, though God in this Covenant Condition with Christs Seed for believing: yet God freely enables them to perform this Condition, giving them Faith whereby they do believe. 2. Walking worthy of Christ and Covenanted Mercies, is also of [Page 108] meer Grace;Eph. 2. 10. with 2 Cor. 3. 5. & Phil. 2. 13. For we are his workmanship, created in Christ Iesus unto good works, which God hath before ordained that we should walk in them.—Not that we are sufficient of our selves to think any thing as of our selves: but our sufficiency is of God.—who worketh in us both to will, and to do, of his good pleasure.
Thus this Covenant of Faith is a meer Compound of Free-Grace, wherein the exceeding riches of the Glory of Divine Grace are displaid, That no flesh in the point of Salvation and Recovery by Jesus Christ may have the lest colour or shadow of boasting and glorying in itself: but that he that gloryeth, might only glory in the Lord, and in the transcendent treasures of his loving-kindnesses, tender Mercies, and Free-Grace.
COROLLARY III.
III. HEnce, Iesus Christ is the very Marrow and Kernel of the Covenant of Faith. This Covenant is as a Celestial Orb; and Christ is as the radiant Sun in this Orb. This Covenant is a blessed Circle and Circumference of Grace: and Christ the very Center of this Circle. This Covenant is as a Golden Cabinet: Christ as the most precious Diamond or Iewel in this Cabinet: and all other the rich treasures of Righteousness, life, &c. therein, as the appendants, ornaments and Garnish of this Jewel. Amongst them Christ stands as once the Tree of life among the Trees in the midst of Eden. How can we cast our eyes upon this Covenant, which is so full of Christ, and not observe therein much of Christ? Did the wise men soMath. 2, 9, 10. rejoyce with exceeding great joy, when they Saw the star that conducted them to Christ on Earth? How much more should Christians rejoyce when they look into this Covenant which conducts them to the same Christ, not only as heretofore on Earth, but as now also in Heaven! The Angel after Christs Resurrection said of his Sepulcher,Mark. 16. 6. He is not here, behold the place where they laid him. But of this Covenant we may say▪ Christ is here, Come see the place where the Lord lies. For, 1. Christ is the ancient, yea the eternal foundation of this Covenant. 2. Christ is chief party to this Covenant with God. 3. Christ is the only Mediator of this Covenant. 4. Christ is the precious Mattter of this Covenant. Come and See.
1. Christ is the ancient, yea the eternal foundation of this Covenant. 1. Christ is the Ancient foundation of this Covenant. For, God Revealing thisDeut. 5. 2. &c. Covenant at Mount Sinai, founded it upon Christ the substance of those Types and Ceremonies digested into that Federal Ministration. And before that, God Revealing thisGen. 17. 1, 2. &c. & 12. 3. Acts 3. 25, 26. Covenant to Abraham, grounded it upon Christ Abrahams Seed, in whom all the families of the earth should be blessed. And before both, God revealing thisGen 3. 15 Covenant even in Paradise presently after the fall, bottomed it upon Christ The Seed of the woman. And this is very [Page 109] ancient indeed, almost as ancient as the world itself, probably within a few daies. 2. Yea Christ is the Eternal foundation of this Covenant. For, God Covenanted and promised nothing in Christ, in time; but what he had decreed and purposed in Christ before all time. GodEph. 1. 4. &c. hath chosen us in Christ before the foundation of the world, that we should be holy and without blame before him in love. Consequently God (foreseeing our fall [...] in Adam) decreed to Recover us by Christ, that we might be thus holy and blameless: and to make known this his purpose to us in this Covenant. Hence our Salvation and vocation are said to be given us of God in Christ before the world began;2 Tim. 1. 9. who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and Grace which was given us in Christ Iesus before the world began. Yea eternal life is said to be promised before the world began;Tit. 1. 2. In hope of eternal life, which God, that cannot lye, promised before the world began. How could Salvation and vocation be given us, and eternal life be promised before the world began? viz. They were given and Promised in Gods Decree in Christ, that is, Decreed eternally to be given, and to be promised in him. For, All things and times, are alwaies present with God: AsBeza. Annot. in Tit. 1. 2. & 2 Tim. 1. 9. Beza well observeth. Unless we may say, God before the foundation of the world promised to Christ (in his eternal Councel and trans-action with him) eternal life for his Seed. In some sense therefore Gods promise and Covenant in Christ, was before the world began. Therefore this Covenant in reference to the foundation of it, is Free Sure, and Everlasting. Free, because before all works: Sure, because before all Sin: Everlasting, because before all time.
2. Christ is chief party to this Covenant, with God. For, as God is A party on the one hand: So Christ and his Seed are a joynt party on the other. God deals not with Christs Seed separately and distinctly by themselves alone, for so they are not capable of Confederation with God: but he deals with them joyntly with Christ and in Christ. As he dealt with the First Adam and his Seed in the Covenant of works: So he deals with Christ the Last Adam and his Seed in the Covenant of Faith. Now this is our great advantage. For, as theMath. 8. 23. to 28. Disciples were safe a [...] Sea against greatest storms and Tempests, when Christ was in the ship: so Christs Seed are safe spiritually against greatest▪ Tempests of Sin, Wrath, Death, and Temptation, when Christ is imbarqued in the same Covenant with them. Though they be foolish, Christ is wise: though they be weak, Christ is strong: though they be faithless, Christ is faithful: though they be sinners, Christ is righteous and separate from sinners: though they be enemies, Christ is their Reconciler: though they be cursed, Christ is blessed, and the Blesser of all his Seed: Though they be Death, Christ is Life: though they be condemnation, Christ is Salvation: though they be nothing; Christ is All. Whatsoever therefore is wanting in Christs Seed, is abounding in Christ compleatly to bear [Page 110] up one side of this Covenant with and for his Seed: as the blessed God the other for himself.
3. Christ is the Only Heb. 8. 6. & 9. 15. 1 [...]im 2. 5. Mediatour of this Covenant of Faith. For, • Christ alone is The Mediatour of Reconciliation, Heb. 9. 14, 15, &c. wa [...] 2 Cor. 5. 19, 20, 21. [...]om. [...]. 10. recovering his Seed meritoriously by his blood from Sin and Death to righteousness and life, and reconciling them to God. Hence he is called theHeb. 7. 22. & 9. 16, &c. Surety, and the Testatour of this Covenant, Engaging himself under our debt, and ratifying this Testament by his Death. 2. Christ alone is the meritorious Mediatour of 1 Iohn 2. 1, 2. Heb. 7. 25. & 9. 24▪ intercession, by whom we haveHeb. 4. 15 26. access unto God with boldness, andRev. 8. 3, 4. [...] 14. 13, 14. acceptance with God in all our Prayers and Suits made according to his will. 3. Christ alone is the Mediatour of all Revelation, Instruction and Doctrine. He being that eternal wisdom and word of God by whom the Father still madeIohn 1. 1, 2. 4, 18. Prov. 8. throughout. 1 Cor. 1. 30. known himself and his will to mankind from the beginning of the world since the Fall. Hence, its observable, when God spake of old to the Fathers, he spake by Christ, yea when God gave theGal. 3. 19. Law, the Covenant on Sinai, it was ordained by Angels in the hand of a Mediatour. That is, God dispensed it not only by the Ministry of Angels, but also of the Mediatour. What Mediatour? No [...] Moses, asBez. [...]. in Gal. 3. 19. Beza, andPiscat. in Schol. ad Gal. 3. 19. Io. Drodate in his Annot. on Gal. 3. 19. others after him interpret: but Christ, asHieronym. Comment. in Epist. ad Gal. c. 3. 19. Tom. 9.—D Ambros. om. in Ep. ad Gal. 3. 19. Tom. 5.—Ioan. Chrysost. in c. 3. Epi [...]. ad Gal. Com.—Oecumen. Comment. in [...]pist. ad Gal—Ioan. Calvin. in Epist. ad Gal. 3. 10.—David Pareus in Ep. ad Gal. 3. 19. Hierome, Ambrose, Chrysostom, Oecumen, Calvin, Pareus, and others do well expound it.
4. Finally, Christ is the Precious matter of this Covenant. All the Matters Covenanted from God to Christs Seed, or restipulated from them to God; are either Christ himself, or Mysteries in Christ. 1. TheMat. 1. 21. T [...]c. 2 13, 14. Recoverer and Restorer of Christs Seed, is Christ. 2. TheMat. 6. 33. 2 Cor. 5. 21. 1 Cor. 1. 30. 1 Ioh. 5 11, 12. Righteousness and eternal life whereunto they are Recovered; is the Righteousness and life of Christ. 3. The Covenant-Relation betwixt God and them, He being their God, and they his people; is [...]al. 3 26 founded in Christ. 4. The Faith accepting those Benefits, is TheGal. 2. [...]0. Faith of the Son of God, Iesus Christ. 5. The worthy walking consequentially required, is that▪ Eph. 2. 10. whereunto they are created in Christ. Thus Christ one way or another, is the very Matter of the Covenant. We cannot intentively behold the Covenant▪ but there we may discern Jesus Christ engraven upon every Promise, every Benefit, and upon every Duty of the Covenant.
Thus Christ is The Foundation, Party, Mediatour, and Matter of this Covenant of Faith. How excellently! The Covenant of Faith is the Marrow of the whole Scriptures, the whole Bible since the Fall tending to Reveal this Mysterie: and Christ is the Marrow of the Covenant of Faith, the whole Covenant being as a heavenly womb [...]ll of this blessed babe.M. Luther in [...] Comment. on Gal▪ 2. 21. Mine eyes (said Luther) shall behold nothing [Page 111] else but this inestimable prize, my Lord and Saviour Christ. He ought to be such a treasure unto me, that all other things should be but dung in comparison of him. He ought to be such a light to me, that when I have apprehended him by Faith, I should not know whether there be any law, any sin, any righteousness, or any unrighteousness in the world. For what are all things which are in heaven and Earth in comparison of the Son of God, Iesus Christ, my Lord and Saviour, who loved me, and gave himself for me?
COROLLARY IV.
IV. HEnce, The COVENANT of FAITH may in a right and sound sense be acknowledged Conditional. It is not repugnnt to, or inconsistent with, the Nature of the Covenant of Faith, to be CONDITIONAL: As God on his part promiseth, 1. What he will do for Christs Seed, 2. What he will be to Christs Seed: So Christs Seed on their part repromise, restipulate and re-oblige themselves; 1. What they will do, viz. They will Accept Christ and all covenanted mercies in him by Faith, And they will walk worthy of him and them in all wellpleasing, according to the Gospel: 2. What they will be, viz. They will become Gods Covenant-people in Iesus Christ. And all this God Conditioneth with them, and requires from them. So that This Covenant is Conditional, God therein imposing terms and Conditions upon Christs seed.
And here it may be opportune and useful, to take a little into Consideration that troublesome Question; Whether the Covenant of Faith (or Grace) be Conditional or no? Whether God makes itThe Absoluteness of the Covenant of Grace, without condition, is asserted by D. Crisp; In this Covenant of Grace to wit the New Covenant, it is far otherwise; There is not any condition in this Covenant.—I say the New Covenant is without any Conditions whatsoever on mans part. Man is tyed to no Condition that he must perform, that If he do not perform, the Covenant is made void by him. Christ alone exalted, Se [...]m 6. p. 159. The whole performance of the Covenant lies only upon God himself, and that there is not one bond or obligation upon man to the fulfilling of the Covenant, or partaking in the benefits of the Covenant. page 161, 162. Again; All the tye lies upon Gods part, to do every thing that is mentioned in the Covenant.—I say only in way of Condition of the Covenant you must do nothing. p. 164, 165. And afterwards; I must needs tell you directly and according to the Truth, That Faith is not the Condition of the Covenant. Same Sermon, p. 166. By M. Saltmarsh, Whatsoever Promise hath a Condition in it, is ours in Christ, who only is the conditioned person for all Promises. Free Grace, page 105.—All the Conditions were on Christs part, none on o [...]ts. There, p. 126.—In the New-Covenant God gives himself freely in Christ, undertaking all both with the Father and the Soul, nothing being required on mans part. There. p. 153. Those Ministers who press Repentance and Faith, do over-heat the wine of the Gospel with Conditions and Qualifications; So the poor Souls cannot taste it. In his Occasional word. By sundry others also, who incline in whole or in part to the Antinomian misapprehensions. Absolutely without all Conditions on Mans part, as some are of opinion; or Conditionally The Conditionalness of the Covenant of Faith (or Grace) is on the contrary maintained by very many Eminently godly, learned, and judicious; yea the General current of sound Writers, both Ancient and Modern, and these both Forrain and Domestical, runs this way most unanimously: As shall [...]ereafter particularly appear. upon certain terms and Conditions required from him, as others judge. For more clear [Page 112] Resolution and Satisfaction to this Question, I shall do three things, viz. 1. Lay down the true State of the Question. 2. Assert and confirm that which shall be resolved upon as Truth by sundry Arguments. 3. Refute and answer such objections as are made, with any colour of strength, to the Contrary. And all this I shall endeavour with what brevity and perspicuity I can, as being more desirous to treat of this subject of the Covenant Doctrinally and Practically, then Polemically or Controversally.
1. As for the true state of the Question. viz. Whether the Covenant of Faith (usually stiled the Covenant of grace) be Conditional, or no? I offer these three things briefly to be considered for clearing of it, that so we may see wherein the very knot and point of difference lies, viz. 1. The Notation of the word [Conditional] or [Condition] 2. The Distinction or Distribution of [Conditions] into several sorts. 3. The particular Declaration and Signification thereupon in certain distinct Positions or Conclusions, wherein the true state of the Question consists. Hereby the Truth shall be more distinctively manifested, and more easily confirmed; as also all Objections to the contrary more readily and satisfactorily Answered.
First, As for the Notation of the word [Conditional] or [Condition,] I shall not stay much upon it. Conditional, is that which hath some Condition annexed or adjoyned to it. Condition is a Latin word, derived from Condere propriè e [...]t in unum & interiorem lo [...]um dare ad custodiam faciliorem; Consc [...]ibere, [...]acere, componere, & struere. Fest. Fran. Holy-Okes Dictionary. in verb. Cond [...] & Conditio. Condo, to lay up safe, to build, to found, to compose, to make up, to prescribe, &c. Hence [Condition] noteth, 1. Properly, The Action of making, framing or composing any thing. 2. Then The Passion in being made or composed, &c. 3. The Quality by which one frameth any thing, or whereby any thing is framed, &c. 4. Hence, its used for the State which is made by framing any thing. And hereupon for any State which any person, or thing, or Cause hath or receiveth any way. As, a man abounding with honour, wealth, &c. is said to be a man of a good Condition; viz. in respect of his outward State. So an house well builded, A Castle well defended, victualled, &c. A cause well set forth and managed, &c. are said to be in a good Condition. But none of these notions or Significations of a Condition so fitly agree to this present Question. 5. Condition is in a peculiar manner used to note, The Moderation, Circumscription, limitation or restriction of any thing: As by certain Exceptions, Provisoes, Terms, Qualifications, &c. propounded or imposed. Hence, Conditional is opposed to Absolute, Simple, &c. because A Condition is accounted amongst the ways, manners, or means, whereby any thing may be framed, obtained or compassed. And in this last sense chiefly the term Condition is to be understood in the Question in hand; Whether the Covenant of Faith be Conditional, or no? that is, whether God hath so framed and propounded in his word the Covenant of Faith to man, in and through Christ, as that he hath moderated, circumscribed, limited, restrained it with certain Terms, Proviso's, Obligations, Qualifications, yes▪ and Duties imposed & requir'd of [Page 113] them that shall joyn in this Covenant with God: Or whether this Covenant be not laid down absolutely and simply, without any limitation or imposition of Qualifications, Terms, Tythes or Duties at all upon these that enter into this Covenant with God? But enough touching the Notation of the word [Conditional] or [Condition.]
Secondly, Come we to the Distribution or Distinguishing of Conditions thus taken, into their several sorts: And all with special reference had therein to Gods Covenants▪ Conditions, in reference to Gods Covenants, may be Considered, 1. Most largely. 2. More Restrictively. 3. Most Strictly.
1. Most largely. So, Conditions imply to us, Any Qualifications, Dispositions, Terms, Tyes, Duties or Performances whatsoever, in any sort imposed upon us, or required from us by God, in reference to his Covenant: whether these conditions be, 1. [...], or Going before; 2. Concom [...]tant, or accompanying; 3. Consequent, or following Our entring into, or joyning in Covenant with God, in order to Justification, or Salvation.
(1) Conditions Antecedent, or Going before Gods Covenanting with man, especially before his Conversion, Regeneration and Justification wherein the Covenant is effectually and savingly struck betwixt God and man, Are asserted variously. And such Conditions may be referred chiefly to these three heads. viz. 1. Meritori [...]us. 2. Impulsive. 3. Preparatory.
Meritorious Conditions the Papists in effect assert. As Bellarmine their grand champion saith; Potest homo nondum re conciliatus per opera poenitentiae impetrare, & mereri ex congruo gratiam, ustificationis, ut in primo libro demonstratum est our igitur non poterit idem ipse, dum est justus & amicus Dei. impetrare & mereri ex congruo r [...] parationem, si sortè lab [...]tur? Bellar. Tom. 4. l. 5. de Iustificat. cap 22. A man not reconciled may by works of repentance, impetrate, and of congruity merit, the Grace of justification, as was demonstrated in the first Book; why may not therefore the self-same man, when he is just and the friend of God, impetrate, and of Congruity merit reparation, if perhaps he shall fall? This his congruous merit by works of repentance in a person unreconciled, he makes an Antecedent Meritorious Cause or Condition of Justification, and consequently of Covenanting with God whereby justification is actually applyed. But we deny all merit in man: much more all Meritorious Conditions or disposit [...]ons in unreconciled man to Gods Covenant of Faith or Justification. Acknowledging only Christs pre-ordained merit, to be the sole Antecedent Meritorious Cause or Condition of our Covenanting with God, Justification and Salvation.
Impulsive Conditions Moving and inclining God to work Faith in one rather then in another, and to regenerate one rather then another (and consequently to bring one into Covenant with God effectually rather then another) the Arminians seem to maintain. One said; Pa [...]vitatem & humilitatem ut Conditionem praerequiri à Deo, ad hoc, ut Paulo potius quam Caiphae sidem velit ingenerare Nicol. Grevinch. pag. 117. littleness & humility is pre-required of God as a Condition, unto this, that he will beget Fa [...]th in Paul rather in Caiaphas. Another said; Resipiscentiam, fidem, & mandatorum etiam praestationem, praerequiri ad hoc, ut particeps quis [...] saederis novi, inter qu [...] est regeneratio. Episcop. in Thes. privat. Disp. 3 & 40. Vid. etiam D. Ames. Coron. in Ar [...]ic. 3. de Causa fidei, Thes. 3. Videatur etiam Armin. in Articul▪ nonnul. viz. In Artic. d [...] voca [...]ione peccatorum ad Communionem cum Christo, &c. page 782. 783. Ed [...]t. 1631. That [Page 114] Repentance, Faith, and even the performance of the Commandments are pre-required, unto this, that any one become partaker of the promises of the New-Covenant, among which is Regeneration. But all such I [...]pulsive or moving▪ Causes or Conditions in the Creature, inclining God to bring man into Covenant of Faith with himself, or to give him the justifying or saving graces of the Covenant, we utterly reject and deny, as having no ground in Scripture: knowing that Gods meer Grace and [...], is the sole Antecedent Impulsive or moving Cause of his bringing one man rather then another into Covenant with himself, and into the grace of the Covenant, Rom. 3. 24. & 4. 16. & 5. 15, 16, 17, 18, 20, 21. & 9. 15, 16, 18. Eph. 1. 4, 5, 7, 9, 11.
Preparatory Conditions fitting and disposing, both for Entring into the Covenant of Faith with God, & for Regeneration and justification, the benefits of that Covenant, are divers: yet all given of God to us as well as required by God from us. As, 1. Hearing Gods Covenant Promulged, or preached. Thus Gen. 6. 18, &c. Noah, [...]en. 12. 1, 2, 3. & 15. 1. 5, 6, 18. &c. & 17. 2. &c. Abraham Exod. 19. & 20 with 24 Israel at Mount Sinai, and Rom 10. 6. to 18. Men now under the New Testament, First heard, and hear the Covenant published to them, before they actually oyn with God in that Covenant. Till they hear it, they cannot know it: till they know it, they cannot actually and expresly consent to it. 2. Conviction of the necessity of such a Covenant-state, for Remedy of their Sin and misery. As, Israel terrifyed by promulgation of the Sinai-Covenant, discovering so much sin and wrath, were Exod. 20. 18. 19. wi [...]h Deut 5. 22. to 30. Convinced of the Necessity of a Mediator in whom they might Enter into Covenant with God. Peters Acts 2. 37. 38, 39. 40 41, 42. hearers were for their Sins first pricked in their hearts; and then they came to close with the Covenant and promises by believing. 3. Effectual calling is (in Acts 2. 38, 39. order of Nature, if not in time) an Antecedent preparatory Condition which God works in men in order to their closing with him in his Covenant. Not only the outward call by the word, but also the inward Call by the Spirit, principling the heart with supernatural habits of Grace, as Self-denial, Faith, Repentance, &c. (in which work the heart is meerly Passive) is a Necessary Preparation to actual entring into Covenant with God. For, by the actual exercise of true Faith, Assenting and applying, we actually accept Gods Covenant, and Justification: Now the Habit in order of Nature and Causality, must go before the Act; we must have Faith, self-denial, Repentance, &c. before we can use or exercise Faith, or any of them Paul makes Vocation preparatory to Justification; Rom. 8. 3 [...]. whom he predestinated them he called: whom he called them he Iustified. First called: then justified. Thus God Gen. 12 1, 2, 3 & 15. 5, 6, 18 &c & 17. 2. &c. Rom 4. first called Abraham from his idolatrous and ungodly Condition: and then brought him into Covenant with himself & justified him. His Calling was a Preparatory Condition or Qualification in order to his Covenanting with God and justification. These and like Antecedent Preparatory Conditions or Qualifications rendring the subject capable and more immediately fit for Entring into Covenant with [Page 115] God in Christ, God requires of us, and works in us. But as for any Antecedent Preparator [...]es, as in and from our selves, by any power of Free-will, Disposing to accept Grace tendered, or to persevere in Grace received, or to merit Grace or Glory; such Preparations we utterly deny and disallow, as impossible to the corrupt state of man, and as utterly inconsistent with the riches of the Grace of God.
Here also it may be noted, how Intelligere te oportet, &c. Thou must understand that the promises of God are, Either concerning the end itself, viz. Mans enjoyment of God in eternal happiness, and the Salvation of our souls; Or such as Concern the way and means unto that End. Now those which do concern the end, are indeed Conditional, that no profane person should dare to stretch forth his hand to the [...]ree of Life. But lest there should be none to whom these Promises may appertain, for we all come short of the Condition, he hath made promises of the Conditions themselves, and made them pure, free, simple, absolute, nullis conditionum [...] circumscriptas, not circumscribed with any Articles of Conditions at all. Abbots in Thoms. Diat. page 148. Some distinguish (and not amiss) of the Promises of the Covenant of Grace; That some of them are Conditional, viz. those that concern the end itself, enjoyment of God in Heaven, Salvation, &c. That others are absolute, viz. those that concern the way and means, to the end, which God promiseth absolutely to give.
(2) Conditions Concomitant, or Accompanying Gods Entring into Covenant with man, are, the Acting, Actual exercising, using or putting forth of such Preparatory Habits of Grace as are already Received, to close with God Actually in his Covenant, according as the Nature of his Covenant requires. Thus God requires of them that joyn in Covenant with him,
The Acting of self-denyal, by an holy self-resignation and self-renouncing: As in Gen. 12. 1, 2, 3, 4, with Gal. 3. 16, 17. Abraham; when God Covenanted with him, he must actually deny, and depart from his Country, kindred and Fathers house. Paul Phil. 3. 4. to 12. actually denyed all self-righteousness, and selfexcellencies, as loss and dung, for the excellency of the Knowledge of Christ, and for Christs righteousness by Faith. Christ Luke 9. 23. requires all that come to him to deny themselves. The Tit. 2. 11, 12. Grace of God, the Gospel, teaches all that would walk with God according to his Covenant, to deny all ungodliness and worldly lusts.
The Acting of Repentance. Thus Christ began to preach the Gospel, or Covenant of God; Mark 1. 15. Repentye, and believe the Gospel. Thus Peter directs his heart-wounded Hearers; Acts 2. 38, 39. Repent.—for the promise is to you and to your children, and to all that are afar off, even as many as the Lord our God shall call.
The Acting of Faith: Taking the Lord for their God, and Consenting thereby to be his people. In the Sinai-Covenant's Exod. 24. 6, 7, 8. wit [...] [...]. 9. 18, 19, 20. solemn Sanction, Moses with a bunch of Hysop actually sprinckled one half of the blood of the sacrifices on the People, as the other half on the Altar: Hereby teaching them actually to apply by Faith the blood of Christ to themselves in whom God accepted them as his Covenant-people. Christ preached; Mark. 1. 15. Believe the Gospel. The Apostle Paul and Silas preached the New Covenant thus to the [Page 116] Jaylor trembling, and saying, Sirs, what must I do to be saved? Acts 16. 29, 30, 31, 32.—Believe on the Lord Iesus Christ, and thou shalt be saved, and thy house. No one Duty is more pressed thenRom. 10. 6. to 18. Believing actually, to them that would close actually in Covenant with God.
The Acting of Love. The Sinai-Covenant, the Old Testament, wasIer. 31. 31, 32. Ezek. 16. 8. a Marriage-Covenant betwixt God and Israel. And this Marriage-Covenant, in the Nature of it, required the mutual Acting and exercising of their love to God: This therefore was the great Commandment conditioned in the Sinai-Covenant;Deut. 5. 6, 7. & 6. 4, 5. Mat. 22. 37. Thou shalt love the LORD thy God with all thine heart, with all thy Soul, and with all thy might.
(3) Conditions Consequent, or Following Gods taking man into Covenant with himself, are such Duties or Performances, as God requires from a people in Covenant with him, and which flow from a true Covenant-state, as the proper Fruits, Effects and Consequents thereof. As,
Sincere universal and Constant Evangelical Obedience to God according to the mandatory part of his Covenant. Thus, GodGen. 6. 17, 18, &c. Covenants with Noah to save him and his family in an Ark by water from the General deluge; but Noah, after this Covenant, must be obedient fully to God, in making, entring into and Continuing in the Ark. God Covenants with Abraham, Gen. 12▪ 2, 3 & 15. 18. with 17. 1, 2▪ 9. to 15. that in his Seed all the families of the Earth should be blessed, &c. but after this, Abraham must walk before God (viz. in all true Faith and obedience) and be perfect. And particularly, himself and all his males must be Circumcised throughout their generations, in token of this Covenant. God Covenants with Israel at Mount Sinai, Exod. 20. 2, 3. Deut. 5. 6, 7. to be their God, to raise them up Christ a Prophet and Mediatour from among themselves, &c. but after this, Israel must walk in all upright obedience to all Gods Laws and Commandments in an Evangelical sense.Deut. 5. 29, 32, 33. & 6. 1, 2, 3 4. to 10. 17, 18. & 8. 1, 6. and often. O that there were such an heart in them, that they would fear me, and keep all my Commandments always, that it might be well with them and their children for ever. God Covenants with the Babylonish Captives, [...]zek. 37. 24, 25, 26, 27. to give them a New heart and spirit, &c. but after this they must walk in his Statutes, and keep his judgements, and do them. The like be said of all expressions of the Covenant of Faith.
Renewing Covenant with God by renewed Repentance, in case of Covenant-breaches or backslidings. Thus God tels Israel; [...]eut. 30. 1. to 9. with 29. 24. to the end. if they shall forsake the Covenant of the LORD God, to serve other Gods, so that the Lord thereupon shall root them out of Canaan, and disperse them into strange Countries, yet if they shall Return unto the Lord their God, and obey his voice according to all that he commanded them, then he would gather them again, &c. promising to Circumcise their heart to this effect.—And thou shalt return and obey the voice of the LORD. Of them that slip aside and transgress the Covenant, God calleth for and commandeth repentance, that is, It is his will and Command, that they bethink themselves of their evil-doings, confess their iniquities, and turn un to the Lord. The frequent and earnest exhortations of the Prophets made to backsliding and rebellious Israel, that she should acknowledge her wickedness and return unto the Lord (Ier. 3. 7. 22. & 4. 1, 2.) is a full Commentary▪ of that which God required of them in this Covenant, in case they should turn away from the Holy Commandment. The Lord protesteth by his Prophet Ezekiel, That he hath no pleasure in the death of him that dyeth, but rather that he should repent and live. Ezek. 18. 27, 28, 31, 32. & 33. 11, 12. And the same for substance he made known to Israel in the Covenant which he stroke with them▪ viz. That if they transgress and go astray, he doth Admit, will accept and approve, nay Command their unfained repentance, and coming home unto the Lord. that they might live. Mr. Io. Ball. Treat. of the Covenant, chap. 8. page 133. Lord. 1645. God commands renewing of Repentance, in [Page 117] case of all failings against the Covenant, promising re-acceptance of his people thereupon.
Thus of Conditions in reference to Gods Covenant, Considered most largely.
2. More Restrictively, So, The Condition of the Covenant of Faith doth more peculiarly and singularly import to us, That special Instrumental Cause, or Mean whereby we accept or Receive the Federal Benefits promised, which is only true Faith. AndRom. 3. 27. & 10. 5. to 14. by this Condition of Faith, The Covenant of Faith or Grace is most directly opposed and contradistinguished from the Covenant of Works; the special Condition whereof was Works, done by a mans own ability. This Faith is so singular and eminent a Condition of this Covenant, that both Covenant, Federal benefits, and Federal parties in Covenant with God, receive their Denominations from Faith. The Covenant is stiledRom. 3. 27. The Law of Faith: The Federal righteousness of it,Rom. 10. 6. [...]. 3. 9. Heb. 11. 7. The righteousness of Faith: and The Federates with God,Gal. 3. 9, They which be of Faith. In this senseMr▪ Ier. Burroughs in Moses Self-Den. p. 188. one said well; Faith hath the greatest honour above all other Graces, to be the Condition of the Covenant. And to this effectMr. Io. Ball in his Treat. of the Covenant. chap. 3. pag. 17, 18, 19, 20. Lond. 16 [...]5. another said much better then he; The stipulation required, is, That we take God to be our God: that is, that we repent of our iniquities, believe the Promises of mercy and embrace them with the whole heart, and yield love, fea, reverence, worship and obedience unto him according to the prescript rule of his word. Repentance is called for in this Covenant, as it setteth forth the subject capable of Salvation by Faith; but is it self only an acknowledgement of sin, no healing of our wound or cause of our accquittance.—By Repentance we know our selves, we feel our sickness, we hunger and thirst after grace: But the hand which we stretch forth to receive it, is Faith alone; without which Repentance is nothing but darkness and despair. Repentance is the Condition of Faith, and the Qualification of a person capable of Salvation: But faith alone is the Cause of Iustification and Salvation on our part required▪ It is a penitent and petitioning Faith whereby we receive the Promises of mercy: but we are not justified partly by Prayer, partly by Repentance, and partly by Faith; but by that Faith which stirreth up godly sorrow for Sin, and enforceth us to pray for pardon and Salvation. Faith is a necessary and lively Instrument of Iustification, which is amongst the number of true Causes, not being a Cause without which the thing is not done, but a Cause whereby it is done, &c. After which discourse he thus winds it up towards a Conclusion;—If then, when we speak of the Conditions of the Covenant of Grace, by Conditions [Page 118] we understand what is required on our part, as Precedent, Concomitant, or Subsequent to Iustification, Repentance, Faith and Obedience are all Conditions: but if by Condition we understand what is required on our part, as the Cause of the good promised, though only Instrumental, Faith or Belief in the Promises of free Mercy is THE ONLY CONDITION.
3. Most strictly, A Condition of a Covenant may import such a Restipulation from man to God, as God requires to be perfectly in all parts and degrees, and constantly performed by him in his own person, without the least failer or default: otherwise the Covenant to be broken. Now [Condition] taken in this extremity of strictness and rigour, without any terms of Moderation or Mercy at all, in case of the least default, was the Condition of the Covenant of works. According to that;Gal. 3. 10. D [...]ut. 27, 26. Cursed is every one that continueth not in all things which are written in the Book of the Law to do them. Wherein, 1 ▪ Perfect, and 2. Perpetual, 3 Personal obedience, is the rigorous Condition required: without which the Curse could not be avoided.
Thirdly, These things thus Premised, The true State of the Question may be declared in these few Positions following, Touching the CONDITIONALITY of the Covenant of Faith. viz.
1. No Condition (taken in the Most strict & rigorous sense) is imposed or required by God upon, or from his People in any dispensation of the Covenant of Faith, so as the least Gradual fayling of that compleat exactness should utterly dissolve and break the Covenant. Such an exact rigorous obedience was the Condition of the Covenant of Works, imposed on Adam in innocency: whose failing in one act, utterly brake and dissolved the Covenant of works, so that it became totally impossible both for him, and all his sinful posterity, ever to keep, or to be justified by the Covenant of works any more. But no Condition, neither of Faith, nor of repentance, nor of obedience, &c. is in such rigorous sense required or imposed in the Covenant of Faith, in any expressure of it: but every Condition is Evangelically lenified and sweetned with the adjunct of Integrity and Sincerity.1 Tim. 1. 5. Unfained faith is accepted; though attended with some gradual weakness and imperfection:Psal 19. 12. 1 [...]. & 119. 6. sincere, upright uniform obedience is accepted: though accompanied with sundry defects and infirmities. In this Covenant God requires strict, exact and perfect obedience: but accepts sincere, uniform, impartial obedience. Cals for exactness: accepts uprightness. If exactness were not required: gradual failings and other infirmities would not be reputed sins, mourned for, and striven against. If uprightness were not accepted, no flesh could be justified or saved.
2. No [...] Conditions, in, or from man, as Impulsive or Meritorious to his Covenant-state, are required or admitted at all in this Covenant of [...]aith. In man, out of Covenant with God, there can be no Antecedent Can [...]e or Condition either Meriting from God, of Condignity or of [Page 119] Congruity, to be brought into Covenant with him, or to be partaker of justification, or any other saving benefit of the Covenant from him: Or Moving and inclining God to bring him into Covenant with himself. All suchTrue it is the Promises run upon this Condition; If ye ob [...]y m [...] voice, and do my Commandments; But Conditions are of two sorts, Antecedent▪ or Cons [...]quent. Antecedent, when the Condition is the cause of the thing promised or given, as in all Civil cont [...]acts of justice, where one thing is given for another. Consequent, when the Condition is annexed to the Promise, as a Qualification in the Subi [...]ct, or an Adjunct that must attend the thing Promised. And in this later s [...]nse, [...]bedience to the Commandments, was a Condition of the Promise: Not a cause why the thing Promised wa [...] vouchsafed; but a Qualification of the Subiect capable, or a Consequence of such great me [...]cy [...]reely conferred. Mr. Io. B [...]ll in his Treat. of the Covenant, chap. 8. pag. 132, 133. Lond. 1645. Antecedent Conditions we utterly disclaim, as wholly inconsistent with this gratuitous Gospel-Covenant of Faith. Antecedent Impulsives or Motives in man, we leave to the Remonstrants and Papists: Antecedent Merits to the Papists. The Perfectest believers cannot properly merit, at all: much less unbelievers. See Romans 11. 35, 36. Iob. 22. 2. & 35. 4, 5. Rom. 3. 12. Luke 17. 10.
3. In the restrictive Sense, unfained Faith, and that alone, is the Condition of the Covenant of Faith. Faith alone being that supernatural Instrument whereby a man actually on his part (through the grace of God) accepts the Covenant, and the Promised Mercies of the Covenant.
4. If we understand Conditions most largely. So the Covenant of Faith admits of, and requires many supernatural Conditions, Both Antecedent, for Preparing supernaturally for the Covenant; And Concomitant, for closing with the Covenant; and Consequent, for suitable walking according to the Covenant afterwards. As hath been explained.
And according to these two last Positions only, we Assert and Maintain, that The Covenant of Faith, or Grace is Conditional.
II. For Confirmation of this Assertion of the Conditionality of the Covenant of Faith, thus stated, (as the Plain and evident Truth,) I offer these few Arguments or Reasons briefly.
1. The very Nature of all Gods Covenants with man, doth necessarily imply and require therein, Conditions, Terms, Restipulations, Re-promissions, Re-engagements from man to God: without which, nothing can properly and exactly be called a Covenant. God (among other wayes) expresseth his will to man, by Promise, by Threats, by Command, by Covenant. Every of these, in the Nature of the thing, have a precise and peculiar propriety of essence, differencing and distinguishing them one from another. By Promise, God declares what Good he will do for man: By Threatning, he declares what evil he will inflict upon man: By Command, he declares what Duty and Performance he expects from man: But by Covenant, he declares, both what Mercies and Blessings he will on his part perform to man; and what Duties man should on his part perform reflexively▪ towards God. This is the proper Nature of a Covenant. It comprieth in it, mutual Consent and Agreement of the Federates about some mutual performances, and reciprocal obligations. [Page 120] A bare naked Promise holds forth Mercy from God, but not any Duty from man: A bare naked Command holds forth Duty from man, but not any Mercy or Blessing from God: But A Covenant wherein God and man Convene and agree, holds forth, both Mercy from God, and Duty from man. So that, A Promise, or a Command, in the precise nature thereof, may be without mutual obligation: but a Covenant hath in it always a mutual obligation betwixt God and man, the Federal parties. To speak therefore of a Covenant of God with man without Conditions required on Mans part, is a Contradiction in the Adject. Whatsoever Promise hath in it the Proper Nature of a Covenant; is Conditional, expresly or implicitly: and whatsoever Promise is Conditional, hath in it the Nature of a Covenant. All Gods Covenants with man, are either Of works, or of Faith. In the Covenant of works before the Fall, God Promised perpetual Life to man in Paradise: butGen. 2. 9. 16, 17. conditioned with man to perform perfect and perpetual obedience to God in his own person, otherwise he should dy the Death. In the Covenant of Faith since the Fall, God promiseth lapsed mans Restauration by Jesus Christ: butRom 10. 6. &c. Iohn 3. 15, 16, 18, 36. Mark 16. 16. conditioneth with man to believe in Iesus Christ, otherwise he should not share in that Restauration.
2. God hath expresly or implicitly imposed upon his Covenant-people such Conditions and terms as these, by the Covenant of Faith in all the observable Expressures, and Discoveries thereof. Such Re-stipulations, Re-Performances, Re-promissions, &c. God still requires and conditions from them, that will lay hold of his Covenant, and mean to approve themselves his true Covenant-people. And therefore his Covenant of Faith must needs be Conditional. The Consequence is undeniable. The Antecedent also is easily cleared by Induction of Particulars. For, 1. In the first Expressure of the Covenant of Faith from Adam to Noah, God Promised ExplicitlyGen. 3. 1 [...]. to put an enmity betwixt the Seed of the woman (viz. Primarily, Christ, Secondarily, his Members) and the Serpent and his Seed; that is, Satan and the wicked: and that The Womans Seed should bruise the Serpents Head. But withal God conditioned implicitly with the woman's Seed Christ and his Members, That Christ should fight against, and subdue the Devil and his Seed Efficaciously and meritoriously; and that all his Members should renounce the Serpent and his Seed, and fight against them by Gospel-faith and obedience in Christ that they might bruise his Head. 2. In the second Expressure of the Covenant, from Noah till Abraham, God promisedGen. 6 18, c. with 1 Pet. 3. 20, 21. to save Noah and his Family in the Ark by water from the general Flood: but yet God Conditioned with Noah, that he should believe this his salvation by such Means, and that he should obey God in Preparing an Ark, in laying up necessary provision in it, in Entring into it, and Continuing in it till the Flood should be abated. 3. In the third Covenant Expressure, from Abraham till Moses, God Promised to Abraham Gen [...]7▪ 7, 8. & 12. 2, 3. & 15. 18. &c. to be a God to him and his Seed, to make all [Page 121] the Nations of the Earth blessed in his Seed, to give them the Land of Canaan, &c: but yet indented and Conditioned with Abraham; Gen. 12. 1, 2, 3. & 15. 6. & 17. 1, 2, 9. to 15. to deny his Countrey, Kindred, and Fathers House; To believe in the Lord, To walk before him and be perfect, and To submit himself and all his Male-Seed to the token of the Covenant Circumcision. 4. In the fourth Covenant-Expressure from Moses till David, God Promised,Exod. 20. 2, 3. Deut. 26. 12. To be A God to Israel, Lev. 18. 15. to 20. To raise them up Christ a Prophet and Mediatour like Moses from among themselves,Deut. 30. 6, 8. To give them his Sanctifying Spirit, and many Spiritual blessings,Exod. 20. 12. Ephes. 6. 2. Deut. 28. 1. to 15. Lev. 26. 3. to 14. To superadd to them Canaan, and many Temporals, and at last to crown them with Eternal life: but withall God Conditioned and Articled with them,Exod. 20. 2, 3. Lev. 26. 12. That they should be his Covenant-people,Exod. 19. 5. Deut. 4. 13. & 5, 29. That they should keep his Covenant by true Faith and sincere impartial obedience to all his Commandments, And he declared unto them his Covenant, which he commanded them to perform, even ten Commandments. AndDeut. 30. 1, 2. Levit. 26. 40, 41, 42. 1 Kings 8. 46. to 54. That in case of any contrary failings, they should bethink themselves, repent, and return to God. 5. In the fifth Covenant-Expressure from David till the Babylonish Captivity, God Promised;Psal. 132. 11. & 89. 3. 4. 19. to 38. To stablish Davids Seed for ever, To set up the fruit of his body upon his Throne, To build up his Throne to all Generations, &c. But withal conditioned with David, Psal. 132. 12. & 89 30, 31, 32, 33. If thy children will keep my Covenant and my Testimony, that I shall teach them; otherwise, he would visit their transgression with the rod, and their iniquity with stripes, &c. 6. In the sixth Covenant-Expressure from the Babylonish Captivity till Christ, God Promised to his people;Ier. 32. 37. to the end. To gather them out of all Countries whither he had driven them, To bring them back to their own Land and cause them to dwell safely, To be their God, not to turn away from them to do them Good, &c. But withal he conditioned with them,Ier. 32. 38, 39, 40. That they should be his people, That they should not depart away from him, but fear him for ever, &c. 7. Finally, In the seventh and last Covenant-Expressure, the New-Covenant, God Promiseth to his people,Heb. 8. 8. to the end To put and write his Law in their hearts and minds, To be their God, To make them all know the LORD, To be merciful to their unrighteousnesses, To remember their sins and their iniquities no more: But withal agreeth and conditioneth with them;Heb. 8. 10. To be his people, (which one Condition hath all other Conditions in it),Heb 10. 16. to 26. To draw near with a true heart, with full assurance of Faith, &c. To hold fast the Profession of our Faith, without wavering, To Consider one another, to provoke unto Love and good works, &c. And elsewhere,2 Cor. 6. 17, 18. & 7. 1. From the Covenant-promises we are pressed to perfect Sanctification. Thus the whole series of the Covenant of Faith, from first to last, is propounded, in all the noted Discoveries of it, with Conditions▪ and Duties required from Gods Covenant-people: and therefore it is Conditional throughout in all ages. He that sees not this, is either a great Stranger to the Scriptures, or he wilfully shuts his eyes against the light thereof.
[Page 122]3. The manyAs, 1. Under the first Covenant-discovery Gen. 4. 7, 12. & 6. 3. 7. 13. 2. Under the second Covenant-discovery from Noah till Abraham. Gen. 6. 17, 18. & 7. 4. & 9 5, 6, 25, 26. 3. Under the third Covenant-discovery from Abraham till Moses. Gen. 17. 14. 4. Under the fourth Covenant-discovery from Moses till David. Exod. 20. 6, 7. & 31. 14. 15. & 33. 3, 5. & 34. 7. Levit. 26. 14. to 40. Deut. 28. 16. to the end, &c. 5. Under the fifth Covenant-dispensation from David till the Captivity. Psal. 89. 30, 31, 32, 33. 2 Sam. 7. 14. 6. Under the sixth Covenant-dispensation, from the Captivity till Christ. Ezek. 11. 19, 20, 21. Ma [...]. 2. 11, 12, 13. & 3. 5, 8, 9, 10. & 4. 1. 7. Lastly, Under the New Testament. Mark 16. 16. Iohn. 3. 18. 36. 1 Cor. 6. 9. 10. Revel. 21. 8. Cautions, Warnings, and Threatnings annexed to the Covenant of Faith in all the several Discoveries thereof, against breaking, violating or transgressing Gods Covenant, by unbelief or disobedience; do eminently imply, That the Contrary Duties, or keeping of that Covenant, are required and Conditioned in the Covenant of Faith. And consequently that it is Conditional.
4. Without such Federal Conditions, Terms or Qualifications as these, None can be duly prepared for the Covenant of Faith, or be actually stated in and partakers of the Covenant of Faith and the federal benefits thereof, nor can converse and walk suitably and agreeably to the Covenant of Faith. Therefore such Conditions are in their place and kind, Necessary to the Effectual Application of the Covenant, and Covenant-benefits unto us: For, Our Covenant-Preparation; Our Covenant-Participation; and our Covenant Conversation. 1. How should we be Prepared for Entring into Covenant with God, without some such Antecedent Preparatory Conditions as these; viz. (1) Hearing Gods Covenant preached: (2) Conviction of the Necessity of a true Covenant-state in Christ: (3) And effectual Calling, instilling supernatural abilities and principles for closing actually with the Covenant? 2. How should we actually close with God in this Covenant, without the Acting or Actual exerting and exercising of (1) Self-Denial; (2) Repentance; (3) Faith; (4) Love; and such like Concomitant Conditions? 3. How should we walk answerably to such a Covenant-state afterwards, without (1) Sincere, impartial, and Constant Gospel-obedience to God in Christ according to Covenant-Commands; (2) Renewing of Repentance in case of failings and backslidings; or such Consequent Covenant-Conditions? All which I have already proved to be Necessary Covenant Conditions, in Opening the State of the Question. And if these be so requisite to our Covenant-state: How can they but be Covenant-Conditions?
5. Such Conditions as these, do in no regard Ecclipse, but rather much advance Both the Glory of Gods free Grace, And the Sweetness of our Consolation. Why then should it be thought harsh, strange, inconvenient, or any way prejudicial, to Assert the Conditionality of this Covenant of Faith?
(1) These Conditions do not Ecclipse, but Advance the riches and glory of Gods Free Grace. For, 1. All Antecedent Conditions, that might [Page 123] be imagined or pretended, either to Merit any Covenant-blessing from God, Or as any Impulsive Cause to Move or incline God to admit us into Covenant with himself, are hereby utterly disclaimed and disavowed. 2. All these Covenant-Conditions allowed and Asserted, Antecedent, Concomitant and Consequent, are avowed by us to be wholly Supernatural; The meer fruits and effects of Divine Grace, not at all of humane Nature; wholly of God, and not of our selves at all: Of meer Grace, God contrived his Covenant for us, God revealed his Covenant to us, God Prepares us for his Covenant, God instates us in his Covenant, and of the same meer Grace he enables us to walk according to his Covenant proportionably: All is entirely of his meer Grace. Therefore herein we take no Glory at all to our selves, but return the whole glory entirely to God alone. For1 Cor. 4. 7. what have we, but we have received it of him? HePhil. 2. 13. works in us both to will and to do, of his good pleasure. HeIoh. 6. 44. Cant. 1. 4. draws, and we come. HeEphez. 1. &c. Gal. 2. 20. Iohn 6. 57. quickens us: and then lives in us, and we by him. He works all in us, and for usIoh. 15. 5. without whom we can do nothing. To him we herein ascribe, The first Grace, principling us; and the second Grace, actuating those Principles: Preventing Grace, and subsequent Grace: Operating Grace, and Cooperating Grace;Rev. 3. 20. Cant. 5 4. &c. Knocking Grace, Opening Grace, Entring Grace: we ascribe all to him, and to his Grace.Rom. 11. 36. For of him, and through him, and to him, are all things. 3. The Apostle tell us, That the special Condition of Faith, whereby we receive the Covenant and Covenanted inheritance, is most subservient to Grace, saying,Rom. 4. 16. Therefore it is of Faith, that it might be by Grace. If the inheritance were by works, it should be of debt: but being by faith, it is of Grace. Faith and Grace go together. Grace freely gives, Faith alone receives: Grace is the Fountain: Faith the Cistern.
(2) These and like Conditions do not ecclipse but augment the sweetness of our Consolations also. For, 1. By these Preparatory Conditions, we are comfortably Qualified to be subjects capable of the Covenant. 2. By these Concomitant Conditions we are Comfortably enabled to accept and lay hold upon Gods Covenant, who by Nature are strangers to the saving benefits of his Covenant. And theRom. 4. 16. Promise is made sure to all the believing Seed. 3. By these Consequent Conditions we are Comfortably conformed in our Conversation to the tenour of Gods Covenant which we have accepted. 4. By all these Conditions, we are Comfortably distinguished from all People that are strangers to Gods Covenants; And we may comfortably try our selves, and discover whether we be in a good Covénant-state or no.
6. Many and great Absurdities, inconveniencies, paradoxes and incongruities must needs inevitably follow, upon denial of Conditionality to the Covenant of Faith. For, if in the Covenant of Faith, or in any one Expressure thereof, there be no Terms, Tyes, Restipulations, Re-obligations, Conditions, &c. imposed upon man, or [Page 124] expected from man: but all the Tyes and obligations be onely on Gods part.
(1.) Then, The Covenant of faith bindeth onely one, not both the Federates: God is bound by his Stipulation, man is not bound by any Restipulation. Now how absurd, and contrary to the Nature of a Covenant is it, to think God to be under obligation to man, and yet man to be at liberty from God? Covenants imply reciprocal obligations between Federates.
(2.) Then, God and man may agree in one and the same Covenant of Faith as Federates: and yet man on his part never Consent to the Covenant. For, Consent to the Covenant by Faith, is one of the Conditions asserted on our part: but if there be no Conditions at all on our part, then there is no Consent. How gross and absurd a Paradox is this, to imagine, Mans Covenant-agreement with God, yet without Consent?
(3.) Then, Those that become Federates with God in the Covenant of Faith, have no more covenant-obligation, bond, tye, or Duty lying upon them, after their closing in Covenant with God, then before. They are no more bound to fear, love, obey, serve, walk with God, after Covenanting with him in Christ, then before. For, the Covenant brings no Tye or Condition upon them, but leaves them loose. How absurd! This makes Gods Covenant a very loose Covenant, a very licentious Covenant: and therein God to have very ill provided for his own worship and service.
(4.) Then, A man may be in Covenant with God, and yet not differ at all by any inward Covenant-qualification, or outward Covenant-conversation from them that are out of Covenant. For, they that are out of Covenant with God, are destitute wholly of all salvifical Covenant-conditions: and (according to this opinion) so is he. So that in this regard, it had been as good for him to have been still without, as within a Covenant-state.
(5.) Then, Gods Covenant-people have no Gospel-rule written, for their faith and obedience. For they (according to this fond opinion) have no tye or Condition at all imposed upon them in this Covenant of Faith; therefore the Condition of Faith and the Condition of Obedience is not thereby enjoyned them: consequently if it be not required by the Covenant of Faith, it is not required in all the Scripture. For since the Fall, The whole Scripture, which is Gosspel, is taken up with Propounding or Expounding the Covenant of Faith in Christ in one respect or another, throughout all the various dispensations thereof.
(6.) Then, Neglect of those grand comprehensive Christian duties, Faith and Obedience to God in Christ, is no sin. For the Covenant of Faith (think they) doth not impose or require these Conditions and Duties: Consequently no Scripture requires them. How can it be then any Sin to neglect them? ForRom. 4. 15. & 5. 13. where there's no Law, there's no Transgression. And what is sin, if this be not sin?
[Page 125](7.) Then, The Having, and Using of faith and obedience towards God in Iesus Christ, is not the way to Heaven and eternal Salvation. Why? because (according to this opinion) the Covenant of Faith, which peculiarly chalks out to us the true way to Heaven and Salvation, yet requires no such Conditions at all from us, as Faith and Obedience, in order to eternal Salvation. But this is notoriouslyMark. 16. 16. [...]oh. 3. 18. 36. Heb. 11. 6. 2 Thes. 1. 8. [...]eb. 12 14. Iam. 2. 14. [...]o the end. contrary to the Covenant and Scriptures, teaching, that without them there's no Salvation.
(8.) Then, Faith and Obedience to God in Iesus Christ were will-worship, un-instituted, un-required of God. For, if the Covenant of Faith do not require them, do not indent and condition for them, No Scripture since the F [...]ll requires them: All Scripture being wholly taken up one way or other about this Covenant of Faith. And if they be notIer. 7. 31. & 32. 35. required from us, how shall they be excused from will-worship, and being inventions of man? God then may say,Isa. 1. 12. Who required these things at your hands?
(9.) Then, The Pagans, that are utter aliens to Gods Covenant of Faith, are as much tyed to Duties of Religion, as true Christians that are Federates with God in Christ. For, these are (after this opinion) tyed to no duties, terms or conditions, by Covenant: and those, as well as Christians, are tyed by theRom. 1. 18. to the end. & 2. 14, 15, 16. Law and light of Nature in the Natural conscience, to believe, obey, worship and serve the true God, that hath made Heaven and Earth.
(10.) Then, Finally, The Gospel-Ministry and Ordinances of Christ both under Old and New Testament,Math▪ 28. 18, 19, 20. Act. 26. 18. [...]ph. 4. 8. to 14. 2 Cor. 5. 19, 20. 2 Cor. 11. 2. 1 Cor. 11. 26. intended and given of God to his Church, For preparing man for Christ, for espousing man savingly to Christ, And for guiding men conscienciously in Christ unto perfection, Are altogether vain and useless. For (according to this opinion) All Conditions tending to prepare for Christ, unite to him, or to give Communion with him, are denyed. But the Scriptures abundantly testifie, That Gods Covenant of Faith appoints A Gospel-Ministry and Ordinances for the said end, to continue in his Church till the worlds end.
From all this its plain, that to deny the Conditionality of the Covenant of Faith, is an Absurd opinion with a witness, that dashes upon so many notorious and intolerable Absurdities.
7. The judgements of sound Writers, godly and learned, Ancient and Modern, Forreign and Domestique, do unanimously subscribe to the conditionality of the Covenant of Faith or grace, in the sense before stated and explained. And we are toProv. 2. 20. walk in the way of good men, and keep the paths of the righteous: 1 Cor. 11. 1. and to follow them that are of the Truth, as they follow Christ and his Truth. Ancient Writers (I confess) speak more sparingly of Gods Covenant of grace, and so consequently of the Conditions therein required on our part: notwithstanding they frequently urge the necessity and use of Repentance, Faith, Obedience, &c. in order to the attainment of the respective blessings spiritual and [Page 126] eternal promised, which is as much for substance. But Modern Writers proceed to more exact consideration of Gods Covenant, and plainly assert the conditionality thereof in express terms. I offer here (u) in the Margin a brief Taste of their sense in this point to the Reader, whereby he may see that this conditionality of the Covenant is not any odd opinion of singularity, but a Truth very generally Received.
Clement of Rome, who lived in the Apostles times, thus speaks of Gods expectation of Repentance in all that Convert to him; [...], &c. i. e. Let us consider all generations, and we may learn that in every generation the Lord hath given place of Repentance to them that were willing to Convert unto him. Noe preached Repentance, and those that obeyed him were saved. Ionas preached destruction to the Ninivites, but they that repented of their sins, pacified God with their prayers, and obtained salvation, although they were aliens to God, &c. Ezek 23. 11. &c. Isa. 1. 16. &c. Therefore he willing that all his beloved ones should be partakers of Repentance, hath established it by his omnipotent will. Clem. Rom. in 1. Ep. ad Cor. p. 10, 11, 12. Edit. Oxonii. 1633. Thus he speaks of our Iustification by faith alone, and not by good works; yet exhorts upon other grounds unto Good-works; [...], &c. And we being called by his will in Christ Iesus, are not justified by our selves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart: but by Faith, by which the Almighty God hath justified all from the beginning. To whom be glory unto ages of ages, A men. What then shall we do, brethren? shall we cease from well-doing, and relinquish charity? The Lord doth by no means suffer this to be done of us: but let us hasten with all diligence and readiness of mind to finish every good work. We see all the just were adorned with Good works: and even the Lord himself adorning himself with works rejoyced, &c. ibid. pag. 41, 42, 43. And elsewhere he thus incites to obedience; Take we Enoch, who being found righteous in obedience, was translated, nor was his Death found. Noah being found faithful, by his Ministry he preached Regeneration to the world; and by him the Lord saved the Creatures which with Consent entred into the Ark. Abraham called the friend of God, was found faithful▪ in that he became obedient to the words of God. He by obedience came out from his Country, and from his kindred, and from his fathers House, that leaving a little Country, and a weak kindred, and a small House, he might inherit the Promises of God Gen. 12. 1, &c. 13. 14, &c. 15. 5, &c. ibid. pag. 12, 13, 14, 15. And thus he elsewhere directs, in reference to the obtaining of Promised gifts, and the finding of Christ; [...], &c. i. e. Let us therefore earnestly strive to be found in the number of them that wait for him, that we may partake the gifts promised. But how shall this be, beloved? If our mind be established on God by Faith, if we seek-out things well-pleasing and acceptable to him, if we perform th [...]ngs agreeable to his inculpable will, and if we shall follow the way of Truth &c.—This is the way beloved, in which we shall find our Saviour Iesus Christ, the High-Priest of our offerings, the supporter and succourer of our infirmity, &c ibid. pag. 45, 46, 47.
Iustin Martyr, the Philosopher, who wrote about 150. years after Christ, thus declares the necessity of Faith in Christ and repentance, &c. [...]xhorting the Iews thereunto; [...], &c. i. e. If there be among you any perjured-person, or Thief▪ let him cease to sin: If any fornicator, let him repent; and keep true and joyful Sabbaths to God: If any have impure hands, let him wash them, and become pure. For Isaiah hath not sent you into a bath, that there you might wash away murders and other offences, which even the water of the sea is not sufficient to purge away: but, as is meet, this anciently was that salvifical washing, which was spoken to the penitent: nor are they any more purified with the blood of goats or sheep, or with the ashes of an heifer, or like oblations, but by faith through the blood of Christ, and his Death, who dyed for that very cause, as Isaiah saith; &c.—Therefore by the Lavor of Repentance, and of the knowledge of God, which was instituted for the sins of Gods people, as Isaiahs cryes, we believe, and know, and preach; that very washing declared by him, which alone can purifie the penitent, to be [Page 127] the water of Life. Iustin Martyr in Dialog. cum Tryphon. Iudaeo. pag. 177. & 178. edit. 1593. And afterwards he saith; Abraham had not from God a testimony of his righteousness, for his Circumcision, but for his Faith. For before he was circumcised, thus it was said of him; And Abraham believed God, and that was reckoned to him unto righteousness. Wherefore we also in the uncircumcision of our flesh believing [...]od through Christ, and obtaining that Circumcision which is profitable to the obtainers, viz. Circumcision of the Heart, we hope we shall appear just and well-pleasing unto [...]od. ibid. pag▪ 250. lin. 5. &c.
Cyprian, who wrote about 240. years after Christ, singularly commends Faith, as that whereby we are justified, whereby we receive the plentiful endowments of the Holy-Ghost, and whereby we have all our ability; Fidem in totum prodesse: & tantum nos posse, quantum credimus. In Genesi; Et credidit Abraham Deo, & deputatum est ei ad justitiam. Cypr. Testimon. l. 3. s. 42. p 428. edit. 1593. And elsewhere, Non enim, qui beneficiorum terrestrium mos, in capessendo munere coelesti, mensura ulla vel modus est: profluens largiter Spiritus nullis finibus premitur, nec coercentibus claustris intra certa metarum spatia fraenatur. Manat jugiter: Exuberat affluenter. Nostrum tantum sitiat pectus, & pateat. Quantum illuc fidei capacis afferimus, tantum gratiae inundantis haurimus. D. Cyprian. Epist. 2. S. 2. Edit. [...]. p. 2, [...].
Ambrose who flourished in the year 374, &c. after Christ, thus speaks of the necessity of Faith to Salvation; Secundum propositum gratiae Dei. Sic Decretum dicit à D [...]o ut cessante lege solam [...]idem gratiae Dei posceret ad Salutem.—Manifestè beati sunt, quibus sine labore vel opere aliquo remittuntur iniquitates & peccata teguntur▪ nullâ ab his requisitâ poenitentiae operâ, nisi tantum ut credant. Ambr. Comment▪ in Ep [...]ad Rom. C. 4. p. 189. edit. 1567. And elsewhere, speaking of the Law of the Spirit▪ he saith; Haec lex dat libertatem, solam fidem poscens: ut quia quae non videt credit, de conditione erui mereatur. Com. in Ep. 2. ad Corinth. C. 3. pag. 299.
Hierom, who flourished in the 385. year after Christ, doth plainly assert certain Promises (which have special reference to the times of the New Testament) to be upon Condition; Illudque dicamus, quod etiamsi carnaliter sunt promissa Judaeis, tamen sub Conditione sunt promissa, ut si suscepissent lumen suum quod ad eos missum fuerat, tunc etiam ista sequerentur. Quod viz. per [...]esiderium auri, & opum abundantiam, rerumque carnalium, quarum semper ista gens capiatur illecebris, susciperent ad se missum Filium Dei: quem quia non susceperunt, universa sublata sunt, & suscipientibus spiritualiter reddita haereditas. Hieronym. Comment. in [...]saiam. cap. 60▪ pag. 228. A. B. Tom. 5. Edit. 1553.
Chrysostom, who flourished, in the year 398. after Christ, shews that God requires faith unto justification; [...], &c. i. e. Hearing of Salvation, he added Righteousness and not thy righteousness, but Gods, subindicating the abundance and facility thereof. For thou dost not obtain it by sweatings and labours, but receivest it from the gift above, being onely one thing from within, To believe. Chrys. Homil. 2. in Ep. ad Rom. 1. 17 p. 28. A. Edit. Paris. 1633. And afterwards; How is it excluded, saith he? By what Law? of works? Nay, but by the Law of Faith. Lo, he cals even Faith a Law, persisting in the names, that he might lenifie the seeming newness. But what is the Law of Faith? To be saved by Grace. Hence he shews the power of God, that he not onely saves, but also justifies, and leads unto Glorying needing nothing of works, but requiring faith alone. ibid. Homil▪ 7. in Epist. ad Rom. 3 27. pag. 79 A. B.
Augustine, who flourished in the year 420. after Christ, declares Faith to be fundamentally necessary, but such a faith as works by love, and produceth good works; Fundamentum Christus est in structura Architecti sapientis 1▪ Cor▪ 3.—Si autem Christus, proculdubio fides Christi: per fidem quippe habitat Christus in cordibus▪ sicut idem Apostolus dicit. Eph▪ 3. Porro fides Christi illa utique, quam definivit Apostolus, quae per dilectionem operatur. Aug. de fide & operih. c. 16▪ pag. 71. D. Tom. 4▪ Edit. Basil▪ 1569. Again; Cum ergo dicit Apostolus, Arbitrari se justificari hominem per fidem sine operibus legis: Non hoc agit ut praecepta ac professa fide opera justitiae contemnantur, sed ut sciat se quisque justificari, etiamsi legis opera non praecesserint. Sequuntur enim justificatum: non praecedunt justificandum. [...]bid cap. 14. p. 68. C. And elsewhere; Sicut per unius delictum in omnes homines in [Page 128] condemnationem, ut nullus praetermitteretur: sic & in eo quod dictum est, per unius justitiam in omnes homines in justificationem vitae, nullus praetermissus est. Non quia omnes in eum credunt, & baptismo ejus abluuntur: sed quia nemo justificatur, nisi in eum credat, & baptismo ejus abluatur. De Natur. & Grat. contra Pelagian. cap. 41. page▪ 750. D. Tom. 7. And a little after that; Ea quippe Fides justos sanavit antiquos, quae sanat & nos; id est, mediatoris Dei & hominum hominis Iesu Christi, fides sanguinis ejus, fides crucis ejus, fides mortis & resurrectionis ejus. ibid. cap. 44. page 751. D.
To mention no more Antient writers, come we to the Latter writers, forrein and domestique, who speak more punctually and clearly to the matter in hand.
Calvin, that Apostolical man, Speaking of the Covenant mentioned in Hos. 2. thus ex [...]resseth the reciprocalness, and consequently the Conditionality thereof; Nunc declarat quibus legibus hoc facturus sit: nempe, In [...]ustitia & judicio: hoc est, in ejus federe nihil fuit simulatum vel fallax. Quum ergo syncere Deus populum adoptasset, quibus vitiis opponit justitiam & judicium? Respondeo, haec nomina ad utramque partem contrahentem referri. Justitiam ergo Deus intelligit, non suam duntaxat, sed quae mutua sit & reciproca, ut loquuntur. Ioh. Calv. Com. in Hos. 2. 19. And afterwards; Et ipsa dicet m [...]hi, Tu deus meus. Propheta enim significat Deum antevertere nos federe suo, quia alioqui arcemur ab accessu. Deus ergo sponte nos praevenit & [...]orrigit nobis manum, deinde subsequitur Consensus fidei nostrae. ibid Comment. in [...]os 2. 23.
Luther declares, that as God deals with us by way of Promise we deal with him by way of Faith; Deus non aliter cum hominibus unquam egit, aut agit, quam verbo PROMISSIONIS: Rursus nec nos cum Deo unquam agere aliquid possumus quam FIDE in verbum promissionis eju [...]. Opera ille nihil curat▪ nec eis indiget, quibus potius erga homines & cum hominibus & nobis ipsis agimus. Indiget autem ut verax in suis promissis in no bis habeatur, talisque longanimiter sustineatur, ac sic Fide, Spe & Caritate colatur. Quo fit ut gloriam suam in nobis obtineat, dum non nobis currentibus, sed ipso Miserente, Promittente, Donante, omnia bona accipimus & habemus. Luth. in Tom. 2. Latin. page 280 A.
Pete [...] Martyr, describing the Covenant, asserts the m [...]tual stip [...]lation of the federates, viz. of God and his people to one another; Quae autem Promissa utrinque servanda fuerint, Scriptura non semel docet. Deus enim pollicitus est, se futurum populi sui Deum, nempe qui adsit ei juvando, eripiendo, & modis omnibus quoad omnia bonorum genera ornando. Populus vicissim recepit se Dominum [...]ehovam pro Deo suo credendo, colendo & obediendo habiturum. Christus autem in Federe, tanquam Mediator, inter utramque partem intercedit. Haec est Federis inter Deum & homines initi Explicatio & natura. Pe [...]. Mart. in Loc. Com. Class. Secund▪ Cap. 16 Sect. 1.
Cameron Describes the Covenant of Grace by the express mention of Faith in Christ as the Condition thereof, and asserts, that in that Covenant God st [...]pulates and requires faith from us; Fedu [...] Gratiae est illud quo deus, propositâ conditione fidei in Christum, remissionem peccatorum in ejus Sanguine, & vitam coelestem pollicetur, idque eo fine, ut ostendat Divitias misericordiae suae▪ Ioh. Cameron. de tripl. Dei cum Homine Federe. Thes. 82. And before; Quomodo differat Fides illa quam praesupponit justitia exacta in Federe Naturae, ab ea Fide quam stipulatur Deus in Federe Gratiae. Thes. 11.—In hoc convenire cum Fide quae postulatur in Federe Gratiae,—At fides quae requiritur in Federe Gratiae. Thes. 14.
Ursinus and Pareus, writing of that Common pla [...]e, of Gods Covenant, do often express the Conditionality of the Covenant of Grace; Fedus Dei est mutua pactio inter Deum & homines, quâ Deus confirmat hominibus, se futurum eis propitium, remissurum peccata, &c. vicissim homines se obligant Deo ad fidem & poenitentiam, hoc est, ad recipiendum vera fide hoc tantum beneficium, &c. Fedus dei est unum substantia, duplex Circumstantiis: Seu, est unum, quod ad Conditiones principales, quas Deus nobis, & nos Deo stipulamur: & sunt Duo quod ad Conditiones minus principales, vel ut alii loquuntur, quod ad modum administrationis. Zach. Ursin. in Explicat. Catechet. Quest. 18. de Federe, Sect. 1. & 3.
Wendeline, in his excellent System of Christian Theology, describing the Covenant of Grace, still insists upon the Conditionality thereof; Fedus Gratiae, est dispositio Dei Gratuita, quâ per mortem filii sui salutem aeternam promittit hominibus, obedientiam fidei repromittentibus & praestantibus. Materia sunt personae seu partes Fedus ineuntes, 1. Deus, promittens vitam sub conditione fidei & cultus sui. 2. Homines, Fidem & obedientiam repromittentes. Forma est mutua Partium, secundum certas Conditiones, obligatio.—Et vel maximè huic commendat Dei gratiam & misericordiam Quod ad praescriptae Conditionis impletionem ipse hominem disponit per gratiam non tantum sufficientem▪ quâ possit, sed & efficacem, quâ velit implere conditionem. Hos. 2. 19, 20. Phil, 2. 13. M. Fred. Wendelin. Christian. Theol. l. 1. cap. 19. Thes. 9. & Expl. c.
The four learned professours of Leiden, viz Poliander▪ Rivet, Walaeus, and Thysius, Though they deny the New Testament properly so called, to require the Condition of fulfilling the whole Law in Bellarmines sense; yet in another and sound sense they assert the Conditionality of the New Covenant: Sed hoc negamus, quod illi volunt, Novum Testamentum proprie dictum, quatenus est promissionis gratiae in Christo datae Doctrina▪ requirere Conditionem totius legis implendae, quod vult Bellarmin. Justificat. lib. 4. cap. 2. aut justos non esse liberos ab observatione legis divinae, quatenus il [...]a exigit obedientiam perfectam, quâ ex debito justus aliquis pronunciatur.—Deinde, non omnem Conditionem negamus in Evangelio & Novo Testamento requiri ad Salutem▪: Requiritur enim Conditio Fidei & Novae obedientiae, quae ubique urgetur. Sed hae Conditiones à Deo gratis donantur; neque imperfectione suâ si modo sincerae sint, impediunt salutem quae ab alia causa manat. At non ita sentiendum de conditione totius legis implendae, quam statuunt illi salutis Causam, & quae à Deo nemini in hac vita donatur talis, ut judicium Dei sustinere possit. Iac. 3. 2. & 2. 10. Synops. purior. Theol. Disp. 23. Sect. 27, 28, 29.
Mr. John Ball, in his judicious Treatise of the Covenant of Grace, doth often mention the conditionality of the Covenant; As, (1) In the General Nature of it. Chap. 3. page 17, 18, 19, 20. The words I have heretofore expressed in this Question. (2) In the Covenant of Promise with Adam; Of this Covenant there be two parts: 1. A Promise. 2. A Stipulation.—The Stipulation is, that they believe in him that justifieth the ungodly, and walk before him in all well-pleasing. This may be gathered, because the Promise of forgiveness cannot be received, but by Faith, and by Faith it is that we overcome the world; and vanquish Satan the enemy of our Souls, &c. Chap. 5. page 43, 44. (3) In the Covenant with Abraham; This Covenant was made in Form of a Promise, to be performed according to the purpose of Election: In thy Seed shall all nations of the earth be blessed: And in Form of a Covenant, Consisting of a Free Promise, and Restipulation: I'am God Al-sufficient, walk before me, and be perfect. Chap. 6. pag. 48. (4) In the Covenant with Israel at Mount Sinai▪ True it is the Promises run upon this Condition, &c. (as I have formerly in this Question Recited the words) Chap. 8. page 132, 133. And afterwards he adds; The Condition of This Covenant (in the sense aforesaid) is Faith in the promised Messiah, which is implyed in the Promise, I will be thy God; and Commanded in the Precept built upon it, [...]hou shalt have me to be thy God. Chap. 8. page 134. And again; These words, do this and live, must not be interpreted, as if they did Promise life upon a Condition of perfect Obedience, and for works done in such exactness as is required: but they must be expounded Evangelically, describing the subject capable of life eternal not the cause why life and salvation is conferred. And by Doing, sincere uniform impartial obedience; Not exact fulfilling of the Law in every Title▪ is to be understood. Chap. 8. page 136, 137. (5) In the Covenant with David; The Condition of this Covenant is that they should walk in the waies of the Lord, and keep his watch, &c. Chap. 9. page 149 (6) In the description of the New Covenant: The free Covenant which God of his rich Grace in Jesus Christ incarnate, crucified dead buried, raised up to life, and ascended up to heaven, hath made and plainly revealed unto the world of Jew and Gentile, Promising to be their God and father by right of Redemption, &c.—If they repent of their iniquities, believe in Christ, and through or by Christ in him, and walk before him in sincere constant and Conscionable Obedience. Chap. 1. of the New Covenant, page 198.
Mr. George Walker in his Compendious Treat. of Old and New Covenant, thus expresseth the Nature of a Covenant in General; viz. 1. Every true Covenant presupposeth a Division [Page 130] or Separation. 2. It comprehends in it a Mutual Promising and Binding betwixt two di [...]tinct Parties. 3. There must be faithful dealing without fraud or dissembling on both sides. 4. This must be between choise persons. 5. It must be about choise Matters and upon choise Convitions agreed upon by both. 6. It must tend to the wel-ordering and composing of things between them▪ Chap. 4. page 48, 49. Lond. 1640. Now if a Covenant in General, hath in it, Mutual Promising and binding of the federate parties, and choise Conditions agreed upon by both: consequently every particular species of a Covenant hath mutual Promising, binding, and Conditions. Again, touching the Covenant of Nature, he saith; The condition on mans part, was obedience to [...]ods Law, and subjection to God his Creator in all things, Chap. 5. page, 50. 51. And [...]hough he say; That in the Covenant of Grace there is not any condition or Law to be performed on mans part by man himself, as in the Covenant of Nature: yet he grants, That Certain [...]ifts, Graces, works and fruits of the Spirit; Outward, as the word Preached and Heard. The Sacraments given, and received, &c. Inward, as Faith by which Christ is received and applyed: Repentance, Love, Hope, and other saving Graces, are required to be in man to make him an actual partaker of Christ, and of life and Salvation in him. Chap. 5. page 55, 56. And this is as much as we assert, denying all conditions as of and from our selves, accounting all conditions or terms from us to be meer fruits of Gods grace.
Mr. William Pemble Opening the Nature of the Covenant of Grace and of works, for clearing the subject of Iustification, saith; The Diversity is this, The Law offers life unto man upon Condition of perfect Obedience cursing the transgressors thereof in the least point with eternal Death▪ The Gospel offers life unto man upon another condition, viz. of Repentance and Faith in Christ, promising remission of fins to such as repent and believe. That this is the main essential and proper difference between the Covenant of works and of grace, that is, between the Law and the Gospel, we shall endeavour to make good against those of the Romish A postacy who deny it. And after his proofs for it saith▪ From whence we conclude firmly, that the difference between the Law and the Gospel assigned by our Divines, is most certain and agreeable to the Scriptures, viz. That the Law gives life unto the just, upon condition of perfect obedience in all things: The Gospel gives life unto sinners, upon Condition they repent and believe in Christ Jesus. Pemb. Treat. of Iusti [...]. Sect. 4. chap. 1. page 214, 215, 216, 217. Lond. An. 1635.
Mr. Joh. Owen saith; Are we of our selves any way more able to fulfil the Condition of the New Covenant? Is it not as easy for a man by his own strength to fulfil the whole Law, as to repent and savingly believe the Promise of the Gospel? This then is one main difference of these two Covenants; That the Lord did in the Old only require the Condition; now in the New he will also effect it in all the federates, to whom the Covenant is extended. in his Tre [...]t. of Redemp. Book 3. ch [...]p. 1. page 103. 104. Lond. 1648.
Mr. William Perkins, who by his left-handed Dexterity stabbed Popery to the heart, thus describes the Covenant of Grace; The Covenant of grace, is that whereby God, freely promising Christ, and his benefits, exacts again of man, that he would by Faith receive Christ, and repent of his Sins. Hos. 2. 18. 19. Ezek. 36. 25, 26, 27. Mal. 3. 1. The order of Causes of Salvation, Chap. 31. page 70. A. Vol. 1. Lond. 1626. And elsewhere saith; In the Covenant of grace two things must be considered: The Substance thereof, and The Condition. The Substance of the Covenant is, That righteousness and life everlasting is given to Gods Church and people by Christ. The condition is, that we for our parts, are by Faith to receive the foresaid benefits. And this Condition is by grace [...] as well as the Substance, &c. Reformed Catholique, of Iustificat. II. Difference about [...] manner of Iustificat. page 571. B. C. vol. 1.
Mr. Edward Reynolds saith; In the New Covenant [...] works first. In the first Covenant man was able by his created and natural strength [...] [...]ork his own Condition, and so to Expect Gods performance: But in the New, As there is [...] in the things Covenanted▪ then only righteousness and Salvation; Now, [...] of sins, and Adoption; In the means or intermediate Causes, which are now Christ and his righteousness and Spirit; In the stability, That a perishable, This an eternal and final Covenant that can never be changed; In the Conditions, There Legal obedience, Here only Faith and the certain Consequent [Page 131] thereof Repentance: So likewise is there difference in the manner of performing these Conditions; For now God himself begins first to work upon us and in us, before we move or stir towards him. He doth not only command us, and leave us to our created strength to obey the command; but he furnisheth us with his own grace and Spirit to fulfil the Command: and when he bids us come unto him, he doth likewise draw us unto him. The life of Christ. page 512. Lond. 1632.
The godly and learned Assembly of Divines, who have done m [...]re faithful service to Iesus Christ and his Church then any Provincial or National Synod or Convocation before them since England received the Gospel, thus set forth Gods Covenant: Man by his Fall having made himself uncapable of life by that Covenant, the Lord was pleased to make a Second, commonly called the Covenant of Grace; wherein he freely offereth unto sinners life and Salvation by Jesus Christ, requiring of them Faith in him that they may be saved, and promising to give unto all those that are ordained unto life, his Holy Spirit, to make them willing and able to believe. Confes. of Faith, chap. 7▪ Sect. 3.
And elsewhere they express themselves yet more fully; The grace of God is manifested in the Second Covenant, in that he freely provideth and offereth to sinners a Mediator, and life, and Salvation by him: and requiring Faith as the Condition to interest them in him, promiseth and giveth his holy Spirit to all his Elect to work in them that Faith with all other saving graces, and to enable them unto all holy obedience, as the evidence of the truth of their faith and thankfulness to God, and as the way which he hath appointed them to salvation. Larger Catech. page 8. Lond. 1648. in quarto.
This Cloud of witnesses may suffice (though many more might easily be added) 1. To shew the Consent of writers to the Conditionality of the Covenant. 2. To clear yet further the true state of the Question. But thus much for Confirmation of the Covenants Conditionality.
III. Lastly, As for Refutation of Contrary Arguments or Objections, militating against the Conditionality of the Covenant, they may be easily Answered from due consideration of the Premises. I shall not need therefore to insist much upon them.
Arg. 1. D. T. Crisp. Christ alone exalted. Serm. 6. page 160. Lond. 1643. If the Covenant stands upon any Conditions to be performed on mans part, it cannot be an everlasting Covenant, except man were so confirmed in righteousness, that he should never fail in that which is his part. But man is not now so Confirmed.—Man did fail in the Condition, while there were Conditions before in the first Covenant, and thereby the Covenant was frustrated.
Answ. 1. True; The Covenant of Faith or Grace is a Final and Gen. 17. 13. 19. 2 Sam. 23. 5. Ier. 32. 40. Ezek. 37. 26. Heb. 13, 22. Everlasting Covenant, never to determine. 2. Its as True, That the Conditions which we Assert do no way prejudice the Covenants Perpetuity, but rather stablish it. The condition of Faith ensures the Promise; Rom 4. 16. Therefore it is of Faith, that it might be by Grace: to the end the Promise might be sure to all the seed. The Perpetuity of the Covenant stands not, is not founded or bottomed, upon Conditions in us: but upon Gods Free-grace, Inviolable Truth and faithfulness, and Christs Al-sufficient Everliving Merit. 3. The Objection holds Against Conditions most strictly taken, such as was Adams obedience to the First Covenant: but such Conditions we disclaim. Against Conditions Asserted, it holds not.
Arg. 2. D. T. Crisp. ibid. page 161. to 165. Man hath no tye upon him to perform any thing whatsoever [Page 132] in the Covenant; as a Condition that must be observed on his part. The Covenant plainly shews, that the whole performance of the Covenant lies only upon God himself, and that there is not one bond or obligation upon man to the fulfilling of the Covenant, or partaking in the benefit of the Covenant, Heb. 8. 10. Joh. 6. 45. Ezek. 36. 25, 29. If there be a Condition, and there should be a failing in the Condition, he that undertakes all things in the Covenant must needs be in fault. But the truth is, the Particulars mentioned in those Texts are not conditions of the Covenant, but Consequents of the Covenant.
Answ. 1. If God absolutely and properly do all in the Covenant, then it is not properly a Covenant but a Promise. 2. If we take Conditions Most largely, for Antecedent Preparatory, Concomitant, and Consesequent Conditions; Of more restrictively, for the Instrument of Application, Faith, as hath been explained: then man hath many Tyes, bonds, and obligations upon him, as hath been proved. But if we take Conditions, for Antecedent Impulsive, or Meritorious Causes, Or Most strictly: such bonds we deny in this Covenant as well as Crisp. 3. God, as the Primary, most free, independing cause and agent, obliged by no superiour Law, undertakes in the Covenant both to perform his part, and to enable us in an Evangelical sense to perform our part, giving both to will and to do, both first Grace and second Grace, infusing habits, and drawing them into act; Notwithstanding, Acti agimus: being Acted by him, we act with him. God works not upon us, as men upon stones. He draws, and we come. He is Heb. 12. 2. author and finisher of faith: yet we believe. Efficiently God performs all, by enabling us to perform: but Formally and Subjectively we perform from him. 4. Hence, All our performances are originally to be ascribed to God: all our failings to our selves. Its no less then blasphemous, to translate our Covenant-failings upon God.
Arg. 3. D. T. Crisp. ibid. p. 165. &c. The Covenant in the Actual substance of it is made good to a person before he can do any thing. The main thing in a Covenant is Gods being the God of a People, and the model of that is Gods Love which is cast upon man before he can do any thing, Rom. 9. 11.
Answ. 1. Gods love in Election is cast upon man before the world was: much more before man can do any thing. 2. This Love is not Gods Covenant: The Covenant is the effect of this Love. 3. There are Concomitant and Consequent, as well as Antecedent Conditions. Further Resol. to objections, See in Mr. Rutherford, Christ Dy [...]ng, page 471. to 478. And Mr. I [...]. Gra [...]l, Vindica tion of conditions in the Covenant. others.
COROLLARY V.
V. Hence, The COVENANT of FAITH is a sweet Paradise of Believers Union to, and Communion with God in Iesus Christ. We may conceive of a threefold Paradise, and a threefold Union and Communion with God therein. A threefold Paradise, viz. Terrestrial, wherein Gen. 2. 8. to 18. Adam was placed in [Page 133] innocency: Spiritual, wherein believers are placed in Grace; And Celestial, wherein 2 Cor. 12. 2, 3, 4. Luke 23. 43. Rev. 2. 7. the righteous are placed in glory. Answerably, A threefold Union and Communion with God, viz. Natural, Gracious and Glorious. Natural; and such union and Communion Adam had with God in Eden the Earthly Paradise before his Fall, by his Natural [...] 7. 29. with [...] Ch [...]p. 1. 2. & 3. integrity. Gracious; and such [...]. [...]. 20 to [...]. 1 [...]oh. 1. 3. 2 Cor. 13 [...]. union and Communion believers have with God in Jesus Christ through the Spirit by Faith in this world. Glorious; and such Ioh. 1 [...] 24. 1 Ioh. [...]. 2, 3. 1 Cor. 13. 12. Math. 5. 8. Heb 12. 22, 23. union and Communion just men made perfect shall have with God in Christ fully and immediatly face to face for ever in the highest Heavens. The Naturall union and Communion with God, in the Earthly Eden, Adam enjoyed by the Covenant of Works. The Supernatural union and Communion with God, whether gracious on Earth, or glorious in Heaven, Christs seed enjoy by the Covenant of Faith, Initiate here, Consummate hereafter. And so this Covenant of Faith brings believers from Paradise, through Paradise, to Paradise. From Paradise, even the earthly Eden, where Gen. 3. this Covenant, after the Fall, had its first Rise and original: Through Paradise, even the spiritual Eden of union and communion with God in his Church, where Heb. 8. 6, 8, 9. this Covenant hath its growth and increase: And To Paradise, even the third Heavens, where this Covenant shall have its fulness and accomplishment.
Now this union and communion with God (which is the Saints spiritual Paradise, and Heaven on Earth) is grounded upon this Covenant of Faith. How? In this sort. According to this Covenant, 1. We have union unto Christ by Faith immediatly. For, Ioh. 1. 11. accepting him by Faith as our Mediatour, Root and Representative; we Actually become his Seed, his Spouse, his Members: who before were only such intentionally by Gods Decree. 2. We thus united to Christ, are mediatly through Christs Mediation Ioh. 14. 6. Col. 1. 20. Heb. 8. 10. brought into union with God, he becoming our God, and we his people▪ 3. Being thus brought into this mystical Union to Christ and God, we consequently obtain sweet heavenly Communion with them both: 1 Ioh. 1. 3. And truly our fellowship is with the Father and his Son Iesus Christ. So that, Righteousness, both imputed to us, and inherent in us: Eternal life: And all things referring and appertaining hereunto, are freely made ours, in God and in Christ. These three things Christ notably expresseth in his sweet and heavenly prayer; Ioh. 17. 20. to the end of the Chapter. Praying for all them that should believe on him through his Apostles word, That they all may be one, as thou Father art in me, and I in thee, that they also may be one in us.—I in them, and thou in me, that they may be made perfect in one. Here's their union mystical to the Father and to Christ: but to Christ first, and then in him to the Father. That the world may know that thou hast sent me; and hast loved them as thou hast loved me▪ Father, I will that they also whom thou hast given me, may be with me where I am, that they may behold my glory which thou hast given me. Here's their Communion with the Father, in his Love; and with the Son, in his Glory, flowing from the former union.
COROLLARY VI.
VI. HEnce, The Substance and Matters of this Covenant of Faith are most High and Great: far surpassing the matters of all other Covenants, whether of God or Man. Man never could Covenant with man, what God herein Covenants with Christ and his Seed: And God never did Covenant with Man in the Covenant of Works, what he here Covenanteth in this Covenant. For,
1. How high and great are the Mercies here Promised on Gods Part! I. To Christ the last Adam, God (as hath been formerly proved) promis [...]th, 1. To invest him with a Mediatory office, whereby he should prevailingly mediate with God as Priest, Prophet and King for the Recovery of his Seed. 2. To Assist, comfort and protect Christ in the executing and fulfilling of this his office, against all extremities of sufferings, All oppositions of enemies, and All his deepest discouragements. 3. [...]o exalt Christ gloriously, in his Resurrection from the Dead, Ascension into Heaven, and Session at Gods right hand: after he had been humbled and abased most ignominiously. 4. To accept Christ delightfully and contentedly in this his Mediation for his Seed. 5. To crown and prosper Christ with compleat success in this his office for the Recovering of all his Seed. These, amongst other excellent blessings, God Promiseth to Christ the last Adam, in order to the Recovery of his Seed. II. To Christs seed also in him God Covenanteth and promiseth these things Principally: viz. 1. To restore them from the state of Sin, to the state of Righteousness both Imputed and Inherent. 2. To Recover them from Death, to Eternal life by Christ. 3. To be to them a God. Now, how high and transcendent are these Blessings promised! No created beings can promise such Benefits. God never promised such things in the Covenant of Works to Adam in Innocency: there's no promise of any Christ, or to any Christ, or of any righteousness or life by him, or of being Adam's God in him. These are the greatest mercies that Sinners can need, Christs seed can Receive, or God himself can give.
2. How high and great the Duties Restipulated! I. By Christ the last Adam, who re-obligeth himself to God, 1. To accept, undertake and discharge this Mediatory office chearfully and faithfully, for the Recovery of his Seed. 2. To depend and fully relie upon his heavenly Father, for Assistance, Protection and Acceptance in the execution of his office, notwithstanding all Distresses, Oppositions and Discouragements. II. By Christs Seed, who in Christ restipulate, 1. To accept Jesus Christ, and in him all Covenanted Mercies by faith unfained. 2. To walk worthy of Christ, and all these covenanted Mercies, according to the Gospel. 3. And in Jesus Christ to become the People of the living God. Behold, what manner of Duties are here! Never office in this world so weighty and intricate as the Mediatory office. For, [Page 135] hereby in order to the recovery of Christs Seed, Gods exactest Law was in all points to be fulfilled; Gods infinite justice offended by their sins was fully to be satisfied and appeased; Sin, Death, Hell and all the powers of darkness were to be condemned and subdued. What Abasement, what Temptations, what Reproaches and Persecutions, what Prayers, what Tears, what Torments of body, what Disertions and Agonies of soul, and what Effusion of his dearest hearts blood, did the effecting of these cost Jesus Christ? Never Creature in this world did or could so depend upon God, in such a red Sea of Calamities, as Christ did: whose Faith failed not in the least degree. And as for Christs Seed, Their accepting Christ by Faith▪ walking worthy of him Evangelically, and becoming Gods People, are comprehensive Duties, altogether supernatural, and contra-natural; wholly above, and against all corrupted Naturals. They wholly debase Nature, but exalt Grace. They altogether nullifie the Sinner, strike him off his bottome, and strip him of his boasting: but they magnifie, yea omnifie the Saviour, set him upon his Throne, and ascribe to him all the glory.
COROLLARY VII.
VII. HEnce, The Properties and Perfections of this Covenant of Faith are divers and excellent. In the Nature of this Covenant thus Described and opened, these are more especially Observable, viz. It is, 1. Holy. 2. Gratuitous. 3. Ordered in all things. 4. Sure. 5. Comfortable. 6. Everlasting.
I. Holy. The Covenant of Faith is stiled Holy, 1. In the Old Testament by Daniel, describing the wickedness of Antiochus Epiphanes;—Dan. 11. 28. 30. His heart shall be against the Holy Covenant.—He shall have indignation against the Holy Covenant.—And have intelligence with them that for sake the Holy Covenant. To this Effect the Psalmist describing Israels wonderful Deliverance out of Egypt, lays down this as the Cause thereof, Gods faithfulness in his holy Promise or Covenant; Psal. 105. 42, 43. For he remembred his Holy Promise, and Abraham his servant. Promise here being put for Covenant, by a Synechdoche. 2. In the New Testament by Luke; Luke 1. 72, To perform the mercy Promised to our Fathers, and to remember his Holy Covenant. The Oath which he sware to our Father Abraham, &c. Thus, That this Covenant is Holy, is evident. But what is this Holiness ascribed to the Covenant? and in what respects is it Holy? Answ. A thing may be called Holy; and so this Covenant, Holy; in five respects, viz.
1. In respect of its Separation from Common things: or from Common to Sacred use and Service. Thus persons and things Dedicated and set apart for holy religious use, are frequently in Lev. 21. 6, 7, 8. Exod. 3. 5. & 16▪ 23. Psal. 46. 4. 1 King. 8. 4. Scripture called Holy. And thus the Covenant of Faith is holy, being separated, dedicated [Page 136] and set apart to an holy and spiritual use, viz. The uniting of God and sinners in a Sacred Bond of Reconcilement in Christ.
2. In respect of its Perfection. Holiness implies an absence of imperfection, and a presence of perfection. And this And. Rivet. Comment. in Exod. 15. 11. Some think, is especially signified by Holiness. Thus God being Iob. 11. 7, 8, 9. with Exod. 15. 10, 11. most absolutely perfect, without all imperfection: is most absolutely Holy. And Gods Covenant, being a Perfect Covenant in its kind, and wanting no Perfection therein for the Compleat advancing of the sinners Happiness and Gods Glory thereby, is in this regard proportionably Holy.
3. In respect of its pureness and clearness from all pollution, defilement, spot, or stain of sin: when there's no sinful mixture in it. As gold is said to be pure, when it is full of it self, all gold, and no mixture of dross in it: Honey is said to be pure, when there is no mixture of dregs in it. Thus, God being most pure, having Heb. 1. 13. Psal. 92. l [...]st. 1 Iohn 1. 5. Isa. 6. 3. no mixture of sin or darkness at all in him, is most Holy. The Godly being Rev. 1. 5. Acts 15. 9. 1 Cor. 6 11. washed in Christs blood, and purified by Christs Sanctifying Spirit, are above all other people, an 1 Pet. 2. 5. 9. Holy Nation, &c. And in this Sense Gods Covenant is holy, being pure, clean and separate from all Sin and sinful defilement, which may be incident to Mans Covenants. Every thing in and about this Covenant being in this Sense pure and Holy: The Covenant it self must needs be pure and Holy also. For, 1. The Author of this Covenant is Holy, viz. The Lord God, who is Isa 6. 3. Revel. 4. 8. Holy, Holy, Holy. Psal. 89. 35. Holiness it self.—Exod. 15. 11. who is like unto thee, Glorious in Holiness? 2. The Mediatour of this Covenant is Holy, viz. Jesus Christ, who is Luke 1. [...]5. That holy thing. Acts 2. 27. & 13, 35. & 3. 14. 1 Iohn 2. 20. The Holy one. Mark 1. 24. Luke 4. 34. The Holy one of God. 3. The Parties to this Covenant are Holy, viz. On the one hand the Most Holy God. On the Other hand, Jesus Christ the last Adam and his Seed. Christ is Holy, as hath been shewed. And Christs Seed are conformable to him in Holiness. And thereupon stiled Heb 3. 1. 1 Thes. 5. 27. Holy brethren. 2 Pet. 1. 21. Holy men. 1 Pet. 3. 5. Holy women. Eph. 2. 21. 1 Cor. 3. 17. An Holy Temple. 1 Pet. 2. 5. An holy Priesthood. Exod 19. 6. 1 Pet. 2. 9. An Holy Nation Deut. 7 6. & 28. 9. Isa. 62. 12. An Holy People, &c. 4. The Matters or Blessings Covenanted on Gods part to us, are Holy, viz. Our Recovery by Christ, the Holy one of God, from the State of Sin unto a state of holiness and righteousness, Eph 4. 24. 1 Pet. 2. 5, 9. enjoyed in our persons, Luke 1. 72, 73 74, 75. expressed in our Conversations. 5. Finally, The Matters and Conditions restipulated by us unto God, are Holy; viz. Accepting Christ by believing, Believing being called Jude 20. Our most Holy Faith. Walking worthy of Christ, &c. which is in other phrase stiled, Luke 1. 72. walking before God in Holiness and Righteousness all the days of our life. and—2 Cor. 7. 1. Perfecting Holiness in the fear of God, &c. Oh therefore how Holy in these regards is this Covenant of God!
4. In respect of its Heavenliness. A thing that is heavenly, sublime, Spiritual, abstracted and lifted up from Earthliness, is said to be [Page 137] Holy. Hence [...]. Harm. Eva [...] gel. c. 176. pag. 191. &c. 180. p. 460. Scap. Lex. ad verb. [...]. some derive the Greek word for Holy, [...], from [...] & [...] without the Earth: as it were [...], un-earthly. For, every thing that is in Heaven, or is Heavenly, is Holy. Thus this Covenant consequently is Holy; for it is a most sublime, spiritual, Heavenly Mysterie. It was contrived in Heaven; All the world could not have devised or imagined such a way for Recovery of Sinners; and it brings all them at last unto Heaven, that embrace it, and close with God in it.
5. Finally, In respect of its firmness and setled stability a thing is called Holy. Hence Ideo Spiritus Sanctus dicitur, quoniam ad permanendum sanciuntur, quicunque sanctificantur; Nec dubium est à Sanciendo [...]anctitatem vocari. Aug. de Fld. & Symb. p. 147. D. Tom. 3. Basil. 1569. Ger. Harm. Evan. c. 180. p. 400. Augustine thinks the Latin name for Holy, is derived from firmness and establishment, Sanctus, quasi Sancitus. Thus this Covenant is Holy, that is, firm, sure established that it cannot be shaken or overthrown, as after will appear in opening the Property of its Sureness.
Now his Covenant of Faith being every way thus sacred and Holy; 1. It is highly to be preferred above all Common humane Covenants in this point of Holiness. 2. An unholy sinful state, and inward saving interest in this Holy Covenant are inconsistent. He that intends to have share in this holy Covenant, must himself become holy in person and Conversation, 3. They that are Federates with God in Christ according to this Covenant, should in Conformity to this Covenant, both think, speak, act and in all points walk holily, heavenly, and unblameably.
II. Gratuitous. The Covenant of Faith is wholly and meerly of Free-Grace. For what the Apostle said of the Inheritance of life and salvation, we may say of this Covenant of Faith promising this inheritance; Rom. 4. 16. Therefore it is of Faith, that it might be by Grace; to the end the Promise might be sure to all the Seed. Grace and Faith are inseparable Relatives, which stand or fall together. If it be a Covenant of Faith, for the Condition of it; it must consequently be a Covenant of Grace, for the Foundation of it: and so on the contrary. For Faith hath nothing for its object in this Covenant but meer Grace, having nothing herein propounded by way of Promise from God, or by way of restipulation from Christs Seed, but all of meer Grace. And that, not only, The Grace of Favour towards Creatures, which had place in the Covenant of works: but also The Grace of Commiseration towards sinful, lapsed Creatures, which only hath place in this Covenant of Faith▪ But of the In Book [...] 1. chap. 2. Aphorism 2. Section 1. & corollar. 2. Gratuitousness of this Covenant enough formerly.
III. Ordered in all things. 2 Sam. 23. 5. Although mine house be not so with God, yet he hath made with me an everlasting Covenant, Ordered in all things. [...] Berith Hharoucah Baccol viz. A Covenant Ordered in all. Thus David stiles Gods Covenant, which was made with him: and so proportionably every Particular discovery of this Covenant of Faith is Ordered in all. The Hebrew word translated, Ordered, signifies, Vid. Pagn in Thesaur. ad verb. [...] Orderly-disposed, orderly set, or placed by reason and proportion, Orderly fitted, furnished, prepared, directed, setled, addressed [Page 138] The Lxxii render it [...], ready, prepared. As a Table is prepared and furnished when stored with all manner of Provision; Or as an Army is marshalled, ranked or set in graceful Order, when every one is in his place: so this Covenant is contrived and put in most excellent order, well furnished and prepared with all Necessaries to Salvation, and which shall be orderly disposed to Christs Seed in due Season. 1 Cor. 14. 33. & 15. 23. God is the God of order; As he most Gen. 1. throughout. Psal. 104. throughout. Eccles. 3. 11. orderly created all things at first: so in most comely and beautiful Order he Governs all things created ever since; Especially the mysteries of Grace for the Salvation of his Elect? More particularly This Covenant is Ordered in all things, in these respects following. viz.
1. In respect of the inward Constitution of the Covenant. How excellently and orderly hath God composed it and constituted it of Matter and Form? I. The Matter, 1. On Gods part promised, is The Recovery of Christs Seed by Iesus Christ from the State of Sin and Death, to the State of righteousness and life, that so the Lord may be their God. And this Matter is admirably well ordered. For, (•) Here's the Blessings or Mercies Promised, viz. Recovery, &c. God becoming their God, what could be ordered and prepared more suitably and more sufficiently for poor lost Sinners Salvation and happiness. Here are fit and full supplies for all their spiritual wants. (2.) Here are the Parties to whom these Covenanted mercies are peculiarly intended; viz. Christs Seed. Not all men, but only Gods Elect. They alone must share in these special mercies: peculiarly prepared for them. (3) Here is the only Mediatour by whom these persons shall come to enjoy these promised Mercies, viz. Jesus Christ, with whom God had a blessed Transaction for effecting thereof. 2. On our part, the matter restipulated is; 1. Our accepting of Christ and covenanted mercies by true Faith. How shall they else be made ours? (2.) Our walking worthy of them according to the Gospel. How else shall we walk thankfully, and really testifie they are ours? (3) Our giving up our selves to God as his people. How otherwise can we assure our selves that he is our God. II. The form of this Covenant is the mutual obligation and reciprocal engagement of the Federate parties to each other. Oh how comely and beautifully, with what symmetry and proportion are all things in this Covenant ordered and prepared!
2. In respect of the Outward Dispensation of the Covenant, it is Ordered in all things. God observed an Order of Degrees in Revealing it. He made it not known at all, Gen. 2. 16, 17. with Gen. 3. 6, 15. till Adam had quite broken the Covenant of works. And then but gradually; first discovering it more darkly, remotely and imperfectly, as we see things a great way off: but afterward more clearly, immediatly, & compleatly, as [...]e discern things at hand. God observed also an Order of Proportion in Dispensing it, having therein respect both to his Churches Non-age & Full age. 1. In her Nonage dispensing it sparingly, carnally & servilly in certain initial Elements and Rudiments of Ceremonies, Types and carnal observances, as his Peoples weakness and dulness was able to bear it: But 2. in her full age [Page 139] he dispensed it, more freely, fully and spiritually after the Coming of Christ. How orderly was this his proceeding!
3. In respect of the Accomplishment of it in Christ, this Covenant is ordered in all things. It makes Christ known first dimly, as at a great distance: then clearly, as at hand. This Covenant is a Cabinet: Christ is the rich Treasure in this Covenant-Cabinet; but not fully disclosed all at once. 1 At first he was represented, As the Gen. 3. 15. Seed of of the woman bruising the Serpents head. 2. Then (under the Type of Gen. 6. 18, &c. Heb. 11. 7. 1 Pet. 3. 20, 21. Noah saving his Family in the Ark by waters;) As a Saviour of his family and little flock by his blood from perishing in their sins by the deluge of Gods wrath overwhelming all the world besides. 3. Then, Gen. 12. 3. & 22. 18. with Acts 3. 25. Gal. 3. 8, 9. As the Seed of Abraham, in whom all the [...]inreds and families of the earth should be blessed. 4. Then, as the Exod. 24. & 25, &c. with Ioh. 1. 17. Col. 2. 17. Heb 9. 9. to 15. Anti-type of the Mosaical Sacrifices, Purgations and other Ceremonies, both Expiating the Guilt, and Purifying the Filth of sin, from his Seed. 5. After this, As the Psal. 89. 3. 4. 29. & 132. 11. with Acts 2 30. Seed of David, that as King, should sit upon his Throne for ever: Spiritually reigning and ruling over his Church. 6 Then, As the true Ezek. 37. 21. to 28 with Ioh. 10. 16. David, that should reunite his people into one Nation; and into one Kingdom, not to be divided any more. 7. After all, As Ioh. 1. 14. 1 [...]im. 3. 16. Ioh. 10. 11, 15. Eph. 5. 25, 26, 27. Heb 9. 12. & 8. 8. to 13. God-man, dwelling with men, full of Grace and Truth, actually dying for his Seed, and discharging all the Offices of his Mediatourship, So that they have eternal redemption obtained for them, and their sins and iniquities God will remember no more.
4. Finally, In respect of the Application of it to Christs Seed, This Covenant of Faith is ordered in all things. Herein God proceeds most orderly with them: though they do not always distinctly observe the Order and Method of his proceedings. 1. God tendereth his Covenant to them. 2. He in his due time Convinceth them thereby through the operation of his Spirit, That they are Naturally in a woful State of Sin and Death in the First Adam, and That notwithstanding there is a sufficient Remedy, and means of their Recovery in Christ the last Adam. 3. He converts and cals them Effectually from Sin to righteousness, from darkness to light, and from the power of Satan unto God. 4. He adopts them into his own family in Jesus Christ as his sons and daughters. 5. He Justifies them freely by his grace, imputing Christs righteousness unto them by Faith. 6. He vouchsafeth them sweet heavenly Communion with himself in Christ by his Spirit, affording all priviledges of Grace. 7. He glorifies them eternally with himself and Jesus Christ in the highest Heavens, vouchsafing immediate vision and full fruition of God, Father, Son, and Holy Spirit for evermore. O how admirable is this Order of Covenant-Application, and how highly estimable by all Christs Seed!
IIII. Sure. The Covenant of Faith is faithful, faithfully kept and performed by God, Firm, Sure, unbroken, whereof God will always be mindful, whereunto he will still have respect that it may be punctually and accurately performed. In this regard this Covenant [Page 140] is in the Old Testament sti [...]ed 2 Sam. 23. 5. [...] Shemurah, that is, kept, observed, performed, (one Translatour renders it, Sure.) And as that learned [...] Curam, [...]ollicitudinem & diligentiam con [...], ne quid emittat [...]r, elabatur aut excutiatur. Mercer. in Pagn. Thesaur. ad verb. Mercerus noteth, it imports Care, diligence and sollicitude, lest any thing be let go, let slip, &c. Such singular care and sollicitude God takes, lest his Covenant should in any respect fail. Hence it is elsewhere implyed to be a Covenant that Ier. 3 [...]. 20, 21. cannot be broken. In the New Testament it is stiled A Promise firm, or sure to all the Seed: [...] Rom 4. 16. That the Promise might be firm to all the Seed. It hath respect to Gods Covenant with Abraham, to whose spiritual Seed, whether Jews or Gentiles, the Covenant of the eternal inheritance is firm. And elsewhere Gods Promise or Covenant with Abraham, is called [...], An immutable thing; Heb 6. 18. That by two immutable things, in which it was impossible for God to lye, &c. Gods Promise and Gods Oath annexed thereto, are these two immutable things, as the Context there clears it.
Now this Sureness of the Covenant is a Property most Consequential and Comfortable to the Heirs of the Promise, and children of the Covenant. Therefore it is said; H [...]b. 6. 17, 18. God willing more abundantly to shew unto the heirs of Promise the immutability of his Counsel, confirmed it by an Oath. That by two immutable things, in which it was impossible for God to lye, we might have a strong Consolation.— [...], that is a valiant, strong, prevailing Consolation. Let us therefore a little further enquire into this Sureness of Gods Covenant, and the grounds thereof: (which is incomparably more firm, sure, immutable and irrevocable then all other. Covenants in the world;) that hereby we may lay a lurer foundation of affiance and Comfort in Gods Covenant and Promise. We may fail; but Gods Covenant will never fail us. This Sureness of the Covenant may illustriously be discovered, 1. From the Nature, Properties and Perfections of the Covenant-making God. 2. From Gods manifold methods for Establishment of his Covenant. 3. From Gods actual accomplishment of his Covenant most punctually, in the Experience of all ages. 4. From removal of all imaginable Corrumpent Causes that might render this Covenant infirm or unfaithful. 5. From the durable and Everlasting Nature of the Covenant it self.
I. From the Nature, Properties and Essential Perfections of the Covenant-making God. These are such, that they proclaim him to be a God [...]an. 9. 4. N [...]hem. 1. 5. & 9. 32. Keeping Covenant and mercy with his servants, with them that love him, &c. And, 1 Kings 8 23 2 Ch [...]on. 6. 14. that there is no God like him, in heaven above, or on Earth beneath, keeping Covenant and mercy, &c. For God that made this Covenant, is 1. Iehouah. 2. Most Gracious. 3. True. 4. Faithful. 5. Wise. 6 Powerful. 7. Immutable. And therefore his Covenant must needs be unquestionably Sure.
(1.) God is Iehovah. IEHOVAH is Gods chief essential name, not onely denoting, 1. His eternal independing Being in and of himself. 2. And his Giving of Being to all created things; But also, 3. His [Page 141] giving Being and existence to his Covenant and Promises. Hereupon when God was now about to bring Israel out of Egypt, and to conduct them to Canaan, as he had Covenanted to Abraham, he saith; Exod. 6. 3. this verse is clearly expounded in ver. 4. to 9. following. I appeared unto Abraham, unto Isaac, and unto Jacob by the name of God Almighty: but by my name IEHOVAH was I not known to them. God was Doctrinally, and in part known to them by his name Iehovah, for it was To Abraham. Gen. 22. 14 To Isaac. Gen. 26. 24, 25. And to I [...]kob. Gen. 27. 20. revealed to them before. But he was not Experimentally and so plenarily made known to them by this name, as now he was about to make himself known to Israel in his actual fulfilling and performing of his Promise and Covenant to them, by bringing them out of Egypt into Canaan. And this is the Interpretation plainly given in the following verses, viz. ver. 4. to 9. So then [...]ts most Natural to God, to fulfil his Promise. God can assoon forget his Nature, his being, and this his glorious Name IEHOVAH, as forget his Covenant.
(2) God is most [...] [...]ommiserating and G [...]ccious. [...]xod. 34. 6. Psal. 103. 8. Gracious. His Free Grace, both of Benevolence and favour to his Creatures, and of Commiseration to his miserable and sinful Creatures, is incomparable. Of meer Grace God at First made this Covenant of Faith, lapsed Creatures having nothing at all in them, that might in the least degree move or invite the Lord thereunto, (as See Book 11. chap. 11. Aphorism. 2. Section I. & [...]. 2. hath been shewed;) but rather every thing inciting to the Contrary: Now if God make this his Covenant, not only without, but even quite Contrary to all Motives & inducements in the Creature, of his own meer Grace: shall he not of the same meer Grace make it good? That which is wholly bottomed upon meer Divine Grace, without the Creature, is founded onely upon God: therefore inexceptionably Sure. The eternal inheritance Covenanted, Rom. 4. 16. is therefore of Faith, that it might be by [...]; to the end the Promise might be sure to all the Seed: not to that only which is of the Law, but to that also which is of the Faith of Abraham, who is the Father of us all.
(3) God is most Ier. 10. 10. Iob 17. 3. 1 [...]ohn 5. 20. True; yea Deut. 32. 4. Psal. [...]1. 5. Truth it self, the only Supream Truth. He is Psal. 86. 15. plenteous in mercy and Truth. And Psal. 117. 2. & 100. 5. the truth of the LORD endureth for ever, to all Generations. Hence therefore God Promises and Covenant must needs be Sure and true for ever: Because God, the true God, Ti [...] 1. 2. which cannot lye, promiseth and Covenanteth. So that Gods Covenant and promise is that Heb 6. 17, 18. immutable thing, wherein it is impossible that God should lye. Man may Covenant and promise, and yet not perform: all men are lyars. The truest men, but mutably true. But 1 Sam. 15. 29. God is not as man, that he should lye. Now if it be impossible God should lye in promising; it is impossible his Promise should fail, till it come to performing.
(4) God is Most Faithful: therefore in his Covenants and Promises, he will not, he cannot delude or deceive. 2 Tim. 2. 13 If we believe not, yet he abideth faithful, he cannot deny himself. Many Jews did not believe Gods Covenant, yet their unfaithfulness did not overthrow Gods Covenant, or his faithfulness therein. Rom. 3. 3, 4. For, what if some did not believe? shall their unbelief make the faith of God of none effect? [Page 142] God forbid: yea let God be true, but every man a liar.—How notably saith the Scripture elsewhere to Israel; Deut. 7. 9. Know therefore that the LORD thy God, he is God, the Faithful God, which keepeth Covenant and mercy with them that love him, and keep his Commandments to a thousand Generations. So then, because he is a faithful God, he is a Covenant-keeping God: His Covenant is sure. Hereupon the Apostle exhorts; Heb. 10. 23. Let us hold fast the profession of our faith without wavering: why? for he is faithful that promised. And upon this Attribute of Gods faithfulness, Sarah raised up her Faith to believe Gods Covenant and Promise against reason and the course of Nature; Heb. 11. 11. Through Faith also Sarah her self received strength to conceive Seed, and w [...]s delivered of a child when she was past age, because she judged him faithful that had promised.
(5) God is most wise. He is 1 Tim. 1 17. the onely wise God: he Ioh. 21. 17. Iob 42. 2. knoweth all things, and no thought can be with holden from him: [...]sal. 139. 2. he understandeth our thoughts afar off. Act. 15. 18. Known unto God are all his works from the beginning of the world: and so even unto the end of the world: yea, Psal. 147. 5. his understanding is infinite. And as he [...]ph 1. 11. worketh all things, so he maketh, and maketh good his Covenants and Promises, according to the Counsel of his own will. Therefore Gods Covenants and Promises cannot fail and be infringed, as mans may and oft are, through imprudence, oscitancy, inadvertency, want of foresight, &c. God never promiseth any thing, but he hath most wisely Contrived and determined aforehand how to bring it to pass.
(6) God is most powerful. Not only Iob 36. 5. mighty, but Gen. 17. 1. Iohn 21. 17. Gen. 18. 14. Almighty: He can do all things; and all things with ease. He made the world with his word; Psal. 148. 5. & 33. 9. He spake and they were created: he commanded and they stood fast. Eph. 3. 20. He is able to do exceeding abundantly above all that we ask or think. Therefore, though man ofttimes promiseth beyond his ability, yet God nor doth nor can promise beyond his power of performance. Though he Covenant and promise things never so Great, strange, difficult, improbable, and to flesh and blood, or created power impossible, yet he can easily perform all, above the Capacity of our Sense, Reason and Faith it self: Gen. 18. 14. Is any thing too hard for the LORD? He Covenanted to give Abraham Seed by Sarah, and that in his Seed all the Nations of the Earth should be blessed: And he was both able to perform this Seed, notwithstanding the deadness of Abrahams body and Sarah's womb: and able to bless all Nations in his Seed, though Isaac should have been offered up for a burnt-offering. And therefore as to the former, Rom 4. 17. to 22. Abraham against hope believed in hope,—and considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb; Neither staggered he at the promise of God through unbelief: being fully perswaded, that what he had promised, he was able also to perform. As to the latter, Heb. 11. 17, 18, 19. Abraham when he was tryed, offered up Isaac: and he that had received the promises, offered up his only begotten Son; Of whom it was said, that in Isaac shall thy Seed be called. Accounting that God was [Page 143] able to raise him up even from the dead. Thus Abraham looks upon Gods Covenant, and Gods ability fully to perform it; overlooking all contrary difficulties and impossibilities: Gods promise resting upon the shoulders of his power, bears up Abraham's Faith in the Covenant, against all discouragements. Oh this power of God, is the pillar of Gods Promise; and should be the pillar of our Faith. We seldom stagger at the hardness and greatness of any promise of God: but we stagger firs [...] at the power of God. But Gods power makes his Covenant Sure.
(7) Finally, God is immutable, and unchangeable, still the same. Iam. 1. 17. 1 Sam 15. 29 With him is no variableness, nor shadow of turning. The strength of Israel is not as the son of man that he should repent. Consequently his Covenant is Immutable and unchangeable also. Heb. 6. 17, 18. That by two immutable things (viz. Gods Promise and Oath) in which it is impossible that God should lye, we mighe have strong Consolation.
2. From Gods manifold methods and ways for establishment and Confirmation of his Covenant, The Sureness of his Covenant is more infallibly assured to his people. Gods Covenant barely delivered by him, is sure enough it self, and heaven and earth may sooner pass away, then any branch or word of his Covenant should pass away and be unfulfilled: But God hath used many other Courses, besides bare publication, for ratifying and ensuring of his Covenant to us; that our Faith therein might be firm without staggering, that our Consolation thence might be strong without fainting. God hath especially established his Covenant to his people, 1. By writing it. 2. By Surest manner of Expressing it. 3. By ratifying Promises. 4. By Federal Solemnities. 5. By Covenant-Seals and Tokens. 6. By his own inviolable Oath. 7. By his Son Christs irrevocable Death.
1. By writing the Covenant. At first Gods Covenant was declared to Adam, Noah, Abraham, &c. till the days of Moses, Gen. 3. 15. & 6. 18. & 17. 1, 2. &c. onely by word of mouth; God uttering it to them by audible voice. But in, and after Moses his days, God still Committed his Covenant to writing: and this in all the Discoveries and Dispensations of it, from First to last. Holy Scriptures are his Covenant-Tables, His Federal Instruments. Herein we may read, as in a perpetual Record, The Tenour of Gods Covenant with his people, and of their restipulation with God, together with all the Promises, Priviledges, Conditions and clauses thereof. And all this, that Gods Covenant might be made infallibly evident, certain and Sure to his people in Christ from age to age. Time might obliterate a vocal Covenant only, out of Memory: but no time shall possibly wipe Gods written Covenant out of his Book.
(2.) By surest manner of expressing the Covenant. God Covenanting and Promsing Mercies for time to come, expresses his Promise so as if they were performed already for the time past. Hereby denoting the Sureness of Performance, the Sureness of the Covenant. As God expressed his Covenant to Abraham; Gen. 15. 18. In that same [Page 144] day the LORD made a Covenant with Abraham, saying, Unto thy Seed have I given this Land from the river of Egypt, to the great river the river Euphrates. At this time Abraham had no seed at all; Gen. 15. 2. Abraham said, LORD God, what wilt thou give me, seeing I go childless? And when Abraham had Seed, his Seed enjoyed not this Covenanted Land of Canaan till after Gen. 15. 13, 14, 15, 16. their 400. years affliction in Egypt: And yet God saith, Unto thy Seed have I given this Land. How could this be? or, why is it thus expressed? That learned Ioan. Mercer. in Praelection. in Gen. 15. 18. Mercerus observes thus, out of Rasi, I have given, for I will give: because that which the Lord promiseth for future is as sure, as if it were now done. And out of Rambau; He speaks in the pretertense, I have given; because of his present Covenant. In two Promises before God useth the future tense, Gen. 12. 7. & 13. 15. To thy Seed I will give this Land: But now when he strikes a Covenant with Abraham, he declares and fully makes him and his Seed Lords of that Land; And that he may signifie this, he useth the preter-tense, I have given; i. e. I give. Thou mayest certainly know that this Land is thy Seed's, by vertue of the Covenant I make with thee. Whereupon he prescribes the bounds of the Land, which he had not done before. H. Ainsworth in his Annotat. on Gen. 15. 18. Another observes, that the Hebrew Doctors scan the words thus: He saith not, I will give; but, I have given: and yet Abraham had now begotten no children. But because the word of the holy blessed God is a Deed, therefore he so speaketh. Mideas Tillim. Ps. 27. 2.
(3.) By Ratifying Promises super added. God not onely makes Covenant with, and promises to his people, but he also frequently and pathetically promiseth to make good his Covenants and Promises. These therefore may well be called, Ratifying Promises: because annexed for further Ratifying, Ensuring and peremptory confirming of Gods Covenant to us. (•) Thus God makes sure his Covenant to Israel; Deu [...]. 7. 12. If ye hearken to these judgements, and keep and do them: The LORD thy God shall keep unto thee the Covenant and the Mercy which he sware unto thy fathers. And elsewhere; Iudg. 2. 1. I made you to go out of Egypt, and have brought you unto the Land which I sware unto your fathers. And I said, I will never break my Covenant with you. (2) Thus God makes sure his Covenant to David; Psal. 89. 34, 35. My Covenant will I not break, nor alter the thing that is gone out of my lips. Once have I sworn by mine holiness, That I will not lye unto David. (3) Thus God makes sure his Covenant to his captive people; Ier. 33. 20, 21, 22. Thus saith the LORD, If you can break my Covenant of the day, and my Covenant of the night, and that there should not be day and night in their Season: Then may also my Covenant be broken with David my servant, that he should not have a Son to reign upon his throne. and with the Levites the Priests, my Ministers. (4) Thus God makes sure his Covenant to the Church of the Gentiles; Isa. 54. 10. The Mountains shall depart, and the Hils be removed, but my kindness shall not depart from thee; neither shall the Covenant of my Peace be removed, saith the Lord, that hath mercy on thee. (5.) In a word, Thus the Lord makes sure his Covenant indefinitely; [Page 145] Psal. 111. 5 The LORD is gracious and full of Compassion.—He will ever be mindful of his Covenant. What? will the Lord not break nor alter his Covenant; never break it? will he keep it: and be ever mindful of it? shall Gods Covenant be as inviolable as the course and Revolution of day and night: and more immovable then the very Hils and Mountains? Why then should we suspect or stagger at the sureness of Gods Covenant, oh we of little Faith?
(4.) By federal Solemnities annexed, God hath further established his Covenants to his people. The usual solemnities in Covenant-making of old, was by striking, killing, dividing and offering up of sacrifices with sprinkling of their blood. Hence that phrase of cutting, or striking the Covenant; Psal. 50. 5. Gather together unto me my Saints, striking my Covenant with Sacrifice: As it is to be rendred out of the Hebrew. The manner of this solemnity Ieremy declares, saving; Ier. 34. 18. I will give the men that have transgressed my Covenant, which have not performed the words of the Covenant which they had struck before me, when they This Ceremony, or Solemnity of Covenanting the Heathens used, having borrowed it probably from the Iews.—Et caesa jungebant faedera porca. Virgil. Aeneid. [...]. 8. See also Homer. Iliad. l. 3. Cicer. de Invent. lib. 2. Liv. Hist. l. 1. But especially P. Virgil describes this ancient custom among the Romans, with others among other Nations in their making of Covenants. See, Polydor. Virgil de Inventione R [...] rum, lib. 2. cap. 15. cut the calf in twain, and passed between the parts thereof. Their manner was, to kill sacrifices: to cut these sacrifices in twain: to lay the two parts thus divided in the midst, piece against piece, exactly one over against another, to answer each other: Then the parties Covenanting passed between the parts of the Sacrifices, so slit in twain, and laid answerably to one another. The meaning of which ceremonies and solemnities is conceived to be this; viz. As part answered to part: so there was an harmonious correspondency and answerableness of their minds and hearts that struck Covenant. And as part was severed from part: so the Covenanters implyed (if not expressed) an Imprecation or Curse, wishing the like dissection and destruction to the parties Covenanting as most deserved, if they should break the Covenant or deal falsely therein. Whence that phrase of Entring into a Curse, and into an Oath. Neh. 10. 29. Now the Lord, for further ensuring of his Covenant to his people, hath sometimes pleased to use this Solemnity. As, to Abram: and to Israel. 1. To Abram, when he desired to have Gods promise of Canaan confirmed to him, saying; Gen. 15. 8, 9, 10 17, 18. LORD God, whereby shall I know that I shall inherit it? And he said unto him, Take me an heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle dove, and a young pigeon. And he took unto him all these, and divided them in the midst, and laid each piece one against another.—And it came to pass, that when the Su [...] went down, and it was dark, Behold a smoaking furnace, and a lamp of fire that passed between those pieces. In that same day the LORD made a Covenant with Abram, saying, &c. Thus God confirms Abram by his Covenant: and confirms his Covenant by this solemnity. And why may not we interpret, The smoaking furnace, as representing Abram's posterity that should be deeply afflicted in Egypt before [...] be given them: and the Lamp of fire, as representing God that should at last enlighten their darkness and bring them out of Egypt, &c. God being often in [Page 146] Scripture compared to Heb. 12. 29. Exod. 3 2. Dan. 10. 6. Rev. 1. 14 fire, and to a 2 Sam. 22. 29. lamp? 2. To Israel when they were brought out of Egypt, God also stablished his Covenant by [...]xod. [...]4. 3. to 9 Sacrifices, and sprinkling of blood. Of which Sacrifices and Blood we have the Truth in Christ: as after will appear.
(5) By Covenant-Seals and Tokens, God hath also confirmed and Ensured his Covenant to his people. Thus when God made a Covenant with Abraham, to be a God to him and to his Seed to give them Canaan, &c. he confirmed this Covenant by Circumcision, as Gen. 17. 11. a token of the Covenant betwixt God and them. Yea so notably did Circumcision ratifie this Covenant, that (by a Metonymy of the thing signif [...]ed put for the Sign signifying) it is called Act 7. 8. The Covenant of Circumcision: And God saith of it, Gen. 17. 1. 3. My Covenant shall be in your flesh for an everlasting Covenant. So they did indelibly receive this Character of Gods Covenant into their flesh, and did alwaies carry about with them in their body this Sign and Mark of the Covenant, for their Notable Confirmation therein. God thereby assuring them, that as certainly as they had this Sign in their flesh: so certainly Gods Covenant should be made good to them. Nor only was Circumcision a Sign or Token of the Covenant to Abraham, but also a Seal of the Covenant; For, Rom. [...]. 11. He received the Sign of Circumcision, A Seal of the righteousness of the Faith, which he had yet being uncircumcised. Now as the righteousness of works was the matter of the Covenant of works: so the righteousness of Faith is the matter of this Covenant of Faith, as hath already been evidenced. If then Circumcision was a Seal of the righteousness of Faith, which is the Matter Covenanted: consequently it was a Seal of the Covenant it self: A [...]Seal: to what end? Not for Impression, Distinction, or Concealment, (though for those uses seals are sometimes used,) but for Confirmation. Hereby God giving Abraham further assurance of his righteousness of Faith Promised him in the Covenant. Proportionably all the other Sacraments both before, and since Christ, are not only Signs and Tokens, but also Seals of the Covenant: For what belongs to one Sacrament as a Sacrament belongs also to every Sacrament. And of the Cup in the Lords Supper, Christ saith; Luke 22. 19, 20 with 1 Cor. 11. [...]5. This Cup is the New Testament (or, New Covenant) in my blood. That is, This Cup is so true and Sure a token and Seal of the new Covenant, that it may be called the New Covenant itself. Thus, By these outward familiar signs incurring into the Senses, The Lord hath notably confirmed his Covenant to his people, and their Faith therein. Which Confirmation is grounded upon that Sacramental Union or Relation betwixt the Signs and things Signified; the Signs truly Signifying, Sealing and Exhibiting the inward Covenanted Mysteries. And which Sacramental union or Relation in signifying, Sealing and Exhibiting is grounded upon Christs Institution thus appointing it.
(6) By his own inviolable Oath, God makes his Covenant Sure to his [Page 147] people. An Oath amongst men is the strongest, surest, most sacred, and inviolable Bond: Heb. 6. 16, 17, 18. For men verily swear by the greater, and an Oath for Confirmation is to them an End of all strife: wherein God willing more abundantly to shew unto the heirs of promise the immutability of his Counsel, confirmed it by an Oath; That by two immutable things, (viz. Gods Promise of the inheritance, and his Oath) in which it was impossible for God to lye, we might have a strong Consolation, &c. God then, not only makes his Covenant, but swears his Covenant. Heb 6. 13. And when he could swear by no greater, he sware by himself. Thus God added the solemn Sanction and immutable band of an Oath to his Covenant and Promise: and this to Abraham, Israel, and David. •. To Abraham; Heb. 6 13. For when God made promise to Abraham, because he could swear by no greater, he sware by himself. Hence Gods Covenant with Abraham, is so Gen. 26. 3. Psal. 105. 8, 9, 10, 11. Luk. 1. 72, 73. often mentioned with Gods oath to him and to his Seed. 2. To Israel, when God besides his Covenant in Horeb, renewed his Covenant with them in the Land of Moab, peculiarly against the idolatry of the Nations: this God confirmed by Deut. 29. 12, 14. Oath. 3 To David finally God ratified his Covenant by Oath, for his greater security and assurance therein. God said, Psal. 89. 3, 4. I have made a Covenant with my chosen, I have sworn unto David my Servant. Thy Seed will I establish for ever, and build up thy throne to all generations.—And again; Psal. 89. 34, 35. My Covenant will I not break, nor alter the thing that is gone out of my lips. Once have I sworn by mine Holiness, that I will not lye unto David. Which Covenant-Oath of God to David had its principal accomplishment in Acts 2. 30, 31. Christ, of the fruit of his loyns according to the flesh, raised up to sit on Davids throne. Now hath God said it, and will he not do it? hath he sworn it, and will he not bring it to pass? yea the Exhibition of Christ in our flesh in fulness of time, was in Luke 1. 72, 73. performance of the Mercy promised to our Fathers, and in remembrance of his holy Covenant: The Oath which he sware to our Father Abraham, &c. Dare we trust an honest man upon his bare word? much more upon his Oath? And shall we not much more have strong Confidence and Consolation upon Gods Promise and Oath?
(7) Finally, The Covenant is Confirmed and made Sure by Christs irrevocable Death. In which regard, the Covenant is to be Considered in the Notion of a Testament; and Christ as the Testator of this Will and Testament, (as was formerly noted.) As therefore a Mans Will and Testament is Gal. 3. 15. with Heb 9. 15, 16, 17, 18. Confirmed by the Testators Death irrevocably, so that no man adds thereto, nor takes thence-from; For where a Testament is, there must also of necessity be the Death of the Testator; For a Testament is of force after men are Dead, otherwise it is of no strength at all while the Testator liveth: So Jesus Christ hath unalterably Confirmed his Will and Testament, the New Covenant by his blood and Death; That by means of Death for the redemption of the transgressions that were under the first Testament, they which are called, might receive▪ the promise of Eternal inheritance. Hereupon Christs blood is called Heb. 13. 20. The blood of the Everlas [...]ing Covenant, or Testament. And, Mat. 26. 28. Mark 14. 24. His [Page 148] blood of the New Testament. Also the Covenant it self is stiledLuke 22. 20. 1 Cor. 11. 25. Tht New Testament in his blood. Because his Covenant and Testament is founded, stablished, ratified, and immutably sealed up, in, and by his blood. So then, his Covenant is most firm and sure: there can be no Addition to it, detraction from it, or Alteration of it; unless the Death of Jesus Christ, whereby its confirm'd, be frustrated and overthrown. Yea, the Covenant is as sure, as Christs Death is sure. The Covenant can no more fail or dye, then Christ can be brought down from the right hand of the Majesty on high to dye a Second time. Christ being risen, dyeth no more, returneth no more to Corruption, and therefore he isCompare Isa. 55. 3. with Acts 13. 34. the Sure mercies of David: consequently his Covenant in his Death, never more to be repeated or re-iterated, is become the Sure Covenant of God, the Sure Testament of Jesus Christ.
Thus by all these Methods for establishing his Covenant, God hath made it unquestionably Sure to all his people.
3. From Gods actual accomplishment and most punctual performance of his Covenant to his people, in the experience of all ages, Gods Covenant will further appear to be most Sure. God hath always been most exact in fulfilling his Covenant and Promise. He never yet failed his people herein; nor ever will. He ever did, and consequently ever will make his Covenant and all the Promises thereof subsist in their Season: for he is a faithful and an unalterable God, still the same.
(1) God Covenanted in Paradise, ThatGen. 3. 15. The Seed of the woman should bruise the Serpents Head. And this Covenant he punctually performed; For,Gal. 4. [...], 5▪ w [...]th 1 Ioh. 3. 8. When the fulness of time was come, God sent his Son made of a woman, made under the Law, to redeem them that were under the Law. And for this purpose the Son of God was manifested, that he might destroy the works of the Devil. And this,Luke 1. 70, 71, 72. As he spake by the mouth of his holy Prophets, which have been since the world began. That we should be saved from our enemies, and from the hand of all that hate us. To perform the Mercy promised to our Fathers, and to remember his holy Covenant.
(2) God Covenanted withGen. 6. 17, 18, &c. Noah, To save him and his family, and a Seed of the Creatures in the Ark from perishing in that general deluge wherewith the whole world was drowned. And GodGen. 7. 23. & 8. thorowout. with Heb. 11. 7. exactly performed this his Covenant with Noah and his family; they were preserved, when all flesh perished.
(3) God Covenanted with Abraham, 1. To make his SeedGen. 15. 5, 13, 14, 18, &c. as numerous as the Stars of Heaven: when as yet he had no child. 2. To bring his Seed out of Egypts Affliction, after four hundred and thirty years. 3. To give the land of Canaan to his Seed, from the river of Egypt, to the river Euphrates. And, 4. That,Gen. 22 18. in his Seed all the Nations of the Earth should be blessed. And all these Covenanted Mercies God exactly performed in their Season. For, 1. His posterity became wonderfully numerous.Heb. 11. 11, 12. Through Faith Sarah her self received strength to conceive Seed, and was delivered of a child when [Page 149] she was past age, because she judged him faithful who had promised. Therefore sprang there even of one, and him as good as dead, so many as the Stars of the skie in multitude, and as the sand which is by the Sea-shore innumerable. 2. His Seed was in Egypt under great affliction.Act. 7. 17. But when the time of the Promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt.—Exod. 2. 23, 24, 25. & 3. &c. And the children of Israel sighed by reason of their bondage.—and God heard their groaning, and God remembred his Covenant with Abraham, with Isaac, and with Jacob. And God sent Moses and Aaron to deliver them, with many signs and wonders. Now God began experimentally to make himself known to his peopleExod. 3, 4, &c. by his name IEHOVAH, in giving actual being to his Covenant and promises: in bringing them out of Egypt.Exod. 12. 41. with Acts 7. 6, 7. & Gal. 3. 17. And it came to pass at the end of the 430 years, even the self same day it came to pass, that all the hosts of the LORD went out from the land of Egypt. Thus God kept touch with them in his Covenant, to a very year, yea to a very Day. 3. His Seed, the children of Israel, were also brought according to Gods Covenant with Abraham, into actual possession of Canaan the land of rest, after their deliverance out of Egypt; God conducting them thither by Ioshuah, the Type of Jesus.Iosh. 21. 43, 44, 45. & 23, 14. And the LORD gave unto Israel all the land which he sware to give unto thei [...] fathers: and they possessed it, and dwelt therein: And the LORD gave them rest round about, according to all that he sware unto their Fathers: and there stood not a man of all their Enemies before them: the LORD delivered all their enemies into their hand. There failed not ought of any good thing which the LORD had spoken unto the house of Israel: All came to pass. This the Levites notably confessed and amplified, in their prayer on a solemn day of Fasting: saying;Nehem. 9. 7, 8. to 26. Thou art the LORD the God who didst choose Abram,—and madest a Covenant with him to give the Land of the Canaanites,—to give it to his seed: and hast performed thy words, for thou art righteous. The manner and way of Gods performance being largely and emphatically described. And more particularly the Psalmist describes the accurateness of this performance of Gods Covenant, Beginning his description thus▪ Psal. 105. 8, 9 10, 11. and so on to ver. 42. He hath remembred his Covenant for ever: the word which he ommanded to a thousand generations: which Covenant he made with Abraham, and his Oath unto Isaac: and confirmed the same unto Jacob for a Law, and to Israel for an Everlasting Covenant, Saying, Unto thee will I give the Land of Canaan, the lot of your inheritance. And closing up his Description thus;Psal. 105. 42, 43, 44, 45. For he remembred his Holy Promise, and Abraham his servant. And he brought forth his people with joy, and his chosen with gladness: And gave them the lands of the Heathen: and they inherited the labour of the people; That they might observe his statutes, and keep his Laws. 4. Finally, In Abraham's Seed, (that Seed of Seeds, Jesus Christ,Mat. 1. 1, 2, &c. the son of Abraham, according to the flesh▪) God blesseth all the families of the Earth, as Peter in his Sermon testifieth to the men of Israel, saying,Acts 3. 25, 26. Ye are the children [Page 150] of the Prophets, and of the Covenant which God made with our Fathers, saying unto Abraham, And in thy Seed shall all the kindreds of the Earth be blessed. Unto you first, God having raised up his Son Iesus, sent him to Bless you, in turning away every one of you from his iniquities. Nor were the Jews only, but the Gentiles also blessed in Abrahams Seed. For,Ga [...]. 3. 9, 13, 14. Christ hath redeemed us from the Curse of the Law, being made a Curse for us.—That the blessing of Abraham might come on the Gentiles through Iesus Christ.—So then they which be of Faith (whether Jews or Gentiles,) are blessed with faithful Abraham. Thus God performed his Covenant to Abraham most punctually, in the several branches and particulars of it.
(4) God Covenanted again at Mount Sinai, toDeut. 5. 2, 3, 16. give Canaan to the children of Israel, Deut. 8. 7, 8, 9. To bring them to a good land, a land of brooks of water, of fountains, and depths that spring out of valleyes and Hils. A land of wheat, and barley, and vines, and fig-treess▪ and pomegranates, a land of oyl olive and Honey. A land wherein thou shalt eat bread without scarceness, thou shalt not lack any thing in it; A land whose stones are iron, and out of whose Hils thou maist dig brass. And Solomon before all the Congregation of Israel, at the Dedication of the Temple, confessed Gods performance herein, saying;1 Kings 8. 56. Blessed be the LORD, that hath given Rest unto his people Israel, according to all that [...]e promised: there hath not fallen, (or, failed) one word of all his good Promise, which he promised by the hand of Moses his servant.
(5) God Covenanted and sware to David 2 Sam. 7. 11, 12, 13, 14, 15, 16. Psal. 89. 3, 4. To raise up his Seed which should build God an house, To stablish his Seed for ever, and build up his throne to all generations, &c. This Covenant God admirably fulfilled both in the Type, Solomon: and in the Anti-type, Christ, both of them of the Seed of David: both of them Kings, set upon Davids Throne: viz. Solomon temporally, Christ Spiritually: and both of them builders of Gods House, viz. Solomon of his Material Temple, Christ of his Mystical and Spiritual Temple the Church. Hereupon Solomon contessed:1 Kings 8. 23, 24. & 2 Chron. 6. 14, 15. O LORD God of Israel, there is no God like thee in the Heaven, nor in the Earth; which keepest Covenant and mercy unto thy servants that walk before thee with all their hearts: Thou which hast kept with thy servant David my father that which thou hast promised him and spakest with thy mouth, and hast fulfilled with thine hand, as it is this day. But this Covenant had its chief accomplishment in Christ, of the fruit of Davids loins according to the flesh, whom God raised up to sit upon his Throne, and to build his Church, as isAct. 2. 29, 30. to 37. & 13, 32. to 38. Eph. 2. 20, 21, 22. & 4. 8. to 14. elsewhere testified.
(6) God Covenanted with his Captive-people in Babylon, Ier. 25. 13, 14. & 29. 10. to 15. Ezek. 36. 23. to the end, & 3 [...]. 11, 12, 13, 14. that after 70 years Captivity, he would visit the King of Babylon, and his land in judgement to destroy them, but would visit his people there in mercy to deliver, them thence: and that though their condition seemed to be dead and desperate, yet he would open their graves, and bring them out of their graves. And God punctually performed this Covenant and promise to them. For,Dan. 5. 25. to the end of the chapt. Belshazzar King of Babylon being slain, [Page 151] Darius the Mede, with Cyrus▪ the Persian, took the Kingdom.2 Chron. 36. 22, 23. Nehem. 1. throughout; and the ensuing chapters. And in the first year of Cyrus King of Persia, (that the word of the LORD, by the mouth of Jeremiah might be fulfilled,) the LORD stirred up the spirit of Cyrus King of Persia, that he made Proclamation, that all the people of the Iews, who were willing, should go up to Jerusalem to build the House of God, &c.
(7) Finally, God Promised and CovenantedIer. 31. 31, 32, 33, 34. to make a new Covenant with the House of Israel, and the House of Judah, and expressed what should be the Tenour of the Covenant. And God in performance of this Covenant and promise, sent Jesus Christ to beHeb. 8. 6. to the end. Mediatour of this better Covenant, stablished upon better promises. The other Covenant thereby being made old, and vanishing away. For the Scripture saith of Christ:Heb. 10 13. to 19. By one offering he hath for ever perfected them that are Sanctified, whereof the Holy Ghost also is a witness to us. For after that he had said before, This is the Covenant that I will make with them after those days, saith the Lord: I will put my Laws into their hearts; and in their minds will I write them: And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. So then the New Covenant promising, To remember their sins and iniquities no more, is only accomplished in Christ, who hath so fully satisfied Gods justice for the sins of all his Seed by the price of his own blood and death, that there needs no more expiatory Sacrifice to be offered for their sins for ever.Heb. 10. 1. to 15. But in those Levitical Sacrifices, there is a remembrance again made of sins every year: For it is not possible that the blood of buls and of goats should take away sins. Wherefore Christ came, and by the Sacrifice of himself blots out the remembrance of his peoples sins with God for ever.
Thus its evident in all the grand Periods of the Covenants-Administration, that in all ages God hath ever been mindful of his Covenant, exactly performing it in its Season. The Churches continued Experience hereof, notably demonstrates the unparalleld faithfulness of God, and Sureness of his Covenant. For God is still as True, Faithful, Unchangable, Al-sufficient, Gracious, Merciful, and every way as able and willing to perform his Covenant to Christs Seed now as he was of old. And what should I add more? Time would fail me to descend to particular Promises, the branches of Gods Covenant, and to shew how accurately they have been still accomplished: and that not onely to Christs Seed, but sometimes even to Christs enemies. But these may more properly be considered of, in handling of the Promises.
4. From removal of all imaginable Corrumpent Causes, that might possibly render Gods Covenant infaithful, or un-sure. What can there possibly be imagined by the most trembling scrupling doubting Soul that can any way impeach or weaken the Sureness of this Covenant of Faith? For, 1. Nothing in God, can do it. 2. Nothing in Christ. 3. Nothing in Christs Seed. 4. Nothing in the Enemies of Christ and his [Page 152] Seed, viz. The Serpent and his Seed. 5. Nothing in the Law of God. 6. Nothing in the Threatnings of God. 7. Nothing in the Covenant it self can possibly overthrow or once shake the stability and Sureness of the Covenant of Faith. And besides these, what can be suspected? wherefore then do we so doubt and stagger at Gods Covenant through unbelief, O we of little Faith?
(1) Nothing in God can be imagined against the Sureness of his Covenant. 1. Not any falshood. For, [...]it. 1. 2. God that Covenanteth and promiseth, cannot lye, yea, Heb. 6. 17. 18. its impossible he should lye in his promises. 2. Not any unfaithfulness. For, God Heb 11. 11. with Deut. 7. 9. that promiseth is faithful: He is the Faithful God, keeping Covenant and mercy. 3. Not any folly or unskilfulness in bringing his Covenants to pass. For, 1 Tim. 1. 17. with Psal. 147▪ 5. God is only wise: and his understanding is infinite. He knows how to accomplish every word of his; to that end, both how to remove all obstructions and impediments to their performance, and how to overpower all things that they shall co-operate thereunto. 4. Not any infirmity or weakness. For, Rom. 4. 21. What God promiseth he is fully able to perform. And Gen. 18. 14. Iob 42. 2. nothing can be too hard for him who can do all things. 5. Not any injustice or unrighteousness. For, Rom. 3. 5, 6. & 9. 14. Is God unrighteous? God forbid: for then how shall God judge the world? yea Psal. 92. 15. Deut. 32. 4 Hab. 1. 13. God is so righteous, that no unrighteousness is in him, or can come from him, or can in the least degree be approved by him. N [...]h. 9. 8. He made a Covenant with Abraham, and performed his words, because he is righteous. 6. Not any inconstancy or variableness. For, sam. 1. 17. With God is no variableness, nor shadow of turning. His Heb. 6. 16, 17, 18. Promise and Oath are two immutable things, declaring the immutability of his Counsel. Psal. 110. 4. The LORD hath sworn, and will not repent.—God saith; Psal. 89. 34, 35. Once have I sworn by mine Holiness, that I will not lye unto David. My Covenant will I not break, nor alter the thing that is gone out of my lips. 7. Finally, Not any Covenant-breaking disposition or inclination in God. For, Psal. 111 5. & 105. 8. 1 Kings 8. 23. God is always a Covenant-remembring, and a Covenant-keeping God.
(2) Nothing in Christ can be imagined as Destructive to the Conant of Faith. For that must be supposed to be in him, Either As God; Or As Man; Or As God-Man, Mediatour betwixt God and Man. For, in other notion or respect how should we consider him? but in none of all these regards or Considerations can any thing be found in Christ destructive to the Sureness of this Covenant of Faith. 1. Not any thing in him as he is God. For, it hath been cleared already, That nothing can be imagined in God against the Sureness of the Covenant. 2. Nothing in Christ as he is Man, can infringe the Covenant. For, if any thing: doubtless, Sin. But sin in Christ cannot do it: for that must be either. Sin Inherent in him, and Acted by him▪ Or Si [...] Imputed to him, and punished in him: Yet neither of these can prevail. ( [...]) Not sin Inherent in him or Acted by him: for, in this sense 2 Cor. 5. 21. He knew no sin: He was Heb. 7. 26. Holy, harmless, undefiled, separate from Sinners: Heb. 4. 15. He was in all points tempted like as we [Page 153] are, yet without sin. When Satan had tempted him both before his publike Ministry, and at his Death with all advantagious Subtilties and importunities: yet he Mat. 4. 11. Luke 4. 13. Iohn 14. 30. left him, because he could find nothing in him; No tindar of Sin, to catch fire at any or all the sparks of his Temptations. Isa. 53. 9. He did no violence, neither was any deceit in his mouth. Though therefore he was by wicked hands Condemned and put to death, yet none of his Judges, or Adversaries, or their witnesses could find any just cause or Matter against him: yea Contrariwise, Pilate his Judge professed before the Iews, that Luke 23. 14, 15, 22. Neither he himself, nor yet Herod, found any fault in him: The thief on the Cross crucified with him, said, Luke 23. 41. This man hath done nothing amiss: The Mat. 27. 5. Luke 23. 47, 48. Centurion when he saw what was done, glorified God, saying, Certainly this was a righteeus man; Truly this was the Son of God. And all the people that came together to that sight, beholding the things which were done, smote their breasts and returned. ( [...]) Nor Sin Imputed to him, and Punished upon him, could prejudice this Covenant: but rather stablished and fulfilled the same. For, hereby he only wrought the Recovery of his Seed from Sin to righteousness, and from Death to eternal life. 2 Cor. 5. 21. He who knew no sin, was made sin for us: that we might be made the righteousness of God in him. And Rom. 8. 3, 4. what the Law could not do, in that it was weak through the flesh, God sending his own son in the likeness of sinful flesh, and for Sin, condemned sin in the flesh: That the righteousness of the Law might be fulfilled in us. And to this end Christ had Covenanted and restipulated with the Father, as hath been shew'd to accept & undergo the Mediatory office, & particularly as a Priest to offer up himself a Sacrifice for the sins of his Seed. 3. Finally, Nothing in Christ as God-man, Mediatour betwixt God and man, can shake or in the least degree weaken the Sureness of this Covenant. For, (1) Christ as Mediatour builds & Heb. 7. 22. & 9. 15, 16, 17, 18, &c. 1 Cor. 11, 25. ratifies the Covenant by his Death, and therefore he cannot destroy it. (2) Again, 2 Cor. 1. 20. in Christ all Gods Promises are yea, and Amen. (3) Furthermore, if any thing in Christ as Mediatour should enervate the Covenant, it must be either some Insufficiency, or Unfaithfulness in his Mediation: for what else can be probably imagined? But in Christ neither of these can have place. Not Insufficiency: For, The Col. 2. 9. fulness of the Godhead dwels in him: He was [...]sal. 45. 7 with Ioh. 3. 34. annointed with the oyl of gladness above all his fellows; for he received not the Spirit by measure, as they did; He is Iohn 1. 14, 16. Col. 1. 19. full of grace and Truth, yea all fulness dwels in him; that of his fulness we may all receive, and grace for grace: He is 1 Cor. 1. 30. made of God to [...]is wisdom, righteousness, Sanctification and Redemption: He is Heb. 7. 25. able to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them: He is Col. 3. 11. All and in all, and; Col. 2. 10. we are Compleat in him. Not unfaithfulness: For, As he is Heb. 2 17. A merciful, so he is a faithful High-priest in things pertaining to God, to make reconciliation for the sine of the people. He Heb. 2. 1, 2, 5, 6. was faithful to him that appointed, as also Moses was faithful in all his House: yea more then so; Moses was faithful in all Gods house, [Page 154] as a servant, but Christ as a son over his own House, whose house are we: He Ioh. 13. 1. having loved his own, loved them to the end: he Iohn 10. 28, 29▪ gives eternal life unto his sheep, and they shall never perish, neither shall any pluck them out of his hand. And Heb. 13. 8. Iesus Christ is the same yesterday, and to day, and for ever. Thus nothing in Christ can enfeeble Gods Covenant.
(3) Nothing in Christs Seed can dash the Sureness of Gods Covenant. For, neither their Unworthiness, Nor their Weakness, Nor their Unfaithfulness; Nor their Inconstancy shall do it. 1. Not their unworthiness by reason of Sin and Corruption. For, (1) When God first of all revealed this Covenant of Faith in Paradise, Gen, 3. 6, 7, 15. it was presently upon Adams Fall: and at that time, Adam and all mankind in him were in the most wretched, sinful and unworthy Condition that ever they were or shall be in on earth from the Creation till the judgment day, as In Book II. chap. 1. Aphorism 6. Corollar. 2. hath been manifested. And when God renewed this Covenant to Israel, they were (as God Ezek. 16. 2. to 9. & 36. 21. to 33. shews) altogether unworthy of any such Federal favour. As therefore their unworthiness hindred not God from making Covenant with them: no more can their unworthiness hinder him from keeping it with them, being made. (2) This is a Covenant of Grace and Faith, as hath been demonstrated. Grace is the foundation of it, on Gods part: Faith the Condition of it, on ours. And yet that Faith Eph. 2. 8. not of our-selves: it is the gift of God. Therefore Gods Covenant, and the Sureness thereof, hath no dependance at all upon us, or upon any thing that is ours, but only upon God: seeing both the foundation and condition of it are from God. Consequently it must needs be sure, though we be never so unworthy. Rom. 4. 16. Therefore it is of Faith, that it might be by grace: to the end the Promise migh be sure to all the Seed: whether Iews or Gentiles. (3) This Covenant of Faith removes and destroys all the sinful unworthiness of Christs Seed: God herein Covenanting Heb. 8. 12. to be merciful to their unrighteousness, and to remember their sins and their iniquities no more. And therefore their sins and unworthiness removed by the Covenant, cannot destroy or shake the Sureness of the Covenant. The Covenant-remedy against their sin and unworthiness, incomparably transcendeth and surpasseth all their sins and unworthiness. Christ and his Death are this Remedy. Now Christ hath more righteousness for them then they have unrighteousness; Christ hath more pardons, then they have debts: Christ hath more healing, then they have wounds; Christ hath more justification, then they have Condemnation: Christ hath more blessings, then they have Curses; For Christs worthiness is the worthiness of an infinite God, their unworthiness is but at the utmost the unworthiness of finite Creatures. 2. Not their weakness to perform their part of the Covenant, which they have Conditioned and [...]estipulated, shall infringe the Covenants Sureness. For, God (whose 2. Cor. 12. 9. strength is perfected in his peoples weakness) hath fully provided against all their weakness in this Covenant; Saying, Ier. 32. [...]. I will make [Page 155] an Everlasting Covenant with them, That I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me. And again; Heb. 8. 10. I will put my Laws in their mind, and write them in their hearts: And I will be to them a God, and they shall be to me a people. What a full Provision is here against all our weakness? And that chiefly two-ways. (1) Partly, By Gods Principling us; he will put his fear into our hearts, and write his Laws in our minds. These shall so strengthen us, that we shall not depart from him: (2) Partly, By Gods undertaking for us, as well as for himself. He undertakes for both sides: That he will not turn away from us, and that we shall not depart from him: That he will be our God, and that we shall be his people. When Man and Wife Covenant, or when Man and Man Covenant, each Party undertakes only for himself; none undertakes for both parties, nor can. But God undertakes for both: True, He will, and we shall perform. Here's no place for weakness, to harm the Covenant's Sureness. 3. Not their unfaithfulness in Gods Covenant, can dash the Sureness of the Covenant. For, (1) The Covenants Sureness is bottomed upon the Heb. 6. 17, 18. [...]sal. 89. 34, 35. Heb. 11. 11, 12. Tit. 1 2. faithfulness of God, and not of man. Therefore if Gods faithfulness abide sure and impregnable: his Covenant also will abide sure and impregnable Mans unfaithfulness cannot overthrow Gods faithfulness. (2) God hath been wont to have respect to his Covenant and faithfully to perform it to the Political body of his People, his visible Church, though many therein dealt unfaithfully, perfidiously and rebelliously against him. Israel departed not from the sins of the house of Jeroboam, wherefore God gave them to be oppressed by Hazael, King of Syria, but destroyed them not presently: For, 2 King. 13. 6, 22, 23. The LORD was Gracious to them, and had compassion on them, and had respect unto them, because of his Covenant with Abraham, Isaac, and Iacob, and would not destroy them, neither cast he them from his presence, as yet. How often did they sin against God and provoke him both in the wilderness and in Canaan? For which, how often did God punish them by afflictions and Enemies? Psal. 106. throughout. Especially ver. 44, 45. Nevertheless he regarded their affliction, when he heard their cry. And he remembred for them his Covenant, and repented according to the multitude of his mercies. Hereupon saith the Apostle of the body of the Iewish Church, Rom. 3 3, 4. What if some did not believe? Shall their unbelief make the Faith of God (that is, the faithfulness of God in his Covenant) of none effect? God forbid, yea, let God be true, but every man a lyar. (3) Yea God is pleased faithfully to perform his Covenant with every individual person of Christs true spiritual Seed, notwithstanding their manifold failings, and particular unfaithfulnesses: that his Truth and faithfulness may be the more gloriously commended. Their unfaithfulness (which is never habitual, and reigning) serves rather to illustrate, theu overthrow the Lords fidelity: Inasmuch as he performs his Covenant and promise, even to those of his, that in some part deal unfaithfully in Covenant with him, rather pardoning their [Page 156] iniquities, then suffering his Truth to fail. Thus God dealt with David, as he confesseth, Ps l. 51. 4. with Rom. 3. 3, 4, 5, &c. Against thee, thee only have I sinned, and done this evil in thy sight: That thou mightst be justified when thou speakest. That is, (as D. Will. Sclater in his Exposit. on Rom. 3. 3, 4. some expound it) I have fallen through thy just permission, and this thou hast suffered, that thou mightst be justified: that is, Declared and known to be just and faithful in thy Promise. Thus God promised also to deal with David's Seed, in the tenour of his Covenant with him, Psal. 89. 28. to 38. My Covenant shall stand fast with him. His Seed also will I make for ever, and his throne as the days of Heaven. If his children forsake my Law, and walk not in my judgements; If they break my Statutes, and keep not my Commandments: Then will I visit their transgression with the rod, and their iniquity with stripes. Nevertheless my loving-kindness will I not utterly take from him: nor suffer my faithfulness to fail. My Covenant will I not break; nor alter the thing that is gone out of my my lips. Once I have sworn by mine holiness, that I will not lye unto David. So true is that of the Apostles touching Christ, 2 Tim. 2. 13. If we believe not, yet he abideth faithful, he cannot deny-himself. 4. Finally, Not the inconstancy of Christs Seed, can render Gods Covenant inconstant or unsure. For, though carnal men and hypocrites be inconstant, unsetled, wavering and tossed to and fro▪ yet true believers are habitually fixed and unmovable. Psal. 125. 1 2. They that trust in the LORD shall be as Mount Sion, which cannot be removed, but abideth for ever. They are Mat. 16. 18. built upon a rock, the rock Christ by faith, and the gates of Hell shall not prevail against them. The Lord himself hath in his Covenant engaged for them, to Ier. 32. 40. put his fear in their hearts, that they shall not depart from him. Therefore though they may fall, yet shall they never finally and totally fall away. Though they may have reliques of inconstancy in them: yet shall not that inconstancy prevail to have praedominion over them. The immutable God, will not only be constant in his Covenant to them; but also make them Constant therein by him.
(4) Nothing in the Enemies of Christ and his Seed, viz. in the Serpent and his Seed, can shake the Sureness of Gods Covenant. For, what can be supposed in them to do it? 1. Not their malice. For Gods Ioh. 3. 16. Isa. 63. 7, 8, 9. Deut. 32. 10, 11, 12, 13, 14. 1 Ioh. 3. 1, 2. compared with Dan. 11. 30, 32. 45. love and tender dearness to his Covenant and people is infinite: and therefore incomparably surpassing the finite malice of the Devil and all wicked men against them. 2. Not their policy. For, though the Old Serpent the Devil and his Seed Rev. 20. 2. Gen. 3. 15. with 2 Cor. 2. 11. Rev. 2. 24. Exod. 1. 10. Acts 7. 19. Psal. 10. 2, 7, 8, 9, 10. 2 Sam. 15. 31. & 17, 14. Prov. 19. 21. deal extream subtilly against Gods Covenant and people: yet the Lord only wise, infinite in understanding, and unsearchable in Counsel, can easily infatuate all their policies. And the Counsel of the Lord, that shal stand. 3. Not their power. For, Ioh. 10. 28, 29. Rom. 16. 20. Col. 2. 15. God is stronger then all, and nothing can either enfeeble his Covenant, or pluck his Covenant-people out of his hand. 4. Nor finally any thing that can be imagined in them. For in this Covenant, God hath Covenanted and promised to Gen. 3. 15. put such Enmity betwixt the two Seeds, viz. of the woman and the Serpent, That though the Serpent and his Seed bruise [Page 157] the Heel of Christ and Christians, the womans Seed, to their molestation: yet they shall bruise the head of the Serpent and his Seed the wicked, to their utter destruction.
(5) Nothing in the Law of God can dash the Sureness of this Covenant. For, 1. This Gal. 3. 16, 17, 18. Covenant was confirmed and established to Abraham in Christ, (and thereby the Earthly Canaan, and heavenly Inheritance,) 400 and 30 years before the Law was given: therefore the Law cannot disannul it, that it should make the promise of God of none effect. 2. The Law is not against Gods Covenant: therefore it cannot prejudice the Sureness thereof at all. Gal. 3. 19. to 23. Well weigh the Apostles Argumentation in this context. Is the Law then against the Promises of God? God forbid. Why? Partly, because the Law was not given on Mount Sinai to afford life and Justification by it, but rather to Seal up Condemnation, by convincing all of sin, that despairing in themselves they might go to Christ for life. Partly, because the Law was given to the Jews, to be their Schoolmaster to bring them to Christ (the Moral Law by Convincing and correcting them for sin; The Ceremonial Law by directing them unto Christ, the remedy against sin,) that they might be justified by Faith, according to the tenour of this Covenant. So that the Law (as published on Sinai) was given as a Covenant of Faith, not as a Covenant of works: as will further appear in the distinct handling of that particular administration of the Covenant; and therefore it tends to confirm, settle and establish the Covenant of faith, & not in the least degree to weaken it.
(6) Nothing in the Threatnings of God, can enfeeble or overthrow this Covenant. For, 1. If the Law it self cannot overthrow it▪ how should the Threatnings and curse of the Law do it, which are but denunciations of Penalties annexed to the Law. 2. Christ Gal. 3. 13. hath redeemed his Seed from the Curse of the Law, by becoming a Curse for them. Therefore the curse and threatnings of the Law can in no degree prejudice their state in this Covenant of Faith. 3. Of Gods Threatning there is a double use; Condemnatory, and Cautionary. They are Condemnatory to them that lie under the penalty of the broken Covenant of works, who accept not Gods Covenant of Faith and Christ therein: but to none else. They are only Cautionary to Christs Seed who are in the Covenant of Faith with God, to prevent them from Sinning against God and his Covenant. Curses and Threatnings, as well as Blessings and Promises, are Additionals and appendixes to this Covenant. That phrase is observable, Deut. 29. 21. According to all the Curses of the Covenant. And therefore being Additionals annexed, they cannot weaken, but strengthen the Covenant. In Gods Threatnings are (as of old in Gods Exod. 14. 19, 20. Cloud betwixt the Israelites and Egyptians) a bright Side, and a dark side; The Honey and the Gall; The good and the evil. The Evil, the dark side of the Threatnings, viz. The Curse, the vengeance of God, the Destruction, the Damnation, &c. are intended for Godless, Christless, Covenantless persons. But the good, the bright side of the threatnings, [...] ▪ as Incitements to an holy fear, Cautions against sin, [Page 158] Inducements unto duty and obedience, Indications of divine Truth and Justice, &c. are peculiarly intended to Gods Covenant-people. Without Promises, we should basely despair: without Threatnings, we should proudly presume. Betwixt these two Milstones (as Luther well said) Gods people are made sweet meal. Gods Covenant, is his Act or Charter of Grace to his Church: Gods Promises and Threats, are his Articles of Agreement, Proviso's and Cautions therein. Gods Covenant is as the Garden of Eden: The Promises as the pleasant fruit-Trees, especially as the Tree of life; And the Threatnings as the Tree of the Knowledge of good and evil. Eden was for delight; The fruit▪trees for food; The Tree of life for Confirmation in Good; The Tree of knowledge for Caution against evil: So here proportionably, Gods Covenant is for his peoples spiritual delight; His Promises for her encouragement and establishment in all goodness and happiness; and his Threatnings for her Caution and preservation against Sin and Misery.
(7) Finally, Nothing in the Covenant it self can overthrow or shake the Sureness of it. 1 Not the Foundation of it; For, That is not weak or movable, but strong and immovable; viz. Gods meer Rom. 4. 16. Ezek. 16. 1. to 9. & 36. 32. Grace, and Christs meritorious Heb. 9. 14. to 21. Death: and Eph. 1 4, 5, 6, 7. both according to Gods Eternal and immutable Decree. 2. Not the Parties to it; For, God on his part Tit. 1, 2. cannot lye, or Psal. 89. 33, 34. suffer his Covenant-faithfulness to fail: And Christ with his Seed on their part, Ier. 32. 38, 39, 40. shall not fail, or deal falsely in Gods Covenant. 3. Not the Greatness of the blessings and Mercies Covenanted; For, Rom. 4. 21. What God hath promised, he is fully able to perform, and hath already performed them in all ages by-past, Ephes. 3. 20. Iob 42. 2. being able to do exceeding abundantly above all that we ask or think; for he can do all things. 4. Nor, finally, the difficulty of the Conditions restipulated by Christs Seed; For, Gal. 2. 20. Christ lives in them, acts in them, works all their works for them. And therefore they Phil. 4. 13. can do all things through Christ strengthening them.
Thus, Nothing in God; Nothing in Christ: Nothing in Christs Seed; Nothing in the Enemies of Christ and his Seed; Nothing in the Law; Nothing in Gods Threatnings; Nothing in Gods Covenant it self, can be imagined, as a Corrumpent Cause, to dash or shake the Sureness of Gods Covenant. Now therefore let all the children of the Covenant and Promises, fix their faith and confidence upon this Sure Covenant of God, as upon an impregnable rock; that thence they may extract strong Consolation in all times of need against all disconsolations whatsoever.
5. Finally, The Sureness of the Covenant may be further demonstrated from the durable and everlasting Nature of it. That must needs be Sure, which is everlasting. Now this Covenant is 2 Sam. 23. 5. Heb. 13. 20. everlasting. But this Everlastingness of it makes a distinct Property, particularly to be considered.
V. Comfortable. The Covenant of Faith is a most Comfortable [Page 159] Covenant; it is an Exquisite Heart-reviving Cordial indeed to all the Faithful. For clearing of this Sweet Property, let us see; 1. How it may appear, That it is Comfortable. 2. To whom it is Comfortable. 3. In what respect it is Comfortable.
1. That this Covenant of Faith is A Comfortable Covenant, may be evidenced divers ways. For, 1. The whole Scriptures are Comfortable. They are a rich shop or Cabinet of Cordials Rom. 15. 4. For, whatsoever things were written aforetime, were written for our learning, that we through patience and Comfort of the Scriptures might have hope. Consequently the Covenant of Faith, and the precious Promises thereof, being of all other the most eminent, sweet, and Evangelical part of Scripture, must needs be Comfortable. 2. God singularly intended his peoples Comfort, in his making Covenant with them. For this very end, amongst others, he Revealed his Covenant: that he might advance their Comforts. Hence the Apostle saith of Gods Covenant with Abraham; That Heb. 6. 17, 18. he confirmed it by an Oath. That by two immutable things (viz. his Covenant, and Oath, in which it was impossible for God to lye, we might have a strong Consolation. So then, God intended our Consolation, by his immutable Covenant and Promise: and he intended our strong Consolation, by his immutable Oath strengthening and Confirming his Covenant. Now if God intended our Comfort by this Covenant; doubtless he so fitted and framed the Covenant, that it might be Comfortable to us. For whatsoever means he ordains to any End, he makes them sufficient and effectual for attaining of such end. 3. Gods people have actually supported and Comforted themselves by Gods Covenant, against saddest objects and occasions of disconsolation▪ Thus, though Davids house was not like the morning light when the Sun riseth without clouds, nor like tender grass springing out of the Earth by clear shining after rain; as is promised to him that rules over men justly in the fear of God; though his house was not clear without clouds of troubles and afflictions, nor did grow at present so prosperously and flourishingly: yet against this saddening discomfort, David stays his heart with the rich Cordial of Gods Covenant. 2 Sam. 23. 3, 4, 5. Although mine house be not so with God: yet he hath made with me an Everlasting Covenant, ordered in all things, and Sure; Therefore this is all my salvation, and all my delight, although he make it not to grow. (Thus we may render the Hebrew.) Thus also the Church of God▪ in extream Calamities under cruel persecuting Enemies, yet comforteth and encourageth herself in her prayer to the Lord, by consideration of Gods Covenant, (among other grounds of support,) saying; Psal. 74. 19. 20. O deliver not the soul of thy Turtle-dove unto the multitude of the wicked, forget not the Congregation of thy poor for ever. Have respect unto the Covenant, &c. When Gods people therefore have been in deepest waters and roughest Seas of distress, they have been wont to catch hold of this Sure Rock of Gods Covenant, and there to save and repose themselves.
2. To whom this Covenant of Faith is Comfortable, May thus be declared. [Page 160] 1. First we must distinguish of Persons. All persons may be considered, Either Unconverted, and in their meer Rom. 8. 6, 7, 8. carnal condition in the first Adam: Or, 2. As in the way of Conversion under Conviction of their extreme Natural misery, without Christ; and of the alsufficient supernatural remedy in Christ: which Conviction is effected in them by Iohn 16. 9 10. the Spirit of Christ. Or, 3. As effectually M [...]t 18 3. Rom. 8. 30. Acts 26 18. Converted, and actually Called, from darkness to light, and from the power of Satan unto God. 2. Next we must distinguish of Comfort. 1. There's a Carnal Comfort, which even hypocrites, formalists, & carnal persons may receive either from carnal Obiects, or fromMat. 13. 20, 21. Mark. 6. 20. Heb. 6. 4, 5. 6. spiritual Objects carnally apprehended: but which vanisheth away. 2 There's a Spiritual Comfort arising from spiritual grounds and objects spiritually apprehended. As from Rom. 14. 17. the Spirit of God: Psal. 4. 6, 7. The light of Gods Countenance lifted up upon us: Rom. 5, 1, 2, 3. Iustification by Faith in Iesus Christ: Act. 9. 3 1. The fear of the Lord, &c. which Comforts are the peculiar inheritance of Gods people; Prov. 14. 10. Strangers shall not meddle with their joy. Now things may be said to be spiritually Comfortable two ways; viz. Potentially, and Actually. Potentially those Spiritual things are Comfortable, which have in themselves some Principle, Cause, Foundation, ground or matter of Comfort; whereby they are disposed and able to comfort, if applyed. Thus Christ, the Scriptures, the Covenant, and Promises have in them much matter and ground of comfort, if apprehended and applyed by Faith. Actually those spiritual things are Comfortable, which upon application do actually and effectually Comfort indeed. And this, Partly by Secret Supportment against despair and overwhelming disconsolations. Hereby the Heart is sufficiently, though obscurely, Cant 2. 5. Psal. 27. 13. 1 Sam. 30. 6. held up and staid from fainting and sinking. Partly by Sensible Refreshment; Hereby the heart being evidently Psa. 94. 17, 18 19. Rom. 5. 1, 2, 3. enlarged, revived and cheared up against discomforts, even unto joy and delight, &c. Thus conceive of Comfort, and of things Comfortable. 3. Now these things premised, we may more clearly judge, Unto whom this Covenant of Faith is Comfortable.
Unto meer carnal unconverted Persons, The Covenant carnally apprehended, may be carnally comfortable: as the Mat. 13. 20, 21. [...] 6. 20. Heb. 6 4, 5, 6 Gospel carnally tasted, may rejoyce a carnal apprehension. To such also it is Potentially Comfortable, there being such ground and Matter of Comfort therein, as is able to Comfort any persons to whom it is or shall be effectually applyed. But Actually, and in a true spiritual Sense, This Covenant is not comfortable, nor can be, to any meer Pro. 14 20 Carnal man, so remaining. 2. Unto persons under Conviction and in the way of Conversion, This Covenant of Faith is Comfortable; Not only Potentially, as a Mat. 11. 28, 29, 30. Acts 2. 36, 37, &c. ground and foundation of Comfort, possible; But in some sense Actually, by supporting them Secretly against despair, under the terrours of Conscience, horror of divine wrath, and dreadful curse of the Law, for Sin. For did not the Lord secretly sustain and bear up a poor soul under such spiritual agonies, by his Covenant in Christ: how quickly would he [Page 161] run, Mat. 27. 3, 4, 5. with Iudas, into desperate extremities! 3. Finally, Unto Persons effectually called and Converted, This Covenant is Comfortable, Not Carnally, But Spiritually: And that not only Potentially, as having in it rich Matter of Comfort: But also Actually, as being actually applyed unto them for Comfort. In which regard, they are Sometimes secretly supported by it against sinking and fainting: Sometimes they are sensibly refreshed with evident peace, enlargement and joy. To these the Covenant is primarily and especially Comfortable. Hence the Apostle declaring Heb. 6. 17, 18. Gods willingness more abundantly to shew the immutability of his Counsel in his Covenant, saith he, confirmed it by an Oath: That by two immutable things, in which it was impossible that God should lye, we might have a strong Consolation: and Doth also express to whom all this Comfort by the Covenant was intended, viz. To the heirs of Promise.—who have fled for refuge to lay hold upon the hope set before us. That is, to true Converts, and believers, who have fled by Faith to lay hold of the Promised inheritance, as well as Abraham. How eminent then is the Priviledge of Gods People Converted, or In Converting, beyond all carnal unconverted ones in the world, in that this Covenat of Faith is so singularly and peculiarly Comfortable unto them! They alone shall eat this hidden Mannah: They alone shall drink this living water, and lick this refreshing Honey out of this Heavenly Rock.
3. How and in what respects the Covenant is Comfortable. This Covenant of Faith is Comfortable to the Faithful heirs of Promise, 1. Originally. 2. Divinely. 3. Comprehensively. 4. Strongly. 5. Gradually. 6. Suitably. 7. Continually.
(1) Originally Comfortable. The Covenant of Faith was the First Dawning of Comfort, and Original discovery thereof, to lapsed man after the Fall. After Adam (and we all in him) had broke the Covenant of works: nothing but despair, Divine wrath, and Death, could be represented unto him: till this Covenant of Faith, in Christ Gen 3. 15▪ the Seed of the woman, was revealed. This was the first peering of the Morning and day of Salvation. This was Gods first Overture of Peace to poor Sinners. This was the first opening of A door of hope to hopeless Creatures. And all discoveries of Comfort from God do originally flow from this Primary and most Ancient Discovery. Gods meer Grace and eternal Decree in Christ are the very First Original of all our Comfort: but Gods Covenant of Faith in Christ, is the very First & original Discovery of all our comfort. And that which is Firist in any Kind, is excellent. Our comfort, if we look at the Antiquity of its publication, is as Ancient as Paradise.
(2) Divinely Comfortable. The Covenant of Faith, and all the Comfortableness thereof, is wholly and only from God in Jesus Christ. The Author of it, is God himself. The federate Parties are Divine; viz. God and Christ with his Seed. The foundation of it Divine: viz. Gods Rom. 4 [...] [...]6. meer Grace. The Benefits and Matters promised to Christs Seed therein, Divine; Recovery from Sin and [Page 162] Death to righteousness and everlasting life by Christ, That the Lord may be our God and we his people. The Condition required of and restipulated by Christs Seed, Divine; viz Eph. 2. 8. Faith, which is not of our selves, but is the gift of God: and Evangelical obedience, Eph. 2. [...]0. whereunto we are created in Christ. All these are Divine: and all these are most Comfortable; therefore they are Divinely comfortable. Now The Covenant's Comfortableness being meerly Divine, and not Humane: Consequently, The Comforts of the Covenant are Cordial indeed, Transcendent, and Permanent. 1. Cordial indeed. Not formally and in show, but really and effectually Comfortable. Man's comforts may sound in the ear, but never reach the heart: but Gods Covenant-Consolations reach to the very heart and soul to strengthen and revive them. Hence Gods Hos. 2. 14. speaking Comfortably, is in the Hebrew phrase stiled speaking to the Heart. God alone (who hath all hearts in his hand, and made the heart.) knows the Hearts bitterness and dejections: and he alone can appropriate to the heart effectual refreshments. 2. Transcendent. Humane and Creature-Comforts may be small: but the Divine Covenant-Comforts are Iob 15. 11. not small, but great and transcendent. They f [...]r surpass all Created discomforts. If 2 Cor. 1. 4, 5. discomforts of Gods Covenant-people abound: Gods Covenant-Consolations in Christ do abound and superabound. The Occasions of our discomforts are finite, the Foundation of our Comforts is infinite, even 2 Cor. 1, 3. the God of [...] Consolation, who can create and command all kinds and all Degrees of Consolation for his people. This is most sweet. 3. Permanent and Continuing: Mans Comforts are ofttimes but a flash, quickly vanishing and leaving the heart sadder and more disconsolate; as a flash of lightning gone in a moment, and leaving the night darker: but Gods Comforts are fixed, lasting and 2 Thes. 2, 26. everlasting Comforts; they minister Matter of Isa. 51. 11. with 1 Thes. 5. 16. Phil. 4. 4. everlasting joy and continual rejoycing.
(3) Comprehensively Comfortable. The Covenant of Faith doth (if we considered) comprehend all the Scripture-Consolations in it, which have been propounded to mankind since Adam's Fall. For, 1. The Matter of all Scripture-Comforts, is Christ with all his Benefits. All Scripture-Consolations are centred in Christ, as the Common meeting place. What is there in Scripture any way comfortable indeed, but as it tends to Christ, leads to the enjoyment of Christ in some regard or other? Now Christ and all his benefits are Comprized in this Covenant: Consequently all his Comforts. 2. The Instrumental Mean, whereby all Scripture-Comforts in Christ are tendered, is the 2 Cor. 1. 20. 2 Pec. 1 3, 4. 1 Tim. 4. 8. Promises, which are all yea and Amen in Christ. Now these Promises are all of them as so many branches, Clauses or Articles of the Covenant. Whatsoever Comfort there is in the Promises, it is Consequently in the Covenant it self. 3. The Instrumental Mean whereby all Scripture-Comforts in Christ and the Promises are actually and effectually applyed, is peculiarly Ioh. 1. 12, [...]3. Eph. 3. 17. Rom. 5. 1, &c. Gal. 2. 20. Faith. Now Faith is the Condition of this Covenant: whatsoever Comfortableness [Page 163] therefore is in Faith, is also comprehended in this Covenant. Hence we may say of this Covenant of Faith, that it is Gods great Magazein and Rich Treasury of Comforts: Gods General Receptacle and Store-house of Heavenly Refreshment, of Spiritual Support. No kind or sort of Comfort for any disconsolate Condition whatsoever, but may be hence extracted.
(4) Strongly and Prevailingly Comfortable. Humane Comforts are but weak and feeble, discomforts oftentimes prevailing over them, and leaving the heart fainting, sinking, despairing. But Gods Covenant-Comforts are strong and prevailing Comforts. Stronger then all their Discomforts whatsoever, and prevailing finally over them. To this effect it is said, That Heb. 6. 17, 18. God confirmed his Covenant, &c. to the heirs of promise by an Oath. That by two immutable things in which it was impossible for God to lye, we might have ( [...]) a strong Consolation or, a Potent, a mighty Consolation. It is opposed to that which is invalid, infirm. So then, God most strongly Confirmed his Covenant, that his federate people might have strong Consolation from his Covenant.
(5) Gradually Comfortable. The Covenant of Faith was revealed by degrees, the Following Administrations (as hath been already shewed) being still more Compleat and excellent then the foregoing. Proportionably the Covenant (though comfortable in every Administration, yet) is still more and more Comfortable in the Succeeding then in the foregoing Dispensations: and in the last Administration, viz. The New Covenant, most comfortable of all. Christ hath kept the good wine until now: His best Consolations, till this last Administration of the Covenant. Christ actually exhibited, being far more Comfortable, then Christ meerly Promised.
(6) Suitably, sufficiently & Compleatly Comfortable. Christs Elect seed, whether Converted already, or in the way of Converting to Christ, can have no Cause of discomfort and trouble possibly incident unto them, against which they may not furnish themselves with pregnant, suitable & sufficient Consolations from this Covenant of Faith. For,
1. How comfortable is this Covenant against Sin, and all Self-unworthiness! Herein God Covenanteth thus; Heb. 8. 12. Ier. 31. 34. I will be merciful to their unrighteousnesses, and their sins and their transgressions I will not remember any more. What an admirable Cordial is this to poor bruised and heavy-laden Souls, pressed down to the Earth, yea even to the gates of Hell, with the sense of self-sinfulness and self-vileness? These words may even lift up their spirits to Heaven, in hope and Consolation. For, 1. Here's the Object of discomfort fully expressed, and that in three words, and all in the plural number: [...]. unrighteousnesses, Sins, Transgressions. To intimate to us, That God hath mercy and pardon enough for all his Covenant-peoples Sins, of what kind soever: Original, Actual: against piety, equity, or Sobriety, &c: of what degrees or aggravations soever, whether against Mercies, judgements, means of grace, &c: and by [Page 164] what names or titles soever they be stiled and known. Why else doth the Lord here use such an heap of words? 2. Here's Gods Act of grace for his peoples Consolaton, against the former discomfort, most satisfactorily promised in two phrases; (1) He will be merciful to their unrighteousnesses. Gods mercy is infinite, their unrighteousnesses finite: therefore his Mercies shall utterly swallow up all their sinful miseries. (2) He will not remember their sins and transgressions any more. He will not only forgive, but forget. He will cross his Debt-book, that they shall never be questioned or called to an account for them. He will pass an Eternal Act of Oblivion upon them. Their sins shall be utterly buried in Oblivion, as if they had never been. Oh sweet refreshment! Then, their sins may be in them: but shall not be imputed to them. Their transgressions may burden them, but shall not sink them: may press them, but shall not oppress them: may exercise them, shall not execute them: may grieve and afflict them a while, but shall not condemn them or separate them at all from God in this or the world to come.
2. How Comfortable is this Covenant against all spiritual Enemies, The flesh, the world and the Devil, and their Temptations! These may oppose, tempt, and trouble Gods people, yet shall not prevail over Gods people, but rather Gods people over them, according to the intimation of this Covenant. 1. Over the flesh and sin; Partly, in that God Heb. 8. 12. [...]. 31. 34. will be merciful to their unrighteousnesses, and their sins and transgressions he will not remember any more. Partly in that God Heb. 8. 10. with Ier. 32. 40. will write his Law in their minds, and put his fear in their hearts, that they shall not depart away from him. If God then will not remember their sins any more: Here's their justification from sin, so that they shall not be condemned for it. If God will plant his laws and fear in them that they shall not depart from him: Here's their Sanctification against sin, so that sin shall never separate them from God. In both here's their victory over Sin. 2. Over the world and the things of the world: Partly, in that Christ their Covenant-Mediatour hath already overcome the world for them. Iohn 16. 33. In the world ye shall have tribulation; but, be of good chear, I have overcome the world▪ Partly, in that our Covenant-Faith, is the victory that overcometh the world. 1 Ioh. 5. 4, 5. Whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our Faith. Who is he that overcometh the world, but he that believeth that Iesus is the Son of God? 3. Over the devil and Satan this Covenant assures us also of victory, in that it Promiseth, (1) That the Gen. 3. 15. Seed of the woman (viz. Christ and his Elect) shall bruise the head of the Serpent. And in the Serpents head chiefly is his poyson, policy and greatest mischief seated. (2) That Gods Covenant-people shall have Gods Ier. 32. 40. with Rom 8. 35. to the end of the chapt. fear put into their hearts, so as they shall not depart away from God. Consequently no power or devices of Satan shall ever be able to separate them from the love of God in Iesus Christ their Lord, in which regard they are more then Conquerours. (3) That Ier. 31. 33. Heb. 8. 10. God will be to them a God: and they [Page 165] shall be to him a people. And if God be theirs, Rom▪ 8. 31. if God be for them, what can prevailingly be against them? How comfortable these things! what though we have many Enemies, in and for Christ? we have more and stronger Consolations in Gods Covenant through Christ.
3. How Comfortable is this Covenant against Divine wrath! Gods wrath is most terrible and intolerable to sinful dust and ashes. Psal. 30. 5. In his favour is life, Consequently in his frown is Death. Psal. 76. 7. Who may stand before him when he is angry? Psal. 104. 32. He but looketh on the Earth and it trembleth: He but toucheth the hils, and they smoak. Hereupon Gods people, above all things, Supplicate for his favour; Psal. 4. 6. Many say, who will shew us good? LORD lift thou up the light of thy Countenance upon us: and deprecate his wrath, Psal. 6. 1. O LORD rebuke me not in thine anger, neither chasten me in thine hot displeasure. Now this Covenant doth sweetly secure and comfort us against divine wrath for sin; 1. By assuring us that the Matter, or Procuring Cause of Gods wrath, viz. our Ier. 31. 34. Heb. 8. 12. sins, shall be totally and finally removed out of his sight and memory. Consequently his wrath shall be removed with our sins. 2. By certifying us, That, though Psal. 89. 30 to 35. God for our iniquities, and failings (arising from the reliques of sin in us) chasten us with stripes and visit us with a rod: yet his lovingkindness he will not utterly take from us, nor suffer his faithfulness to fail. Now if Gods faithfulness and loving-kindness shall not fail us; Gods wrath shall not condemn us. 3. By telling us, That The Lord Ier. 31. 33. Heb. 8. 10. will be our God, and we shall be his people. Now by this blis-ful Covenant-Relation betwixt God and us, Gods revenging wrath is removed from us for evermore.
4. How Comfortable is this Covenant against all Terrours of Conscience! when Conscience is once throughy awakened with clear apprehensions of Sin, the Curse, and wrath of God for sin; oh how furiously doth it sting, gnaw, and tear the very soul in pieces! How restless, how perplexed, how despairing, how dangerous is such a mans Condition! Pro. 18. 14 The Spirit of a man will sustain his infirmity: but a wounded Spirit who can bear? Yet in this Covenant are excellent Antidotes against all these troubles and terrours of Conscience. For, 1. Herein God promiseth (as hath been shewed) Recovery from the state of sin and death, to a state of righteousness and eternal life: and this by Christ, through Faith. Therefore here is Iustification and pardon of sin promised: Free justification through faith without merit: and full justification by Jesus Christ, God as well as man. And will not this calm the most perplexed and wounded Conscience? Rom. 5. 1. Being justified by faith we have peace with God through Iesus Christ our Lord. So that we not only joy in hope of the glory of God: but also we glory in Tribulation. Therefore come unto this Covenant, and therein (z) unto Christ by Faith all ye that labour and are heavy laden, and he will give you rest. Take his yoke upon you,—and you shall (y) Mat. 11. 28, 29, 30. find rest to your Souls. Christ that by a word made such a perfect calm in the tempestuous Sea, can as easily by a word make a perfect calm [Page 166] in a troubled conscience. 2. Herein God Covenanteth to Ier. 31. 33. Heb. 8. 10. be Our God, and that we shall be his people. So that our main and principal happiness is safe and secure. Here's matter of Triumph, against all Terrour and trouble of Spirit whatsoever.
5. How Comfortable is this Covenant against the wages of Sin, Death that Iob. 18 14. Rom 6. 23. King of terrours: and all the Harbingers of death, afflictions, weaknesses, pains, diseases, &c! For, 1. This Covenant of Faith is a direct and plenary remedy against the breach of the Covenant of works, and the penalty of that Breach, Death. According to this Covenant of works Rom 5. 12. to the end man brought death upon himself by his own disobedience: According to this Covenant of Faith God restores [...]apsed Man from sin to righteousness, from Death to life, by the Obedience of his Surety and Mediatour Jesus Christ. 2. This Covenant leads us to Christ, and to a State of Salvation in him: Consequently, i [...] once we be in Christ, Rom 8. 1. there's no condemnation to us. 3. This Covenant, embraced by Faith, makes God ours, and Jesus Christ ours. Now if God and Jesus Christ be once ours, all things are ours for our Good. Poverty as well as Riches; Wants as well as Fulness: Sickness as well as Health: Weakness as well as Strength: Pains as well as Ease: Death as well as Life. The worst of these are ours, for our benefit as well as the best of these. Death and its Harbingers are in their kinde through Christ advantagious, amicable and gainful to us, as well as life and its refreshments. 1 Cor. 3. 21, 22, 23. All are yours,—whether the world, or life, or Death, or things present, or things to come: all are yours: And ye are Christs, and Christ is Gods. (1) By Death's Harbingers, Necessities, distresses, afflictions, &c. Gods people are Deut. 8. 15, 16. Hambled, that they wax not proud: Deut. 8. 15, 16. Iames 1 2, 3. Proved and tryed that they be not dross, but pure gold: Isa. 27. 9. Purged and refined from their sins and iniquities: Rom. 5. 3, 4 5. Iames 1. 3. Improved and advantaged in their Graces and Spiritual Growth; as the body by a growing Ague, or as the grass by an April shower: Rom. 5. 4 Experimentally acquainted with God and his ways in Christ, more then ever: Psal. 119. 67. Reduced from disobedient wandrings out of Christs paths: Psal. 119 67. 71. Incited to more diligent and vigilant Obedience; om 8. 29 conformed unto Jesus Christ their elder Brother: Heb. 12. 5. to 10. Assured more and more of their filial Relation to God, and of Gods paternal faithfulness to them; And in a word, hereby they are 2 Cor 4. 1 [...]. wrought, fitted and prepared for eternal glory. Our souls are apt to canker and grow rusty by sin: afflictions are Gods sharp files that rub off our rust. The strings of a musical instrument, when struck, make the sweetest melody: so the strokes of afflictions make our souls spiritually melodious. Io. Bradford, in prison said, Io. Bradford. Epist. ad matrem. Act. & [...]. vol. 3. God doth thus punish me: nay rather in punishing blesseth me. And indeed I thank him more of this prison, then of any Pasture, yea then of any pleasure that ever I had▪ For in it I find my most sweet good God always. Ignot. epist. ad Roman. Ignatius professed when he began to be a sufferer, he began to be a disciple of Christ indeed. (2) By Death it self, Gods people Are [Page 167] Rom. 6. 7. Rev. 14. 13. ▪ Delivered from all their sins, sorrows, miseries and enemies; as Israel once by the Red Sea from the Egyptians, or as Ionah once from the Sea, waves and storms, by being swallowed up in the fishes belly. Are Isa. 57. 2. 1 Thes. 4. 13. laid to sleep in the bed of the Grave perfumed by Christs own body. And Are Luk 2. 29. 2 Cor. 5. 1. let out of an earthly tabernacle into the House not made with hands eternal in the Heavens. It were ill with Christians if they might not dye, and so go home to their heavenly Father. Oh blessed Covenant that can thus turn poysons into medicines; and worst of evils for sin, unto Good for the Sinner!
6. How Comfortable is this Covenant in respect of all our Graces! 1. Are we troubled about the Truth of Grace? By this Covenant we may resolve our selves. Covenant-Grace, is true Grace. Now, Covenant-Grace, (1) Illuminates the darkest mind in the weakest Christian so as savingly to know the Lord, and Principles of Godliness. Ier. 31. 34. And they shall no more teach every man his neighbour, and every man his brother, saying, Know the LORD: For they shall all know me, from the greatest of them unto the least of them, saith the LORD. (2) Mollifies the hardest heart; so as to transform and turn Ezek. 36. 26. a heart of stone into an heart of flesh. (3) Renews the very frame of heart and spirit, that they become New Creatures. Ezek. 36. 26. A new heart also will I give you, and a New Spirit will I put within you. (4) Conforms the Mind and heart sweetly to the Laws of God. Heb. 8. 10. I will put my Laws into their minde, and write them in their hearts. So, there shall be a Law within them, answerable and conform to the Law without them. (5) Purifies and cleanses them both from Heb. 8. 12. Ezek. 36. 25. 26, 27, 29. guilt and filth of their iniquities. (6) Prevails victoriously over the Old Serpent and all his subtilties: Gen 3. 15. bruising his Head. (7) Finally, Covenant-Grace makes us effectually and wholly the People of God. Ier. 31. 33. And I will be their God, and they shall be my people. If we be furnished with such Grace as this: then we may be of good Comfort, for we have true Covenant-Grace. 2. Are we obstructed in the Actings of Grace, that they are low, dull, feeble, &c. in their operations: and this discourageth us? Behold this Covenant comforts against all such obstructions and discouragements. Partly, Promising That Ezek. 36 27. God will put his spirit within us, and cause us to walk in his statutes, and keep his judgements and do them. This is very comfortable. Partly Alluring our Graces, especially our Faith, Hope and Love, to act towards God and Jesus Christ with all vivacity and alacrity, who offer themselves in this Covenant of Faith, to do so much for us and to be wholly ours for evermore. What greater and quickning Motives could be laid before us? 3. Are we perplexed at defects and weaknesses of Grace? Herein this Covenant relieves and comforts us. For, according to this Covenant, (1) We have Gods Ezek. 36. 27. with Zach. 12. 10. Gal. 5. 22, 23. spirit put within us. This is clearly Covenanted. Now Gods Spirit, being the spirit of Grace, supplies them, in whom he is, with all kinds and degrees of grace necessary unto Salvation, and helps their infirmities, Rom. 8. 26. (2) Be our Graces never [Page 168] so weak and feeble, yet they are sufficient to make us Ier 31. 33. Heb. 8. 10. Gods people, both for present, and for ever. Though weak, yet are they so strong as to bring us at last unto glory. 4. Finally, Are we afraid of Decays of Grace, that our graces will at last wither, and we fall away? Have we such a Covenant as this: and shall we be afraid of Apostasi? Consider, (1) This Covenant is 2 [...]am. 23. 5. Ier. 32 40. Heb. 13. 20. an everlasting Covenant. Therefore the Grace of this Covenant, must needs be everlasting Grace. (2) This Covenant is most sure and faithful: nothing shall overthrow it. Therefore Grace begun in us according to this Covenant, cannot fail. (3) God in this Covenant expresly promiseth; Ier. 32. 40. I will not turn away from them, to do them good: but I will put my fear in their hearts, that they shall not depart from mee. God will not turn from them: they shall not depart from God. Oh how sweet and cordial are these Comforts!
7. How Comfortable is this Covenant in regard of Prayer and all Christian duties! For, 1. This Covenant notably encourageth unto Prayer, and to all Duties of Christian Obedience, by the many Zach. 12, 10. Ier. 29. 12. Psal. 50. 15. Mat. 7. 7, 11. with Luke 11. 13. Mat. 21. 22. Iohn 1 [...]. 23. & 14. 13. Iames 5. 15. Rom. 10. 13. Promises of Divine Aud [...]ence and acceptance, comprized in the Covenant. Hereupon Gods people in former ages have so encouraged themselves to Prayer, and in Prayer by Gods Covenant and Promises. As, The Psal. 74, 19. 20.▪ Church, in great affliction. Iacob Gen. 32. 9, 12. in great fear of Esau▪ David 2 San. 7. 25. to the end of the chapt. upon Gods renewing Covenant with him. King Iehoshaphat, 2 Chron. 20. 7, 8, 9, &c. in extream danger of his enemies. The Levites, Neh. 9. 7, 8, &c. 3 [...]. in their solemn day of Humiliation for the sins of the people, &c. In like sort all Gods people in all succeeding ages may encourage themselves both unto Prayer and in Praying, by the Covenant and the Promises thereof. As Aaron and Hur held up the hands of Moses praying, so the Covenant and Promises hold up the hands of Faith and fervency in Christians praying. And in like sort Gods Covenant and Promises encourage unto all Christian duties. Hence Gods Psal. 105. 7, 8, 9, &c. 42. 45. Covenant and Promises, and the performance thereof to Israel most punctually, are remembred and storied, that (from Consideration thereof) Gods people might observe his Statutes, and keep his Laws. 2. This Covenant singularly supporteth and comforteth God people against all their failings and infirmities discovered in Prayer or in any other Christian observance: And this divers ways, As 1 Partly, By declaring upon what terms and considerations we are now to perform all Christian duties, Prayer, &c. Not as Matters Antecedent to our Iustification and acceptation with God, (as once Personal obedience was required under the Covenant of works;) but as Matters Subsequent to, and following upon our Justification and acceptation with God in Christ. Not as Causes of Iustification, but as fruits and effects of Justifying Faith, Iames 2. 14. to the end of the chapt. as Iames implyeth. Not as matters of righteousness before God: but as Matters of true thankfulness unto God for his righteousness bestowed upon us. As Luther said excellently. M. Luther in Gal. 2. 20. The weak are to be instructed how good works do not justifie: How they ought to be done, How not to be done. They ought to be [Page 169] done, not as the Cause, but as the fruits of righteousness. And, when we are made righteous, we ought to do them: but not contrariwise, to the end that when we are unrighteous, we may be made righteous. The Tree maketh the apple, but not the apple the Tree. Thus this Covenant, though it require Faith as the Instrumental Cause of our Justification before God, yet it requires worthy walking in all Christian duties as fruits and effects of a justified state, and as testifications of love and gratitude to God for the same. Now this is Comfortable, that our Christian duties are not the Cause or Matter of our righteousness before God; for then our failings therein would condemn us: But are fruits of a justified State. Therefore God accepting the integrity of them covers their infirmities. 2. Partly, By discovering to them, That seeing God when he brings them first into Covenant with himself is Ier. 31. 34. Heb. 8▪ 12. merciful to their unrighteousnesses, and will remember their sins and transgessions no more, which they committed in their carnal state: much more he will be merciful to all the infirmities, failings and weaknesses of their Christian duties, and to all the reliques of sin in them, and will remember them no more, whereof they become guilty in their Covenant-State. If God remit the Ten thousand Talents; will he not much more forgive th [...] hundred pence? How Comfortable are these Considerations! Gods people according to this Covenant are not justified for their Christian duties: nor shall they be condemned for their failings and infirmities in their Christian duties. But their infirmities being covered, their Evangelical integrity in all their duties and services shall be accepted.
8. Finally, How Comfortable is this Covenant against all Difficulties or Impediments that may arise, and all Objections that may possibly be made, contrary to the Salvation or happines of all Gods Covenant-people! This Covenant removes all Impediments, facilitates all difficulties, and answers all objections, that may stand in the way, or discourage them. 1. Is it guilt of Sin? Ier. 31. 34. Heb. 8, 12. God will be merciful to their unrighteousnesses, and will never remember their Sins or transgressions any more. 2. Is it inherent filth and power of Sin? Ezek. 36. 25, 26. God will sprinkle clean water upon them, and they shall be clean: from all their filthiness, and from all their idols will be cleanse them. A New heart also will he give them, and a New spirit will he put within them. 3. Is it hardness and impenitency of heart? Ezek. 36. 26, 31. God will take away the sto [...]y heart out of their flesh, and will give them an heart of flesh.—The [...] shall they remember their own evil ways, and their doings that were not good; and shall loath themselves in their own fight, for their iniquities, and for their abominations. 4 ▪ Is it divine wrath, and the extream distance betwixt God and them? Gods wrath is passed away from them, Christ according to this Covenant having fully satisfied divine justice in their behalf: and they are by Covenant become a Psal. 148. 14. people neer unto God; I [...]r. 31. 33. Heb. 8. 10. He being their God, and they his people. 5. Is it the Curse and Condemnation of the Law? Gal 3. 13, 14. Christ hath redeemed them [Page 170] (according to this Covenant) from the Curse of the Law, being made a Curse for them. So that Rom. 8. [...] Now there is no Condemnation to them that are in Christ Iesus. 6 Is it infirmity or weakness of Graces or Duties? Be their graces never so infirm, yet shall they persevere to the end: God having Covenanted, Ier. 32. 39, 40. To give one heart and one way, that they may fear him for ever. (Heb. All days.) And, To put his fear in their hearts, that they shall not depart from him. Their weakest Graces then, shall be so strong as to last for ever, as to keep them close to God for ever. And Consequently they shall be stronger then all their sins and spiritual Enemies. As for infirmities in their Duties, God hath promised to relieve them by his Spirit; Ezek. 36. 27. I will put my spirit within you, and cause you to walk in my Statutes, and ye shall keep my judgements and do them. And according to this Covenant of Faith, As their Perfections in duties cannot justifie them: so their Imperfections in duties shall not condemn them. For, Heb. 8. 12. God will be merciful to their unrighteousnesses. In a word, God undertakes for both sides: For them, and for himself. He will be their God, and they shall be his people. 7. Finally, Is it Death, the Devil, or any thing, that can hinder the happiness of Gods Covenant-people? Nothing at all shall do it. Neither Death; For, this Covenant removes them from Death to life. Nor Devil; For, this Covenant assures the old Gen. 3. 15. Serpents head shall be bruised by the Seed of the woman. Nor any thing; For; Rom. 8. 31, 33, 34. if God be thus for them; who, or what shall prevailingly be against them?—who shall lay any thing to the charge of Gods elect? It is God that justifieth: who is he that Condemneth? Come hither ye children of Gods Covenant, and Heirs of Promise: and Comfort one another with these words.
VI Everlasting. Gods Covenant of Faith is not only long lasting, but Everlasting. This the last Property of this Covenant, which I shall here open: and that briefly, shewing, 1. That this Covenant is Everlasting. 2. How, and in what sense it is Everlasting.
1. That this Covenant is everlasting, is clear; 1. From Gods Denomination, who hath often stiled it, An Everlasting Covenant. In the Old Testament he frequently cals it, in Heb. [...] Berith [...]; Gen. 17. 19. Isa. 24. 5. & 55. 3. & 61. 8. Ier. 32. [...]0. [...]. 16▪ 60. & 37. 26. A Govenant of Eternity. In the New Testament he cals it in Greek [...], Diatheke Aionios▪ Heb 13. 20. The Eternal Covenant, or, The Everlasting Covenant. 2. From the Confession of such as be in Covenant with God, acknowledging Gods Covenant to be Everlasting, As, 1 Chron. 16. 17, 18. & Psal. 105. 10, 11. The Covenant with Israel touching Canaan was an Everlasting Covenant. And David said of this Covenant renewed with him; 2 Sam. 23. 5. Although mine house be not so with God, yet he hath made with me an Everlasting Covenant. 3. From the Nature of the Covenant it self, as formerly opened and confirmed, it is clear The Covenant of Faith must needs be Everlasting, whether we take notice of the Order, Sureness, Matter, or Mediatour of it. 1. The Order of it, is last, The Covenant of works in innocency was First. That [Page 171] being wholly overthrown by the Fall, The Covenant of Faith succeeds and comes in place thereof, as a Remedy: offering Jesus Christ as a publique Surety for all Gods elect, Passively To satisfie divine justice offended to the full, by his suffering the Curse and Penalty of the broken Covenant for them; and Actively to fulfil all righteousness in his own person compleatly which the Covenant of works required. The Covenant of Faith, and therein Christ, being despised; No other Covenant takes place, by way of Remedy: But certain perdition follows. This Covenant therefore is everlasting. 2 The Sureness of this Covenant is such, that (as hath been abundantly cleared,) nothing can possibly overthrow it. Now that must needs be everlasting, which nothing can overthrow. The Covenant of works was not Everlasting, because it was not sure, it was quickly overthrown by Adams disobedience. 3. The Matter of this Covenant is Everlasting; viz. Righteousness and Everlasting life Covenanted on Gods part: and an Everlasting Covenant-Relation stablished betwixt God and his Covenant-people. Heb. 8. 10, 12. I will not remember their sins and transgressions any more.—I will be to them a God, and they shall be to me a people. How long? For ever. No time is limited. Now the Matter Covenanted being Everlasting; the Covenant is so also. 4 Finally, The Mediatour of the Covenant is everlasting; viz, Heb. 13. 8. Iesus Christ yesterday, and to day, and for ever the same. His Person is Ioh. 1, 1, 2. Isa. 6. 9. Heb. 1. 8, 10, 11. 12. Eternal▪ His Office Heb. 1. 8. Isa. 9. 7. Heb. 5. 6. & 7. 3, 25. Everlasting: Consequently the Covenant whereof he is Mediatour, is everlasting.
2. How, and in what sense this Covenant is Everlasting: For clearing of this, consider, A Thing is said to be Eternal or Everlasting three ways. viz. 1. Most properly, perfectly aud absolutely a thing is everlasting, which never had beginning; Never Succession of former or latter, or any change; and never shall have end. This (as the Schoolmen phrase it,) is, aeternum & a parte ante, & a parte post: in quo nec est prius, nec posterius, &c. viz. Eternal both in respect of the part before, and the part after: wherein is neither former nor latter, but all at once. This in the Hebrew phrase is stiled, Psal. [...]5. 6. [...] Hhholam va-hhhed; Ever and Yet, from [...] Hhholam, latuit; which signifies To lie hid; Because the beginning and End of that which is Eternal is hid, past finding out: and in that which is properly Eternal, we can never come to a Period. There is still [...] Hhhed; a yet: something further and further then we can comprehend. In Greek it is called, [...], as it were, [...], Always existing; for, that which is properly eternal is always existing, still the same. In this Sense Gen. 21. 33 Isa 5. 7. 15. Psal. 90. 2. & 102. 24. to 28 God, and he alone is eternal or Everlasting: being absolutely incapable of beginning, succession or end. 2. Improperly, A thing is stiled Everlasting or Eternal, which (though it had a beginning; yet) never shall have end. In this Sense, Hels torment is called Mat. 25 46. with Dan. 12. 2. Luke 26. 9. Everlasting punishment: Heavens happiness is called life Eternal; for these shall once begin, but never End. 3. Most improperly, A thing is sometimes counted Everlasting or Eternal, which is only Diuturnal, or Long-lasting; [Page 172] which both had a beginning, and shall have an End. Thus God Covenanted to give Phineahs and his seed, N [...]mb. 25. 12, 13. An everlasting Priesthood: and yet his Priesthood had its beginning and End, as all other Ceremonies and Types. Thus God promised Canaan, &c. for an Gen. 48. 4. Everlasting possesson to Iacobs Seed: and yet as they began, so they ceased to possess that Land.
Gods Covenant also may be Considered, 1. According to the Substance of it, As tendering unto Sinners Righteousness and eternal life by Jesus Christ through Faith, The Lord becoming their God and they his people. 2. According to the Circumstances of it, or its Manner of Administration, whith was in one sort before Moses, in another sort under and after Moses till Christ, and in another sort after Christ, as hath been abundantly declared.
Now these things premised, it is easie to Resolve how the Covenant of Faith is Everlasting. 1. It is not Everlasting either for Circumstance, or substance, absolutely, perfectly and most properly. For that is Gods sole Prerogative. 2. It is everlasting according to the Substance of it, Improperly. That is, Though it had a beginning presently after Adams Fall, yet it shall never have an End: but Gods Covenant-people shall be his people and he their God both in this and the world to come. 3. It is everlasting according to the Circumstance or manner of Administration, most improperly: having both beginning and End. That is, being Longlasting. So, the Mosaical Administration continued till Christ. The Evangelical Administration shall continue from Christ to the end of the world. Then all Administrations shall cease, and be swallowed up in immediate vision and full fruition of God in Christ blessed for evermore.
Thus The Covenant of Faith is Everlasting, that is, without End, for the Substance of it. Consequently, 1. It is most firm, faithful and Sure. That is Sure, which is Everlasting. 2. All the federates or Covenant-people of God shall Persevere to the End, and never Apostatize. They may fall: yet not totally, nor finally fall away▪ Rom. 8. 35. to the end. Nothing shall separate them from Gods love in Christ, whilst the Everlasting Covenant keeps them still in Gods everlasting Arms. 3. This Covenant of Faith is God, Last Covenant, after which no succeeding Covenant is to be expected. What can succeed that which hath no end? The Covenant of Faith succeeded the First Covenant, the Covenant of works: and tendered a Remedy against that Covenant-breach. But if this Remedy, this Covenant of Faith, be not accepted but despised, where shall such despises appear?
COROLLARY VIII.
VIII. HEnce, Finally, The Concord and Discord: The Agreement and Difference betwixt the Covenant of Works, and the Covenant of Faith, is notably conspicuous from the Nature of the Covenant of Faith thus unfolded in the General. If the Natures of the Covenant of Works, and of the Covenant of Faith, formerly described, be duly weighed, it will evidently appear, that in some few thing they Agree, but in many things they Disagree.
As a Ground for opening of this Agreement and Difference betwixt these two Covenants, those words of the Apostle are Considerable.—Rom. 3. 27. Where is boasting then? It is excluded. By what Law? Of works? Nay: But by the Law of Faith. In this accurate Epistle, the Apostle, Treating of our Justification before God, Having showed at large That neither Iew nor Gentile can be justified by the works of the Law, chap. 1. verse 17. to chap. 3. ver. 21. He Proves that both Iew and Gentile are justified of meer Grace by Faith alone in Iesus Christ. 1. Because God hath without the Law revealed another way of justifying Sinners, viz. by remitting their sins freely through Faith in Christs blood, chap. 3. 21. to 27. 2. Because Justification by Faith excludes all boasting from any thing at all in the Sinner. ver. 27. Therefore (God intending to take all the glory of Sinners Iustification to himself alone) all both Iews and Gentiles must be justified by faith only. God being one, and his way of justifying one also. verse 28, 29, 30. and yet this doth not make void, but establish the Law in Christ, ver. 31. 3. Because Abraham, the Father of the Faithful was justified by Faith only without the Works of the Law, and that in his uncircumcised state: consequently so must all his spiritual Seed be justified, chap. 4. throughout. Thus stands the Context. This 27th verse then shews; 1. That's Gods way of justifying Sinners, which excludes all boasting from Sinners. And, 2. Not the Law of Works, but The Law of Faith excludes such boasting. By, [Law of Works] understand, The doctrine of works; viz. That Doctrine which prescribes and requires Works as the Condition and Matter of our Iustification. This is only The Covenant of Works. It is said, Works: not Work. Because it is not one, but all the Works of the Law for kind and degree perfectly and perpetually done in mans own person, that will justifie according to the Covenant of Works. By [Law of Faith] understand the Doctrine of Faith; viz. That Doctrine which Prescribes Faith only as the Instrument and Condition of justifying. This is only The Covenant of Faith, The Gospel. Betwixt these two Laws, these two Covenants, this Text expresseth a Concord, and a Discord. A Concord, In that they are each of them stiled a [Law]: A Discord, In that the one requires works, the other Faith, as the Condition: and in that Boasting, [Page 174] is excluded by the one, but not by the other. Whence it is clear, That as there is some Agreement, so there is some disagreement betwixt the Covenant of Faith and the Covenant of Works. Note, 1. Wherein they Agree. 2. Wherein they disagree. 3. Results from both.
I. The Agreement betwixt the Covenant of Works and Covenant of Faith consists chiefly in certain Generalities. viz. They agree in the General notion and Consideration.
1. Of their Efficient Cause, or Author. One and the self-same absolute, infinite and eternal God being the Prime Cause and Gen. 2. 16, 17. with Gen. 3. 15. & 6. 18. & 17. 2. &c. Exod. 24. 8. 1 Sam. 23. 5. Ier. 32. 38, 39, 40, &c. H [...]b. 8. 8. &c. Author both of the Covenant of Works, and of the Covenant of Faith. For none but God can create and institute a Covenant betwixt God and Man; which shall be Acceptable to God, and Advantagious to man.
2. Of their Impulsive, or Inward Moving Cause; viz. Divine Grace. Of meer Grace God pleased to admit Gen. 2. 16, 17. 1 Cor. 4. 7. Adam into Covenant with himself in Innocency: for the most perfect Creature having nothing but what he received from the Creator, can demerit nothing from the Creator. And of meer Ezek. 16. 1. to 9. & 36. 22, 32. Grace God admitted Man into Covenant with himself after the Fall: Lapsed man being much more unable then man innocent to challenge any thing from God by way of merit.
3. Of the Federates, or Parties Covenanting. To both these Covenants, Gen. 2. 16, 17. & 17. 2. God and Man are Parties. Not God and Angels: Not God and inferiour Creatures▪ God then is a Party on the one hand: and Man on the other. Yea Man Compare Gen. 2. 16, 17. & Rom. 5. 12, 14. with Gen. 3. 15. Rom. 5. 14. to the end. Gal. 3. 16. 17. as in an Adam, as in a publique person, is a Party to the Covenant of Faith, as well as to the Covenant of Works. As these are two Covenants: so there are two Adams and their respective Seeds▪ With these two Adams and their Seeds, God contracts in these two Covenants respectively: as hath been See in Book II. chap. 2. Aphor. 2. Section III. fotmerly cleared at large.
4. Of the Matters Covenanted and restipulated. In both these Covenants God Gen. 2. 16, 17. & 3. 15. Deut. 5. 2, &c. Propounds a Law, and Promiseth Life to man upon some Condition. And man restipulateth in some sense Faith and Obedience to God. There is a Faith required in the Covenant of Works, as well as in the Covenant of Faith: And an obedience required and restipulated in the Covenant of Faith, as well as in the Covenant of Works, (though of a different nature) as after will appear.
5. Of the Form of the Covenants. The General Form of both these Covenants, is a See before in Ch. II. Aphorism. 2. Sect. 4. mutual Agreement and reciprocal stipulation betwixt the Federates God and man.
6. Of the inward foundation or Principle of performance on both Gods part, and Mans. On Gods part the inward Principle (if we may so speak) inclining him to perform whatsoever he promised in both these Covenants, is his T [...]t. 1, 2. Heb. 10. 23. & 11. 11. Deut. 7. 9. Truth and Fidelity. On Mans part the inward ground and Principle disposing and enabling him to keep and perform what he restipulateth to God in both these Covenants, is Gods writing his Law and Covenant in his mind, and putting his Spirit and [Page 175] fear into his inward parts. In Gen. 2▪ 16 17. with Rom. 2. 14, 15, 16. Adams heart the Law or Covenant of works was written, naturally: and enabled him to observe it. In every godly man's heart Ier. 31. 33. & 32. 40. Ezek. 36, 26, 27. the Law or Covenant of Faith is written in his mind, and Gods spirit and fear put into his heart, supernaturally: and enableth them to keep it. When this inscription fails, or is obliterated, proportionably the federal performance fa [...]ls and is obstructed.
7. Finally, The Covenant of works and Faith do Agree in their General Scope and End▪ viz. Gods manifestation of his excellent Glory to and in his Creature: and Man's Participation of true and eternal Happiness from and in his Creator God blessed for evermore. Amen.
Thus these two Covenants do well Agree in these General respects and Considerations. But all this Agreeement is very imperfect, remote, and at a great distance, being only Generical. The difference betwixt them on the other hand is more Perfect, immediate, and neer at hand, being specifical.
II. The Disagreement, or Difference betwixt the Covenant of Works, and the Covenant of Faith, is manifold and very great. And it Consists not in General, but in precise Special respects and [...], As.
1. They differ in the special Consideration of their Efficient Cause, or Author. One and the same Faithful and everliving Gen. 2. 16, 17▪ with Gen. 3. 15. & 6. 18. & 17. 2. &c. God was the Author of them both: but in different respects. He was Author of the Covenant of Works, As a loving wel-pleased and bountiful Creator, dealing with his upright, perfect and spotless Creature: But he was Author of the Covenant of Faith, As a most gracious and merciful Redeemer in Christ, dealing with his Elect lapsed into sin and misery through Adams disobedience. So that God founded the Covenant of Works upon the integrity of Man's Creation: But he grounded the Covenant of Faith upon the Perfection of mans Redemption. Hence, the Covenant of Works is stiled by some, A Covenant of Amity, or Friendship: because when it was made there was perfect Amity betwixt God and man. Contrariwise the Covenant of Faith is called a Covenant of Reconcilement, because when it was first made there was betwixt God and man extream En [...]ity, needing Reconcilement.
2. They differ in the Special notion of their Impulsive, or inward moving Cause. Gods meer Grace was the sole inward Cause inclining him to make both these Covenants: but differently. Gods Grace, as it is Grace of Benevolence, or of good-will towards his perfect and innocent Creatures, (yet deserving no good thing at all from their Creator, no more then the most curiously fashioned pot can deserve ought from the Potter,) I say, this Grace of good will moved God to make his Covenant of Works. But Gods Grace, as it is Grace of Commiseration and of bowels of mercy, towards his sinful and miserable Creatures, deserving onely all evil from their Creator, moved him to make the Covenant of Faith; As See Corol [...]r. 2 in this pre [...]ent Chap. hath formerly been explained more at large. So that, though in some sense the Covenant of Works [Page 176] was of Grace: yet the Covenant of Faith is of Grace much more peculiarly and Eminently. Hence by way of Singular Eminency it is called The Covenant of Grace.
3. They differ in the Special Consideration of the Federates, or Parties Covenanting. True, God and man (yea Man as in an Adam, as in a publique or universal Person) are Parties to both these Covenants: yet in far different sort. Gen. 2. 16, 17. Eccles. 7. 29. God as a well-pleased, benevolent and bountiful Creator: Man as a pure and upright Creature in the First Adam, were Parties to the Covenant of Works. On the other hand, Gen. 3. 15. God as a gracious, merciful and Compassionate Redeemer in Christ: Man as a polluted, wretched, undone Sinner, yet elected and respected in Christ Jesus the last Adam, are Federates or Parties to the Covenant of Faith.
4. They differ in the Special Notion of the Matters Covenanted in both these Covenants. For though, On Gods part there be A Law imposed, and A Promise of everlasting life Propounded And On Mans part Faith and Obedience restipulated, In both these Covenants: yet these Matters are set forth herein with great difference.
(1) On Gods Part, His Law and Promise, in the Covenant of Works and of Faith differ much. I. His Law or Command imposed in them, may be thus differenced and distinguished. 1. In that Covenant His Law is Gen. 2. 16, 17. with Rom. 3 27. Gal. 3. 11, 12. A Law of Works, requiring works, as the Condition and matter of mans justification: In this Covenant, His Law is A Law of Faith, requiring Faith in Christ, as the instrument and condition of justification. 2. In the Covenant of Works Gods Law and Command is immediatly laid Gen. 2. 16, 17. Gal. 3. 10. upon Mans own Person only, in its utmost extent, exaction, rigour and Curse. But in the Covenant of Faith Gods Law and Command is immediatly laid Gal. 4. 4, 5. & 3. 13. Rom. 8 3. upon Christs person only in its utmost extent, rigour, and Curse; and in Christ upon Rom [...]. 3, 4, 26. Psal. 119. 6. 1 Kings 15. 5▪ Mat. 11. 30. his Covenant-seed with merciful lenity & Moderation, God accepting their upright respect to all his Commands and covering their infirmities. This makes Christs yoak, an easie yoak: and his burden, a light burden. 3. The Law imposed in the Covenant of Works, was only Natural: but the Law of the Covenant of Faith is also Supernatural. II. Gods Promise in these two Covenants is exceeding different also. For, 1. The Covenant of Works Promiseth Gen. 2. 16. 17. Gal. 3 12. Life, yea a blessed and everlasting life, yet only an Animate Life or Natural life on Earth in Paradise, so far as we can gather from Scripture: But the Covenant of Faith▪ promiseth not only Rom. 1. 17. Gal. 3. 11. Iohn 6. 35, 53, 54. & 11. 25. an happy everlasting life, but a supernatural and Divine life, even a Noble Translation from Sin and Death to righteousness and eternal life, inchoate on Earth by Grace, consummate in Heaven by glory. 2. That Covenant promised everlasting life on Earth, as a Reward of justice: This Covenant promiseth eternal life in Heaven, as the reward of the riches of mercy and Free-grace. Rom. 4. 4, 5, &c. To him that worketh, is the reward not reckoned of grace but of debt: but to him that worketh not, but believeth [Page 177] on him that justifieth the [...]ngodly, is the reward not reckoned of debt but of Grace. 3. That Covenant promiseth life Everlasting to Gen. 2. 17. Gal 3. 12. perpetual and perfect Personal Obedience, but in case of failing though but in the least degree, leaves no place for Repentance or Remission of Sin. But This Covenant promiseth Ioh. 3. 16. Mark [...]0. 16. Eternal life to him that believeth; and withall Heb. 8. 12. with [...]zek. 36. 25, 27, 31. Isa. 1. 16, 17, 18. & 55. 7. free Remission of Sin to him that Repenteth, yea Ezek. 36. 26, 31. Zech. 12. 10, &c. Repentance also to him that Sinneth. 4. Finally, That Covenant of works promised Gen. 2. 16, 17. with Rom. 8. 3. Gal. 3. 21. 22. life upon Condition of perfect personal Obedience, but promised not a permanent ability for such obedience: But this Covenant of Faith, not only promiseth everlasting life unto believing, but also Ier. 32. 38, 39, 40. persevering Principles of Grace enabling them so to believe unto the end.
(2) On Mans part, Faith and Obedience restipulated in these two Covenants have their respective differences also. 1. Faith restipulated in the Covenant of VVorks, though it agree with Faith restipulated in the Covenant of Faith, in that (1) Both of them are of God▪ (2) Both of them tend to perswade man of Gods love; (3) Both of them beget and breed in man love to God (as that learned [...]o. [...] de triplici [...], Thes. [...]2, 13, 14. in [...] Miscel. [...] 545. in fol. Genev. 1642. Cameron hath well observed) yet it differs also from it, divers ways. Viz. 1▪ in the Manner of Gods requiring it. Faith in the Covenant of works is required, not expressly, But onely implicitly and by Consequence; because in innocency man had not the least cause to doubt or suspect Gods love to him. But Faith in the Covenant of Faith is required expresly and directly; because after the Fall the Conscience of the Sinner terrified with the guilt of Sin, Death, and Divine wrath, cannot possibly be raised up to true hope and Comfort, but by Gods free Promises embraced by Faith. [...] 2. In the foundation thereof. Faith restipulated in the Covenant of works, As it was bestowed of God (per modum Naturae, as the Schools speak,) in a natural way: so it is grounded and leaneth upon the Title of perfect Nature. But the Faith of this Covenant of Faith, As it is Eph. 2. 8. from God, (per modum gratiae supernaturalis,) by way of supernatural Grace, so it is Rom. 3. 24, 25, 26. & 5. 18, 19. bottomed and leans upon Christs supernatural righteousness and Gods Promise in him. 3. In the fruit and effect thereof. The Faith of that Covenant, having but a changeable principle of Nature, produced in Adam only a changeabl [...] righteousness, which was finally and totally lost: But the Faith of the Covenant of Faith, arising from an eternal and unchangeable principle, Gal. 5. 22. [...] Cor. 4. 13. with Zach. 12. 10, [...]1. the Spirit of Grace; breedeth a righteousness like it self. Dan. 9 24. Heb. 10. 12, 13, 14. to 19. eternal and unchangeable, which can never be lost finally and totally. II. Obedience restipulated in that Covenant, remarkably differs from Obedience in this. For, 1. Obedience in the Covenant of works, was to be performed to God only as Mans Creator and Preserver: But Obedience in the Covenant of Faith is to be performed to God not only as Mans Creator and Preserver, but also as Mans Restorer and Redeemer in Iesus Christ. 2. Obedience according to that Covenant was to be Gen. 2. 16, 17. Gal. 3. 12. Perfect for kinds and degrees, perpetual for continuance without the [Page 178] least [...]mission or intermission, and Personal, only performed by a mans own person, This Covenant admitting no Mediatour, Sure [...]y or Substitute at all▪ in point of Obedience or in case of failing therein. Obedience according to this Covenant, is to be Gal. 4. 4. accurately perfect and perpetual in Christs person as the Sinners Mediatour and Surety▪ and Gen. 17. 1, 2. sincerely perfect, upright and Constant in the believers person in and through Christ. 3. This perfect, perpetual personal Obedience according to that Covenant was the very Gen. 2. 16▪ 17. Gal. 3. 12. Condition of Adams justification, and the very Matter of his righteousness. But according to this Covenant Christs perfect and perpetual Rom. 5. 18, 19. & 3. 23, 24, 25, 26. Obedience Active and Passive in his own person, imputed by Faith, is the only Matter of Sinners righteousness, whereby he is freely and fully justified before God. The justified persons obedience is not at all the cause or matter of his righteousness, or the Condition of his justification before God: but rather the consequent Qualification of the person justified: the fr [...]it and effect of justification: The real testification of justified persons thankfulness unto God: The Matter of their righteousness only before men: Bona op [...] ra sunt via [...], non causa regnandi. The Way to raigning, not the cause of raigning with Christ in Heaven. 4. Finally▪ According to that Covenant of works, [...]en. 2. 17. Gal. 3. 10. the least failing in Obedience was punishable by death without all hope of mercy on Gods part, or possibility of Repentance and satisfaction on mans part; But according to this Covenant the justified persons upright obedience is in Christ accepted, and all the imperfections, infirmities and failings thereof Covered of meer grace and mercy in Christ, through Faith and Repentance. Thus these two Covenants differ exceedingly in the Special and peculiar Consideration of the Matters Covenanted in them respectively, whether on Gods pars or on Mans.
5. They differ in their Special Form or Manner. Viz. In their Form of Manifestation. For, 1. The Covenant of works was Gen. 2. 16, 17. Promised and established both at once. The Covenant of Faith was Gen. 3. 15. with Heb. 9. 15, 16, 17. 1 C [...]r▪ 11▪ 25▪ Promised in the Old Testament a long time before it was established by the blood of Christ in the New Testament. And it was discovered, not wholly and entirely all at once, but gradually by steps and degrees according to the Churches Capacity. 2, The Covenant of works, The Law of God, was in some sort evident to the Light of Nature and to Natural Conscience, at least in respect of the outward acts of duty required, & gross acts of sin prohibited. For, even Rom. 2. 14, 15. the Gentiles, who have not the Law, do by nature the things contained in the Law, being therein a Law unto themselves, which shews the work of the Law in some measure written in their hearts. But the Covenant of Faith is not at all evident in the least degree to a Natural Conscience by any light of Nature: but is meerly and wholly discoverd by Divine supernatural Revelation. All the men on Earth, all the Angels in Heaven, could not have devised or imagined such a way of justifying and saving of Sinners by Jesus Christ. Hence, though naturally we are very prone to seek for justification by works, and Duties, and with much [Page 179] ado are beaten off from this false way, because somewhat agreeable to Nature: yet we are hardly drawn to believe in Jesus Christ for justification; Believing being wholly above Nature, yea and against Nature. Therefore the least degree of true Faith is most highly to be valued, & is very Comfortable. II. In their Form, Sanction, or Establishment. The Covenant of VVorks was established by Gen. 2. 16. 17. 9. Command of Duty, A Threatning of death in Case of Disobedience, An Implicit Promise of life to contrary Obedience, and by two Sacramental Trees: yet all without a Mediatour. Nor needed there any Mediatour because Adam was perfect. But the Gen. 3. 15. Gal. 3. 17. Heb. 8. 6. Ioh. 14. 15, 21. 2 Cor. 1. 20. 1 Cor. 10. 1, 2, 3. Covenant of Faith together with all the Commands, Promises, Sacraments, &c. thereof are established in and with a Mediatour Jesus Christ. III. In their Form of Administration. For, 1. The Covenant of works was Administred by a Rom 2. 14, 15. Natural Inscription of it in the heart. The Covenant of Faith by aHeb. 8. 10. Supernatural Inscription of it in the mind & heart. 2. That was Administred by Gen. 2. 16, 17. Divine voice, without Scripture: This Gen. 3. 15. & 6. 18. & 17. 2. &c. with Exod. 2 [...]. 7, 8. Heb. 9. 19. both by Divine voice and Scripture. 3. That was administred Conditionally, Promising life upon Condition of obedience: which Condition being performed, Adam should have had life as a due debt in some sense, and boasting would not have been then excluded. (Although Adam even in innocency could not in a strict sense have merited any thing from God: he having all of Gods meer bounty.) But this Covenant of Faith is administred more absolutely. That is, It promiseth not eternal life to any person for any Merit, work, worth, disposition or intention under any sense or Notion in him; but only to Faith accepting Jesus Christ. Otherwise Faith is required herein as a Condition: Nor is this Covenant so absolute as to exclude all Repentance, New obedience and walking worthy of God: which are herein required under other Notions.
6. They differ in their respective Properties and Perfections. For, 1. The Covenant of works was of Grace, yet that the Grace of Benevolence only to an understanding Creature: but the Covenant of Faith is of meer Grace, and that both the Grace of Benevolence, and the Grace of Merciful Commiserations; also to ill-deserving Sinners. 2. The Covenant of works was not Sure. For though Gods Promise, in respect of himself was Sure and inviolable: yet in respect of Adam and his mutable principles, (he being not confirmed in good immutably,) it became mutable also, and Gen. 3. 6, 7. was overthrown by his disobedience. But the Covenant of Faith is so immovably and inviolably Sure, that (as hath been shewed) nothing shall be ever able to overthrow it. 3. The Covenant of works was Comfortable only to a pure and perfect Creature, and that only whilest he continued in that purity and perfection: otherwise in case of the Gen. 2. 16 17. Gal. 3. 10. least failing, it speaks nothing but death without mercy. But the Covenant of Faith is most Comfortable to an impure, imperfect Sinner, tendering to him a most pure, perfect and al-sufficient Saviour, Heb. 7. 25. Mat. 11. 28, 29. able to save him to the uttermost, and as willing as able. How much more is it Comfortable to an imperfect [Page 180] Saint, that hath already accepted Jesus Christ, and this Covenanted Salvation in him? So that this Covenant speaks nothing but Mercy, bowels of mercy, life, peace and Salvation to all distressed Creatures that will accept it. 4 The Covenant of works was no lasting Covenant; It continued no longer in its Priviledges and advantages to man, then Adam continued in his integrity, which probably was not very many hours, (as hath been shewed.) Though it Gal. 3. 10. Continue of force still in its curse and penalty to all Adam's carnal Seed that have not accepted Jesus Christ the last Adam as their Saviour. But the Covenant of Faith is a long-lasting, yea an 2 Sam. 23. 5. Heb 13. 20. Everlasting Covenant, as hath been explained. The Covenant of Faith first made in Paradise did antiquate and make old the Covenant of works: But no other Covenant shall ever succeed to antiquate or abolish the Covenant of Faith.
7. They differ in regard of their peculiar and respective Effects. For, 1. The Covenant of works afforded to man Communion with God only as a loving and bountiful Creator: The Covenant of Faith affords to man Communion with God also as with a most faithful, merciful, compassionate Redeemer in Christ. 2. The Covenant of works lifted innocent Adam up to the dignity of an Honourable servant, of a Noble Creature above all sublunary Creatures, so that he became Psal. 8. little less then Angels: But the Covenant of Faith surpassingly advanceth sinful and miserable man, Eph. 2. 3. naturally a child of wrath, to the Eph 5. 30. 1. Ioh. 3. 1, 2. Gal. 4 4, 5, 6. Rom. 8 16, 17. High and Heavenly dignity of Membership in Christ, Sonship to God, and Heirship, yea Co-heirship with Christ in respect of Eternal Glory. So that now man little lower then the Angels according to that Covenant, becomes much higher then the Angels according to this Covenant. 3. The Covenant of works Rom. 3. 27. excludes not all boasting, man having an inward ability in himself perfectly to perform the Condition of that Covenant required and restipulated on his part, which performance was the very Matter of his righteousness and Cause of his justification: But the Covenant of Faith totally excludes all boasting, the Matter of the Sinners righteousness and justification being wholly without himself, viz. The Obedience and righteousness of Christ. And the whole mysterie of this Covenant, being only a Contrivance of meer Grace. 4. The Covenant of Works thought it would have made man happy in persevering, yet it enabled him not to Persevere: But the Covenant of Faith both makes the federates Persevere, and happy in Persevering.
8. Finally, These two Covenants differ in regard of the Speciality of their End. For, Though both of them tend Ultimately to advance Gods Excellent Glory, and Secondarily to promote Mans happiness: yet they tend hereunto differently. 1. The Covenant of works tends peculiarly to Display the excellent glory of Gods Freedom, Wisdom, Goodness, Bountifulness and Iustice: But the Covenant of Faith much more Eminently advanceth Gods Glory in all these Perfections; and over and above, most singularly proclaims to all the world, the [Page 181] exceeding riches of the Glory of Gods Free-Grace, Tender-Mercies, and Long-suffering. 2. The Covenant of Works tends to advance Gods Glory, in dealing with his Creatures without a Mediatour: So that by the Covenant of works no Glory at all was intended to God as a Redeemer in Christ, or to Christ as a Mediatour. But the Covenant of Faith tends singularly to magnifie Gods glory, in dealing with his Creatures by a Mediatour Jesus Christ; so that the glory of the son of God Iesus Christ God-man, as Mediatour and Saviour of Sinners, is in this Covenant eminently provided for; Ioh. 5. 22, 23. That all men may honour the Son as they honour the Father. 3. The Covenant of works tended to promote Mans Happiness through perfection of Nature, in an Everlasting life on Earth. But the Covenant of Faith tends to advance Mans happiness, through perfections of Christs righteousness, Grace, and Glory, in an everlasting life in the highest Heavens.
III. Results arising from this Agreement and Disagreement betwixt the Covenant of Works, and the Covenant of Faith, are divers. viz.
1. Hence, The Covenant of Faith being once erected and set on foot by God, the Covenant of works is abolished and abrogated as to the po [...]nt of justification and happiness by it. Why? because the Covenant of Faith brings in a quite opposite and contrary way of justification and happiness; not by mans own personal obedience from principles of upright nature; but by Christs perfect, personal obedience imputed of meer grace, and apprehended by Faith. Now we must be justified and saved by righteousness and obedience without us, not within us: by righteousness imputed, not inherent: by Faith, not by works: of meer Grace, not of debt. Consequently the Covenant of Faith that brings in this New way of justification and happiness, doth antiquate the Covenant of works wholly as to that old way of justification and happiness by works. Rom. 10. 4. Christ is the End of the Law for righteousness to them that believe.
2. Hence, The Covenant of Faith, being truly accepted by us, the Covenant of works is also abolished and abrogated in respect of us, as to the point of Death and Condemnation by it. For, Though the broken Covenant of works pronounceth nothing but Death and damnation upon Adam and all his posterity whilest under the penalty and forfeiture of that Covenant: yet the Covenant of Faith in Christ, by way of Antidote and Remedy thereunto, pronounceth life and salvation to all that will accept it and believe. The Covenant of Faith then is the poor Sinners Sanctuary, and City of Refuge to fly unto from the vengeance of the Covenant of works. They then that truly believe, accept this Covenant of Faith; and accepting it, they embrace Christ, and are implanted into him; and being once Rom. 8. 1. in Christ, there is no Condemnation to them; in that regard the Covenant of works hath no more to do with them.
3. Hence, The self-same persons cannot at one and the same time [Page 182] be under the Covenant of works, and the Covenant of Faith. Successively, and at several times, they may be, and all are under them both since the Fall. Adam Gen. 3. 6, 7, &c. presently upon his disobedience was under the Condemnation of the Covenant of works, till he accepted the Covenant of Faith: And so Gal. 3. 10. all Adams posterity while carnal are under the Curse and Condemnation of the Covenant of works, til they by true Faith accept Christ and the Covenant of Faith. But none can be under both these Covenants at once. For None can be justified by works and Faith at once; by inherent, and imputed righteousness at once: None can be happy without a Mediatour, and by a Mediatour at once: None can be righteous by Nature, and Grace at once: None can be under two such contrary and irreconcileable Covenants at once. Rom. 11. 6. If by Grace, then is it no more of works: otherwise Grace is no more Grace. But if it be of works, then is it no more Grace: otherwise work is no more work.
4. The Covenant of Faith doth far surpass and excel the Covenant of works. Consider well all these special differences betwixt them, and half an eye may see which excels. 1. The Covenant of Works was from God as a liberal Creator: The Covenant of Faith from God as a Compassionate Redeemer. 2. That was of the Grace of good-will: this of the Grace of Commiseration. 3. That was betwixt God and man as in the First Adam▪ this betwixt God and man as in Christ the Last Adam. 4. That required perfect and perpetual personal Obedience, to be performed by natural faith and abilities, promising thereupon everlasting life on Earth: This requireth perfect and perpetual personal Obedience in Christ, as the matter of our righteousness, accepts upright obedience in his Seed, to be performed by supernatural Faith and abilities, promising everlasting life in Heaven. 5. That was stablished upon the foundation of perfect Nature without a Mediatour: This upon the foundation of most perfect Grace in a Mediatour Iesus Christ. 6. That was Mutable, and lasted but a while: this most Sure and Everlasting. 7. That afforded Communion with God as a Creator, Elevated man to the dignity of an eminent servant, excluded not boasting, nor enabled unto Persevering: But this affords Communion with God as a Saviour, elevates man to the honour of Sonship, heirship and co-heirship with Christ, excludes all self-boasting, and enables unto final persevering. 8. Finally, That tended to magnifie Gods wisdom, goodness and bounty, and to advance mans happiness on Earth, but both without any honour intended to a Mediatour: But this tends besides these to extol Gods Commiserating Grace, bowels of mercy and long-suffering, and to promote mans happiness for ever in heaven, in both intending most singular honour to Jesus Christ the Mediatour. Thus though The Glory of the Covenant of works in it self was great: yet Comparatively it was but small, to this Glory of the Covenant of Faith which so far excelleth.
5. Hence, To be under the Covenant of Faith, is far better then to be [Page 183] under the Covenant of works in any regard. For, Since the Fall they that are under the Covenant of works, are under the curse & damnation of it: but they that are under and in the Covenant of Faith, are in a state of Bliss and Salvation. Before the Fall, Adam able to keep the Covenant of Words had a Natural and Earthly happiness theseby: but they that are in the Covenant of Faith, have thereby a Spiritual and heavenly happiness. Who would not long to be within this Covenant?
6. Hence, Finally, Though Adam and all mankind in him, under Covenant of works were much bound to God before the Fall, yet mankind under the Covenant of Faith is much more bound to God since the Fall. For, In that Covenant God condefcended to a finite Creature: In this Covenant God descends to a wretched Sinner. In that Covenant God shewed much bounty to mankind, deserving no Good: In this God shews much Grace and mercy to mankind, deserving nothing but ill. In that God promised Adam an Heaven on Earth: In this God promiseth us an Heaven in Heaven. God hath done more for us by far in the Last Adam, then ever he did for us in the First Adam. Then he made us happy: now he make us double happy. Then he gave us one world; now he give us two worlds. Oh let us be double thankful for this Covenant of Faith: As thankful as is possible now on Earth, and hereafter we shall be more thankful then now is either possible or imaginable Eternally in Heaven.
Hitherto the two first things See before at the beginning of this CHAP. propounded, for opening the Nature of the COVENANT of FAITH more Generally, have been at large cleared, in two distinct Aphorisms; viz. 1. That, the COVENANT of WORKS being broken in the First Adam: the Lord pleased to Reveal a COVENANT of FAITH in Iesus Christ the Last Adam. 2. What this COVENANT of FAITH is. Next Consider we of the third and Last thing propounded for clearing of the Nature of the COVENANT of Faith in General, viz. 3. How this COVENANT of FAITH is to be distinguished and distributed into its several branches. This shall be very briefly evidenced in this third Aphorism ensuing, viz.
APHORISM III.
THe COVENANT of FAI [...]H may be subdistinguished, or distributed into two branches, viz. 1. Gods COVENANT of PROMISE with one peculiar sort of people only before Christ: 2. Gods COVENANT of PERFORMANCE, or the New-COVENANT, with all sorts of people, since Christ. This is not so much a [...] Distribution of a Genus into Contra-distinct Species, or Different Kinds of Covenants: As of a Species, or of one kind of Covenant, into its Individuals, different one from another, not Substantially and essentially; but only Accidentally and Circumstantially, as will afterwards appear. For the better opening of this Distinction in this Aphorism, I shall endeavour to clear these particulars. viz. 1. That, This Distinction is Agreeable to Scripture. 2. That, Iesus Christ the chief Matter of the Covenant of Faith, is the Foundation and Original ground of this Distinction, as he comes under different Considerations. 3. What the terms of the Distinction, viz. Covenants of Promise, and Covenant of Performance, do mean. 4. That, The Covenants of Promise were before Christ, and limited peculiarly to one sort of People; but the Covenant of Performance since Christ, and extended to all sorts of People. 5. Which are the Principal Periods and degrees of the Covenants of Promise, and of the Administrations thereof.
I. That this Distinction is agreeable to Scripture; is not obscurely intimated in that passage of the Apostle to the Ephesians, Eph. 2. 11, 12, 13. wherefore remember, that ye being in time passed Gentiles in the flesh,—That at that time ye were without Christ, being aliens from the Common-wealth of Israel, and Strangers from the COVENANTS of PROMISE, having no Hope, and without God in the world. Here the Apostle, that he may make the Ephesians more abundantly sensible of their Spiritual state in Christ, & surpassing happiness thereof, remembers them of their contrary carnal State in Gentilism or Paganism, and the manifold miseries thereof▪ Contraries compared together do conspicuously illustrate oue another. Whilst they were Gentiles in the flesh; that is, in their Paganism, which (for the Generality of them) lasted til Christs Coming and Death; As they were without Christ, the Head; and aliens from the Common-wealth of Israel, the Church of Christ: So they were Strangers to the Covenants of Promise, peculiarly belonging to the Church, in Christ: and Consequently they were Hopeless, and without God in the world. So then, without Christ, without the Church, his mystical Body: without the Church, without the Covenants of Promise, the Churches Charter of Priviledges: without Covenants of Promise, without Hope, which is immediately grounded upon the Promises: and without Hope, without God himself, who is the prime Efficient, principal Object, and Ultimate end of Hope. How elegantly are these things ordered by the Apostle! This the immediate intent [Page 185] of these words. So that this Scripture gives notable light to this Distinction. For,
1, Herein, One Member of the Distinction is plainly expressed, viz. Covenants of Promise. What Covenant is here stiled, Covenants of Promise? Not The Covenant of works. For in what sense can it be called Covenants in the plural number, seeing it was but only one single Covenant, and had but only one single Administration? Therefore it must needs be The Covenant of Faith, which the Apostle here intends by The Covenants of Promise: which though it be but one for Substance, yet it had many several Administrations, and hence is called Covenants.
2. Herein, under this Notion of The Covenants of Promise, the Covenant of Faith is intended, only as it was dispensed in several distinct Administrations before Christs Death: and not at all as it was dispensed after his Death: For, 1. After Christs Death the Administration of the Covenant of Faith is onely one; and therefore in that respect it cannot be called Covenants: As it may in respect of the Many Administrations before Christ. 2. To the Covenants of Promise, these Ephesians and so all the Gentiles, during their Gentilism, were Strangers. How long? Till Eph. 2. 12, 13, &c. Christ by his blood brought them nigh, and broke down the Partition-wall by his Death. So then, These Covenants of Promise, are the Covenant of Faith only as dispensed before Christs Death, unto which all the Gentiles were strangers, The Covenants of Promise peculiarly belonging to the Commonwealth of Israel only.
3. Herein finally, The other member of the Distinction is Consequently implyed, viz. Gods Covenant of Performance, or His New Covenant. For the Apostle saith not barely, they were Strangers to the Covenants; but exegetically and discretively he explains himself saying, at that time ye were Strangers to the Covenants of Promise: implying there was now a Covenant of Performance, a New Covenant in Christ performed, unto which they were not strangers as formerly they were to the Covenants of Promise. Now, Covenants of Promise, and of Performance, are Members directly Opposite and Contradistinct: and mutually implying one another. Thus, this Distinction is bottomed upon Scripture.
II. That Iesus-Christ the chief Matter of the Covenant of Faith, is the Foundation and original ground of this Distinction, as he comes under different Considerations. Jesus Christ is Considered and presented to his Church in the Covenant of Faith two ways, viz.
1. As Promised to come afterwards in fulness of time in humane flesh, and therein to live, suffer, dye, be buried, Rise again, Ascend into Heaven, and to sit at Gods right hand, and all for the accomplishment of the Redemption and Recovery of his Elect from Sin and Death to Righteousness and Eternal Life. In this sense Christ was tendered to Adam, Noah, Abraham, Isaac, Iacob, Moses, Israel, David, and to all the holy Patriarchs, Prophets and people of God [Page 186] under the old Testament, before Christs Incarnation. Hence Christ is stiled by Zachariah [...] i. e. To perform the Mercy with our Fathers. See Luke 1. 72. The Mercy Promised to our Fathers. Or, The Mercy with our Fathers. The Promise. Heb. 11. 39. These all having obtained a good report through Faith received not the Promise; that is, Christ incarnate, &c. promised: Christ being the great Promise; and the accomplishment of the Promises. Now the Covenant of Faith tendering Christ as Promised, is stiled the Covenants of Promise. Covenants in the plural, but Promise in the singular number: because for Substance the principal Promised Mercy, Christ, is but one; though for Circumstance and manner of Administration the tender of Christ of old was divers.
2. As Performed, and in fulness of time come already in our flesh, and therein having lived, dyed, been buried, Risen from the Dead, Ascended, and being sate down on Gods right hand, and having done and endured already whatsoever was requisite for his Elects Recovery. In this sense and Notion Christ is tendered to his Apostles, Churches and people under the New Testament, especially from his Ascension till the End of the world. For upon the Acts 2. Solemn day of Pentecost when People of all Nations were met together at Ierusalem, the Evangelical Kingdom of Christ began, and the New Covenant in him was most solemnly promulged, as Iohan. Cameron. de triplici Faedere. Thes. 39, 40. in Op [...]scul. miscellan. Camer on also well observeth. Hence, the Actual performance and exhibition of Christ, is called Heb. 11. 40. Some better thing provided for us by God: that is, for us under the New Testament, then for them of the Old. viz. Christ exhibited, who is the Performance of the Types, Prophecies and Promises of Old. Of which Zachariah said; Luke 1. 68, 69, 70, 71, 72, 73, &c. Blessed be the Lord God of Israel; for he hath visited and Redeemed his people, and hath raised up an horn of Salvation for us in the House of his servant David. As he spake by the mouth of his holy Prophets which have been since the world began.—To PERFORM the Mercy promised to our Fathers, and to remember his holy Covenant. Hereupon the Covenant of Faith tendering Christ as Performed and exhibited already, may be called The Covenant of Performance, or The New Covenant. Thus as this Subdistinction of the Covenant is warranted by Scripture: So it is grounded upon Christ as Promised and Performed, the Chief matter and mystery of this Covenant.
III. What these terms of this Distinction, viz. Covenants of Promise, and Covenant of Performance do Mean, may be easily collected by what hath been said. Some render it, Iohan. [...]lvin. in Ephes. 2. 12. Strangers from the Tables of Promise. The Covenant of God being written in Tables, and committed as a choise Treasure to Israels custody. But this seems too restrictive: God having Gen 6. 18. & 15. & 17. made Covenants with his people long before any Tables thereof were made. Its better translated Strangers from the Covenants of Promise.
[Page 187]1. By Covenants of Promise, Some understand Mr. Paul Bayn in his Comment on Eph. 3. 12. the Covenants of the Law and of the Gospel; for these two Covenants were well known to Israel. But this is too narrow; God having made Covenants with them before the Law, why should those be here excluded? Besides, it is not so exact and proper to say, The Covenants of the Law and of the Gospel. For if, by Covenants of the Law be meant Deut. 5. 2. &c. the Covenant at Horeb; this, as there made, was Gospel; as after in its place, may appear. Rather, by Covenants of Promise, understand Gods Covenant and Promise of Christ in due time to be exhibited, and of life by him to sinners through Faith: which from the Fall of Adam till Christs incarnation was but one and the same for substance; therefore it is said, Promise in the singular number; but was manifold and various for Circumstance and Manner of Administration, and thereupon is called Covenants, in the plural Number. And thus those learned Authors Conditiones, qua stipulabatur Deus, ad Summam & in substantia, eaedem fuerunt. Fides scilicet viva cum Dei Dilectione conjuncta, & Obedientia. Sed pro diver sitate Temporum, in accidentibus fuerunt vari [...] tae. Quia ante Mosen paucas instituit Ceremonias; per Mosen, multas; P [...]r Christum abrogatae istae fuerunt, & pauciores & faciliores substitutae. Atque hoc sibi voluit Apostolus, cum unam Promissionem nominavit, & plura pacta. Zanch. Com. In Ephes. 2. 12. Zanchy and Et extraneos a faederibus Promission [...]s. Una fuit Promissio, si rem ipsam spectes: sed saepius Sancita. Ideo [...] scripsit multitudinis numero. Possumus etiam Tabulas Me [...]onymice interpretari? Nomen autem [...], veteres codices secuti, cum praecedentibus conju [...]ximus, quod nonnulli ad [...] connectunt, eadem tamen manente sententia, cum nihil sperandum sit nisi quod promissum est, & vicissim nulla sit extra fadus Promissio. Bez. Annotat. In Ephes. 2. 12. Beza do well interpret these words. God made a Covenant with Noah, with Abraham, with Israel at Sinai, &c. yet these were not many Covenants really and Substantially distinct: but one and the same Covenant in Christ, under many several Dispensations and Administrations. All the Covenants, and all the Promises meet and concenter themselves in that one fundamental and Complexive Promise of Christ. Now after the Fall whatsoever Covenants were made in Christ to come for future, and to be exhibited afterwards, from the first Adams Sinning till the Last Adam's suffering, are called the Covenants of Promise.
2. By Covenant of Performance, (which term I use docendi & discendi gratia, for the more clear expressing my self) understand, That Dispensation of the same Covenant of Faith in Christ actually Performed and exhibited for Sinners salvation, which the Scripture stiles Ier. 31. 31. Heb. 8. 8. A New Covenant, because this Dispensation should still Continue New, and never wax old or wear away till the worlds End, as the former dispensations Heb. 8. 13. waxed old and vanished away.
IIII. The Covenants of Promise were before Christ, and limited peculiarly to one sort of People: But the Covenant of Performance, or the New Covenant, since Christ, and extended to all sorts of People.
1. The former, viz. That the Covenants of Promise were before Christ, & limited peculiarly to one sort of people, is Evident. 1. Because the Gentiles, (the Generality, the Body of the Gentiles,) till Christs Coming to break down the Partition-wall, and to incorporate them [Page 188] into the Body of his Church, Eph. 2. 11, 12, &c. were without Christ, the fountain of all Happiness; consequently aliens to the Church, the Commonwealth of Israel, founded upon Christ; and Strangers to the Covenants of Promise, the outward Bond of union betwixt Christ and his Church. 2. Because The Scriptures frequently account Gods Covenants and Promises to be the peculiar Prerogatives and Priviledges of Gods Church and people the Jews: wherein no Gentiles (unless some few Proselytes to the Jewish Religion) had any share. They neither had knowledge of them; nor interest in them. Psal. 147. 19, 20. He sheweth his word unto Jacob, his statute; and judgements unto Israel. (Herein his Covenants of Promise are Comprehended) He hath not dealt so with any Nation: and as for his judgements they have not known them. Rom. 3. [...].—What advantage then hath the Iew? or what profit is there of Circumcision? Much every way: chiefly because that unto them were committed the Oracles of God. Rom. 9. 4.—Who are Israelites, to whom pertaineth the Adoption, and the Glory, and the Covenants, and the giving of the Law, and the service of God, and the Promises.
2. The latter, viz. That the Covenant of Performance, or New Covenant is since Christ, and extended to all sorts of people and Nations, is no less evident. For, 1. Jesus Christ Eph. 2. 13. to the end of the chap [...]. by his Death hath destroyed the midle wall of Partition betwixt Iews and Gentiles, and so hath made way for their union, incorporation and Consolidation into one mystical body of Christ. 2. Since Christ, This great mystery, viz. Ephes. 3. 4, 5. 6. That the Gentiles should be fellow-Heirs, and of the same body, and Partakers of his Promise in Christ, by the Gospel, is revealed, (so as it was not before,) to his holy Apostles and prophets by the Spirit. And not only so, but Christ after his Resurrection gave his Apostles express charge and Commission to Mat. 28. 19, 20. Mark. 16. 15, 16. go into all the world, to teach all Nations, and preach the Gospel to every Creature, promising Salvation to every one that should believe in Christ crucified. 3. After Christs Ascension into Heaven, (when he had now fulfilled in his own person all things requisite for the Recovery of his Elect according to the Covenants of Promise,) This Covenant of Performance or New Covenant was solemnly promulged and published at Ierusalem, Acts 2. 1, 2, &c. before People of all Nations, on the day of Pentecost: As the Covenants of Promise were solemnly promulged on Mount Sinai, before all Israel. And since that time the New Covenant in Christ already crucified, risen again, ascended &c. is preached over all the world with great success to this very Day.
Herein therefore is a remarkable difference betwixt the Covenants of Promise, and that of Performance, the New Covenant, viz. in their Extensiveness. And there are many other points of Difference betwixt them needful to be opened. But it will not be proper nor orderly here to unfold either the Agreement or Differences betwixt them, till the Natures of them both be particularly handled: which will be after the Nature of the New Covenant shall be described.
[Page 189] Hence note by way of Corollary, 1. That the Covenants of Promise, and the New Covenant, are really and Substantially one and the same, both tendering the same Christ, but they differ circumstantially and accidentally. 2. The riches of Gods Grace and Covenant-Mercy is much more Diffusive and Extensive since Christ, then before Christ. And if such tenders of Grace be neglected, such neglect will be much more intolerable and inexcusable. 3. The People of God before Christ were in those times the only Happy people on Earth: and the Gentiles Generally most miserable. Those being in Covenant with God: Eph. 2. 12. These strangers to the Covenants of Promise, without Christ, Church, Hope and God in the world. 4. Though under the Covenants of Promise The Gentiles were only miserable, whilest the Iews were happy: yet since Christ, The Gentiles are every way equal, yea many ways superiour to the Iews in happiness, being as freely and fully admitted into the New Covenant as the Jews, though before they were no Covenant-people.
V. The Principal Periods, or chief gradual Discoveries of the Covenants of Promise and of the Administrations thereof, are represented in this ensuing Scheme; viz.
Gods Covenant of Faith with Iesus Christ the Last Adam, and in him with all his Spiritual Seed, hath respect to Christ, and their Recovery by him from Sin and Death, to righteousness and Life, 1. As Promised. 2. As Performed.
1. As Promised only, and that from the Sin of the First Adam, till the Death of Iesus Christ the Last Adam, during the time of the Old Testament. And the Covenant of Faith thus respecting Christ and the Recovery of his Seed, onely as Promised, is stiled The Covenants of Promise. These Covenants of Promise in regard of their more remarkable Discoveries, Repetitions, and Administrations, may be principally reduced to these six Eminent Periods of time. viz.
- (1) From Adam till Noah, which was the most obscure and i [...]perfect Discovery of all.
- (2) From Noah till Abraham, which was a little more clear then the former.
- (3) From Abraham till Moses and the Sinai-Covenant, which was much more clear, and perfect then both the former.
- (4) From Moses till David the King, which was a Federal Discovery and Administration more full, perfect and clear then that from Abraham till Moses.
- (5) From David till about the time of the Iews Captivity in Babylon, which had much Additional perfection and clearness beyond that under Moses.
- (6) Finally, From about the time of the Babylonish Captivity till the Death of Christ, which Discovery and Administration of the Covenants of Promise surpassed all the former in clearness, fulness and perfection: As See in Book II. Chap. 2. Aph. 2. Sect. IV. The Form of the Covenant of Faith.hath formerly been manifested in brief, and in the Opening of these Particulars will appear more at large.
[Page 190]2. As Performed according to Covenant and Promise, and that Especially from the Death of Iesus Christ the Last Adam, till the End of the world, during the whole time of the New Testament. And the Covenant of Faith thus respecting Christ, and the Recovery of his Seed, as actually exhibited, effected and accomplished, may be stiled the Covenant of Performance, and is The New Covenant, far surpassing the Covenants of Promise in all its Periods, Excellencies and Perfections.
BOOK III. OF Gods Covenant of Faith in Christ, In Particular. Viz. OF The COVENANTS of PROMISE, before Christ, in six remarkable Expressures thereof.
CHAP. I. Of the Discovery and Administration of the COVENANTS of PROMISE, in the first Period of time remarkable; viz. From Adam, till Noah.
HAving in the former Book Treated of the COVENANT of FAITH, In General: I come now to handle the Several Discoveries, Administrations and Periods of the same COVENANT of FAITH, In Particular. And here, according to order of Nature, The Covenants of Promise come first to be considered: and then in the fourth Book, The Covenant of Performance, or New Covenant. Those being Before, This Since Christs Incarnation. The Covenants of Promise consisting of many several discoveries and Administrations of one and the same Covenant according [Page 192] to divers revolutions of times, That Discovery and Administration of the Covenant which was in the First Period of time, viz From Adam till Noah, shall first of all be unfolded: and the rest as they follow in Order.
MOSES Psal. 90. 1. title. (the man of God; Deut. 34. 10. 11, 12. Numb. 12. 6, 7, 8. the Peerless Prophet of the Old Testament, The first and most Ancient Penman of Holy writ,) wrote first of Christ, and of Gods Gracious Promise and Covenant in him towards Sinners after Adams Fall. Hereupon he writing the First Gospel, may deservedly be stiled The First Evange list: and from his writings Christ and his Apostles Luk. 24. 7. Iohn 5. 46. were frequently wont to confirm their Evangelical Doctrine. His First Record of Gods Promise and Covenant in Christ for Recovery of Sinners after the Fall of Adam, is in those words which God himself immediatly uttered in Paradise presently upon Adams Fall: viz. Gen. 3. 14, 15. The LORD God said unto the Serpent. Because thou hast done this, Thou art cursed above all Cattel and above every beast of the field: upon thy Belly shalt thou go, and dust shalt thou eat all the days of thy life. And I will put enmity between thee and the woman, and between thy Seed and her Seed. It shall bruise thine Head, and thou shalt bruise his Heel.
These words are the First and most Ancient Gospel recorded in the Bible, almost as old as the very foundation of the world: whence the Gospel is stiled Rev. 14. 6. The Everlasting Gospel. Here God began to lay the First Foundation-stone of The Covenants of Promise, and to open his rich Cabinet of Grace and Mercy towards Sinners: here therefore let us begin to inquire after his holy pleasure in that regard. And to that End Consider we chiefly, 1. The Occasion of those words. 2. The Sense and meaning of them. 3. Such Positions or Aphorisms as result from them touching this first Discovery of Gods Covenants of Promise, From Adam till Noah.
SECTION. I.
I. THe occasion of these words stands thus. In this third chapter of Genesis, Moses describes the first Rise and Original of Mans sin and misery. More particularly he declares, I. The Outward impulsive, or Moving Cause enticing the woman to sin. viz. 1. The principal cause, Satan. 2. The instrumental cause imployed by Satan herein, The Serpent. viz. The Spiritual Serpent, and the sensible Serpent (as Iohan. Chrysost. Homil. l. 17. in Gen. 3. Tom. 2. Chrysostom's phrase is.) Gen. 3. 1. to 6. II. The Actual perpetration of sin. 1. By the woman, seduced by the Serpent. 2. By Adam, deceived by the woman, ver. 6. III. The effects and consequents of their sin. viz. 1. Their immediate guilt, shame, and flight from Gods presence, ver. 7, 8. 2. Gods Conventing, Examining and Convicting of them: who, Partly confessed the Fact. Partly excused themselves; Adam devolving the fault upon the woman, The woman upon the [Page 193] Serpent: ver. 9. to 24. 3. Gods proceeding to Sentence with the offenders (as Ambrose noteth) Secundum erroris Ordinem damnationis quoque or do servatus est. Ambros. de Paradis. lib. cap. 15. To. 4. according to the order of their offending. As the Serpent seduced the woman first, Then the woman seduced Adam: So the Serpent is first Doomed, Then the Woman, and Adam last of all. The Serpent is sentenced to a fourfold punishment, viz. (1) To the Curse above all Cattel. (2) To going upon his Belly, and to continual eating of Dust. (3) To enmity betwixt him and the woman, betwixt his seed and her seed. (4) Finally, To Ruine and Destruction by the Womans seed, ver. 14, 15. Thus is the Occasion and coherence of these words with the Series of the Context: so that, God in pronouncing the Serpents ruine, promiseth mans recovery. And God promised mans Recovery presently after his sinning, and before his Sentencing for sin: Oh the riches of his mercy!
SECTION. II.
II. THe sense and meaning of these words, is not so obvious, as the Occasion. Among the Learned there are many questions moved, and different opinions about their Resolution. Waving Curiosities, Let us inquire into the Sense of such Particulars, as more especially tend to clear the words to us, and this First Discovery of the Covenants of Promise, viz. 1. What Serpent is here meant? 2. What woman is here intended? 3. What is meant by these two Seeds; The Serpents Seed, and the Womans Seed? 4. What Punishments they are which are here threatned and pronounced upon the Serpent, and his Seed? 5. What Benefits are consequently implyed or Promised, for the woman and her Seed? These things being unfolded, the Sense will be evident.
1. What Serpent is here meant? About this there are three Opinions. Two extream: and one Middle betwixt both. 1. Some understand here only the Sensible and Corporeal Serpent: the tenour of the words seeming to carry the sense only that way. This the Opinion of some later Iews, as Andr. Rivet in Gen. 3. exerci [...]at. 35. D. Pareus in Comment. ad Gen. 3. 14, 15, &c. writers observe. But this Opinion cannot stand. Partly, because then the Corporal Serpent only which was but the instrument in Seducing Eve, should be punished; and the Spiritual Serpent Satan the Principal agent, should go unpunished. Partly, because then our first Parents and all their posterity in them should be deprived of that Comfortable Promise of their Recovery from Satan's power and tyranny, by the Seed of the woman, bruising the Serpents Head. Besides which Promise, what had they to comfort themselves withall for many hundreds of years? This Promise alone giving them hope of Restauration by Christ. 2. Some contrariwise understand here only the Spiritual, incorporeal Serpent, Rev. 20. 2. that old Serpent the Devil and Satan. And this seems to be the Opinion of divers of the Ancient writers, who please themselves here with witty Allegories, yet [Page 194] differing from one another, As Ambros. lib. de suga Seculi. C. 7. circa med & lib. de Paradis. c. 15. Tom. 4. Ambrose, August. de [...] contra Manich. l. 2. cap. 17. Tom. 1.—& De Genes. ad lit. lib 11. cap 36. Tom. 3. Tata ista sen [...] [...] ▪ &c. Augustine, Gregor. in Psal [...]1. Gregory, &c. But this Opinion cannot be admitted. Partly, because that phrase, Because thou hast done this, thou art cursed above all Cattel, and above every Beast of the field. ver. 14. plainly ranks the Serpent that was cursed among the Cattel and beasts of the field: Partly, because then the whole text must be understood only figuratively, and not at all literally, and so be turned into a meer Allegory, which is not safe nor solid. 3. Some seeing the inconvenience of both these extreams, understand both the Corporeal and incorporeal Serpent, the sensible, and the Spiritual Serpent, The Serpent which was one beast of the field, and the old Serpent the Devil and Satan. And that the Letter of the text intends both; but the Serpent immediatly and less principally, The Devil mediately and more principally. Of this Opinion is Ioan. Chrysost. in Gen 3. Hom. 17. circ. med. [...]om. 2. Chrysostom, (divers learned Modern Ioan. Mercer. P [...]aelect. in Gen 3. And. River. in Gen. 3. Exerc. 35.—Dav. Pareus Comment. in Gen. 3, 14. &c.—Ioan. Calv. in Gen. 3. 14, 15. writers also subscribing to him.) If these things (saith he of this Curse) be spoken of the Sensible Serpent, much more are they to be taken of the intelligible Serpent, &c. And no wonder; For, (1) How absurd and unreasonable is it to think that the righteous God would thus severely Curse and punish the Instrument, and let Satan the Principal agent scape Scot-free. (2) The Apostle alluding plainly to this place, saith, Rom. 16. 20 God shall bruise Satan under your feet shortly. As the Corporal Serpent is bruised under foot Corporally: so the incorporeal serpent Spiritually. He implies that: expresseth this. (3) This whole Doom and punishment here denounced, is easily applicable to both these Serpents. As will afterwards appear in Resolving of the fourth Particular Question.
2. What Woman is here intended? Here also I find, among Authors, three Opinions. 1. Some take the word [Woman] here in a mystical sense. Either to signifie the Church, oppugned by the Old Serpent the Devil. Thus the Anabaptists, as Fran. Gomar. in Append. ad Part [...]. p. 533. fol. Gomarus noteth. Or to signifie, Our sense, as [...] d [...]lectatio [...] sensus est nostr [...]; vir [...] est Delect [...]tio. Amb [...] [...] ▪ [...]. l. b c. 15. [...]om 4. Ambrose: who makes the Serpent a type of Corporal delight; the woman, a symbol of our Sense; The man, the delight of the minde. But this is more witty, then solid. Nor is there here any cause to forsake the plain history and fly to Allegories. 2. Some by [woman] understand the Virgin Mary, the Mother of Christ, and [...]ender the following phrase, thus; Shee shall bruise thine head. Ascribing the bruising of the serpents Head Pareus noteth Comment. in Gen. 3. 15. to the woman, to the Virgin Mary: not to Christ, the principal Seed of the woman. And this is the interpretation of the Popish writers, in their vulgar Edition, made Authentique by their wicked Trent-Council: and in their Mary's Psalter. And for the better Countenancing of this corrupt translation, they have by the perfidiousness of Guy Fabricius corrupted the Hebrew text in the Interlinear Bible printed at Antwerp, putting in [...] shee: for [...] it, that is, The Seed of the woman. But our learned Andr. River. in Gen. 3. [...]xerci at. 36.—Io. Calvin. in Gen. 3. 15.—Io. Mercer. Praelection. in Gen. 3. 15.—Franc. Gomarus in Append ad Part. 2d. p. 533. [...]. 1644. Divines justly condemn this notorious Corrupting of the Text, [Page 195] (•) As inconsistent with the double Syntax of the Hebrew Context. (2) As incompatible with the Subject Matter in hand, viz. The bruising the Serpents head, which peculiarly belongs to Christ. (3) As repugnant to the Testimonies of Ancient and Modern writers. Yea and the more learned and ingenuous Papists themselves confess the Corruption. 3. They think best Andr. Rivet. in Gen. 3. exercit. 37. ad initium. who here apply this word [Woman] Immediatly, and specially to Eve, as then the only woman in the world when this was spoken; The only woman that was immediately deceived by the Serpent, and did immediately deceive her husband: but Mediately to other women, even the whole Sex in some sort, viz. In Respect of the Enmity with the Serpent; but peculiarly in respect of the promised Seed, such women of whom Christ lineally descended according to the flesh, among whom the Virgin Mary was the most Eminent, being the immediate Mother of Christ. And Experience of all ages since the fall, testifies this implacable Enmity betwixt the Serpent and the woman; viz. not only Eve but her whole Sex. Every woman being presently filled with horrour at the very sight of a Serpent. And not only the woman, but the man also is at Enmity with Serpents: for it is added, And betwixt thy Seed, and her Seed. But the woman is chiefly Expressed, Because, (1) The woman Gen. 3. 6. 1 Tim. 2. 14. was first in the Transgression, and had most need of this Caution, Monition and Munition against the Serpent, with whom she had been too familiar. (2) The woman also having greatest cause of humiliation, had most need to be raised up with Consolation. (3) Satan should be the more confounded and shamed, the woman the weaker vessel being opposed against him, as one that should subdue him.
3. What is Meant by these two Seeds, the Serpents Seed, and the Womans Seed? Answ. The word [Seed] properly denotes that, of which some like thing is generated. Thus granes of corn, kernels of fruit, &c. are called Gen. 1. 11, 12. Seed properly. But by a Metonymy of the Effect, [Seed] sometimes signifies that which is generated of Seed. So children are called Seed: Gen. 17. 7. with Psal. 105. 6. Isa. 41. 8. Gal. 3. 16. Rom 11. 1. The Seed of Abraham, &c. In this better sense we are to take it here. Again [Seed] in this latter Sense is either, Natural, or Spiritual. 1. Natural, which is the proper issue of Natural Parents. And thus the word is used, Either Distributively for one alone. So Seth is called Gen. 4. 25. Another Seed in stead of Abel. And of Ishmael God said, Gen. 21. 13. Of the Son of the bond-woman will I make a Nation, because he is thy Seed. Or Collectively for many together. So God said to Abram, Gen. 17. 7, 8, 9, 10. I will establish my Covenant between me and thee, and thy Seed after thee; in their Generations, &c. thus it is more frequently used. 2. Spiritual, or Metaphorical Seed, is that which hath some Analogy or Resemblance to Natural Seed or Posterity. Natural children resemble, imitate and obey their Parents: So 1 Ioh 3. 1, 2, 3. Psal. 22. 30. Isa. 53. 10. they that resemble, imitate and obey God are counted his children, his Seed; and Ioh. 8. 44. 1 Ioh. 3. 8, 10. Ioh. 14 30. Eph. 2. [...]. they that resemble, imitate and obey Satan are called his children, his Seed. Now these things premised, we may thus Resolve.
[Page 196]By [Seed of the Serpent] we are to understand, 1. The Natural Seed or brood of the Corporeal Serpent, betwixt which & the womans Seed here is setled a perpetual feud, an hereditary and incurable enmity. But we must not limit the interpretation to this Seed only, as the Vid. Andr. Rivet. in Gen. 3. Exercitat. 37. ad in it. Iews do. We are further to understand, 2. The Spiritual or Metaphorical Seed of the Incorporeal Serpent, Satan. viz. all reprobates and wicked persons, which he doth asit were beget by his diabolical instilling of evil into them, whereby he makes them like himself in corruption and destruction. This Seed of the old Serpent will be at perpetual and hereditary Enmity with the Seed of the woman: and the Seed of the woman against it. And this is the Seed which is here Principally intended: Satan, the father of this Seed, being the principal Agent in man's ruine.
By [Seed of the Woman] what we are to understand, is a Quid Semen mulieris sit controversia est nobilis. Fran. Gomar. in Append. ad Part. 2. p. 532. great and famous Controversie: and that not only betwixt the Orthodox, and Heterodox: but even among the Orthodox writers themselves. viz. whether the word [Seed] here is to be taken, 1. Universally of all the womans posterity whatsoever. Or 2. Individually onely of Christ, the Principal Seed, the Seed of the virgin. Or 3. Collectively of Christ & all his spiritual Seed according to the Election. I. Seed here cannot be taken universally of all and singular the Posterity of the woman without exception. For, 1. Many, yea most of the Natural Seed of the woman do in all ages degenerate into the Seed of the Serpent. So that Christs flock is but Luk. 12. 32. a little flock: and comparatively 1 Iohn 5. 19. the whole world lyeth in wickedness. Now those that degenerate into the Serpents Seed, cannot be here intended by the womans Seed, because these two Seeds are set at extream Enmity against one another. 2. The womans Seed here spoken of, shall bruise the Serpents Head. But all universally shall not bruise the Serpents Head, and have full victory over Satan: For then all should be saved, inasmuch as Rev. 2. 11, 17, 26, 27, 28. & 3. 5, 12, 21. whosoever overcometh shall be saved. Rather the greatest part is overcome by the Eph 2. 2, 3. Prince of the world that ruleth in the children of Disobedience. II. Seed here cannot be taken only Individually and singularly of Christ alone, the Seed of the virgin, exclusively, so as to exclude all besides himself. Though Fran. Gomar. in Append. ad Part. 2. p. 532.—10. Mercer. in Praelec. ad Gen. 3. 15. some learned writers lean this way, and D. Pareus in Gen. 3. 15. cum Andr. Rivet. in Gen. 3 Excercitat. 37. Pareus gives some Reasons for this Opinion, which that learned Rivet Answers. Let the Reader consult them. III. But [Seed] here is to be taken Collectively, as Comprehending Christ and all his Seed, Christ and all his elect members: (yet Christ as the Head, them as the body; Christ principally, them Secondarily; Christ by way of Eminency, as the Seed blessing, Them by way of participation with Christ, as the Seed blessed.) For, 1. The Antithesis, or Opposition of the Seeds requires this; viz. As the Seed of the Serpent is taken collectively, for all the wicked and reprobate vassals of Satan: So the Seed of the Woman is to be taken for all the godly Elect born of a woman, First Christ and then all his Seed in him. Otherwise the Opposition will not be fit. Doubtless [Page 197] if Seed in the one phrase be taken Collectively, then in the Opposite phrase it must not be taken Individually. It must be understood Collectively in both, or Singularly in both. 2. By [the woman,] Eve is immediatly to be understood. Consequently by the Seed of the woman, All Eve's posterity that degenerate not into the Seed of the Serpent. But first, Christ: then they that are Christs. 3. That Seed of the woman is intended, against which the Serpent and his Seed are at Enmity; but the Rev. 12. throughout. Ioh. 15. 18, 19, 20, 21. Serpent and his Seed are at Enmity not onely against Christ, but against all that belong to Christ. 4. Finally that Seed of the woman is here meant, which shall victoriously bruise the Serpents Head: But that shall be done both by Christ and his Elect members. By Christ originally and Primitively, through his own power: by them that are Christs Derivatively, through power derived and victory Communicated from Christ unto them.
4. What Punishments they are which are here pronounced upon the Serpent. For clearing this, Consider; As there was a Twofold Serpent, Tempting: viz. the invisible Serpent, Satan Efficiently; and the visible, corporeal Serpent, the beast, instrumentally: So these two Serpents had two sorts of punishments inflicted on them respectively; the visible Serpent had his Corporal punishments laid on him, and proportionably the invisible Serpent had his Spiritual punishments allotted unto him. Those were grievous: these double grievous. And the punishments of the visible Serpent, by analogie indigitate to us the punishments of the Serpent invisible.
The Punishments of the visible Serpent were especially four. viz. I. An Extream Curse above all Cattel, and wild beasts of the Field. Gen. 3. 14. And the LORD God said unto the Serpent, Because thou hast done this, Thou art cursed above all Cattel, and above every beast of the field. Hereupon the Serpent becomes the most loathed, and abhorred of all these Creatures. But this is more General. II. An ugly, deformed and debased Posture of body. Gen. 3. 14. Upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life. 1. Touching the Serpent's going upon his Belly, (1) Some think this was the Serpents Natural posture, and that it became poenal to him only by divine destination. But (as Andr. Rivet. in Gen. 3 Exercit. 35. p. 173. b. Lugdun. 1633. Rivet notes) this is not sufficiently proved, by them that Assert it. (2) Some suppose that at first the Serpent had legs and feet, as other beasts had, because he seems Gen. 3. 1, 14. divers times to be reckoned or ranked with cattel and beasts; now beasts are Gen. 1. 25. distinguished in kind from Creeping things. And that he was deprived of his feet and cast upon his belly, upon Satans abusing him to seduce the woman. This is Vid. Moses Bar-Cepha in lib. de Paradiso. ascribed to B. Ephraem. (3) Others are of opinion, that though at first the Serpent had no feet, yet he crept more easily upon the hinder part of his body, his head and breast being erect and lift up from the Earth, not as the head and breast of a man, but of an Heart, Peacock, &c. but after his Seducing of the woman, his head and breast also were cast upon the ground. This is [Page 198] ascribed to Luther. Now, though we cannot herein positively determine, the Scripture being so silent: yet forasmuch as the Serpent Gen. 3. 1, &c. spoke to the woman, it is very probable his posture was either naturally erect in the forepart of his body, or occasionally lifted up for that time; otherwise his other ugly posture might have caused the woman to fear and shun him. 2. Touching his Eating of dust, It seems not to be a New sort of punishment, that the Serpent should eat nothing but dust; for experience tels us the Serpent feeds upon herbs and other Creatures: but rather it is an Additional exposition and aggravation of the former punishment. As if it had been said, Thou shalt so creep upon thy belly with thy whole body on the Earth, that thy mouth and nostrils shall be filled with dust raised up by thy creeping, thy mouth still going so close to the Earth, as if thou wert eating and licking up the dust. III. An inveterate hereditary Enmity betwixt the Serpent and the woman, and betwixt their two Seeds. So that the Serpent fears and flies the very sight of man and woman, creeping into holes and caverns of the Earth from them: and contrariwise mankind, Especially women, fearing, hating and abhorring Serpents, even to their destruction. IV. Finally, An utter destruction of the Serpent by the Womans Seed: though the Serpent may in some strait wound and bruise mans heel, yet man shall bruise his head, totally destroy him, not contenting himself to crush or wound his body, but his most vital and hurtful part, his head. These are the Punishments of the Corporal Serpent. For these the Letter of the text is clear. And though the Serpent was without reason, did not properly Sin, nor could understand these judgments pronounced: yet was it according to Divine wisdom and justice, thus to denounce these punishments upon the Serpent. 1. Partly, because the Serpent became the instrument to dishonour God and ruine man: which was made in his kind to serve God and man. 2. Partly, to testifie Gods extreme detestation of the fact, who so punisheth the very instrument whereby it was effected. As when a man so abhorres a murder, that he breaks and burns the very knife or weapon whereby it was Committed, &c. 3. Partly, to instruct our first parents how hainous their sin was, and how deeply God displeased thereby, who so plagues the Serpent being the occasion thereof. 4 Partly, to let Satan the old Serpent see what vengeance he was to expect, for seducing mankind. For, if this be done to the instrument: what shall be done to the Principal Agent?
The Punishments of Satan the invisible Serpent, which are principally here intended under the former literal punishments of the visible Serpent, are proportionably four also. viz. I. He is extremely Cursed. As the Serpent was cursed above all cattel: So Satan is cursed above all Creatures, with Gods direful Curse. II. He is deeply debased, and that for ever without all hope or possibility of relief. For as the Serpent was doomed to that basest posture of creeping upon his belly, and consequently as it were eating the dust, and that all the days of his life, [Page 199] (by which postures the Scripture is wont to signifie Isa. 29. 4 & 49. 23. Mic 7. 17. Psal. 72 9. & 44. 25. deepest abjection and ignominy of a man subdued, prostrate, abased, fearing or feeling extreamest misery, &c.) So Satan, that proudest Spirit, who lifted himself up against God, and disdained to be debased for his sin below man, was therefore for his seducing of man debased to utter ignominy, contempt, baseness, as it were creeping on the Earth and licking the very dust under mans feet, and to be trampled upon by him, and this Continually. Not, that Satan was not 2 Pet. 2. 4. cast down from heaven to hell, before, for leaving his first estate: but that now he Received an additional aggravation of his Punishment, for his destroying of mankind. This seems the most sober and sound application of this second punishment to Satan. As for those interpretations of his going upon his belly, and eating the dust, Either to intimate August. de Genesi ad lit. C. 13. & 18. the double Sin, Pride and Luxury, whereunto he tempts man; As some. Or to imply Greg. [...]. l. 12. C. 2. Gluttony, lustful thoughts or Actions, whereunto he sollicits men; as others. Or to import, Ambr. lib 1. de P [...] nit. c. 13. That Satan should thenceforth have no power over the Soul, but only over the body, which is dust; as the Cabalistical Jews. Or, that Satan, who delights to feed upon the death of men, shall only eat them that are dust, that is earthly men; as Hieron. in Isa. 65. 25. Tom. 5. Hierom. These and like interpretations (though witty glosses, allusions or allegories,) seem not so safe and solid to be insisted upon. III. He, and his Seed, viz. all wicked Angels and reprobate men, (who imitate him, obey him, are acted by him, and become like him in evil,) are plagued with a Spiritual Enmity of the woman and her Seed. viz. Christ and all his Elect against them Rev. 12. 7, 8, &c. Michael and his Angels and Saints, against the Dragon and his Angels and limbs. And 1 Ioh. 4. 4. greater is he that is in us, then he that is in the world. IV. Finally, Satan shall be utterly crushed and destroyed by the womans Seed. For, though he may bruise the Heel, (far from Head and Heart) that is, do some less dangerous hurt to the womans Seed: yet shall his very head, (wherein his policy, strength and mischief chiefly lies) be bruised by the woman's Seed. He may hurt the womans Seed: but the womans Seed will totally destroy him. For (as one wittily observeth) The Serpent hath but one head; when that is bruised, he is ruined: as Serpens ictus corporis, quantumvis graves, sustinere potest sine periculo. Sed si caput vel minima virgula series, statim extinguitur. Luth. in Gen. cap. 55. p. 193. b. To. 3. Luther notes, the least blow on his head kils him; but the womans Seed hath two heels, when one is bruised, he can go upon the other, and both of them are far from the Heart the vital part. These are judgments here threatned to the Serpent, visible and invisible.
5. Finally, The Benefits implicitly and explicitly Promised for the woman and her Seed, are divers and excellent. Not to dispute now, 1 Whether under the Serpents Gen. 3. 14. Curse for ruining mankind, be not implyed a Contrary blessing intended for mankind? 2 Whether under the Serpents deep debasement for debasing man and causing him to fall, there be not implyed contrari wise some hope of lapsed Mans advancement again to a more honourable Condition? Which things yet seem very probably to be insinuated. Yet these Mercies [Page 200] and benefits seem clearly intended. viz. 1. Gods free love, rich Grace and Commiseration to the woman and mankind lapsed, in setting her at Enmity against Satan, by familiarity with whom she was undone. In which Enmity against Satan, seem to be implyed, Enmity against Sin, whereunto Satan tempts: Amity and reconcilement with God, from whom Satan tempts. viz. Repentance from Dead works and Reconcilement to God. 2. Such a Seed of the woman as should not onely be distinct, but quite Opposite unto the Serpents Seed, viz. Principally and peculiarly, Christ: Secondarily, all that are Christ's. This is contained in the Enmity of the two Seeds. 3. A Continued Conflict of the womans Seed against the Serpent and his Seed, and at last an absolute victory over Satan and his Seed when they have done their worst. Gen. 3. 15. It (the womans seed) shall bruise thine head: and thou (serpent) shalt bruise his Heel. But of these things more fully in the following Aphorisms. Thus of the Sense of the words.
SECTION. III.
III. THe Positions or Aphorisms, resulting from these words thus briefly unfolded, Touching Gods First Discovery of his Covenants of Promise, From Adam till Noah, are divers. viz. Hence, 1. Immediately upon Adams Fall God revealed a gracious promise touching mans Recovery. 2. This Promise of mans Recovery was revealed very imperfectly and obscurely. 3. This first Promise of lapsed mans Recovery, was Revealed in Christ, the Seed of the woman. 4. This First Promise in Christ Revealed lapsed mans Recovery in the Enmity threatned betwixt the woman and the Serpent, betwixt her Seed and his Seed; and in the Events or Fruits of that Enmity. 5. This First Promise revealed in Christ the Seed of the woman, though it had not the Name and Formality of a Covenant; yet had it the Nature, Substance and Reality of a Covenant. These five Aphorisms being distinctly opened and cleared, The First Discovery of Gods Covenant of Faith, in the First remarkable Period of time, From Adam till Noah, (which was above one thousand and fifty years, as Chronologers observe out of the History of Genesis) will be sufficiently unfolded.
APHORISM I.
HEnce, Immediately upon Adams Fall God revealed a gracious Promise touching mans recovery. H [...]re note, 1. That after the Fall God revealed a Promise touching mans recovery. 2. That this Promise was revealed immediately upon Adams Fall. 3. That this Promise was most gracious. 4. Corollaries ensuing hereupon.
1. That after the Fall God revealed A Promise touching mans Recovery; is evident, 1. By the heavy and dreadful doom which God pronounced upon the Serpent for ruining Man by his subtile Seducements. This doom was fourfold, as hath been shewed. A doom not onely in Justice and wrath against the Serpent: but also in mercy, favour and compassion to man seduced by the Serpent, as the particulars thereof evince. Now in Gods Explicit denouncing of the Serpents destruction for Seducing Man, seems to be comprized an implicit promise of mans Salvation, though seduced by Satan. 2. By the Enmity which God hath put betwixt the woman and the Serpent, and betwixt their respective Seeds. For, where there is Enmity against the Serpent Satan who tempteth unto evil; there must be a Nature and principle Contrary both to Satan, and to Sin, whereunto Satan tempteth. What can this principle be, but Repentance, &c? And where there is enmity expressed against Satan: there is Reconcilement, Amity and Union implyed with the Lord God. This imports mans Recovery. 3. By the utter victory promised to the womans Seed over the Serpent, in bruising the Serpents Head. The Serpent overthrew the woman: but the womans Seed shall overthrow the Serpent, and all the [...] Ioh. 3. 8. Heb. 2. 14, 15. 1 Cor. 15. 54. to 58. works of the Devil, Sin and Death. Satan is not subdued, till sin and Death be subdued. Now sin and Death being bruised in the Head, and subdued: Man is delivered from his deadly enemies and recovered. For (as Diaboli C [...]put sunt & mors & pecc [...]tum. Luth. in Gen. fol. 55. b. Tom. 1. Luther said well) Sin and Death are the Head of the Serpent.
2. That the Promise of Mans Recovery was Revealed immediately upon Adam's Fall, seems clear by the Series and order of the History. For, Adam, in all Probability fell on the self-same day in which he was created, being the same day made and marr'd, formed and deformed, as hath been See in Book 11 Chap. 1. Aphor. 6. Partic. 3. formerly shewed: And was Gen. 3. throughout duly considered. on the same day wherein he finned, cast out of Paradise, stript of all his Paradise-Priviledges, and sentenced to divers miseries: yet after his fall, and before his Sentence or ejection out of Paradise, whilest God was pronouncing Sentence upon the Serpent (who first offending, was first doomed) even then the Lord Gen 3. 14, 15. &c. See [...]ook 11. chap. 2. Aphor. 1. § 11. Promiseth the enmity of the woman and her Seed against the Serpent and his Seed, and the bruising of the Serpents head by the Womans Seed. Una eademque dies vulnus opem (que) tulit; One and the snme day brought on both the Woman and the cure, the Malady and the remedy. In the Serpents malediction, is Comprised the Sinners. Benediction. [Page 202] Whilest God denounceth the Serpents Damnation, he proclaimeth the Sinners Salvation. This Promise is not directed to the woman, deceived by the Serpent: nor yet to Adam, deceived by the woman; But it is expresly directed to the Serpent; for, as yet God continueth his speech to the Serpent, and this is part of his Doom, Gen. 3. 14, 15, &c. And I will put enmity between thee and the woman, and between thy Seed and her Seed, &c. How is it directed to the Serpent? Not as a Promise (for God intended no Promise nor saving mercy to him,) but only as a Threatning. Every thing therein is destructive to the Serpent: not only the Curse, and his debased Posture: but also the Enmity, and the bruising of the Serpents Head. What could vex and punish the Serpent worse, then to be ruined by the Seed of the woman whom he had ruined? So then it is a Promissory threatning: and a Minatory Promise. As Minatory it was against the Serpent: as Promissory it was for Sinners seduced by the Serpent. It is as Sampsons Lyon with Honey in his bowels. The Lyon of the threatning is for the Serpents ruine; the Honey of the Promise is for the Sinners refreshment.
3. That this Promise was most gracious, may appear divers ways, viz. 1. By the extream misery into which man was plunged by his Fall; before, & when this Promise was made. For, at that time man was wholly under the deadly penalty of the broken Covenant of works admitting of no Mercy▪ The Covenant of Faith in Christ the Seed of the woman being as then wholly unknown to him as a Remedy. This was the utmost misery that ever mankind was in, or can be in, on this side hel, from the beginning to the end of the world Consequently Gods promise of the Recovery out of this extreamest misery, must needs be supereminently gracious. 2. By the compleat sufficiency of the Remedy promised for mans Recovery out of this extremest misery, viz. the Seed of the woman, that is peculiarily & primarily J. C. God-man, to be born of a woman Heb. 7. 25. who is able to save to the utmost. Nor man, nor Angel, nor any meer Creature in the world could have appeased infinite justice offended, & so have recovered man offending: had not Jesus Christ this Seed of the woman [...] undertaken and effected it. The promise then must needs be most gracious, that contrary to all desert, tenders to man most wretched, the only all-sufficient and Efficacious remedy. 3. By the Speediness of the Promise. Had God promised Recovery to Adam Gen. 5. 5. nine hundred years after his Fall, it had been a glorious act of Grace: But that he promised this recovery so immediately after his fall the selfsame day, this proclaims divine Grace double glorious. Oh the riches of the Glory of Gods Grace to wretched man, That would not suffer him to lie despairing in his misery, for one day; That would not permit Satan the old Serpent, to insult over him, and his misery, for one day; That would not suppress the yerning of his bowels of mercy to miserable undone man for one day: That would not defer the publication of the soul-reviving Gospel of Christ, the Sinners Salvation, the Serpents Damnation, for one day!
[Page 203]4. Lorollaries hence. Did God immediately upon Adams Fall reveal a Gracious Promise touching Mans Recovery? Then,
(1) See here the Antiquity of the Gospel. The word Gospel is from the ancient Saxon Godspel, that is, Good-speech, as H. Ainsworth on Psal. 40. 10. some think: It is, Glad tidings from God touching lapsed Sinners Recovery and Restitution. Such glad tidings is peculiarly stiled Heb 6. 5. The good word of God: and is published not only since Christ under the New Testament, but long before Christ under the Old Testament. And they that reject or despise the Old Testament, as not Gospel, do neither understand what the Old Testament, nor the Gospel mean. The Gospel, the glad tidings of Sinners Recovery, was published presently upon man's fall: probably on the self-same day whereon man was corrupted, yea and created. And after that, still more and more cleared, by Scriptures in all succeeding ages. The Gospel then is almost as ancient as the Creation of the world. Hence its stiled, for the Great Antiquity of it, [...]. Rev. 14. 6. The Everlasting Gospel. And to this effect it is said, that Tit. 1. 2. The un-lying God hath promised Eternal life before the world began. Gr. before times of ages: or, before ancient times. Here (as Ioh. Calvin. in Tit. 1. 2. Calvin well noteth) we are not to carry the Promise to before all times, but to most ancient times, even from the foundation of the world. Thus the Gospel is most ancient. And good things, the more ancient, the more excellent, as most like to God himself, Psal. 90. 1. who is from Eternity.
(2) Mans Recovery was at first but Promised. It was not actually effected and performed Gal. 4. 4, 5. 6. till the fulness of time, which was many thousands of years after the Fall: till when, Mans Recovery did hang only in the Promises, like water in the clouds, or like fruit in the blossoms. And yet this Recovery only Promised, was for those times effectual and sufficient for the Elects Salvation living in those days: Gods Promise being sure and infallible to all believers. But now in these later times Mans Recoverie, promised of old, is actually performed and accomplished. And Performed Recovery, far surpasseth promised Recovery.
(3) Gods incomparable love to mankind is singularly to be Admired and Adored, in that immediatly upon mans fall he would graciously promise mans Rise and Recovery. For, if we duly Consider, The Author Promising, The Blessing Promised, The Object to whom the Promise was made, The Season when the Promise broke forth, And the Parties to whom the promise was denyed; it will appear that Gods free love to mankind is most wonderful indeed. 1. The Author promising mans Recovery is God. That God, who Gen. 1. with Psal. 33. 9. by a word made the whole world, and, the world becoming corrupt, could by a word have unmade the world again, and have created another world. That God who depends upon no creature, hath no need of man, not of any work of of his hands to add unto him. If man be saved, what gains he? if man perish, what loseth he? yet such his love to man, that he who hath no need of man, promiseth Recovery unto man. 2. The [Page 204] blessing promised, is lapsed mans Recovery. In his Enmity against the Serpent, Amity and Reconcilement with God is promised: and in his bruising the Serpents Head, victory over Satan. O Happy Restauration! Man un-recovered, would have been as wretched as the Devils: Man Recovered, will become as blessed as the Angels. 3. The Object of this Promised Recovery, is lapsed man, Corrupted Man, Apostate man, worthless, loveless, liveless, hopeless, helpless man, dead in sin, enmity against God, without God in the world, wholly unfit for Heaven, a vassal of Satan, a child of wrath, and an heir of Hell. And will the Holy Lord cast his eye upon such a wretch, such a detestable lump of wickedness, More full of Sin then any toad of poyson; so as to restore him? 4. The Season of this Promise of Recovery, was immediately upon Adams fall. Man, presently upon his Creation, made haste to damn himself: God, presently upon Mans fall, made haste to save him. As a tender father speedily snatches up his fallen child from the ground, from fire or water, and hugs it in his Arms compassionately: So the heavenly father snatched our first parents speedily from their lapsed, hopeless state, far worse then of fire or water, by the hand of this Promise, and embraced them in the bosom of his love most tenderly. This was love indeed. Bis dat qui cito dat; nil dat qui munera tardat. Speedy kindness is double kindness. 5. Finally, The Parties to whom this Promise was denied, were lapsed Angels. They were above man by Creation: Man becomes far above them by Restauration. The Angels fall, and find no mercy, no Promise, &c. but Gen. 3. 14, 15. compared with Iude 6. woful Curses, sharp threatnings and severe judgements; Man fals, and yet he finds rich Mercy, and saving Promises of Restauration. Is the inferiour Creature thus respected, when the Superiour is neglected? Is man healed, when Angels are left incurable? Is lapsed Man saved, and fitted for Heaven; when lapsed Angels are damned and fixed in Hell? Here's an admirable love, a discriminating love to mankind, for ever to be adored.
(4) God takes more pleasure in Sinners Recovery, then in Sinners Ruine. This is evident, 1. In that, so immediately upon their Ruine he most sweetly promiseth their Recovery. As most unwilling, that mankind should remain at all in their lapsed State. 2. In that, Since then God so often testifieth, that he hath no delight in Sinners Destruction. To this effect God interrogates, Ezek. 18. 23. Have I any pleasure at all that the wicked should dye? saith the Lord GOD: and not that he should return from his ways and live?—yea God positively Asserts, [...] 32. I have no pleasure in the Death of him that dyeth, saith the Lord GOD: wherefore turn your selves, and live ye. And if this be not pathetically enough expressed, he swears; Ezek. 33. 1 [...]. As I live, saith the Lord GGD, I have no pleasure in the Death of the wicked, but that the wicked turn from his way and live: Turn ye, turn ye from your evil wayes; for why will ye die, O House of Israel? How emphatically!
Doubt. If God have more pleasure in Sinners recovery, then in [Page 205] Sinners ruine: why did God permit the Fall? and upon mans Fall, punish him with Death?
Answ. 1. God permitted the Fall, that he might glorifie himself the more in fallen mans recovery. For, as Nec sincret b [...]nus fieri m [...]lè, nisi omnipotens etiam de malo facere posset bene. Aug. ad Enchirid. ad Laurent. C. 100. Tom. 3. Augustine well: God is so good, that he would not suffer evil to be, were he not able, and did he not intend to bring greater good out of that evil. Hereby (1) The weakness of the perfectest Creature, left to it self, is discovered. (2) The mysteriousness of the lapsed Creatures recovery is occasionally revealed. (3) The Gen. 3. 14, 15. Condemnation of the old Serpent the Devil and Satan is aggravated. (4) The just rejection and condemnation of reprobate persons is prosecuted. And (5) In all the glory of Gods power, freedom, Justice, Mercy, &c. is most illustriously advanced. 2. Though God permitted Mans fall, yet in that Permission, He neither did man any wrong at all, for he was not bound to uphold man, but left him in a perfect, yet mutable state: Nor was he any cause of mans Sin directly or indirectly: for he neither necessitated him to evil by creation or Constitution of his Nature, man being Eccles. 7. 29. made upright, free, and able to all good: Nor did God Iam. 1. 13. tempt him to evil by his Providential dispensation, but only left him to himself to stand or fall. 3. Man being fallen, God justly punisheth the impenitent with Death. Not that he hath any pleasure in the Sinners Death as it is the Destruction of his Creature, but only as it is a due act or expression of his Truth and Justice for his own glory against Sin and Sinners.
(5) How advantagiously hath God improved Adams fall, In promising his Recovery immediately upon his Fall? What greater mischief or disadvantage ever came into the world, then by Adams Apostasie? For, thereby Adam and all his posterity to the end of the world were utterly undone, and involved under Death: Hereby Satan had most notably wreak'd his malice upon mankind, and brought them under his diabolical Tyranny: And thereby the Glory of the Creator was deeply obscured and Ecclipsed, his noblest Creature on Earth being ruined, and set against him in extreamest Enmity. Yet all these disadvantages the Lord hath turned to great advantage by this blessed Promise. viz. 1. To the increase of Man's felicity. Man was happy before his Fall by a Natural, mutable and finite righteousness in his own person: but he becomes more happy since his fall by a supernatural, immutable and infinite righteousness in the person of the Promised Seed. Before, upon continuance of his obedience, he should have had a continued life in Paradise on Earth: Since, upon his faith in Christ, he shall have eternal life in Paradise which is the third heavens. Thus Adams greatest loss is improved to his greatest gain. 2. To the aggravation of Satans Misery. Satan was miserable before mans fall, for not keeping his first estate, Iude 6. being reserved in chains under darkness unto the judgement of the great day; But became much more miserable by effecting mans ruine: being Gen. 3. 14, 15. thereupon doomed to a fourfold judgement. Then he envied mans natural [Page 206] happiness, so as to overthrow it: Now he shall twice so much envy mans supernatural happiness, which he can never overthrow, but must eternally be overthrown by it. Thus the Lord hath out-shot Satan in his own Bow: hath cut off this Goliah's head, with his own sword. 3. To the illustration of his own glory. Before mans fall God was much glorified by mans Creation: Since his fall, much more glorified by his restauration. Before, by mans integrity of Nature: Since, by mans integrity of Grace. Before, God was glorified in his wisdom, freedom, power and goodness: Since, he is glorified not only in these his perfections, but also in his free Grace, Mercy, bowels of Commiserations and long-suffering.
(6) Hath God thus laid a foundation of Sinners Recovery in his Promise? Then let us, as children of this our heavenly father, resemble him, in endeavouring to Recover lapsed Sinners. Are we our selves Converted and Recovered from a state of Sin, to a State of Righteousness? Then let us endeavour by Conviction, Admonition, Exhortation, Example, and by all means possible to win and gain poor lost souls unto God: especially such as are more neer and dear unto us. Let the Convert Minister labour to Convert the people Committed to him: the Convert husband to gain his carnal wife: The Convert Parents and Masters to win their carnal children and Servants. For, 1. This is a duty required and to be endeavoured, not onely of Ministers Act. 26. 18. publikely and Especially: but also of particular Christians privately and in their place. Gal. 6. 1. See also Iude ver. 22, 23. Levit. 19. 17. Mat. 18. 15, 16, 17. Luke 17. 3, 4. Brethren, (saith Paul to the Galatians) if a man be overtaken in a fault, ye which are spiritual, restore such an one with the spirit of meekness. 2. This the godly have desired and endeavoured. One Convert soul, would have (if it were possible) all the world also Converted. David begging Restauration from his fall, upon his Restoring promiseth; Psal. 51. 12, 13. Then will I teach transgressors thy ways, and Sinners shall be converted unto thee. Paul once Converted, Act. 9. & 26. 16, 17, 18. was an happy instrument of the Conversion of many. And he saith of himself; 1 Cor. 9. 19. to 23. Though I be free from all men, yet have I made my self servant to all, that I might gain the more: And unto the Iews, I became as a Iew, that I might gain the Iews: To them that are under the Law, as under the Law, that I might gain them that are under the Law: To them that are without Law as without Law, (being not without Law to God, but under the Law to Christ) that I might gain them that are without Law. To the weak, became I as weak, that I might gain the weak. I am made all things to all men, that I might by all means save some. 3. For the gaining of Sinners the Lord hath given particular directions: How some are to be won with sweetness, love and meekness; others with fear and terrour. Iude ver. 22, 23. Gal. 6. 1. Of some have Compassion, making a difference; and others save with fear [...] pulling them out of the fire. 4. The Act of winning Souls is an high and excellent point of skil, most-desirable. Prov. 11. 30. He that winneth souls, is wise: spiritually, savingly wise indeed: for himself and others, for this and the world to come. 5. How much good doth this bring to the [Page 207] Parties converted! Acts 26. 28. Their eyes are opened, they are turned from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith which is in Christ. And Iames saith; Iam. 5. 19, 20. Brethren, if any of you do err from the Truth, and one convert him: Let him know, That he which converteth the Sinner from the error of his way, shal save a Soul from Death, (and one Mat. 16. 29. Soul is better worth then all the treasure of this world,) and shall hide a multitude of sins. 6. Finally, How advantagious will the Conversion of Sinners prove to the instruments of their Conversion! Hereby they shall sweetly resemble the compassionating God, who presently upon Adams fall held forth his golden Scepter to him, His sweet Promise of Recovery. And its no small happiness to be like unto the most Happy God. Hereby also they shall treasure up for themselves a great reward for a better world. For, Dan. 12. 3. They that be wise shall shine as the brightness of the firmament: and they that turn many unto righteousness, as the Stars, for ever and ever.
Thus; Immediately upon Adams fall, God revealed a gracious Promise touching mans Recovery. This the First Aphorism.
APHORISM. II.
HEnce, This Promise of Mans Recovery was revealed very imperfectly and obscurely. For clearing of this, Consider three things, viz.
1. That this Promise of Mans Recovery was revealed very imperfectly and obscurely, is plain divers ways. 1. In that this Promise is not here fully and wholly expressed, but in part onely implied. viz. In the Gen. 3. 14, 15. Enmity of the woman and her seed against the Serpent and his Seed, explicitly threatned: the Reconcilement and amity of the woman and her seed with God, is contrariwise implicitly promised. And that which is not plainly expressed, but only implied, is imperfectly and obscurely revealed. 2. In that, this Promise so far as it is expressed, is laid down very generally and remotely; Gen. 3. 15. The womans Seed shall bruise thine head, said the Lord to the Serpent. This is all that's expressed. Now though this for the materiality of it be a Promise, That the womans Seed should ruine the Serpent, who had deceived the woman: yet for the Formality or manner of it, being uttered and directed only to the Serpent, it is only a Threatning of his Destruction by the womans Seed. And what is here Promised, is propounded very remotely and generally. For it is not declared particularly & distinctly, (1) What this womans seed shall be, for person and office. (2) When this Seed of the woman should bruise the Serpents Head. Nor (3) How this Seed should bruise the Serpents Head. But only in the General, The Seed of the woman shall bruise the Serpents Head. Now all Generals are very imperfect and obscure. 3. In that this [Page 208] Discovery of the Promise of Mans Recovery, comes far short of all following discoveries thereof, if they be Compared together. As in the opening of them hereafter will more fully appear.
2. Why was this Promise of mans Recovery thus obscurely and imperfectly revealed? Answ. 1. Because, This Promise was the First Promise, the first day-break of Salvation, and the very First Gospel that ever was preached unto Sinners. Therefore it was the obscurest and imperfectest of all the Promises. When God at First created the world, he proceeded from the most obscure and imperfect state of the Creature, to the more clear and perfect, till at last he came to the perfectest. At first he Gen. 1. throughout. created the confused Mass or lump, and the Earth was without form and void, darkness being upon the face of the deep; Then he created things without life; as light, the firmament, Dry land, and Seas. 3▪ After these he created things that had life, but no sense; as grass, herbs and trees. After these, things that had life and Sense, but no Reason; as fowls, fishes, beasts and creeping things. Last of all he created them that had life, Sense, and Reason; as Man and woman, that were perfectest of all. In like sort when God Re-Created the lapsed world of mankind, and Revealed this new work of his by Covenant and Promise, He laid open this mysterie in his Promises and Covenant, not all at once but by degrees. This first degree being darkest: the last clearest of all. As the first model of a building: The first lineaments of a Picture; The first draught of Covenants and Articles of Agreements, &c. are still most rude, imperfect and obscure. 2. Because, This Promise was the remotest and at greatest distance of all other from the Performance and accomplishment thereof in the actual exhibition of the womans Seed. Some place Christs Death in An. Mundi 3960. a [...] Broughton. some in An. M. 3952. [...]e Sacred Chronology by R. D. M. D. p. 73. Betwixt this Promise, & Christs Death whereby he specially bruised the Serpents head, there were almost four thousand years. Adam and the fathers of the old world through this longest Promissory Prospective looked at Christ a great way off: and therefore they beheld him more dimly and obscurely. Every object, the greater distance it is off, the more darkly and imperfectly it is beheld: the nearer, the clearer. 3. Because, when this Promise was revealed, Gods Church was (to say the best) but in its primordial foundation, in its extream infancy, yea but an Embryo; This very promise being the first foundation-stone whereon it was built in Christ. Consequently the Capacity and apprehension of the Church, most weak, imperfect and obscure. God therefore suits them with the most imperfect and obscure Discovery of the promised Recovery: Gives them the first Elements. The A B C of the Gospel: as they were Quicquid recipitur, recipitur ad modum recipientis. able to receive it. God reveals not what himself is able to Reveal; but (such is his indulgence, and condescension) what his people are able to Receive from time to time. 4. Because, From this first Promise, till the actual Performance of mans Recoverie in the Recovering Seed of the woman, God intended still a clearer and clearer Manifestation of this Mysterie from age [Page 209] to age, till at last the full noon-tide or perfect day of the New Testament should be discovered most brightly and gloriously. By this gradual discovery, The Churches faith and hope are more & more nourished and encouraged against fainting: The worth and desirableness of the promised Seed is more and more displayed day by day: And the glory of divine Wisdom, Grace, Mercy and Goodness is still afresh magnified with greater and greater degrees of exaltation. Therefore, this first discovery is most dark and imperfect: that so there might be a more excellent and observable progress, from the darkest to the brightest, from the lowest to the highest Revelation of Mans Recovery in Christ. There seem to be three Causes why this Promise was laid down thus obscurely and figuratively 1. Because of the Devil, to whom God would have this Promise remain obscure, that he might be exercised with perpetual fear, and might envy and suspect all women bringing forth children from that time till the exhibition of Christ, lest they should bring forth the promised Seed which was to bruise▪ his Head For if the mysterie of the Incarnation remained a long time hid from the Angels themselv. 5, how much more from Satan? Eph. 3. 9. 2. For the first Parents and their faithful posterity, whose faith and invocation God would exercise by this obscurity, and stir up▪in them a more ardent desire of the promised Seed, and diligence in searching out the time and manner of the Redemption to come. As Peter testifies of the Prophets, that they diligently searched and i [...] quited of the grace and salvation that was to come upon us. 1 Pet. 1. 10. 3. For the Seed it self, Christ, for whole manifestation and glory, a clearer light was reserved; that betwixt the grace of the Old and New Testament there might be kept an eminent difference, as betwixt morning and midday. Meanwhile God was not wanting to the weakness of the Fathers; but divers way relieved their Faith by immediate Conference with them, Revelations, Dreams, Oracles, Visions and Prophecies. And this same Promise of the womans Seed at first given more obscurely and more generally, by little and little he made clearer, when he restrained it to a certain Nation, To a certain Tribe, To a certain Family, To a certain Person, To a certain Place, and at last to a certain Time. D. Pareus in C [...]mment. ad Gen. 3. 15. Pareus also gives divers Causes of the obscurity of this First Promise. See them in the margin.
3. Corollaries resulting hence, are these. viz. 1. Hence, The wisdom and goodness of God in his Gospel-dispensations is very observable. He Reveals not the mysterie of Christ, and of Sinners Recovery by him, all at once, nor in full clearness and perfection at first; but most obscurely. Otherwise, (1) The Nimis v [...] hemens sensibile destruit sensum. glory of a full discovery would have dashed and dazled his people's weak apprehensions in those days of the Churches extreamest infancy. (2) The Faith and hope of his Church would not have so increased and grown by degrees from dimness to clearness. (3) Nor the desirableness of Christ have been more and more desirable from age to age, according to the sweet and comly order of Gods discovery. In these regards the wisdom & goodness of God is the more notable in this way of discovery. 2. Hence, The Gospel at first had very weak and small beginnings. This obscure and imperfect Revelation of mans recovery was the first out-breaking of it. Though afterwards it hath increased to wonderful perfection. Hence, Christ compares it to Ma [...]. 13. 31, 32, 33. a little leaven, which at last leaveneth the whole l [...]mp, and to a small grain of mustard seed, which groweth at length to such a tree that the fouls lodge in the branches of it. And Christ is compared to a little Dan 2. 34, 35 44, 45. stone cut out of the Mountain without hands, that became a great Mountain, and filled the whole earth. As the greatest River at first ariseth from a small spring▪ Or as the [...]zek. 47. 3, 4, 5. waters of the [Page 210] Sanctuary that at last became impassable, were at first but up to the Ancles. Who then would despise the day of small things? who would not greatly prize the least beginnings or discoveries of the Gospel? The whole Gospel (which now hath filled all the world) was at first wrapped up in the narrow womb of this Mother-Promise. 3. Hence, The Church and people of God after the fall, in the beginning of the world were very darkly and obscurely instructed in the mysterie of Christ. They did but grope after him, as in the dawning of the day: They did but dimly discover him afar off; and yet sufficiently for their salvation in those times, if they believed; and for their condemnation, if they believed not. How much better hath God provided for us under the New Testament, upon whom the ends of the world are come, having most clearly, fully and with open face displayed Jesus Christ and the glad tidings of Sinners Recovery by him, as in the Noon-tide of clearest Evangelical glory! Oh how faithful, obedient, and thankful should we be beyond them? But Heb. 2. 1, 2, 3. if we neglect so great Salvation, so clear Gospel-manifestations: How shall we escape! where shall we appear!
APHORISM. III.
HEnce, This first Promise of lapsed mans Recovery was revealed in Christ, the Womans Seed. For clearing of this, let us see: 1. That this First Promise was revealed in Christ, the woman's Seed. 2. What meant the Revealing of this Promise, in Christ, the womans Seed. 3. Why this First Promise was revealed in Christ, the Seed of the woman. 4. What Corollaries result hence.
I. That this First Promise of lapsed mans Recovery was revealed in Christ, the Seed of the woman; is evident For, 1. This Text declares expresly, that Gen. 3. 15. the Seed of the woman shall bruise the Serpents Head. Now this is the principal Promise of this Scripture: comprising in it lapsed mans Recovery; and this Promise is revealed in Christ the Seed of the woman. For, God doth not barely Promise, that the Serpents Head shall be bruised: but also, That the Serpents head shall be bruised by the Seed of the woman. At one and the same time that the bruising of the Serpents Head is promised, The Seed of the woman, Christ, is promised to bruise his Head: Consequently this first Promise of Mans Recovery is revealed in Christ the Seed of the woman. 2. This Seed of the woman that should bruise the Serpents Head, is no other then Christ. viz. Primarily, Christ Personal, Godman: Secondarily, Christ Mystical, his Church, his mystical body, they that are Christs. Not only the Person of the Mediator is stiled [Page 211] Ioh. 1. 41. & 3. 28. Christ, in Scripture; But also the mystical body of Christ (in regard of her spiritual Oneness and sameness with him) is denominated 1 Cor. 12. 12, 13, 14. Christ. As the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ, that is, Christ mystical. Now as the Seed of the Serpent is here taken Collectively, for all the wicked: so the Seed of the woman is to be taken Collectively, not only for the Eminent Seed, Christs Person, who is the Seed Recovering: but also for the Secondary Seed, Christs mystical body, which is the Seed Recovered. Both bruise the Serpents Head: Christ personal Primitively by his own power; Christ mystical Derivatively by the power of Jesus Christ the Head, as after shall appear. Consequently this Promise of Sinners Recovery by bruising the Serpents Head, is revealed in Christ, Primarily, peculiarly, and especially in Christ personal, God-man.
II. What meant the Revealing of this First Promise in Christ, the seed of the woman?
Answ. The Revealing of this first Promise in Christ the Seed of the woman, seems to have intended these four things. viz. 1. That this Promise was grounded on Christ, and led to him, as the bruiser of the Serpents head, the Recoverer of lapsed sinners. 2. That Christ in Order to this bruising the Serpents head, and Recovering of lapsed sinners, should in future time be incarnate and take flesh of a Woman. 3. That Christ the bruiser of the Serpents head, should not only be the incarnate Seed of the woman, but beyond that, the Omnipotent God. 4. That those Sinners who in and by Christ, should bruise the Serpents Head, should become a joynt-Seed with Christ, contradistinct from the Seed of the Serpent.
1. That, this First Promise was grounded on Christ, and led to him, as the bruiser of the Serpents Head, the Recoverer of lapsed Sinners. The words of the text speak this plainly, saying, Gen. 3. 15. I will put Enmity between thee and the woman, and between thy Seed, and her Seed: It shall bruise thine head. All the Promises of God have their foundation and Confirmation in Christ the Mediatour: being 2 Cor. 1. 20. in him yea, and in him Amen. And so this Primitive Promise, this Ancient gray-headed Promise, was founded and setled on him. Before man's fall, the Promise of the Covenant of works was grounded and setled on man himself: Since the fall, the Promise of the Covenant of Faith is founded only upon Christ. Its a new kind of Promise; and hath a New foundation. As Gods Covenant made to Abraham Gal. 3. 17. was confirmed in Christ, or (as the Greek implies) confirmed towards Christ; that is, stablished upon him, and leading unto him; So this first Promise was confirmed in Christ also. This Promise is like that Mat. 2 9. Star in the East, that directed the wise men unto Christ. This Promise is as the shell; Christ as the kernel in it. This Promise the precious Cabinet; but Christ the most precious jewel in this Cabinet.
2. That, Christ in order to this bruising of the Serpents head, and recovering [Page 212] of lapsed Sinners, should in future time be incarnate, and take flesh of a woman. He therefore that's here promised to bruise the Serpents head, and Consequently to rescue Sinners from the Serpent, is stiled the Seed of the woman. Not the Seed of the woman, for present; but for future. If Christ the Seed of the woman should bruise the Serpents Head; Then Christ was presupposed and implyed, first to become the Seed of the woman, by being made flesh; and then, being incarnate, to bruise the Serpents Head.
Doubt. Then, the Serpents Head was not bruised, Satan not destroyed, Nor lapsed Sinners recovered, till the fulness of time, which was above three thousand nine hundred years after the worlds Creation, and mans Corruption; for till about that time (as Gal. 4. 4, 5. Dan 9. 24, 25, 26. Luke 1 & 2. throughout. Scripture and divers H. Broughtous Concen. of Script. General view of H. Scrip. p. 338. &c. London 1 640. Sacred Chronol. p. 73. London 1648 Chronologers evidence) Christ became not the Seed of the woman, was not made flesh. What became then of all mankind before Christ? did they perish? or could they be saved by the Seed of the woman, before the Seed of the woman was?
Ans. 1. Christ the eternal Son of God became the Seed of the woman divers ways. viz. by decree, by promise, & by performance. By Gods Decree eternally determining it before the foundation of the world. Hence 1 Pet. 1. 18, 19, 20. the scattered Jews are said to be redeemed by the precious blood of Christ, as of a lamb without blemish, and without spot, who verily was foreordained before the foundation of the world, but manifest in these last times. By Gods Promise in beginning of time declaring it. Gen. 3. 14, 15. Luke 1. 69, 70, 71. The Seed of the woman shall bruise the serpents head. And By Gods Performance of his Purpose and Promise, actually exhibiting Gal. 4. 4. Christ in our flesh in fulness of time. Now Gods Decree of Christs Incarnation before all time, and his Promise hereof in beginning of time, were as sure as his actual Performance in fulness of time. Therefore in all these respects he became the womans Seed. 2. Christ the Seed of the woman, did proportionably bruise the Serpents Head, Intentionally, Virtually, and Actually. Intentionally, according to Gods decree, Christ being intended and ordained to that end. Virtually, according to Gods Promise, The vertue of Christs victory over Satan extending it self to all the Elect from the very foundation of the world. Heb. 13. 8. Iesus Christ being the same yesterday, and to day, and for ever. Hence, he is called, Rev 13. 8. The Lamb slain from the foundation of the world; for this Reason among others, because the vertue of his blood shed in fulness of time extended it self even to the Elect from the worlds first Foundation, as the Sun at mid-day extends his light and influence backwards towards the East, and forwards towards the West, as well as to the very place where he is. And in this Sense, That of our Saviours to the Jews may be interpreted; Ioh. 8. 5 [...]. Before Abraham was, I am. As if Christ had said; I am, not only in mine eternal Divinity, but also in the vertue and Efficacy of my Mediatourship, long before Abraham. As Aliqui [...] ho [...] in [...]ternam Christi Divinitatem competere putant, ac comparant cum illo Mosis loco, Ego sum qui sum. Ego vero longius extend [...]: quia virtus & gratia Christs, quatenus mund [...] [...] est, omnium [...]tatum Communis suit. Io. Calvin. in Ioan. 8. 58. Calvin well expounds the place. And by this vertue of Christs [Page 213] office was Satan destroyed from the beginning of the world. Actually Christ. 1 Ioh. 3. 8 Ioh. 16. 11. Col. 2. 15. Heb. 2. 14, 15. bruised the Serpents Head by his Actual incarnation and officiating in our flesh; As after will more fully appear. 3. All mankind therefore before Christs actual incarnation did not perish. All the Elect were saved by the same Jesus Christ from the foundation of the world. By faith they reallized Christ promised unto them as present and performed. Iohn 8. 57. Abraham rejoyced to see his day by faith, and he saw it, and was glad.
3. That, Christ the bruiser of the Serpents Head, should not be only the incarnate Seed of the woman; but beyond that, the omnipotent God. Otherwise, as meer man he could not have fully bruised the Serpents Head, and have perfected the Recovery of Sinners. Because lapsed man was now wholly enthralled under the Dominion of Satan.
4. That, Those Sinners, who in and by Christ should bruise the Serpents Head, should become a joynt Seed with Christ, contradistinct from the Seed of the Serpent. Therefore he saith not, Seeds, in the plural; but, Seed, in the Singular number: and it, not they, shall bruise the Serpents Head. Referring this victory over, and destruction of the Serpent, to the womans Seed; that is, Principally, to Christ who bruiseth him by his own power: Less principally, to them that are Christs, who bruise him by Christs power. None can actually share with Christ in bruising the Serpents Head, till they conform to Christ, ceasing to be the serpents brood, and becoming the womans Seed.
III. Why was this First Promise of Sinners Recovery thus Revealed in Christ, as the womans Seed? Answ. For these Causes especially.
1. Because Lapsed man, without reference and respect to Christ, this Seed of the woman, is wholly uncapable of any Promise of Mercy from God. And this, whether we consider Mans Sin; Gods Truth: or Gods Iustice. 1. Mans sin in falling from God, was an Offence against an infinite Majesty, an infinite Glory: and therefore in it self deserved a kind of infinite punishment, Even Rom. 6. 23. Eternal Death. This is the most proper adequate wages of Sin. Now where Sin hath deserved infinite punishment: The Sinner in himself considered, must needs be incapable of all Promise of Mercy. 2. God▪ Truth Gen. 2. 17, 18. threatned man with certain Death in case of Disobedience, against the Covenant of works: Man falling from his Obedience, the threatned judgement must needs be inflicted according to the inviolable Truth of God, Tit. 1. 2. Iames 1. 17. who cannot lye nor alter, had not God provided [...] Surety to undertake for him. 3. Gods justice is so infinite and exact, that it must needs Rom. 2. 6. [...] 12. render to every one according to his works, without respect of persons; unless full Satisfaction be made to offended Justice, which is infinite. Finite lapsed man Considered without any respect to Christ, can never make Satisfaction to infinite justice; therefore no promise of mercy can have place towards lapsed man without reference to Christ. That therefore lapsed man might be rendered Capable of Gods Promise and Mercy, [Page 214] The Promise of his Recovery is revealed in Christ the Womans Seed.
2. Because, there is no other way in the whole world for lapsed Sinners Recovery but by Iesus Christ the Seed of the woman. Act. 9. 12. Neither is there Salvation in any other: for there is none other name under Heaven given among men, whereby we must be saved. Besides him, without him, All the Creatures on Earth, all the Saints and Angels in Heaven, are not able to save one Soul, or to expiate one Sin. Therefore the Promise of Sinners Recovery, that it might be sufficiently revealed, was revealed in Jesus Christ the womans Seed.
3. Because, God (from eternity foreseeing mans Fall) had eternally decreed lapsed Sinners Recovery by Iesus Christ the Seed of the woman. Thus Peter saith; 1 Pet. 1. 18, 19, 20. Ye were not redeemed with corruptible things, as silver and gold, from your vain Conversation,—but with the precious blood of Christ, as of a Lamb without blemish and without spot. Who verily was fore-ordained before the foundation of the world, but was manifest in these last times for you. Hereupon Peter calls them, 1 Pet. 1. 1, 2. Elect according to the foreknowledge of God the Father, through sanctification of the Spirit unto obedience, and sprinkling of the blood of Iesus Christ. By which passages its clear, That God eternally fore-ordained the redemption of lapsed Sinners by Christs spotless blood: which blood he had, not as the Eternal Son of God, but as the Seed of the woman. Therefore proportionably this First Promise of Sinners recovery was revealed in Christ as the Seed of the woman, in order to the accomplishment of this Decree.
4. Because, God peculiarly intended, in the Recovery of lapsed mankind, to glorifie his Son Iesus Christ the Seed of the woman, most Eminently. And this especially, 1. In his Ioh. 1. 14. 1 Tim. 3. 16. Isa. 9. 6. Person; 2. In his Iohn 5. 22, 23. Office; 3. In the Ioh. 13. 31, 32. & 17. 1, 2. Act 3. 13, 14, 15. States wherein he executed his office; And 4. In the Ioh 17 10. & 16. 14. 2 Thes. 1. 12. Effects of his office. In all which, Christ God-man incomparably surpasseth all Men, all Saints, all Angels, and all Creatures in the whole world. Hereupon God revealed this First Promise of Sinners Recovery in Christ the Seed of the woman, as the first inlet and inchoation of Christs intended Glory.
IV. Corollaries hence resulting. Seeing, This First Promise of lapsed mans Recovery was Revealed in Christ the womans Seed; Then,
1. Lapsed mans Recovery from his State of Sin and Death, is not from within, but from without himself: even from Christ the Seed of the woman. Man could ruine himself: but being ruined, could not repair himself. Man could fall: but being, fallen could not raise himself again. Man that was wholly upright, could become a Sinner: but being a Sinner, could not possibly make himself righteous. Man that was perfect, yielded himself to be bruised by the Serpent: but being so bruised, had no power to bruise the Serpents head, nor to rescue himself from his Tyranny. No less, no other, then Christ, the supereminent Seed of the woman, could possibly effect lapsed Mans Recovery. Christ therefore is here Promised for that end. But God would never have [Page 215] promised Christ for lapsed mans Recovery, could lapsed man have possibly wrought his own Recovery.
Now lapsed man could never have Recovered himself from Sin and Death; 1. Because, Lapsed man hath neither Skill, nor Power, nor Will to Recover himself. Not Skill; for his 2 Cor. 4 4. Eph. 4. 18. Minde and heart is blinded by Sin and Satan the God of this world, so that he neither 1 Cor. 2. 14. knoweth, nor can know the things of God, but counts them foolishness. Yea he is meer Eph 5. 8. Ioh. 1. 5. darkness, and cannot comprehend Gods light Not Power: for lapsed man is Rom. 5. 6. without strength, without all acceptable saving strength to Spirituals. 2 Cor. 3. 5. He is not of himself sufficient to think any thing as of himself. He is Eph. 2 1. Dead in trespasses and sins. Act 8. 23 In the gall of bitterness and bond of iniquity. 2 Tim. 2. 26. Taken Captive by the Devil at his will. Nor Finally hath lapsed man any will or true desire to recover himself. Gen. 6. 5. Every imagination of the thoughts of his heart being only evil, and that Continually. Eph. 2. 3.—Having his Conversation in the lusts of his flesh, and fulfilling the desires (Gr. the wils) of the flesh and of the mind. 2. Because, Lapsed man could never fulfil the broken Covenant of works, so as to be sufficient for his own Recovery. For he could neither fulfil it in an Active, nor in a Passive way. Not in an Active way: being wholly unable to yield unto it Gen. 2. 17. Gal. 3. 10. perfect and perpetual personal Obedience; Partly because he hath already broken it: Partly because he hath no principle of ability left in him at all whereby he might for the future keep it. Nor in a Passive way: for lapsed man could not, by any manner of sufferings, for Quantity, or Quality, for kind or degree, in Soul or Body, ever satisfie Gods infinite justice offended: Infinite justice offended, requiring infinite satisfaction for such offence: now no meer finite person can give infinite satisfaction, nay a finite Sinner can give no satisfaction at all. Now without compleat fulfilling of the Covenant of works Passively and Actively, there is no possibility of recovering lapsed Sinners. For, this broken Covenant must be repaired: or the penalty of it must be endured. 3. Because, Lapsed man is wholly opposite to his own Recovery, and wilfully set upon his own ruine. Rom. 8. 7, 8. The wisdom of the flesh is Enmity against God: for it is not subject to the Law of God, neither indeed can be. The Lord Christ, the Recoverer of Sinners, Ioh. 1. 11. came unto his own, but his own received him not. And he saith of the Jews, Ioh. 5. 40. Ye will not come unto me that ye might have life. And to Jerusalem, Mat. 23. 37. How often would I have gathered thy children together, even as an Hen gathereth her Chickens under her wings: and ye would not! yea the Iews said of Christ; Luke 19. 14. we will not have this man to raign over us. And God by the Prophet lamentingly expostulates with them for their wilful disposition to their own destruction; [...]. 18. 31, 32. Why will ye die O house of Israel? 4. Because, Lapsed man cannot of himself accept Recovery already wrought by Christ, and tendered in Christ: much less can he work out his own Recovery. Ioh. 1. 12. with Eph 2. 8. Christ is accepted by Faith: and faith is not of our selves, it is the gift of God. [Page 216] And Christ saith: Ioh. 6. 44. No man can come unto me, except the Father which hath sent me draw him. 5. Finally, Because lapsed man could never have devised nor imagined his Recovery by Christ according to the Covenant of Faith, which is a meer supernatural mysterie made known only by divine Revelation: much less could he have effected or brought about his own Recovery. How do these considerations dash asunder those fond opinions of Universal Grace, Of Carnal mans ability and Free will in Spirituals! How may these things abase carnal man to the dust; annihilate all his excellencies in reference to his happiness, drive him to despair in himself, and enforce him to seek beyond and above himself for Salvation!
2. The same Iesus Christ, God-man, who saves sinners now in the End of the world, was the sole saviour of Sinners in and from the beginning of the world. The promise of bruising the Serpents head, and consequently of rescuing poor sinners from the Serpents thraldom, was established in the Seed of the woman: and Iesus Christ is primarily and eminently this Seed of the woman. That of the Apostle's is Emphatical; Heb. 13. 8. Iesus Christ the same yesterday, and to day, and for ever. Christ the same in office and substantial benefits or Effects of his office, yesterday, in all the time of the Old Testament from the beginning of the world till his Incarnation: To day, in all these times of the New Testament from Christ till the end of the world: and for ever, in the world to come. Though the same Christ was under the Old Testament represented as Promised: under the New Testament as Performed. Under the Old Testament darkly and typically: under the New, clearly and fully. Yet in both sufficiently for Salvation.
3. The Promise of Sinners Recovery since the Fall, hath a firmer foundation then the Promise of Sinners life and felicity before the Fall. Before the fall Gen. 2. 17. the Promise of life and happiness was grounded upon mans mutable obedience: But since the Fall the Promise of Sinners Recovery is founded upon Gen. 3. 14, 15. Christ and his immutable Merit. That, upon mans finite righteousness; This, upon Christs infinite righteousness. How sweet is the Gospel, beyond the Law? How precious the Covenant of Faith, beyond the Covenant of works? How glorious the grace of God as a Redeemer, beyond the bounty of God as a Creatour?
4. Finally, Lapsed Sinners should peculiarly eye Christ, in this and all Gods Promises for their Recovery. For in them all Christ is the Promised Recoverer, the Kernel, the Marrow, and the Soul of the Promises.
APHORISM. IV.
HEnce, This First Promise in Christ, revealed lapsed Mans Recovery, In the Enmity threatned betwixt the Woman and the Serpent, betwixt her Seed and his Seed, and in the Events of that Enmity. This Aphorism comprizeth in it the Substance of this Text, and the chief mysterie of Sinners Recovery, as Revealed in this First-Promise. Therefore for the more Satisfactory clearing of it, Consider, 1. That, in Gods Explicit Threatnings against the Serpent, are contained Implicit Promises for Sinners Recovery. 2. What Degree of Sinners Recovery is Promised, under the Enmity betwixt the Serpent and woman, betwixt his Seed and her seed, threatned? 3. What are the Events or Fruits of this Enmity? and how far the Recovery of lapsed Sinners is therein further Revealed. 4. What Corollaries or Consectaries may flow from all?
I. That, In Gods Explicit threatnings against the Serpent, are Contained his Implicit Promises for Sinners Recovery, may be evinced, 1. From the mutual Relation and reference, betwixt Promises and Threats. They are in the Nature of Relatives; The one being Expressed, the other are proportionably implyed. Relatives mutually place, and displace one another. God Gen. 2. 16, 17. expresly threatned Death in case of disobedience; and therein implicitly promised life in case of obedience. So here; He expresly threatned judgements to the Serpent deceiving man: and implicitly promised mercies to man deceived by the Serpent. 2. From the Procuring Cause of these Threatnings. The Procuring Cause that moved God to thunder out these threatnings against the Serpent, was his Seducing and overthrowing of Mankind. Gen. 3. 13, 14, 15. The woman said, The Serpent beguiled me and I did eat. And the LORD God said unto the Serpent, Because thou hast done this, thou art cursed above all Cattel, &c. The Serpent then being expresly threatned for ruining man; God seems implicitly to Promise the restoring of man. As mans ruine provoked Gods indignation against the Serpent ruining: so mans ruine as it were moved Gods Commiseration towards Sinners ruined. But if these two Arguments be less Cogent; the third that here follows is more clear and convincing. 3. From the Particulars of Gods threatnings against the Serpent; this is most clear. These passages in the text, are Formally Threatnings, as directed to the Serpent; but Materially they are Promises, as intended for mankind. May we not at least obscurely read, In the Serpents Curse, Mans Blessing? In the Serpents Debasement, Mans Advancement? In the Enmity of the woman and her Seed against the Serpent, their consequent Enmity against Sin and contrary Amity with God? And in the bruising of the Serpents head by the womans Seed, The full deliverance of the woman and her Seed from the Serpent and all his mischief; And if so, Then the Explicit Threatnings of the Sepents Ruine for deceiving [Page 218] man, have in them Implicit Promises of lapsed mans Recovery from the Serpents deceivings.
II. What degree of Sinners Recovery is implicitly Promised, under the Enmity betwixt the Serpent and Woman, betwixt his Seed and her Seed, explicitly threatned? Answer, Not to insist upon Mercies implyed in the Gen. 3. 14. two First threatnings: In this Enmity of the woman and her Seed against the Serpent and his Seed expresly threatned, these steps or degrees of lapsed mans Recovery seem to be Implicitly Promised. viz. 1. An Enmity of the woman and her Seed against Sin, 1 Ioh. 3. 8. Ioh. 8. 44. the work of the old Serpent. 2. A Contrary Reconcilement and Amity of the woman and her Seed, to and with God. View a little the Enmity threatned, And then the Degrees of Recovery implyed.
1. The Enmity expresly threatned is twofold. viz. 1. Corporeal, betwixt the Corporeal Serpent and the woman with her Seed, serpents having a natural Antipathy against mankind: and mankind against Serpents, so as to endeavour mutually one anothers corporal ruine. 2. Spiritual, of the woman and her Seed, viz. Christ and his Members; against the old Serpent the Devil and his Seed, viz. all the wicked of the world. This Spiritual Enmity consists especially in their Contrariety of Natures, Affections, and Actions. (1) They have Contrary Natures. They are Ioh. 3. 3, 7. in the margin. from above: these are Psa. 17. 14. from beneath. Ioh. 15. 19. They are not of this world, but by Christ chosen out of the world: these are of this world. They are supernaturally Eph. 4. 24 Col. 3. 12. holy and righteous: these naturally 1 Tim. 1. 9, 10. unholy and unrighteous. Thus their Natures are Contrary: And hence flows all other Contrariety. 1 Tim. 1. 9, 10. They have contrary affections. Psal. 18. 1. & 116. 1. 1 Ioh. 5. 1, 2, 3. Psal. 119. 20, 97. Ioh. 3, 2 [...]. They love God, godliness, the godly, and the light manifesting these from their contraries: Rom. 1. 30. Luke 19. 14. Rom. 8. 7. Ioh 15. 18, 19. 1 Iohn 3. 12. to 16. Iohn 3. 20. These hate God, godliness, the godly, and the light discovering their deeds and ways of wickedness. 3. They have Contrary Actions. Tit. 2. 12, 13. Luke 1. 6 Psal. 26. 5. & 119. 136. They walk in sobriety, righteousness and holiness, oppugning the Contrary intemperance, unrighteousness and impiety in Satan and his Seed▪ Eph. 2. 1, 2, 3. 1 Pet. 4 4. 1 Iohn 3 12. Galat 4. 29. These do walk in all impiety against God, unrighteousness, cruelty and persecution against Christ and the godly, and intemperance in themselves. This their Spiritual Enmity against each other reciprocally. Now God is not the Author of this Sinful Enmity of Satan and his Seed, against the woman and her Seed▪ that proceeds originally from themselves. But God is the Author of the Iudicial Enmity of the woman and her Seed, Christ and his members against the Serpent and his Seed. Notwithstanding God is the most wise orderer, over-ruler and disposer of them both.
2. The degrees of Sinners Recovery implicitly promised under this threatned Enmity, are chiefly two. viz. 1. An Enmity of the woman and her Seed Psal 1▪ 9. 124. 1 Iohn 3. 8. against Sin, the work of the Old Serpent the Devil. For, if they are set in Enmity against Satan and his Seed the wicked, not as Creatures, but as wicked, Consequently they must much more have Enmity [Page 219] against Sin and wickedness, called 1 Ioh. 3. 8. Ioh. 8. 44. the Deeds and lusts of the Devil. They cannot have Enmity against Sin, but by having principles of grace and holiness infused, Contrary unto Sin. This implies the New-creation and Renovation of their Natures, the principling of them with Faith and Repentance especially, whereby sin is more peculiarly opposed. And these are sweet degrees of Sinners Recovery. 2. A Contrary Reconcilement and Amity of the woman and her Seed with God. For, how can there be an Enmity against Satan, and against his Seed, and against Sin, all which are most Contrary to God: but there must be Contrariwise, a Reconcilement and Amity with God, implyed? They cannot be at Enmity against Satan, his Seed & Sin: but only by contrary natures & principles bestowed upon them from God. And God never bestows truly gracious Principles, opposite to Sin, Satan, and his Seed: but only upon such as he Reconciles to himself and actually accepts in Iesus Christ by effectual Calling and Conversion. Put all these together; Enmity against Satan and his Seed, Enmity against Sin, by Principles Contrary both to Sin and Satan; And Amity with God: How excellent degrees are these of lapsed Mans Recovery!
III. What are the Events or fruits of this Enmity? and how far the Recovery of lapsed Sinners is therein further Revealed? Answ. The events or fruits of this Enmity here mentioned are only two. viz. 1. The bruising of the Serpents Head by the Seed of the woman. 2. The bruising of the Heel of the womans Seed, by the Serpent. Gen. 3. 15. It shall bruise thine Head, and thou shalt bruise his Heel. But yet in these two, the Recovery of Sinners is very notably Discovered and Promised.
1. The bruising of the Serpents Head by the Seed of the woman, denotes the destruction of Satan the old Serpent, together with all his Mischief, Power and Policy by Gen. 3. 2. to 6. Mat. 4. 1. to 12. 2 Cor. 11. 3. & 2. 11. Rev. 2. 24. Temptations, 1 Ioh. 3. 8. Eph. 2. 2. 6, 11, 12. Sin, Heb. 2. 14. Death and all the harbingers of Death, Afflictions whereby he opposeth the Elect of God. These are the Serpents Head, wherein all his mischief and danger lies, and these shall be wholly ruined by the Seed of the woman: viz. Primarily, by Christ, the Eminent Seed. Secondarily, by all that are Christs, through Christs power and victory. 1. Christ bruiseth the Serpents Head in his own Person for his Elect. 2. Christ bruiseth the Serpents Head in the Persons of his Elect: and by them, through his power.
(1) Christ bruiseth the Serpents Head, (viz. Temptations, Sin, Death and Afflictions,) in his own person, for his Elect: and that divers ways. I. By his Incarnation and taking humane flesh. Hereby he Lev. 25. 25, &c. Ruth. 4. 4, 6. Heb. 2. 14, 15, 16. 17. Gal. 4, 4, 5. became our neer kinsman, our Brother, that so the right of our Redemption might be his, and he become actually capable of destroying Satan, as the Seeed of the woman. Gal. 4. 4. 5. In fulness of time, he was made of a woman, made under the Law, to redeem them that were under the Law.—1 Ioh. 3. 8. For this End was the Son of God manifested, that he might destroy the works of the Devil. And it is observed by [Page 220] some, That when Christ was [...], All the Devils false and lying Oracles, cried up in the world, did [...]. II. By his Life and Conversation on Earth. Herein Christ overcame the Devils Capital Mat. 4. 1. to 12. Temptations, By his innocency, by Scripture, by his Divine power and wisdom: that in his Conquests, his Members might be more then Conquerours. He also overcame all the malice, reproaches, calumnies, penalties and perfec [...]tions of Satans instruments, by his spotless Purity, Holiness, Patience, and other Divine accomplishments. III. By his Death, and the vertue, efficacy, and merit thereof. Hereby Christ bruised the Serpents head meritoriously and mysteriously. For, 1. He destroyed Sin 2 Cor. 5. 21. Isa. 53. 6. Rom. 8. 3, 4. by becoming Sin for us. By being made a Sacrifice for Sin, he condemned Sin in the flesh: that the righteousness of the Law might be fulfilled in us. 2. He crucified the Cross, by being crucified on the Cross; Heb. 2. 14, 15, 16, 17. He destroy'd death, by dying; and he buried the very Grave, by being buried in the Grave. Why? Because he was Crucified, dyed, and was buried, as an alsufficient Surety for Sinners, for his Elect. Therefore he fully discharging our debt, wholly cancelled our Bonds, and crossed the Debtbook which was against us. Gai. 3. 13. Christ hath redeemed us from the Curse of the Law, by becoming a Curse for us. 3. He also by death Heb. 2. 14, 15. with Col. 2. 15. Destroyed him that had the Power of Death, that is the Devil.—And having spoyled Principalities and Powers, he made a she [...] of them openly, triumphing over them in it. So then, Christ by Dying destroyed the Devil, Spoyled him, triumphed openly over him: forasmuch as by Death he hath refo [...]ed us from Satans power, and redeemed us to himself. Hereupon said O [...]gen: Duo in cruce affixi intelliguntur; Christ us visibi [...]iter, sponte sua, ad tempus; Diabolus invisibiliter, invitus, in Perpetuum. Origen. Two [...]re understood to be fixed to the Cross; visibly Christ, of his own will, for a time; Invisibly the Devil against his will, for evermore. Therefore the Eye of F [...]th (saith o. Dav. in Expos. ad Col. 2. 15. Davenant) beholds Christ on the top of the Cross, as it were sitting in his Triumphant Charet: But the Devil at the lower part thereof, fast chained to the Cross, and trampled under Christs feet. IV. By his Resurrection the third day from the Dead. By Death, Christ conquered and crushed the Serpents head: by his resurrection he evidently declared and demonstrated the truth of this his Conquest. Act. 2. 24. Having lo [...]ed the [...] of Death, because it was not possible that he should be holden of it. Herein Christ shewed himself a true Sampso [...] indeed; Iudg. [...]. 6. 2. 3. For as he [...]ose at midnight and carried away both ga [...]es; posts and bars of the City wherein he was imprisoned; Mat. 28. 1, 2. So Christ about midnight, early in the morning arose carrying away as it were the gates and [...]ars of the Grave wherewith he was imprisoned▪ V. By his Ascension into Heaven. For, Psal. 6 [...]. 19. Eph. 4. 8. when Christ ascended upon Mark. 16. 1. Ioh 2 [...]. 1. high, he led Captivity Captive, that is, Satan and every enemy that captivated his people, he then led Captive. He chained them all to his triumphant charet as his subdued slaves, and victoriously gloried over them. And after his Ascension, he sent forth his Ioh. 16. 8, 9, 10, 11. Spirit to Con [...]nce the world of righteousness, because he went to the Father; and of judgement, because the Prince of this world is judged. VI. By his [Page 221] glorious Session at Gods righ hand in highest heavenly Majesty. For, hereby God hath exalted him, Eph. 1. 20, 21, 22. Phil. 2. 9, 10, 11. Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come. And hath put all things under his feet, and gave him to be the head over all things to the Church. So that hereby Christ the Head of the Church, is become head over all things to the Church: even over the Devil, and all his Churches Enemies. They are all put under his feet: and brought under his Subjection. VII. Finally, By his coming to judge the world at the last day, Christ shall compleatly and perfectly bruise the head of the Old Serpent the Devil for Evermore. For, the Devil and his Angels which are Iude 6. reserved in chains of darkness, till the judgement of the great day, Rev. 20. 10, 15. Mat. 25. 41. shall then be cast into the lake of fire and brimst [...]ne, prepared for them by God, where they with all the wicked whose names are not written in the book of life, shall be tormented day and night for ever and ever.
Thus by these seven degrees Christ the Eminent Seed of the woman in his own person bruiseth the Serpents head, till at last he hath obtained over him a total and final victory for us.
(2) Christ bruiseth the Serpents Head in the Persons of his Elect, and by them, through his own power and victoriousness Communicated to them. And this he doth in them by divers Degrees. viz. I. By Calling and Converting them Effectually, Act. 26. 17, 18. [...]ph. 4, 7, 8, &c. from darkness to light, and from the Power of Satan unto God, through the preaching of the Gospel. Even the Elect of Christ, whilest in their Carnal state, Eph. 2. 1, 2, 3. with 2 Tim. 2. 25, 26. are wholly under the raign and dominion of Satan, taken Captive by him at his will. Yea Satan keeps them in his power, as a strong man armed keepeth his palace and Goods in peace: till Christ a stronger then Satan comes, disarms him, and despoyls him. So that of Our Saviours in Luke seems intended; Luke 11. 21, 22. When a strong man [...]med keepeth his palace, his goods are in peace. But when a stronger then he shall come upon him, and evercome him, he taketh from him all his [...] wherein he trusted, and divideth his spoils. Satans first practice against mankind was Gen. 3. throughout. to turn them away from God by unbelief, &c. the returning of lapsed man again to God by Faith and Repen [...]ce in Conversion, is his first blow that he gives to the bruising of the Serpents Head. Then Col. 1. 1 [...], 13. they are deliuered by God from the power of [...] i [...]to the kingdom of the Son of his love. II. By 1 Thes. 5. 23. [...] them throughout in Soul and Spirit and body. Christ is 1 Cor. 1. 30. made of God, Sanctification to them. He Rom. 8. 9. Gal. 5. 22, 23. gives them [...] Spirit: furnishing them with the [...]ly Ha [...]its of all saving gra [...]. By which gracious Principles infused, they are mortified to Sin, but [...] to holiness and righteousness. So that they walk not any longer as formerly. Eph. 2. 1, 2, 3. according to the Course of this world, ac [...]ding to the Prince of the power of the air, the Spirit that now worketh in [...]e [...]ldren of disobedience: but they begin 1 Iohn 2. 6. & 3. 8. to walk [...]s Christ [...]lked, who destroyed the works of the Devil. By this S [...] tion, [Page 222] the Saints bruise the old Serpents Head; whilest Satans black image is obliterated out of the Soul, and the beauteous image of God implanted instead thereof. Whilest the Soul, which was a Den of Devils and cage of all filthiness, becomes a spiritual Temple for the Holy-ghost. III. By Adopting them into Gods family and houshold. Lapsed man naturally Ioh. 8. 4. hath the Devil for his father; and therefore is of the Devils family, yea is Luke 11. 21, 22. the Devils palace: but he supernaturally becomes a [...]ph. 2. 19. Rom. 8 15. fellow-citizen with the Saints, & of the Houshold of God, by the Spirit of Adoption. This is an eminent degree of Sinners Recovery, and consequently of bruising the Serpents Head. IV. By Rom. 3. 22. to [...]7. [...] [...]et. 1, 2. Heb. [...]2. [...]4. 1 Cor. 5. [...]1.Iustifying them freely, sprinkling his blood upon their Consciences by faith: so that all their sins are remitted, and their persons accounted as righteous as if sin had not been committed by them. He is made unto them 1 Cor. 1. 30 Ier. 23. 6. Righteousness; yea, the LORD their righteousness. He having for them more Righteousness, then they have unrighteousness: more Pardons, then they have debts: fully acquits them in the Court of Heaven, from Death and damnation: Rom 8. 1. There being no Condemnation to them that are in Christ. Hereby then Heb. 2. 14, 15. they are delivered from Death, and from him that (as an Executioner) had the power of Death, the Devil: and may triumph with the Apostle; Rom. 8. 33, 34. Who shall lay any thing to the charge of Gods Elect? It is God that justifieth; who is he that Condemneth? It is Christ that dyed. Their justification, is virtually Satans Condemnation. V. By assisting them powerfully in their sharpest Conflicts with Satan, so that they victoriously prevail. Satan fights against Christs members two ways. By Temptations, and By Tribulations. 1. By Temptations, and herein he hath his 2 Cor. 2. 11. Devices, Rev. 2. 24. Depths, extream 2 Cor. 11. 3. subtilities, and 1 Pet. 5. 8. indefatigableness: endeavouring one while to draw them from the Faith & Truth of the Gospel to errour; another while from a good Conscience unto unconscionable & sinful courses. Against the former of these the Apostle notably intimates the Lords potent Assistance, saying; Rom. 16. 17, 18, 19, 20. I beseech you brethren, mark them which Cause Divisions and Offences, contrary to the Doctrine which ye have learned, and avoid them.—And the God of peace shall bruise Satan under your feet shortly. That is, God shall bruise under your feet Satan, who is the principal author of Schisms, Errours and Offences, against the Truth. Against the latter of these, The Lord among other parts of the Spiritual Armour, doth especially afford us Eph. 6. 16, 17. The sword of the Spirit, the word of God; whereby Christ so utterly spoiled Satan in his most Capital Temptations; and Eph. 6▪ 16. & 2. 8. Faith, his peculiar gift, which is a shield whereby we quench all the fiery darts of the wicked. For Faith carries the tempted to the Promises, and to Christ, and there cools and quenches the burning poyson of Satans Temptations. [...]. By Tribulations, Satan also fights against Christs members. But they are still sufficiently assisted therein, being either preserved from them, supported under them, delivered out of them, or advantaged by them. Christ saith to the Angel of the Church in Smyrna; [Page 223] Rev. 2. 10. Fear none of those things which thou shalt suffer: Behold the Devil shall cast some of you into prison, that ye may be tryed and ye shall have tribulation ten days: Be thou faithfuful unto death, and I will give thee a crown of life. Christ overcame Satan Every way, but especially by his Blood and Death: Christs members shall also proportionably overcome the Serpent and bruise his head Every way, but peculiarly by their sufferings and tribulations. When they seem most Conquered by Satan, they shall be the greatest conquerours of Satan. VI. Finally, Christ in his members shall bruise the Serpents Head, By advancing them triumphantly above the old Serpent, the Devil, and all his Angels, at the day of iudgement. Then they shall totally and finally trample him under foot for ever, so as never to be molested with him more. And this especially three ways. viz. 1. By their victorious Resurrection from the Dead. Then 1 Thes. 4. 13. to 18. 1 Cor. 15. 42, 43, &c. all that sleep in Jesus, shall awake out of the Dust, and put on incorruption, power, spiritualness and glory: quite shaking off all bonds of Death, and fetters of the grave. 1 Cor. 15. 54, 55, 56, 57. Then shall be brought to pass the saying that is written, Death is swallowed up in victory. O Death, where is thy sting? O grave, where is thy victory? consequently, as then they shall have full victory over Death and Grave, so they shall have victory over him that had power of Death and Grave, the Devil. This bloody executioner shall no more kill them by Death; this cruel Iaylor shall no more imprison them in the grave. 2. By their Glorious Iudging of the world; yea even the Devil and his Angels shall be doomed by them. 1 Cor. 6. 2. 3. Do ye not know, that the Saints shall judge the world?—Know ye not that we shall judge Angels? How shall this be! Christ shall judge as Supream: Saints as subordinate, or as Assessors. Christ by his Mediatory Authority: Saints by acclamation to, and approbation of Christs Sentence. What? shall the Devil and his Angels: the old Serpent and his Seed, be at last judged and doomed by the Saints, and hear from them, Go ye Cursed? How shall they then bruise the Serpents Head in pieces? 3. By their celestial co-habitation with Christ for evermore. After Christ hath said, Mat. 25. 34, 46. 1 Thes. 4. 17. Come ye blessed, &c. they shall ascend with Christ triumpantly into Heaven, and so be ever with the Lord. They in Heaven: Satan in Hell. They in joys unspeakable: Satan in woes and torments intolerable. They far above all: Satans malice and darts of temptation: Satan far below all hopes of help or Consolation.
Thus, the Seed of the woman, Christ shall bruise the Serpents Head. Christ Personal, by his own power: Christ mystical by Christs power.
2. The bruising of the Heel of the womans Seed by the Serpent, Comes next to be considered: Gen. 3. [...]5. And thou shalt bruise his heel. That is, Thou [...]orporeal Serpent, shalt (from thine Enmity against the woman and her natural Seed,) bruise and offend, not their princial part, Head or Heart; but their less principal part, the Heel. [Page 224] And thou Incorpreal Serpent, Satan, shalt (from thine Enmity against the woman and her Spiritual Seed, Christ and his Elect,) bruise and offend, not the Principal, but less Principal and lowest part of Christ and his Elect, the Heel. If the Heel only be crushed, there's less danger, its far from the Heart, it may be healed again, and the party live: But if the Head or heart be crushed and bruised, that will be capital and mortal. So great is the disparity betwixt these parties here at Enmity; as Vide magnum discrimen inter Christi & Satanae pugnam, quod in vocibus Capitis & Calcanci ostenditur. Caput Satanae Christus petit & conterit, in quo totum robur, qu [...] contrito totum corpus Conteritur & perit; totum e [...]us regnum & potentiam evertit, ac ejus ministros, peccatum, mortem, ac insernum, &c. At Satan [...]s non nisi Calcaneum ejus petit, id est, leviora & infirmiora, etsi valide eum oppugnet, & delere conetur totis viribus Christi regnum, non tamen petit nisi Calcaneum, &c. Io. Mercer. in Gen. 3. 15. Mercerus well noteth. They shall both Conflict and fight against one another: yet with this difference, the Serpent can only reach and bruise the Heel of the womans Seed, but the womans Seed shall crush the very head of the Serpent. The disadvantage therefore shall wholly lie on the Serpent's side. Thus Generally. More Particularly this Metaphor of the Serpents bruising the Heel of the womans Seed, looks, 1. Primarily at Christ the Eminent Seed. 2. Secondarily, at them that are Christs: both shall be bruised by him.
(1) Primarily, this hath reference to Christ, the most Eminent Seed of the woman. The Serpent should bruise his Heel. In the Serpents bruising of the Heel of Christ, who should bruise the Serpents Head, we may note three things especially. viz. 1. Gods Permission of this bruising. 2 Gods Limitation of it. 3. Gods Ordination of it. I. Gods Permission of this bruising of Christs Heel, by the old Serpent, the Devil and Satan Could not the Mark 5. 1, 12, 13. Devil touch one of the Gadarens Swine, without Christs Permission? How then should he touch or bruise Christs Heel, without Gods Permission? Those words; Gen. 3. 15, And thou shalt bruise his Heel: As they are Directed to the Serpent, are not Preceptive, but only Permissive. And as they have reference to the Seed of the woman, they are Prophetical and Promissory, rather then Minatory: The Serpents bruising Christs Heel, being Christs way to the bruising of the Serpents Head. Q. But How did the Serpent (God permitting it) bruise the Heel of Christ, in his own Person? Ans. Satan the old Sepent, bruised Christs Heel many ways: These ways especially. 1. [...]y his audacious and impudent Mat. 4. 1. to 12. Mark 1. 12, 13. Luke 4. 1. to 14. Temptations, frequently troubling Christ: though not tainting or Corrupting Christ at all. They afflicted Christ. They infected him not. The blasphemousness and wickedness of them could not chuse but grieve Christs Spirit: but they neither did nor coud defile Christs Spirit. 2. By multiplied Tribulations and afflictions raised up against Christ, all his life long, through Satans instigation. Assoon as he was born, Met. 2. 13 to 19. Herod Ascalonita sought to kill him, and least he should miss him, murdered all the infants in Bethlehem two years old and under, so that [Page 225] Christs mother was forced to fly with him into Egypt, till Herods Death. As soon as he appeared in his publike Ministry in order to the accomplishment of his Mediatorship, Ioh. 1. 11. his own people the Jews Received him not: Mat. 21. 42. Mark 8. 31. Luke 17. 25. but rejected him; Luke 10. 14. Ioh. 15. 18, 2 [...]. hated him; Mar. 9. 12. despised him; Heb. 1▪ 2. 3. opposed him; Luke 22. 63, 64, 65. reviled, reproached and blasphemed him, stiling him Ioh. 9. 24. A Sinner; Ioh. 9. 14, 16. A Sabbath breaker; Mark 2. 7. Luke 5. 21. A Blasphemer; Ioh. 8. 48. A Samaritan that had a Devil, Ioh. 10. 20. Mark 3. 21. mad: Mar. 11. 19. Luke 7. 34. A gluttonous man, and a wine-bibber, and a friend of publicans and Sinners: Mar. [...]. 22. Mat 12. 24. A caster out of Devils through Beel-zebub the Prince of Devils, &c. yea Psal. [...]. 1, 2. Acts 4. 2 [...]. 26, 27, 28. Mark 12. 1 [...]. Ioh. 11. 5 [...]. they plotted against him how they might entangle him, apprehend him, and destroy him: Ioh. 7. 3 [...], 45, 46. They sent officers to take him, who were so taken with him, they were not able to lay hands on him: and at last Mat. 26. 15. they gave Iudas thirty pieces of Mony to betray him unto them, that they might put him to death. To All these villanies, the Devil instigated them: Hence Christ saith of them, [...]oh, 8, 38, 41, 44. Ye do that which ye have seen with your Father. And—ye are of your father the Devil, and the lusts of your father ye will do▪ he was a murderer from the beginning, &c. Were not all these tribulations raised up by Satan against Christ, as so many bruisings of his Heel? 3. Finally, By a Luke▪ 23. throughout. Gal. 3▪ 13. grievous, painful, shameful, causeless and Cursed Death of Christ upon the Cross, extreamly embittered and aggravated to him, by passages Antecedent, Concomitant, and Consequent thereunto. This was the greatest blow or bruise upon Christs Heel by Satan. Ioh. 13. 2. 27. Satan put it into Judas his Heart to betray him to this end and to that purpose strongly entred into Judas. And Christ saith to the Jews acting this Horrid Tragedy; [...]uk. [...]. 53. This is your hour, and the power of darkness. Thus Satan bruised Christs Heel by Gods Permission. II. Gods Limitation of Satans bruising of Christ the womans Seed. He should bruise his Heel▪ his meanest and lowest part; but, only his Heel. He must not bruise nor touch his Head, his Heart, his breast; or other his superiour and more principal parts, wherein his Life, Sense, Wisdom, Power, &c were radically seated. He should only annoy his meaner inferiour outward part, his Heel. More Particularly, The Serpent could not touch The Godhead of Christ; The Personal union betwixt his Godhead and Manhood: The Essence and Immortality of his Humane Soul: The Incorruptibility of his Humane body. The Spotless purity and innocency of his Person: Nor the Sufficiency and Efficacy of his Mediatory Office. 1. The Serpent could not bruise or touch Christs Godhead. For the Godhead is impassible; cannot suffer or dye at all; being a meer Act altogether Psal. 90. [...]. Eternal and Iam. 1. 17. unchangeable, infinitely above the reach or activity of all created beings of infernal Devils whatsoever. 2. The Serpent could not bruise The Personal union betwixt the Godhead and Manhood of Christ. For, from the first moment of Christs Conception according to his Humanity, it was indivisibly and personally united to the second person in Trinity: and never after [...] no not i [...] Death it self. By Death Christs body was separated from his Soul, but his Divinity [Page 226] neither from his Body nor Soul. For; (1) Then, during Christs Death, he should have had an Actual Subsistence in his Humanity; viz. His soul in Luke 23. 43. Paradise, his Body in the Luke 23. 52, 53. Sepulcher, distinct from his Deity: which cannot be, seeing Christ united not to his Deity any Humane person distinctly of it self subsisting, but onely the true and perfect humane Nature never subsisting but in personal union with Christs Godhead. As the Miscelto is united to the Apletree, into one tree: that Miscelto never subsisting distinctly of it self, but only in the Apple-Tree (2) Then also, Christ should have ceased to be Mat. 1. 23. Ioh. 1. 14. 1 Tim, 3. 16. Immanuel, God-man, God with us; and Consequently, for so long, he should have ceased to be our Mediatour, and have been totally Conquered for a time by Sin, Death and Satan. (3) And Then, this would have been the Serpents bruising not only of his Heel, but also of his Head. 3. The Serpent could not bruise the Essence, and Immortality of Christs Humane Soul. His Soul was [...]. Mat. 26. 38. surrounded with sorrow for our Sins to the Death: but was not bruised Mat 10. 28. to Death, as his Body was. When his Dead body was in Grave: his living Soul Luke 23. 43 was in Paradise. That was mortal, and dyed: this immortal and could not dy. 4. The Serpent could not bruise and destroy the incorruptibility of Christs Humane Body. Psal. 16. 10, 11. Acts 13. 34. to 38. God left not his Soul in Hell, (that is, his person or life, in the state of the Dead,) nor suffered his Holy one to See Corruption. His body was brought into the Grave: but not at all Corrupted or putrified in the grave. 5. The Serpent could not bruise or destroy the spot less purity and innocency of his Person. The Serpent could Mat. 4. 1. to 12. Iohn 14. 30. Tempt him; but could not taint him: could afflict him with many sufferings; could not infect him with any Sin: could bring him to yield up his Spirit; but not at all to yield up the least degree of his Spiritualness▪ [...] deterr him from good, or draw him to Evil, By all his Serpentine Subtilties: but he still remained both in Conception, Birth, Conversation and Death, Heb. 7. 26. holy, harmless, undefiled, and separate from Sinners. His innocency always triumphed over the Serpents iniquity. 6. Finally, The Serpent could not bruise, or at all prejudice the Sufficiency or Efficiency of Christs Mediatory Office. Notwithstanding all the bruises which he had from the Serpent in his heel through Temptations, Tribulations, and Death▪ yet he did once in his Phil. 2. 6▪ [...] ▪ 8. [...] ▪ state of Humiliation, and doth still in his Phil. 2. 9, 10▪ 11. Eph. 1 20, 21, 22. state of Exaltation, faithfully discharge and fulfil his Mediatory office in all the parts▪ and functions of it, Ioh. 3. 2 & 17 6, 7, [...]. Luke 24. 45. I [...]hn 14. 26. Act. 2. 2, 3, 4, &c Prophetick, Heb 9 25, 26, 28. & 7. 24, 25, [...], [...]7. & 9. 24. Priestly, and Psal. 2▪ 6. Heb. 7▪ [...] ▪ 3. with [...]sal. I [...] 1 10. 1, 4. 1 Cor. 15. 24. 25, 26. Kingly To the full Mat. 3. 17. Eph. 5. 2. pleasing and satisfying of God, Heb. 9. 12. & 10 14. Redeeming and Recovery of his Elect, Rom. 8. 3. Heb. 2. 4, 15. [...]ol. 2. 14, 15. Ruine and destruction of all his and their Enemies. Yea Satans bruising his Heel by Temptations, Tribulations and Death, through Gods over-ruling hand helped forward the Execution of his Office as in the next branch will appear. Thus Satan bruised but Christs Heel, and that through Gods restraint and limitation of him. III. Gods Ordination and over ruling Dispos [...]l of Satans bruising Christs Heel, comes in the last place to be considered: and it is very [Page 227] mysterious. For, By Satans bruising Christs Heel, Christ bruiseth Satans Head. Jesus Christ Mat. 4. 1. to 12. was Tempted by Satan; that he might Conquer his Temptations, and fortifie us against them. Christ was exercised with manifold afflictions and sufferings from Satan: That he might Ioh. 16. 33. overcome all sufferings: Heb. 4. 15. Be touched with the feeling of our infirmities, in that he was in all points tempted like as we are, yet without Sin: And Heb. 2. 17, 18. that he might be a merciful and faithful High-priest in things pertaining to God, to make reconciliation for the sins of the People: For in that himself hath suffered being tempted, he is able to succour them that are tempted. Yea Christ was (through Satans subtilty) put to death, and buried in the grave: That so he might be the Death of Death: the plague of the Grave: Heb. 2. 14, 15. Col. 2. 14, 15. that through death he might destroy him that had the power of Death, that is the Devil: and deliver them who through fear of Death, were all their life time subject to bondage. Thus mysteriously and wonderfully hath the Lord over-ruled, ordained, and disposed all the bruisings of Christs Heel, to be the bruises of the Serpents Head. The Serpent hurts Christ, but thereby kils himself; He is slain with his own weapon, as Goliah was beheaded with his own sword. Christ tramples upon Temptations, by being Tempted: triumphs over sufferings, by sufferings: afflicts afflictions, by being afflicted: crucifies the Cross by being crucified; Curseth the very Curse, by becoming a Curse: Deadens Death, by Dying; Buries the Grave by being buried in the Grave; And in all these Destructively bruiseth the Serpents Head, while the Serpent only afflictingly bruiseth his Heel. O the Depth of the wisdom and dispensations of God!
Thus of the Serpents bruising the Heel of the womans Seed, as it hath reference to Christ, the Eminent Seed, Primarily.
(2) Secondarily, this hath reference to them that are Christs. As Christs Heel was bruised, so their Heel shall be bruised by the Serpent also proportionably. The members must be conform to the Head, and drink of the same Cup with Christ. They are the womans Seed also, as opposite to the Serpents Seed. Christ the Primary, they the Secondary Seed. As Christ had the Primary, so they shall have the Secondary bruise in the Heel by the Serpent. This their Bruise is, 1. Permitted, •. Limitted, and 3. Over-ruled by God. I. Permitted. God Permits Satan the old Serpent to bruise the Heel of Christs members, by Temptations, Afflictions, and Death. 1. By Temptations. Luk. 22. 31. Satan desires to have them, to sift them as wheat: desiring to find them, or make them, not wheat, but chaff. 1 Chron. 21. 1. David was tempted by Satan to number the people. Paul himself, 2 Cor. 12. 2, 3, 4. who was caught up into the third Heaven, into Paradise, 2 Cor. 12. 7. had a thorn in the flesh, the messenger of Satan to buffet him. And Satan hath his Rev 2. 24. Depths, His 2 Cor. [...]. 11. Devices, His 2 Cor. 11. 3. Serpentine Subtilties, sometimes 2 Cor. 11. 14. transforming himself into an Angel of light that he may deceive, sometimes as 1 Pet. 5. 8. a roaring Lyon, walking about, seeking whom he may devour, always 1 Pet. 5. 8. watching and Iob. 1. 7. & 2. 2. Compassing the Earth to and fro, (e) Iob. 1. & 2. chapters. [Page 228] to do mischief. 2. By Afflictions.Iob. 1. & 2. chapters. Satan the old Serpent raiseth many a storm against Christians, against the godly. Satan (through Gods permission) brought a terrible tempest, yea a whirl-wind of afflictions upon Iob. And saith Christ to the Church in Smyrna, Rev. 2. 10. The Devil shall cast some of you into prison, that ye may be tryed, and ye shall have tribulation ten days. Rev. 12. 13, 14, 15, 16, 17. The Dragon, the Devil, persecuted the woman which brought forth the man-childe; viz. the Primitive Church, which brought forth Christ mystical: and the woman flying into the wilderness, the Serpent cast out of his mouth water as a flood, after the woman,—and went to make war with the remnant of her Seed, which keep the Commandments of God, and have the testimony of Iesus Christ. 3. By Death▪ Satan hath been Ioh. 8. 44. Gen. 3. 1. to 7. Rom. 5. 12. a murderer from the beginning, for he brought death upon all mankind. Yea a murderer of Saints from the beginning; for,1 Ioh. 3 12. Cain was of that wicked one, and slew his brother, because his own deeds were wicked, and his brothers righteous. What massacres and butcheries were ever executed upon the Saints, but the DevilHeb. 2. 14, 15. (who had the power of Death) was the prime agent therein? Rev. 13. 1, 2, 4. & 17. 4, 5, 6, 7, 8. The Beast, that bare the woman, the scarlet-whore of Babylon, drunken with the blood of the Saints, and with the blood of the martyrs of Iesus, ascended out of the bottomless pit, and received his power, and seat, and authority from the Dragon, the Devil. II. Limited. Satan shall bruise them that are Christs; not wherein he pleaseth, but wherein God permitteth, onely in their Heel. Their Heel he shall bruise: beyond their Heel he shall not bruise. God that bounded the Sea, saying; Iob 38. 11. Thus far shalt thou go, and no further, and here shall thy proud waves be stayed: hath bounded Satan also, intimating; Thus far shalt thou bruise, and no further, and here shall thy proud rage be stopped. He may bruise them so as To tempt them, to afflict them, and perhaps To kill their Bodies: but when he hath done his worst, he shall never be able to bruise them, so as, (1) To tempt, afflict, or kill them at his pleasure; (2) To kill their immortal Souls at all; (3) To detain their dead Bodies perpetually in the Grave; (4) To Destroy Gods image in them; (5) To separate them from the Love of God which is in Christ Iesus our Lord: Or (6) To deprive them of their eternal inheritance in Heaven. 1. Satan cannot tempt, afflict, or kill them at his pleasure. For, that they are tempted, afflicted or slain, is only by divine permission. And God (that Mat. 10. 30. numbers the very hairs of their head, Psal. 56. 8. tels their wandrings, and puts all their tears in his bottle) limits all Circumstances, whether of time, place, person, manner, &c. Rev. 2. 10. The Devil shall cast some of you (not all) into prison, (not into grave, or Hel) that ye may be tried, (not destroyed:) and ye shall have tribulation ten days, (not ten moneths, ten years, or for ever.) In Iobs case, Satan might Iob 1. 12. & 2. 6. touch all that he had, but not himself: and afterwards, Iob himself was permitted to be under Satans hand, but not his life. 2. Satan shall not kill their immortal Souls, though he may afflict and kill their mortal Bodies. Its Mat. 10. 28. Gods sole prerogative to be able to kill both Body and Soul, and cast them into Hell. [Page 229] And when they are dissolved by Death, the body returns to the Earth as it was, and the Eccles. 12. 7. Spirit to God that gave it. 3. Satan shall not detain their bodies perpetually in the grave. For, (1) God Psal. 49. 15. will redeem their soul from the power of the grave, for he shall receive them. (2) God is their God: Luke 20 37. 38. therefore they all live to him and shall rise again. (3) Christ their Head 1 Cor. 15. 20, 22. is risen, As a last Adam, As the first-fruits from the Dead; therefore they that are Christs shall rise by vertue of his Resurrection. (4) If 1 Thes. 4. 14, &c. we believe that Iesus dyed, and rose again; even so them also which sleep in Iesus, will God bring with him. They do but sleep in Iesus; therefore they shall awake in Iesus. And when they that are Christs shall rise again at Christs Coming, then 1 Cor. 15. 54, 55, 56, 57. Death and grave shall be swallowed up in victory, the risen Saints triumphing, O death where is thy sting, O grave where is thy victory?—Thanks be to God who giveth us the victory through our Lord Iesus Christ. 4. Satan shall never so bruise them, as to destroy Gods image in them. The Gen. 1. 26, 27. Eccles. 7. 29. & 3. 1. to 7. Natural image of God in man, Concreated with man, he quickly destroyed; but theEph. 4. 24. Col. 3. 11. supernatural image of God, new created in the Elect, he shall never destroy. (1) This is 1 Ioh. 3. 9. a Seed remaining in them, so that they cannot sin; viz. as the unregenerate sin. (2) This is Ioh. 17. 3. & 10. 28▪ 29. everlasting life, viz. the beginning, principle and foundation of everlasting life, and therefore it can never perish. Everlasting life hath no end. (3) Whom God Rom. 8. 30 Calls, he justifies, and whom he justifies, he glorifies. Satan may through temptations obscure, darken and enfeeble Gods image in them, may shake, wound and weaken their graces, but shall never finally or totally overthrow them. 5. Satan shall never so bruise them, as to separate them from the love and favour of God in Christ, or Ioh. 10. 28, 29. pluck them out of his hand by Temptations, Tribulations or Death. He may separate them from their dear friends: but never from their dearest Christ. He may separate their Heads from their Bodies, their Bodies from their Souls: but shall never separate Either soul or body from the Lord. Rom. 8. 35, 36, 37, 38, 39. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril▪ or sword?—Nay in all these things we are more then Conquerours, through him that loved us. For I am perswaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the Love of God, which is in Christ Iesus our Lord. 6. Finally, Satan shall never so bruise their Heel, as to deprive them of their eternal inheritance in Heaven. He may perhaps dim their Evidences for their inheritance, that they may suspect and question their title; but shall not destroy their title, or deprive them of their inheritance. For, (•) This inheritance, or kingdomMat. 25. 34. was prepared for them from the foundation of the world yea before the foundation of the world. (2) God that cannot lye, Tit. 1. 2. hath promised them eternal life before times of ages. (3) Christ is ascended up into heaven Ioh. 14. 2, 3, 4. to prepare a place for them, and will come again to receive them to himself. (4) The inheritance [Page 230] 1 Pet. 1 4. incorruptible and undefiled, and that fadeth not away, is reserved in heaven for them. ( [...]) And 1 Pet. 1 3., 4, 5. they are begotten again unto a lively hope of this inheritance, being kept (Gr. kept as in garrison) by the power of God through faith unto Salvation. Thus Satan (though permitted to bruise the Heel of Christians, yet) is Limited in his bruising. He shall bruise but their Heel. III. Over-ruled. Satan as he is Permitted to bruise; and Limited in bruising; So in this his bruising them he is Over-ruled by God, Ordering and most wisely disposing all the Temptations, Tribulations and Corporal death, where with their Heel is bruised, to their great advantage; but to Satans disadvantage, even the bruising of his Head. 1. Their Temptations by Satan God over powers and Orders for their Good, and Satans Ruine. For, (1) Hereby, they are so buffeted that they are preserved from Spiritual pride, 2 Cor. 12. 7. least they should be exalted above measure with the abundance of spiritual dignities and priviledges conferred upon them. (2) Hereby, they are driven to fly to God for Succour by Prayer, and to wrastle more fervently with the Lord for deliverance. 2 Cor. 12. 8. For this (saith Paul) I besought the Lord thrice, that it might depart from me, that is, I besought him often: A definite number being put for an indefinite. Violent Temptations awaken to vehement Supplications: whilest they discover Satans power and subtilty, together with our own weakness and simplicity to withstand him. (3) Hereby, they come to have such experience of the 2 Cor. 12. 9, 10. al-sufficiency of Divine Grace against all Satans Temptations, & of Gods perfecting his strength in their weakness; that they glory in their infirmities, afflictions, and temptations, that upon this occasion the power of Christ may rest upon them the more conspicuously. (4) Hereby, they have many Opportunities both of exercising their Eph. 6. 13, &c. Compleat-Armour, their Graces, in this Conflict against Satan: (Armour is wont to rust in times of peace) and of exalting their Comfortable Experiences and thankful triumphs upon their Conquest of Satan. Eph. 6. 16. The shield of Faith quenches all the fiery darts of the wicked. And if they Iam. 4. 7. resist the devil, they have this Promise, that he shall fly from them, and that God Rom. 16. 20. will shortly tread him under their feet. .2 Their tribulations and afflictions raised up against them by Satan, the Lord over-powers, and orders for their benefit, but Satans prejudice. For, By their afflictions (1) Their sins Isa. 27. 9. are scoured off, and destroyed. As rust is rubbed off by a sharp file, or as dross is purged out by a vehement fire. (2) Their wanderings from God are reclaimed, and they reduced from stray-Courses. Psal. 119. 67, 71. Before I was afflicted, I went astray; but now have I kept thy word. (3) Their Spiritual State and Graces are Rev. 2. 10. 1 Pet. 1. 6, 7. & 4. 12 proved and tried; that they may be discovered to be gold and not dross, by coming out of the furnace and fining pot, refined and purified. The fire makes the mettles more shining and precious, & afflictions makes the Saints graces more orient and glorious▪ Iob. 3. 15. & 19. 25, 10, 27. Iames 5. 11. ob 1 1, 8. & 2 [...] ▪ 9. Iobs faith, Patience, and uprightness were rendred much more illustrious by his great distresses: as the Sun shews largest face in lowest state. [Page 231] (4) Their Graces and Duties are improved and increased. The Pomander smels the better for rubbing▪ the Camomile sents the more fragrantly for treading upon, the musical instrument makes sweet melody when strucken with a skilful hand, and some trees by beating become doubly fruitful: So afflictions better our Graces and Obedience. Heb. 1. 10. He for our profit, that we might be partakers of his Holiness. Rom. 5. 3 4, 5.—We glory in tribulation; knowing that tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed. When did David breath out more ardent love, zeal and affections to God, or perform more accurate spiritual obedience to God, or pour out more servent heaven-piercing prayers to him; then when under his greatest afflictions? As Israel, the more they were Exod. 1. 12. afflicted, the more they grew: The Palm tree, the more its pressed downward, the more it contends upwards or as the Birds in the Spring, tune their notes most sweetly, when it rains most sadly. (5) Their filial Relation to God is strengthened and confirmed; whilest God doth Heb. 21. 5, 6, 7, 8. correct and chastise them as children, not neglect and despise them as Bastards. (6) Their Condemnation with the wicked is prevented. 1 Cor. 11. 32. When we are judged, we are chastened of the Lord, that we might not be condemned with the world. The cattel destined to slaughter are put into the fatrest meadows: whilest they that are reserved for use, must bite on the bare Commons. Psal. 17. 14. The men of this world have their portion in this life▪ and Luke 16. 25. receive their good things here, because they shall be tormented hereafter: but the people of God here receive their evil things, because hereafter they shall be comforted. (7) Finally, Their eternal glory and happiness in Heaven shall be promoted and increased by their present Tribulations. 2 Cor. 4 17. Our light affliction, which is but for a moment, (Gr. the moment any lightness of our affliction,) worketh for us a far more exceeding and eternal weight of Glory. (Gr. worketh for us an eternal weight of glory from Hyperbole to Hyperbole.) The Greek here transcends the Emphasis of our English tongue. Luke 6. 21, 22, 23. Mat. 5. 10, 11. The greater the Cross now, Christianly managed▪ the greater shall their Crown be for ever when Christianity comes to be rewarded. 3. Their Corporal Death, finally, the Lord over-rules and orders for the healing of their Bruise, but for the bruising of the Serpents Head. Forasmuch as, (1) By Death, they are fully freed and delivered from Rom. 6. 7. 1 Ioh. 3. 8. all their Sins, the works of the Devil, from which they could not fully be released while life lasted. Death delivers the Saints, but devours their Sins: As the Red-Sea delivered Israel, but drowned and swallowed up the Egyptians. (2) By Death they are set far above the Gun-shot of all Satans Temptations. As they are freed from Sin: so they are freed from all Temptations unto Sin. (3) By Death they are set free from all their labours, sorrows and miseries in this vain vexing world. Rev. 14. 13. Blessed are the Dead that dy in the Lord,—that they may rest from their labours. Their heads shall no more ache; their eyes be dim; their ears deaf; their heart [Page 232] sad; their spirits faint; nor their limbs feeble, &c. Rev. 7 16; 17. & 21. 4. They shall hunger no more, neither thirst any more, neither shall the Sun light on them, nor any heat. (They shall be freed from both Privative and Positive miseries.) For the Lamb, which is in the midst of the throne, shall feed them, and shall lead them unto living fountains of waters, and God shall wipe away all tears from their eyes. (4) By Death they shall make an happy change, viz. Of visibles, for invisibles: of Shaddows, for Substances: of terrestrials, for celestials: of Temporals, for eternals. They shall exchange sorrows, for joys: troubles and conflicts, for triumphs: Faith, for fruition: Baseness, for glory: Society with Sinners, for the fellowship of glorious Saints and Angels: and Earth, for Heaven itself. (5) Finally, By Death they shall presently come to Mat. [...]. 8. [...] Ioh. 3. 2. See God; Phil. 1 23. to be with Christ, and to enjoy God in Christ immediately face to face, which is far best of all. They shall see him; admire him; love him; delight in him; and be ravisht with him for evermore, as being the reward of rewards, the fulness of joy, the jubilee of gladness, the Heaven of Heaven, and the very Glory of Glory. Thus, the Serpents bruising of the Heel of Gods people, is wonderfully over-poured and disposed by God, for their best, but for the bruising of the Serpents Head.
Hither to of the Enmity betwixt the Serpent and the woman, his Seed and her Seed: and of the Fruits of that Enmity▪ viz. The bruising of the Serpents Head by the Seed of the woman Christ and his members, and the bruising of the Heel of the womans Seed by the Serpent, Explicitly Threatned: And therein of lapsed Sinners Recovery Implicitly Promised.
IV. Corollaries hence resulting are divers. Did this First Promise in Christ reveal lapsed mans Recovery in the Enmity threatned betwixt the woman and the Serpent, betwixt her Seed and his Seed, and in the Events or Fruits of that Enmity? Then,
1. Gods threatnings are not to be slighted, or neglected by lapsed Sinners, no nor by Gods own redeemed people themselves: but to be duly weighed and considered. For, besides that Gods Threatnings may have a manifold and good use upon them, 1. Cautioning them Gen. [...]. [...]7. Erod. 20 4, 5, 6, 7. against sin, 2. Quickning them, Ionah 3. 4, 5. to Duty, 3. Discovering Gen. [...]. 17. with 3. 19. Rom 5. 12, &c. Gods justice and truth, and 4. Preserving thèm Ionah 3. 4. 5, 10. from threatned judgements; 5. There may be sweet and precious Promises wrapped up in the bowels of the Threatnings. As here Gen. 3. 14, 15. in the Threatning of Satans Destruction expressed, The very First Promise of lapsed mans Restitution is implyed, (These words are pronounced against the Serpent, only in a Minatory way: But are intended for the benefit of mankind, in a Promissory way. Therefore let us, when threatnings are before us, intentively view them on every side. We may finde sweetest Roses and Lillies amongst these thorns: Honey-combs in the bellies of these Lyons: precious stones in the heads of these Serpents. Let's therefore dive into them narrowly: and not fly from them as once Exod. 4. 3, 4. Moses from his rod becoming a Serpent▪ but rather let us take these Serpents by the tail, and handle [Page 233] them; they may become an useful and Comfortable rod in our hands.
2. Behold here the riches of Gods love, bowels of mercy, and Commiserating Grace to lapsed man; in that before he came to Sentence man for his fall, he Revealed the mysterie of mans Recovery from his fall. According to their order of Sinning; Gen. 3. 1. to 7. first the Serpent, then the woman, and last of all the man offended: So God proportioned his order of Sentencing and judging them for Sin; Gen. 3. 14. 15. first dooming the Serpent, Gen. 3. 16. then the woman, and lastly Gen. 3. 17, 18, 19. the man. Now before God comes to pronounce sentence upon woman or man, whilest he was now judging the Serpent, he reveals Gen 3. 14, 15. well considered, as b [...]th been explained. Mans Blessing in the Serpents Curse; Mans Advancement, in the Serpents Debasement; Mans Amity with God, in the Serpents mutual Enmity with man; Mans bruising the Serpents Head, in the Serpents bruising of his Heel; Mans Restitution and Salvation, in the Serpents Condemnation and Destruction. Oh what haste did God make to be gracious! How did his bowels yern and roul within him most Compassionately, over lapsed man, till he had published this Gospel, this glad-tidings of his Recovery! Man hasted to his ruine by Sin: God hasted to his Recovery by the womans Seed. Man hasted to break the old Covenant of works: God hasted to stablish a New Covenant of Faith that should never be broken. Who can behold this Ep [...] 3. 18. heigth and depth and length and breadth of divine love to Loveless man, to loathsome Sinners, and not admire it, and adore it!
3. How notably is the depth of lapsed mans misery hereby intimated! In the Remedy, we may read the malady: In the Recovery, the Ruine. What is the Remedy here propounded for mans Recovery? Gen. 3. 15. The Enmity of the woman and her Seed, against the Serpent and his: and the womans Seed's bruising the Serpents head, as the Serpent bruiseth its Heel. What and how great is the misery of lapsed man herein implyed? viz. 1. His Amity with the Serpent, the Devil, and with the Deeds of the Devil. Naturally carnal man is the Serpents Seed, and Ioh. 8. 44. of his father the Devil, and the lusts of his father he will do. This miserable and damnable Amity which is the very worst in the world, God cures by planting a supernaturall Enmity in man against Satan and Sin. 2. His Enmity against God and all his ways. Rom. 8. 7▪ 8. Col. 1. 2 [...]. The carnal mind is Enmity against God, and is not subject to the Law of God, nor indeed can be. So then, they that are in the flesh, cannot please God. This Enmity against God, the [...]ord removes by destroying the Cause of this Enmity with God, viz. Amity with Satan and Sin. And this Amity with Satan and Sin is destroyed by the Seed of the woman, bruised in his heel by the Serpent, but bruising the head of the Serpent. 3. His extream thraldom and bondage under Satan, Sin, and the wages of Sin, Death, the Serpents Head: from which he could not be delivered but by bruising the very Head of the Serpent, (which is especially Sin and [Page 234] Death,) by Christ the Seed of the woman. 4. His Actual estrangement from Christ and from all saving interest in him: till he cease to be the Serpents Seed and become the womans Seed in and with Christ. Oh how complexive is this Misery of Carnal man Compounded of these four deadly poysons, Amity with Sin and Satan, Enmity against God, Bondage under Satan and Sin, and Estrangement from Christ the only Remedy aganst them all! Sit down in the dust O Carnal man, break thine heart with Sighs and sobs at this thine undone Condition. Rest not contented in thy Carnal state, lest thou beest undone for evermore.
4. This First Promise though very dark and obscure, yet comprehended in it much Gospel in a few words. It is a Compendious Abstract or Epitome of the Gospel. The First sweet Glimps of Evangelical Glory. Come and See: Herein are disclosed these glad-tidings. viz.
- (1) That lapsed man should not still continue lapsed, but in time be most graciously Recovered.
- (2) From what Evils and Miseries lapsed man should be recovered. viz. From Amity with Satan and Sin, From Enmity against God and his ways, and From the Serpents Head: that is, his tyranny, power, mischief and subtilty, especially by Sin, Death and Hell.
- (3) How and by whom lapsed man should be Recovered from these evils. Not Immediatly by himself or his own power, which was quite lost: But Mediately by an intervening Mediatour, The Seed of the woman. For Gods Truth and Justice must be fulfilled and satisfied, which lapsed man could never have effected.
- (4) What this Mediatour, this Recoverer of lapsed man, must be for Person. viz. The Seed of the woman: therefore he must be true and perfect Man. And yet he must be stronger then the Serpent, then Satan, able to bruise his very Head: therefore he must be Isa 9. 6.the mighty God.Isa. 7. 14. Mat. 1. 23. Ioh. 1. 14. 1 Tim. 3. 16.God-man, Immanuel; in one person.
- (5) In what way this Mediatour, Christ God-man should effect lapsed mans Recovery. Namely, By discharging his Mediatory office. Two eminent branches of which office are here notably insinuated. 1. His Priestly function in Suffering for Sinners: The Serpent bruising his Heel. 2 His Kingly office, in Subduing his and their Spiritual Enemies, Satan, Sin, Death and Hell: He bruising the Serpents Head, thereby crushing and overthrowing all his policy, power and kingdom.
- (6) Who they are that shall partake of this Recovery. Not all lapsed mankind universally without exception: but only the woman and her Seed, as contradistinct to the Serpent and his Seed. viz. Ioh. 10. 15▪ Eph. 5. 25, 26▪ 27.All the Elect of God in Christ, through faith unto Salvation. All that in this Sense become the joynt Seed of the woman with him, shall joyntly with him bruise the Serpents Head. But as for the Serpent and his Seed,Ioh. 17. 9Christ would not so much as pray for them, much less would be bruised for them.
- (7) Finally, How they that shall be Recovered by this Christ, [Page 235] the Eminent Seed of the woman, shall become actual partakers of him, and of Recovery by him: viz. by meer Grace, on Gods part; and by Faith, on theirs. This Recovery of them by Christ, is offered them by God of meer Grace, without respect to any worth in them, or merit by them, which is none at all: yea quite contrary to their desert, being wholly in their lapsed state, and having deserved only Death by their Fall. And being a Recovery without them of meer Grace, How can it become theirs but by the appropriating and applying act of Faith?
These Evangelical mysteries seem to be sweetly couched and comprized in this Primitive Promise. O it is a pregnant, teeming Promise: The Mother-Promise of the Gospel: yea, the Great Grand-mother Promise of all the Promises of God in the whole Scripture. Well spake that learned Mercerus of it; O Promissionem eg [...]egiam, & primis parentibus nimis qūam necessariam, sine qua vivere nunquam [...]ustinuissent, sed conscientia accusante millies sibi mortem constivissent, cum se tot ac [...]antorum malorum in [...]mnem posteritatem suam derivandorum authores viderent, Io. Mercer in Praelect. ad Gen. 3. 15. O excellent Promise, and more then necessary to our First parents, without which they could never have endured to have lived, but their Conscience accusing them, they would a thousand times have been guilty of their own Death, when they should see themselves as authors to derive so many and great Evils to all their Posterity. And as this golden Promise preserved our first Parents from despair under their dreadful fall: So the faithful Fathers in the First age of the world lived upon this Promise especially, if not only: and drew waters of Consolation out of this Well of Salvation, for the first 1536. years of the world.
5. Then lapsed Sinners are actually in a State of Recovery, when this Enmity against the Serpent and his Seed, together with the fruits of this Enmity: (viz. Bruising the Serpents Head, and having only their. Heel bruised by the Serpent,) are effectually implanted in them, wrought by them, or belonging to them. For, God expli [...]ly threatning these three things to the Serpent, therein implicitly Promised and Revealed the Recovery of Sinners, as hath been explained: Consequently when these three things are Actually fulfilled and verified in any lapsed Sinners, they are actually Partakers of their Promised Recovery.
But How may we know, 1. That we have true Enmity against the Serpent: 2. That we have bruised and do bruise the Serpents Head: and 3. That the Serpent doth but Bruise our Heel, when he doth his worst against us? Answ. These three things will be very comfortable indeed to be known. And they may be discovered severally by these Evidences ensuing. viz.
1. That we have true Enmity against the Serpent implanted in us, May be Convincingly and Comfortably cleared to us, 1. By the Causes of this Enmity: 2. By the Effects thereof; And 3. By Amity with them that are Contrary to Satan.
(1) By the Causes, grounds or foundations of this Enmity. If they be in us: this Enmity against Satan the old Serpent is in us. The Cause being put and present, the Effect is put and present also. Now the [Page 236] Grounds whence our Enmity against the Serpent principally ariseth, are especially these three. Transmutation of our State: Dissimilitude to the Serpent, thereupon: and Enmity against Sin, flowing from both. 1. Transmutation of our State. When we, who are Naturally the Seed of the Serpent, and Ioh. 8. 44. of our Father the Devil, become supernaturally the Seed of the woman, as opposite and contradistinct to the Seed of the Serpent, and 2 Cor. 6. 17, 18. Children of our heavenly Father the Lord God: then the foundation is laid of our Enmity against Satan. For, whilest we are wholly Satans, we love Satan and his lusts: But when our State and Condition is quite changed, and we become Gods people, we cannot chuse but have enmity against Satan, who is so Contrary both unto God and all godliness. 2. Dissimilitude to the Serpent, upon our transmutation of State. Our State and Condition being changed, from Ioh. 3. 3, 5 6. Carnal to spiritual, from 1 Cor. 2. 14, 15. Natural to supernatural, from 1 Cor. 6. 9, 10, 11. Tit. 3. 3, 4▪ 5. Sinful to sanctified, from Eph. 2. 1. to 10. dead in sin to alive in Grace, from Ioh 8. 44. 1 Ioh. 3. 12. with 2 Pet. 1. 4. Diabolical to Divine, &c. we thereupon become extreamly unlike to the Serpent, who were before like unto him. He Ioh. 8. 44. 1 [...]oh. 3. 19 the father of the lyes: we the children of Truth. He Eph. 6. 12. & 5. 8. the prince of darkness: we light in the Lord and children of the light. He an Mat. 12. 43. [...]oh. 15. 3. 1 Cor. 6. 11. unclean Spirit: we clean through the word, and sanctified by the Spirit. He 2 Cor. 4. 4 Ioh. 15. [...]9. the God of this world: we not of this world, as Christ is not of this world, but chosen by him out of the world, &c. Here is great dissimilitude. Now as similitude & likeness is the foundation of Love & Amity, like wil love his like: so dissimilitude & unlikeness is the ground of Hatred and Enmity. Are we spiritually become unlike to the Serpent? then we have Enmity against the Serpent. 3. Enmity against sin, flows from both the former. If we be changed from our carnal to a gracious state, and thereby are become quite unlike to Satan the old Serpent: Consequently he [...]ce inevitably resulteth in us an Enmitie against S [...]n. Gal. 5. 17. The flesh lusteth against the Spirit, and the spirit against the flesh: and these are Contrary the one to the other. If then we have a true Contrariety and Enmitie in us against Sin, (that is, (1) Against Sin as it is Sin Especially and principally: (2) Against all Sin, Consequently, without partiality: (3) Against our own sins most of all:) we have in us also a true Enmity against the Serpent, and consequently have actual part in this precious Promise, and in Recovery from our sinful state here promised.
(2) By the Effects or Fruits of this Enmity. If they are in us: Enmity against the Serpent is in us. Where the proper Effect is, there the Cause is producing that Effect. These fruits are three. viz. Hatred of the Serpent. Resisting his Dominion. Conflicting against him. 1. Hatred of the [...]erpent is an effect of Enmity against the Serpent. Hating is an act or fruit of Enmity. Hence Christ saith in the Parable, [...]uke 19. 14, 27. those that hated him, were his Enemies. And David, Psal▪ 139. 21, 22. Do not I hate them that hate thee? I hate them with a perfect hatred, I count them mine Enemies. Proportionably to hate the Serpent the Devil, as a Serpent, as a Devil, for his wicked works, &c. ariseth from enmity, and argues Enmity [Page 237] against him. 2. Resisting his Dominion. We cannot endure to be under his Dominion and reign, whom we hate, if we can help our selves. Christs [...]uk. 19. 14 Citizens, that hated him, said We will not have this man to reign over us▪ In resisting his Dominion, they express their hatred against him. Thus if we truly resist Satans reign over us, not enduring that he should 2 Tim. 2. 25. take us Captive at his will, nor that he should act and sway in us, as Ephes. 2. 2 & 6. 12. he worketh in the children of disobedience: then we have Enmity against Satan. 3. Conflicting against him, and his Temptations. Enmity breeds Opposition: Contrariety of Natures causeth mutual and destructive Conflicts. Fire and water fight one with another, because they are contrary each to other: So Christs Members being contrary to Satan, through the Divine nature in them, do as spiritual Eph. 6. 11. &c. well-armed souldiers and enemies fight and war against him, as also Mat. 4. 1. to 12. Heb. 2. 10. [...]. Christ their chief-Captain did fight against him. And herein they discover their Enmity against Satan.
(3) By our Amity with God, his wayes and people, which are contrary to Satan; we discover our Enmity against Satan. They that truely Psal 97 10. love God and his wayes, cannot chuse but hate the Devil and his works. They that truly 1 Ioh. 5. 1. Psal. 16. 3. & 26. 4, 5. & 139. 21, 22. love Gods people, as his Seed: cannot chuse but hate the wicked, as the Serpents Seed. To love both at once, or to hate both at once, is impossible. And by the Rule of Contraries, the loving of one implyes the hating of that which is Contrary thereunto.
2. That we have, and do bruise the Serpents Head; we may comfortably conclude on these and like grounds. viz.
(1) When through the power of the Gospel and Spirit of Christ we are rescued Act. 26. 17. from the power of Satan, in our effectual Conversion. Then Satan's power is broken, Luk. 11. 21. 22. his armour wherein he trusted is taken from him, and we are no longer 2 Tim. 2. 25. taken Captive by him at his will. This is our First degree of bruising the Serpents Head, through Christ plucking us out of his hand.
(2.) When we are compleatly armed with the Panoply or whole armour of God. Then we bruise the Serpents Head fundamentally. For then God furnisheth us with principles and foundations of strength, viz. the Habits of victorious graces, Ephes 6. 12. to 19. whereby we are enabled, not only to wrastle against flesh and blood, but also against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places, yea to withstand in the Evil day: yea, to quench all the fiery darts of the wicked, and having done all to stand. This is our second degree of bruising the Serpents head, when we are sufficiently principled by Grace against him.
(3.) When we actually [...]am 4. 7. resist the Devil, so that he flyes from us. Then we actually Bruise his head▪ crushing him in his politique and potent Temptations. A flying Enemy, is a foyled Enemy. Now we resist Satan, 1. By rejecting and slighting his Temptations, not revolving them or meditating upon them in our thoughts. Its hard to touch [Page 238] pitch, and not to be defiled: to ponder upon Satans Temptations, and not to be polluted with his Temptations. As Satan Eph. 6. 16. darts them at us: so must we fling them away out of our thoughts presently, as a poysoned gloss. To rowl them in our mind, is to open a door to Satan to enter into our hearts. 2. By repelling them (if violent, impetuous, and reiterated) by Eph. 6. 12. &c. the whole Armour of God, according to the peculiar property of every peice. As Temptations to Error, Heresie or Hypocrisie: by the Girdle of Truth. To looseness or unrighteousness in Heart or Life; by the breast-plate of righteousness. To discouragements, Apostacy, &c. by reason of the rough ways of tribulation, &c. by the shooes of the preparation of the Gospel of peace. All fiery darting temptations: by the shield of Faith. All temptations to doubt or despair of Gods love, or our own salvation: by the Helmet of Hope. All temptations, in a word, to any sin, or from any duty: by the sword of the Spirit, the Word; and by Prayer. We fight on foot with Satan, by the shooes of the Gospel, &c. We fight on Horse-back with him, by Prayer: We fight as engarrisoned in a Castle, by Faith and Hope. 3. By occasional improvement of Satans Temptations, to act the Contrary Graces and Duties so much the more vigorously. As, when he tempts to diffidence: we strive more earnestly to believe. When he tempts to pride: we strive to be so much the more humble, &c. thus we undermine Satan in his own works, and Countermine his Mines.
(4.) When Sin is pardoned and subdued; Then we bruise the Serpents Head indeed. Our Sins are his 1 Ioh. 3. 8. Ioh. 8. 44. works. Luk. 11. 22. His armour wherein he trusts. His 2 Cor. 10. 4. strong-holds, by all which he hath naturally power over us. When our sins therefore are pardoned to us and subdued in us: His works are destroyed, His armour taken from him, and his strong-holds cast down, and sleighted.
(5.) Finally, when the Curse and terrour of Death are removed from us, then Satan's Head is bruised by us. For, Heb. 2. 14, 15. Satan as an Executioner, hath the power of death, in reference to the Serpents Seed, keeping them still in bondage through fear of Death, yea of the utmost Gal. 3. 10. curse of Death. But both curse and terrour of Death are removed from them that are Christs; virtually, by the Gal. 3. 13 Merit of Christs Death and Resurrection: Actually, by 1 Cor. 6. 11. [...]ph. 2 3, 4, 5, 6. [...]it. [...]. 3, 4▪ 5, 6. 1 Ioh. 4. 17, 18. the Spirit of Grace and Sanctification, changing their cursed into a blessed state, and suppressing their fears by the predominancy of Faith, Love, and Christian Magnanimity.
3. That Satan the old Serpent doth but bruise our Heel, when he doth his worst against us; may be comfortably clear to us▪
(1) Whilest our Head is safeguarded by the Hope of Salvation. The Eph 6. 17. 1 Thes. 5. 8. Hope of Salvation is compared to an Helmet. An Helmet guards the Head, the principal part of the body, wherein the Senses outward and inward, the Animal spirits and rational soul it self are especially seated. A wound or blow there, is very dangerous. So the Hope of salvation, guards as it were a Christians Head and spiritual Senses. Whilst he keeps up his Hope of Salvation, the main is safe: he shall not despair.
[Page 239](2) Whilst the Heart is defended by Eph. 6. 14. 1 The [...]. 5. 8. the breast-plate of Righteousness, Faith, and Love. The Heart is another principal part: the seat of the vital Spirits; the first that lives, the last that dies in a man: the brest-plate defends the Heart. Thus a good conscience, integrity, Faith in God, and love to him, defend the Heart of Christians in Comfort and peace with God, against all Satan's suggestions▪ accusations and Temptations. Iob 13. 15, 16. & 19. 25, 26, 27. & 27. 1. to 11. & 31. throughout. Iobs Faith and uprightness held up his Heart from fainting under all his trials and sorrows.
(3) Whilst all our Christian vitals are preserved safe, Eph. 6. 14, 16, 17. by the Girdle of Truth, Shield of Faith, and Sword of the Spirit. If Satan bruise not, touch not the vitals: he only bruiseth our Heel. The Girdle of Truth preserves from Errour and Hypocrisie: The Shield of Faith, preserves from diffidence, unbelief, and all Satans fiery darts: And the sword of the Spirit, not only defends the whole of a Christian but also offends Satan, and every enemy to a Christian. All's well if we be thus preserved.
(4) When the Serpents Temptations rather afflict us, then infect us▪ rather distress us, then defile us; rather correct us, then corrupt us: then Satan bruiseth but our Heel. Mat. 4. 1. to 12. Satan's temptations troubled Christ, but did not taint him at all. The more we are troubled at them, the less we are tainted with them, and the more we are conform to Christ, whose Heel alone was bruised by them.
(5) Finally, When both the Temptations and Tribulations, which Satan raiseth up against us, become 2 Cor. 12. 7, 8, 9, 10. Rev. 2 20. our advantages, rather then our disadvantages, (as hath formerly been explained); then he only bruiseth our Heel. He shakes our Tops; but our roots fix the faster. He casts us into a furnace: but the dross being consumed, our gold becomes the purer. He treads us under foot, but our Heavenly Spices and Graces smel the sweeter.
By these things we may discover whether we are actually brought into a state of Recovery by Jesus Christ.
6. These Threatnings were not so terrible to the Serpent and his Seed: But they were as Comfortable to the Woman and her Seed. To the Serpent and his Seed they express nothing but Destruction: To the woman and her Seed (implying Promises in them) they intend nothing but Recovery from Destruction. What a Ground of manifold Comfort is this Scripture to poor lapsed sinners? As 1. That, the Serpent Gen 3. 14, 15. for seducing and overthrowing mankind, should be Cursed, debased, opposed by the Enmity of the woman and her seed against him, and bruised in his Head by the Womans Seed. Thus the Deceiver is Deceived: the Destroyer is Destroyed. 2. That, in the Enmity of the woman and her Seed, against the Serpent and his Seed, should so notably be implied their Enmity also against Sin, 1 Ioh 3. 8. Ioh. 8. 44. the work of the Devil; but their Amity and reconcilement with God, the Enemy of the Devil 3. That the Seed of the Woman, (Christ Primarily by his own power, They that are Christs Secundarily by Christs power, [Page 240] should bruise the very Head of the Serpent: that is, utterly and irrecoverably destroy Satan, Sin, Death and Hell, even all the powers of darkness. 4. That the old Serpent the Devil and Satan, when he should do his worst against Christ and them that are his, by Temptations, Tribulations, or Corporal Death, should but bruise their lowest and meanest part, their Heel. 5. That Satan's bruising of their Heel afflictingly, should be the very way for the womans Seed to bruise Satans head destructively. Oh here is a very fountain of Comfort overflowing! various Comfort; mysterious Comfort; saving Comfort.
7. This First Promise, Revealing such Grace and Mercy to lapsed Sinners, did and doth oblige poor Sinners to all possible gratitude. Here the 2 Cor. 6. 2. 2 Pet. 1. 19. Luk. 1. 77, 78. Day of Salvation did first dawn upon the world; and the Day-spring from on high did first visit us. Here the sluce of Commiserating Grace was first opened; & the streams of Mercy began first to flow out to Sinners. Here the Rev. 14. 6. everlasting Gospel was first preached; the alsufficient Mediatour and Redeemer was first tendered; and lapsed Sinners Recovery in him was first Revealed, Here Life is promised to Sinners, before Death was pronounced upon them for Sin; and the Heavenly Paradise is set open for them, before the earthly Paradise was shut against them. Here, here, therefore is no ordinary matter of thankfulness offered unto Sinners. If Iob 38. 6, 7. the morning-stars sang together, and all the sins of God shouted for joy, at the worlds Creation: How much more should lapsed Sinners, and with them Heaven and Earth, Sing and shout together for joy, at their own Restauration? As for us, if [...] have any part in this Primitive Promise, let us abound in thankfulness to the God of this promise: and thus,
By punctual Recognition and Notice-taking of this Mercy in all its Proportions, Dimensions, and Amplifications.
By singular Estimation of this Mercy according to its Excellency.
By suitable Retribution, or Psal. 1 16. [...]2. 2 Chron. 32. 24, 25, 26. rendering to the Lord again according to this Benefit. 1. Believing this Promise without staggering, that it shall compleatly be performed. 2. Loving the Lord with all endeared affections who hath thus 1 Ioh. 4. 19. loved [...] first from (the foundation of the world. 3. Maintaining an irreconcileable Enmity against the Serpent and his Seed, till we Bruise his Head, and be Rom. 8. 37. more then Conquerours through Christ that loves [...]s.
Thus, This First Promise in Christ revealed lapsed mans Recovery, in the Enmity threatned betwixt the women and the Serpent, betwixt her [...]eed and his Seed, and in the fruits or Effects of that Enmity.
APHORISM. V.
HEnce, This First Promise revealed in Christ the Seed of the Woman, though it had not the Name and compleat Formality of a Covenant; yet had it the Nature, Substance and Reality of a Covenant, and that the Covenant of Faith. This Aphorism is very Evident by what hath been said already of this famous and Primitive Gen. 3. 14, 15. Promise: and may be yet further cleared, and that briefly, by a distinct Consideration of 1. The Author, 2. Parties. 3. Matter, and 4. Form of this Promise, which are for Substance the same with those of the Covenant of Faith, though very dimly and obscurely revealed in this First Promise.
I. The Author, or Efficient Cause of the Covenant of Faith, is only God, and that of his meer Mercy and Commiserating Grace, as Book II. Chas. 2. Aph. 2. Section 1. hath been showed: And the same God, of meer commiserating Grace and mercy was the Efficient cause, or Author of this Promise. For, Gen. 3. 14, 15. The LORD God said unto the Serpent, Because thou hast done this, thou art cursed—and I will put Enmity between thee and the woman, &c. So then, the Lord God immediately revealed this Promise. And nothing but meer Mercy and riches of Commiserating Grace to lapsed Sinners could be imagined to move him hereunto. They being wholly deprived of all acceptableness, amiableness, and moral goodness: and involved in the bondage of Sin and Death.
II. The Parties to the Covenant of Faith, (as Book. II. ch. 2. Aphor. 2. Sect. 2. hath been proved,) are, God blessed for Ever, on the one hand; And Jesus Christ the last Adam, with all his Elect Seed on the other hand: And these self-same are the parties to this Promise. For, 1. God is the Gen. 3. 14, 15. Party Promising, to put Enmity, &c. 2. Christ and his Elect Seed, (who with Christ the Eminent seed, are collectively Comprized under this phrase, Gen. 3. 15. The Seed of the woman, as Contradistinct from, and opposite to the Seed of the Serpent,) are the Party restipulating, to accept these promised Mercies by Faith, and to walk worthy of them; as after will more appear. This Promise was not setled upon Adam, as the Gen. 2. 17. first Covenant and Promise was: It was not so much as directed to Adam, but to the Serpent; and to the Serpent, not under the form of a Promise, but of a Threatning. But it was Setled upon the Womans Seed: that is, on Christ and on them that are Christs according to the Election. The Seed of the woman shall bruise thine head, and thou shalt bruise his Heel.
That Question which is moved by some, may here Receive a brief Solution. viz. Whether All and singular the children and posterity of Adam, which should after the Fall be brought into the world, were with Adam comprehended in this First Promise, in this First Dispensation of the Covenant of Faith: As they were Gen. 2. 16, 17. Rom. 5. 12. to the end. 1 Cor. 15. 21, 22. all comprized in and with him in the First Covenant of Works standing and Falling with him.
Resol. This Query may be resolved, I. Concedendo, By way of Concession. [Page 242] It is granted, That not only Adam, but all and singular persons that should ever descend from him by natural propagation, were comprized with him in the Covenant of Works. So that he standing they stood: he lapsing, they fell. As Book II. Chap. 1. Aphoris 3. hath formerly been sufficiently cleared. II. Denegando, By way of Negation. It is utterly denyed, That all and every one of Adam's posterity were comprehended with him in this First Promise or Dispensation of the Covenant of Faith since the Fall: as they were comprehended with him in the Covenant of works before the Fall. For, 1. The Covenant of works God made with Adam immediately, as with a publique person, founding it upon Adam's natural integrity and ability to keep it: and therefore if Adam had persisted in his integrity and kept the Covenant, all his posterity had persevered and kept Covenant with him, partaking the blessings of the Covenant: But God made not this First Promise, to the First Adam immediately, as to a publique person; no Gen. 3. 14, 15, 16, &c. nor directed it to him at all in the promulgation of it. For, before God came to sentence the man or woman, while he was now dooming the Serpent, and directing his Speech only to him; He publisheth this Excellent Promise of mans Recovery by Christ, the Seed of the woman, to the terrour and Confusion of the Serpent. This Promise then was founded, not upon the First Adam at all, but immediately only upon Jesus Christ the Seed of the woman, as a last Adam: and in him it is mediately extended to all his Spiritual posterity. 2. This First Promise makes a plain Gen. 3. 15. Distinction betwixt two contrary Seeds, viz. The Seed of the Serpent, and the Seed of the woman; and of an hereditary Enmity betwixt them. And it speaks Destruction to the Serpents Seed: Victory and Restauration to the womans Seed. Therefore, though these two Contrary Seeds might be under the outward Administration of this Promise, as Gen. 4. 3, 4, &c. Cai [...] and Abel were: yet could they not both be under the inward efficacy, Grace and Consolation thereof. The Womans Seed, Christ and they that are Christs, are all comprized within this Promise in this sort [...] but the Serpents Seed, who Ioh. 8. 44. are of their father the Devil, and will do his lusts, devilish reprobates, are not the womans Seed, nor thus comprized in the promise with them. 3. Many thousands and Millions in the world, if they never come to enjoy so much as the Outward Administration of this Promise, or of any other Evangelical dispensation, Pagans, Turks, &c. how shall they be comprized under this Promise in respect of the inward Efficacy, Grace, or Consolation thereof? 4. These two Covenants of Works, and Faith are most different. That was in a sort Natural to man; this meerly Supernatural: That founded immediately upon Adam himself without a Mediatour; this founded not upon man, but upon Jesus Christ the Mediatour: That conditioning for perfect and perpetual obedience in Adam's own person, this conditioning for true Faith in Christs person and obedience. Therefore though all Adam's posterity were comprized with him under that Covenant, [Page 243] it doth not follow that they must be comprehended under this: but rather the contrary.
III. The Matter of the Covenant of Faith, is either Promised or Restipulated. Promised on Gods Part, viz. The recovery of lapsed man out of the State of Sin and Death, to a state of righteousness and life by Jesus Christ. Restipulated on the Part of Christ and his Seed; viz. Christs accepting and undertaking of a Mediatory office to effect this Recovery; and his Seed's accepting Christ and these promised mercies by Faith, with resolution to walk worthy of them according to the Gospel.
In like sort the Matter of this Eminent Primordial Promise is either Promised on Gods part, or Restipulated on the part of the Woman's Seed.
1. The Matter Promised explicitly on Gods part, is, 1. That a Spiritual Gen. 3. 15. Enmity should be put betwixt the Woman and her Seed, The Serpent and his Seed. And Consequently, that the Woman and her Seed should have Enmity against in, and Amity with God: which could not be without Conformity to God, and Contrariety to Sin, by Supernatural Grace; nor without renouncing and departing from Sin by true Repentance. 2. That Gen. 3. 15. the Seed of the Woman should bruise the very Head of the Serpent, that is, utterly destroy the old Serpent the Devil and Satan with all his Policy, Dominion, and Deeds, whether Sin or Death. Consequently that lapsed Sinners in and by Christ should be recovered from the State of Sin and Death, and become Conquerers of the Serpent himself that had implunged them in that estate: and that Jesus Christ for the obtaining of this victory for them, should with them become true and perfect man, the Seed of the woman; and not only perfect man, but should above them be the mighty God, above the Serpent, and so able to bruise the Serpents Head. 3. That, in order to Christs bruising the Serpents Head, Gen. 3. 15. the Serpent should bruise his Heel. Christ should be Heb 7. 28. & 2. 10, 14, 15. consecrated through sufferings and Death, that he might destroy him that had the power of Death the Devil. Consequently, herein God Promised, That Christ should be a Priest, in suffering bruises in his Heel: And a King, in inflicting bruises on the Serpents Head. Now in these Matters and Mercies Promised, Sinners Recovery from the state of Sin and Death to the State of Righteousness and life by Jesus Christ is promised.
2. The Matter Restipulated implicitly on the part of the Womans Seed, is, either on the part of Christ, or of his Elect Seed and members. I. On the part of Christ: 1. That, he would submit to that low state of Incarnation and Heb. 10. 5, 6, 7, 8, 9. become the woman's Seed. His Incarnation was deep Humiliation. 2. That he would, as the womans Seed, abase himself to be bruised in his Heel, by the Serpent, viz. even Heb. 10. 9, 10. to sufferings, and death: that hereby he might bruise the Serpents Head, and recover his Elect out of his Dominion. 3. That all his Elect should become a joynt Seed of the woman with himself, opposite to the Seed of the [Page 244] Serpent, that with him, and and by vertue of his bruises, they might bruise the Serpents Head also. II. On the part of Christs Seed and members; 1. That they would accept Christ, and these promised Mercies in him, by Faith. This Faith they implicitly restipulated: For, (1) without Faith Ioh. 1. 11, 12. Ephes. 3. 17. neither Christ, nor any benefit promised by him, can be received. (2) Without Faith they could not bruise the Serpents Head, Eph. 6. 16. quench his fiery darts, Act 15. 9. Conquer sin, and 1 Ioh. 5. 4, 5. overcome the world. (3) The Fathers of the old world acted Faith, and by their Faith were accepted of God, which could not have been without this mutual agreement betwixt God and them touching Faith. Heb. 11. 2. By Faith the Elders obtained a good report. By Faith Adam after the Promise Gen. 3. 20. named his wife Eve, living, in hope of life to him, and his, Promised. Heb. [...]1. ver. 4. By faith Abel offered unto God, a more excellent Sacrifice then Cain, by which he obtained witness that he was righteous, God testifying of his gifts.—ver. 5, 6. By faith Enoch was translated that he should not see death, and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God. But without Faith it is impossible to please him. These Testimonies may evince, that these ancient Saints knew how necessarily Faith was required of them by this First Promise. Yea (4) They, offered Sacrifices, and that by Gods appointment, otherwise God would not have Gen. 4. 4, 7. accepted them: And these Sacrifices being types of Christ, testified their Faith in Christ. 2. That they would walk worthy of Christ and these promised Mercies to all well-pleasing, according to Evangelical Rule. For (1) Faith being required in them, love and-good-works were also required: Gal. 5. 6. Faith working by love, and being naturally [...]am. 2. fruitful in good works, as the way to heaven: though not the cause of Heaven. (2) Their course and good-works are highly commended, As Godly; Enoch and Noah Gen. 5. 22. & 6. 9. walked with God, Noah was a just man and perfect in his generations; As Gen. 4 4, 7. Heb. 11. 6. accepted of God, and well-pleasing before him, which could not be, had not God required them of them; and consequently they implicitly restipulated them.
IV. Finally, The Covenant of Faith hath its Form; viz. Inward, The mutual Compact or Agreement of the Foederates: Outward, the various Manners of Administrations. So here this Primitive Promise had its Inward, and Outward Form also.
1. The Inward Form of it, was the mutual Agreement betwixt the Foederates or Parties to the Covenant touching Matters Promised, and Restipulated, which Agreement was partly expressed; partly implyed: As hath been noted.
2. The Outward Form of it, was that visible Form, way, or Manner of Gods Administring this Promise, and of the affairs of his Church and People under this Promise, in the First notable Period of time from Adam till Noah: In all which Form or Manner of Administration there are evident characters and intimations of the Covenant of Faith in Iesus Christ. And this may be briefly thus represented. Man [Page 245] having broken the Covenant of Works, And God having promised lapsed Sinners Recovery by Christ the Seed of the woman, after this Promise thus dealt with him and his Posterity; viz.
1. He pronounced an heavy Sentence Gen. 3. 16. to 20. upon both the Woman and the Man, for their First Sin, whereby they brake the Covenant of Works. That so he might more experimentally convince them of the Sinfulness of that Sin, more deeply bruise and humble them for it, and contrariwise more eminently display the glory and sweetness of the First Promise revealing their Recovery both from Sin and misery.
2. He not only Gen. 3. 23, 24. drove them out of the Garden of Eden, but also Guarded the Tree of Life therein from them, with Cherubims and a flaming sword, which turned every way to keep the way of the tree of life. Why? Not, that God envyed them Eternal life: for he had now but newly Gen. 3. 15. Promised it them in Christ. Nor, that the tree of life could have made them live for ever, if they had tasted it: for the Covenant of works being broken, the Sacraments or tokens thereof were evacuated and of no force. But, that hereby God might teach them, not to delude and deceive themselves with vain hopes of life from the Covenant of works or the external use of the tokens thereof, whilst they had already broken that Covenant irreparably: but wholly now to apply themselves for life and happiness to the Gen. 3. 15. Promise, or Covenant of Faith, in Christ, the womans Seed.
3. He Gen. 3. 21. clothed Adam and Eve his wife with coats of the skins of dead beasts. This he did; 1. Partly to cover their nakedness and shame, the fruit of their Sin. 2. Partly to make them yet more sensible of the shame and beastliness of their Sin and apostacy, that so both their nakedness and their cloathing might tend to remember them of, and humble them for their Sin; as Cur autem pelliceis vestibus induerit ipsos dominus, haec mihi videtur esse ratio: quia ex ea materia confecta, belluinum quiddam magis saperent, quam lineae vel lancae. Voluit ergo deu [...] in tali habitu primos homines, non secus ac prius in nuditore, conspicere suam s [...]ditatem: at (que) ita peccati reminisci. Io. Calvin. Comment. in Gen. 3. 21. They were clothed with coats of skins for a perpetual Memorial of their disobedience. Chrysost. Calvin well noteth. 3. Partly to instruct them touching the necessity of being cloathed spiritually with Christ to be crucified, and his righteousness; for covering their deformity from the pure eye of God. 4. Partly to remember them daily of their Pelliceae vestes significant mortalitatem. Corpus enim Adami ab initio fuit tenuius & mollius, nec omnino mortale, sed mediae conditionis inter mortale & immortale. Nazianzen. Orat. 2. de Pasch. mortality contracted by Sin. That under those dead skins, they had dying bodies.
4. He instituted and ordained Sacrifices, under this first Dispensation of his Promise and Covenant in this first Period of time from Adam till Noah.
That Sacrifices were then of Gods Institution and appointment, we have just cause to think; For, 1. God Gen. 3. 21. clothed Adam and his wife with coats of skins. Of what skins? Iustin. Martyr. in Quest. & Respon. 49 ad Orthodox. Iustin Martyr is of opinion, that God did not kill beasts, and cloth them with their skins: but rather immediately created skins by his word of Command, and so [Page 246] clothed them. Yet this opinion seemeth scarce probable; because its strange to think that God should create beasts-skins without the beasts, nor find we any colour for any such act in the whole Scripture. Io. Calvin. in Comment. ad Gen 3. 21. Calvin thinks, that God imposed this task upon Adam and Eve, that they should make themselves coats of skins. Some conceit that these skins were skins of beasts created before Adam's fall; and that after his fall God flew some of those beasts, Adam and Eve were clothed with skins, as it should appear, with skins of beasts, to shew their beastliness, which God for them had slain to offer for Sacrifice, to teach them the use thereof. For no doubt God would not destroy beasts to have them spoyled, seeing that Adam was not to eat any. The General view of the holy Scriptures. p. 19. Lond. 1640. cloathing them with their skins, by his commanding word: and that he taught them to offer the dead bodies of those beasts in Sacrifice. For, God doubtless would not have the bodies of those beasts lost and useless. And seeing the Gen. 9. 2, 3, 4. eating of flesh was not permitted till after the flood, what other use can we imagine their bodies to be put unto, besides that of Sacrificing? This also is the more probable, because in the story of Genesis, presently after mans expulsion from Eden, there is mention of Adam's two first sons, and of their Gen. 4. 1. to 6 sacrificing, (and this without any intervening Command expressed;) wicked Cain bringing his offering to God, as well as righteous Abel. 2. Abel is said Heb. 11. 4. by Faith to offer unto God a more excellent Sacrifice then Cain. He could not have offered any Sacrifice by Faith, unless the Lord had appointed that Sacrifice: Gods appointment and institution of his worship, being the ground of our faith, in worshipping. 3. God accepted in those days the sacrifices of righteous persons. Gen. 4. 4, 5. He had respect to Abel, and to his offering: but to Cain and his offering he had not respect. And when Noah offered burnt-offerings Gen. 8. 20, 21. the LORD smelled a sweet savour▪ Heb. A savour of rest. Now had their Sacrifices been of Humane invention, and not of Divine Institution; they had been will-worship, and God would never have accepted them, but have abhorred them.
But to what end and use did God appoint Sacrifices under this First dispensation of the Promise? Answ. For divers excellent ends, viz. 1. For the more clear convincing of lapsed Sinners of their Sin and Misery. Of their Sin: because, Heb. 10. 3. in their Sacrifices there was a remembrance of Sin, which needed such Sacrifices, frequently renewed. Every Sacrifice for Sin, being an implicit Arraignment and condemnation of the Sinner. Of their misery by sin: the Death of those Sacrifices implying that the due Rom 6. 23. wages of their sins were Death, unless divine Justice had full satisfaction. 2. For the familiar instructing of lapsed Sinners touching the Remedy against Sin and Death. Heb. 9. 9. to 15. The Death therefore of those Sacrifices typified the Death of Christ the true Sacrifice, the true Ioh. 1. 29. 36. Lamb of God taking away the Sins of the world. These Sacrifices were Types, instructing them in the mysterie of Christ the Anti-type. 3. For ratifying the First Promise in Christs blood, as it were Sacramentally; they being in the Nature of visible Signs, Pledges and Tokens annexed to the Promise. The bruising of the Heel of the womans Seed, denoted Christs blood, stablishing the Promise Meritoriously: the Sacrifices, typifying Christs blood, stablished the Promise [Page 247] Sacramentally. In these Sacrifices Christ and his Death being typified, Christ may be said to be the Rev. 13. 8. Lamb slain from the foundation of the world. 4. For a visible Means and way of Divine worship, whereby they testifie their Faith, Devotion, Homage and Obedience unto God, as his own people.
5. He Confirmed and further strengthened this First Grand Promise, by 1 Promises, 2 Mercies, 3 Threatnings, and 4 Iudgements.
By Promises, Gen. 4. 7. encouraging Faith, obedience, &c. according to the Grand Promise.
By Mercies heaped, as rewards, upon Believers and Well-doers, walking uprightly. Thus God Gen. 4. 4. testified his acceptance of the person and Sacrifice of righteous Abel. Gen. 5. 24. with Heb. 11. Enoch walking with God; God took him, that is, translated him that he should not see death. Gen 6. 9, 17, 18. Noah being just and upright in his Generations, and walking with God, was preserved in the Ark by water, when the whole world was drowned.
By Threatnings denounced against all unbelievers and Evil-doers contrary to this First Promise. Thus, wicked Cain is threatned with imminent judgement for Sin; Gen 4. 7, 12 If thou dost not well, sin lieth at the door; with the Earths barrenness, with a vagabond life, &c. Gen. 6. 3, 7, 13, 17. & 7. 4. The wicked world also, and for their Sins every creature breathing therein is threatned after 120. years to be destroyed, except those that were preserved with Noah in the Ark.
By righteous judgements upon the unbelievers and ungodly of that first age. Thus God Gen. 4. 11, 15. cursed Cain from the Earth, and set a dreadful mark upon him; probably thought to be a continual, miserable and horrid quaking of his body for murdering his brother Abel.
6. He for a long time contended and strove with the wicked world to bring them to Faith, Repentance and Reformation of their Evil wayes: that so in Christ the seed of the woman they might have bruised the Serpents Head: Gen. 6. 3. And the LORD said, My spirit shall not alwayes strive with man; for that he also is flesh: yet his dayes shall be an hundred and twenty years: Gods Spirit strove with them three ways especially; 1. By the great Rom. 2. 4. Patience and long-suffering of God, leading them to repentance; yea after God had determined in the time of Noah to destroy the world, yet 1 Pet. 3. 20. his long suffering waited for their return 120 years. 2. By 1 Pet. 3. 18, 19, 20. Preaching to them (which are now spirits in prison) by the Patriarchs of the old world, especially by Enoch the [...] from Adam, (whose Prophesie Iude v. 14, 15. Iude recites): and by 2 Pet. 2. 5. Noah the 8th person (the 8th saved in the Arkobut the 10th from Adam) a Preacher of righteousness; So called, because He preached, both by his Doctrine, and by his Practice in building the Ark, Gods righteous [...] [...] would come upon the world, and the righteousness of Christ by [...], whereby they might escape Gods judgements. 3. By his secret illuminations, convictions, Motions and stirrings in the hearts of many, [...] them to make a saving use of Gods patience, and the Patriarchs preaching unto them.
[Page 248]7. Finally, When the world generally neglected and despised Gods precious promise of lapsed Sinners Recovery in Christ the Seed of the woman, and Gen. 6. throughout. were swallowed up with violence and all manner of wickedness incorrigibly: then 2 Pet. 2. 5. the Lord brought in the Flood upon the world of the ungodly, in the midst of their Gen. 6. with Mat. 24. 37, 38. Luk. 17. 26, 27. impiety and Security, and destroyed them all. Thus this First Administration of the Covenant began at the worlds First Corruption by Sin, and ended at the worlds First general Destruction by the Flood.
Thus this First Promise, though it had not the Name and Compleat Formality of a Covenant: yet if the Authour, Parties, Matter and Form thereof be duly considered, it had the Nature and Reality of a Covenant.
CHAP. II. Of the Discovery and Administration of the Covenants of Promise, in the second Period of time; From Noah, till Abraham.
THE second remarkable Period of time wherein the Lord God pleased to renew the Covenant of Faith, in reference to Christ Promised, was From Noah till Abraham, viz. from the Compare Gen. 6. 3. with 7. 6. 480th year of Noah's life, or thereabouts, being the 1536th year from the worlds Creation: till about the 71st year of Abrams life, when the Gen. 12. 1, 2, 3. with Act. 7. 2, 3, 4. Promise of Christ was first made to Abram, (as the Sacred Chr [...]ol. Difficulty 2. & p. 36. Authour of Sacred Chronologie clears it) which was in the 2079th year of the world. This Period was very short, being but about 542 years: yet it was enlarged somewhat, by the repetition of this Covenant when Abram was Gen. 17. 1. &c. 99 years old; and so it was extended to 571 years.
As this Period of the Covenants Administration was very short: so I shall proportionably contract my self in opening of it with all Convenient brevity. And for clearness sake I shall insist upon these three Aphorisms especially, viz. 1. That, The Lord God, having determined to destroy the old world for its extream wickedness, established his Covenant with righteous Noah, to save him, his family, [Page 249] and a seed of the Creatures in the Ark, from the Common destruction. 2. That, God having destroyed the wicked old world by a flood of waters, not only Resolved with himself, but also established his Covenant with Noah, with his Seed, and with the Creatures, Never to destroy the Earth any more by a flood. Annexing the Rainbow as a token of the Covenant. 3. That, These Covenants of God with Noah, were a renewed discovery of the Covenant of Faith, touching Sinners Salvation by Iesus Christ. Some writers, who purposely handle the Subject of Gods Covenants of Promise, yet omit this period of the Covenants Discovery. Why, I know not: unless upon opinion, that this Covenant of God with Noah was not the Covenant of Faith. This therefore I shall in this third Aphorism endeavour to evince: after I have first briefly opened the two Former Aphorisms to make way thereunto.
APHORISM. I.
THe Lord God, having determined to destroy the old world for its extream wickedness, established his Covenant with righteous Noah, to save him, his family, and a Seed of living Creatures in the Ark, from the common destruction. This Aphorism may be briefly, 1. Confirmed; 2. Explained; and 3. Applyed in certain Corollaries or Inferences thence resulting.
I. For Confirmation, It is clear, that thus the Lord Covenanted with Noah, from the Historical Narrative that Moses made hereof; Gen. 6. throughout. Esp. ver. 13, 14, 17, 18, 19. And God said unto Noah, The end of all flesh is come before me: for the Earth is filled with violence through them; and behold I will destroy them with the Earth. Make thee an Ark of Gopher wood, &c. And behold, I, even I do bring a flood of waters upon the Earth, to destroy all flesh wherein is the breath of life, &c. But with thee will I establish my Covenant: and thou shalt come into the Ark; thou, and thy sons, and thy wife, and thy sons wives with thee: and of every living thing of all flesh, two of every sort shalt thou bring into the Ark, to keep them alive with thee: they shall be male and female. These words clearly and fully prove the truth of the whole Aphorism. And this is the very First place wherein the Word [...] Berith, or, Covenant, is used in the whole Bible. Let us the more heedfully mind the meaning of it.
II. For Explication of this Foederal Transaction of God with Noah; Consider, 1. What this word Covenant meaneth. 2. How God stablished his Covenant with Noah. 3. Who were the Parties to this Covenant. 4. What were the matters Covenanted betwixt them. 5. What the Occasion and end of this Covenant.
1. What this word [...] Berith, or, Covenant, meaneth; hath been [Page 250] See Boo [...]. I. Chap. II. A [...]h. 1. formerly at large explained in opening the General Nature of the Covenant. Here therefore no more needs to be super-added.
2. How God stablished his Covenant with Noah: seeing he saith, Gen 6. 18. With thee will I establish my Covenant? Here he only promised to establish his Covenant with Noah: but When, or How did he perform this promise? Answ. 1. The Hebrew phrase [...] Hakimothi Eth-Berithi, that is, I will stablish (or, make firm; or, make firmly to stand,) my Covenant, is very emphatical. The word [...] I will establish, is derived from [...] Koom, which signifies either To rise up, or, Firmly to stand. According to the former Signification, it may be rendred, I will lift up my Covenant: or, I will make my Covenant rise up; that is, I will make a Covenant with thee. An allusion to the customary manner of Covenanting, wherein Gen. 28. 18. &c. & 31. 44, 45. to the end of the chap. a statue, or a stone, or Heap of stones, &c. was wont to be lifted up by the parties Covenanting, to testifie their agreement, as O [...]east. Comment. in Genes. 6. 18. Oleaster hath observed. According to the later signification, it may be translated I will stablish] that is, make sure and stable, and faithfully keep my Covenant. For so the word importeth, and other Scriptures open it. As, establish thou, 2 Sam. 7. 25. is expounded, Let it be faithful, (or, sure) 1 Chron. 17. 23. And to stablish the words of a Covenant. 2. King. 23. 3. is, to do, (or, perform) them. 2 Chron. 34. 31. and to continue in doing them, Gal. 3. 10. with Deut. 27. 26. H. Anysworth Annot. on Gen. 6. 18. I will firmly-stablish my Covenant; or, I will firmly ensure my Covenant, or make it stand sure. For when a Covenant is kept, it is said to Stand: when it is broken, it is said to Fall. This latter signification is herein thought more apposite and fit: denoting the firmness, sureness and faithfulness of Gods Covenant. 2. Though God promised to Noah, I will establsh my Covenant with thee: yet this Promise of God was his establishment of his Covenant. Here (saith that learned Ubi quaerunt Ebraei quomodo stabiliturum dicat De [...] F [...]dus, quod nondum perc [...]sserat. Sed utrum (que) fit [...] eodem (que) [...]: Stabilitur enim cum initur. Andr. Rive [...]. in Gen. 6. Exercit. 53. Rivet) the Hebrews enquire, How God saith he would stablish his Covenant, which he had not yet made. But both are in one and the same moment; for when it is entered into, it is established. So then Gods publishing his Covenant to Noah, was his establishing his Covenant with him.
3. Who were the Parties to this Covenant? The Text, and the Aphorism express them, viz. God and Noah.
God was the Gen. 6. 13, &c. 18. Author of this Covenant, and the Party promising and Covenanting with Noah, to save him, when the whole world should be drowned. And God Revealed this Covenant Expresly, and Formally, stiling it a Covenant: Not only Implicitly. Nor did he Express and declare this Covenant to Noah, Mediately by the Ministry of Man, Angel or Creature: but Immediately by his own lively voyce; and this of meer Gen. 6. 18. Grace. So that this Covenant was Divine, in regard of the foundation of it: Eminent, excellent and sure, in respect of the publication of it.
Noah was the Party restipulating certain duties to God: as God promised certain benefits to him. Noah's Gen. 6. 18. Restipulation was partly Explicit: partly Implicit, as after will appear. Consider a little, who this Noah was, whom God thus Honoured with his Covenant. [Page 251] I. For his Pedigree, or Natural descent; He was the 1 Chron. 1. 1, 2, 3, 4, Gen. 5. throughout. son of Lamech, &c. the 10th from Adam, in a direct line: and Gen. 9. 19. by Noah's three sons, Sem, Ham, and Japhet, was the whole earth overspread and planted. II. For his Name; Noah signifies Rest proceeding from Comfort, or Comforter, or Restorer. His Father Lamech gave him this Name, saying; Gen. 5. 29. This same shall comfort us concerning our work and toil of our hands, because of the ground which the Lord hath cursed. A Prophetical H. Ai [...]sworth also speaks to this effect. Annot. on Gen. 5. 29. denomination of him, who was to be a Type of Christ the true Noah, in building the Ark, and offering Sacrifices: whereupon Gen. 8. 21. the Lord smelled a savour of Rest, and promised no more to curse the Earth for man's sake. In this Name given to his son, Lamech's Faith is observable, not only touching the Comfortable restoring of the drowned world by Noah, but also touching the restoring of ruined mankind by Jesus Christ the Seed of the woman. III. For his Religion▪ God himself gives him high and ample Commendation, both in Old and New Testament. For, 1. He was a Gen. 6. 9. & 7. 1. just and righteous person before God in his Generations. A righteous man in the midst of the unrighteous world, yea Heb 11. 7. an heir of righteousness which is by Faith. The Scripture names [...]zek. 14. 14. 20. Three persons, Eminent for righteousness, and Noah was one of those three, yea the first of them three, no [...] only righteous in himself, but also 2 Pet 2. 5. A Pr [...]acher of righteousness to the world. 2. He Gen. 6. 9. was a perfect and upright man, without h [...] pocrisie, guil or deceit in his Religion. Had the power as well as the form of godliness in him. 3. He Gen. 6. 9. walked with God. His habitual Course of life and Conversation was with his God, when the world walked in wickedness. God was his God Reconciled in Jesus Christ. For Amos 3. 3. can two walk together unless they be agreed? The Guid of his Actions; The Center of his Motions: The Load-stone of his affections; The Companion of his life; And the chief end of all his aims and undertakings. Blessed Noah thus walking with God, thus having sweet Communion with God in a wicked world, had an Heaven on Earth, yea as it were an Heaven in Hell. 4. He excelled in Faith, Heb. 11. 7. believing things revealed of God, though unseen. 5. He had an holy aw and Heb. 11. 7. fear of God and his judgements. 6. He was notably Gen. 6. 22. Heb. 11. 7. obedient to all Gods Commands, though against greatest difficulties and discouragements, especially in that stupendious Act of Making the Ark. IV. For his privi [...]edges; God invested him with many, and those most remarkable. For, 1. He was singularly Gen. 7. 1. preserved by divine grace from the general Corruption that in his times had over-run the whole world. 2. He alone with his family was saved in the Ark which he made at Gods appointment: when the Gen 7. 23. the whole world besides was universally drowned with a deluge of Waters. 3. He alone is Gen. 6. 3, 17, 18, &c. accepted in Covenant with God touching his and his families salvation from the Flood, 120 years before the Flood came. 4. He was the Period of the Old world, and the Beginner of the New world; the Omega of that, the Alpha of this: Gen. 7. 6. & 9 28. having lived before the flood, 600 years, [Page 252] and living 350 years after the flood: so that he was compared to Ianus with two faces. And in respect of this New world, replenished by him and his family, he was as another Adam: All mankind being reduced to him, and flowing from him. 5. He, in making the Ark, and therein saving his family with himself from the dreadful flood, which destroyed the world of the ungodly, was a special Type of Christ; as after shall appear. 6. Finally, Luk. 3. 36. Rom 9. 5. Of him according to the flesh Iesus Christ came, who is over all, God blessed for ever. Amen. This was that Noah, with whom God established his Covenant.
4. What were the Matters, or Things Covenanted betwixt God and Noah? Answ. The Subject-Matter of this Covenant, is twofold. 1. Promised, on Gods part. 2. Restipulated, on Noah's part.
On Gods part the Matter promised, was; Gen. 6. 17, 18. & 7. 23. The Preservation and Salvation of Noah and his family with a Seed of living Creatures in the Ark, from the destructive Flood of waters, wherewith the whole world should be drowned. This God promised: and this he punctually performed to Noah, and to them that were with him in the Ark, acccording to his Covenant.
On Noah's part the Matters restipulated by him, and which God required of him, were; 1. Faith Heb. 11. 7., to believe God, warning him of things not seen as yet. viz. That God would destroy the whole world with a flood, at the end of 120 years. That God notwithstanding would save him, his family and a seed of the Creatures in an Ark, for replenishing the world anew. The Apostle ascribes this to his Faith. And without both the Assenting, and Applying act of Faith, Noah could never have entertained or depended upon this divine Revelation: nor have done what God prescribed. 2. Obedience, to Gods will and warning; viz. (1) In Heb 11. 7. Preparing an Ark for the saving of his House. A strange, a difficult, a chargeable, a wearisome and tedious work for 120 years together. (2) In Gen. 6. 21. Providing and laying up food in the Ark for himself, and for all in the Ark with him, for the space of a whole year: for so long time they were in the Ark. (3) In Gen. 7. 7, 8, 9, 10, 11, & 8. 13, 14. Entring into the Ark, He, His House, and the Creatures, as God had commanded him. (4) In Gen. 6 6, 7, 8, 9. Persisting in his Righteousness, Integrity, and walking with God: for which God so Gen. 6. 9. & 7. [...]. commended him, and rewarded him. Gods Commending and rewarding him for these excellencies, was an implicit Commanding and indenting with him to continue therein: Nor can it be reasonably thought, but that Noah thus understood the Lord, and implicitly resolved and contracted with him, to persevere in these acceptable vertues and practises.
5. What was the Occasion and End of the Lords making this Covenant with Noah?
The Occasion of Gods establishing this Covenant with Noah, was double; viz. I. The extream Gen. 6. throughout. wickedness of the old world, for which God determined to destroy it with a flood. Hereupon God took [Page 253] occasion to reveal his Covenant to Noah. The wickedness of the old world was extream. For, 1. Piety and true Religion was overgrown with Gen. 6. 5. wickedness and great ungodliness. The Jude 14, 15. 2 Pet. 2. 5. Gen. 6. 3. Preaching of Enoch and Noah, The Patience and long-suffering of God, and the striving of Gods Spirit with them, little or nothing availing to bring them to Repentance and Reformation. 2. Equity and righteousness to man was swallowed up with tyranny, Gen. 6. 4, 11. violence, and oppression. Giants became great Tyrants, and the Earth was filled with violence. 3. Sobriety and Temperance were overthrown, Partly by their intemperate Luk. 17. [...]6, 27. Eating and drinking to excess, not for necessity. Partly by their intemperate and disordered Marriages, for satisfaction of their lusts, rather then for procreation of an holy Seed. Gen. 6. 2. Luk. 17. 27. The sons of God saw the daughters of men, that they were fair; and they took them wives of all which they chose. The godly families in the Church, matched promiscuously with the wicked posterity of Cain out of the Church; for Gen. 4. 16. Cain departed from the presence of the Lord. This brought a wicked Confusion into godly families. 4. All this Sinfulness of the old world was exceedingly heightned by these haynous Aggravations. (1) viz. The Extensiveness and Universallty thereof. Not only Cain's family had degenerated: but Gen. 6. 11, 12, 13. the whole Earth was Corrupt, all flesh had corrupted his way upon the Earth. (2) The I [...]tensiveness of this general corruption, wholly and continually depraving all their inward principles. Gen. 6. 5. God saw that the wickedness of man was great in the Earth, And that every imagination, (Heb. figment) of the thoughts of his heart was only evill continually, (Heb. every day,) What? Not only works and words, but the very thoughts of mans heart: yea the figment or imagination of his thoughts: yea, every imagination; was Evill; Only evill: Continually Evill. How emphatically! Again▪ Gen. 6. 13. The Earth was filled with violence. (3) Their deep Security in all their wickedness; Mat. 24. 38, 39. till the very day that Noah entred into the Ark, and they knew not untill the flood came and took them all away. (4) Their Final impenitency; 1 Pet. 3. 18, 19, 20. Gods patience and long-suffering, the Preaching of Noah, and the striving of Gods Spirit with them, nothing at all prevailing with them to reclaim them; but they were then drowned, and now remain Spirits in prison. II. The Gen. 6. 9. to the end of the chap. & 7. 1. singular godliness of Noah in the midst of all the worlds wickedness; This was the other Occasion of Gods Covenanting with him to save him, when the world should be destroyd.
The End or intent of God, in making this Covenant with Noah, seems especially to be fourfold, viz. 1. Thereby to signifie his Gen. 6. 8. peculiar love, grace, and Mercy to righteous Noah, and that familiarly in a Covenant way: when his justice, severity and wrath should be so dreadfully revealed from Heaven against the unrighteous world. 2. Thereby to encourage Noah the more effectually to undertake and accomplish that chargeable, difficult, dangerous, and tedious task of framing the Ark: seeing in that Ark God assured him, and his, of preservation, as Ioan. Calv. Comment. in Gen. 6. 18. Calvin well observeth. 3. Thereby, to [Page 254] instruct Noah and his Family in the Mystery of the Covenant of Faith, touching the salvation of Gods Elect Family by the true Noah, I C. and by the streams of his blood: as we shall see afterward. 4. Thereby, to let all in after ages see, that God 2 Pet. 23. to 11. knoweth how to deliver the righteous, but to reserve the unjust to exemplary punishment.
III. [...]orollaties, or Inferences hence resulting. Hence,
1. The Sin of the old world was exceeding great, and reached up to Heaven: seeing that it was plagued with so great a judgement. The earth was filled with Violence: and it was filled with vengeance. The Sin was universall, and the judgement universall. All flesh had corrupted his way on earth: and all flesh is swept away from off the earth. O heavy punishment! Oh hainous sinfulness!
2. The fruit of sin is bitter, wofull and deadly: though the acting of sin seem never so sweet and delightfull. The eating of the forbidden fruit was Gen 3 6. pleasing to Adam and Eve: but the Gen. 3. 16 to 20. Gal. 3. 10. Rom. 8. 20, 21, 22. curse that followed upon them, all mankinde, and the whole Creation, was gall and wormwood. The old worlds impiety, unrighteousness, intemperance, mixt Marriages, Security, &c. were delightfully acted: but when the flood took them all away for these things, the dead carkases of man and beast being spread like dung upon the face of all the habited earth, they were dismally plagued. Beware of the first and smallest beginnings of sin: it will be bitterness in the end.
3. The wrath of God, after Means of Grace and long waiting of his patience without fruit, is most severe against the ungodly. To the old world Enoch prophesied, Noah preached righteousness, and Gods longsuffering waited 120 years in his time for the worlds reformation, but all were utterly disappointed and ineffectuall: therefore God swallowed them up at once with a flood, Husbands and wives, Parents and children, Masters and servants, young and old, male and female, bond and free, Man and fowl and beast, they were all drowned together, not one of them was left, but those with Noah in the Ark. Had not Noah preached, and God waited so long for them, their judgements had been more tolerable; but when they despised all means of grace, and tyred out all Gods patience, then the wrath of God came upon them to the uttermost. Oh He. 10. 31. it is a fearfull thing to fall into the hands of the living God, in this Case! The greater Gods patience, and means of Grace on earth, if fruitless, the greater will be the damnation and torments of the wicked in Hel. The longer God is in drawing his Bow of patience, the deeper will be the wounds of the arrows of his vengeance. Though he hath leaden Heels: yet he hath iron hands. When he is long before he strike; he strikes home when the blow comes. Mat. 11. 20. to 25. It shall be more tolerable for Tyre and Sidon, then for thee Chorazin, and Bethsaida: for Sodom and Gomorrah then for Capernaum (that was lifted up to heaven in the means of Grace,) at the day of judgement. Why, because they had more Means of Grace, then these. VVhat city was honoured like Ierusalem with Means of Salvation? and what city was ever laid so low in judgements for [Page 255] despising those meanes? If England abuse all Gods patience, be incurable under all Gods means and medicines; where shall England appear?
4. Oh how precious treasures are Piety and integrity that preserve from publique judgements and common calamities. Upright Noah is alive and safe in the Ark, when the wicked are rolling, gasping and dying in the merciless waves. The Giants of those times with all their power, greatness, violence, tyranny and wealth, could not save themselves from drowning: but Noah's Prov. 11. 4. righteousness delivered him from Death. Who would not be in love with piety and integrity! These will bring us into Gods Ark, these will preserve us: when the transgression of the ungodly shall destroy them.
5. The Lord knows how to preserve the righteous when the wicked are destroyed. He had an Gen. 6. 18, &c. Ark for Noah: when the old world is choaked in the flood. He had a Gen. 19. 20, 21, 22. Zoar for Lot: when Sodom and Gommorrha are consumed with fire and brimstone. He had a safe refuge for Ieremiah, even in Jer. 38. 28, and 39. 11, 12, 13, 14. Prison, when Ierusalem is taken. Let us therefore sincerely walk with him, and depend upon him in greatest extremities; for Dan. 3. 29. none can deliver in this sort.
6. The Lord preserves his people by means ordinarily▪ Noah, by an Ark. Lot by [...]light from Sodom, &c. Yet sometimes those means are strange meanes. Noah saved from drowning, by the same 1 Pet. 3. 20. waters that drowned the world. Israel preserved from the Egyptians, by the same Exod. 14. and 15. waves that overwhelmed the Egyptians. Ionah is Ionah 1. 15, 17. delivered from the belly of the Sea, by being swallowed up by the belly of the Whale. Therefore use we meanes: but trust we God. To depend upon God without use of meanes; is to tempt God, and endanger our selves: to depend upon meanes, and not upon God; is to despise God, and idolize means.
7. Gods Covenant is his peoples evidence or security for their Salvation. By the fal of Adam we have forfeited all, both Temporals and Spirituals. Without a new Contract or Agreement with God, we are out lawes, and can claim nothing. God, by Covenant, interresseth us in Christ; and through Christ, in 1 Cor. 3. 21, 22, 23. all things. Noah himself had no Security for his salvation from the flood, till God secured him by Covenant: Nor have Noah's posterity any protection from a second Deluge but by Gods Gen. 8. 20, 21, 22. and 9. 8. to 18. other Covenant with him and them. Nay, without Gods Covenant, what evidence or security could lapsed sinners have for their spirituall Recovery or Eternall salvation? Gods Covenant then is the great Charter of our Salvation. By this we have and hold All. How should we then study and value Gods Covenant: and labour to be foederate-Parties with God therein?
APHORISM II.
THe Lord God having destroyed the wicked old world by a flood of waters, not only resolved wit [...] himself, but also Covenanted with Noah, with his seed, and with the creatures, Never to destroy the earth any more by a flood: annexing the Rainbow for a Token of the Covenant. This was Gods second Covenant with Noah; His Additionall Covenant, super-added to the former. For clearing of it, This Aphorism (as the former) shall be 1 Confirmed; 2 Opened; and 3 Applyed.
I. Confirmed this Aphorism may be, in the Principall branches of it, by evident Scripture-Testimonies. As,
1. That God resolved and determined with himself, after the worlds destruction by the flood, never to destroy it again by a flood of waters. Gen. 7. 21, 22, 23. with 8. 20, 21, 22. And Noah went forth of the Ark,—And Noah builded an Altar unto the LORD, and took of every clean beast, and of every clean fowl, and offered Burnt-offerings on the Altar. And the LORD smelled a sweet savour, and the LORD said in his heart, (there's his Determination with himself,) I will not again curse the ground any more for man's sake, (though the imagination of mans heart be evill from his youth;) Neither will I again smite any more every thing living, as I have done. Henceforth all the dayes of the Earth, Seed-time and Harvest, and Cold and Heat, and Summer and Winter, and Day and Night shall not cease.
2. That God Covenanted this with Noah, with his Seed, and with all living creatures. Gen 9. 8, 9, 10, 11. [...]sal. 54. 9. And God spake to Noah, and to his sons with him, saying; And I, behold I, establish my Covenant with you, and with your seed after you, and with every living creature that is with you, of the fowl, of the cattell, and of every beast of the earth with you, from all that go out of the Ark, to every beast of the earth. And I will establish my Covenant with you; Neither shall all flesh be cut off any more by the waters of a flood, neither shall there any more be a flood to destroy the earth.
3. That God also annexed the Rainbow as a sign or token to this Covenant, Gen. 9. 1 [...]. to 18. And God said, this is the Token of the Covenant, which I make between me and you, and every living creature that is with you, for perpetuall generations; I do set my bow in the cloud, And it shall be for a token of the Covenant between me and the earth. And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud: And I will remember my Covenant, which is between me and you, and every living creature of all flesh, and the waters shall no more become a flood to destroy all flesh. And the Bow shall be in the cloud; and I will look upon it, that I may remember the everlasting Covenant between God and every living Creature of all flesh that is upon the earth. And God said unto Noah, This is the Token of the Covenant, which I have established between me and all flesh that is upon the earth. By this heap of words and variety of expressions touching the Tokens of Gods Covenant [Page 257] with Noah, we may perceive, Both what need Noah and his sons had to be comforted against a future flood, the deluge now newly past leaving such prints of astonishment and amazement upon their Spirits; and also how solicitous the Lord was by those reiterated phrases to raise up their faith and confidence for future, above their present fears and despondencies. And in the last clause he summarily and emphatically recapitulates the whole, This is the token of the Covenant which I have established, &c. Yea (as Ioan. Mercer. in praelec. ad Genes. 9. 17. Mercerus noteth) some among the Iews think, that at these words, God demonstrated a Rainbow in the cloud to Noah, for the strengthening of his Faith.
II. Explained, and Opened this Aphorism may be also, by inquiring into, and unfolding of these Particulars, viz. 1. The Causes and Occasion of this Covenant. 2. The Parties Covenanting. 3. The Matters Covenanted. 4. The Token of this Covenant, the Bow in the Cloud.
1. The Causes and Occasion of this Covenant may be thus declared. 1. The Efficient Cause, or Author of it, was God. Gen. 9. 8, 9. God spake to Noah, saying; And I, behold I establish my Covenant with you. 2. The Inward impulsive or Moving Cause, can be imagined to have been none other, but his own Meer Grace and Commiserating Mercies to Noah, and the small remnant with him surviving the flood. 3. The Outward impulsive or Moving Cause, was twofold. ( [...]) Less Principall and Typicall; viz. Noah's Gen. 8. 20, 21, 22. Altar and Burnt-offerings offered thereon to God, In which God smelled a sweet Savour, and whereupon he took occasion to Resolve and Covenant never more to destroy the world with a flood. (2) More Principall and Anti-typicall, or Typified: viz. Jesus Christ and his offering himself up a sacrifice for sin to God upon the Altar of his Godhead, wherein he was Eph. 5. 2. with Heb. an Odour of a sweet smell to God. And this was the Outvvard Moving Cause, of Gods Covenanting both his Elect's Recovery and, the worlds Restitution and Preservation in reference thereunto; As shall after more appear. 4. The Finall Cause, or end intended in this Covenant, was (1) Partly to assure Noah and his Posterity of his great Mercy intended to the world, Gen. 8. 2 [...], 22. and 9. 12, 15. notwithstanding mans sin, in that it should never more be destroyed by a Flood of waters. (2) Partly to instruct him and his Seed, that as sin brought destruction upon the creature: so Christ satisfying Gods justice for sin, should bring Restitution and Preservation to the Creature. (3) Partly to glorifie the riches of Gods Grace, Mercy and loving-kindness in both.
2. The Parties Covenanting are 1. God, on the one hand. God as Gen. 8. 20, 21, 22. and 9. 8, 9, 10, 11. appeased▪ and smelling a s [...]vour of rest, upon Noah's Sacrifices in this notion God establisheth this Covenant. 2. Gen. 9. 8, 9, 10, 12. 15; 16, 17. Noah and his sons, and their Seed, and all living Creatures, on the other hand. Here (as Ioan. Calv. Com▪ in Gen. 9. 9. Calvin notes) there are three degrees of foederates with God mentioned, or (as D. Par. Com. in Gen. 9. 9, &c. Pareus) four viz. (1) Noah himself. The Parent and common Father of the New world: The second Adam. VVith whom the LORD had established his Covenant towards the period [Page 258] of the old world. God honoured this righteous sincere and heavenly man with the first place. (2) Noah's sons, Sem, Ham, Iaphet, who were saved with Noah in the Ark. The females are implyed and included in the males. (3) Their Gen. 9. 12. seed after them, viz. All the Posterity of Noah, and of his sons, till the end of the world, for perpetuall Generations. In this branch we are comprehended, and all mankinde. God Covenants not onely with his people, but [...]sal. 59. 20, 21. with their Seed, and with their Seed's Seed, that keep Covenant with him, even to all Generations. This Covenant therefore in some sort concerns all the world. Oh the infinite Bounty of the Lord in his foederall Administrations! (4) All living Creatures, [...]owls, beasts, and creeping things. Them also being created for man, God takes into Covenant with man. Noah was confederate with God herein: And the other three sorts were as Subfoederates under him. But here some Doubts may arise, and are to be removed.
Doubt 1. Seeing God established his Covenant not onely with Noah, but with his sons, and their seed also, God seems to admit into Covenant with himself the wicked as well as the righteous: For Gen. 9. 22, 24, 25, 26, 27. Cham was ungodly, and cursed by his own Father; and more of the posterity of these three sons of Noah were wicked than godly. Consequently, 1 Tim 4. 8. God Covenants not onely with Christ and his Seed, but also with the seed of the Serpent. And Godliness alone hath not the Promise of this and the life to come. Resol. This is a Materiall Doubt. Thus Conceive, 1. God never Covenants with the Seed of the Serpent, formally as such; nor makes Promises to the ungodly in that notion as they are ungodly. For then God should approve them in their evill; and equalize them to his Elect: both which it is impossible for God to do. 2. Since the Fall, The Covenant of Faith and all the 2 Cor. 1. 20 [...] Tim. 4. 8. Sec before in Book II. [...]. II. Aphor. 2. Promises of it, are (as hath been shewed) setled upon Christ, and in him upon them that are his, and that are godly, in one respect or another: or at least upon others, with reference to the godly, and for the benefit of Christs members. Thus Promises were made to wicked Isa. 44. 28. a [...]d 45. 1, 2, 3, 4, 5. Cyrus, with reference to his Church; God intending him to be a noble instrument of her good, &c. Now people may be said to be godly, or to be Christ's divers wayes, viz. Actually, Virtually, Professedly. (1) Actually, when they are truly implanted into Christ already by their effectuall Rom. 8. 28, 29, 30 Calling, and are really sanctified. Of these there is no doubt, but Gods Covenant and Promise are actually and formally theirs. Acts 2. 39. As called and sanctified, they are within Covenant. Such an one was Noah, here first named in this Covenant with God. And probably such were Shem and Iaphet, his sons. (2) Virtually and potentially, when they are in a Capacity or possibility of becoming Christs. Thus all that are Rom. 11▪ 5. Elected, though many of them be as yet unborn, are Christs virtually according to Election; and God establishing his Covenant with those that are his, and with their Seed, must needs intend all such before they are in being. Thus God takes in here not [Page 259] onely Noah and his sons, but their seed also, (3) Professedly men may be said to be Christs, and godly, when they make a true Profession of Christ, and of godliness; and this either in themselves, Acts 8. 13. as adulti grovvn up to years of discretion, or in their Christian Parents, as Infants which by reason of being so born are counted federally 2 Cor. 7. 14. Holy, and in Covenant with their Parents. And thus, God entred into Covenant not onely vvith Noah, Shem and Iaphet, but also vvith Cham. He at that time professing godliness vvith his pious father and family: and Gen. 9. 8. to 18. with ver. 22. &c. not discovering his levvdness till after this Covenant vvas made. Yea he entred into Covenant vvith their Seed as vvell as vvith themselves, their seed professing godliness implicitly and fundamentally in their Parents. If then the Lord admit both Root and Branches, Parents and their seed into his Covenant joyntly: hovv unvvarrantable and dangerous are the Acts of Anabaptists vvho forbid Infants of such Parents to partake of the initiating signe and Token of the Covenant? 3. In Gods Covenants vve must further distinguish betvvixt The Outward Administration and Common benefits thereof vvhich come short of Salvation: and the Inward Efficacy and special benefits thereof vvhich reach unto Salvation. In the former sense all the seed of Noah and of his sons vvere comprehended in this Covenant, and thereby secured against any other universall deluge of vvaters: but in the latter sense onely the Elect of their seed are comprized in this Covenant, as tending to secure them from eternall perdition in Christ.
Doubt 2. But hovv and in vvhat sense can God be said to establish his Covenant vvith the bruit creatures, fovvls, beasts and creeping things, that can neither understand Gods Promises, nor restipulate any performances? Resol. 1. Some say, that this Covenant here made vvith Noah, &c. was absolute, and required no conditions on the Creatures part: and such an absolute Covenant may be made even vvith bruit creatures, though they neither understand it nor restipulate. But every Covenant consists in mutual agreement. Explicit or Implicit. Promises may be absolute vvithout restipulation: but not Covenants. And in this Covenant vve shall finde some things restipulated. 2. Others resolve better, vvho say; God Covenanted here vvith these bruit Creatures, Not Properly and Directly for themselves, but improperly, indirectly and relatively, vvith reference and relation to mankinde, that they should not any more be generally destroyed vvith a flood. For as at first these Gen. 1. 26, 27, 28. Creatures were all made for mans use and service, And vvere aftervvards drovvned in the flood, not for their ovvn sakes, but Gen. 6. throughout. for man's sin,: So now while man should continue in this world, God covenanteth that these Creatures should continue also for his service and Benefit.
3. The Matters Covenanted in this Covenant are, either on Gods part, or on the part of Noah, his sons and their seed.
God on his part Covenanted, Gen. 8. 21, 22. with 9. 8. to 18. that he would never more destroy the earth and the living Creatures therein with an universall deluge, [Page 260] as he had done▪ but that the Natural Courses and Revolutions of Times and Seasons, should successively continue till the worlds end. Herein therefore God hath given notable Security and Assurance that the whole Earth shall no more be drowned with a General flood. Yet this hinders not, but that; 1. Particular persons and places may be destroyed with floods of waters, and out-breaking of the unruly Sea, as hath come to pass both in England and in forreign Countries. Particulars and individuals may be destroyed by Waters: but not the whole universe. 2. The whole world, (though it shall not be destroyed by a flood and streams of waters, yet) may be destroyed with streams of Fire.2 Pet. 3. 10. For the Heavens shall pass away with a great noise, and the Elements shall melt with fervent heat, the Earth also and the works that are therein shall be burnt up.
Noah, his sons, and their Seed on their part, at least Implicitly restipulate with God; 1. To believe this Promise of God, That the Earth and the living Creatures therein shall no more be destroy'd generally with the waters of a flood. 2. To believe in Christ the true Sacrifice appeasing Gods wrath against the world, and restoring stability to the perishing Creature, and so becoming the foundation of this and of all Gods Covenants and Promises. 3. To make use of the Rainbow appearing, as a Sign or Token of this Covenant, for strengthening their Faith therein.
4. The Token of the Covenant, is GodsGen. 9. 12. to 18. Bow in the Cloud, as hath formerly been expressed from the text. For better understanding of this token, Consider, 1 What Bow this is. 2 When this Bow was set in the cloud. 3 What manner of Sign or Token it was, and is, in respect of this Covenant.
(1) What Bow this is, which is added as a Token of this Covenant, may be concluded from that phrase,Gen. 9. 13. I will set my Bow in the cloud. That is, The Rain-Bow; Which is the most Beautiful of all the Meteors, and most admirable both in its generation and figure.Videatur [...] Kekerma 1. Syllem. Physic. lib. 6. sub finem. Hence the Poets call it filiam Thaumantis, that is, The daughter of that God which is most wonderful. It is called a Bow, because it resembles a bended bow in the figure of it: A Bow in the Cloud, because there only it appears: The Rain-Bow, because it naturally signifies Rain: Iris, in Latine from [...], to foretell, Because it still foretels some Natural, or Supernatural thing. The Rainbow is an image or representation of a Bow or Semicircle of many colours arising in a moist waterish cloud from the various reflexion and refraction of the Sun-beams thereupon. The chief colours of the Rainbow are three: viz. A reddish colour uppermost. A greenish colour middlemost. A waterish colour lowest. Sometimes appears a yellowish colour, from the commixture of the Red and Green. Further discourse about the Natural Mysteries in the Rainbow, I leave to the Natural Philosopher, as not so pertinent to my present purpose.
(2) When this Rainbow was set in the cloud, is variously disputed. Some think it was first set in the cloud at that very time [Page 261] when God made this Covenant with Noah. Rasi vult, quia supra generaliter tantum proposuerat se signum saederis hujus arcum in nube constituere, nec interim eum in coelo ollocarat, mox in praesenti ad majorem rei confirmationem in praesentia euin in caelo collocasse, inductis repente nubibus & arcu in illis, tun (que) adiccisse, E [...] tibi signum de quo eram loculus; ita (que) velut illi commonstrasse; vides hunc A [...]cum, hic tibi pro Signo erit me [...] Promissionis & foederu, ne quicquam dubites. Quod etsi non rejecerim, simul [...] & hoc loco Ep [...]ogum esse, & Summum superiorum. Jo▪ Mercer. in Gen. 9. 17. Mercerus saith, Rasi was of this opinion, and that presently as God spake these words to Noah, he brought a dewy cloud into the Air with a Rainbow in it, shewing it to Noah, saying, This is the token of the Covenant, &c.D. Pare [...] in Genes. 9. 12—And. Rivet. in Gen. 9. Exercitat. 60. sub finem.—Ioan. Calvin. Comment. in Gen. 9. 13. Others rather conclude, that whether at that time God show'd the Bow to Noah or not, the Rainbow did appear in the clouds long before that time: There being the self same Natural causes to produce this Natural effect of the Rainbow, before, as well as since the flood: and no impediment hindering such production. The Rainbow might be before the flood, from the begining, as a Natural effect of Natural Causes: But till after the flood when God made this Covenant, it never was a Sign or Token of a Supernatural Covenant.
(3) What Manner of Sign or Token of the Covenant the Rainbow was, we may thus conceive. Signs or Tokens are things that Signifie and betoken some other thing to the mind, besides what they represent unto the Sense. Signs are either Natural, or Voluntary and Instituted. I. Natural Signs are they which of themselves, and in their own Nature Signifie something Present or Future. 1. Present, as Smoak is a Sign of fire: Paleness of some disease, &c. such signs are meerly Significative. 2. Future, asMat. 16. 3. the Red Evening fore-signifies a fair day▪ theMar. 16. 4. Red Morning a fowl day: The Rainbow signifies Rain shortly to come, &c. II. Voluntary or Instituted Signs are such as signifie, not of their own Nature, but only according to the will or pleasure of the Author or Institutor thereof. Thus the1 Cor. 5. 7. Passeover signified Christ:1▪ Cor. 11. 23, 24, 25. Bread his Body: Wine his Blood▪ and here the Rainbow signifies Security, that the world shall no more be generally drowned with a flood. So then the Rainbow which Physically and Naturally denotes Rain, Theologically, supernaturally and by Institution signifies Fair weather and Security from Rain and a Flood. It's not a Natural, but anThe Rainbow was no Natural, but an Instituted Sign▪ and therefore it may Seal the assurance of the Promise, though there were no correspondency betwixt it and the thing signified: and yet it was the fitter to be a Sign of Security from the future Flood. 1. Because of the place, which is in the clouds of Heaven, whence the rain came that drowned the world before. 2. Because the Bow is bended upwards towards God, not towards the Creature below, as when it is taken in hand to shoot at a mark: Nor is there in the Bow any Arrow, which is said to be made ready upon the string, when hurt is intended▪ Psal. 11▪ 2. 3. Because the Rainbow commonly appeareth with Rain, and so where men might begin to fear this judgement, there they may take comfort against it, in that it is a Sign of his Covenant for safety. 4. Because the Rainbow appears not but when there is a clearness and a brightness In some part of the sky: but at the General Flood it was all black with Rain. See the late Annotations on Gen. 9. 13. Instituted Sign. When we look upon it, we are not so much to take notice of its Natural, as of its Supernatural and instituted Signification, and of Gods great favour in resolving never to drown the world again, remembred thereby. Thus God sometimes makes use of Contrary Means, for our good.
[Page 262]The Rainbow then confirming and Sealing the Certainty of Gods Covenant, and our assurance thereof, not by Natural signification, but by supernatural Institution; those Conjectures of some are more witty then solid and weighty, who thus interpret the Natural Colours of the Rainbow viz. The waterish colour, which is lowest, to signifie the flood past: The Greenish colour, which is in the midst, to signifie the Mercy present, and Security against another general Flood: And the fierie colour, which is highest, to signifie the future destruction of the world by fire, as2 Pet. 3. 20. Peter inti mates.
III. Applyed this Aphorism may be in these brief ensuing Corollaries. viz. Hence,
1. Noah was singularly honoured and favoured of God; In that God established his Covenant twice with him; viz. Gen. 6. 18. &c. Before the Flood, to assure him that himself and family should not perish with the wicked world:Gen. 9. 8. to 18. After the Flood, to assure him that he would never bring such another Flood upon the World.
2. The Greatness of Gods commiserating Grace and Mercy to mankind is to be observed and admired in this Dispensation. Especially in that, 1. Gods judgement upon the old world is closed up with Mercy to the New, though as Sinful as the Old. 2. This Mercy is tendered in a Covenant, and that a Covenant upon divine Record. 3. This Covenanted mercy is assured by a Sacrament; the Rainbow. 4. This Mercy, so far as temporal, is extended to all: to the wicked, as well as to the Godly; yea to Creatures irrational, neither understanding the Nature nor Obligation of the Covenant, as well as to rational Creatures.
3. There shall never be another Gen. 9. 11. General Flood to drown the world; Nor shall the Natural Revolution and CourseGen. 8. 21, 22. of Seed-time and Harvest, cold and heat, Summer and Winter, Day and Night cease by any general judgement, while this Earth Continues.
4. When we See Gods bow in the clowd, we should heedfully remember Gods Severity in drowning the world for Sin, and Gods Goodness assuring the New world that it shall never be drowned with a general Flood any more.
APHORISM. III.
THese two Covenants of God, established with Noah, Before and After the Flood, For saving Noah and his family in the Ark by water from perishing with the wicked world, and for preserving the world from future destruction by a General Flood; were a renewed discovery and administration of the Covenant of Faith, touching Sinners Salvation by Iesus Christ. The two former Aphorisms I have briefly opened, for the better clearing of this. In them Gods Covenant with Noah hath been explained in reference to the Temporal Benefits therein expressed: In this Gods Covenant with Noah is to be unfolded in reference to Spiritual benefits and mysteries under those temporals implyed. In the two former Aphorisms we have seen the outside of these Covenants: In this we shall behold the inside also. For more full satisfaction herein, Consider, 1. That these Covenants of God with Noah, were a renewed discovery and Administration of the Covenant of Faith touching Sinners Recovery and Salvation by Iesus Christ. 2. What was the Spiritualness, or Spiritual meaning of this Covenant. 3. What Additionals are annexed to this foederal Administration, more then to the First from Adam till Noah. And consequently what differences and agreements there were betwixt these two Dispensations. 4. Corollaries or Inferences from the whole.
I. That these two Covenants of God with Noah, before and after the General Flood were a renewed Administration of the Covenant of Faith, touching Sinners Recovery and Salvation by Iesus Christ, may be evinced by these ensuing Arguments, viz.
1. All Gods Covenants and Promises since Mans fall were founded, stablished and principally accomplished in Jesus Christ the Sinners Saviour.2 Cor. 1. 19, 20. with 1▪ Tim. 4 8. Gal. 3. 17. Heb. 13. [...]. For all the Promises of God in him (that is, in Jesus Christ) are Yea, and in him Am [...], unto the glory of God: As hath been formerly explained. The same Christ for substance being tendered in them all: in several ages, severally. Why then shall Jesus Christ, and the mysterie of Sinners salvation by him, be excluded from these Covenants and promises to Noah? It's granted that Christ was revealed in these Covenants with Noah, very dimly, obscurely, and but implicitly▪ and it cannot be denyed, but that in all the several Administrations of the Covenants of Promise before Christs Coming in the flesh, Christ was represented very obscurely, especially in the First Administrations, when Divine Grace in him began but to dawn and break forth to the world. Yet in theGen. 3. 14, 15. First Promise, which is darkest of all, we have found Christ and Sinners Recovery by hi [...] intended and implyed; 1. In the Seed of the woman. 2. In the Enmity betwixt the Seed of the woman and the Serpent. 3. In the bruising of the [Page 264] Serpents Head by the womans Seed, And 4. In the Serpents bruising of his Heel. Why then should it seem a thing incredible or impossible to find out Christ, and Sinners salvation by him; 1. In Noahs and his families Salvation in the Ark by water from destruction, 2. In his Sacrifices offered, 3. In Gods promises of his and the worlds preservation from all such floods for future, and 4. In the Rainbow confirming the same? Surely there were some glimmerings of Christ, in Noah, The Ark, The Waters, Salvation thereby, The Altar, Sacrifices, Rainbow, &c. as after may more distinctly appear.
2. Noah by his Faith, being moved with fear at Gods Warning and making his Ark, became heir of the righteousness which is by Faith. Heb. 11. 7. By Faith Noah being warned of God of things not seen as yet, moved with fear, prepared an Ark, to the saving of his House, by the which he condemned the world, and became heir of the righteousness which is by faith. In which words note I. The foundation of Noahs Faith; viz. Gods warning him of things unseen as yet. Gods will and warning by his Word is the ground of our Faith. II. The Commendation of Noahs Faith; by the excellent effects, fruits or advantages thereof, notably flowing from one another, viz. 1. A reverential aw, and respect to God, and to his warning revealed; being moved with fear. 2. Hereupon an obediential preparation of an Ark, (1) Primarily, for the saving of his own house. (2) Secondarily, for the condemning of the world. In his building of which Ark he condemned the world two wayes; Pan [...]ly, by his Faith and Obedience in building it; hereby he condemned the Unbelieving and Disobedient world. Partly, by his Preaching to the old world whilst he did build it: Every knock upon the Ark for 120 years together, being as a Penitential Sermon to the world of the ungodly. Hereby he condemned the obstinate and impenitent world. 3. Consequently from both, a true Title to, and heirship of the Righteousness which is by faith▪ Even as an Heir hath right and title to his inheritance. This Rom. 3. 21. to 27. righteousness by Faith is that Perfect Righteousness of Jesus Christ, which God of his meer Grace imputeth to them that by Faith accept and receive the same, having renounced all self-righteousness, and all other wayes of Sinners justification whatsoever. It's called Rom. 21, 22. Mat. 6. 33. Rom 10. 3. Gods righteousness; Because it is a righteousness whereof God is authour, which alone God will accept, and which consists in the perfect obedience of him who is God as well as man. It's stiled Rom. 3. 22. & 10. 6. the Righteousness by Faith, or of Faith; because it is instrumentally apprehended and applyed only by Faith. It is Rom. 10. 3, 4, 5, 6. Phil. 3. 9. opposed to the Righteousness of the Law, called our own righteousness, which consists Rom. 10. 5. Gal. 3. 10. in our own perfect and perpetual personal fulfilling of the Law: This being not our own, Rom. 5. 17, 18, 19. Gal. 4 4. 5. Gal. 3. 12, 13, 14. but Christs righteousness, perfectly fulfilling the Law, and undergoing the Curse thereof for us, a [...]d making his righteousness ours by Rom. 3. 24, 25▪ Faith. Of this Righteousness of Christ, Noah became heir, whilst by Faith he reverenced Gods warning touching the flood, and prepared an Ark according [Page 265] to Gods Covenant with him, for his families Salvation. Hence therefore it is evident, that Noah, in all this foederal transaction betwixt God & him, had a special eye to Christ by Faith: and that beyond the temporal salvation of his House in the Ark by waters from the general deluge, he beheld and apprehended the Spiritual Salvation of Christs House the Church, and peculiarly of himself from the wrath of God by Jesus Christ and his blood; otherwise how could this Act of his Faith have made him heir of Christs righteousness? None can inherit Christs righteousness, but by Faith in Christ. Consequently this Covenant of God with Noah, touching his Salvation in the Ark by Water, principally intended the great Salvation by Christ: and so was an Administration of the Covenant of Faith.
3. Noah, was a singular Type of Christ; The Ark, a figure of the Church; and the temporal saving of his House with himself in the the Ark by water, a special type of the salvation of Christs Elect in the Church by Jesus Christ. Consequently Gods Covenant with Noah touching the saving of him and his family in the Ark by water from the Common destruction upon the wicked world, intended herein to signifie the Elects salvation by Christ through Faith: and so this Covenant was the Covenant of Faith renewed with Noah touching Sinners Recovery and Salvation by Christ. The Consequence is clear. The Antecedent, consisting of three distinct branches, may be thus evidenced also in order.
(1.) Noah was a singular Type of Christ. The Mat. 24. 37, 38, 39. Luk. 17. 26, 27. 1 Pet. 3. 20, 21, 22. Scriptures not obscurely intimate this: and learned Christus etiam figuratu [...] est in Noe, & in illa Arca orbis terrarum. Aug. Expos. in Evang. Joan. Tract. 9. p. 80. A. Basil. 1569. Tom. 9. H. Broughton in the General view of holy Scripture. p. 42. London 1640. Dr. Tho. Taylor, in his Christ Revealed. chap. 3. writers both ancient and modern affirm it. Parallel them a little, and then see how notably Noah adumbrated and resembled Jesus Christ. I. Of Noah it was foretold, that he should Gen. 5. 29. comfort his family concerning their work and toyl, and the curse of the ground. Whereupon he was named Noah, that is, Resting, Comforting, or Restoring; as before was noted. Of Christ also it was foretold; that Mat. 1. 21. he should save his people from their sins: whereupon he was called Iesus, A Saviour, that Isa. 61. 1, 2, 3. Luk. 4. 18, 19, 20, 21. he should preach good tidings unto the meek; should bind up the broken-hearted; should proclaim liberty to the Captives, and the opening of the prison to them that are bound; should proclaim the acceptable year of the LORD; should comfort all that mourn; should give unto the Mourners in Sion Beauty for Ashes, the oyl of joy for mourning, the garment of praise for the spirit of heaviness. And how sweetly doth Christ allure distressed Souls to himself! Mat▪ 11. 28, 29. Come unto me all ye that labour and are Heavy-laden, and I will give you Rest; take my yoak upon you,—and ye shall find rest unto your souls. II. When Gen. 6. 12. all flesh had corrupted his wayes, and the whole world was over-flowed with extream wickedness, yet Gen. 6. 8, 9. Noah was a just, and upright man, walking with God, and found grace in the eyes of the LORD. So Jesus Christ, in the Corruptest times wherein he lived, was Mat. 27. 19. Psal. 45. 4, 6, 7. perfectly just, Luk. 23. 41. did nothing amiss; Isa. 53. 9. had no guil in his mouth; was Heb. 7. 26. holy, harmless, undefiled, and separate from Sinners. Luk. 2. 40. 51 Increased [Page 266] in favour with God and man. And was Col. 1. 13. the Son of his Fathers love. III. Noah was a Priest, a Prophet, and a King. 1 A Priest; for Gen. 8. 20. he builded an Altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered Burnt-offerings upon the Altar. 2. A Prophet, for he was 2 Pet. 2. 5. a Preacher of righteousness to the old world. And 3. A King; for the flood having drowned the whole world except himself, and his family, Noah was the sole Monarch of the whole Earth: Gen 9. 1, 2, 3, 19. and by his three sons, Shem, Ham, and Japheth was the whole earth over-spread; and all creatures subdued under them. So Christ was, 1. A Priest, yea our Heb. 4. 14. great High Priest, Both Heb. 9. 14, 28, & 10. 10. to 19. making satisfaction to Gods justice for our sins by offering up his Manhood once upon the Altar of his Godhead; And by Heb. 7. 24, 25. & 9. 24. 1 Ioh. 2. 1. Making continual intercession in Heaven for us. 2. A Prophet, Ioh. 1. 18. & 15. 15. & [...]0. 31. 1 Pet. 1. 10, 11, 12. Revealing unto Sinners Gods will touching their Salvation: and Luk. 24. 45. opening their understandings to discern the same. 3. A King. Psal 1 [...]0. 2, 3. Act. 15. 14, 15, 16, 17. Conquering and Subduing us to himself; Eph. 4. 8. to 14. Applying his benefits to us Purchased and Revealed; Isai 33. 22. Governing, and Is 32. 1, 2. Guarding us; And 1 Cor. 15. 25. Ps. 110. 1. crushing all his and our Enemies under his foot. IV. Noah Gen. 6. 14. to the [...]nd. builded a Material Ark, for the saving of his Natural Posterity therein from the general deluge of waters, according to Gods Covenant. So Jesus Christ Heb. 3. 3, 6. Mat. 16. 18. builds a Spiritual Ark, his Church, for the saving of all his Elect, his supernatural Posterity therein, from the deluge of Gods wrath. V. Noah Sacrificing Gen. 8. 20, 21, 22. & 9. 8. to 18. Burnt-offerings to God, God smelled a savour of Rest, and took Occasion hereby to Promise and Covenant with Noah never to destroy the world with a Flood of waters, making his Bow in the Cloud a Sign or Token of the Covenant. So Jesus Christ Heb. 9 14. by the eternal Spirit offering up himself without spot to God, Ephes. 5. 2. and giving himself for us an Offering and a Sacrifice to God for a Sweet smelling savour; The Lord hereupon hath established Heb. 8. 8. to the end. & 13. 20. A New and Everlasting Covenant with them that are Christs, never to destroy them for their sins by the deluge of his wrath, but to be merciful to their iniquities, and remember their sins no more; yea to be their God, and that they shall be his people: adding Mat. 28. 19. Act. 38. 39. Baptism and the Mat. 26. 26, 27, 28. 1 Cor. 11. 20, 23, 24, 25. Lords Supper, as Tokens and Seals of this Covenant. VI. The dreadful storm of the Flood being over, Gen. 8. 8, 9, 10, 11. Noah sent forth out of the Ark a Dove, which returned to them into the Ark with an Olive branch (an Embleme of Peace and comfort) in her mouth, signifying that the waters were abated. So Jesus Christ, the terrible Storm and Tempest of his Passion and Death for our sin being over, Ioh. 16. 7. Act. 2. throughout. sends forth his holy Spirit (sometimes Mat. 3. 16. 17. appearing in the form of a Dove) the Ioh. 16. 7. & 14. 16, 17. Rom. 14. 17. Authour of Comfort Peace and Joy in the hearts of his people, Rom. 8. 16. witnessing with their Spirits that they are Gods children, that their sins are pardoned, their peace with God is concluded, and the Flood of his wrath is for ever turned away. VII. Finally, Noah was a Restorer of the world ruined by the Flood of waters; Gen. 9. 19. his sons over-spread the whole Earth; and the Creatures, which he preserved and provided for in the Ark, [Page 267] replenished the world. So, and much more eminently. Jesus Christ is the restorer of the whole world, dissipated, scattered, broken, cursed and ruined for mans sin by the flood of God▪ wrath: Redeeming, Preserving and propagating his Church throughout the whole world, Restoring and ordering all Creatures for the good of his Church. Eph. 1. 10, [...]0, 21, 22, 23. In the dispensation of the fulness of times, God hath gathered together in one all things in Christ, both which are in heaven, and which are in earth, even in him.—And hath put all things under his feet: and gave him to be head over all things to the Church. And of Christ it is said, Col. 1. 17, 18, 19, 20. Herewith well compare, and consider, Rom. 8. 19. to 2 [...]. [...] Pet. 3. [...]3. Act. 3. 21. which ascribe to Chr [...] the creating of a N [...]w Heavens & New Earth; and Restitution of all things. He is before all things, and by him all things consist. And He is the Head of the body, the Church: who is the beginning, the first-born from the dead, that in all things he might have the preheminence. For it pleased the Father that in him should all fulness dwell. And (having made peace through the blood of his Cross) by him to reconcile all things unto himself by him, I say, whether they be things in earth, or things in Heaven. Thus Noah, in reference to this foederall Transaction of God with him, notably resembled Jesus Christ. And therefore how can vve but conclude, that Gods Covenants vvith Noah were intended for an Administration of the Covenant of Faith, touching sinners Recovery by Jesus Christ?
(2) The Ark of Noah was a Notable Type of the Church of Christ. The Apostle 1 Pet. 3. 20. 21. Arca Noe Ecclesiae typus fuit, dicente Petro Apostolo: In Arca Noe, pauci, id est, octo animae, &c. Hieronym. advers. Luciferianos. p. 145. A. Basil. 1553 [...]om. 2. Peter intimates so much, in the judgement of Hierome. Both August. de Civitat. Dei. lib. 15. cap. 26. Tom. 5.—& in Dialog. Question. LXV. p. 691. q. 51. &c. Tom. 4. Basil. 1569.—Praecipuè verò in lib. 12. contra Faust. Manichaeum cap. 14. ad 21. Tom. 6. Augustine, Hieronym. advers. Luciferian. p. 145. A. &c. Tom. 2. Basil. 1553. Hierom, Cyprian ad Novatianum Haeeticum. num. 3, 4, 5, 6. p 476. An. Dom. 1593.—Illa Arca figuram Ecclesiae s [...] superius diximus, portabat, quae verberabatur hinc at (que) illinc aquu insurgentibus tantum. Cataclys [...] e [...]ga ille qui. sub Noe factus est, figura persecutionis, &c. Cyprian, and other D. Taylor of Types. Chap. III.—H. Broughton in the Generall view of the holy Scriptures. p. 50▪ 51. London 1640. And that learned River herein thus expresseth himself; Illud certum est, Ecc esiam in qua servamur per baptismum, per Arcam fuisse significatam aquis innatantem ut Petrus ostendit, 1. Epist. c. 3 ver. 21. Uade idem Augustinus lib. de Unitat. Eccles. cap. [...]. Nulli nostrum dubium est, inquit, per Arcam Noe, salva rerum gestarum [...]ide ut deletis peccatoribus domus just [...] a diluvio liberaretu [...], etiam Ecclesiam fulsse figura [...]am; Quae forte humani ingen [...] conjectura videretur, nisi hoc Petrus Apostolus in sua Epist. diceret. Eodem reserri potest familiaris Ecclesiae Comparatio. cum Navi▪ unde est quod aliqui dicuntur fluctuare. Eph 4. v. 24. vel naufragare a [...]ide. 2. Tim 1. v. 19. ad hanc figuram referri potest quod dicitur ver. 18. Stabilio f [...]dus meum tecum, ut ingredieris in Arcam, tu & filii tul, & uxor tua & uxores filiorum tuorum tecum. His enim Deus adopta [...] [...] in famil [...] suam, & in domum introdu [...], in qu [...] vult eum cum suis alere & servare. Et quamvis▪ F [...]dus illud videatur tantum spectare praesentem vitam, tamen [...]ltius conscendendum est, adrem significatam. Est en [...]m FOEDUS GRATIAE, qu [...] aliud spectat quam temporalis vit [...] aliquot annorum usuram.—And. Rivet: in Gen. 6. Excercitat. 53. later writers hold▪ that Noah's Ark was a Type of Christs Church: yet in the accommodation of the resemblance, they run out into some Niceties and curiosities which will hardly abide a strict▪ examination. Pitch we upon those things which seem more solide herein.
Now the Ark of Noah did notably adumbrate and resemble the Church of Christ, (especially the Church visible) in these particular respects. viz. I. The Ark was built by Gen. 6. 22. Noah as the Master-builder, ordering all things therein according to Gods Covenant and [Page 268] Command, having inferiour workmen under him. The Church, the House of the living God, Heb. 3 3. 6. was builded by Jesus Christ; Hence it is called his own House. And particular Churches are stiled Rom. 16. 16. the Churches of Christ. And Jesus Christ hath his inferiour Master-builders under him, viz. Eph. 4. 11, 12. Apostles, Prophets, Evangelists, Pastours and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ; Some of these Christ constituted as 1 Cor. 3. 10, &c. Master-builders to lay the foundation, as the Extraordinary Officers, Apostles, &c. Others as under-builders to build upon their foundation laid, [...]ph. 2. 20. Iesus Christ himself being the chief corner stone. II. The materiall Ark was a long time in building by Noah. viz. From Gods first establishing his Covenant with Noah, till the end of the old world, Gen. 6. 3, 17, 18. and ch. 7. throughou [...]. 1 Pet. 3. 19, 20. which was 120. years. The Spirituall Ark the Church is a longer time in building by Christ, even from Gods Gen 3 15. First Promise established on the [...]eed of the Woman, till the end of the world that now is, and Christs second Coming; For Mat. 28, 19, 20. 1 Cor. 11. 26. till then the Gospel-Ordinances, and Officers, are to cont [...]nue for the gathering and building of his Church. And the received opinion of the Jews is, as it was created in six dayes, so it will continue 6000. years. III. The Ark was builded of Gen. 6. 14. Gopher wood, a wood well senting and lasting; The planks thereof closed fast together, and pitched within and without with pitch, that neither rain from above, nor floods from below might enter, or sink the same. The Church also is builded of lasting and well senting Gopher-wood, viz. Isa. 61. 3. Trees of righteousness, Rom 1. 7. 1 Cor. 1. 2. Saints by calling, really or apparently such; Col. 2. 2. Cant. 8. 7. 8. knit and joyned together in love; with this (as Bitumen enim [...]gnificat Charitatem, &c. Aug. Dialog. Quest. LXV. quest 66. Tom. 4. Augustine hath it) they are pitcht within and without, Eph. 4. 3. maintaining the unity of the Spirit in the Bond of peace, whereby they are kept from sinking under Temptations or Tribulations. Psal. 122. 3. Ieru salem is as a City that is Compact together. Eph. 2. 21. In Christ all the building fitly framed (or compacted) together, groweth unto an holy Temple in the Lord. IIII. The materiall Ark had Gen 6. 16. a window to let in light to them that were therein. The Spirituall Ark the Church hath her window, her spirituall light: Even Jesus Christ the light of the world: who by his Word and Spirit illuminates all his House. Ioh. 8. 12. Iesus said, I am the Light of the world: he that followeth me, shall not walk in darkness, but shall have the light of life. V. The Ark had but Gen. 6 16. one Doore to go in and out at. The Church also hath but one Doore for the Elect sheep of Christ to enter in at for Salvation. This Door is Christ alone. Ioh. 10. 7, 9. I am the door of the sheep, (saith Christ) by me if any man enter in, he shall be saved; and shall go in and out and finde pasture. oh. 14. 6. No man cometh unto the Father but by Christ. A [...]is 4. 12. Neither is there salvation in any other: for there is no other name under heaven given among men whereby we can be saved. Yea there is a Door unto this Door Christ: for (as Augustine noteth) Et quod ostiu [...] i [...] latere accepit, profecto illud est vuin [...]s, quando latus crucifixi [...] perforatum est. Hoc quippe [...]d illum veni [...]tes ingrediextur, quia inde Sacramen a vianarunt, quibus credei [...]es [...]. Aug de [...]. Dei l [...]. 15. cap. 26. Tom. 5. The fide and heart of Christ pierced and opened by the spear, the wound in Christs fide, is the way into Christ; for hence the Sacraments did flow, whereby Believers are initiated. VI. The Ark was made Gen. 6. 16. with lower, [Page 269] second and third stories, for the variety of Creatures. Habuit Arca nidos suos; Ecclesia plur [...] mas mansiones. Hieron. advers. Lucife [...]ian▪ p. 145 Tom. 2. Basil 1553. So in the Church there are severall stories and degrees. All not in a levell of equality. Some are Heb. 13. 17, 24. 1 Thes. 5 12, 13. 1 Tim. 5. 17, 18. Governours, Rulers, Officers: Some are Governed, Ruled, and without speciall office. Again, among officers, some were extraordinary, and to continue but for a time, as Apostles, Prophets, Evangelists, 1 Cor. 12. 28. Rom. 12. 4, 5. 6 7. 8. Are all Apostles, are all Prophets? &c. Some Ordinary, and to continue to the end, as Pastors, and Teachers, Elders, Deacons. Rom. 12. 4, 5. 1 Cor. 1 [...]. 12, &c. As the naturall Body hath severall members: and severall offices for all these members. And amongst the Community of the faithfull, 1 Cor 3. 1, 2. Heb. 5. 12. 13. 14. some are babes in Christ: some are grown men, having their senses exercised to discern between good and evill Rom. 13 1. and 15. 1. Some are weak in the faith: some are strong, and comparatively Phil. 3. 15. 1 Cor. 2. 6. perfect in regard of others. And as the God of order hath thus ranked his people in the Church, in their severall places, functions and stories as it were: so they should know and keep their places re spectively. Yea in Heaven it self, wherein the Church shall be triumphant, there Ioh. 14. 2. are many mansions; and as here degrees of Grace; so there degrees of glory; Dan. 12. 3. some shall shine as the brightness of the Firmament, some as the stars for ever and ever. For, the Rom. 2. 6. Lord will render to every one according to his works, both for kinde and degree. VII. The Ark had in it all variety of creatures, Gen. 6. 19, 20 and 7, 8, 9, 14. both clean and unclean: wolf and lamb, sheep and goats, &c. Yea in it was Gen. 9. 18, 19, 25, 26. a cursed Cham, as well as an holy Noah and a blessed Shem. So the visible Church, the spiritual Ark Acts 2. 5. to 14. 41. Col. 3. 11. Gal. [...] 6. 1 Cor. 1. 26. to the end of the [...]hap. hath in it people of all Nations, tongues and languages, of all sexes, ages, conditions and degrees: Jews and Gentiles; Noble and ignoble; rich and poor; wise and foolish; bond and free; male and female; young and old. In this Mat. 13. 24. to 31. 38. [...]o 44. field, also are tares as well as wheate; in this Mat. 13. 47. to 53. Net, bad, as well as good fish; in this Mat. 25. 1. to 13. House, foolish, as well as wise Virgins; in this Ark, hypocrites and reprobates, as well as the sincere and Elect. Hereupon said Hierom; Vt in i [...] omnium animalium genera; Ita & in hac universa [...]um & gen [...]tum & morum homines sunt. Ut ibi pard [...] & haedi, lup [...] [...] agni; ita & hic justi & peccatores, id est vafa aurea & argentea, ci [...]m ligneis & fictilibus commorantur. Hieron. advers. Lucifer. p. 145. A. Tom. 2. Basil. 1553. As in the Ark were kinds of all creatures: so in the Church are men of all nations and manners. As there the leopard and the Kids, the wolf and the Lambs: so here the righteous and sinners, that is, golden and silver vessels remain with wooden and earthen vessels. In the visible Church, Gods House, are as well Rom. 9. 21, 22, 23. vessels to dishonour, as vessels to honour; as well vessels of wrath, as vessels of Mercy. VIII. Finally, The Ark with them that were therein, was exposed to storms and tempests, winds and waves, Rain and floods, such as the world never saw since nor before, by which it was extremely endangered to be split in a thousand pieces upon rocks or Mountains, or to be overturned and overwhelmed in the deep, all the world being nothing but one intire Sea. Thus the Church on earth with all the people of God therein are liable to the most rugged tempests of afflictions and persecutions of all sorts and degrees. 1 Pet 4. 17, 18. Time is come that judgement must begin at the house of God.—Iohn 16. 33. In this world (saith Christ [Page 270] to his Disciples) ye shall have tribulat [...] on—.Psal. 34. 19. Many are the afflictions of the righteous, saith David.—2 Tim. 3 12. Yea and all that will live godly in Christ Iesus, shall suffer persecution.—And, Act. 14. 22. through much tribulation we must enter into the kingdom of God. Hereupon said Hierome, Periditata est arca in Diluvio; periclitatur Ecclesia in mundo. Hieron. adver. Luciferianos. p. 145. Tom. 2. Basil. 1553. The Ark was endangered in the flood: The Church is endangered in the world. And before him Cyprian said Illa Arca figuram Ecclesiae portabat, quae verberabotur hinc at (que) inde aquis insurgentibus tantum. Cataclysmus ergo ille qui: sub Noe factus est. figuram persecutionis, quae per totum orbem nunc nuper supereffusa est, ostendit, &c. D. Cyprian. ad Novatian. Haereticum. §. 5. p. 476. Edit. 1593. The Ark did bear a figure of the Church; and the tossing of the Ark to and fro with windes and billows, a figure of Persecution. The Ark could have no rest, till it came to Mount Ararat: nor shall the Church and people of God have any perfect rest, till they come to the celestiall Ararat, those mountains of spices. Thus the Ark (to mention no more particulars) did notably resemble the visible Church of Christ. And therefore in Gods Covenant with Noah touching this Ark, explicitly: why may we not understand Gods Covenant of Faith, in Christ touching his Church Implicitly?
3. Finally, The saving of Noah, his family and the living Creatures in the Ark by waters, from perishing by the flood, was a remarkable Type or figure of the Salvation of the Houshold of God in the Ark of his Church by Iesus Christ from perishing by the deluge of Divine wrath. The words of Peter are most clear for this; 1 [...]et. 3. 20, 21. The long-suffering of God waited in the dayes of Noah, while the Ark was a preparing, wherein few, that is, eight souls were saved by water. The like figure whereunto, even Baptism doth also now save us (note the putting away of the filth of the flesh, but the answer of a good conscience towards God,) by the Resurrection of Iesus Christ. Thus parallel and accommodate the Type to the Antitype; The figure to the thing prefigured. I. They onely that were in the Ark with Noah, were saved from the flood of waters, Gen. 7. 21, 22, 23. when all the world besides, without the Ark, were drowned. So, They onely that are within the Church with Jesus Christ are saved from the wrath of God, when all the world without the Church are swallowed up by Divine vengeance for their sins. The Known Maxime is, Extra Ecclesi [...]m non est Salus. Without the Church is no Salvation. Ordinarily it is so; I Dispute not what God may do extraordinarily. But the Apostle informes us; that such as are Eph. 2. 12. aliens to the Commonwealth of Israel, are without Christ, strangers from the Covenants of Promise, having no Hope, and without God in the world. And therefore as such, they are in a sad incapacity of Salvation. Hereupon said Augustine, Quisquis ille est, & qualiscun (que) ille est. Christianus non est qui in Christi Ecclesia non est. Aug. de Tempor. Ser. 181. p. 993. [...] Tom. 10. Basil. 1569. Whosoever he be, and what manner of person soever he is, a Christian he is not, that is not in the Church. And again elswhere he saith; Firmissime tene & nulatenus [...], non so [...]um omnes Paganos, sed etiam omnes. Iudaeos haereticos at (que) schismaticos, qui extra Ecclesiam Catholicam prasentem finiunt vitam, in ignem aeternum ituros, qui paratus est diabolo & Angelis ejus. Aug. de Fide ad Pet. D [...]aconum. p. 234. [...]. C. Tom. 3 Basil. 1569. Firmly hold, and nothing doubt, that not onely all Pagans, but also all Iews hereticks and scismaticks, who finish this present life without the Catholick Church, shall go into everlasting fire prepared for the Devil and his Angels. II. They that were saved in the Ark 1 Pet. 3. 20▪ Gen. 7. 17. were saved by water. They were [Page 271] saved by water, from water: By the flood, from the flood. For the water ters lifted up the Ark and them therein above the perill of drowning. So the Church is saved, 1 Sacramentally by water, viz. by the waof 1 Pet. 3. 21. Baptism, which in regard of its signification and end, is salvifical: Mark 16. 16. He that believes and is baptized, shall be saved. 2. Spiritually by the 1 John 1. 7. Eph. 5. 25, 26, 27. Blood of Christ justifying: and by the 1 Cor. 6. 11. Spirit of Christ Sanctifying; both signified by water. Christs blood washeth away the guilt, Christs Spirit washeth off the filth of sin. Thus we are 1 Pet. [...]. 24. 1 John 5. 6. saved by the flood of Christs blood and water, from the flood of Gods wrath. Yea as Augustine noteth, Quid significat, quod Noe per aquam & lignum liberatur? Aqua significat Baptismum, & lignum crucem. Sicut Noe per aquam & lignum liberabatur: ita & Ecclesia [...]aptismo & Passionis signaculo liberatur. Aug. Dialog. Quae. LXV. Q. 51 Tom. 4. They in the Ark were saved by wood and water: So we in a sort in Christ are saved by wood and water, viz. by his Death, Who himself bare our sins in his own Body on the tree, and out of whose side, pierced with the spear, gushed both blood and water for the cleansing away of our sins. What doth it signifie that Noe was delivered by water and wood? Water signifies Baptism: wood the Cross: As Noah was delivered by water & wood: So also the Church is delivered by Baptism and the signall of his Passion. III. They that were saved in the Ark by water and wood, were saved by being lifted up above the Earth. So they that are saved by Christs blood, are saved by being lifted up above the earth by his Resurrection and Ascension also.—1 Pet. 3. 20, 21, 22. The like figure whereunto, even Baptism doth also now save us, by the Resurrection of Iesus Christ: who is gone into Heaven, and is on the right hand of God. When Christ meritoriously and effectually wrought our Salvation, he by his Resurrection came out of the earth, and by his Ascension went far above the earth, even into Heaven: when Christ actually applyes his Salvation to us, Christ Col. 3. 1, 2. Eph. 2. 5, 6. risen makes us rise with him: Christ ascended, makes us ascend after him; Christ sitting in Heaven, makes us set our affections above, not on things on the earth, and our Phil. 3. 20. conversations are in Heaven also. IIII. They that were saved in the Ark were saved therein with Noah, who forsook his own Habitation to dwell with them in the Ark and with them to be tossed up and down with windes and waves that they might be saved with him. So they that are saved in the Ark of the Church, are saved by Christs gracious and powerfull presence, therefore Christ himself left his Heavenly Throne for a while, and entred solemnly into the Church by Mat. 3. 16, 17. Baptism: and therein dwelt with us, exposing himself to all storms and Tempests, waves and billows, rocks and dangers of affliction and persecution, &c. to save us from them. Isa. 53. 3, 4, 5. He carried our griefs and bare our sorrows, that our griefs and sorrows might be turned into joy. He was content to undergo our storms with us: that we might enjoy his calms with him. He was tossed with us on our Sea: that we might anchor with him in his Haven. He Isa. 63. 9. was afflicted with us in all our afflictions: that we might be affected with him in all his Consolations. He Gal. 3. 13 [...] 14. was involved in our Curse; that he might impart to us his blessedness. He was Isa. 63. 5, 6 wounded and bruised for our iniquities; that we might be healed by his stripes. He was condemned for our crimes, that we might be cleared by his [Page 272] condemnations. He was imprisoned in our chains and fetters, that we might be set at liberty by his imprisonment. He was crowned with our thorns; that we might be crowned with his triumphs. He dyed with us: that we might live with him. He was buried with us: that we might rise with him. He 2 Cor. 5. 21. became sin with us: that we might be the righteousness of God in him. Thus Christ endangers himself with us, for our safety. While Christ is in the ship, in the Ark, all is safe, though (as once the Apostles) in greatest storms and hazards. The ship of the Church had long ere this day been split, sunk, wrackt and broken in pieces, had not Christ been in the ship to rebuke the waves and Tempests. V. They that were saved in the Ark from the flood, were saved by Gods speciall Providence, guiding and ordering the Ark. For it was heavy-laden, yet had neither Anchor nor Cable, Mast, Helm, Sayles nor Tackling, neither Pilot, Mariner nor skilfull Steersman: yet at last it landed safe on Gen. 8. [...]. Mountains of Ararat, which signifies, Take-away-fear. So they that are saved in the Church by Christ from Divine wrath, are saved by Gods singular Providence, most eminently acting in Providing Christ for them, In Tendering and Applying Christ to them, and in 1 Pet. 1. 5. preserving them in Christ unto the end. VI. They that were saved in the Ark, were saved according to Gen. 6. 18. &c. Gods Covenant. So they that are saved by Christ, are saved according to Gods Covenant and Promises in him, both under Old and N. Testament. Gods Truth & faithfulnes herein, is their shield and buckler, and their Tower of Salvation. VII. They that were saved in the Ark were 1 Pet▪ 3. 20. but few, viz. Eight souls, when the whole world besides was drowned. So they that are saved by Christ (though in themselves a Rev. 7. 4, 9. multitude, which none can number, yet) in comparison of them that perish, are exceeding Mat. 7. 13, 14. Luk. 13. 24. few. Christs flock is but Luk. 12. 32. a little flock. Mat. 22. 14. and 20. 16. Many are called, few are chosen, &c. VIII. Finally, They that were saved from the flood of waters, were assured from God after their deliverance was compleated, that there should be never more any Gen. 8. 20, 21, 22. and 9. 9. to 18. such flood to drown the earth. So they that are saved by Christ, after the accomplishment and compleating of their Salvation, are assured Rev. 21. 1. there shall be no more Sea: no more sea of affliction. But that Rev. 21. 4. God shall wipe away all tears from their eyes: and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain. Thus the saving of Noah and his family in the Ark by water from the flood, was an observable type of our salvation by Christ from Divine wrath. Therefore Gods Covenant with Noah thus to save him and his, in the Ark, by water, was for substance the Covenant of Faith for saving sinners by Jesus Christ. And under that Temporall and Typicall, this Spirituall and Eternall Salvation was intended. Seeing then, Noah was a Type of Christ herein; The Ark a Type of the Church; And the saving of his house, &c. with Noah in the Ark by waters from perishing in the flood, a Type of the saving of Gods people in the Church by Christ from perishing by Gods wrath: It is clear that [Page 273] Gods Covenant with Noah was a renewed Administration of the Covenant of Faith. Thus of this third Argument.
4. Gods Gen. 8. 20, 21, 22. and 9. 8. to 18. Covenant with Noah and his family, not to curse the ground any more for mans sake, by destroying the earth with a general Flood of waters, notwithstanding the imagination of mans heart remained evill from his youth, doth notably point out Gods Covenant of faith in Christ, by whom alone the curse due for sin is removed, though sin in his people be not wholly extinguished and obliterated. Gal. 3. 13. Christ hath redeemed us from the curse of the Law, being made a curse for us; for it is written, Cursed is every one that hangeth on a Tree. To this effect saith one very appositly, touching this place of Genesis; H. Ainsworth in his Annot. on Gen. 8. 21. This taking away of the curse (notwithstanding mans corrupt heart remaining) is a notable testimony of Gods rich mercy in Christ, by whom we are freed from the curse. Gal. 3. 13. Rev. 22. 3. Zech. 14. 11. For the Covenant now made concerning the waters with Noe, was a figure of that spirituall and eternall Covenant of Peace with us in Christ, as is shewed in Isa. 54. 8, 9, 10. So he. And I adde, That Gods Covenanting to curse the ground no more with a generall Flood for ever, though mans heart remained corrupt, the more clearly signifies to us Gods Covenant of Faith in Christ, touching sinners Recovery and Salvation▪ because God took occasion to make this Covenant, upon Noah's Gen. 8. 20, 21, 22. sacrificing of Burnt-offerings upon an Altar to him, whereupon God smelled a sweet savour of rest, and sayd in his heart, I will not [...]ain curse the ground any more, &c. God made this Covenant, being pacified with Noah's burnt-offerings. How could Noahs burnt-offerings pacifie God, or afford any sweet savour to God? Not in, and of themselves: for the bodies of beasts burnt, of themselves send forth an offensive savour. Not from any merit of Noah: for though he was righteo [...], yet Heb. 11. 7. his righteousness was of Faith, not of works; and he was subject to Gen. 9. 21. &c. sinful frailties. How then? onely as Types of Christs death for our sins, that Sacrifice of sacrifices which was the Substance, End and Scope of all the sacrifices under the Old Testament. This was Eph. 5. 2. The Sacrifice to God for a sweet smelling savour. This was the true cause of appeasing Gods wrath, of removing the curse, and of Gods gracious Covenanting with Noah no more to drown the world with a flood. Consequently this Covenant in the secret and spiritual intendments of it, was a renewed Discovery of the Covenant of Faith touching Sinners Recovery in Christ Jesus.
5. As the Rainbow is made a Gen. 9. 12. to 18. Token of this Covenant of God with Noah, a sign and pledge of Divine favour, Mercy and Peace: So J. C. our Lord is represented in Scripture, sometimes as Rev. 4. 3. sitting upon a Throne, there being a Rainbow round about the Throne, in sight like to an Emerald; Sometimes as Rev. 10. 1. a Mighty Angel descending from Heaven, clothed with a cloud, and a Rainbow upon his head, &c. In both which places, (as that learned Sed [...]eglgendum non est quod Ioan. Apoc. cap. 4. v. 3. scribit. In circuitu throni fuisse Iridem, &c. Andr. [...]ivet. in Genes. 9. Exerc. IX. sub fin. Rivet wel notes) There is mention of a Rainbow (which God hath made a token of mercy & peace) that we may acknowledg Christs Ihrone to be compassed about with Mercy, and that he shows this Mercy in his Countenance, [Page 274] when he manifests himself unto his people. But especially, we have that Rainbow in his face, whereby we are certain, not onely that the waters shall no more universally overflow the earth; but also and chiefly that we are not to fear the flood of Gods wrath, since Christ hath pacified the Father, whom whilest God beholds, he remembers his mercy and promises, which in him are Yea, and Amen. Therefore Christ appears crowned with a Rainbow, as the Messenger of Grace and Peace. For he is The Prince of Peace, and our Peace, Isa. 9. 6. Eph. 2. 14. So he. The Rainbow then, which as a Token of Mercy was annexed to Noah's Covenant, is thence used to signifie Divine Mercy to Sinners in Christ Iesus, whereby we are given to understand, That the Rainbow was not onely given as a confirmatory Token against an universal flood of waters: but also as a Consolatory Token in Christ against the Flood of Gods wrath. And so the Rainbow leads us even to Christ himself, and to the Covenant of Faith in him. Hence saith another, H. Ainsw. in his Annot. on Gen 9. 13. As the Covenant made with Noah concerning the Waters, is applyed to the Spiritual Covenant made with us in Christ, Isa. 54. 9, 10. So the Rainbow, (the sign of that Covenant) is also applyed for the sign of Grace from God to his Church, Rev. 4. 3. and 10. 1. Ezek. 1. 28. And Augustine saith; Et iris erat in circuitu scdis similis visioni [...]] Iris ita (que) Graca Latina (que) lingua Arcus vocatur, qui in die pluviae apparere videtur; & quid per hanc nisi reconciliatio mundi designatur, quae per inc [...]rnati verbi dispensationem facta cognoscitur? Hoc certe si solerter inspicitur, effectus ipsius iris i [...]dicare videtur. Arcus ita (que) tun [...] apparet, cum rad [...]is solis imbrisera fuerit nubes illustrata. Sole igitur nubem illustra [...]te, itis, id est, Arcus apparuit: quia videlicet cum Patris Verbum, quod cand [...]r est lucis aeto [...]ae ac Sol justitiae, humanam suscipiendo illustravit Naturam, ipsa humanitatis ejus susceptio, quae p. ofectò nubes a Propheta vocatur, reconciliatio facta est mundi, &c. August. in Apocalyps. Joan. Homil 2. p. 659. C D. Tom. 9. Basil. 2569. What is signisied by this Rainbow but the Reconci liation of the world, which is known to be done by the Dispensation of the incarnate Word? &c.
6. Finally, divers judicious Writers account this Covenant of God with Noah before and after the Flood, the Covenant of Grace and Faith in Christ, and think, that under this Temporall Salvation from the Flood expressed, the Spirituall and Eternall Salvation of Gods Elect from the deluge of Gods wrath is implyed. This therefore is no new or singular Opinion, though those that purposely treat of Gods Covenant, do omit this graduall discovery and distinct administration of the Covenant of Faith to Noah.
Learned and judicius Rivet saith of this Covenant; Et quamvis Foedus illud tantum spectare videatur praesentem vitam, &c. Andr. Rivet. in Gen 6. Exercitat. 53. p. 271. Ludg. 1633. And though that Covenant seem onely to respect this present life; yet we must ascend higher, to the thing signified. For it is the Covenant of Grace, which looks at some other thing then the use of temporal life for a few years.
That learned and laborious D. Parel Comment. in Gen. 6. 18. and in Gen. 9. 11. Pareus saith thus; Quaestio hîc est, an idem hoc foedus sit, an aliud ab eo, quod cum Deo nunc habemus? Respondeo, est idem & diversum, &c. viz. A Question here ariseth, Whether this Covenant be the same with that which we have now with God, or another different from it? I answer, It is the same, and Diverse. It is the same in respect of Eternall Grace by Christ, and in respect [Page 275] of the obligation of Moral Obedience. For, this Substance of the Covenant, that is, of the Mutual stipulation of God and the Elect, is the same, and perpetual in both Testaments: Promulged in Paradise; The Seed of the woman, &c. Repeated to Noah here, and in chap. 9. Tyed to the family of Abraham, chap. 15. 18. & chap. 17. 2. Repeated to Moses and the Israelites, Exod. 24. At last most fully declared and confirmed by the Ministry and blood of Christ. Therefore Christ is Mediatour of the Everlasting Covenant, Heb. 13. 20. The same both now and of old is the way of Salvation by Christ, Heb. 13. 18. Act. 15. 11. But this Covenant differs in Circumstances and Manner of Administration. God propounded this gratuitous Covenant in one sort to the Fathers, in another to us. 1. To the Fathers he added certain external Promises: As, of preservation in the Flood, to Noah; of giving the Land of Canaan to Abraham; Not so to us. 2. To them he gave other Signs and burdens: Before the Flood, Sacrifices; After the Flood, the Rainbow to Noah; Circumcision to Abraham; The Passeover to Moses and the Israelites; yea, Sacrifices, Ceremonies, Festivals, and innumerable other Laws, wherein as in a cloud or dark garment the Promise of Grace was involved. For all the Legal shadows did shew Christ: but more obscurely, as when the Sun is seen through the clouds. To us he hath given other signs, clearer and fewer, the shadows disappearing at Christs Coming. By reason of this diversity, the Covenant, which is but one in Substance, is said to be twofold, Old and New. And the Old is abolished: because the Promise of Grace hath put off its legal robe, wherewith it was covered of old as with a cloud. But the New is everlasting, both in Substance and Administration, because another change of Rites and Sacraments is not to be expected before the last Day: for asmuch as we are commanded to break the Lords bread, and shew forth the Lords Death, untill he come. How fully and clearly hath he expressed himself in this matter!
That learned and accurate Textual, Mr. Ainsworth, thus expresseth himself; H. Ainsw. in his Annotat. on Gen. 6. 18. And thou shalt Enter, &c.] This explaineth the Covenant made on Gods part, That he would save Noah and his Household from Death by the Ark; And on Noah's part, That he should through Faith and Obedience make and Enter into the Ark, so committing himself to Gods preservation, Heb. 11. 7. And under this, The Covenant or Testament of Eternal Salvation by Christ, was also implyed; the Apostle testifying, that the (Antitype, or) like figure hereunto, even Baptism, doth now also save us, 1 Pet. 3. 21. which Baptism is a Seal of our Salvation, Mar. 16. 16.
That pious, judicious and industrious Perkins (who did more good service to the Church of God with his Dextera quamtum vis fuerat tibi manca, docendi Pollebas mira dexteritate tamen. left hand, then many do with both; like a spiritual Ehud stabbing the Romish Eglon with his left-handed pen,) saith; Mr. William Perkins in his Comment. on Heb. 11. 7. Thus we have seen in some sort; How the Ark saved Noah and his houshold, and what this his houshold was. Now besides this End and Use of the Ark, we are further to know; That where as this saving of them was but a Corporal deliverance from a temporal Death, this Ark hath also a Spiritual use, which we may not omit: For as [Page 276] many of Noahs familie as were true believers, it was a means to save them another way, even to save their souls. For it taught them many things. 1. It was an assurance of Gods love unto their Souls. For if he were so careful to save their bodies from the flood, they thereby assured themselves he would be as good unto their souls, which they knew to be far more precious and excellent. 2. It shew'd them how to be saved. For as they saw no safety, nothing but present Death, out of the Ark: So it taught them, that out of Gods Church, and out of Gods favour, no salvation could be expected; and so it taught them to labour to be in Gods favour, and members of his true Church. 3. They saw they were saved from the Flood by Faith and Obedience. For, first Noah believed Gods Word that the flood should come; then he obeyed Gods Commandment, and made the Ark as he was commanded. And thus he and his by believing and obeying were saved through the Ark: and without these the Ark could not have saved them. This taught them more particularly how to be saved, namely, by believing God, and obeying God, and else no salvation. For when they saw their bodies could not be saved without them; it assured them much less could their Souls be saved without Faith and Obedience. 4. Lastly, this deliverance by the Ark, was a pawn unto them from God, assuring them of Salvation, if they believed in the Messias. For seeing God so fully performed his promise unto them for their bodily deliverance upon their believing: they thereby might assure themselves, he would perform his Promise of Salvation unto them upon their Faith and true Obedience. So he. In his judgement therefore, the temporal Salvation of their bodies in the Ark by water, did instruct them touching the Spiritual and Eternal salvation of their Souls in the Church by Christ. Whence it is clear, that Gods Covenant with Noah in the temporal salvation expressed, intended the spiritual and eternal Salvation implyed.
Thus, In Noah, we have found Christ. In the Ark, the Family or Church of Christ. In the saving of Noah's family in the Ark by waters from perishing in the flood, the saving of the Church and Elect of God by Jesus Christ, and his death, from perishing in the deluge of Gods wrath. In Noah's Altar and burnt-offerings affording a Savour of rest to God, The true Altar and Sacrifice Jesus Christ, who offered up himself for our sins, Eph. 5. 2. an Odour of a sweet smell to God. In the Rainbow, the token of mercy and peace, The mercy favour love and peace of God towards us in the face of Christ. And consequently, In that Covenant of God with Noah for corporal preservation, we have found the Covenant of Faith dispensed to him in Christ touching Sinners Spiritual Recovery and Eternal Salvation. And so the First thing is cleared, That Gods Covenants with Noah before and after the Flood, were a renewed discovery and administration of the Covenant of Faith touching Sinners Salvation by Iesus Christ. The next thing to be inquired into, is, The Spiritualness of these Covenants of God with Noah, as they are a renewed Administration of the Covenant of Faith touching Sinners Eternal Salvation by Jesus Christ. For it is already cleared by sundry Arguments, That under Temporals explicitly [Page 277] Covenanted, Spirituals were implicitly intended and comprized.
II. What the Spiritualness, or Spiritual Meaning of these Covenants of God with Noah, as a renew'd Administration of the Covenant of Faith, is; hath partly been discovered by the Arguments formerly produced to prove the Thing; and may further appear, by Considering briefly, 1. The Authour, 2. Parties, 3. Matter, and 4. Form of these Covenants, as a Covenant of Faith in Christ, touching Sinners Salvation.
I. The Authour of these Covenants with Noah, &c. as a Covenant of Faith, was Gen. 6. 13, 18, &c. & 9. 8. to 18. God. God was Authour of them, immediately by lively voyce Revealing them to Noah, as a Gen, 8. 20, 21, 22. & 9. 8. to 18. gracious Preserver, Deliverer and Merciful Saviour of a Remnant of mankind from deserved destruction. In this Notion God was Authour hereof, The Impulsive Cause moving him hereunto, was Inward, and Outward. 1. Inward; His own meer Gen. 6. 8, &c. Grace and commiserating favour to Noah and his family. 2. Outward; the satisfactory and sweet-smelling Eph. 5. 2. with Gen. 8. 20, 21, 22. & 9. 8. to 18. Sacrifice of Jesus Christ, typified in Noah's Sacrifices which were a savour of rest to God, and an Occasion of Gods Covenant with him.
II. The Parties to these Covenants, as a Covenant of Faith, were chiefly two, viz.
1. On the one hand, as the Party Covenanting, God; as a gracious compassionate and merciful Saviour of a Remnant of lost mankind in Christ.
2. On the other hand, as the Party Restipulating, in Noah and his family, Christ, (as a true Noah, a true Comforter, and Authour of Rest and Peace, to cursed and tyred Sinners,) and his Family, his Spiritual Houshold in him. Typically Noah and his family: Antitypically or Spiritually Christ and his family, the Church, his Spiritual Seed, are here Foederates with God.
III. Matters Covenanted in these two Covenants, as a distinct Administration of the Covenant of Faith, are 1. On Gods Part. 2. On Christs part (as the true Noah) and his Seed's.
1. God on his part graciously Covenanted and Promised,
(1) That the Spiritual Houshold of Christ the true Noah, (though very few in comparison of the world,) should be spiritually and eternally saved from the deluge of Gods wrath, when the whole world besides should utterly perish therein. For under the Temporal and Corporal 1 Pet. 3. 20, 21. salvation of Noah's Family from the Flood of waters, we are to understand the Spiritual and Eternal Salvation of Christ and his family from the flood of Gods wrath.
(2) That they who should be Spiritually and Eternally saved from the Deluge of Gods wrath and vengeance, should be saved only in the Ark of Gods Church with and by Jesus Christ the true Noah. No living Creature on earth was saved without the Ark, all dyed in the flood, except they that were with Noah in the Ark: So all Eph. 2. 12. without [Page 278] the Church eternally perish; they only that are with Christ in his Church are eternally saved—Act. 2. 47. And the Lord added to the Church daily such as should be saved. But first they were added to the Church: then saved. Yea therefore added to the Church, that they might be saved. To this purpose said Cyprian notably of the Church of Christ; Illius foetu nascimur: illius lacte nu▪ trimur: Spiritu ejus animamur. Adulterari non potest Sponsa Christi, incorrupta est & pudica: Unam demum novit, unius cubiculi sanctitatem casto pudore custodit. Haec nos Deo servat. Haec filios regno quos generavit assignat. Quisquis ab Ecclesia segregatus adulterae jungitur, à promissis Ecclesiae separatur. Nec perveniet ad Christi prae nia qui relinquit Ecclesiam Christi. Asieaus est, Profanus est, Hostis est. Habere jam non potest Deum Patrem, qui Ecclesiam non habet matrem. Si potuit evadere quisquam qui Extra A [...]cum Noe fuit; & qui Extra Ecclesiam foris fuerit, evadet. D. Cyprian. de unitate Ecclesiae Lib. Sect. 5. p. 297. Edit. 1593. By her fructifyng we are brought forth; by her Milk we are nourished: by her Spirit we are animated. The Spouse of Christ cannot be defiled with adultery, She is incorrupt and chaste: she knows one House, most chastely preserves the sanctity of one chamber. She keeps us to God, she assigns the sons which she hath begotten to a Kingdom. Whosoever segregated from the Church, is joyned to an adulteress, he is separated from the Promises of the Church. Nor shall he come to Christs rewards, who relinquisheth Christs Church. He is an alien, he is profane, he is an Enemy. He cannot have God, a Father; that hath not the Church, a Mother. If any could escape who was without the Ark of Noah: Then may he escape that is without the Church. So here, without the Ark, none scaped drowning: without the Church none scape damning.
And as all that shall be saved, shall be saved only in the Church: so they are to be saved only with and by Christ therein. Peter saith, 1 Pet. 3. 20, 21. Eight persons were saved in the Ark, but by water: so we must be saved in the Church, but by Christ, figured by water. Christ is the only Ioh. 14. 6. way to the Father; the only saving Ioh. 10. 7, 9. door of the Sheep; the only 1 Tim. 2. 5. Mediatour betwixt God and man; the Act 4 12. only name given whereby we can be saved. So then, in this Covenant, under the Type of Noah, Christ as a comforting Saviour of his House from Gods wrath, is most sweetly Promised of God.
(3) That they who should be saved by this true Noah Jesus Christ in the Ark of his Church, should be saved by vertue of his Death and Resurrection. This Peter intimates in his accommodation of the Type to the Antitype.—1 Pet. 3. 20, 21. While the Ark was a preparing, wherein few, that is, eight Souls were saved. The like figure whereunto, even Baptism doth also now save us, by the Resurrection of Iesus Christ, who is gone into Heaven, and is on the right hand of God. When Christ purchased and wrought out our Salvation, he effected it chiefly two wayes; 1. By his Death and Humiliation. Rom. 4. 25. 1 Cor. 15. 3. 1 Pet. 2. 24. Gal. 3. 13. Dying for our sins, and bearing the curse of our sins in his own body on the tree, Ephes. 5. 2. Heb. 10. 5. to 19. for the full satisfying and pacifying of divine justice: So that now there needs no more Sacrifice for sin. 2. By his Resurrection from the dead, and Exaltation. Hereby Rom. 1. 4. 1 Tim. 3. 16. he justified himself to be the Son of God, a righteous person, and a triumphant Conquerour of Sin, Death, Grave, and all the powers of darkness: and this for our justification, that [Page 279] we might be Over these enemies joynt Conquerours with him. Proportionably when Christ applies unto us Salvation purchased, he doth it two wayes; 1. By Gal. 5. 24. Col. 3. 3, 5, 8. Ephes. 4. 22. Mortifying and burying our Old man with him, that sin should no longer live and Raign in us. 2. By Eph. 2. 4, 5, 6. Col. 3. 1, &c. Rom. 6. 4. vivifying and raising up the new man with him; That as Christ rose from the dead, so we should walk in newness of life. Both these are signified by Baptism. (1) Our Death with Christ, by our going into the water, or being in or under the water in Baptism. Hence these phrases, Rom. 6. 3, 4, 5. we are baptized into his Death: we are buried with him by baptism into Death; we are planted together in the likeness of his Death. (2) Our Life and Resurrection with Christ, by our coming out of, or from under the water of Baptism. Hence we are said to be Rom. 6. 4. buried with him by baptism into Death, that like as Christ was raised up from the Dead,—so we also should walk in newness of life. And it is stiled, Rom. 6. 5. Our planting in the likeness of his Resurrection. Thus (as 1 Pet. 3. 20, 21. Peter intimates) we are saved Meritoriously by Christs Death and Resurrection; Actually, by the effectual application of both these to us; Sacramentally by Baptism signifying and Sealing both these to us. Now of both these the saving of Noah's family in the Ark by water, was a Type; For, (1.) Noah's entring into the Ark and his House with him, was a kind of Typical Death and buryal; As Mr. Perkins hath well observed, Mr. W. Perkins in his Comment. on Heb. 11. 7. They went into the Ark as dead men into a Grave. They were buried in the Ark, and the Ark in the waters: they were deprived of humane Society, fresh air, glad some light, and of the comfort of earthly Creatures. Yet this was Gods way to save them from Death and Grave, as it were by Death and Grave. If Noah's family will be saved alive with him, they must goe into the Grave with him. So if Christs family wll be eternally saved by him, they must go into the grave with him, being spiritually mortifi'd, crucifi'd and buried with him. (2) Noah's coming out of the Ark alive and his family with him, when all the world was drownd and dead, was a kind of Typical Reviving and Resurrection from the dead. They came out of the Ark as out of the Grave; and that into a New world. If Noah's family will be saved with him, they must also come out of the Ark with him. Had they not come out at last, they had perished there. So if Christs Family will be saved with him eternally, they must be quickned and rise again with him. As they must dye with him to sin: so they must live with him to righteousness. Thus in this Covenant with Noah, God typically represented Sinners Salvation by Christs Death and Resurrection: in their Entring into, and Coming out of the Ark. And this is one high point, and a principal Mysterie of the Gospel.
(4) That Christs family and elect saved by him once from the flood of Gods wrath, should never eternally perish by the deluge of his wrath: As Noah and his family saved from the flood of waters, receive Gen. 9. 9. to 18. a Covenant from God, that neither they nor the living Creatures on Earth should ever any more be destroy'd by a flood of waters.
[Page 280](5) Finally, That they who are spiritually and eternally saved by Christ, shal have all necessary Temporal Blessings superadded to them in Christ. Mat. 6. 33. 1 Tim. 4. 8. Heb. 1. 3. with Rom. 8. 17. Seek first the Kingdome of God, and his righteousness, and all these things shall be added unto you. Thus in the Type, Gen. 6. & 7. & 8. & 9. chapters. Noah's family was not only saved in the Ark with Noah; but also for their sakes, A seed of the living Creatures were saved in the Ark with them for their after use and service; The free use of the Creatures is granted to them, the Earth and Creatures being put under their power in subjection; and the continued course and revolution of Times and Seasons, without danger of being destroy'd any more, by an universal flood of waters, is assured to them. So in Christ 1 Cor. 3. 21, 22, 23. all are ours, the world, and life, and death, and things present, and things to come, all are ours; and we are Christs; and Christ is Gods.
These things God Covenanted and Promised on his part.
2. Christ (the true Noah) and his family; on their part restipulated respectively divers things, viz.
(1.) That Jesus Christ would prepare and Heb. [...]. 3. Mat. 16. 18. build a Spiritual Ark, his Church, wherein his elect family should be saved from wrath to come: whereby the world of the ungodly should be destroy'd.
(2.) That the Elect of Christ should come into this Ark, should Enter into this Church with Jesus Christ, and therein abide with him, for their Salvation. Christ entred into his Church by Mat. 3. 16, 17. Baptism, that with himself he might save all his Elect in his Church. That his Elect may actually partake Salvation by Christ, they must enter Christs Ark, and remain therein with Christ.
These things Christ and his family restipulated, under the type of Noah and his family, on their part.
IV. The Form of these Covenants of God with Noah, as a renewed Administration of the Covenant of Faith in Christ, was twofold, viz.
1. Inward, The reciprocal and mutual obligation of the Foederate Parties to each other.
2. Outward, The way and manner of this Covenants Administration. This Covenant of Faith from Noah till Abraham, was Revealed, Dispensed and Administred in this sort.
1. It was explicitly stiled Gen. 6. 18. & 9. 9. 10, 11, 12, 13, 15, 17. A Covenant; Gen. 9. 12. A Covenant for Perpetual Generations, Heb. For Generations of eternity; Gen. 9. 16. An Everlasting Covenant, Heb. A Covenant of Eternity. This was the first express mention and denomination of a Covenant betwixt God and man. And this Covenant Everlasting; in that hereby God assured Noah, that the world should never again be destroyed by a general Flood. Proportionably hereunto God in his Isai. 54. 7, 8; 9, 10. Covenant of peace hath assured his people, That he would not be wroth with them, but have mercy on them with everlasting kindness.
2. It was made by Gen. 6. 13. to the end. & 9. 9. to 18. Gods immediate [...] to Noah▪ Clearly therefore a Divine Covenant.
[Page 281]3. It was limited to Gen. 6. 18. & 9 8, 9. Noah and his Family as the Type: To Christ and his Church visible as the Antitype. All others were Eph. 2. 12. aliens from the Covenants of Promise.
4. It was revealed and represented under the visible temporal Preservation of Noah and his family in a Material Ark from the Flood of waters; and their Certioration, or assuring of them and their Seed, that the Earth should no more be destroyed with a general flood of waters. Under which the Elect of Christ are assured of their Spiritual and Eternal 1 Pet. 3. 20, 21, 22. Salvation in the Church by Jesus Christ, through his Death and Re [...]urrection, &c. from the Deluge of Gods wrath and vengeance for sin and iniquity.
5. It was confirmed strongly two waies. 1. By Gods sacred and inviolable Oath. Isai. 54. 9, 10. with Gen. 8. 21. See H. Ainsw. Annot. thereupon. For this is as the waters of Noah [...]nto me: For, As I have sworn that the waters of Noah should no more go over the Earth; so have I sworn that I would not be wrath with thee, nor rebuke thee, &c. 2. By Gods eminent and visible Sacrament, the Gen. 9. 12. to 18. Rainbow in the cloud: the Solemn ratifying Sign and Seal of this Covenant. So that this Covenant as Dispensed to Noah was most firm, sure and inviolable.
6. Finally, This Covenant-administration had many Temporal Blessings annexed thereunto. As1. The Continued Revolution of Gen. 8. 22. Seed time and Harvest, Cold and Heat, &c. while the Earth remaineth. 2. The Gen. 9. 1, 7. fruitfulness of mankind on Earth. 3. Dominion Gen. 9. 2. over the Creatures. 4. Enlarged liberty to have not only Herbs, but the Gen. 9. 3, 4. flesh of the Creatures for food, &c. So true is that of our Saviour, Mat. 6. 33. Seek first the Kingdom of God and his righteousness, and all these things shall be added unto you. And that of Paul's; 1 Tim. 4. 8. Godliness hath the Promise of the life that now is, and of that which is to come.
Thus of the Spiritual meaning of these Covenants of God with Noah.
III. What Additionals were annexed to this Second Foederal Administration from Noah till Abraham, more then were to the First Dispensation of the Promise from Adam till Noah; may now appear by what hath already been declared. And Consequently what Agreement and Difference there was betwixt these two Dispensations.
I. Additionals to this Foederal Dispensation, beyond the former, were these.
1. The express Name of Gen. 6. 18. A COVENANT: this being the first time that the transaction betwixt God and his people, is called A Covenant in the whole Scripture.
2. The Express Mention of the Gen. 6. 18. & 9. 8, 9. Parties with whom God made this Covenant, viz. of the Parties restipulating with God: Noah, his sons, and their Seed.
3. A New and more clear representation of Sinners Recovery and Salvation by Christ, under the Type of Noah's 1 Pet. 3. 20, 21, 22. Heb. 11. 7. saving his family in the Ark by water, from perishing with the world of the ungodly.
[Page 282]4. A notable establishment and Confirmation of this Covenant; 1. By Gods Sacred Isa. 54. 9, 10. with Gen. 8. 21. See H. Ainsw. Annot. there. Oath. 2. By Gods Sacramental Token Gen. 9. 12. to 18. the Rainbow. That by these two Noah and his sons, and we in them, might have strong Consolation, in hope and assurance of Divine performance.
5. An express declaration of this Covenant's Gen. 9 9. 12. 16. Perpetuity, till the End of the world.
6. Certain Gen. 8. 22. & 9. 1, 2, 3, 4, 7. accessory Promises of divers Temporal blessings.
II. Agreement and Difference betwixt this Foederal dispensation, and the First Promissory Administration, stands thus:
1. They agree in Substance, Both of them having
1. The same Authour, Gen. 3. 15. with Gen. 6. 18. & 9. 8, 9. God.
2. The same Parties Covenanting, viz. God on the one hand: Christ and his Elect seed taken from among lapsed mankind, on the other hand.
3. The same Foundation, viz. Gods Meer Grace, in Christ.
4. The same Matter Promised and Covenanted, viz. Recovery of Sinners from state of Sin and Death to righteousness and life by Jesus Christ.
5. The same End, The Assuring and Securing of Sinners of their Salvation and Recovery, if by Faith they will accept Christ according to Gods Covenant.
Herein they agree for Substance.
2. They differ in Circumstance, and in some accidental Considerations. For,
1. That was laid down but as Gen. 3. 15. with Gen. 6. 18. A Promise: This, as a Formal and Compleat Covenant.
2. Of that God was Authour Gen. 3. 15. with Gen. 6. 17, 18, &c. as a Destroyer of lapsed Mans Enemy the Serpent: of this God was Authour, as lapsed mans Preserver, Deliverer and Saviour from Death and Destruction.
3. That mentioned no Parties restipulating with God, Gen. 3. 14, 15, &c. with Gen. 6. 18. & 9. 8, 9, 10, &c. being neither directed expresly to Adam, nor to his Wife, but to the Serpent; though the Promised benefit thereof was intended to them; not to the Serpent: But this expresly mentions Parties restipulating with God, viz. Noah, his sons, and their Seed, and under them we are also principally to understand, Jesus Christ, the true Noah, and his Seed.
4. That led to Christ more Generally, as Gen. 3. 15. the Seed of the woman, intimating that Christ should come of some woman that should be in the world, but neither expressing nor excluding any Nation, Family, or Person: But this led to Christ more particularly, as to descend of Noahs family, Gen. 9. 19. by which the whole earth was overspread, excluding all other families and women from this Priviledge of bringing forth Christ into the world, that were not in a direct line from Adam till Noah.
5. That represented Christ as Gen. 3. 14, 15. with 1 Pet. 3. 20, 21, 22. the Seed of the woman at enmity with the Serpents Seed, bruised in his Heel by the Serpent, but bruising the Head of the Serpent, that old Serpent the Devil and Satan, [Page 283] who had bruised and undone mankind: This represented Christ as the Antitype of Noah, a true Comforter and Saviour of his Elect family, in his Ark of the Church, by his own Death and Humiliation, Resurrection and Exaltation. So that Christ is here more clearly revealed as the Sinners Recoverer, then in the First Promise.
6. That was established Gen. 3. 14, 15. without any oath of God, or Sacramental token; only Gen. 3. 21. with 4. 3, 4, 5. Sacrifices were added thereunto, which had as it were a Sacramental confirming Nature: But this was established, both by Gods Sacred inviolable Isa. 54. 9, 10. Heb. 6. 18. Oath, wherein it was impossible for God to lye; and also by his Eminent Sacramental token; Gen. 9. 12. to 18. the Rainbow in the cloud. Hereby God sweetly provided for the stronger Consolation of his people.
7. That was not stiled Gen. 3. 15. with Gen. 9. 12, 16. Everlasting, or Perpetual: But this was named An everlasting Covenant, for perpetual Generations. Though for Substance they were both equally everlasting in respect of Christ and mans spiritual recovery by him.
8. Finally, This superadded more Temporal Blessings and Promises, then that, and more clearly. That implicitly signified and promised Gen. 3. 16, 17, 18, 19. the womans Conception and bringing forth of children, in the curse pronounced upon her; and the mans eating of bread all his daies by his labour, in the curse propounded upon him, (which words some do very well interpret to be both, a Command, a Threatning, and a Promise to man): But this explicitely declared divers notable Gen. 9. 1, 2, 3, 4, 7. Promises and temporal blessings, as hath been formerly declared.
In these things these two First Foederal Dispensations do principally Agree and Differ.
IV. Corollaries from the whole, are briefly these:
1. Gods Covenants with Noah before and after the Flood, revealed not only a Corporal and Temporal, but also a Spiritual and an Eternal Salvation. That corporal and temporal salvation in the Ark from the flood of waters, with security to the world for ever after from such a General Flood, typically resembling and representing the Spiritual and Eternal Salvation of lapsed Sinners in the Church by Christ from the Flood of Gods wrath and vengeance.
Doubt. But seeing Gods later Covenant with Noah extended to the whole world, to save all mankind from any such general Flood for future: doth not this typically favour the Doctrine and opinion of universal Redemption by Christ?
Resol. No. For, 1. It hath See Book III. ch. 2. Aph. 2. Doubt 1. Also See the Quest. in Aphorism 5. of chap. 2. of this Book. already been cleared, that in the former dispensation of the First Promise, there was no footing for the Opinion of Universal Redemption: nor proportionably was there in this, which for Substance is one and the same with that. 2. If this Covenant should in this regard favour universal Redemption, because the Corporal Benefit thereof is extended to all mankind in the whole world: then by the [...]ame Argument, Spiritual Redemption should by this Covenant belong to bruit beasts and other living Creatures, for [Page 284] even they reap the benefit of this Covenant, and God is said to make it with them, as well as with mankind. But this were most absurd to imagine. 3. These Covenants with Noah revealed a double Salvation, an Outward Corporal and Temporal Salvation, and an Inward Spiritual and Eternal Salvation principally intended and typified thereby. This later belongs only to the Elect family of the true Noah, Jesus Christ, and to the New world planted and replenished by him Spiritually. The former Salvation which is but outward and Corporal, from all such future Floods, is (in and for the benefit of Christs Elect, and saved family) extended even to all the wicked in the world, and to bruit Creatures themselves.
2. They who treat of Gods Covenants with man in Christ purposely, and yet totally omit this excellent Foederal Dispensation to Noah, seem too much to neglect the gradual order and Method of Gods Foederal Administrations, and to bury in too much Silence this Eminent Transaction of God with Noah, which was the very First in the world expresly stiled Gen. 6. 1 [...]. a Covenant. And that it was A Covenant of Faith in Christ, hath been already proved.
Here I ingenuously Confess, I durst not make so large a leap over this, Foederal Transaction, as some have done: but have diligently examined and enquired into the Mysterie of it; 1. Lest I should darken or Eclipse the glory of Gods grace, goodness, mercy, and wisdome herein, by an unthankful silence. 2. Lest I should disturb the Order, and deface the beauty of Gods Dispensations of grace, which he hath purposely revealed in certain gradual Discoveries. 3. Left I should prejudice and prevent my self or others of that spiritual benefit and edification, which (I hope) through Gods blessing may be reaped by the opening of this Covenant in order.
3. This Foederal Dispensation is much fuller and clearer then the first: as hath been evidenced in many Particulars. Such is Gods Grace, Wisdom and Goodness to his Church and people, that as her Capacity of Receiving groweth, so his Dispensations and discoveries of Mercy grow towards her.
4. Finally, Gods Covenant with Noah, &c. being a Covenant of Faith in Christ, it may be both a [...] useful and Comfortable Subject even for our Meditation and Contemplation. The Substance of it, being the same with this under the New Testament. And both the Temporal blessings expressed, and the Spirituals implyed, reaching to every one of us and our Families, as well as to Noah and his Family. How many Lectures may we read to our selves, Of Christ, in Noah: Of the Church, in the Ark: Of the Salvation of Christs family in his Spiritual Ark by his Death and streams of his blood, in the saving of Noah's family in the Ark from perishing by water: Of the acceptableness of Christs Death and Sacrifice of himself to God, in the gratefulness of Noah's Sacrifice to him: and in a word, of that divine Mercy, Grace and favour towards Sinners, that encompasseth his throne, and shines in his face abundantly, in the Rainbow, that token of Divine Grace [Page 285] and commiseration? Sometimes let us converse with Noah, who Gen. 6. 9. walked with God. Lets mark his Faith and Patience in building his Ark: Christs more in building his Church. Let's consider his Entring into, and coming out of the Ark, to save his family: but much more Christs entring into and coming out of the Grave, to save his people. Yea as they of old were buried with Noah in the Ark, and as it were drowned in the Ark in the waters; that they might not be buried and drowned with the wicked world: So let us dye, and be buried with Christ Spiritually, that we may not dye and be buried eternally. Let's make sure we are of Christs Elect Family, and get we into his Spirituall Ark indeed: that so we may be saved from the flood of Gods indignation, which will swallow up all the wicked of the world for evermore.
CHAP. III. Of the Discovery and Administration of the Covenants of Promise, in the third noted Period of time; From Abraham till Moses.
THe third observable Period of time, wherein the LORD God was pleased to renew and revive the Covenant of Faith, in reference to Christ Promised, for sinners Salvation, was From Abraham till Moses. viz. From Weigh well Gen. 11. 31, 32. and Gen. 12. 1, 2, 3, 4. Act. 7. 2, 3, 4. See Sacred Chronology by R. D. in the Preamble. Disficul. 2. H. Broughton refers this Prom. to Abram's 75. year, mistaking (I suppose) that place Gen. 12. 1, 4. Gen. view of Holy Script. p. 79. L [...]nd. 1640 and Concent of Script. about the 70. or 71. year of Abraham's life, when Christ was first Promised to him, till Israels departure out of Egypt, and the giving of the Law by Moses, which was Gal. 3. 16, 17. Exod. 12 40, 41, 42. precisely 430. years. A very short, but an exceeding observable Period, for singular Divine Providences to the Church, and an excellent Foederall Administration to Abraham and his Seed.
The two former Foederal Administrations, From Adam till Noah, and From Noah till Abraham, were but the Day-break, or Daydawning of the Covenant: But this, From Abraham till Moses, was as the bright Sun-rise of Gods Covenant and Promise in Christ. Let us therefore stir up our selves so much the more intentively to look into it with all diligence and delight: For the Substance of it concerns us as well as Abraham, if we be the Spirituall Seed of Abraham.
[Page 286]For the more full, clear and Methodicall unfolding of Gods admirable Covenant with Abraham, I shall ( [...]) Explain, 1. The nature and kinde of this Covenant; 2. The Foederate Parties to it; 3. The Matter and Substance of it; 4. The Form of it; 5. The End and Scope of it; 6. And finally such Generall inferences, as by way of Corrollary result from the whole. And all these I shall summarily comprize in these VI: distinct Aphorisms and their respective explanations, viz.
I. God having called Abraham from his own kindred, and Native Countrey, Uz of the Chaldees, into the Land of Canaan; established the Covenant of Faith with him in Christ. This is the Nature and kind of this Covenant.
II. God not onely established his Covenant with Abraham, but also with his Seed after him in their Generations. These are the foederate Parties: viz. 1. God; 2. Abraham and his Seed.
III. The Substance or Matter of Gods Covenant with Abraham and his Seed, consisted of many eminent Mercies promised on Gods part to Abraham and his Seed; And of Divers notable Duties required of them, and restipulated on their part to God.
IIII. The Form of Gods Covenant with Abraham and his Seed, consisted; Inwardly, In the mutuall Covenant-Obligation betwixt the foederates, viz. God on the one Part, Abraham and his Seed on the other: Outwardly, 1. In the manner of this Covenants administration; 2. especially in its manifold Confirmation.
V. The End, or intended Scope of Gods making and establishing this Covenant with Abraham and his Seed in Christ, was, Ultimately, His own Glory; Subordinately, The true Happiness of Abraham and his Seed, Iewish and Gentilish, both in this, and in the world to come.
VI. Hence, from the whole, 1. This Covenants Properties or Perfections; 2. Additionall Excellencies; 3. Agreement with, and Disagreement from, the former Covenants; 4. Gods infinite wisdom therein; 5. Abrahams great advantage thereupon; 6. The peculiar Happiness of Abraham and his Seed thereby; 7. The Sameness of the Gospel, of the Messiah, and of Salvation by Faith in him, in those former, aswell as in these later ages of the world: Are, in this Foederall dispensation, most eminently observable.
In these six Aphorisms, we have a Synopsis of this Covenant-Expressure, and a Compendious Delineation of the Mysteries thereof: In the Explanations of these Aphorisms, we shall have a more full view and Representation of all.
APHORISM I.
GOd having called Abraham from his own kindred and Native Country, Ur of the Chaldees, into the land of Canaan, established the Covenant of Faith with him in Christ. This Aphorism hath in it three principal Branches, which may be resolved into so many distinct Propositions: viz. 1. That, God called Abram from his own kindred and Native Country, Ur of the Chaldees, into the Land of Ca [...]aan. 2. That, When God thus called him, he established a Covenant with him. 3. That, This Covenant was the Covenant of Faith touching sinners Recovery in Christ.
I. Proposition. God called Abram from his own kindred and Native Country, Ur of the Chaldees, into the land of Canaan. This is evident by divers Scriptures compared together. viz. 1. By the Historicall Narration of it in Genesis; Gen. 12 1. Now the LORD had said unto Abram, Get thee out of thy Country, and from thy kindred, and from thy fathers house, into a land that I will shew thee. His own Country was Gen. 11. 27, 28. Ur of the Chaldees. The land which God did shew him, and into which Abram came, Gen. 12 5, 6, &c. was the land of Canaan. 2. By the following allegations of this History. God said to him afterwards; Gen. 15. 7. I am the LORD, that brought thee out of Ur of the Chaldees, to give thee this land [...]o inherit it. The Levites in Nehemiah said, N [...]h 9. 7, &c. Thou art the LORD the God, who didst choose Abraham, and broughtest him forth out of Ur of the Chaldees, &c. Steven said, Acts. 7. 2, 3, 4. The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran, and said unto him, Get thee out of thy Countrey, and from thy kindred, and come into the land which I shall shew thee. Then came he out of the land of the Chaldeans, and dwelt in Charran, and from thence when his father was dead, he removed him into this land wherein ye now dwell. This Proposition is of singular Consequence for evidencing the riches of Gods Grace testified towards Abram in this Covenant: and therefore I shall herein explain briefly, 1. Who this Abram was, whom God did call. 2. What this his Native Country, Ur of the Chaldees was: whence God called him. 3. What the land of Canaan was whereunto he was called. 4. VVhat manner of calling this was. 5. VVhen God did thus call him.
1. Who this Abram was, whom God called, to bring him into Covenant with himself. Abram may be considered, 1. Before his Calling. 2. After his Calling. Here it will be most proper, to take notice who and what manner of Person he was Before his Calling. View him a little in respect of his Descent, Name and Religion. 1. For his Descent, He was Gen. 11, 10. to 27. the son of Terah, of Nahor, &c. descending in a direct line from them, the son of Noah (as H. Broughton in his Generall view of Holy Script. p. 75. Lond. 1640. Broughton notes) The Tenth from Noah, as Noah was the Tenth from Adam. And as in Noah's dayes, he being the Tenth from Adam, Gods justice over all flesh was extended: So in Abram, he being the Tenth from Noah, Gods [Page 288] mercy to all the world is pronounced. I add; As God renewed his Covenant in Christ, the promised Seed, to Noah the Tenth from Adam: So God renewed his Covenant in the same Christ, to Abram the Tenth from Noah. 2. For his Name, Abram; It is compounded of two words [...] Ab-ram, that is, High-Father. His Father Terah being an idolater, might perhaps thus name him, guessing or desiring, like a worldly man, that his son Abram might be rich and great, having many under him. But Gods Providence over-ruled this idolater herein, as after may appear: God making him an High-Father indeed, by Covenant, both to Naturall and Spirituall children. 3. For his Religion, Scripture intimates; (1) That he was ungodly, before God called him, and justified him. Thus Paul discoursing of Abram's justification upon his Calling, stiles him ungodly. Rom. 4, 1, 2, 3, 4, 5.—To him that worketh not, but believeth him that justifieth the ungodly, his Faith is counted for righteousness. God justified him not as he was ungodly; but as he, upon his Calling believed: but he justified him who before was ungodly, by his Calling and justification, making him godly and righteous. (2) That he was an idolater. For God saith; Iosh. 24. 2. Your Fathers on the other side of the flood in old time; even Terah the Father of Abraham and the Father of Nahor: and they served other Gods. They] what they? viz. (As the Late Annot. on Iosh. 24. 2. late Annotations well) Abraham, Nahor and Terah, who were all alike gross idolaters [...]; Abraham as well as the rest, of whom this is to be understood, and not of the more remote Ancestors, as Noah and Shem, &c. who were no idolaters. His family had degenerated to idolatry, and Abraham was descended of an idolater, and miserably corrupted with idolatrous education. Yea his idolatry was the worst sort of idolatry of all. He served not the true God, falsly, against the second Commandement; but he served a false god, yea, false gods, against the first Commandement. Idolaters are special Haters of God, severely threatned in the second Commandement. Thus Abram, before God called him, to make his Covenant with him, was an ungodly man, and a gross idolater; in which idolatrous and ungodly state he had lived about seventy, or seventy one years; for at that age God called him, and not before. This is that Abram. God found nothing in him worthy of any favour or Mercy.
2. VVhat his Native Countrey, Ur of the Chaldees was. Ur was not the name of a City, as the Chaldee Paraphrast misunderstood it, but of a Gen. 11. 26, 28. Land or Countrey, which lay on the east side of Mesopotamia, and therefore by Steven called in a large sense, Act. 7. 2, 3, 4. Mesopotamia. It lay Plin. Nat. Hist. l. 6. c. 27. eastward from Canaan, beyond the River Euphrates: and lay between two Rivers, as Topographers testifie. It is called Ur of the Chaldees, from the Chaldeans who dwelt therein. The Chaldeans were not onely gross idolaters, but notoriously addicted to Astrology: hence in tract of time Dan. 2. 2, 4, 5. Astrologers were called Chaldeans, and these terms became Synonima's. H. Ainsworth in his Annot. on Gen. 11. 28. Some think it was called Ur, that is, Light or Fire: the idolatrous Chaldeans probably [Page 289] denominating it of, and dedicating it to Fire, which they had seen to descend from Heaven upon the Fathers Sacrifices there. In this country so corrupted with idolatry and Astrology•, it is very likely, that Abram, (before God called him thence) was tainted too much with both these abominations. This was Ahram's Native Country.
3. VVhat the Land of Canaan was, whereunto Abram was called. Because in this Covenant of God with Abram, the Land of Canaan is one Eminent Blessing Promised, upon which the Covenant frequently runs; It may be very useful briefly to describe it, by the 1 Situation, 2 Denominations, 3 Scripture commendations, and 4 Mysticall signification thereof. I. The Situation of Canaan is in Asia Minor. The Num. 34. 2. to 13. Also Sec Gen 15. 18. and 10. 19. bounds and borders of it are purposely described in Numbers, and reached from the Western Sea, to the great River Euphrates Eastward, (saith D. Pareus in Com. ad. Gen. 12. 5. Pareus) and from Mount Libanus on the North to the desert of Arabia and Idumea Southward. H. Broughton in his General view of Holy Script. p. 62. Lond. 1640. Broughton saith, it was about 160 miles from North to South, and 60, miles from East to VVest. The Confines of it were but narrow, but the Treasures in it were large and abundant. II. The Denominations of this Land in Scripture are many, and most of them excellent. It is called, 1. Gen. 10. 6, 19. The Land of Canaan; From Canaan (the son of Cham, the son of Noah) who with his sons possessed it after the flood. Buxtors. in Lexic. ad verb. Canaan is derived from [...] Canangh, which signifies to humble, bow, press-down, debase, &c. agreeably to Noah's propheticall curse of Canaan and his Posterity, Gen. 9. 25, 26, 27. cursed be Canaan, a servant of servants shall he be unto his brethren. But the Canaanites God cast out, yea Levit. 18. [...]5. the land it self spewed them out, for their extreme wickednesse. 2. Deut. 4. 21, 22. That good Land, which the Lord gave Israel for an inheritance: So called by Moses, from the plenty of all good things therein. 3. The Heb. 11. 5. with Gen. 12. 7. and 13, 14, 15. and 15. 18, &c. and 17. 8. land of Promise; Because God frequently promised it to Abram and to his Seed for their inheritance for ever. 4. The Exod. 6. 4. with Heb. 11. 9. 10, 13, 14, 16. Land of their Pilgrimage, wherein they were strangers. In reference to Abraham, Isaac and Iacob, who, even after the Promise, lived therein as Pilgrims and strangers on earth; looking for a better Country, that is an heavenly. 5. Deut. 12. 9, 10. Psal. 95. 12. Heb. 3. 18. The Rest of Gods people; or Gods rest. In reference to all the former unsetledness and unfixedness of Israel's condition, Till God brought them thither, and there fixing them gave them rest from all their enemies. 6. Zech. 2. 1 [...]. The Holy Land. In respect of the most holy God that had chosen that Land above all Lands for his Habitation. Thereupon it is also stiled the Exod. 15. 13. Habitation of his Holiness. It was also the Inheritance of Gods Holy and peculiar People. 7. Hos. 9. 3. IEHOVAH's Land, or the LORD's Land. Originally the Land, as all the Earth, was his: but this Land his peculiarly, Exod. 15. 17. The Mountain of his inheritance. 8. [...]sal. 8. 8. [...] The Land of Immanuel, That is, of Christ, God-with-us; because in that Land, Jesus Christ (1) was Isa. 7. 14. Promised to be Immanuell; (2) was actually Ma [...]. 1. 23. performed, and became Immanuell by his Incarnation, and Conversation therein with his people, and dying for his people. [Page 290] (3.) Had his royal [...]sal. 2. 6. [...] z k. 34. 23. and 37. 29. Luk. 1. 22. and 2. 11. Throne and seat of his Kingdom, his Church: and sat on Davids throne. In that land Jesus Christ was Born, lived, Preached, Wrought Miracles, Dyed, was Buried. And thence ascended into Heaven. III. Scripture-Commendations of this Land are many and Magnifical. Especially it is Commended in four respects. 1. [...]n respect of Gods peculiar choice of that Land, among and above all lands in the world, for himself and his people Israel. Hence God calls it Ezek. 20. 6. [...] had searched out diligent [...]y, &c. from [...] Perlustrare, investigare, scrutari, circumcundo & in gyrum; explorare circumqua (que). Pagn. Mercer. A land which he had espied for them. God that beholds all the earth at once, called and singled this land out from them all upon speciall diligence and most accurate observation. 2. In respect of Gods speciall eye, care and more immediate Providence over it. Deut. 11. 10, 11, 12. The land whither thou goest in to possess it, is not as the land of Egypt, from whence yet came out, where thou sowedst thy seed, and wateredst it with thy foot, as a garden of Herbs: But the land whither ye go to possess it, is a land of Hills and valleys, and drinketh water of the rain of Heaven: A Land which the LORD thy God careth for; The eyes of the LORD thy God are always upon it, from the beginning of the year, even unto the end of the year. 3. In respect of the singular wealth plenty and fruitfulness of it. Moses tels Israel; Deut. 8. 7, 8. 9. The LORD thy God bringeth thee into a Good Land, a land of brooks of water, of fountains and depths that spring out of valleys and hills, a land of wheat, and barley, and vines, and fig-trees, and pomegranats, a land of oyl-olive, and honey, A Land wherein thou shalt eat bread without scarceness; thou shalt not lack any thing in it; a land whose stones are ixon, and out of whose hills thou mayst dig brass. And God by Ezekiel stiles it [...]zek. 20▪ 6. A land flowing with milk and honey, which is the Glory of all lands. 4. In respect of Gods speciall presence therein, it was most dignified and Honoured above all the corners of the earth. For, there he planted Exod. 15. 16, 17. his own peculiar people, dwelling in the midst of them. There was the Mat. 4. 5. Psal. [...] 8. 1, 2. holy City, Ierusalem, the joy of the whole earth, wherein Math. 4. 5. Psal. 46. 4. Gods Temple was erected, the holy place of the habitacles of the most High. This was the Deut. 12. 11. 1 King. 8. 29. place where God chose to put his Name there. Here were 1 King. 8. 4, 6, 7, &c. Psal. 147. 19, 20. Exod. 25. 20, 21, 22. the Ark and all the sacred Utensils, The Priests, Sacrifices, and solemn Ordinances of God. And here the Lord dwelt between the Cherubims, vouchsafing his people sweet Communion with himself in all spiritualls. Psal. 147. 20. Rom. 3. 1, 2. He dealt not so with any Nation. IIII. Finally, The Mysticall signification of this Land was excellent. Heb. 11. 9, 10, 13, 14, 15, 16. This Earthly Country was a notable Type of a better, that is, an Heavenly Country. The Canaan below, of the Canaan above. So that when Israel came to live in Canaan, they came to live in a Typicall heaven, in an Heaven on earth: and when they dyed thence, they that dyed in Faith were but translated from one Heaven unto another. Wherein Canaan was a Type of Heaven, shall be evidenced hereafter. This was the Land of Canaan unto which God called Abram when he stablished his Covenant with him.
4. What manner of calling this was whereby God called Abram from his Country and kindred into the Land of Canaan. Gods Calling of Man [Page 291] is, in respect of the Condition or Imployment whereto they are called, either Ordinary, or Extraordinary. I. His Ordinary Calling is twofold. viz. 1. More Generall, whereby he generally calls and invites all men in the Church to a state of Christianity, to accept Christ by Faith, Repentance, &c. Thus Mat. 22. 14. and 20. 16. many are called: few chosen. 2. More Particular, when by his Providence he cals particular Persons to particular Functions, Imployments, &c. Some to be Masters, some Servants, some Magistrates, some Ministers, &c. Of this saith Paul, 1 Cor. 7. 20, 21, 22, 24. Let every man abide in the same calling wherein he is called, &c. II. His Extraordinary Calling, whereby he cals some special Person, to some special extraordinary task or imployment, whereto he calls not others. Thus Christ called the young man, for his tryall, Mat. 19 21. to sell all that he had, &c. Now here though Abraham seem clearly to be called with this speciall extraordinary calling, in a singular case, to leave his kindred and native Countrey, and to come into Canaan: Yet Gods Generall calling of Abraham to Christianity and true Piety may not here be excluded. It is most probable that when Abram was called from his native Country to Canaan, He was also called effectually from his idolatry in serving false gods, to the true worship of the true God; yea from his carnall and sinfull state by nature, to a spirituall and righteous state by Grace in Christ. For, 1. Abram before this Call, when he was beyond the river, and without Gods special Territories in Canaan, Iosh. 24. 2. served other gods, so did his Father and family: But after this Call Gen. 12. 4. 7. See also the whole History of Abram's life. he onely served the true God the LORD. 2. This Call Abram Heb. 11. 8. accepted by true Faith, and was singularly obedient thereunto; though he went out, not knowing whither he went. Such Faith and Obedience he could not have had, without effectuall Calling. Gods Call therefore wrought true Faith and Obedience in him, whereby he was enabled thus to close with Gods Call.
5. When God did thus call Abram; is diversly apprehended of by Writers. H. Brought on in his Gen. view of Scrip. p. 79. 1640. Some think this Call of Abram was first, when Abram was now 75. years old, from that place in Genesis; Gen. 12. 4. And Abram was seventy and five years old when he departed out of Haran. And that then the Promise was first made to him. But this seems to be a plain mistake. For, 1. This Context in Genesis speaks not of Gods calling Abram, and of his Promise to him, as then made when Abram was 75. years old: But as things done before. Gen, 12. 1, 2, 3, 4. Now the LORD had said unto Abram, Get thee out of thy Country, &c. This Text onely intimates that Abram was 75. years old, when he departed out of Haran, or Charran, (which was his way from Ur to Canaan) not when he departed out of Ur. And Steven truly reciting this Story, saith, Acts 7. 2, 3, 4. The God of glory appeared unto our Father Abraham when he was in Mesopotamia, before he dwelt in Charran, and said unto him, Get thee out of thy Country, and from thy kindred, &c. So then the LORD called him, and made his Promise to him, before he dwelt in Charran▪ And this is the more confirmed, In that before this time, [Page 292] Gen. 11. 31, 32. Terah Abram's Father is said to go forth of Ur of the Chaldees with Abram, Sarai, and Lot, to go into the Land of Canaan, and that they came to Haran, and dwelt there, and there Terah died. Doubtless Abram had been called before this, and acquainted his father with Gods call and Promise, who repenting of his idolatry was willing to go with his son Abram. 2. The due Computation of the time of Gods First Promise to Abram, will fix the time of Abram's Call, about the 70. or 71. year of his age. Gen. 12. 1, 2, 3. Gods first Promise to Abram being annexed at the same time to his Call of Abram, to move and perswade him the more effectually to accept and obey Gods Call. Now Gods First Promise to Abram was full Gal. 3. 17, 18. Exod. 12. 40, 41. 430. years before Israels going out of Egypt, and Gods giving of the Law to Israel. Therefore these 430. years carry the Promise backward to Abram's 70th or 71th year, there being exactly 430. years from Abram's 70th year, till the Giving of the Law. viz. Gen. 15. 13. 400. years Abram's Seed (that is, Isaac and his posterity) did sojourn as Pilgrims and strangers in a land that was not theirs. This term of their sojourning began when Isaac was born, Gen. 21. 5. Abraham being then 100. years old; and ended when Israel Exod. 12. 40, 41. came out of Egypt. The odd 30. years therefore end at Abraham's 100th year, and begin at Abraham's 70th year. This is the time when God made his First Promise to Abram: and also when God called Abram. They went both together.
Thus of the first Proposition, That God called Abram from his own kindred and Native Country, Ur of the Chaldees, into the Land of Canaan.
II. Proposition. God having thus called Abram from his kindred and Native Country, into the Land of Canaan, Established a Covenant with him. Here Consider, 1. That God thus dealt with Abram. 2. Why.
1. That God having called Abram from his kindred and native Country into the Land of Canaan, established a Covenant with him, isevident, (1) By that Confession of the Levites; Neh. 9. 7, 8. Thou art the Lord the God, who didst choose Abram, and broughtst him forth out of Ur of the Chaldees, and gavest him the name of Abraham, and foundest his heart Faithful before thee, and madest a Covenant with him to give the Land of the Canaanites, &c. to his Seed. (2) And this is yet more clear by the Historical Narrative of Gods dealing and dispensation with Abram herein. Whence it is plain, that after God had thus called Abram, He made Promises to Abram seven severall times. viz. 1. In Gen. 12. 1, 2, 3. with Acts 7. 2, 3. Ur of the Chaldees, called Mesopotamia, before he dwelt in Charran. 2. In Gen. 12. 6, 7. Sichem in the plain of Moreh. 3. In Gen. 13. 14, 15, 16, 17, 18. the Land of Canaan, after that Lot was departed from Abram. 4. After the Gen. 15. throughout. battell of the Kings, and Abram's rescue of Lot who was taken Captive by them, whereupon Abram was blessed by Melchizedeck, King of Salem. 5. When Gen. 17. thr [...]ughout. Abram was 99. years old, Then God revealed to him most Eminent Promises. 6. In Gen▪ 18. 10, 18. with 17. 16, 19. the plains of Mamre, when [Page 293] three Angels appeared to Abraham, a little before the overthrow of Sodom and Gomorrah. Then God the second time promised Isaac, of Sarah. 7. Finally, Gen. 22. 15. to 20. when God had tempted Abraham to offer up Isaac for a burnt offering, and Abraham in a sort offered him up. These seven times God renewed his Promises to Abraham; and all these were at, and after Gods calling of Abram. Before God called Abram, we read not of one Promise at all made to him by God.
Now three times of these seven, God established and renewed his Covenant with Abram. viz. 1. Immediatly upon and at his Calling of Abram out of his Country, &c. Gen. 12. 1, 2, 3. Then God made Promises to Abraham: And these promises the Apostle cals, Gal. 3 17. See also Acts 3. 25. The Covenant which was confirmed of God 430. years before the Law. No other Promises, but these at Abram's Calling, were 430. years before the Law, as hath been manifested. 2. After Abram had rescued Lot, and Melchisedeck had blessed Abram, Gen. 15. 18, &c. God made a Covenant with Abram by Sacrifices, divided in twain, promising to give Canaan to his Seed, bounding the Land. 3. When Gen. 17. 1, 2. &c. Abram was 99. years old, God established his Covenant most eminently with Abram and his Seed touching manifold blessings.
2. Why did God thus Establish his Covenant with Abram; having first called him from his kindred and native Country, Ur of the Chaldees, into the land of Canaan; and not before? I answer.
(1) Because, Abram before he was Called, was incapable of Gods Covenant and Promises. Gods Gal. 3. 17. Covenant, since Adam's Fall is established and Confirmed onely in Christ. And all 1 Tim 4. 8. Gods Promises both for the life that now is, and for that which is to come, are peculiarly appropriated to, and intailed upon, Godliness: being 2 Cor. 1. 20. Yea and Amen onely in Christ. Now Abram uncalled, was ungodly; a gross Idolater, serving other gods; without Christ, without God, and without hope in the world, as hath been shewed. He was, as such, uncapable of Covenant and Promises. God therefore cals him out of his Carnal state, as well as from his Carnal Friends and native Countrey: and in calling him, Principling him with Grace, Fits him for both Covenant and Promises.
(2) Because, Abram being so called of God, had great need of Gods Covenant and Promises, as Encouragements to accept and obey Gods Call. Consider, Whence, Whither, and by whom, Abram was called; and then it will appear that Abram had need of Singular Encouragement to accept such a Call. 1. Whence was he called? Gen. 12. 1. From his Country, and from his kindred, and from his fathers House. What? From his Native Country? That was grievous. A man hath a kinde of Native love to his Native Country. Yea, the very smoak of a mans Native Country is sweet to him. From his kindred? that was more grievous. Kindred and acquaintance by their society are the comforts of our life on Earth. From his Fathers House also? this was most grievous of all. To forsake Father and Mother, Brethren [Page 294] and Sisters, &c. this touched the quick: This is as the tearing of a limb out of the body. An hard task for flesh and blood. Yet Abram must forsake all. 2. Whither was Abram called? Gen. 12. 1. Into a land that God would shew him. Abram is called to follow God, Heb. 11. 8. he knew not whither. God told him not whither, at First: for the further discovery of his Faith and Obedience. This might seem against Reason, Wisdom, Profit, Comfort, yea against Natural affection: yet Abram is put upon it. 3. Who called Abram, who put him upon this imployment? Gen. 12. 1. The LORD, The LORD, whom he knew not, whom he consequently loved not, served not, feared not, &c. he called him that was ungodly, an idolater, a server of false gods, to forsake kindred and Country, to go he knew not whither. Abram might have had many doubts, disputes, demurs, and reluctancies within himself, against all this. But God at the very time when he first called Abram, spreads before him his Covenant and Promises, to encourage him to break through all these lets and discouragements. And in his First Covenant, and Knot of Promises, God promiseth to Abram, for his Encouragement, Gen. 12. 1, 2▪ 3. seven remarkable Benefits, viz. (1) An ample and numerous Posterity: And I will make of thee a great Nation. (2) A Divine benediction: And I will bless thee. In the bosome of Gods Benediction are comprized all necessary Temporal, and Spiritual mercies. (3) Eminency of Name and Fame in the world. And I will make thy name great. His name was great among the Iews: Hence, they said to Christ, Joh. 8. 53. Art thou greater then our Father Abraham? Great among the Heathen, as Iustin. H [...]st. l. [...]6. Ioseph Iud. An [...]iq. l. [...]. c. 15. Euseh de praep. Evang. l. 9. c. 4. Historians relate, and Great among us: we counting it an honour to be children of Abraham. (4) That He should be a Blessing: not only Passively in himself; but also Actively to others. He should be so blessed, that he should invite and instruct others to the same blessedness with himself; yea men wishing happiness to themselves or others, should wish the blessing of Abraham to fall upon them. (5) Divine Amity to his friends. And I will bless them that bless thee. (6) Divine Enmity against his Enemies. And I will curse him that curseth thee. (7) Finally, A Diffusion of the spiritual and everlasting blessing to all the families of the Earth, from Abram by Christ that according to the flesh was to descend of Abram. And in thee shall all families of the Earth be blessed. And this last is the Head and Glory of all these Promises. These were Gods Encouragements to Abram to hearken to his Call.
(3) Because, Self-denial is a Necessary Preparative to Christ, and [...]. to true Communion with God in him. God was pleased to think thoughts of grace and mercy to Abraham▪ intending to reveal Christ to him, and himself in Christ most eminently; not only for his own salvation, but for the salvation of his Seed also. To prepare him hereunto, he called him from his own idolatrous kindred, from his profane, ungodly and idolatrous Country, an Embleme of this wicked world: to Canaan a Country of Gods choosing, and a special type of Heaven. Abram could not at once both serve God, and idols: both [Page 295] enjoy Christ, and his carnal sinful superstitious Condition. Therefore God cals him forth. Thus the Spirit speaks to the Church, inviting her to Christ; Psal. 45. 10, 11. Hearken, O daughter, and Consider, and incline thine Ear; forget also thine own people, and thy Fathers House. So shall the King (that is, Christ,) greatly desire thy beauty: for he is thy Lord, and worship thou him. Thus Christ exhorteth; Luk. 9. 23. If any man will come after me, let him deny himself, and take up his Cross daily, and follow me.—And Luk. 14. 16. to 34. If any man come to me, and hate not father, and mother, and wife, and children, and brethren; and sisters, yea and his own life also, he cannot be my disciple. And this Self-Denyal he notably presseth afterwards by two Parables. Paul to this effect said elegantly to his Corinthians, disswading them from Communion in that neer marriage Relation with infidel idolaters; 2 Cor. 6. 19. to the End. What fellowship hath righteousness with unrighteousness? and what Communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an Infidel? and what agreement hath the Temple of God with idols? For ye are the Temple of the living God; as God hath said, I will dwell in them, and walk in them, and will be their God, and they shall be my people. Wherefore come out from among them, and be separate saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters; saith the Lord Almighty. The Lord God is infinite in Hab. 1. 13. purity, most Exod. 15. 11. glorious in holiness; and therefore Lev. 10. 3. will be sanctified in all that draw near unto him. They must renounce native impurities, that approach nigh unto him.
Thus it is clear, That God having called Abram from his kindred and Country to come into Canaan, established A Covenant with him: And why. Next to the last and and principal Proposition, viz.
III. Proposition. The Covenant which God established with Abram, having called him from his kindred and native Country to the land of Cahaan, was the Covenant of Faith touching Sinners Recovery by Iesus Christ. This may be evidenced by many Arguments. For▪
1. The very first revealing of this Covenant to Abram, which was at the time when God called Abram, is stiled The Preaching of the Gospel unto Abram. Gal. 3. 8. with Gen. 12. 3. The Scripture foreseeing that God would justifie the Heathen through faith, preached before the Gospel unto Abraham, saying, In thee shall all Nations be blessed. And what is the Gospel, but the Glad tidings of Sinners salvation by Christ? Now that's the Doctrine and Substance of the Covenant of Faith.
2. This first knot of Promises disclosed to Abram, when God called him, is called Gal. 3. 17. The Covenant which was Confirmed of God in Christ, 430 years before the Law, as hath been manifested. Gr. [...] unto Christ, or Towards Christ. Whereby is intimated (saith [...]ez. Annot [...]in Gal. 3▪ 17. Beza) that Gods Covenant graciously begun with Abram, was carried to One Christ, in whom alone that Seed of Abraham in Christ, both of Jews and Gentiles, is gathered together. So then whether we understand this Covenant, as having it's establishment in Christ, or its tendency [Page 296] towards Christ: It is clearly the Covenant of Fait [...] [...] him.
3. The Benefits and Mercies Promised of God in this Covenant, are peculiar benefits of the Covenant of Faith, and directly lead Abram unto Christ, and to salvation by him through Faith. As, Abram's covenanted Fatherhood. Gen. [...]7, 4, 5. Rom. 4. 17. My Covenant is with thee, and thou shalt be a Father of many Nations.—Thy Name shall be Abraham; for, a Father of Many Nations have I made thee. Here God Covenanted with Abram to make him A publique Father, not only of that one Nation of the Iews, but of many Nations, viz. of the Gentiles as well as of the Iews, Rom. 4. 12. who as children should walk in the steps of the faith of Abraham. So then Abraham's fatherhood in reference to many Nations, was not according to the Flesh, but according to the Faith. And his Faith had peculiar reference to the Rom. 4. 18. promised Seed: Gal. 3. 16, 28, 29. especially to Christ the eminent Seed, in whom alone all believers become the Seed of Abraham, and he their Father. Thus Abram's Covenanted fatherhood led him to Christ, and to salvation by him through Faith.
Abram's Covenanted Seed, led him to Christ, and to salvation by him through Faith. Gal. 3. 16. 28, 29. To Abraham and his Seed were the Promises made. He saith not, And to seeds, as of Many; But as of one, And to thy Seed, which is Christ.—And if ye be Christs, then are ye Abrahams Seed, and heirs according to the Promise.—Gal. 3. 7. They which are of Faith, the same are the children of Abraham.
The Covenanted Gen. 12. 3. & 18. 18. & 22. 18. Blessing upon all the Nations and Families of the Earth, in Abraham and his Seed, led Abraham to Jesus Christ the Purchaser and bestower of that blessing. For (1) Christ Meritoriously purchased and obtained this blessing, by becoming a Curse for us: As it is written; Gal. 3. 13, 14. Christ hath redeemed us from the Curse of the Law, being made a curse for us:—That the blessing of Abraham might come on the Gentiles through Iesus Christ: That we might receive the promise of the Spirit through Faith. 2. Christ efficaciously bestows and applies this blessing by Conversion and effectual Calling. Hence Peter said to the Iews; Act. 3. 25, 26. Ye are the children of the Prophets, and of the Covenant which God made with our Fathers, saying unto Abraham, And in thy Seed shall all the Kindreds of the Earth be blessed. Unto you first, God having raised up his Son Iesus, sent him to bless you, in Turning away every one of you from his iniquities. 3. And this blessing is not through the works of the Law, but the Faith of the Gospel. Gal. 3 8, 9. The Scripture foreseeing that God would justifie the Heathen through Faith, preached before the Gospel unto Abraham, saying, In thee shall all Nations be blessed. So then they which be of Faith, are blessed with faithful Abraham.
The Gen. 12. 7. & 13. 14, 15. & 15 18, 19, 20, 21. & 17. 8. Covenanted inheritance of Canaan, did lead Abraham and his posterity to Jesus Christ, and to salvation by him through Faith. For, 1. The Land of Canaan is stiled (as hath been already noted) Isa. 8. 8. The Land of Immanuel, That is, The land of Christ the Mediatour, God-man. 2. Canaan, the Land of Rest, was a special [Page 297] Type of Heaven, the eternal rest, as after will appear. And, as Ioshuah (whom the Apostle cals Heb. 4. 8, 9. with 3. 18, 19. & 4. 6. Iesus, he being herein the Type of the true Iesus Christ) brought the Israelites that believed into Canaan's Rest, they that believed not being unable to enter in: So Jesus Christ Ioh. 3. 16, 18, 36. Ma [...]. 16. 16. Heb. 4. 9, 10, 11. brings the believing Israelites into Heavens rest, all unbelievers being excluded.
Finally, That supereminent and fundamental Covenanted Mercy, That Gen. 17. 7, 8. God would be a God to Abraham and to his Seed after him, led him and his Seed to Christ, and to salvation in him by Faith. For, since Adam's Fall, and the breach of the Covenant of works thereby, God becomes not a God in Covenant to any Sinner, but only in and through Jesus Christ, 2 Cor. 5. 19. by whom God reconciled the world unto himself, not imputing their trespasses unto them. Hence, while Carnal man is Eph. 2. 12. without Christ, he is a stranger to the Covenants of Promise, and without God in the world.
4. The Conditions which God required of Abraham, and which he restipulated and performed to God in this Covenant, show clearly that this was the Covenant of Faith, touching Sinners recovery by Christ. These Conditions were besides others, Faith and Worthy walking. Both which are the Conditions of the Covenant of Faith: as hath Book II. ch. 2. Aphor. 2. Sect. 3. formerly been shewed. 1. Faith God implicitly required of Abraham, for the receiving of his Promises, which without Faith were of no consequence at all to Abraham. And Abraham not only implicitly restipulated to believe, but he Gen. 1 [...]. 5, 6. actually believed in the LORD, that his Seed should be numerous as the Stars. This Rom. 4. 17. to the end. Act of his Faith the Apostle most highly Commends. No one person in Scripture is more frequently and eminently commended for Faith, then Abraham: Gal. 3. 9. faithful Abraham: Rom. 4. 11. The Father of all Believers, &c. Now this Faith of his in God touching his Seed Promised, peculiarly respected his Rom. 4. 18, &c. Spiritual Seed, the faithful: but principally Christ, the blessed Seed. Hence Gen. 17. 17. Abraham rejoycing and laughing at the Promise and performance of Isaac, a type of Christ, is said to Ioh. 8. 56. rejoyce to see Christs day, and he saw it, and was glad. How did he See it? only by Faith: Expecting Christ to come of Isaac, for the blessing of all Nations. 2. Worthy walking God required in Abraham in all uprightness of Obedience. Gen. 17▪ 1, 2, 3, &c. I am God Almighty, walk thou before me, and be thou perfect. And I will make my Covenant between mee and thee, &c. Now Abraham walked most obediently to God, Especially Gen. 12. 1, 2, 3. In forsaking his own kindred and Country, for Canaan: having for his Encouragement, Christ promised. And Gen. 22. 9, 10. with Heb. 11. 17, &c. In Sacrificing of Isaac in a sort, whereby Jesus Christ and his Death, yea his Resurrection also, were prefigured. His Death, in that Isaac Gen. 22. 9, 10, &c. Heb. 11. 17, &c. bound and laid upon the Altar, was slain in Abraham's intention, and there wanted but one Act to compleat his Execution: His Resurrection from the dead, in that Isaac rose up from the Altar alive, whereupon the Apostle saith he was Heb. 11. 17, 18, 19. received from the dead in a figure. Thus God led Abraham to Christ, both by his Faith and [Page 298] Obedience. By his Faith, Abraham saw Christ born, in Isaac's Birth: and by both faith and obedience he saw Christ sacrificed, in Isaac's being offered up.
5. The Recompence which God bestowed upon Abraham for his accepting Gods Promises and Covenant by believing, clearly evinceth that Gods Covenant with Abraham was no other but the Covenant of Faith in Christ. What was this Recompence? A meer Evangelical recompence: viz. Iustification by Faith; For, Rom. 4. throughout. Gen. 15. 5, 6. Abraham believed in the LORD; and he counted it to him for righteousness. Abraham then was not justified by Working, according to the Covenant of works, but by believing, according to the Covenant of Faith. Now this justification by believing is pure Gospel. Rom. 3. 22, 24, 25, 26. And this is the righteousness of God by Faith of Iesus Christ.
6. Finally, Gods Confirmation of this Covenant with Abraham was such, that it declared it plainly to be the Covenant of Faith in Christ. This is very observable, That, as God renewed his Promises seven several times with Abraham, three of those being expresly stiled Covenants, as was before noted: So those three Covenants, which were all one for Substance, were every one of them Established and confirmed in Christ. For, 1. Of that Covenant, which was revealed first of all to Abraham in Ur of the Chaldees, the Apostle saith; Gal. 3. 17. That the Covenant that was confirmed before of God in Christ, the Law which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. And this Covenant had its accomplishment in the Act. 3 25, 26. Exhibition of Christ, as Peter in his Sermon shewed. 2. That Covenant which God renewed with Abraham after Melchizedeck had blessed him, was confirmed by Gen. 15, 8, 9, 10, 17, 18. Sacrifices cut in twain, a smoaking furnace, and a lamp of fire passing between those pieces. These, as all corporal Sacrifices appointed by God before Christs coming, Heb. 10. 1. were Types and Figures of Christ the true Sacrifice: by Heb. 9. 15, 16, 17. 1 Cor. 11. 25. whose death and blood the New Covenant or Testament is confirmed. And the Smoaking furnace, and lamp of fire, passing between the parts of these divided Sacrifices, seem to point out (according to the Ier. 34. 18. usuall solemnity of Covenanting) the Parties Covenanting, viz. on the one hand, Abraham's Seed, resembled by a A smoaking furnace, in reference to their Exod. 1. 11, 13, 14. Deut 4. 20. Ier. 1 1. 4. great afflictions in Egypt before they should come to Canaan; On the other hand, God in Christ, represented by A lamp of fire, who should lighten their darkness, and deliver them out of all their affliction and misery, and bring them into Canaan. Heb. 12. [...]. Exod. 3. 2. & 20. 18. God and [...]an. 10. 6. Revel. 1. 1 [...]. Christ in Scripture are compared to fire. This in my judgement, seems the most apposite interpretation of this vision of Abraham. And thus it notably points at Christ crucified, as the Establishment of his Covenant; as the Redeemer and Deliverer of his people. 3. That Covenant which God renew'd with Abraham when he was 99 years old, Gen. 17. 1, 2, &c. to v. 19. was Confirmed by the Sacramental token of Circumcision. [Page 299] Now, Rom. 4. 11. & 3. 21, 22, &c. Circumcision was a Seal to Abraham of the righteousness of Faith, and thats Christs righteousness. And it was a Type of Christ and his death, whereby our sins are destroyed, mortifi'd and put off. Col. 2. 11. In whom also ye are circumcised with the Circumcision made without hands, in putting off the body of the sins of the flesh, by the Circumcision of Christ.
By all these it is clear, That Gods Covenant established with Abraham, after he had called him from his Country, Kindred, and Fathers House to come into the land of Canaan, was the Covenant of Faith touching Sinners Recovery in Christ Iesus.
Corollaries, or Inferences resulting from the whole Aphorism, are divers. As,
1. God's Call first invites to Self-Denial. This is the very first clause of Gods Call of Abraham: Gen. [...]2. 1. Get thee Out of thy Country, and from thy kindred, and from thy fathers House. Herein God called him to deny himself in his Natural Relations, and to forsake Country, Kindred and Family, to follow God, yea to forsake his idolatry, and all the ungodliness of his carnal Condition, for his sake. Thus Gods Spirit first cals those to Self-Denial, that should be the Church and Spouse of Christ; Psal. 45. 10, 11. Forget thine own people and Fathers House, so shall the King greatly desire thy beauty. Thus Christ first invites all that intend to be his disciples, Mat. 10. 37, 38, 39. Ma [...]. 8. 34. Luk. 9▪ 23. & 14. 26. to the e [...]d. To deny themselves: and then to come and follow him. And this is one of the first fundamental Rules which the Grace of God, the Gospel of his Grace, teacheth; Tit. 2. 10, 11. To deny ungodliness and worldly lusts: and then live piously, righteously, and soberly, in this present world. To Isa. 1. 16, 17. cease to do evil: then to teach them to do well. To 2 Cor. 6. 16, 17, 18. come out from among Infidels, and be separate: and then God will receive us, &c. So that God's Call first invites to Self-Denial. Why? 1. Because, we are Luk. 18. 9, 10, 11, 12. Rom. 7. 9. Phil. 3. 7. Rev. 3. 17. naturally apt to dote upon our selves, to idolize our selves. We idolize our Self-wisdom, Self-will, Self-righteousness, Self-excellencies, &c. In this posture we are too self-ful, self-proud, self-happy, to accept of God, or Christ, or happiness by him. When God therefore cals us to Christ, he takes us off our own bottom, empties us of our selves, &c. makes us see that our wisdom, is but folly; our righteousness, but filthy rags; our merit, misery; our light, darkness; our strength, weakness; our perfections, imperfections; our all, nothing. Thus he Phil. 3. 7, 8. evacuates us, that there may be room in our hearts for him, and his Christ. [...] 2. Because, Since the fall Every man naturally is involved in such a Condition under Sin, Satan, &c. as is wholly incompatible and inconsistent with that state in Christ whereunto God cals. Eph. 2. 1, 2, 3. Act. 26. 18. Ioh. 8. 44. 2 Tim. 2. 25. Carnal men are wholly under the raign and Dominion of Sin and Satan: His children, his servants, his slaves, taken Captive by him at his will, &c. when God cals a carnal man to a spiritual state in Christ, he cals him to be Christs 1 Cor. 7. 22. 2 Cor. 10. 4, 5. servant and subject. Christ must be his sole Lord and King; every thought must be brought into Captivity to the obedience of [Page 300] Christ, &c. So that Sin and Grace, Satan and Christ are most Contrary Masters; they Mat. 6. 24. cannot be both lov'd at once, serv'd at once. Consequently Sin and Satan must be renounced by Self-Denial, that Christ may be accepted and closed with, by believing. This is the first Lesson in Christianity, This a Christians ABC. If thou art not yet entred upon the practice of this self-emptying Lesson of Self-Denial, thou art not experimentally acquainted with Gods call.
2. Gods Call, though never so contrary to flesh and blood, is very prevailing. How prevalent was it over Abraham? Abraham an idolater Josh. 24. 2., a server of strange gods, is called by the LORD, the only true God, whom he knew not; to Gen. 12. 1, 2, 3. come out of his native Country, Kindred, and Fathers House; to go into a land which God would shew him, that is, to go he Heb. 11. 8 knew not whither. Here was a strange call, seemed altogether against flesh and blood, sense and reason: yet it was a strong call, it prevailed over Abraham, and made him obedient. Thus God called Mat. 27. 44. with Luk. 23 39. to 44. the theif on the Cross, and His call so prevailed, that of a reviler of Christ, he becomes a Confessor of Christ; and that of Christ crucified, bleeding, dying, when Iews and Gentiles, and as it were all the world deny'd him, and were asham'd of him. Christ from heaven Act 9 1. to 23. called Saul: and his Call strangely prevailed over him, though at that time breathing out threatnings and slaughter against the Disciples of the Lord, and being in his Career of Persecution by the High-Priests Commission. For he not only ceas'd all his malice and madness against Christ and his members: but of an Enemy he became a friend; of a Missus est ad gentes, ex latrone pa [...]r, ex [...]upo [...]vis. Aug. de Temp. Serm. 74. p. 747. D. Tom. 10. Basil. 1569. Woolf, a Lamb; of a Persecutor, he became presently a Preacher of Christ and his Gospel. And of one of the worst children of Nature, he became one of the best children of Grace. So mightily doth Gods call prevail. It Convinces a man: It silences all objections and reasonings: It binds a man hand and foot: It makes a man any thing that God will have him. And no wonder; For, 1. Gods call is a most Isa [...]. 55. 1, 2, 3, 6, 7, 8. & 1. 16, 17, 18, 19. Mat. 11. 28, 29, 30. alluring and perswasive Call: 2. Not only alluring, but [...]oh. 6. [...]4. drawing: 3 Not only drawing, but even Luk. 14. 23. Compelling, that a man cannot chuse but submit thereto: 4. Nor only Compelling, but Eph. 2 1, 5, 6. Phil. 2. 12, 13 Jer. 31. 18, 19 Enabling the Soul sweetly to follow Gods Allurement, Drawing, and Compulsion.
3. God's call exceedingly improves and betters the Condition of them that are called. Hereby Abraham's condition was bettered four ways. 1. In that he was called from Chaldea, to Canaan, a far more excellent Country, the very Ezek. 20. 6. glory of all lands. 2. In that he was called from his natural kindred and fathers House, to a spiritual and supernatural kindred of Gods people in Christ, and to the Heavenly Fathers House, the Church, which is 1. Cor. 3. 17. the Temple of the living God. 3. In that he was called from serving other gods, which was grossest Idolatry: To serve and worship the only true God the LORD. 4. In that he was called from his Carnal Condition wherein he was overwhelm'd with sin and misery unspeakable, into a gracious state, wherein he [Page 301] was invested with Holiness, Righteousness and Happiness in Christ unutterable. Thus Abraham was a great gainer by Gods call. And who ever lost thereby? They that are effectually called by God, Loose 1 Cor. 6. 10, 11. Sin, gain Grace: Loose spiritual guilt and filthiness, gain a spiritual purity and cleansing: Loose Carnals, gain Spirituals: Loose Death and Damnation, gain life and salvation: Loose Hell and Satan, gain Heaven and God himself blessed for ever, Amen. Hence Jesus himself assures us; Ma [...]. 10. 29, 30. There is no man that (in obedience to his call) hath left House, and Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands, for my sake and the Gospels; But he shall receive an hundred fold now in this time, Houses and Brethren, and Sisters, and Mothers, and Children, and Lands, with Persecutions, and in the world to come Eternal life. Who would not now chearfully resolve to embrace Gods Call?
4 Gods Call is an Excellent preparative to his Covenant. Hereby Abraham was prepared for Covenant with God. Hereby Noah, David, the Iews, The Gentiles, all that were, or are taken into Covenant with God, are prepared also for Gods Covenant. With none of them God established his Covenant, till first he had called them. That passage is notable; Act. 2. 39. The Promise is to you and to your children, (that is, to you Iews, that are called already,) and to all that are afar off, (that is, to the Gentiles,) Even as many as the Lord our God shall call. So then Gods Call goes before his Covenant in Order of Nature, and Prepares thereunto. They then that are strangers to Gods Call, are Strangers to Gods Covenant.
But How doth Gods call prepare for Gods Covenant? Answ. Gods Call is either, 1. Only Outward and ineffectual Mat. 22. 14., Consisting only in the Outward tender of the Gospel, and in the accepting of that tender meerly in shew and Profession. And this Outward call prepares for the Outward Priviledges of the Covenant, as visible Membership in the Church, outward injoyment of the Ordinances, &c. Thus Ananius and Saphira his wife, Simon Magus, &c. were only outwardly called, and outwardly prepared for Gods Covenant, so that they partook of Baptism Act. 5. 1, &c. with 4. 32, 34, 35, 36, 37. & Act. 8. 13. the Seal of the Covenant. 2. Both [...]om 8. 28. 30. Ioh. 6. 44, 45. Outward and Inward, which is stiled Effectual Calling, consisting not only in the outward Gospel tender, but also in the inward effectual operation of Gods Spirit, perswading the heart not only in shew, but also in Truth sincerely to accept that tender; Thus Abraham here was effectually called, and prepared for the inward saving Benefits of Gods Covenant, as well as for the Outward. Now Gods effectual Call singularly prepares us for the Covenant of God, and all the Benefits thereof, Outward and Inward, (1) By Convincing us both of our Ioh. 16. 8, 9. A [...]t. 2. 37. Misery and undone state by Nature whilst without Christ, and of the Act. 4. 12. Necessity, and Heb. 7. 25. sufficiency of Christ to Restore us out of that misery. (2) By emptying us of all imaginary Phil. 3. 4. to 12. self-excellencies and self-perfections whatsoever by Self-denyal, that being Self-emptied there may be room in our hearts for Christ [Page 302] and his grace. This Self-denial being one of the first things that Gods call works us unto. ( [...]) By drawing us Ioh. 6. 44, 45. [...] ph. 2. 13, &c nigh unto God, who were afar off; and making us like unto God through his 2 Pet. 1. 4. divine Nature and Eph. 4. 24. Col. 3. 10. image given into us, who were before quite contrary to him. And when we are thus brought nigh to God, and made like him by effectual Calling, God condescends to us to deal familiarly with us by way of Covenant. He doth Ioh. 14. 21, 22, 23. manifest himself to his called ones otherwise then to the world: not only by his gracious presence with, and residence in them, but also by his familiar condescending to a Covenant way with them.
5. Gods Covenant in Christ proposed, doth mightily Encourage to accept Gods call imposed. Therefore God having Gen. 12. 1, 2, 3. called Abraham, he propounds presently his Covenant and Promises, to encourage him to embrace his Call. His Call was an hard task: but his [...]romises and Covenant were strong motives. The sweetness and attractiveness of these, did bear him up above the difficulty and harshness of that. And this is Gods way all along the Scripture, to annex his Isa. 55. 1▪ 2, [...], 4. Ma [...]. 11. 28, 29. 2 Cor. 6. Covenant and Promises to his Call, the more successfully to allure and draw us thereunto: And by this God hath wonderfully prevailed. See that glorious instance to this effect, in Peters Sermon, Act 2. 38, 39, 40, 41. He cals them to faith and repentance: To move them hereunto he propounds the Promise and Covenant to them and their children: And the same day were added to the Church three thousand Souls. [...]nd no wonder that Gods Covenant in Christ proposed, doth so mightily move to accept Gods call imposed: For, 1. Gods Covenant in Christ, tenders more real sweetness, satisfaction and happiness to them that are called, then ever they enjoyed or could enjoy in their carnal state. Yea lets a man see, that all that he counts happiness in his carnal condition, is nothing else but a delusion, a shadow, and real misery. Now the greatest happiness once apprehended, is most attractive. 2. Gods Covenant in Christ propounds recompences to them that are called, far surmounting all the difficulties and discouragements of their Call. As here to Abraham, &c. Now great recompences, raise up wonderfully magnanimous resolutions and mighty undertakings. If the promise of the Spoil of a City, makes Souldiers cheerfully embrace the Command of Scaling the wals, though to the peril of their lives: How much more may Gods promises of all Temporals, Spirituals, and Eternals, both in earth and heaven, make them readily accept his call against all impediments?
6. Gods Call and Covenant Spring meerly from the riches of his free Grace. Why? or whence was it else, that God called Abraham and established his Covenant with him in Christ? Not any thing in his Country, or kindred, or family, or in Abraham's own person could move or incline the Lord hereunto. For, 1. His Country was Chaldea. That was not the Country of Gods choice. Yea it was a Country extreamly addicted to abominable idolatry, and atheistical Astrology. [Page 303] 2. His kindred such, as he must forsake them, to follow God. 3. His fathers house had made defection from the true God, to the Iosh. 24. 2. serving of strange Gods. 4. Himself was Iosh. 24. 2. Rom. 4. 5. Idolatrous, Ungodly, and in his Carnal Condition. And his idolatry was the worst kind of Idolatry. Not a false serving of the true God: but a serving of false Gods. That was Ieroboams Idolatry, for which God gave him that infamous stile, 1 King. 12. 28, &c. Jeroboam the son of Nebat who made Israel to sin. This was Ahabs idolatry, for which he is taxed to do 1 King. 16. 30, 31. worse then Ieroboam and then all that were before him. Abraham by reason of his idolatry was an enemy to God, an hater of God: God counting idolaters Exod. 20▪ 5▪ haters of him, and threatning to visit their iniquity upon them to the third and fourth generation. Yet this Abraham, thus despicable and unworthy in himself, God cals and takes him into Covenant with himself. 5. God called him into Canaan, Ezek. 20. 6. a land flowing with milk and honey, The glory of all lands, which God had peculiarly espied out for him. And not only so, but he called him to the service of the true God; and into a Condition of true Grace in Christ. 6. At the self-same time God stablished Gen. 12. 1, 2, 3. with Gal. 3. 16. Act. 3. 25. a Covenant with him, stored with seven several Eminent Benefits, Jesus Christ himself, the Blessed Seed, being the Crown and glory of them all. Who can duly consider this gratuitous dispensation without astonishing admiration? Free-grace was the inward Impulsive or moving Cause of Gods Call of, and Covenant with Abraham. 7. Finally, God stablished this Covenant with Abraham of meer Grace through faith, that it might be a sure Covenant to all Abraham's believing Seed whether Iews or Gentiles. R [...]. 4. 16. Therefore it was of faith, that it might be by grace, to the End the Promise might be sure to all the Seed, &c. Here's free-grace indeed, Riches of free-grace, yea the Glory of the riches of Gods free Grace, to Abraham, in his Call and Covenant.
7. Iesus Christ and Sinners salvation by him was Revealed and applyed to Abraham. Christ was preached to Abraham of old, and Embraced of Abraham through Faith, by Gods Call and Covenant. Christ and Sinners salvation by him is no late, but an ancient mystery. The Iews ignorantly said to Christ, Ioh. 8. 57, 58. Thou art not yet fifty years old, and hast thou seen Abraham? Christ is as ancient as Abraham, and far more ancient too, in respect of the tender and efficacy of his Mediatourship, which began in Paradise. Before Abraham was, I am. How comfortable is this to us! He that was Abrahams Christ, is our Christ: he that was Abrahams Saviour, is our Saviour.
Thus of the first Aphorism;—That, God having called Abraham from his own Family, kindred and Native Country, Ur of the Chaldees, into the land of Canaan, established the Covenant of Faith with him in Christ.
APHORISM II.
GOd not onely established his Covenant with Abraham, but also with his Seed aftet him in their Generations.
In the former Aphorism we have seen, that God and Abraham were the Foederate Parties: In this second Aphorism we shall see, That Abrahams Seed were Subfoederates, (as some do stile them) Or, that Abrahams Seed, with himself, are constituted and accepted of God as one joynt-Party in Covenant with God. This is a point of singular Consequence to all Gods people, as after will appear. For clearing of it, I shall show, 1. That God established his Covenant of Faith not onely with Abraham, but with his Seed also. 2. What this seed of Abraham was, with which also God established his Covenant. 3. How he established his Covenant with his Seed. 4. Why God extended his Covenant to Abrahams seed. 5. What Corollaries, or Inferences may result from the whole.
I. That God established this his Covenant of Faith, not onely with Abraham, but with his seed also in their Generations, is evident divers wayes. viz.
1. By Gods directing of his Foederall Promises not onely to Abraham, but also to his Seed. Gen 13. 14, 15, 16, 17. And the LORD said unto Abram, after Lot was separated from him, Lift up now thine eyes, and look from the place where thou art, &c. For, all the land which thou seest, to thee will I give it, and to thy seed for ever. Again upon Abrahams offering up of Isaac, the LORD said; Gen. 22. 15, 16, 17, 18. That in blessing I will bless thee, and in multiplying I will multiplie thy seed as the starres of heaven, and as the sand which is upon the sea-shore; and thy seed shall possess the gate of his enemies: And in thy seed shall all the nations of the earth be blessed. And Paul saith; Gal. 3. 16. See also Rom. 4. 13. Now to Abraham and his seed were the Promises made. The blessed Virgin Mary also, in her song of Praise, after she was conceived with Christ, said by the Spirit; Luk. 1. 54, 55. He hath holpen his servant Israel, in remembrance of his mercy, As he spake to our Fathers, to Abraham, and to his seed for ever. Now God directing his Foederall Promises to Abrahams Seed, as well as to Abraham; joyned them both in his Promises and Covenant.
2. By Gods Expressing and mentioning not onely of Abraham, but of his Seed also as Parties, in every renewing of his Covenant with Abraham. His Promises he renewed seven times with Abraham: His Covenant thrice, as hath been noted. Now in all those his renewings of Covenant with Abraham, his seed is expresly Mentioned. In the first, which was a Covenant confirmed 430. years before the Law, God said; Gen. 12. 1, 2, 3, 7. with Gal. 3. 17. Acts 3. 25, 26. And in thee shall all Families of the earth be blessed; which Covenant Peter alledging in his Sermon, recites it thus; Act. 3. 25. And in thy seed shall all the kindreds (or, families) of the earth be blessed. That Scripture saith, In thee: This, In thy seed. So then, both [Page 305] Abraham and his Seed were expresly mentioned as Parties in this first renewing of Covenant. In the seccond Renewing of Covenant, it is said; Gen. 15. 18. In that same day the LORD made a Covenant with Abram saying, unto thy Seed have I given this land. In the third Renewing of Gods Covenant with Abram, his Seed is most eminently expressed as a joynt party with Abraham to Gods Covenant. Gen. 17. 7, 8. And I will establish my Covenant between me and thee, and thy Seed after thee, in their Generations; To be a God unto thee, and to thy Seed after thee, and I will give unto thee, and to thy Seed after thee, the land wherein thou art a stranger, all the Land of Canaan, for an everlasting possession; And I will be their God.
3. By [...] of the Seal of this Covenant, Circumcision, not onely upon Abraham, but also upon his Seed: yea, and upon the stranger in his house. Gen. 17 9. o 15. And God said unto Abraham, Thoū shalt keep my Covenant therefore, thou, and thy seed after thee, in their generations. This is my Covenant, which ye shall k [...]ep between me and you, and thy seed after thee; Every man-childe among you shall be circumcised. And ye shall circumcise the flesh of your foreskin, and it shall be a Token of the Covenant betwixt me and you. And he that is eight dayes old shall be circumcised among you, &c. Thus God imposed circumcision, the Token of the Covenant upon, Abraham and his Seed: Consequently both Abraham and his Seed were accepted by God as a joynt-party in Covenant with him; Admission to the token or Seal of the Covenant, alwayes presupposing an interest and part in the Covenant: Otherwise the Token and Seal should signifie nothing, but onely Seal a Blank.
II. What this Seed of Abraham was, with which God entred into Covenant, as well as with Abraham: is next to be explained. Here 1. VVe must distinguish. 2. Determine.
1. Abrahams seed is in the first place to be Distinguished: and it is chiefly of three Sorts. viz. 1 Onely Naturall. 2 Onely Spirituall, 3 Both Naturall and Spirituall. I. His Seed meerly Naturall, were all those that Naturally according to the flesh descended of Abraham by Propagation, but walked not in the steps of his Faith by Imitation. Thus Gen. 21. 13. Ishmael begotten by Abraham of Hagar the Bondwoman, was Abraham's Seed: and so all the Ishmaelites. Thus all Iohn 8. 37. Rom. 9. 7, 8. and 2. 28, 29, Carnall Israelites were Abrahams Seed also; That is, His Naturall Seed onely: the Seed of his Flesh onely in Isaac: not the Seed of his Faith. II. His Seed meerly Spirituall, were and are all those that spiritually walk in the steps of Abrahams Faith, as children after a Father by Imitation, though they descended not at all from Abraham by Propagation, or Natural Generation. Thus all the Rom. 4. 11. 12, 16, 17. Believing Gentiles, are the Seed of Abraham, the children of Abraham. So the Apostle tels the Galatians, who were Gentiles; Gal. 3. 29. And if ye be Christs, then are ye Abrahams Seed, and heirs according to the Promise. All Believing Gentiles are reckoned by Scripture for Abraham's Seed, in three respects. 1. In respect of a singular [Page 306] Spirituall Generation. For Abraham did in a sort analogically beget them, by a kinde of Spirituall Generation, by believing that promise of a Seed, Gen. 17. 5. Rom 4. 16, 17. A Father of many Nations have I made thee:—Thou shalt be a Father of multitudes of Nations. That is, not onely of the Iews, which was but one Nation: but also of the Gentiles. Hence the Gentiles are called Rom. 4. 16, 17. The Seed which is of the Faith of Abraham, who is the Father of us all. 2. In regard of Imitation. For as children tread in the Fathers steps, and imitate them naturally: So believing Gentiles Rom. 4 12. with Ioh. 8. 39. walk in the steps of that Faith of Father Abraham Spiritually: and do the works of Abraham. Abraham is their Patern and Example: and they follow him in Believing, and well-doing. 3. In respect of Succession. [...] Gentiles succeed Abraham, as children a Father, both in his [...], and in his Inheritance. (1) In his Blessing. Gal. 3. 8 9 The Scripture foreseeing that God would justifie the Heathen through Faith, preached before the Gospel unto Abraham, saying, In thee shall all nations be blessed. So then, they which be of Faith are blessed with faithfull Abraham. (2) In his Inheritance. Children succeed their Parents in their Inheritance, lands, and Possessions: so believing Gentiles succeed Abraham in his inheritance. Rom. 4. 13. - 16. Gal. 3. 29. The Promise that he should be the Heir of the world, was not to Abraham, or to his seed, through the Law, but through the righteousness of Faith. Therefore it is of Faith, that it might be by grace; to the end the Promise might be sure to all the Seed, not to that onely which is of the Law, but to that also which is of the faith of Abraham, who is the Father of us all. III. His Seed both Naturall and Spirituall was twofold, viz. 1. Ordinary. So all [...]he believing Iews, that Naturally were of Abraham's Flesh, and supernaturally followed Abrahams Faith, (e) were Abrahams Naturall and Spirituall Seed.(a) Rom. 4. 12, 16. 2. Extraordinary. So onely that supereminent Seed of Seeds Jesus Christ is the extraordinary and superlative Mat. 1. 1 &c. Heb. 2. 16. Gal. 3. 16. Seed of Abraham: extraordinarily descending from him according to the flesh, being Luk 1. 27, 35. Mat. 1. 20, 23, 25. conceived by the holy Ghost of a Virgin of Abrahams line; and being Gen. 12. 3. and 22. 18. Act. 3. 25 26. Gal [...] 3. 8, 9, 13, 14. extraordinarily Promised to Abraham, according to the Spirit, not onely for the blessing of Abraham, his family, and the Iews, but of all the Nations and families of the Earth. Thus Christ is Abrahams Seed, [...] His Primary blessed Seed indeed. These now are the sorts of Abrahams Seed.
2. This distinction of Abrahams Seed premised, come we next to Determine, with which of these Seeds of Abraham God established his Covenant, as well as with Abraham. The Scripture clearly determines this point for us, both Negatively and Affirmatively. I. Negatively, That the meer Natural Seed of Abraham by Hagar, whether Ishmael, or Ishmaelites, are not the Seed of Abraham wherewith God established his Covenant and Promises. For. 1. Abrahams carnall Seed, meerly after the flesh, are Gen. 17. 19, 20, 21. Rom. 9. 7, 8. set in a plain contradistinct opposition to the promised Seed, with which God established his Covenant. 2. The carnall Seed of Abraham, viz. Ishmael, [Page 307] was cast out of Abrahams house, by Gods special direction; that it might not inherit with the Seed by Promise. Gen. 21. 10, 12. Gal. 4. 30. Cast out the bondwoman, and her son; for the son of the bondwoman shall not be heir with the son of the free woman. Now that Seed which was excluded from the Covenanted-Inheritance, is excluded from the Covenant also. 3. The meer carnall Seed of Abraham were so far from having Gods Covenant established with them, that they are not counted children; that is, the children of God in Covenant. For, Rom. 9 6, 7, 8, 9. They are not all Israel which are of Israel: Neither because they are the Seed of Abraham, are they all children; but in Isaac shall thy seed be called. That is, they which are the children of the flesh, these are not the children of God: but the children of the Promise are counted for the Seed.
Doubt. But if Abrahams meer carnall Seed, were not the Covenant Seed; if with them God established not his Covenant at all, but onely with Isaac, and with them that descended of him, &c. How came it to pass, that Ishmael, the son of Abraham by the bondwoman, Gal. 4. 23, 23. who was born after the flesh, was Gen. 17. 10, 11. 12, 13, 14, 23. circumcised, and that by Gods appointment? could he partake of Circumcision, the Token of the Covenant, and not have Gods Covenant established with him? Answ. 1. Some do here distinguish of mens being in Covenant with God, which is Either in respect of the Outward Administration onely, Or in respect of the inward Efficacy and saving operation also. Ishmael was (say they) admitted into Covenant with God; according to the outward Administration, not according to the inward Efficacy. 2. Some say, that Ishmael was admitted to the Temporall, but not to the Spirituall benefits of the Covenant. But neither of these Resolutions seem fully to satisfie the Doubt. Nor was Ishmael admitted to all the temporal benefits of the Covenant. Canaan was not conferred upon him or his posterity. 3. They resolve best, who say; That Gods Covenant was established and setled upon Isaac and upon his posterity, as heirs of the promised blessings; and as the Root of whom the Eminent Seed of Abraham Jesus Christ should spring according to the flesh. Yet so, as that neither Ishmael nor Gentilish strangers, that would joyn themselves to Isaac in Abrahams Family, should be excluded, till they excluded themselves by unbelief. Hence Ishmael, and all other males born in Abrahams house, or bought with his money, and Esau, &c. were circumcised, and reputed as Abrahams Additionall Seed, and under Covenant, till they fell away, and discovenanted themselves. And they utterly falling away from the Faith, their Seed are not counted the Covenant Seed; no not according to the outward Administration. To this effect Ioan. Calvin. in Com. ad Gen. 17. 19. Calvin D. Pare [...] in Com ad Gen. 17. 19 Pareus, and others resolve this doubt. Consult them. II. Affirmatively, the Scriptures resolves, 1. That God first and immediatly settled and established this Covenant upon Isaac, Abrahams naturall son by the free woman, according to the Promise. And therefore, though Gen. 17. 18, 19, 20, 21. and 21. 10, 11, 12, 13. God promised divers eminent temporall blessings to Ishmael, because he was Abrahams Seed; [Page 308] As, To blesse him, To make him fruitfull, To multiply him exceedingly, that he should beget twelve Princes, and To make him a great Nation. Yet God, as to the point of the Covenant, said plainly, But my Covenant will I establish with Isaac, whom Sarah shall bear unto thee.—And [...]; Gen. 2 [...] 12. Rom. 9. 7, 8▪ 9. In Isaac shall thy seed be called, that is, Thy Covenant Seed shall be onely in him: and not in Ishmael, further then as he joyns with Isaac. 2. That in Isaac God established his Covenant also with all his Ordinary Naturall Seed, that ordinarily descended from him according to the flesh; viz. with the whole Nation of the Iews descending from Isaac and Iacob. Gen. 17. 19. And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my Covenant with him for an everlasting Covenant, and with his Seed after him. So that the whole body of the Jewish Nation, being Isaac's ordinary Naturall Seed according to the flesh, were reputed Gods Covenant-people, and Abrahams Seed, till the time of Reformation after Christs coming; when the Iews broke themselves off by unbelief, and the Gentiles were grafted in. All that whole Nation, till then, were Gods Covenant-People according to the Outward Administration, and many of them according to the inward Efficacy of the Covenant. Hence Christ confesses Joh. 8. 37. that the wicked Iews, who were not Abrahams Seed indeed savingly, yet were his Seed foederally according to the outward Dispensation. And the Apostle tels the Iews who put Christ to death; Acts 3. 25. Ye are the children of the Prophets, and of the Covenant which God made with our Fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Isaac's naturall Seed may be considered, (•) As meerly naturall and carnall, descending from him according to the flesh, as the carnall Iews. And these, even the whole Jewish Nation, were in Covenant with him, according to the Outward Administration, had the Oracles, Promises, Sacraments and Ordinances dispensed to them, and were brought into Canaan. (2) As both Naturall and Spirituall, as believing Iews. And these were in Covenant with Isaac according to the inward saying Efficacy. 3. That God established his Covenant with Abrahams extraordinary Naturall and Spirituall Seed, Jesus Christ. Gal. 3. 16. Now to Abraham and his seed were the Promises made. He saith not, and to Seeds, as of many, but as of one, and to thy seed, which is Christ. And afterwards Gal. 3. 17. The Covenant with Abraham is said to be Confirmed of God in Christ. And Christ is stiled Gal 3. 19 The Seed unto whom the Promise was made. 4. Finally, That Gods Covenant was established, not onely with them that were Abrahams Seed both Naturally and Spiritually, but also with those that were his meer Spiritual Seed, viz. The believing Gentiles. Gal. 3. 8, 9. The Scripture foreseeing that God would justifie the Heathen through Faith, preached before the Gospel unto Abraham, saying, In thee shall all Nations be blessed. So then they which be of Faith, are blessed with faithfull Abraham. And Gal. 3. 13, 14. Christ hath redeemed us from the curse of the Law, that the blessing of [Page 309] Abraham might come on the Gentiles through Iesus Christ. Gal. 3. 29.—And if ye be Christs, then are ye Abrahams Seed, and heirs according to Promise. Hence Rom. 4. 13, 16. Gods Promise to Abraham is said to be sure, not onely to the faithfull Iews, but to the believing Gentiles also. This is Abrahams Seed with whom God stablished his Covenant.
III. How Gods Covenant was established with this seed of Abraham, requires in the next place a little Explication. For here some difficulty discovers it self. In that God saith, Gen. 17 20. 21. But my Covenant will I establish with Isaac: and the Apostle saith; Rom. 4. 16. The Promise is sure to all the Seed, both Jews and Gentiles. Who, Gal. 3. 29. if they be Christs, then are they Abrahams seed, and heirs according to Promise. And yet elsewhere all this seems to be contradicted, by those words; Gal. 3. 16. To Abraham and his seed were the Promises made. He saith not, And to Seeds as of many; but as of one, and to thy seed, which is Christ. Therefore Gods Covenant and Promises to Abraham seem not to be established with many Seeds, as with Isaac, and the Iews descending of him; and with the believing Gentiles: but onely with one seed, viz. Christ. How shall these things be reconciled?
These Scriptures seemingly opposite, may be clearly reconciled, and the harmonious agreement of them evidenced, by considering How and in what sort God established his Covenant with Abrahams seed. I offer it in these few Particular Positions. viz.
1. God established his Covenant with Abrahams seed as with one, and not as with many. I grant that Abrahams Covenant-seed was in it self manifold, viz. Natural Iews, believing Iews, believing Gentiles, and Christ: as hath been distinguished. Yet with these God established his Covenant, not in the notion of multiplicity, but in the notion of unity: not as they were many Seeds; but as they were all one seed. Gal. 3. 16. To Abraham and his Seed were the Promises made. He saith not, And to Seeds, as of many: but as of one, And to thy Seed.
2. This one Seed of Abraham to whom God made his Promises, and with whom he stablished his Covenant, was onely CHRIST. Gal. 3. 16. He saith not, And to Seeds, as of many; but as of one, And to thy Seed, which is Christ. Here under the word CHRIST, The Apostle comprehends all Abrahams Covenant-seed, to whom thefoederal Promises were made: viz. both believing Iews, believing Gentiles, and the Lord Iesus himself. All these are but One Christ, and God looked upon them all as One Christ, when he established his Covenant with them. This is a Mystery which very few do aright observe. Yet it need not seem strange to us, if we intentively consider, 1. That Christ the last Adam recollects and gathers together in one all things, as the first Adam broke, scattered and dissipated all things. [...]. 1. 10. with Col. 1. 20. That in, the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are in earth, even in him. Here the Greek word ( [...]) translated, mightgather-together-in-one; is very Emphaticall. And hath as Eez. in Annot. ad Eph. 1. 10. Beza [Page 310] notes, a double Etymon. One as it alludes to the word [...], An head, and so it signifies, To-recollect-to-one-head; that is, to Christ the Son of God, Head of the Church. The other, as it hath respect to the word [...], which denotes A brief collection of many parts into one whole, As when an Oratour recapitulates briefly his Arguments: or as an Arithmetician, brings many Sums into one Totall. Thus the whole Church of believing Jews and believing Gentiles, are recollected as it were into one Mass, and digested into one Body under and with Christ the Head. Christ and this Church do coalesce and grow together in one. 2. That, this recollection of the Church in Christ, and union thereof to Christ, is so neer and intimate, that both Head and body are expressed under this one Word CHRIST. 1 Cor. 12. 12. For as the body is one, and hath many members, and all the members of that one body being many, are one body: So also is Christ. Here the word Christ is a collective term, and comprehends both head and body: The head and body are one Christ. Hence; The Church, which is his Body, is called Eph. 1. 23. The fulness of him that filleth all in all. And hence, Gal. 3. 28. Iew and Greek, bond and free, male and female are said to be all one in Christ. In like manner the word Christ, is a collective term, in that phrase; Gal. 3. 16. S [...]e M [...] W. Pe [...]kins in his Comment. hereon. But as of one, And to thy Seed which is Christ. And it comprehends (as Mr. Perkins hath rightly noted) First and principally Iesus Christ the Mediator and Head of his Church: and then secondly all Iews and Gentiles believing, that are set and grafted into Christ by their faith. 3. That since the fall, none are or can be accepted of God, but as they are in Christ, and one with him; either Intentionally by eternall Eph. 1. 4, &c. Election, or Actually by, effectuall Rom. 8. 30. 31, 32. Vocation. Jesus Christ is Col. 1. 13 the son of Gods love, infinitely dear to the Father for his own sake. Mat. [...]. 17. This is my beloved son in whom I am well pleased. And all that are Christs, become accepted of God, and are dear unto him, onely in Christ, and for Christs sake. Eph 1. 6. He hath made us accepted in the beloved. Whilest therefore we are without Christ, God looks upon us as Rom. 5. 10. Col. 1. 21. enemies, not as friends: As [...]it. 1. 15. 16. abhorred and abominable, not as acceptable: and as strangers from the Covenants of Promise, not as Parties to Gods Covenant. Eph. 2. 12. That at that time ye were without Christ, aliens from the Commonwealth of Israel, and strangers from the Covenants of Promise.
3. This CHRIST, the seed of Abraham, with whom God established his Covenant and Promises, is Primarily Iesus Christ the Mediator and Head of the Church; Secondarily all Iews and Gentiles incorporated into him, as his mysticall body by believing. First God establishes his Covenant and Promises on Christ the last Adam; He is the Foundation and Complement thereof: 2 [...]. 1. 20. Fo [...] in him all the promises of God are Yea, and they are in him Amen. (Of the blessed transaction betwixt God the Father and Jesus Christ in this respect, hath Book II. Chap. 2. Aphor. 2. Sect [...]on 2. [...]nd Section 3. formerly been treated at large.) Then, in Christ he establisheth his Covenant on them that are Christs, for his sake, whether they be [Page 311] Jews or Gentiles believing on him. The Psal. 14. 7. 19, 20. and 50. 5. Rom. 3. 1, 2. Iews had the first dispensations of Gods Covenant committed to them, before Christs coming in the flesh: The Mat. 21. 43. Act. 13. 46, 47. Gentiles the next Dispensations after Christ: yet so, as Gentilish Proselytes believing, were incorporated into the Jewish Church then; and Iewish Proselytes believing are incorporated into the Gentilish Church now.
4. With this seed of Abraham (Christ Mysticall, Head and body,) God Gen. 17 7. establisheth his Covenant for ever. That is, not onely with Jesus Christ the Mediator for ever; but with his body, and all his believing Members, and with their believing Seed, and with their Seed's Seed for ever, to all Generations: till they break themselves off from Christ and his Covenant by unbelief. Nor can there be one instance given in all the holy Scripture, that God did ever cast off and forsake any of the Seed of the Faithfull from Generation to Generation, till first they cast God, Christ, and Covenant off by unbelief. Isa. 59. 21. As for me, this is my Covenant with them, saith the LORD, My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, saith the LORD, from henceforth and for ever.
Thus and in this sort God established his Covenant with Abrahams Seed.
IIII. Why hath God thus extended his Covenant not onely to Abraham, but to his seed also? I answer; God established his Covenant with Abrahams Seed, as well as with Abraham himself:
1. From the superabundant riches of his Grace, love, and bounty to Abraham. Abraham was very dear to God, and precious in his sight, and was peculiarly stiled, Isa. 41. 8. Jam. 2. 23. The Friend of God. The Lord honoured him with many blessings, and priviledges. And so great was his kindness to him, that it was not confined and limited onely to Abrahams Person, but overflowed also even to Abrahams posterity. Love is most liberall and bountifull to dear friends; our love and kindness to such reacheth forth also even to their children for their sakes: Gods Love is most liberall, it is liberality and bounty it self; and thereupon he admitts not onely Abraham, but his Seed into Covenant with him. Gods jealousie or Zeal is infinite: There's the Zelus indign [...]ntis, Zelus amantis. Zeal of his wrath, and the Zeal of his love. In the Deu [...]. 5▪ 9, 10. Jer. 32. 18. Zeal of his Wrath he punisheth the iniquity of the Fathers upon the children, to the third and fourth generation of them that hate him: But in the Zeal of his love he sheweth mercy to thousands of generations of them that love, and obey him.
2. For his own special honour and Glory. In this and every Dispensation of the Covenant of Faith the LORD singularly intended his own Glory. It is an honour to Masters of Families, Nobles and Princes, that they have many Servants, many Subjects: and those not facti, made such; but n [...]ti, born such. This was part of Abrahams honour, Gen. 14. [...]4. that he had 318. trained servants born in his own house. And this was part of K. Solomons▪ visible Glory, that he [Page 312] had not onely subjects born in his own kingdom; but also Eccles. 2. 7. servants born in his own House. And it were a great reproach and indignity to any Prince, to have any persons born in his Kingdom, to which, not himself, but a forraign Prince, yea an enemy, hath legall and visible claim, and can challenge them as his Subjects. In like sort the LORD God for his own Glory did not onely take Abraham, but all his Seed in Isaac into Covenant with himself. All that shall be born of them, shall visibly be at least his Covenant-people by their very Birth, and shall have the visible token of his Covenant upon them. So that though Gods grand Enemy Satan hath visibly all without the Church as his Subjects and vassals: Yet shall he not lay visible claim to any of the children of those that are the Covenant-people of the Most-high.
3. Because Sundry of the Benefits and Mercies which God Covenanted and promised to Abraham, were not to be performed actually to Abrahams person, but to his Seed: therefore God Covenanted both with Abraham and his Seed. Thus God Covenanted Gen. 15. 13, 14. to bring Abrahams Seed out of Egypt after 400. years servitude, and that they should come out with great substance. Gen. 13. 16. and 15. 5. To make his seed as the dust, and as the starres for multitude. And, Gen. 12. 7. and 13, 14, 15. and 15. 18. &c. and 17, 8. To give unto them all the Land of Canaan for their inheritance. All these Benefits were to be performed long after Abrahams Death: therefore God Covenanted them to his Seed, as well as to himself.
4. Because Iesus Christ, in and upon whom Gods Covenant and Promises were chiefly bottomed, founded, and established, Mat. 1. 1. &c. Gen. 12. 3. and 22. 18. was to descend of Abraham according to the flesh, as Abrahams Eminent Seed, as his Seed of Seeds, in whom all the Nations of the earth should be blessed. Hereupon God extends his Covenant to Abrahams Seed, therein having principal respect to Christ the blessed Seed, the glory of Abrahams house, the Center of the Covenant, and the Pillar of all the Promises:
V. Corollaries or Inferences hence are divers. Did God establish his Covenant not onely with Abraham, but also with his Seed after him in their Generations? Then
I. All Abrahams Seed were ioint Parties with Abraham in this Covenant which God established with him. God was the Party Promising, on the one hand: Abraham and all his Seed were the joynt-Party Restipulating, on the other hand. These were the Feederate Parties to this Covenant.
But how, and in what particular Notion, were God, Abraham, and his Seed, the Foederates or parties to this Covenant? I answer; In this Notion especially, viz.
1. God Covenanted with Abraham as an [...] Gen. 17. 1, 2, &c. An Almighty, or All-sufficient God, As an All-sufficient Fountain of Benediction, and Protection, and Remuneration; Promising eminently to Gen. 12. 1, 2, 3. and 15. 1, 18. bless Abraham and all the Nations of the earth in him; being also his shield and exceeding great Reward, &c. And the LORD told Moses, that [Page 313] he revealed himself in this Notion, and by this Name of God Almighty, or God Alsufficient to Abraham, and to his Seed. Exod. 6. 2. 3, 4. I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty: but by my name IEHOVAH was I not known to them. And I have also established my Covenant with them, to give them the land of Canaan, &c. that is, I dealt with Abraham and his Seed by Covenant as an Almighty God, able to do enough for them, and promising Canaan and other benefits, but I dealt not with them as IEHOVAH, giving actual beeing and Subsistence to my Promises, I performed not my Promises to them. That I reserved for this time, and for this Generation.
2. Abraham received Gods Covenant and promises, restipulating with God; 1. Not only as a Type of Christ the true Isal. 9. 6. father of the faithful; 2 Nor only as an Example to his Seed, who should walk in the imitable Rom. 4. 12. steps of his Faith and Obedience 3. But as an Ordinance for conveyance of the same Covenant to all the Confederates with God therein. That so all who should receive this Covenant from God in Christ afterwards, must also draw and derive it by Faith through Abraham, to whom the promise was made. To this effect God said to him; Gen. 17. 4. Behold my Covenant is with thee: and thou shalt be a father of many Nations. Whereupon the Apostle stiles him Rom. 4. 11, 12, 13, 16. the father of all the Faithful. (In what sense, shall after be declared in opening the Matter of this Covenant.) And Gal. 3. 7. 29. all the faithful are called and counted the children of Abraham, and the Covenant-seed of Abraham.
3. The Seed of Abraham are also taken with Abraham into Covenant with God, as the Seed of Abraham come under the Notion of CHRIST. Gal. 3. 16. To Abraham, and his Seed were the Promises made. He saith not, And to Seeds, as of many; but as of one, And to thy Seed, which is Christ. Here, this word CHRIST is a Collective word, and signifies both Head and Body with all the members. Gods Covenant then was made with Abrahams Seed, as they were one Christ, viz. I. With Abraham's Eminent seed, Iesus Christ the Mediatour: The true root, stock, Head, and elder brother of all Abrahams Seed. To and with him was Gods Covenant and Promises chiefly and principally made. To Jesus Christ I say, (1) Not only as Maker and Contriver of the Covenant and Promises together with the Father. Omnia opera Trinita [...] ad extra sunt ind [...]visa. All the works of the Trinity without, being individed, and belonging to all the three Persons. (2) Nor only as the Meritor of Gods Covenant and Promises, by satisfying of divine wrath for the breach of the first Covenant, the Covenant of works. (3) Nor only as Ratifier of Gods Covenant & Promises by his own death and blood. (4) Nor only as having the chief part and principal intererest in the Covenant and Promises, as the Eminent-Seed of Abraham, and head of the Church. (5) But also as the very Magazine, Common Receptacle, and publique Treasurer of all Gods Promises for his Church, for the whole Seed of Abraham. For, 2 Cor. 1. 20. all the Promises of God [Page 314] in him are yea, and Amen, to the glory of God. So that, as all that went down into Egypt for corn, were to go to Ioseph for it, who was the Treasurer of the Corn: So all that want Gods Covenant and promises, and the Comforts thereof, must go to Christ, the Lord-Treasurer of all Gods Promises. II. With Abrahams invisible spiritual Seed, viz. all true Gal. 3. 7. 29. Rom. 4. 11, 12, 13, 10. believers, whether Jews or Gentiles. These all are Abraham's Covenant-Seed. And these only in Christ partake the Inward spiritual saving benefits and efficacy of Gods Covenant, together with the Outward Administration. For all these are invisibly and spiritually 1 Cor. 6. 17. [...]ph 3. 17, Rom. 8. 17. Ga. 4. 4, 5. one with Christ by true Faith: and so true coheirs with Christ. III. Lastly, Gods Covenant was made also with Abraham's visible and formal Seed, whether Jews or Gentiles, that had a visible Relation to Abraham. As, 1. With all the whole Rom. 9. 3; 4. Nation and body of the Iews, descending of Isaac, Iews by birth, and Circumcised in flesh; though many of them were not Iews indeed, and circumcised in Heart. 2. With all Gen. 17. 12, 13. Proselytes that visibly joyned themselves to Abraham's Seed, professing his faith and Covenant, and receiving Circumcision, though in heart they remained uncircumcised. 3. With all 1 Cor. 7. 14. visible Christians, who profess Abraham's Faith, and adhere to the outward administration of Gods Covenant; though in heart they remain unbelievers. All these three sorts are taken in by Gods Covenant: but yet they share only in the visible and Outward, not in the invisible and inward benefits of the Covenant; Being only outward and visible members of Christ, the Head of the Covenant, by profession of Faith. These now are the Parties to this Covenant.
II. Gods Covenant established with Abraham a [...]d with his Seed, is the Inheritance of Abraham and of his Seed. Gods Covenant was not made with Abraham alone, but with Abraham and his Seed. The Promises and Covenant were to him and to his heirs in Isaac. Therefore whatsoever they held of God by Covenant, they held in Fee, to them and theirs. It was not a Lease-hold, determinable at the end of so many years: nor a Copy-hold, to expire after four or five lives: but a Free-hold, and inheritance of the best Soccage Tenure. Abraham and his Seed in their generations had all entailed upon them, they yeilding and paying True▪ Faith and Obedience as A Chief-Rent unto the LORD, the Supream Landlord and Proprietary of Heaven and Earth. And whatsoever Benefits, Emoluments, or Advantages were Comprized in Gods Covenant with Abraham, whether Temporals, Spirituals, or Eternals, both Abraham and his Seed had true right and title to them by Covenant, and might lay claim and challenge to them as their peculiar inheritance respectively; yea and all Abrahams Christian seed among the Gentiles, which now are, or hereafter shall be on Earth till Christs Second Coming, may proportionably challenge and claim the same Covenant-inheritance.
Oh how bountiful and liberal is the Lord in his Provisions and [Page 315] Dispensations! He not only takes care for Abraham, but also for his Seed in their Generations. He provides for his people, and their posterity, from age to age. How happy in this regard are all Gods Covenant-people! They and theirs are provided for, by Gods Covenant. Psal. 144. 15. Oh blessed is that people whose God is the LORD! Therefore O all ye Christians, and true believers, look into this Covenant of God with Abraham and his Seed, Consider well the rich benefits therein contained, Admire them, and Apply them. They belonged not only to Abraham, Isaac, Iacob, and the Iewish Seed: but to you, and to all believing Gentiles, and to your Seed to this day. Gal. [...]. 7, 29. For, if ye be Christs, then are ye Abrahams Seed, and heirs according to the Promise. Therefore do you study this Covenant, and claim your right and part therein. It's your Covenant as well as Abrahams: they are your priviledges as well as his. For the Covenant was to Abraham's Seed, as well as to Abraham: And you, together with your children, are Abrahams Seed.
For clearing this Sweet Covenant-Inheritance setled upon Abraham and his Seed in their Generations, And for preventing of certain doubts and scruples which may arise in the hearts of Abraham's Christian [...] touching this Inheritance; These three Questions had need to [...] resolved, viz. 1. What are the Hereditary Benefits and Priviledges of this Covenant-Inheritance? 2. Whether Abraham and all his Seed both among Jews and Gentiles had and have equal share in these Benefits and Priviledges? 3. To how many Generations of Abraham's Seed, whether among Jews or Gentiles, the benefits and priviledges of this Covenant-Inheritance may be extended? By Resolving of these Questions, we may see what God hath done for us in making us Abrahams Seed; and what we gain, as Abraham's Seed, from and by this Covenant of God with Abraham.
Quest. I. What are the Hereditary Benefits and Priviledges of this Covenant-Inheritance, setled on Abraham and his Seed?
Answ. These Benefits and Priviledges shall be more fully and purposely unfolded in Opening the Matter of this Covenant. At present therefore it shall suffice to give only a brief tast thereof more Generally. And they are these.
1. A Covenant-State and Condition. God accepting Abraham and his Seed in their Generations in an Everlasting Covenant with himself, brought Abraham and his Seed into a Covenant-State, and into a Covenant-Relation to God. This is the first foederal Benefit in Order of Nature, and is as the ground and foundation of the rest: to be brought into a Covenant-State. We can claim nothing by Covenant, till we be first in Covenant-State: and then we may claim all things Covenanted. Abraham was in Covenant-State with God Actually, And Abraham's Seed virtually in him, assoon as God made this Covenant with Abraham, though as then none of his Seed were born, no Gen. 17. [...]. [...]5. 16, [...]7▪ [...]1. not Isaac himself, in whom [Page 316] Gen. 21. 12. his Seed should be called. And all that become Abraham's seed Actually; they by becoming Abraham's Seed are instantly in Covenant-State, and that Actually also, from Generation to generation. This Covenant-State with God is an Eminent Priviledge, which Abraham left to his Seed; and his Seed to their succeeding posterity, whether Iews or Gentiles. For hence it is that God avoucheth them to be his special people, his peculiar people, and a peculiar treasure unto him above all the people of the Earth: and God accounts them Holy; An holy people; An holy Nation; A Kingdom of Priests, &c. Deut. 26. 18, 19. The LORD hath avouched thee this day to be his peculiar people,—And to make thee high above all Nations which he hath made, in praise, and in name, and in honour, and that thou mayst be an holy people unto the LORD thy God. Deut. 7. 6. & 14. 2. Thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the Earth.—Exod. 19. 5, 6. Now therefore if ye will obey my voice indeed, and keep my Covenant, then ye shall be a peculiar treasure unto me above all people: for all the Earth is mine. And ye shall be unto me a Kingdom of Priests, and an holy Nation. This is also the language of the New Testament touching [...]'s Seed, whether of Iews or Gentiles. The Apostle giving [...] why the Iews should again be called, saith; Rom. 11. 16. If the first fruit be holy, the lump is also holy: and if the root be holy, so are the branches. That is, Abraham and their fathers were holy, by Covenant: and so their children the Iews are with them holy by Covenant; and therefore after their blindness and unbelief, they shall again be taken in. Peter saith to the dispersed Iews, that became Christians; 1 Pet. 2. 5, 9, 10. Ye are a chosen generation, a royal Priesthood, an holy Nation, a peculiar people, to shew forth the praises of him that hath called you out o [...] darkness into his marvellous light: which in time past were not a people, but are now the people of God: which had not obtained Mercy, but now have obtained mercy. And Paul saith to the believing Gentiles; 1 Cor. 7. 13, 14. The unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean, but now are they holy. In all which places we are not to understand by Holiness, A qualitative holiness of Person: but a Relative holiness of kind, which some call Foederal holiness, because by vertue of Gods Covenant it is derived and propagated from parents to posterity, from Abraham to all his Seed. This is an high priviledge and a discriminating Mercy, viz. A Covenant-State.
2. Covenant-Promises of both Corporal and Spiritual blessings. Assoon as any were (nati aut facti) born or made Abraham's Seed, they were ipso facto thereupon instantly in Covenant-State: And being in Covenant-State, all the Covenant-Promises with the blessings promised were theirs, as well as Abraham's. The Covenant-Promises to Abraham and his Seed, were chiefly these. viz. Of 1. Multiplying Gen. 13. [...] & 15. 5. & 22. 17. his Seed, and making of him a great Nation [Page 317] 2. Divine Gen. 12. 2. Benediction of him. 3. The Gen. 12. 2, 3. Magnifying of his Name. 4 Making him a Blessing to posterity. 5. Divine Benediction upon his Blessers. 6. Divine Malediction upon his Cursers. 7. Divine Gen. 15. 1. protection of Abraham. 8. Divine Remuneration of him. 9. The Gen. 12. 6, 7. & 13, 14, 15. & 15. 7, 18, 19, 20, 21. & 17. 8. giving of all the land of Canaan to his Seed for an everlasting inheritance. 10. The Making Abraham Gen. 17. 4, 5, 6. a Father of many Nations. 11. Constituting Abraham and his Seed, Rom. 4. 13. heirs of the world. 12. Descent of Gen. 17. 4, 5, 6. Kings from Abraham. 13. Victoriousness of Abrahams Seed. Gen. 22. 17. Thy Seed shall possess the gates of his enemies. 14. The LORD's Gen. 17. 7, 8. being A God to him and his Seed after him. 15. Finally, Gen. 1 2. 3. & 18. 18. & 22. 18. The Blessing of all the Nations and Families of the Earth in Abhaham and in his Seed. These are the Principal Covenant-Promises made expresly to Abraham and his Seed: under which many others are tacitly and consequentially implyed. And to these and every of these, Abraham and his seed may lay claim, by vertue of this Covenant, as to their inheritance.
3. A Covenant-inauguration, whereby Gen. 17. 9. to 15. Abraham and his Seed were solemnly installed and established in this Covenant- [...]tate, and in these Covenant-Promises. viz. By the Sacramental Gen. 17. 11. Token, Rom. 4. 11. Seal and Gen. 17. 10, 13. Act. 7. 8. Covenant of Circumcision. God was not contented only to plant Abraham and his Seed in a Covenant-State, and to crown them with great and precious Covenant-Promises: But he will also have them visibly and solemnly installed thereinto by the Sacrament of Circumcision. By this Circumcision he would Confirm their Faith touching all the Priviledges promised on Gods▪ part; Engage their Obedience in all the Duties restipulated on their part; Characterize them out as his peculiar Covenant-people, discriminating them from all other people in the world. So great account God made of Abraham and his Seed: That both he and his Seed must be installed and initiated by Circumcision. Yea every male-child of theirs of eight days old must be circumcised. The Infant-babes must have this Covenant-badge: they being in Covenant with their Parents. This honor and favour God put upon Abraham's Seed. And both his Iewish, and Christian Seed, and with them their infants share therein. As Abrahams Jewish Seed and their Infants were to be Circumcised: So Abrahams Christian Seed and their Infants are to be Baptized. For, 1. The New-Covenant under which Abraham's Christian Seed are, is for Substance one and the same with this Covenant under, which Abrahams Iewish Seed were. Therefore as infants of his Iewish Seed were Circumcised: so infants of his Christian Seed should be baptized. 2. The infants of Abrahams Christian Seed 1 Cor. 7. 13, 14. Act. 2. 38, 39. are in Covenant with their parents now: as well as the infants of Abraham's Iewish Seed were in Covenant with their parents then. If therefore Iewish infants were to be Sacramentally initiated, because they were within Covenant, Consequently Christian infants are to be Sacramentally installed, because they are within Covenant. [Page 318] And this is [...]ct 2. 38, 39. Peters Argument for Baptizing of the children of both believing Iews and Gentiles. 3. This Sacramental inauguration of the infants of Abraham's Seed Gen. 17. 9. to 15. God established and Commanded under the Old Testament, and hath never forbidden it under the New Testament: therefore though the Sacrament be changed, yet the Sacramental inauguration and visible admission of the infants of Abraham's Seed into the body of the Church, is still to be continued. 4. Baptism hath Succeeded in the room and stead of Circumcision, as the Apostle clearly testifies. Col. 2. 10, 11, 12. Ye are compleat in him, which is the Head of all principality and power. In whom also ye are circumcised with the Circumcision made without hands, in putting off the body of the Sins of the flesh, by the Circumcision of Christ: being buried with him in Baptism, wherein also you are risen with him, &c. Here the Apostle disswades his Colossians from the Iewish Circumcision; Partly, because they have now a better Circumcision, even Christs Circumcision made without hands, the Spiritual putting off of the sins of the flesh. The type was now fulfilled and accomplished in Christ, and therefore: was to vanish away. Partly because in Christ they had now obtained a new initiating Sacrament, viz. Baptism, more clearly signifying the same putting off, and mortification of Sin that Circumcision did: and therefore succeeding in its stead. Hence consequently as the infants of Abraham's Iewish Seed were to be Circumcised: so the Infants of Abraham's Christian Seed are to be baptized. 5. The Foederal Grace and Priviledges of Abraham's Christian Seed under the New Testament are as large and larger then those of Abraham's Iewish Seed under the Old Testament: therefore if the infants of his Iewish Seed were Circumcised then, much more the infants of his Christian Seed should be baptized now. Nor parents, nor their infants, have lost, but gained, by becoming Christians. 6. The infants of Abraham's Christian Seed now, are every way as Capable of Baptism; As the infants of Abraham's Iewish [...]eed then, could be capable of Circumcision. Neither of them had Actual Faith, Actual repentance, or actual understanding of Christ, Covenant, Sacrament, or of any divine mysterie: both of them were meerly passive in this Administration. And as the one sort w [...]re only sensible of the sharpness of the Knife: So the other sort were only sensible of the coldness of the water. 7. No Objection can be made against the baptizing of the infants of Abraham's Christian Seed: but the same Objections will militate and may be urged as strongly every way against the Circumcising of the infants of Abraham's Iewish Seed.
But enough of this Subject. For herein I intend not a Polemical disputation, but only a Consolatory argumentation for clearing these Foederal Priviledges, viz. A Covenant-State, Covenant-Promises, and Covenant-inauguration, as the Comfortable inheritance of Abraham and his Seed, whether Iewish or Christian, by vertue of this Covenant. Thus of the first Question.
[Page 319] Quest. II. Whether Abraham and his Seed both among Jews and Gentiles had and have equal share in all these Covenant-Benefits and Priviledges?
Answ. This Question may be resolved 1. More Generally. 2. More Particularly: and both very briefly.
1. More Generally, thus. If we Consider Abraham, and his Seed; whether Primary, Jesus Christ; or Secondary, his Iewish, or Christian Seed; whether really, or apparently such: we may resolve, That Abraham and his Seed being joynt-Parties to the Covenant, are joynt-sharers in the Covenant and Covenanted Priviledges, yet are they not equally and all alike sharers in all and singular those Priviledges Covenanted, forasmuch as they are not all alike interessed in the Covenant. For Abraham was as a publike Ordinance from whom in Christ the Covenant and its benefits were to-be convey'd to his Seed. Christ was the Primary and most Eminent Seed, 2 Cor. 1. 20. Gal. 3. 16. on whom the Covenant and the priviledges thereof were founded and setled for all the other Seed. Iews were concern'd in the Covenant, as Abrahams Natural Seed: Christians, as Abraham's Spiritual Seed. The Real Seed of Abraham indeed, whether Iewish or Christian, had not only a visible, but an invisible and saving interest in the Covenant: The apparent and visible Seed of Abraham, that were his Seed by meer outward [...], had and have only a visible interest in the Covenant. And therefore all these do not equally share in all the Covenant-priviledges: but differently and respectively according to their several Covenant-interests and foederal capacities.
2. More Particularly, thus.
(1) Some of these Covenant-Priviledges tend to, and terminate in, Jesus Christ alone the Head of the Covenant, as only accomplishable [...]n him. As, those promises Gen. 12. 3. In thee shall all families of the Earth be blessed. Gen. 18. 18. All the Nations of the Earth shall be blessed in him. Gen. 22. 18. And in thy Seed shall all the Nations of the Earth be blessed. These Promises were directed to Abraham: but only Luk. 1. 54, 55. Act. 3. 25, 26. Gal. 3. 13, 14. fulfilled in Abrahams Primary Seed, Jesus Christ, as the New Testament abundantly witnesseth.
(2) Some of these Covenant-Priviledges seem peculiarly applicable to Abraham. As, Gen. 12. 2. & 17. 5, 6. Rom. 4. 16. The Eminency and greatness of his Name: That he should be a blessing: That he should be a Father of many Nations, &c.
(3) Some of these Priviledges belonged more especially to Abrahams Iewish Seed, and not to his Christian Seed. As, Gen. 15. 18, 19, 20, 21. & 17. 8. to 15. The inheritance of Canaan. The Token of Circumcision.
(4) Some of these Priviledges belonged both to Abraham, and to Abrahm's Iewish and Christian Seed. As, all the Temporals of Common Concernment; Gen. 12. 2, 3. & 15. 1. Divine Benediction, Protection, Remuneration, &c. And all the Spirituals, As Gen. 17. 7, 8 & 12. 3. & 18. 18. & 22. 18. The LORD's being a God to them; The blessing in Iesus Christ, &c.
[Page 320](5) Finally, The Outside, the visible advantage only of the Covenant-State, Covenant-Promises, Covenant-inauguration, and other Covenant-Administrations, belong to the meer visible Seed of Abraham, that are his meerly by Profession: But the Inside, the Invisible advantages and saving efficacy of all these, as well as the Outside, belong to the true believing and gracious Seed of Abraham, whether Iewish, or Christian, respectively. Thus of the second Question.
Quest. III. Seeing God established his Covenant with Abraham, and his Seed after him, in their Generations: To how many Generations of Abraham's Seed, whether Jewish or Christian, may this Covenant-Inheritance and the Benefits thereof be Scripturally extended?
Answ. This Covenant setled on Abraham and his Seed, is stiled, An Everlasting Covenant. Gen. 17. 7, 19. I will establish my Covenant between me and thee, and thy Seed after thee, in their Generations, for an Everlasting Covenant, to be a God unto thee and to thy Seed after thee. And in reference to Isaac, God said; Thou shalt call his name Isaac: and I will establish my Covenant with him for an Everlasting Covenant, and with his Seed after him. Mary also, being conceived with Christ, said by the Spirit of God, Luk. 1. 54, 55. He hath holpen his servant Israel, in remembrance of his Mercy, As he spake to our fathers, To Abraham, and to his Seed for ever. This Covenant-inheritance then, is everlasting, and for ever.
In Scripture these phrases, for ever, and Everlasting, are used variously. 1. Of the time past; denoting things ancient, that have been of old. As Prov. 22. 28. The Boundary, or land-mark everlasting. Psal. 77. 5. Years Everlasting. Isa. 58. 12. Everlasting deserts. Gen. 49. [...] 26. Everlasting hils, &c. 2. Of time to come; signifying, (1) Sometimes that which never shall determine. As, Mat. 35. last. Everlasting torments. Everlasting life, &c. (2) Sometimes that which shall continue long, but at last determine, either at a mans death, or at the year of Jubilee, or at the coming of Christ, &c. Psal. 145. 1, 2. I will praise the LORD for ever and ever, viz. till Death. Lev. 25. 45, 46. The children of strangers shall be your bondmen for ever, that is, till Death. The Hebrew servant,—Deut. 15. 12, 17. with Lev. 25. 39, 40. shall serve thee for ever, that is, till the year of Iubilee. The Covenant of Circumcision, and of the 7th-day-Sabbath, Gen. 17. 13. Exod▪ 32. 16, 17. is stiled Everlasting, that is, till the time of the New Testament after Christ. Eccles. [...]. 4. with 2▪ Pet▪ 3. 10. The Earth abideth for ever, that is, till the end of the world, when the Earth and the works therein shall be burnt up. These things premised, we may resolve the better, in what sense This Covenant-inheritance is Everlasting, and consequently to how many Generations of Abraham's Seed it may be extended. Thus conceive;
1. The Covenant-inheritance established on Abrahams Seed, is Everlasting in several regards or notions. 1. In regard of the saving Spiritual Benefits of it, it is Everlasting two wayes, viz. It is very Ancient. Hath continued hitherto from Abraham's time: yea and for Substance these Covenanted benefits have been Gen. 3. 14, 15. from Adam's [Page 321] Creation, within a few hours in all probability. And it shall be perpetuall; in as much as these saving benefits shall never determine or end either in this, or in the world to come. 2. In regard of the temporall benefits of it, it is everlasting: that is, long-lasting. The Covenanted inheritance of Canaan was to continue to Abrahams Jewish Seed, till the times of the New Testament; and the Covenanted Rom. 4. 13. 1 Tim. 4. 8. Heirship of the world, Psal. 34. 9. 10. Rom. 8. 28. so far as for their good, is to continue to Abrahams Christian Seed, whether Gentiles or Jews that shall again be grafted in, till the end of this world. 3. In regard of the outward form of Administration of it, it is also everlasting, that is, It should be dispensed from Abrahams time, Heb. 9. 1, &c. to 11. till Christs coming in the flesh to save the world, by Circumcision, Sacrifices, &c. From Christs coming in the flesh, Matth. 28. 18, 19, 20. 1 Cor. 11. 26. till his second coming to judge the world, by New Testament Ordinances, the Word Preached, Baptism, The Lords Supper, &c.
2. The Covenant-inheritance may be extended to these Generations of Abrahams Seed, as followeth, and that according to Scripture.
(1) To Abrahams Seed Collectively considered, as comprehending his whole Seed reall or apparent, both Iewish and Christian, the Covenant-Inheritance both in respect of its outward and visible Dispensation, and of its inward invisible and saving Efficacy, shall be extended till the end of the world. For, Abrahams Seed shall so long continue on earth without utter interruption. His Rom. 3. 1, 2. Mat. 21. 43. Acts 13. 26, 45, 46, 47, 48. Iewish Seed till Christ. His Christian Seed among the Gentiles, Rom. 11. 25, 26. till the Jews calling to Christianity: Thence his Christian Seed both of Gentiles and Jews till the worlds end. So that of one, or the other, or of both, Abrahams Seed will continue, and the Covenant-Inheritance consequently to his Seed, while this world shall continue.
(2) To Abrahams Seed distributively considered as Iewish, The Covenant-Inheritance both Temporall, as of Canaan, &c. and Spirituall, was extended to all generations till Christs coming in the flesh without interruption. viz. For fourty two generations, according to Christs legall and Kingly line, as Mat. 1. 17. Matthew computes it: but for fifty four generations inclusively, according to Christs Naturall Line, as Luk. 3. 23. to 35. Luke recites it. The Gal. 3. 16, 19. Covenant-Inheritance being principally settled on Christ, Abrahams Eminent Seed, Heb. 1. 3. Heir of all things; and Christ with his saving Benefits being the Ioh. 4. 10. and 3. 16. chief of all the Covenanted blessings: Abrahams naturall Seed must needs be continued in Covenant till Jesus Christ was revealed in the flesh.
(3) To Abrahams Seed distributively considered as Christian, both reall and apparent, whether Gentili [...]h or Jewish, The Covenant-Inheritance both Spirituall▪ and Temporall, so far as good for them, shall be extended from the Conversion of the Gentiles, and calling of the Iews, respectively to the end of the world. For, Rom. 11. 25, 26. till the [Page 322] end of the world Abrahams Christian Seed of Gentiles or Iews, or both, shall continue: and consequently the Inheritance of the Covenant.
(4) To Abrahams Seed more singularly considerd, (1) As onely apparent, Or (2) As Reall; The Covenant-inheritance is differently to be extended in respect of their Generations. 1. To his Seed onely apparent by Profession of Abrahams Faith: The Covenant Inheritance shall be extended in respect of the Outward Dispensation in this world onely, for so many Generations as continue in the visible profession of true Faith, and owning of Gods Covenant. Hereby they shall in this world not onely enjoy many Temporall Benefits Covenanted, but also partake of all the visible Ordinances and Priviledges Spirituall. But they shall have no part of the Covenanted-inheritance for the world to come. 2. To his Seed Reall by Truth of Faith. The Covenant-Inheritance both in Temporalls and Spiritualls shall be extended for so many generations as successively follow one another in the Truth of Faith, in this world, and in Eternalls, to them all in the world to come. And though saving grace be not derived by Naturall Propagation, but by supernaturall regeneration: yet usually God is pleased to honour truly gracious and godly parents with a godly Seed, with a gracious posterity, for many generations together; As both Scriptures and Experience do abundantly testifie. The 2 Ioh. ver. 1. 4. Elect Lady, had of her children walking in the Truth. There's two generations pious. And Paul said to Timothy, 1▪ Tim. 1. 5. Acts 16. 1, [...]. I call to remembrance the unfained. Faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am perswaded that in thee also. There's three generations pious and truly believing Christ said to the unbelieving Jews; Luke 13. [...]. Ye shall see Abraham and Isaac and Jacob in the Kingdom of God. And Gen. 39. 9. 10 11, 12. [...]nd 42. 18. with Heb. 11. [...]7. to 23. Ioseph (besides others of his godly brethren the Patriarchs,) feared God. There's four generations truly pious. But why do I instance in such small numbers? It is piously believed (nor can there any cogent reason from Scripture be alledged to the contrary) that all the Generations in the direct Naturall line of Christ, not onely from David till Christ, nor onely from Abraham till Christ, but even from Adam till Christ, Luk. 3. 23. to the end of the Chap. which were about 74. generations, were truly godly, bebelieved in Christ, and were saved by him. And surely the posterity descending of pious parents in Covenant with God, are in Gods onely ordinary way of true Grace, and eternall Salvation: being by their Foederall state Partakers both of Gods publick Ordinances, and foederal Administrations; and also of their Parents godly nurture, example and education. O how happy a priviledge it is to descend of such Parents! And what hopefull thoughts should we have of such Parents children, that first or last they shall be partakers of the saving Efficacy and Grace of the Covenant!
Thus, Gods Covenant established with Abraham and his Seed, is the Inheritance of Abraham and his Seed.
[Page 323]III. Seeing Gods Covenant was not onely established with Abraham, but with his Seed; They that can make it appear to themselves that they are Abrahams Seed, may conclude, that Gods Covenant with Abraham, with all the benefits thereof of common concernment, are theirs as well as Abrahams. As, That God is their God, as well as Abrahams God▪ That they are blessed in Christ, as well as Abraham; That they are heirs of the world, as well as Abraham, &c. And all Abrahams true Christian Seed may challenge this Priviledge, as well as any of Abrahams Jewish Seed. This greatly concerns us Gentiles. Let us search and try whether we be Abrahams Seed indeed, his Spirituall Seed: And if so, Gods Covenant with Abraham is with us; The God of Abraham is our God; The Saviour of Abraham is our Saviour; The Blessing of Ahraham is our Blessing; the Inheritance of Abraham is our Inheritance; all's ours.
But how may we know that we are Abrahams Spirituall Seed, that we are Abrahams children?
Answ. We may discern our selves to be Abrahams children; 1. By our being Christs. 2. By our walking in the steps of Abrahams Faith: 3. By doing the works of Abraham.
1. By our being Christs. So the Apostle argues; Gal. 3. 29. And if ye be Christs, then are ye Abrahams Seed, and heirs according to the Promise. Christ is the Eminent Seed of Abraham above all other▪ and all become Abrahams Seed, by becoming Gal. 3. 16. one with Christ Spiritually. Are we Christs? Are we one with him? It is not enough that we are Christs nominally, having the names of Christians; that we are Christs formally, having onely a form or profession of Christianity; or that we are with Agrippa, almost Christians, Almost Christs: for all this may be, and yet we remain altogether carnall, Christless, Covenantless; As to the saving interest in the Covenant. But we must be indeed and in Truth, really, sincerely; and altogether Christs, if we [...]e Abrahams true Spirituall Seed, and heirs by Promise of Eternall Salvation.
Now hereby we may discover whether we be Christs or no. 1▪ Have we Rom. 8 9. Christs Spirit dwelling in us? 2. Are we new 2 Cor. 5 17, 18. Creatures? 3. Are we 1 Cor. 6. 17. one with Christ? 4. Have we Gal 5. 24. crucified the flesh with the affections and lusts? 5. Do we Rom 8. 1. walk after the Spirit, not after the flesh? These things will evidence, whether we be Christs. But these shall be more particularly explained in the IIII. Book, in opening the New-Covenant.
2. By our walking in the steps of Abrahams Faith: we may discover our selves to be Abrahams Seed. Abraham was the Rom. 4. 11, 12, 16. Father of all them that believe, whether Jews or Gentiles, who walk in the steps of that Faith of Abraham. Consequently all the Believers are the Covenant Seed, and children of Abraham. Gal. 3. 6, 7. Abraham believe [...] God, and [...] was counted to him unto righteousness. Know ye therefore, that they (which are of Faith, the same are the children of [Page 324] Abraham. Hereby therefore examine thy self. Hast thou Abrahams Faith? Dost thou as a childe walk in the steps of Father Abrahams Faith? Dost thou imitate Abraham in Believing?
1. Abraham believed God, Rom. 4. 17, 18. Gen. 15. 5. and 12. 3. and 22. 18. that his eminent Seed Christ, (in whom his Spiritual Seed should be innumerable like the starres, and in whom all the Nations and families of the earth should be blessed) should be raised up according to the flesh, from his own dead body, and Sarahs dead womb. Christ in descending from Abraham, was typically raised from the Dead. Dost thou in like sort, imitating Abrahams Faith, Rom. 4. 2, 25. Believe on him that raised up Iesus our Lord from the dead; who was delivered for our offences, and was raised again for our justification. As Abraham by that Act, so thou by this Act of Faith shalt be justified.
2. Abrahams Faith was bottomed on Gods Promise. This was the Objectum quo; The immediate Object of his Faith, whereby he was induced to believe God, concerning Christ: not any humane, but a Divine Record, Gods own Word of Promise. There [...]re the Apostle saith, Rom. 4. 18. Gen. 15. 5 He believed that he might become the Father of many Nations: according to that which was spoken, so shall thy Seed be. Is thy Faith thus bottomed upon Gods word of Promise, touching Christ, and not upon humane testimonies, or other insufficient foundations, that can breed onely Conjecture or Opinion, but not true Faith? Is thy Faith in God and Christ, according to that which is spoken by God in his written Word?
3. Abraham believed Gods Promise of Christ, Rom. 4. 18. against hope, in hope. Against hope of Nature, in hope of Gods Promise. Against hope, which course of Nature could afford: In hope, which Gods Power and Faithfull Promise did breed in him. God promised not onely to make him a Father of many children, but also Gen. 17. 4, 5. Rom 4. 17. 18. a Father of many Nations: that is, A Father of all the Nations of believing Gentiles, who in Jesus Christ should become his Seed, as well as of the Nation of the Jews. But the course of Nature contradicted all this. For Gen. 17. 17. [...]nd 18. 11 Rom. 4 19. Heb. 11. 12. his body was now dead, and unfit for Naturall generation: and besides Sarahs barrenness, Gen. 18. 11. it ceased to be with her after the manner of woman. How could Abraham, according to naturall probability, be Father of Isaac, and in him of one Nation of the Jews: or Father of Iesus Christ: and in him of the many Nations of believing Gentiles? Here were divers naturall causes of despair, none of hope; Yet Gods Promise, Truth and Power raised up his hope above Nature; and therefore he fully believed it. Canst thou thus against hope believe Gods Promise, Heb 8. 12. Isa. 55. 7, 8, 9 and 1. 18. [...]. 34. 6, 7. H [...]b. 10. 14. to 19. of pardoning thy sins, though many, hainous, fearfully aggravated, often reiterated: in hope of Gods infinite grace, mercy and faithfulness in his Promises; and of the infinite acceptableness of Christs death, & transcendency of his merit? Canst thou against hope believe that GodMicah 7. 18, 19. will subdue all thine iniquities, and cast them into the depths of the Sea: That GodPsal. 110. 1. 1 Cor. 15. 24. 25. 26. Rom. 16. 20 will conquer all thy spirituall enemies, and tread even Satan himself under thy feet shortly: That God will supply thee with all necessaryZ [...]ch. 12. 10. Joh 14. 15. Psal. 34. 9, 10. Graces and consolations: [Page 325] That he will never suffer thee to want any good thing: and that heRom. 8. 28. will turn all things for good unto thee: and all this in hope of his immense goodness, faithfulness and Omnipotency? In thus doing thou notably treadest in the exemplary steps of Abrahams Faith.
4. Abraham considered not at all, but wholly sleighted, neglected, overlooked all natural impediments, obstructions and lets to the performance of Gods Promises. Rom. 4. 19. He considered not his own body now dead, when he was about 100. years old, neither yet the deadness of Sarahs womb. He looked upon Gods Power; not upon his own, or Sarahs weakness. He wholly eyed and minded Faiths encouragements, not at all its discouragements. Dost thou thus act in believing, when thou hast Gods Promise for any mercy Spirituall or corporall, though never so strange or unlikely to be performed? Canst thou eye God and his Promises, not considering any lets or impediments to the contrary? we are apt to pore upon difficulties, improbabilities and hindrances to the Promises performance: and this is one of the first steps to unbelief, incident not onely to the carnall, but also to Gods own people. When God by Elisha 2 King. 7. 1, 2, &c. promised in the extremity of Samaria's siege & famine, extraordinary plenty on the morrow; A Lord on whose hand the king leaned, said, If the LORD would make windows in heaven, might this thing be? Yea Gods dear Servants are prone to this failing: As Gen. 18. 01 to 16. Sarah, when Isaac was promised, considered her own and Abrahams age and infirmity, and doubted; So also Numb. 11. 16. to 24. Moses, when God promised flesh for Israel for a whole moneth together; And Luke 1. 13. to 22. Zechariah, when God promised him Iohn, who was stiled the Baptist. These all, considering the Naturall impediments to the performance of the Promise, doubted of the Promise. But so far as we distrustfully consider such impediments, we tread awry from the steps of Abrahams Faith: and therein we approve our selves not to be his children, though in other regards we may.
5. Abraham doubted not, Rom. 4. 20. staggered not at the Promise through unbelief: He disputed not, questioned not the fidelity of the Promise. Do not thou doubt or stagger at Gods Promises through unbelief, that thou mayest be like Abraham. For though Faith and Doubting may meet in the same subject, in the same person, yet doubting is not of the Nature of Faith, but contrary and destructive to it.
6. Abraham being strengthened in Faith gave glory to God glory. Rom. 4. 20. [...]. But he was strong (Gr. properly, he was strengthened) in faith or giving glory to God. He was strengthened in Faith by Divine grace, power, and by the Promises, which are as Props, yea as Cordials to a fainting Faith. And he gave glory to God: that is, he by believing, confessed and acknowledged the glory of Gods free grace, Truth and Power in making and performing his Promises. We give singular glory to God, when we believe him upon his word. Are we thus strengthened in Faith! Do we thus give glory to God?
[Page 326]7. Finally, Abraham was fully perswaded of the sufficiency of Gods Power for performance of his Promises against all improbabilities. Rom. 4. 21. And being fully perswaded, that what he had promised, he was able also to perform The Truth of Gods Promises, and his power of performing, are the two eminent Pillars of Faith. We seldom stagger through unbelief at the Promises, but when we suspect or call in Question one of these. What made Gen. 18. 10. to 16. Sarah, Num. 11. 16. to 24. Moses, Luk 1. 13. to 22. Zechariah, stagger at Gods Promises: but their Questioning of Gods power? Abraham contrariwise divers times stablished his Faith, by retaining a clear apprehension of the Rom. 4. 17, 21. Heb 11. 17, 18, 19. sufficiency of Gods power for performance. Are we clear in our thoughts of Gods Power? Are we fully perswaded of Gods compleat ability to perform all his Promises? Then we tread in the steps of Abrahams Faith. Or rather do we not say; How can these things be? Can God give bread, can he furnish a Table in the wilderness? &c. Do we not limit his power, by our weakness, by natural difficulties, improbabilities? &c. Thus did not Abraham.
3. By our doing the works of Abraham, we may discover whether we be the children of Abraham. Christ tells the wicked Iews, who sought to kill him, that though they descended of Abraham after the flesh, yet they were not Abrahams true Seed, but degenerate. Joh. 8 39, 40. Iesus saith unto them, if ye were Abrahams children, ye would do the works of Abraham. But now ye seek to kill me, a man that hath told you the Truth, which I have heard of God: This did not Abraham. That is, They were Abrahams seed by naturall Propagation, not by Spiritual Imitation. But do we the works of Abraham, imitate we him therein; So shall we approve our selves to be Abrahams children.
But what were those works of Abraham; wherein all his true Spirituall children are to imitate him? I answer, By the works of Abraham, we are especially to understand the fruits or effects of Abrahams Faith; his Pious, Just, and Consciencious works. viz.
1. His ready Obedience to Gods Gen. 12. 1, [...]. 3, 4. Heb. 11. 8. call, contrary to all exceptions or objections that flesh and blood, Carnall friends or Relations, might possibly suggest to the contrary. God calling him wrought faith in him: and Faith wrought this obedience in him, to Gods call. So that he not only forsook his Country, kindred and Fathers house: Josh. 24. 2. Rom. 4. 5. but also his Idolatry, and ungodly state. Do we thus hearken to Gods call; forsaking our carnall condition, our sinfull course of life, following God, not consulting with flesh and blood? Or remain we not in our sinfull Chaldea still, unconverted, unwrought-upon, by Gods many calls? Or if we have hearkened to Gods call, is it not meerly in outward Profession, not at all in inward Alteration and renovation of our spirits?
2. His submission to, and compliance with Gods Ordinances, notwithstanding all exceptions and reasonings he might have had against [Page 327] them. Thus when God Gen. 17. 9. to 15. 23. to the end. and 21. 4. ordained and appointed both him and all his males, yea though but eight dayes old, to be Circumcised; he punctually submitted to the Ordinance of Circumcision. And yet he might have made many objections against it, as Ioan. Calvin. Comm. in Gen. 17. 23. Calvin well observes; Why must I be circumcised who have hitherto endeavoured to walk uprightly before the Lord? Why in mine old age, and not before? Shall I not hereby make my self a laughing stock to all the world? How shall my. Family endure, hoc molestum & pudendum vulnus, this painfull and shamefull wound; and not rise up against me, and deride me? How shall my children of eight dayes old bear this pain, which may be with some hazard of life, &c. Thus he might have reasoned: but did not. He silences all cavils and disputes; he delayes not the duty, But he Gen. 17. 23. Circumcised himself and his Family, the self-same day. Do we manifest like subjection to Gods Ordinances, without disputes and reasonings against them? Do we duely sanctifie his Sabbaths, Hear his word, Receive his Sacraments, Pray in Publick and Private, Obey them that are over us in the Lord, &c. as God hath ordained? Then we are right Abrahamites. But how many in these dayes, who count themselves children of Abraham, oppose and withstand, debase and cry down the Ordinances of God? Some cry down the Morality and Sanctification of the Sabbath; Some the Preaching of the Word publickly onely by Ministers in office; Some deny Baptism to the Covenant-Infants of Believers; Some sleight the Lords Supper as of no use or advantage to the Saints; Some decry the publick and private Singing of Psalms; Some deny Christs Church-Offers, and the honour due unto them; Some degrade and fling away the Scriptures and their Divine Authority; In a word, Some, to make compendious work, deny and reject all the Ordinances of Christ under the N. Testament, seeking for they know not what further, and higher Revelations. Heaven and Earth may stand amazed at this exrremity of spirituall madness! Thus did not Abraham. These carnall and wretched practises against Gods Ordinances, will never prove their Authors to be children of Abraham.
3. His rejoycing to see Christs day by Faith. Christ said to the Iews; Your▪ Iohn 8. 56. Father Abraham rejoyced to see my day, and he saw it, and was glad. He saw Christs day, Christs Incarnation for the blessing of all Nations, in the Promises of the blessed Seed, and in the birth of Isaac typically by Faith. By this Spiritual Prospective, Abraham saw Christ afar off. Seeing him he rejoyced and was glad: he was double joyfull: His heart was singularly affected because Isaac was Abrahams Laughter; but Christ was Abrahams Ioy. We by the New Testament See Christs Day, not as future, but as past already. Are we affected with joy and gladness thereat, like Abraham? Do our hearts and affections leap within us for joy, in reading the History of Christ crucified: in hearing the Mysterie of Christ crucified opened and made bare unto us? Are our hearts warm, do they burn [Page 328] within us (as once the Luk. 24. 32. hearts of the two Disciples) when we converse with Christ, when we hear of Christ, when we meditate and think of the Lord Jesus? It was a savoury Speech of an Strength out of weakness, published by the Corporation, 1652. p. 37. Indian of two years profession, being wished by one to think much of the satisfaction of Christ: who replyed; I thank him kindly for his good Counsel, It doth my heart good to hear any man speak of Christ.
4. His true and real brotherly-Love. He loved not only in word and in tongue: but in deed and in Truth. Lot, that righteous person, Abraham's Nephew and Brother; His Nephew by Natural, his Brother by Spiritual alliance: He was taken prisoner in the Battel of the four Kings against five. Gen. 14. 8. to 17. Abraham hearing of his brothers Captivity, armed his 318 trained servants, and with the hazard of his life, pursued the Conquerours, and rescued Lot. Thus he discovered the integrity of his brotherly-lo [...]e, in adventuring his life for his brother. Do we with like integrity and reality love the brethren, the righteous, the children of God? Can we (if need require) hazzard our selves for them? This Iohn urgeth from Christs example; 1 Joh. 3. 16. Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. In what cases we should do this for the brethren; And also how we may discover the Truth of our brotherly-love: I have Believers Evidences. CHAP. 2. Note 7. p. 168. to 173. & CHAP. VIII. toro [...]ghout. elsewhere explained.
5. His religious care, nurture and Government of his family. Abraham was not only a good man: but also a good Master of a family. He not only took care to serve God during his time: but that his children and houshold after him should do it. God thus testified of him; Gen. 18. 19. I know him, that he will command his children and houshold after him, and they shall keep the way of the LORD, to do justice and judgement. Here God gives a Reason why he would acquaint Abraham with his intended judgement against wicked odom and her Sister Cities; because Abraham would rightly improve this proceeding of Gods justice, for the good of his children and houshold after him; charging them to take heed of such Sins, so plagued; and to walkin the way of God with all righteousness. This the main intent of the words more generally. In particular here note; 1. The Act of Abraham's pious family-Government. He will command. Not only in [...]reat, request, or allure by fair words and good example: but Command. He would command, as a Husband, as a Father, as a Master, all under him, with all Authority. 2. The Object of Abraham's Family-government; His children and houshold after: him▪ Even all within his family. He would improve his Commands to them, that when he should sleep with his fathers, yet they might have true piety and religion still surviving in them. This duty God afterwards Deut. 6. 7, 8, 9, & 11. 19 20, 21. Ephes. 6. 4. imposed on Masters of Families under Old and New Testament. 3. The Subject-Matter of Abraham's Family-charge: laid down, (1) More Generally; That they [Page 329] should keep the way of the LORD, that is, The way of Gods true Religion: His way of Faith and Obedience, Love, Fear, &c. which he hath prescribed for his people to walk in. This in Scripturesense is Deut. 8. 6. & 10. 12, 13. Psal. 1 19. 1. Act. 18. 25, 26. the way of the LORD. (2) More particularly; To do justice and judgement. This is one of the wayes of the Lord; to walk righteously towards man in all acts of equity, giving to every one his due. Doing justice, seems to imply just and upright dealing and well-doing towards all, without injury, fraud, or wrong to any. Doing judgement, more peculiarly (thinks Ioan. Calvin. in Com. ad Gen. 18. 19. Calvin) respects the poor, weak, miserable, and oppressed: when care is taken to assist, protect, succour and stand by them, in all just causes.
Do we herein as children imitate father Abraham in like religious care, nurture and government of our Families? Do we train up Eph. 6. 4. our children and houshold in the way of the LORD, in the way of Christ: commanding them after us to keep that way? Are we careful to transmit true Religion to our posterity as their inheritance: that Christ may live in them, when we are dead? Thus did Gen. 35. 1, 2, 3, 4. Iacob, Job 1. 5. Iob, Josh. 24. 14, 15. Ioshuah, Psal. 101. throughout. David, Act. 10. 1, 2. The Centurion, with may other pious Housholders. Its the Character of Heathen-Families, that Ier. 10. 25. they call not on the Lords name, they are strangers to this Family-Religion. But alas, How many among us herein degenerate from Abraham, never charging their children and houshold after them to keep the way of the LORD: never or seldom training them up in Reading and understanding the Scriptures, Catechising, Conference, Prayer, and other religious exercises. They are called Christians: but live as Pagans. Not God and Christ; but the Devil and Sin dwell and rule in such Families. See the Book [...] Strength out of weakness, published by the Corporation. 1652. p. 3. 20. The very Indians in America lately converted to Christ, shall rise up in judgement against this generation and condemn them.
6. Finally, His Eminent and admirable act of Obedience to God, in Gen. 22. 1, &c. Heb. 11. 17. Sacrificing of Isaac in a sort for a burnt-offering. This was a stupendious undertaking indeed. What Heb. 11. 17. Faith: What love of God: What Gen. 22. 12. 16. fear of the Lord: What Self-denial did shine forth in this obedient act! Behold, Abraham must kill, cut in pieces, and offer for a Burnt-offering, his own son, his only son Isaac; whom he long expected, whom he dearly loved; The son of his old age; The son of the Promise, In whom his Covenant-Seed should be called. How many reasonings and objections against this, might have risen up in Abraham's Heart? Must I kill and Sacrifice mine Isaac? How shall a fathers hand be imbrued in such a childs blood? What will Sarah say; how will she weep, wring her hands, and refuse to be comforted, when she shall know it? What will all the Enemies of God say, when they shall hear of this Fact? This is Abraham: This is his Religion; he hath murdered his own child. What will become of Gods Covenant and Promises? Shall I not, in killing, and Sacrificing Isaac, cut the throat of all the Promises? &c. [Page 330] But no such thoughts could obstruct Abrahams Obedience. He lets not Sarah know any thing, lest she should hinder him; Gen. 22. 5. to 19. He gets up early; He goes three dayes journey to the place appointed; He builds an Altar, orders the wood, binds Isaac, laies him on the Altar, stretched forth his hand and took the knife to slay his son; And he had actually slain him, had not Gods voyce from Heaven intercepted him. Oh Mirrour of Faith, Love, Fear, Obedience and Self-denial, towards God! when Gen. 21. 10, 11. Sarah desired him but to cast out the bondwoman and her son, it was very grievous in his sight: but when God Commands him to kill and Sacrifice his Isaac, Abraham never gainsaid or whimpered at it, but went about it readily. Abrahae factum quando filium voluit immo [...]arc, quod Deo jubente fuit obedientia; Deo non jubente quid suit nisi Dementia? Aug. contra secundam Gaud. Epist. Tom. 7. p. 354. D. Basil. 1569. This fact of Abraham, (as Augustine notes) God commanding it, was obedience: if God had not commanded it, what had it been else but madness? And as the same Augustine elsewhere hath it; Novum praecepti genus est homini, legem sceleris dare, & religiosum bibere, si impium voluerit perpetrare. Abraham si par [...]icidium f [...] cerit, iustus est: si non fecerit, indevo [...]us est.—Ecce inter pietatem pat-is & devotionem Dei, filium est quidem scelus occidere, sed Deum s [...]elestius non audire. In Angusto p [...] sita est [...] justitia. Par [...]iciaium juberis ut facias, te manibus Orbaturu [...]. Quid hoc est? Imperat parricidium, qui prohibet homicidium. Iubetur, inquit, filium victimare, solatium paternae Senectutis, & unicum pignus posteritatis. Qui quanto seriot, tanto dulcior: quanto solus aut mi [...]us, tanto charior & dilectus, &c. August. de Tempore Serm. 73. ad init. Tom. 10. p. 744. A. B. Basil. 1569. This was a new kind of Precept to man, To give a Law of wickedness: and to count him religious, if he will act that which was impious. Abraham, if he commits parricide, he is just: if not, he is indevote.—Behold, betwixt the piety of a Father, and the devotion of God, To kill a son was wickedness, but not to obey God greater wickedness. Perfect righteousness is put in a strait.—What is this? He commands child-killing, who forbids man-killing. He is commanded to sacrifice his son, the solace of his fathers old age, and the only pledge of posterity, who was so much sweeter, by how much he was later: and so much the dearer, as he was his only son. Yet Abraham had nothing too dearfor God. He could offer up Isaac; he could do any thing at his command.
Can we proportionably at Gods Command, offer up our Isaac; part with, and Mat. 10. 37, 38, 39. Luk. 14. 26. to 34. & 9. 23. Tit. 2. 11, 12. deny Father, Mother, Brethren, Sisters, Wife, Children, Lands, Livings, and whatsoever else is neer and deer unto us, yea our own liberties and lives (if called thereunto) for Christs [...]ake and the Gospel? This will evidence us the obedient children of Obedient Abraham. Thus of this third Corollary.
IV. Was Gods Covenant established not only with Abraham, but also with his Seed in their Generations, as hath been explained? Then, What a strong Obligation and Engagement of Duty doth hereupon rest upon all Abraham's Covenant-Seed whether Iewish or Christian, both in respect of themselves, and of their Posterity?
1. In respect of themselves, To walk as those that are in Covenant with God, as well as blessed Abraham. To walk worthy of God, and of his Covenant in all well-pleasing. More particularly; 1. To be enlarged in thankfulness to God for the Covenant-Inherirance [Page 231] and benefits, viz. Covenant-State, Covenant-Promises, and Covenant-Inauguration, conferred upon them. Especially when Thousands and Millions in the world remain utter strangers to Gods Covenant. 2. To love the Lord with endeared Foederal affections, who hath of meer Grace and infinite▪ Love accepted them in Foederal Relation. 3. To perform faithfully all Foederal Restipulations of Faith, Obedience, &c. to the Lord. 4. To devote and give up themselves entirely to God, in all they are, have, can do, or endure: seeing they are much more his then their own by this Foederal transaction.
2. In respect of their Posterity and children after them, 1. To educate and bring them up, not to themselves, not to the world, not to sin and the Devil; but unto God, whose they are by Covenant, and to whose family, Church and Kingdom they peculiarly appertain. They are but as Nursing fathers, nursing mothers, Tutors and Guardians, to whom God hath committed those his Covenant-children of trust, to Ephes. 6. 4. bring them up in the Nurture and Admonition of the Lord. Therefore they should, like Abraham, Gen. 18. 18. Command their children after them to keep the way of the Lord. 2. To instruct them especially in this saving mysterie of Gods Covenant in Jesus Christ. That they may know, both their Covenant-Priviledges assured to them; and their Covenant-duties to be performed by them, and by their Seed after them in their Generations.
V. Finally, What singular Comfort may this afford to all Abraham's Seed, that the Covenant was established not only with Abraham, but his Seed in their Generations! For; Hereby God hath richly provided not only for them, but for their children after them, from generation to generation. They may fail and dye, leaving their children behind them. But however, they shall leave their children, at least visibly well provided for. God ever lives: His Covenant never fails. Upon this God they may cast them: under the wing of his care and Covenant they may shroud and shelter themselves and theirs. If themselves be Abraham's true Seed, though they cannot leave their children, Honours, Mannours, Lordships, Lands, Livings, Gold and Silver, &c. yet may they leave them exceeding great and precious promises, A rich and faithful Covenant, and an Al-sufficient God in Covenant, for their inheritance. And this is the best inheritance. Such shall not be beggers, if we may rely upon all Davids experience: Psal. 37. 25. I have been young, and now am old: yet have I not seen the Righteous forsaken, nor his Seed begging bread. How sweet may this be to all such parents, as are the true children of Abraham, when they are on their Death beds, and their children lamenting about them! Thus they may say every one of them to their posterity; I am dying; I must now leave this world, and you my dear children in the world, you shall shortly have me to be no longer a father: but I leave you to a better Father. The God of Abraham, hath mad [...] me the Seed of Abraham, and accepted me in Covenant: [Page 332] and with me you all are accepted in the same Covenant. He can provide for you ten thousand times better then I can: His Covenant and the benefits thereof are your inheritance. Keep this Covenant inviolably by faith and obedience, do not discovenant your selves by unbelief or Apostacy: and you shall never want. Gods Covenant makes you Rom. 4. 13. heirs of the world: will not that content you? Rom. 8. 16, 17. 1 Pet. 1. 3, 4. Heirs of Heaven▪ doth not that refresh you? What then shall I adde further? Gods Covenant assures you, That Gen. 3. 15. & 12 3. Iesus Christ is yours; That the Gen. 17. 7, 8. Lord is your God; and therefore that 1 Cor. 3. 21, 22, 23. all things are yours: may not this ravish you? Farewel sweet children; This God, this Christ, this Covenant, bring you all to meet me in Heaven with Abraham, Isaac, and Jacob: Then, we shall meet together, and never part; we shall dwell together, and never be dispersed; we shall live together, and never dy▪ we shall see God and Iesus Christ together face to face, being ravished with that vision, and swallowed up with that fruition for ever and ever.
Thus of the second Aphorism, That God established his Covenant not only with Abraham, but also with his Seed after him in their Generations.
APHORISM III.
THe Substance, or Matter of Gods Covenant with Abraham and his Seed, consisted of many Eminent Mercies promised on Gods part to Abraham and his Seed; and of divers notable Duties required of them, and restipulated on their part to God.
Having viewed the Author of this Covenant, and the Foederate Parties thereto, in the two former Aphorisms, In this we shall consider the Matter of this Covenant of God with Abraham and his Seed. The Matter of this Covenant is, 1. Eminent Mercies Promised on Gods part. 2. Notable duties required and restipulated on the part of Abraham and his Seed. In these two, the Substance, Marrow, and sweetness of Gods Covenant with Abraham is chiefly comprized. I shall unfold them at large in two distinct Sections.
SECTION I.
I. THE COVENANT-MERCIES PROMISED ON GOD's PART, to Abraham and his Seed, are many and those very Eminent. God promised them not all at once, but at seven several times and Occasions. And they are chiefly contained in these seven several Paragraphs of Scripture.
[Page 333](1) The LORD had said to Abraham, Gen. 12. 1, 2, 3. Get thee out of thy Country, &c And I will make of thee a Great Nation; And I will bless thee; And make thy name great; and thou shalt be a blessing. And I will bless them that bless thee; And curse him that curseth thee; And in thee shall families of the Earth be blessed.
(2) And Gen. 12. 7. the LORD appeared unto Abram, and said; un to thy Seed will I give this land.
(3) And Gen. 13. 14, 15, 16, 17. the LORD said unto Abram, after that Lot was separated from him; Lift up now thine eyes, and look from the place where thou art, Northward, and Southward, and Eastward, and Westward. For all the land which thou [...]eest, to thee will I give it, and to thy Seed for ever. And I will make thy Seed as the dust of the Earth: So that if a man can number the dust of the Earth, then shall thy Seed also be numbred. Arise, walk thorough the land, in the length of it, and in the breadth of it: for I will give it unto thee.
(4) After Gen. 15. 1, 4, 5, 13. to the end of the chapter. these things, the Word of the LORD came unto Abram in a vision, saying; Fear not Abram, I am thy shield, and thine exceeding great reward.—And behold, the Word of the LORD came unto him, saying, This shall not be thine heir, but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now towards Heaven, and tell the Stars, if thou be able to number them: And he said unto him; So shall thy Seed be.—And he said unto Abram, Know of a surety, That thy Seed shall be a stranger in a land that is not theirs, and shall serve them, and they shall afflict them 400 years: and also that Nation whom they shall serve, will I judge: and afterwards shall they come out with great Substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth Generation they shall come hither again.—In that same day the LORD made a Covenant with Abram, saying, Unto thy Seed have I given this land, from the river of Egypt, to the great river, the river Euphrates: the Kenites, &c.
(5) And Gen. 17 1. to 9. & ver. 15, 16, 19, 20, 21. when Abram was ninety years old and nine, The LORD appeared to Abram, and said unto him; I am the Almighty God, walk before me, and be thou perfect. And I will make my Covenant between me and thee; and will multiply thee exceedingly. And Abram fell on his face: And God talked with him, saying; As for me, behold, my Covenant is with thee, And thou shalt be a father of many Nations: Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many Nations have I made thee. And I will make thee exceeding fruitful; And I will make Nations of thee; And Kings shall come out of thee. And I will establish my Covenant between me, and thee, and thy Seed after thee in their Generations, for an Everlasting Covenant: To be a God unto thee, and to thy Seed after thee. And I will give unto thee, and to thy Seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an Everlasting p [...]ssession; And I will be their God.—And God said to Abraham, As for Sarai thy wife, thou shalt not call her name [Page 334] Sarai, but Sarah shall her name be. And I will bless her, and give thee a son also of her, and she shall be a mother of Nations; Kings of peòple▪ shall be of her.—And God said, Sarah thy wife shall bear thee a son indeed, and thou shalt call his name ISAAC: and I will establish my Covenant with him for an Everlasting Covenant, and with his Seed after him.—But my Covenant will I stablish with Isaac, whom Sarah shall bear unto thee at this set time in the next year.
(6) And Gen. 18. 10, 14, 17, 18, 19. he said; I will certainly return unto thee according to the time of life; and lo, Sarah thy wife shall have a son. And a little after this Promise is again repeated.—And the LORD said, shall I hide from Abraham that thing which I do; Seeing that Abraham shall surely become a great and mighty Nation, and all the Nations of the Earth shall be blessed in him?
(7) And Gen. 22. 15, 16, 17, 18. the Angel of the LORD called unto Abraham out of Heaven the second time, And said, By my self have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee; And in Multiplying I will multiply thy Seed as the Stars of the Heaven, and as the Sand which is upon the Sea shore; And thy Seed shall possess the Gate of his Enemies; And in thy Seed shall all the Nations of the Earth be blessed, because thou hast obey'd my voice.
These are the Covenant-Mercies Promised on Gods part to Abraham and his Seed. And in this Order God published these Promises to Abraham, according as they are laid down in these seven Contexts, or Paragraphs of Scripture. Heres great Variety, and Eminency of Mercies indeed. Let's pause a while, and ponder upon them. Let's sit down a little upon the sweet Rose-beds of these Promises: and oh how fragrant and refreshing will they be to our Spiritual Senses! Come hither all ye the Seed of Abraham, view well these Mercies on every side; and let your Souls delight themselves therewith as with Marrow and fatness.
Now forasmuch as in these Scriptures the same Mercies for Substance are divers times repeated, and several wayes expressed; and seeing they are not meerly Temporal, nor purely Spiritual; but most of them of a mixt nature, under Temporals representing Spirituals: Therefore I shall not handle them in the Order wherein they are revealed, but for brevity and clearness sake reduce them to these distinct Heads following, viz. God by Covenant Promised to Abraham, 1. Divine Benediction. 2. An exceeding numerous Seed. 3. A mighty Name. 4. His Seeds victoriousness over their enemies. 5. The Inheritance of Canaan to him and to his Seed. 6. The closing up of his days in a good old age, in peace. 7. To be his Shield. 8. To be his exceeding great Reward. 9. To be a God to him, and to his Seed after him, by an Everlasting Covenant.
Or, we may thus marshal these Promised Mercies.
God Promised to Abraham,
- 1. What he will do for Abraham and his Seed. He will
- [Page 335]
- 1. Bless them.
- 2. Multiply him and his Seed exceedingly.
- 3. Make his name Great.
- 4. Make his Seed victorious.
- 5. Give them Canaan for an everlasting possession.
- 6. Close up Abraham's days in a good old age in peace.
- 2. What he will be to Abraham, and his Seed. He will be
- 1. His Shield.
- 2. His exceeding Great Reward.
- 3. A God to him, and to his Seed after him, by an everlasting Covenant.
All the Covenant-Mercies promised by God to Abraham, may be referred to these particulars, How bounteous was God, in Making such Promises to Abraham! How blessed was Abraham in receiving such Promises from God! All the Nations of the Earth, both Iews and Gentiles, shall fare the better for these Promises to Abraham, till the end of this world.
First, Of those Covenant-Mercies which God will bestow upon Abraham and his Seed, viz.
I. Divine Benediction, or, Gods Blessing of Abraham. This Mercy is the second as it is related in the text: but I rank it first, because in Order of Nature it is before all the rest, yea the cause and foundation of all the rest. Gods Blessing promised to Abraham is an Eminent and glorious Mercy: A well-head and fountain of Mercies. And it is laid down in four several Branches, or Degrees, viz. 1. That, God will bless Abraham, and Sarah his wife. 2. That, Abraham shall be a blessing. 3. That, God will bless his Blessers, and curse his Cursers. 4. That, in Abraham and his Seed all the families and Nations of the Earth shall be blessed.
1. God promised To bless Abraham, and Sarah his wife. Gen. 12. 1, 2. The LORD hath said to Abram, I will bless thee. Again, The Lord sware he would bless him; Gen. 22. 16, 17. By my self have I sworn, (saith the LORD,) for because thou hast done this thing, and hast not withhold thy son, thine only son: That in blessing I will bless thee, that is, I will certainly, undoubtedly bless thee▪ I will abundantly, plenteously bless thee; I will heap blessings upon thee. Yea, Gen. 17. 15, 16. And God said to Abraham, As for Sarai thy wife,—I will bless her, and give thee a son of her; yea I will bless her, and she shall be a Mother of Nations. Thus Gods Covenant with Abraham, brought Gods Blessing upon Abraham: and upon Sarai that was one flesh with Abraham. And those 1 Chron. 17. 20. whom God blesseth, shall be blessed indeed for ever. For clearing Gods blessing of Abraham, two Questions are to be resolved▪ 1. What the Word [Bless] doth signifie? 2. Wherein God Blessed Abraham?
Quest. 1. What the word [Bless] doth Signifie? Answ. The Hebrew word [...] Barak signifies, Pagnin. Thesaur. & Buxtorf. Lex. ad verb. To bless, salute, offer a gift, Praise, Bow the Knee for honour sake: or, as Mercerus in Pagnin [Page 336] notes, Pleasantly to bend the knee or speech: as it were, To speak to one with bending the knee; as is used in Prayer, Salutations, Gratulations, Valedictions. The Greek word [...] Eulogein, answering to this Hebrew word, signifies properly, To speak well of any person or thing. To Bless, in Scripture Phrase, is used chiefly in four severall senses. It signifies, I. To Praise, Commend, celebrate, give thanks, &c. with some confession or acknowledgement of excellency in, or Beneficence from that which we so bless. Thus we Psal. 100. 4. and 103. 1, 2, 20, 21, 22. and often in the Old Testament. Luk. 1. 68. and 2. 28. 1 Cor. 1. 14. 16. bless God and his Name: when we extoll him, praise him, confess unto him his Excellencies or kindnesses. II. To wish well to any; or to pray for the welfare and good of any. Thus 1. Parents bless their children, and families: wishing and praying for all good to them. As, Gen. 9. 26, 27. Noah blessed Shem and Iaphet: Gen. 27. 25. to 30. Isaac blessed Iacob. Gen. 49. 28. and 48. 9, 20. Iacob blessed his sons the twelve Patriarchs, and also the sons of Ioseph. 2. Pastors and Ministers thus bless the flock of God and his people, wishing and praying for all good to them. As Gen. 1 [...]. 19. Heb. 7 6, 7. Melchizedeck blessed Abraham. Lev. 9 22. Numb. 11. 23, 24, 25, 26, 27. Aaron and the Priests blessed the people by vertue and obligation of their office. 3. People in this sort bless, with their Prayers and well-wishes their friends and Benefactors. As Gen. 47. 7. Iacob blessed Pharaoh, who had been kinde to his son Ioseph, &c. Gen. 24. 60. Rebecka's kindred blessed her. 4. Thus in a word we are to Mat. 5. 44. Luk. 6. 27. 1 Cor. 4. 12. 1 Pet. 3. 9. bless our enemies that curse us and persecute us: we are to pray for them, &c. so shall we by imitation, be the children of our heavenly Father. III. To sanctifie, consecrate, or set apart to holy use. Thus Gen. 2. 3. Exod. 20. 11. God blessed the seventh Day; that is, sanctified it. Thus Christ Mat. 26. 26. 1 Cor 10. 16. and 11. 24, 25. blessed the Bread and Cup in the Lords Supper. IIII. Finally, To bless signifies To bestow gifts or blessings, To do good to any, &c. Thus Jesus Christ is said Acts 3. 26. to bless the Jews, by turning them away from their iniquities. And the Gentiles are said Gal. 3. 14. to be blessed, by receiving the Promise of the Spirit through Faith. In this sense God is said often [...]en. 1. 22, 28. and 5. 2. [...]nd 9. 1. to bless the Creatures, to bless his people; when of his bounty or free favour and Mercy, he bestows any blessings, benefits, or any manner of good things upon them. And thus here God blessed Abraham and Sarah by bestowing variety of Benefits and good things upon them. Dei benedicere, (saith D. [...] in Gen. 12. 2. one) est benefacere. Gods blessing of us, is his well-doing to us. Men may wish and pray for all good to us, but are not able effectually to confer that good upon us: but actually and effectually God doth all good to us; This is Gods way of blessing.
Quest. 2. Wherein did God bless Abraham? Answ. Wherein did not God bless Abraham? What necessary Benefits and favours did God withhold from Abraham? For, I. God blessed Abraham with a confluence of Temporall Benefits and mercies heaped upon him. As, 1. Great riches, Gen. [...]3. 2. Abram was very rich in cattell, in silver and in gold. Hereupon Abrahams servant expressed it very well; G [...]n. 2 [...]. 35. The LORD hath blessed my Master greatly, and he is become great: and he hath given him flocks and herds, and silver and gold, and Menservants, and Maidservants, and Camels and Asses. 2. Singular dignity and [Page 337] Honour. Abraham was Gen. 24. 35. a great man. The children of Heth, among whom he sojourned, acknowledged this, saying, Gen. 23. 6. Hear us, my Lord; Thou art d Mighty Prince amongst us. Hebr. Thou art a Prince of God amongst us. That is, An exceeding great and renowned Prince. And God promised him, Gen. 12. 2. To make his Name great. 3. Prosperous success in his affairs. That expedition of his for the rescuing of his Nephew Lot, is a pregnant instance. For, Gen. 14. 14, 15, 16. Abraham with 318. of his trained servants, pursued four Kings and their Armies, after they had subdued five Kings, and plundered Sodom and Gomorrah of all their goods and victuals, and among them had taken Lot and his goods. And Abraham scattered them, rescued Lot and other Prisoners, and recovered all his goods, and the goods of Sodom and Gomorrah. 4. A numerous posterity. God, not onely giving him Gen. 16. 15. and 17. 20. Ishmael by Hagar the bondwoman, who begat twelve Princes, and became a great Nation; not onely giving him Gen. 25. 1, 2, 3, 4. other children by Ket [...]rah after Sarahs death: but also giving him Gen. 21. 1. to 9. Heb. 11. 11, 12. Isaac by Sarah, when they were both past age of fruitfulness according to the course of Nature; Gen. 21. 12. in which Isaac, Abrahams Seed was called, of whom the Iewish Nation descended, and Christ according to the flesh came, and Gen. 17. 19, 21. with whom Gods Covenant was established. Herein God blessed Sarah as well as Abraham; For, Heb. 11. 11, 12. Through Faith Sarah her self received strength to conceive Seed, and was delivered of a childe when she was past age, because she judged him faithfull who had promised. Therefore sprang there even of one, and him as good as dead, so many as the stars of the skie in multitude, and as the sand which is by the sea shore innumerable. 5. All necessary outward Benefits. For, Gen. 24. 1. The LORD blessed Abraham in all th [...]ngs. II. God blessed Abraham Eph. 1. 3. with all Spirituall blessings in heavenly things in Christ, having eminently furnished him, 1. With Eminent Gen. 15. 6. Rom. 4. 17. to 23. Heb. 11. 8, 9, 17, 18. Faith. 2. With Gen. 15. 6. Rom. 4. 3. &c. Justification by Faith; God imputing his Believing to him for righteousness. Gen. 15. 6. Rom. 4. 3. &c. And he believed in the LORD, (that is, Abraham believed in the LORD, promising him a Seed numerous like the stars, wherein God had principal respect unto Christ, in whom both Iews & Gentiles became Abrahams true Seed) and he, (viz. the LORD) imputed that to him unto righteousness. This Justification by Faith is one of the great Mysteries intended to be revealed in this Foederall Dispensation, most necessary to Salvation. Of this I shall hereafter speak at large in Aphorism V. of this Chapter, touching the end and Scope of this Covenant-Expressure. 3. With admirable Rom 4. 18. Hope. 4. With Singular Gen. 12. 4. Heb. 11. 8. Gen. 22. 16, 17, 18. Obedience to God, and to his Commands. 5. With wonderfull Gen. 12. 1, 2, 3, 4 a [...]d 22. 1. &c. with Heb. 11. 17, 18, 19. Self-deniall. 6. With a Gen. 18. 23. to the end. Spirit of Supplication. 7. With a religious disposition of Soul, for the pious Gen. 18. 19. Governing of his family in the way of the Lord. 8. And in a word, With a Blessed Gen. 12. 3. and 17. 2, 7. Covenant, assuring him, That Christ should be his blessed Seed, and the LORD would be his God. And consequently that in and with them, all things should be his. Thus the Lord God▪blessed Abraham and Sarah, efficaciously and [Page 338] abundantly: by accumulating upon them all Mercies Temporall and Spirituall.
Hence, 1. See how punctuall and plentifull the Lord is in performance of his Covenant and Promise. He promised to blesse Abraham: and he blessed him really, he blessed him abundantly; He Psal. 89. 33. will not, he T [...]t. 1. 2. cannot suffer his faithfulness to fail. With what confidence may we clasp and cling unto his Promises, if we be the heirs of Promise! 2. Behold here what a vast difference there is betwixt Gods blessing and mans blessing. Man blesseth by well-wishing; God blesseth by welldoing to us. Man blesseth by praying for blessings wanted: God blesseth by performing blessings promised, and prayed for. Man blesseth ineffectually: God blesseth efficaciously. 3. Gods Blessing is a rich Inheritance. It brings all things into his peoples bosomes: both Temporals and Spirituals. It every way enriched Abraham: and will every way enrich all Abrahams faithfull posterity. And what they have as the fruits of Gods blessing, is double sweet. In this respect, Psal. 37. 16. A little that the righteous hath, is better than the much Mammon of many wicked. What they have is not onely with Gods leave, but with his love. The same things for substance wicked men may have, but with Gods Curse. God may give them in his anger, and take them away in his wrath.
This the first branch of Gods Benediction promised.
2. God Promised, That Abraham should be a blessing. Saying, Gen. 12. 2. And thou shalt be a Blessing. This is diversly interpreted by Expositors. 1. Some take it exegetically to be an Amplification of the former Branch, I will bless thee: And thou shalt be a blessing. That is, Thou shalt be eminently blessed: The abstract being put for the concrete, for the greater Emphasis and Augmentation of the Promise. As, a very honest man, is stiled Honesty it self: A very learned man, is called Learning it self: So here Abraham should be such a singularly blessed man, that he▪ should be even a Blessing it self. But this interpretation seems somewhat too much to diminish the force and intent of the Phrase. Thou shalt be a blessing, is more then thou shalt have a blessing. 2. Some understand it Actively, That Gods blessing should not limit, terminate and confine it self onely to Abrahams person, but it should be from Abraham Lond. l [...]te Annot. on Ge [...]. 12. 2. extended to all his Seed, whether among Jews or Gentiles, through Christ that was then in Abrahams loynes. Abraham as Progenitor of Jesus Christ the blessed Seed, should be a special means of blessing all that should be blessed. But this Exposition, though in it self it be pio [...]s, and have a Truth in it, yet seems not so suitable here: because the fourth Branch of this Divine blessing promised to Abraham, peculiarly sets forth the diffusion of blessing and blessedness from Abraham and his Seed to all families and Nations: as after will appear. This also Ioan. Ca [...] vin. in Gen. 12. 2. Calvin hath well noted. 3. Some D. Parcus, [...]nd Ioan. Calvin. in Gen. 12. 2. Expound it Abstractly and exemplarily; That Abraham should be so singularly and eminently blessed, even to all mens Admiration, That they shall take Abrahams person [Page 339] for a Pattern or example of blessing themselves or others; wishing that they may be blessed with Abraham, that Abrahams blessing may come upon them and theirs; that they may be blessed with Abrahams Blessing, as the eminent desirable blessing: To this effect Calvin and Pareus, yea and the Iews themselves expound it, as Pareus notes. And thus Isaac blessed Iacob going to Padan-Aram; Gen. 28 3, 4. God Almighty bless thee, and give thee the blessing of Abraham, to thee, and to thy Seed after thee. 4. Finally, Andr. Rivet. in Gen. 12. Exercitat. 71. some had rather understand this Phrase Concretely, but so as herein the efficacy and constancy of Gods blessing upon Abraham is shewed. I will bless thee, And thou shalt be a Blessing: As if he should say; I will bless thee, and thou shalt be blessed, in thee shall the [...]lessing be established, and perpetuated, never to be revoked, repealed or taken away. Thus that form of Phrase is used in Iacobs blessing, Gen. 27. 33. I have blessed him (said Isaac) and he shall be blessed. That is, his blessing cannot be retracted or recalled: Isaac Heb. 12. 17. would not repent, or alter his minde, about this blessing of Iacob, though Esau sought it carefully with tears. And in this sense it is not onely a Ratification, but a notable Amplification of Abrahams blessing. These two last interpretations are preferred before the two former. The judicious Reader may take his choice. In my judgement the fourth seems most apposite and genuine. Chrysostome also inclines this way, saying, [...] &c Ioan. Chrysost. in C. 12. Genes▪ Homil. 31. p. 452. Tom. 2. Paris. 1636. Heres a great weight of the Promise. I will make thee saith he, a great Nation, and I will bless thee, and I will make thy name great. I will not onely make thee a great Nation, and extoll thy name: but I will bless thee: and thou shalt be blessed. Beloved, think it not to be a Tautology, and the same thing to be spoke twice, when it is said; I will bless thee, and thou shalt be blessed. For, saith he; I will vouchsafe thee such a blessing, as shall be extended to all ages. For thou shalt be blessed, so that every one shall count it matter of great honour to have familiarity with thee. So he.
Hence: 1. How blessed was Abraham! Not onely Divinely blessed, but double-blessed, firmly and fixedly blessed. Happy they, that as children of Abraham shall share with him in his blessing.
2. How peremptory and immovable is God in his blessing! Iam. 1. 17. With him is no alteration, or shadow of turning. 1 Chron. 17. 27. Whom or what he blesseth, shall be blessed for evermore. This the second Branch of Gods blessing promised.
3. God promised to Abraham, Gen. 12. 3. To bless his blessers, and to curse his cursers. As great Princes sometimes make leagues Defensive, and Offensive, Coven [...]nting to have the same friends and foes: So here God strikes alike league and Covenant with Abraham; God and Abraham will have the same friends and foes. O wonderfull familiarity, benevolence and condescension of God towards Abraham! [...]: Chrys [...]st. quo suprc▪ Children (as Chrysostome well notes) scarce shew such respect to their Parents, as to have the same friends and foes with them: but here God stoops so far to Abraham as to bless his blessers, and curse his [...]ursers. [Page 338] Here▪ are in these words two things observable in reference to Abraham; the one Imply'd, the other Expressed. 1. It's imply'd, That as Abraham should have friends in the world, so he should have foes: As some would bless him, so some would curse him. Yet (as D. Pareus in Com. ad Gen. 12. 3. Pareus notes hence) he should have more friends then foes: More to bless him then to curse him. Inasmuch as it is said plurally, I will bless thy blessers,: but singularly, and curse thy curser. Abraham himself could not have all men to bless him, speak well of him, love him: nor should Abraham have all men to curse him, speak ill of him, revile him, hate him. He should have his share and lot in both. Blessers to encourage him, Cursers to exercise him. Friends for his Comfort: Foes for his Caution. 2. It's express'd and promis'd, That God will bless his blessers, and curse his curser: God will side with Abraham, will take his part still. By blessing his Blessers, he will encourage many to love, bless, and befriend Abraham: and By Cursing his Curser, he will deterr many from hating, cursing and opposing Abraham. Men perhaps might curse Abraham, and yet their curse not hurt Abraham: but God will curse them, his curse shall hit and hurt them. See this fulfilled; Gen. 12. 14. to the end. Pharaoh takes Sarai, Abrams wife from him; but God plagued Pharaoh and his house with great plagues, because of Sarai Abram's wife. Gen. 20. 2 3, 4, 18. Abimelech also King of Gerar, in like sort took Sarah Abrahams wife, but had not come neer her. Yet God said to Abimelech in a dream, Thou art a dead man for the woman which thou hast taken, for she is married to an husband. Besides,—The LORD had fast closed up all the wombes of the house of Abimelech, because of Sarah Abrahams wife. Thus the Lord sided with Abraham, and became a foe to his foes.
Nor is this Promise to be restrained onely to Abrahams Person; but to be extended also to Abrahams Seed and Posterity, whether Jewish or Christian. We may hence (thinks Ioan. Calvin. in Com. ad Gen. 12. 3. Calvin) collect a common Doctrine; That God will bless his peoples friends; curse and take vengeance of their foes. Abrahams Seed as well as Abraham, shall have not onely friends, but foes also in the world. But God will be a friend to their friends, a foe to their foes. Here consider 1. That this is so. 2. Why this is so. 3. What inferences may hence result.
That this is so, is clear by the experience of Abrahams Seed in all ages. For. 1. Abrahams Naturall Seed the Iews have found God thus taking their parts; as a friend to their friends, as a foe to their foes; holy Scriptures abound with Instances. How did God bless Gen. 30. 29, 30. [...] for entertaining Iacob! G [...]n 39. 3, 4, 5. Potiphar, for his kinde using and [...] of Ioseph! Exod. 1. 16, 7, 20, 21. The Egyptian Midwives, for saving the [...] [...]enchildren alive, though King Pharaoh had commanded them to kill them▪ &c. Contrariwise, How did God curse and plague Exod. Ch. to Chap. 36. [...] Psal. 105. [...]3. to 38. and 106. 7. to 13. [...] and the Egyptians with many sore▪ judgements, at last killing all their First-born, and overwhelming Pharaoh and his whole host in the Red-Sea, for their oppression and cruelty to Israel, killing of their Male-children, and refusing to let Israel go? How did [Page 339] God fight ag [...]inst Exod. 17. 8. to the end. Amalek, Num. 21. 23. to 33. Sihon King of the Amorites, Num. 21. 33, 34, 35. Og the King of Bashan, Num. 31. 3. &c. Midian, and against Iosh. 12. throughou [...]. all the Kings and Kingdomes of Canaan, for fighting against Israel? How did the Lord set himself as an enemy against the Is [...]. 37. 36. Assyrians, Isa. 47. 7, &c. Babylonians, and Obadiah throughout. Edomites, for their enmity and cruelty against Gods people of Israel and Iudah? Though their enemies were Z [...]ch. 1. 18, 19, 20, 21. as four horns, pushing and scattering Judah, Israel and Jerusalem: yet God had his four Carpenters to break these horns and fray them away. 2. Abrahams Christian Seed, whether of Iews or Gentiles after Christ, have the Lord also with them, blessing their blessers, cursing their cursers: a friend to their friends, an enemy to their enemies. Mat. 10. 40, 41, 42. and 25. 34. to 41. Christ takes all kindnesses to his Disciples and righteous members, as done unto himself; and promises to reward them as if they had been done to his own person. And contrariwise, Luk. 18. 7, 8. God will avenge his own Elect of their Adversaries speedily: and 2 Thes. 1. 6. 7. It is a righteous thing with God to recompence tribulation to them that trouble his people. When Saul was persecuting the Primitive Church, Christ takes it as done unto himself: and cals to him from heaven, saying, Acts 9. 4, 5. Saul, Saul, why persecutest thou me? I am Iesus whom thou persecutest. All Ma [...]. 25. 4 [...]. to the end. neglects of Christs Members, Christ counts neglects of himself, and will accordingly reward them at the great day. Especially he will set himself against the bloody Romish Babylon, for her bloodiness against his Saints and Martyrs. Revel 17. 5, 6. She hath b [...]en drunk with the blood of the Saints, andwith the blood of the Martyrs of Iesus, Rev. 18. 24. And in her was found the blood of Prophets, and of Saints, and of all that were slain upon the earth. Therefore her sentence from Christ is; Rev. 18. 6. Reward her even as she rewarded you, and double unto her double according to her works; in the cup which she hath filled, fill to her double.
Why this is so; viz. Why the Lord will be a Friend to his peoples friends, and a foe to their foes, may be thus cleared. This comes to pass, 1. From the Truth and faithfulness of Gods Covenant and Promises to this Effect▪ God Gen. 12. 3. hath here covenanted this to Abraham. And elswhere he hath made many like Promises to Abrahams Seed, even to all Gods people: whether Iewish or Christian. This is Gen. 27. 28, 29. promised to Iacob, in Isaacs propheticall blessing. Balaam being hired to curse Israel after they came out of Egypt, contrary to his desire thus prophecied of their blessing; Num. 24. 9. Blessed he that blesseth thee, and cursed he that curseth thee: Thus the Promise runs in reference to Iudah and erusalem; Zech. 12. 2, 3, 4, 6, 9. Behold I will make Jerusalem a Cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Ierusalem. And in that day will I make Ierusalem a barden [...]ome stòne for all people; all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it, &c. Zech. 1 [...]. 1 [...], &c. And this shall be the plague wherewith the LORD will [...]mite▪ all the people that have fought against Ierusalem: Their flesh shall consume away while they stand upon their feet, and their eyes shall [...] away in their holes, and their tongue shall consume away in their [Page 342] mouth. Isa. 54. 15, 16, 17. Mat. 10. 40, 41, 42. Scripture abounds with promises of like Nature. Now God that promiseth, is an eternal and unchangeable Truth, and Tit. 1. 2. cannot lye. 2. From the justice and righteousness of God. Gods people side with God against all: Are friends to his lovers, and foes to his haters: as Psal. 16. 2, 3. with Psal. 139. 21, 22. David: and others. Yea Rom. 8. 36. Heb. 11. 36. 37, 38. Luk. 6. 22. for Gods sake, they suffer many indignities and persecutions from the wicked world. Consequently it is just with God, in a way of retaliation and remuneration according to his promise, (promittendo, se fecit debitorem,) to side with his people. 2 Thes. 1. 6. It is a righteous thing with God to recompence tribulation to them that trouble you. 3. From the neer Relation whereinto they are brought with God and Iesus Christ. Jer. 31. 33. The Lord is their God, and they are his people. 2 Cor. 6. 18. Exod. 4. 22. He is their Father; and they are his sons and daughters, his first-born. Jer. 31. 32. He is their husband; and they are espoused to him. Jesus Christ is their Eph. 5. 23. 30. Head; and they his mystical body and members. As therefore the Father sympathizeth with his children, the Husband with his wife, the head with the members: So God and Jesus Christ as it were sympathize with the Saints, in reference to friends or enemies. Friends or foes to them, are friends or foes to God and Christ. Hence the LORD told Pharaoh by Moses, Exod. 4. 22, 23. Israel is my son, my first-born. And I say unto thee, Let my son go, that he may serve me: but if thou refuse to let him go; behold, I will slay thy son, thy first-born. Hence Christ the Head in Heaven being persecuted in his members on Earth by Saul, cals to him; [...]ct. 9 4, 5. Saul, Saul, why persecutest thou me?—I am Iesus whom thou perfecutest. Hence, at last day Christ Mat. 25. 34. to the end. will reward the friends and foes of his brethren, his members, as if they were his own friends or Enemies: even from the neerness of their Relation to him. 4. From the dearness of affection which the God of love bears unto them. He peculiarly loves, tenders, pities and esteems his people above all the people of the world. No Psal. 103. 1 [...]. Isa. 49. 14, 15. father can so pity his children, no mother can have such Compassion upon her tender sucking babe: as the Lord hath over his people. They are his Exod. 19. 5. peculiar treasure: his Mal. 3. 17. jewels: as Deut. 32. 10. the apple of his eye. Hence it is that the Lord is very jealous over his people, sensible of their wrongs, makes their Quarrels his own, their Enemies his Enemies, &c. saying, Z [...]ch. 2. 8. He that toucheth you, toucheth the apple of mine eye. And that is a most tender part, impatient of the least injury. Elsewhere;—I [...]a. 43. 1, 2, 3, 4, 5▪ 6, 7, 14. I gave Egypt for thy ransome, Ethiopia and Seba for thee. Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life.
Inferences hence. Will the Lord be a friend to his peoples friends, and a foe to their foes? Will he bless their blessers, and curse their Cursers? Then, I. Surely Psal. 73. 1. God is Good to Israel, to all that are upright in Heart. He smiles upon their friends, he frowns upon their foes. He blesseth their blessers, he curseth their cursers. He loves their lovers, he hateth their haters. He takes their part, he [Page 343] pleads their cause, He imbarks himself in their Quarrels, He maintains League with them both Defensive and Offensive. Hereby he increaseth their friends, and diminisheth their Enemies: whilst he suffers none that do them wrong, to scape unpunished; nor suffers any that show them kindness, to go unrewarded. Now if he be such a friend to his peoples friends: what a friend is he to his people themselves? II. How dangeronsly do they act, that by word or deed set themselves against Gods people! Many there are that Luk. 6. 22. hate, revile, curse, persecute, and do all manner of evill against them, for Gods sake, for Christs sake: As Gen. 21. 9. with Gal. 4. 29. Ishmael, Gen. 4. 8. with 1 Ioh. 3. 12. Cain, Gen. 27. 41. Esaù, &c. But let such tremble; They in so doing fight not against them only, but against God also, who is on their side. Nay they set themselves chiefly against God and Jesus Christ: if against them, because they are Gods. They Act. 9. 5. kick against the pricks. They dash themselves as potsheards against a rock, that will grind them to powder. They revile and curse the godly: but God curses them. They curse Prov. 26. 2. causelesly, and their curse comes not, yea God turns it (as Neh. 13. 2. once Balaam's) into a blessing: but God curseth them justly, and they shall be cursed. What madness is this! they are foes to Gods people; and so engage the dreadful and Almighty God to be a foe to them. There's Psal. 139. 1. to 13. [...]ob 42. 2. no escaping of his wisdome, no 2 Chron. 20. 6. withstanding of his power, no Psal. 76. 7. enduring of his wrath. III. How prudently do they provide for their own welfare, that become friends to Gods people! Hereby they become best friends to themselves, whilst they engage God to be their friend. Not the least good word, not the least kindness, though but a Cup of cold water, towards Gods people,(s) Matth. 10. 42. because his people, shall lose his reward. Oh what Promises are made to them that Psal. 41. 1, 2, 3. Consider Gods poor afflicted weaklings, such as David sometimes was. Psal. 2. 10. Be wise therefore, O ye great ones of the world. Do not curse, but bless; do not hate, but love; do not harm, but help the Lords dear ones, because his. Then the Lord will count all as done to himself, and will much more remunerate your kindnesses into your own bosomes. IV. What sing [...]lar Comfort and encouragement is this to all the Lords people, against all that hate, curse, oppose, or any way persecute them! Psal. 118. 6. The Lord is on their side, why should they fear what flesh can do unto them? He will hate their haters, curse their cursers, persecute their persecutors. Are they many? As the Prophet said, 2 King. 6. 16. There are [...] with us then with them▪ Are they crafty? The Lord 2 Sam. 15. 31. can infatuate all their Counsels. Are they raging and terrible? The Lord is the terrour of the world: Heaven and Earth tremble at his presence. Are they mighty? Psal. 93. 3, 4. The Lord on high is mightier then the noyse of many [...] yea then the mighty waves of the Sea. Isa. 51. 12. Who art thou that thou shouldst be afraid of a man that shall dye, and of the son of ma [...] that shall be▪ made as grass, and forgettest the Lord thy maker, Psal. 3. 3, 6. & 18. 2, 3. thy shield, thy tower of defence, thy deliverer, thy glory, and thine eternal excellency? This the third branch of Gods blessing promised.
[Page 344]4. Finally, God Covenanted with Abraham, and promised, Compare Gen. 12. 3 & 18. 18. Act. 3. 25. Gal. 3. 8. with Gen. 22. 18. & 26. 4. & 28. 14. That in him and in his Seed all the Nations and Families of the Earth should be blessed. This is the fourth branch of the Divine Benediction assured to Abraham: the Glory and Excellency of all the rest. It surpasseth them chiefly two ways, viz. 1. In the Extent thereof. The three former seem to be more peculiarly directed and limited to Abraham's person: but this is extended to all the Nations and Families of the Earth. 2. In the Foundation of it. Those three are promised to Abraham, but no foundation, or Mean of Conveyance, is at all mentioned, whereby Abraham should come to enjoy them: But this branch of the blessing is founded and bottomed upon Abraham and his Seed; that is, Act 3. 25, 26. Gal. 3. 16. upon Iesus Christ Abraham's Eminent Seed; He the glorious Mean, through and by whom this blessing shall be effectually conveyed to all the Nations and Kindreds of the Earth. For though it be sometimes said of Abraham; Ger. [...]2. 3. And in thee shall all families of the earth be blessed. And again; Gen. 18. 18. All the Nations of the Earth shall be blessed in him. Yet in other places it is said; And in thy▪ Seed shall all the Nations of the Earth be blessed: And thus both to Gen. 22. 18. Abraham, Gen. 26. 4. Isaac, and Gen. 28. 14. Iacob. And this to let us See that Abraham's Seed should make all Nations & Families of the Earth blessed, and not Abraham's person otherwise then in and for his Seed Jesus Christ then in his loyns, and in fulness of time to descend of him according to the flesh. And thus the New Testament plainly expounds it of his Seed, and that Act. 3. 25, 26. Gal. 3. 16. Seed Iesus Christ. And this is that Gal. 3. 8. Gospel, which, the Holy Ghost tels us, was preached to Abraham. So then,
All the Nations and Families of the Earth shall be blessed in Abraham and in his Seed. For clearing of this, Consider; 1. What this Blessing, or Blessedness is, which is here promised. 2. In or through whom this blessing is to be performed. 3. How all the Nations and families of the Earth shall share in this Blessing.
(1) What this blessing, or Blessedness is, which is here Promised. For understanding this, Remember what was formerly spoken touching the Sense and several Acceptations of the word See before in the [...] branch of Gods Blessing. Quest. 1. Bless: and note that here Blessing is to be taken in the fourth▪ and last sense; Gods blessing of any, is Gods well-doing to them. Here then this Blessing or Blessedness in the General denotes All that good, all those Benefits, Mercies, Favours, &c. which God in Christ will bestow upon the Nations and Families of the Earth. More Particularly this Blessing or Blessedness comprehends All Spirituals, and All Temporals. I. All Spirituals; concerning Grace, or Glory. Ephes. 1. 3. God the Father of our Lord Iesus Christ hath blessed us (saith Paul) with all Spiritual Blessings in heavenly places, (or, heavenly things) in Christ. And Peter saith; 2 Pet. 1. 3. According as his divine power hath given unto us all things that pertain to life and godliness: that is, to godliness here, and eternal life hereafter. Now the Scripture notably informs us what these Heavenly, Spiritual Blessings are which the Nations and [Page 345] Families of the Earth obtain in [...]braham's Seed Jesus Christ, viz. 1. Redemption from the Curse of the Law due for mans sin, by Christs becoming a curse for us. Gal 3. 13, 14. Christ hath redeemed us from the curse of the Law, being made a Curse for us; for it is written, Cursed is every on that hangeth on a Tree: That the blessing of Abraham might come one the Gentiles through Iesus Christ. And again; Gal. 4. 4, 5. When the fulness of time was come, God sent forth his Son made of a woman, made under the Law, to redeem them that were under the Law. The first Adam by Sinning involved all under the Curse: The last Adam by suffering and becoming a Curse for sin, hath redeemed us from the Curse, and made us blessed. 2. The Participation of the Spirit of God long ago promised in Christ. Gal. 3. 13, 14. Christ hath redeemed us from the Curse of the Law, being made a Curse for us:—That the blessing of Abraham might come on the Gentiles through Iesus Christ: That we might receive the Promise of the Spirit through Faith. This place is obscure. And Interpreters by their divers senses darken it. To me this seems to be the Apostles Meaning, as to our present purpose, Christs Redemption of us from the Curse, is here described, Partly By the manner of it, viz. Christ being made a Curse for us. Partly by the effects, or fruits of it: More General, That the blessing of Abraham might come on the Gentiles through Iesus Christ; More Particular, That we might receive the Promise of the Spirit through Faith. The Promise of the Spirit being an Eminent branch of the Blessing of Abraham. By Spirit, I understand not only the extraordinary miraculous gifts of the Spirit, which many in the Primitive times received: but also and especially the ordinary and filial fruits of the Spirit, as Grace, Adoption; &c. By the Promise of the Spirit I understand not Spiritual Promises, as D [...] Pareus in Com. ad Gal. 3. 14. Pareus expounds it: But rather, by a kind of Hebraism, I understand with Bez. in Ann [...]t. ad Gal. 3. 14. Beza, The Promised Spirit, which is elsewhere stiled Metonymically, Luk. 24. 49. Act. 1. 4. The promise of the Father; that is, the father's singular Promised blessing, the Spirit. And, Act. 2. 33. The Promise of the Holy Ghost, which Christ, being by the right hand of God exalted, had received of the Father. This Spirit was Isa. 32. 15. & 44. 3. Jer. 31. 33. & 32. 40. Ezek. 11. 19. & 36. 26, 27. [...]oel 2. 28, 29. Z [...]ch 12. 10. frequently promised under the Old Testament: but most fully accomplished under the New. Under the Old Testament the same spirit was bestowed upon Gods elect, but not so plenteously and clearly, as under the New. 3. Conversion from Sin and Satan, unto God. The same in Substance with Effectual Calling, Regeneration, Renovation, and Sanctification. This a special branch of Abraham's blessing in Christ. Hence Peter said to the men of Israel; Act. 3. 25. 2 [...]. Ye are the children of the▪ Prophets, and of the Covenant which God made with our Fathers, saying unto Abraham, And in thy Seed shall all the kindreds of the Earth be blessed. Unto you first, God having raised up his son Iesus, sent him to bless you, in TURNING away every one of you from his iniquities. Where its clear, That the blessing promised in Abrahams Seed, had its accomplishment in Christ: And that the Actual efficacy of this blessing consisted in Conversion of Jews first, and [Page 346] Gentiles afterwards from their iniquities. 4. Adoption into the family of God. In Christ Abraham's Seed, we become Gods children. Christ redeemed us from Bondage and slavery, to liberty and Sonship. Gal. 4. 4, 5. Ioh. 1. 11, 12, 13. When the fulness of time was come, God sent forth his Son made of a woman, made under the Law, To redeem them that were under the Law, that we might receive the Adoption of Sons. Iohn highly admires this priviledge, and Gods love therein; 1 Ioh. 3. 1, 2. Behold what manner of love the Father hath bestowed upon us, that we should be called the Sons of God. Nor can it be enough admired: Seeing with this Adoption, we receive Christs filial Spirit of Supplication, Gal. 4. 6. Rom. 8. 15. crying Abba Father; and Rom. 8. 16. witnessing with our Spirits that we are the sons of God. And Seeing with this Sonship Rom. 8. 17. Gal. 4. 7. we have heirship and Coheirship with Christ. 5. Justification through Faith. This is an high degree of Abraham's blessedness promised to the Nations. Gal. 3. 8, 9. The Scripture foreseeing that God would justifie the Heathen through Faith, preached before the Gospel unto Abraham, saying, In thee shall all Nations be blessed. So then they which be of Faith, are blessed with Faithful Abraham. Hence it is evident, That the Gentiles justification by faith, is part of the blessedness promised the Nations in Abraham and in his Seed. They that have their sins pardoned, and their persons accepted as righteous, are Blessed indeed. David speaks emphatically; Psal. 32. 1, 2. Oh the blessednesses of him whose transgression is forgiven, whose sin is covered! Oh the blessednesses of the man unto whom the LORD imputeth not iniquity. The Hebrew word [...] Ashre, implyes thus much. 6. Foederal Relation to, and Communion with God. Abraham had the LORD to be Gen. 17. 7, [...]. his God in Covenant, and Communion with him thereupon: In like sort all Abraham's Seed of what Nations or families soever throughout the earth, shall have the Heb. 8. 10, &c. same Relation to God, and Communion with him. And both Abraham and all his Seed throughout the world, are blessed in having this Covenant-Relation to God, and Communion with God. For, Psal. 144. 15. Happy is that people whose God is the LORD. 7. Finally, Glorification in the Highest Heavens for evermore. Abraham is glorified in Heaven already: And his Seed out of all nations Luk. 13. 28, 29. from the East, and from the West, and from the North, and from the South shall sit down with Abraham in the Kingdom of God; shall be received into Luk. 16. 23. Abraham's bosome. And then shall the Happiness of Abraham, and of all his seed, whether of Iews or Gentiles, be fully compleated, in the immediate Mat. 5. 8. & 25. 34. to 41. 1 Ioh. 3. 2, 3. vision and fruition of God face to face for evermore. And this their Glorification is a degree of Happiness flowing from all the Former. And thus, this blessedness comprehendeth all Spirituals. II. All Temporals; which are annexed as Appurtenances and Additionals unto Spirituals. Mat. 6. 31, 32, 33. Take no thought, saying, what shall we eat? or what shall we drink? or wherewith shall we be clothed? (for after all these things do the Gentiles seek) For your heavenly Father knoweth that ye have need of all these things: But Seek ye first the Kingdom of God, and his [Page 347] righteousness, and all these things shall be added unto you; shall be added as surplusage, overplus and vantage into the main bargain or Agreement betwixt God and us. Jesus Christ is the best of all blessings, and the fountain of all mercies: When God gives him, he will stick at nothing, They that want not Christ, shall never want any Heavenly or Earthly blessing, so far as God sees it Psal. 34. 9, 10. 1 Cor. 3. 21, 22, 23. good for them. Rom 8. 32. He that spared not his own son, but delivered him up for us all, how shall he not with him also freely give us all things? To this effect the Apostle testifieth, that 1 Tim. 4. 8. Godliness is profitable to all things, having Promise of the life that now is, and of that which is to come. All temporal mercies are reached out to Gods Covenant-people in the hand of a Mediatour, and swim to them in the blood of Jesus Christ. This is the Blessing, or Blessedness here Promised.
(2) In, or through whom this blessing is to be performed, may be thus in brief resolved. Some texts say, Gen. 12. 3. & 18. 18. In Abraham: but others, Gen. 22. 18. Gal. 3. 16. Act. 3. 25, 26. In Abraham's Seed: that is, Both in Abraham and His Seed, shall this Blessing be performed. In Abraham for his Seeds sake, then in his loyns: But in Abraham's Seed, Jesus Christ, for his own sake, and through the influence of his own merit and grace. And therefore it is very observable, That this Promise, Gen. 12. 3. & 18. 18. In thee shall all the families of the Earth be blessed, is aftewards explained by other words, Gen. 22. 18. In thy Seed shall all the Nations of the Earth be blessed; and is in the New Testament thus alleadged and expounded, Act. 3. 25, 26. with Gen. 12. 3. And in thy Seed shall all the kindreds of the Earth be blessed; And elsewhere, Gal. 3. 8. with Gen. 12. 3. In thee shall all Nations be blessed. From which passage it is clear, That by [Abraham] we are chiefly to understand Abraham's Seed, Iesus Christ: And by [all the families of the Earth] we are to understand, all the Nations of the Earth. They all shall be blessed in Christ: that is, through Christ, or for Christ. Or, in Christ; that is, All Nations being implanted into Christ Abraham's Seed by Faith, shall in him by Faith partake the blessing. They must first have unio [...] to Christ by Faith, and then Communion with him in the blessing: Gal. 3. 6, 7, 8, 9. They must first by faith become his Seed, and then be blessed as his Seed, as the Apostle intimates. So then the blessing of Abraham comes on the Gentiles through Jesus Christ, Meritoriously and Efficaciously; and through Faith in him, instrumentally.
(3) How all the Nations and Families of the Earth may be understood to share in this Blessing of Abraham through Christ by Faith, needs explication. For, if all Nations and Families be blessed in Christ: then it may seem, they are all redeemed▪ by him, and shall all be actually saved by him. But this is contrary to many Scriptures. This may be cleared 1. Negatively, and 2. Affirmatively.
Negatively, thus. 1. By [all the families and Nations of the Earth,] we are not to understand all Families and Nations before Christs Incarnation. For till then, the Gospel was not preached to any Nation besides that one Nation of the Iews. All others Nations till then were passed by, neglected and suffered to perish in their ignorance [Page 348] and unbelief: except some few Proselytes of the Gentiles that came and joyned themselves in Religion to Abrahams people the Jews. 2. By [all families and nations of the earth] We cannot understand that they all even after Christs Incarnation should joyntly at one and the same time receive the blessing of Abraham in Christ. For, the Gentiles have been called and converted by degrees successivley, and in severall times and ages. Some of those that were converted, and became thereby blessed, in the Apostolicall times, are now swallowed up with Judaism, Turcism or Paganism. And who knows but that yet there remain some Nations and Families to be called, as Indians, &c. which perhaps were never converted? 3. Nor can we [by all families of the earth] understand in a restrained sense all Housholds even of those Nations that are called to the outward imbracing and profession of the Faith: Much less all and singular individual persons in those families. For both Scripture and all Experience is repugnant thereunto. There being many Housholds within Christian nations, wherein no one person for many ages together hath given any good testimony of Faith or Godliness. And the most religious Families having some in them irreligious, unbelieving, in their naturall cursedness, without all supernatural blessedness. As of old, there was a Gen. 4 8, with 1 [...]ohn 3. 12. Cain in Adams family; A Gen. 9. 22. 25. Cham in Noahs family; an Gen. 21. 9. with Gal. 4. 29. Ishmael in Abrahams; an Gen. 25. 33, 34. Heb. 12. 16. Esau in Isaac's; an Psal. 3. titl [...]. Absalom, 1 Kings 1. 5. &c. Adonijah, &c. in Davids; a Mar. 10. 4. Iohn 6. [...]0 71. Iudas in Christs family: Even so it is with the best Christian Families to this day.
Affirmatively, thus, 1. By [all the families of the earth] understand All the Nations of the earth. For, thus this is expounded, both in Gen 12. with. 18. 18. & 22. 18. Old, and Gen. 12. 3. with Gal. [...]. New Testament. And this need not seem strange, by Families to understand Nations: because by particular persons and families of old, Nations were planted and replenished; as is clear in the Gen. [...]0. 5. 20, 31. sons of Noah and their families, by whom the lands and nations were divided and denominated. And of the sons of Iapheth it is said, Gen. 10. 5 By these were the Isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their Nations. And of all the families of Noahs three sons, it is said, Gen. 10. 32. These are the families of the sons of Noah, after their generations, in their Nations, And by these were the Nations divided in the earth after the flood. No wonder therefore that in the next Chapter save one in the History of Genesis, Gen. 12. 3. God promised blessedness to the Nations of the earth, under the Notion of Families, Families being little Nations: and Nations being great Families. 2. All these Nations of the Earth come to share in Abrahams Blessing in these last ages of the world from Christs Incarnation till the judgement day, Gal▪ 3. 6, 7, 8, 13, 14. by Faith in Jesus Christ the blessed Seed, revealed to them through the preaching of the Gospel. For, after Christ, Mat. 24. 14. the Gospel is to be preached to all Nations, before the end come. And Rom. 11. 25, 26. the fulness of the Gentiles must come in, before the Jews be called to Christ, and then all Israel shall be saved. [Page 349] As therefore any of the Gentilish Nations receive the Gospel, and therein Christ by Faith: So in and with Christ they receive the blessing of Abraham in all Temporals and Spirituals. 3. Though divers whole Nations do visibly receive and profess Christ tendered in the Gospel, and in that regard become Abrahams Seed visibly: Yet very few of them do really and truly receive Christ by saving Faith; Mat. 22. 14. many beeing called, but few chosen. And therefore how few of those Christian Nations do really partake the full blessing of Abraham to Salvation; though visibly they do enjoy not onely many temporal, but divers Spiritual Priviledges among Abraham; true children! Notwithstanding such Nations are said to be blessed with Abraham, because many in them are the true Seed of Abraham. The better, though the lesser part, denominates: As a glass of liquor, wherein is le [...]s wine than water, is called a glass of Wine. These things duly considered, The blessedness of all Nations of the Earth in Abrahams Seed Jesus Christ, doth not at all countenance that opinion of their universall Redemption, or universall Salvation.
(4) Inferences hence. Did God Promise, That all the Nations of the Earth should thus be blessed in Abraham, that is, In his Seed Iesus Christ? Then, I. How great honour and dignity was hereby cast upon Abraham? All the Nations of the earth should be beholding to him, should fare the better for him, should be blessed in him and in his Seed. That Christ should come of Abraham naturally, was great honour: That in Christ his eminent Seed all Nations should be blessed supernaturally, was double Honour. This honour God Gen. 12. 1, 2, 3. promised to Abraham of meer grace; and yet he made this an honorificall and grat [...]itous Gen. 22. 16, 17, 18. remuneration of his Faith and obedience. Who ever lost by his Faith and obedience? II. Promises of Spirituals and Eternals were made to the Fathers under the Old Testament, as well as of Temporals. Here God promiseth not onely to bless Abraham, but all Nations in him, and that through his Seed Christ. Is Christ a temporall blessing? Is the blessing of the Gentiles through Christ a meer Temporall blessing? Temporals are included in the blessing, but Spirituals and Eternals are the head and chief glory of the blessing, as hath been formerly explained. They then that appropriate all the Spiritual Promises onely to the New Testament, and think that God promised to the Fathers of old neither the Eternal inheritance, nor the donation of the Spirit, &c. but onely some earthly mercies pertaining to this present life; do greatly err. The Heb. 11. throughout. Faith of Abraham and the Patriarchs of old looked beyond this world, and all the glory of it, to Spiritual and eternal injoyments. And this promise of Blessing made to Abraham was as it were the foundation of all the Promises which are accomplished under the New Testament, (as Andr. Rive [...]. in Gen. 12 Exer citat. 71. Rivet well observes) For, therefore Gal. 3. 13 14. Christ hath redeemed us from the curse, &c. That the blessing of Abraham might come on the Gentiles through Iesus Christ. The same Spirituals for Substance were promised under the Old Testament, that are under the New; though not with the [Page 350] same fulness and clearness. III. The Gospel was anciently preached even unto Abraham. The Gospel is the Doctrine of Gods saving lapsed Sinners by Iesus Christ. This is not a novell, but an Ancient, an Rev. 14. 6. everlasting Gospel. Gal. 3. 17. 430. years elder then the Law at Mount Sinai. Gal. 3. 8. Gen. 12. 3. The Scripture foreseeing that God would justifie the heathen through Faith, preached before the Gospel unto Abraham, saying, In thee shall all Nations be blessed. Those persons then that reject the Old Testament, do most ignorantly and profanely reject the Gospel of God. For the old Testament is full of Gospel: Reveals Gen. 3. 15. the first Gospel that ever was preached to sinners: and after the Fall, is all Gospel, if rightly understood. IIII. The riches of Gods grace and loving kindness to lost man are wonderfull. When all mankinde were lost in Adam, it had been glorious mercy and grace, if the Lord had saved but one Nation, yea, but one Family, of all those lost creatures: but that he extended his Blessing and Salvation to all the Nations of the earth in Jesus Christ, here's Mercy upon Mercy, here's Grace upon Grace. V. One great Cause why so many Nations of the Gentiles, and ours among the rest, are partakers of Iesus Christ, and in him of the blessing of Abraham by the Gospel, is Gods Promise to Abraham, and to other the Fathers of Old. God that promised, T [...]t. 1. 2. cannot lye: is fully [...]. 4. 21. able to perform whatsoever he promiseth; Yea such his [...]. 24. 35. Truth and faithfulness, he cannot chuse but make them good. No length of time can make them void. England and all Christian Nations at this day may confess this. Their present happiness in Abrahams Seed, flows from the faithfulness of this old Promise to Abraham. Oh therefore let us clasp fast the Promises of God in the armes of Faith, not staggering through unbelief: For his Promises shall never fail. All the Nations of the Gentiles by vertue of this and like Promises, shall first or last be called and converted to Christ, and be blessed in Christ. Pray we that they may be accomplished in his time: and Psal. 117. [...] 2. bless we the Lord for fulfilling them upon England, or other Nations. VI. The Happiness of all the Nations of the earth is founded upon Abrahams Seed Iesus Christ, and their enjoyment of him. They shall be blessed in him, not out of him: with him, not without him. It is not multitude of people, confluence of wealth and honour, strength of fortifications by land or sea, depth of wisdom or counsel, valour or resolution of Armies, leagues or confederacies with neighbouring Princes or Nations, nor all the accumulations of worldly glory and greatness that can make a Nation happy, without Jesus Christ this blessed Seed of Abraham: But Jesus Christ himself alone, without all these sublunary and earthly shadows, without all these magnifi'd and adored nothings, makes Nations and peoples truly and eternally blessed, both in this and the world to come. This is most evident upon these ensuing Considerations. For, 1. The Jewish Nation, (which, till Christs Incarnation, was the onely happy Nation in the world) was principally happy in this; Psal. 147. 19, 20. Rom. 3. 1, 2, 3. and 9. 4, 5. That they had the Ordinances and Oracles of God peculiarly [Page 351] committed to them, wherein Jesus Christ was tendered to them by Covenants, Promises, Sacraments and Types, till the fulness of time came; And that when the fulness of time was come, and Christ actually took flesh of them; Acts 3. 25, 26. Unto them first, God having raised up his son Iesus, sent him to bless them, in turning away every one of them from their iniquities. So that Christ Promised, and Christ Exhibited to the Iews was their Happiness, and Luk. 2 32. their Glory. 2. The Jewish Nation 1 Thes. 2. 15. 16. by rejecting and murdering the Lord Iesus, and by persecuting his Prophets and Apostles, have the wrath of God come upon them to the uttermost. They have lost the Gospel and Kingdom of God, are rooted out of their own Land, and miserably scattered up and down the world as an Headless vagabond hated and cursed people, above all the people of the earth. 3. All the Nations of the Gentiles are in most miserable condition whilest destitute of Christ Jesus. For whilest they are Eph. 2. 12. Christless▪ they have no Church, no Covenants of Promise, no hope, and are without God in the world. Yea, whatever they are, or have, in other regards, yet in Gods account, whilest they have not Christ, 1 Pet. 2. 10. they are not a people, have not obtained mercy. All mercies are as no Mercy, till Christ be enjoyed that Mercy of Mercies. 4. The Nations and people of the Gentiles, though in themselves never so miserable, yet when they are enabled by Faith to receive Jesus Christ preached and tendered to them in the Gospel, Gal. 3. 13, 14. they in and through Iesus Christ receive the blessing of Abraham, as well as the Iews of old. Then Eph. 2. 13. to the end of the Chap. They that were afar off are made nigh by the blood of Iesus. They that were foraigners and [...], are now fellow-citizens with the Saints; and of the houshold of God. They 1 Pet. 2. 9, 10. that were not a people, are now the people of God. They that had not obtained Mercy, now have obtained Mercy. And are become a chosen generation, a royall priesthood, an holy Nation, a peculiar people. And as Eph. 1. 3. they are blessed in all Spirituals in heavenly things in Christ: So Mat. 6. 33. all temporals are added unto them. 5. All Nations and people that either reject or set themselves against Iesus Christ, they do but forsake their own Mercy and Felicity, and involve themselves in ruine and destruction. Christ saith of such; Luk. 19 14, 27 Bring them hither, and slay them before me. He Psal. 2. 9. will break them with a rod of iron, and dash them in pieces like a potters vessell. Upon this account Jesus Christ Dan. 2. 31. to 46. that stone cut out of the Mountain without hands shall break in pieces the image, even the four grand Monarchies of the world, and utterly destroy Revel. 15. and 16. and 17▪ and 18. and 19. throughout. the whore, the beast; and salfe Prophet. And how are the Nations that have Apostatized from Christ, swallowed up with all ruine and desolation. Oh that England and the annexed Dominions would at last be wise and consider, that Happiness or Misery, weal or wo will be their assured portion, according to their Owning or Disowning of Jesus Christ his Truth and Wayes. Wo, wo, unto us, if Iesus Christ once depart away from us. VII. Finally, Seeing all Nations of the Earth shall be blessed in Abrahams Seed, It's clear, That all Nations of the G [...]ntiles [Page 352] throughout the whole world shall have the Gospel preached to them, and be converted to Iesus Christ. They cann [...]t be blessed but in Abrahams Seed Iesus Christ. They can have no happiness in Christ, but by enjoying him through Faith. They can ordinarily Rom. 10. 14, 15. have no Faith in him, but by being converted to him through the Preaching of the Gospel. Therefore sooner or later, before the end of the world, all the Gentilish Nations shall be called to Christ by the Gospel: according to the Isa. 60. throughout. & 54. throughout. & 65. Psal. 2. 8. & 110. 2, 3. glorious Promises of the Prophets of Old. This is for most part fulfilled already since Christ, and is still in fulfilling t [...]ll the fulness of the Gentiles be come in. Gen. 9. 27. The LORD enlarge and perswade [...]aphet to dwell in the Tents of Shem. This the Fourth Brnach of Gods Blessing promised.
Thus of the first Covenant-Mercy which God promised to Abraham, Divine Benediction.
II. An exceeding numerous Seed. This is another Covenant-Mercy which God Gen. 12: 2. & 13. 16. & 1 [...]. 4, 5▪ & 17. 4, 5, [...], 16. & 18. 18. & 22. 17. promised to Abraham: And it is a great Mercy. For, [...]. 127. 3▪ 4, 5. Children are an heritage of the LORD; and the fruit of the womb is his reward. As arrows are in the hand of a Mighty man: so are children of the youth. Happy is the man that hath his quiver full of them: they shall not be ashamed, but they shall speak with the enemies in the gate.—Psal. 12 [...]. 3, 4, 6. Thy wife shall be as a fruitfull vine by the sides of thy house. Thy children like Olive plants round about thy Table. Behold, that thus shall the man be blessed that feareth the LORD.—Yea thou shalt see thy childrens children. The eminency of this Mercy will be the more conspicuous, if we branch it out into some few particulars. God herein promised Abraham, 1. To give him a son to be his heir, which should come out of his own bowels. 2. To multiplie his Seed exceedingly. 3. To Propagate even Kings of people from him. 4. To make him a great and mighty Nation. 5. To make Nations of him. 6. To make him a Father of many Nations. In token whereof he changed his name. 7. Finally, To give Iesus Christ as a Primary and most blessed Seed to descend of him according to the flesh: In whom especially Abrahams Seed should be so exceedingly multiplied and blessed in all the world.
1. God promised to give Abraham a Gen▪ 15. 2 3. 4▪ & 17. 16. 19. & 1 [...]. 10, 14. son to be his heir, which should come out of his own bowels. Even a son by Sarah: and his name should be called [...].
How Emphatically was this promised? 1. A son out of his own bowels. A naturall son, not a son of the house, viz. a servant; nor an adopted son, taken out of a strange Family. At this time Abraham was 100 years old, and therefore he admired and rejoyced at the Promise. Gen. 17. [...], 17. Then Abraham fell upon his face and laughed, and said in his heart, Shall a childe be born unto him that is an hundred years old? Ro [...] ▪ 4. 19. Heb. 11. 12. His Body was now dead, to Generation: yet God quickned and raised up Isaac from his dead loyns. 2. A son by Gen. 17. 17. & 18▪ 11. Sarah. Sarah was now 90. years old, and it ceased to be with her after the manner of women. The Apostle saith, Heb. 11. 11. She was past age, that is, Past age of childe-bearing according to course of Nature. A son by [Page 353] Sarah was the greater Mercy: a miraculous Mercy. 3. A son whose name should be Isaac: that is, Laughter. At the Promise of his birth Gen. 17. 17. Abraham la [...]ghed. At his birth, Gen. 21. 6. Sarah laughed, and said, God hath made me to laugh, so that all that hear will laugh with me. Isaac occasioned a double laughter and rejoycing in Abraham; viz. A naturall Laughter, and rejoycing in him as a childe of their old age: A Spirituall Laughter, as he was a Type of Christ, in whom Iohn 8. 56. Abraham saw Christs day and rejoyced. 4. A son that should be his heir. Abraham was rich, but had never an heir to inherit his wealth. He looked upon Gen. 15 1, 2, 3, 4. Eliezer of Damascus, his servant, as his heir apparent: therefore he regarded no more wealth. But God that gave him inheritance, assures him of an heir to injoy it. This was blessing upon Blessing.
How punctually was all this performed in the Gen. 21. 1. to 1 [...]. birth of Isaac? Gods Promise was fruitfull: Though Abraham Heb. 11. 11, 12. as good as dead, and Sarah past age. Abraham laughed, Sarah distrusted, Nature contradicted Gods Pomise: and yet his Promise was exactly performed.
Hence, 1. Nothing is Gen. 18. 13, 14. too hard for the LORD. He brings youth out of old age, fruit out of barrenness, life out of deadness. We greatly dishonour God when we measure his power by our weakness, or limit his Actions by our shallow conceptions. 2. Gods Promises shall certainly be performed agaisnt greatest seeming improbabilities. God promsied Abraham a Son by Sarah, and this against many difficulties, and seeming impossibilities: yet he exactly performed his word to Abraham. Such is his Divine Truth and faithfulness, that he Tit. 1. 2. cannot lye; and such his Divine Omnipotency, that whatsoever he promiseth he is fully Rom. 4. 21▪ able to perform. 3. Isaac might well be called Abrahams Gal. 4. 23▪ son by Promise: for, Not the strength of Nature in Abraham or Sarah, but the strength of the Promise, through the power of God, brought him forth. The Promise was as it were his Father that begat him: and Faith as it were his Mother that conceived him, and brought him forth. Without these, Abraham was a dead Father: and Sarah a more dead Mother.
2. God promised, To Gen. 17. 2. and 22. 17▪ multiply him and his Seed exceedingly: To Gen. 17. 6. make him exceeding fruitfull, and Gen. 22. 17. In multiplying to multiplie his Seed. To give Abraham and Sarah A naturall Seed was a great Mercy: but to give them a Numerous Seed was a multiplied Mercy.
This is notably assured to Abraham by Gods Promise in three eminent Adages or Proverbial Similitudes, whereby greatest multitudes, even innumerable numbers are wont to be set forth. God promiseth to make his Seed, 1 As the Dust of the earth. Gen. 13. 16. And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy Seed also be numbred. 2 As the stars of heaven. Gen. 15. 5▪ And he brought him forth abroad; and said, Look now towards Heaven, and tell the stars, if thou be able to number them: And he said unto him, [Page 354] So shall thy Seed be. 3. As the Sand on the Sea-shore. Gen. 22. 17. In multiplying I will multiply thy Seed, as the Stars of the Heaven; And as the Sand which is upon the Sea-shore. This Promise is renew'd to Gen. 26. 4. Isaac under the similitude of the Stars of Heaven: and to Gen. 28. 1 [...]. Iacob under the Similitude of the dust of the Earth. Writers express divers glosses and notions about these Smilitudes. [...], & alii. Some, by dust of the Earth, understand all reprobate Iews, vile as dust: by stars of the Heaven, all elect Iews. Some, by dust of the Earth, understand the Humiliation of Abraham's Seed: by Stars of Hea [...]en, their exaltation. H. Aynsworth. Annot. on Gen. 15. 5. Some by dust of the Earth, think [...] Natural Seed may be signified: by Stars of Heaven, his Spiritual and heavenly Seed. As the Apostle teacheth us two sorts of Abraham's children, Rom. 9. 7, 8. Gal. 4. 22, 24, &c. Hereupon the Israelites are in Iosephs dream, and in Daniels Vision, called Stars, and the Host of Heaven, Gen. 37. 9, 10. Dan. 8. 10. But these seem to be curious Subtilties without solidity. I easily subscribe to them, who by all these Proverbial and Hyperbolical expressions do plainly understand only the great and even innumerable multitude of Abraham's Posterity promised. For, not the Quality, and Nature; but the Quantity and Number, of Dust, Stars, and Sands, is here clearly intended. And thus these Adages are used even among Ille pulveris [...] Siderum (que) micantium Subduca [...] nume [...]um. Catull. prophane Authors.
‘Tot mala sum passus, quot in aethere sydera lucent, Parva (que) quot siccus corpora pulvis habet.’ Ovid. de Trist. l. 1. Eleg. 4.
Now this Promise of Abraham's numberless Seed was faithfully performed two wayes, viz. 1. Immediately in Abrahams Natural Seed the Iews, which were wonderously multiply'd in Egypt and the wilderness: So that Moses said, Deut. 1. 10, 11. The LORD your God hath multiply'd you, and behold, you are this day as the Stars of Heaven for multitude. And in reference to this Proverbial speech, Balaam said of the multitude of the people of Israel; Numb. 23. 10. Who can count the dust of Jacob, and the number of the fourth part of Israel? The Apostle also shews the exact performance of this promise, saying; Heb. 11. 12. Therefore sprang there of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the Sea-shore innumerable. In Egypt Israel groaned under many oppressions and cruel afflictions, which visibly tended to destroy them: but such was Gods blessing upon them in order to his promise, Exod. 1. 12. That the more they were afflicted, the more they grew. 2. Mediately, in Gal. 3. 7, 29. Rom. 4. 12, 16, 17, 18. Abraham's Spiritual Seed in Christ, even all believers throughout all the Nations of the Earth. For these far surpassed Abraham's Natural Seed in number. Hence the Prophet thus comforteth the Gentiles; Isa. 54. 1, 2, 3. Gal. 4. 27. Sing O [...]arren, thou that didst not bear;—for more are the children of the desolate, (that is, of the Gentiles,) then the children of the married wife, (that is, the Iews,) saith the LORD. And wheeras Revel. 7. 4. [...] 10. the number of Gods Sealed ones, after 12000 of each tribe, was but an [Page 355] hundred and forty and four thousand, of all the tribes of the children of Israel: yet it was a great multitude, which no man could number, of all Nations, and kindreds, and people, and tongues. In Abraham's Spiritual Seed therefore, this Promise of an innumerable Seed to Abraham, had its fullest and compleatest accomplishment.
Hence, 1. Gods blessing is most efficacious. The multiplying of Abraham's Seed like the Dust, the Stars, the Sands, being a special fruit of his blessing. His blessing is not only verbal, but also real. Stands not in wishing good: but in working good to and for his people. 2. Gods power is wonderful, that could so quickly create such a multitude of issue both Natural and Spiritual unto Abraham: and this beyond the very course of Nature. 3. How vigorous is Gods Promise to this day! for it is still begetting Spiritual Seed to Abraham, in Converting Gentiles upon Gentiles, that his Seed may be as innumerable as the Dust of the Earth▪ the Stars of Heaven, and Sands of the Sea-shore. 4. How comfortable may this be to the Church and people of God, in any age, against the smalness of the Church, and fewness of the genuine members thereof! Be Gods people but Luk. 12. 32. a little flock; As gleanings after the vintage, as here and there a berry upon a tree, as Beacons upon the Hils: yet that God that increased old and dead Abraham to such multitudes, can easily increase▪ his decayed Church, and innumerably multiply his little remnant of people. Upon this very ground God comforts his Church of the [...] when very desolate and low. Isa. 51. 2, 3. Look unto Abraham your father, and unto Sarah that bare you; for I called him alone, (that is, when he was childless,) and blessed him, and increased him. For the LORD shall comfort Sion: he will comfort all her wast places, and he will make her Wilderness like Eden, and her desert like the garden of the LORD; joy and gladness shall be found therein, thanksgiving and the voice of melody. And elsewhere in that knot of glorious Promises touching the Churches Enlargement; Isa. 60. 22. A little one shall become a thousand: And a small one a strong Nation. I [...] will hasten it in his time.
3. God Promised, To propagate even Gen. 17. 6, 16. [...] of people from Abraham, and Sarah. He should not only have a Natural Seed, A numerous Seed, but a Royal and Princely Seed. This amplifies the promised Mercy of his Posterity. 1 Pet. 2. 13. Kings are the Supream Potentates on Earth: enthroned in highest worldly Glory, dignity, power and Authority. Its no small priviledge to be a favourite of Kings: what is it then to be a father of Kings? Abraham shall be a Father, and Sarah a Mother of Kings and Princes. This was Gods promise.
But how was this performed? Abundantly. For, besides those Gen. 17. 20. & 25. 12. to 17. 12 Princes which descended of Ishmae [...] Abraham's son by Hagar; and besides those Princes and Dukes which [...] of Gen. 36. throughout. Esau, Abraham's grandchild by Sarah, which reigned in Edom, before there ra [...]gned any King over the children of Israel: All the Kings of [Page 356] Israel and Iudah before the captivity, from Saul, to Zedekiah; and after the Captivity all the Governours of the Iews were of Abraham's race, even untill Christ; who Spiritually restored the decayd and ruined Kingdom of David, and changed it from temporal to Isa. 9. 7. Luk. 1. 69, &c. spiritual and eternal. Thus multitudes of Kings, of Eminent Kings came of Abraham and Sarah: and at last, Jesus Christ, Revel. 19. 16. The Lord of Lords, and King of Kings.
Hence, 1. Note here again, The faithfulness and power of God in performing Covenant and Promise to Abraham and his Seed. 2. Consider, That Abraham's family was a noble, honourable, and royal family. Such honour can God easily crown his servants withall, when he pleaseth. This made Abraham, among other things, a great man, a man of renown.
4. God promised, to Gen. 12. 2▪ & 18. 18. make Abraham a great and mighty Nation. This is a degree of Mercy higher then all the former. He shall not only have Natural Seed, Numerous Seed, Royal Seed, but his Seed shall swell up to a great and mighty Nation. The Lord here useth the Hebrew word [...] Goi, for the Nation that should come of Abraham. This some note against the Iews, who count that word a term of disgrace, which they would apply only to the Gentiles: but here they forget how themselves are peculiarly intended by it.
This was fulfilled peculiarly in the Iewish Nation which sprung of Abraham, Isaac and Iacob. For though the Ishmaelitish, Idumean, and other Nations came of Abraham: yet the most considerable of them all was the Israelitish Nation. This was a great and Mighty Nation indeed: and that divers wayes, viz. 1. In multitude and number. They were like the Numb. 23. 10. Dust of the Earth, Deut. 1. 10. Stars of Heaven, and Heb. 11. 12. Sands of the Sea-shore for multitude. When they were first numbred in the Wilderness of Sinai, there were Numb. 1. [...] ▪ [...]7. & 2. 32. from 20 years old and upward Males able to go forth to war, in al the Tribes, besides Levi's, six hundred tho [...]d▪ and three thousand and five hundred and fifty. And there were o [...] [...]evites, Numb. 3. 39. Males from a month old and upwards, Twenty and two tho [...] [...] •To these if we adde all the females, and all under twenty years old of the Tribes, both which very probably amounted to twice so many moe, what a vast multitude of people was there in that Nation at that time? How numerous then were they afterwards in the land of Canaan? 2. In fortitude and valour. How did they subdue and tread underfoot all the Kings and Kingdoms of the Canaanites, &c. none were able to stand before them. Deut. 33. [...]6, 27, 28, 29. Happy art thou, O Israel: who is like unto thee, O people saved by the LORD, the shield of thy help, and who is the sword of thine excellency! And thine enemies shall be found lyars (or, shall feignedly submit) unto thee, and thou shalt tread upon their high places▪ 3. Especially, This Nation was great and mighty, In neerness of Relation to, and Communion with God; And that both in his saving Ordinances, and Singular Providences: to them above all the Nations of the Earth. [Page 357] Deut 4. [...] 7, 8. Psal. 14 19, 20. Rom. 3. 1, 2. 3. For, what Nation is there so great, who hath God so nigh unto them▪ as the LORD our God is in all things that we call upon him for? And what Nation is there so great, that hath statutes and judgements so righteous, as all this Law which I set before you this day? Or did God ever manifest such strange and wonderful Providences for any Nation under heaven, as See Deut. 4. 32▪ 33, 34, 35, 36, 37, 38. & 32. 7. to 15. for Israel? In bringing them out of Egypt, Leading them through the Red-Sea, Covenanting with them in Horeb, Conducting and providing for them through the Wilderness forty years together, Bringing them through Iordan, Driving out the Canaanites before, etling them in their Promised Habitations, and Psal. 126. 1, 2, 3. Ezr. 1. 1, 2, &c. Restoring them from their Babylonish Captivity beyond all expectation.
Hence, 1. How wonderfully can God advance a Nation to Might and Greatness from smallest beginnings! Even from Abraham's old, decay'd, and dead body. 2. The Iewish Nation in its Chief height and Greatness, was but Abraham's family enlarged and multiply d. Hence the Iews are so frequently stiled Psal. 105. 6. Isa. 41. 8. the Seed of Abraham. 3. The numerous increase and glory of the Jewish Nation, was the singular fruit of Gods Promise to Abraham, to make him a great and mighty Nation.
5. God Promised, To make Gen. 17. 6. Nations of Abraham. Israel was but one Nation: but here are Nations, more then one promised to him. By these Nations▪ I understand Nations descending of Abraham according to the flesh.
This God fulfilled, in raising up not only the Israelitish Nation of Gen. 32. 28▪ & 46. 8. Exod. 1. 1, 7. Israel, that is, Iacob: but also the Ishmaelitish Nation of Gen. 25. 12. to 19. Ishmael, Abrahams son by Hagar; The Idumean Nation of Gen. 36. 1. 8, 9, 43. Edom, that is, Esau, Abraham's grand-child; and the Midianitish Nation of Gen. 25. 1, 2. Midian, Abrahams son by Keturah.
Hence, 1. Not only the Iewish Nation, but also divers of the Gentilish Nations descended of Abraham according to the flesh. All besides the Iews, were counted Gentiles. So that the Ishmaelites, Edomites, and Midianites, were of the Gentiles. Abraham was the Natural Father of many Gentilish Nations which believed not: but the Spiritual Father of all the Gentilish Nations that believe. 2. The faithfulness of Gods promise, and greatness of his power, are hereby rendered yet more illustrious: that from such deadness and barrenness raised up, not one but divers Nations.
6. God Promised, To make him a Father of many Nations. And for Confirmation hereof, changed his Name, by adding thereunto: And as it were Promissionem hanc insculpsit quasi nomini ejus, ut perpetuo audiat ejus symbolum. D. Pareus. in Gen. 17. 4, 5. engraved the Promise upon his very Name, Abraham. That as oft as he did hear, or think of his name, so oft he might remember Gods Promise, which was set in his name, like a Diamond in a Ring, to be worn therein continually. Gen. 17. 3, 4, 5. God talked with Abram, saying; As for me, behold, my Covenant is with thee. And thou shalt be a Father of a multitude of Nations. Neither shall thy name any more be called Abram, [Page 358] but thy name shall be ABRAHAM: for, a father of a multitude of Nations have I given thee. Or, as the Greek, Rom. 4. 17. have I put thee. As we render it, have I made thee. His name before was [...] Abram; compounded of two words [...] Ab, Father; and [...] Ram; High: that is, An-high-Father. But now henceforward his name must be [...] Abraham. Which is made up of three words, viz. [...] Ab, Father; Ram, High; and [...] Hamon, A multitude: the first Letter, or first Syllable of this last word being added to his name. And so it was Abramham; but the middle [...] is left out for the better sound, and so it became Abraham. That is, An-high-fatherof-a-multitude: Or, A-father-of-an-high-multitude. For, God made him a father of a multitude of Nations. This being Gods own Etymon of his name, other Curiosities about it are to be rejected. Nor did God only change his name: but his wives also, upon the self-same ground and occasion. Gen. 17. 15, 16. And God said to Abraham, As for Sarai thy wife, Thou shalt not call her name Sarai, but SARAH shall her name be. And I will bless her, and give thee a son also of her: yea I will bless her, and she shall be a mother of Nations, &c. Her old name [...] Sarai signifies, either A Princess; if the last letter' do form her name: Or, My Princess; if the last letter' be a Pronoune affixed. In which latter sense I take it. Her new name [...] Sarah, hath instead of' the letter [...], viz. the first letter of [...] Hamon, that is, A multitude: and so it signifies, A-Princess-of-a-multitude. Because, as Abraham should be A father, so she should be A mother, of a multitude of Nations. Thus God wrote his Covenant and Promise in their Names, that they might not forget his Covenant, if they did not forget their names: but upon every mention of their names, Gods cordial Covenant and precious Promise might sweetly sound in their ears, and more sweetly sink into their Hearts. Abraham was the first man, and Sarah the first woman, in the world, whose names God himself changed. His renewing and increasing of their Names, denoted the renewing and increasing of Promises, Mercies and Priviledges upon them. Hence this change of Abrahams name, is Neh. 97 mentioned, as one of Gods favours to Abraham. Thus in respect of New blessings and Mercies Promised, God Gen. 32. 28. changed Iacobs name, to Israel: cals his Church by a New name, Isa. 62. 2, 3▪ 4, 5. Hephzi-bah, that is, My-delight-in-her: stiles the New City, Ezek. 48. 35. IEHOVAH-SHAMMAH, that is, The LORD is there. And gives to every Christian that over-comes, Rev. 2. 17. a white stone; and in the stone a new name written. But contrary-wise, when God threatens the lessening of mercies, and inflicting of Judgements, he is wont to lessen, shorten and diminish mens Names: Thus Ier. 22. 24. to the end. Ieconiah, is called Coniah, Isa 21. 11. Idumea▪ is called Dumah.
But How was Abraham to be a Father, an High Father of multitude of Nations? I Answer; Abraham's High Fatherhood, not in respect of many children, nor in respect of Many Families, but in respect of many Nations, is the priviledge here promised. Scripture [Page 359] speaks much of this his Fatherhood: And no meer man, besides Abraham, had ever the like Fatherhood setled upon him by Divine Covenant or Promise. We may briefly thus conceive of it, viz. I. This his Fatherhood to multitude of Nations was not Natural; but Spiritual. It's true, Abraham was Naturally a Father of many Nations, viz. Of the Ishmaelitish, Idumean, Midianitish, and Israelitish Nations, which descended of his flesh. And this natural Fatherhood was intended in the former branch of the Promise, of Nations of him. But in this Promise God intended a further Mysterie, even a spiritual Fatherhood of Abraham to many, yea to all Nations that should believe, viz. Not only to the Iewish Nation, but also to all the Nations of the Gentiles, that should walk in the steps of Father Abrahams Faith and good Works, as children imitating and following their Father, though they descend not of him by Natural propagation. And thus Rom. 4. 11. to 19. Gal. 3. 7, 8, 9, 14, 29. Joh. 8. 39. the Apostle interprets his Fatherhood: As that judicious Ioan. Cal [...]. in Com. ad Gen. 17. 4, 5. Calvin hath well observed. And he hereupon concludes, Abraham is not therefore called a Father of many Nations, because his Seed was to be divided into divers Nations: but rather because the variety of Nations was to be united and gathered together unto him. II. This spiritual Fatherhood of Abraham to the Nations of the Gentiles, then begins, and actually takes place; when the People and Nations of the Earth are joyned to Abraham's Seed Iesus Christ by Faith. Hence the Apostle saith; Gal. 3. 29▪ If ye be Christs, then are ye Abraham's Seed, and heirs according to Promise. And Gal. 3. 7▪ They which are of Faith, the same are the children of Abraham. When the People and Nations are Converted to God, and accept Jesus Christ as their Saviour by believing; then they are incorporated and adopted into the family of Abraham Spiritually, and he becomes Rom. 4. 12, 16, 17. the Father of them all. This Act. 13. 46, 47, 48, &c. was first fulfilled notably when (the Iews rejecting the Gospel) Jesus Christ began to be preached to, and believed in, by the Gentiles. And as the Gentilish Nations were and are daily called; so this was and will be more and more fulfilled, till the fulness of the Gentiles be come in. III. Abrahams Spiritual Fatherhood to the multitude of Nations, hath in the Nature and Foundation of it, notable resemblance to Gods Spiritual Fatherhood to his Elect in Christ. God is a Joh. 20. 17. 2 Cor. 6. 16, 17, 18. Father to his people in Christ; and they are sons and daughters of the Almighty: So Abraham is a Rom. 4. 16. Gal. 3. 29. Father to all the Faithful Nations, and they are the children of Abraham. The resemblance seems to stand thus▪ 1. God the Father Ioh. 1. 12, 13. & 3. 3, 5. 1 Pet. 1. 23. Iam. 1. 18. Spiritually begets his children in Jesus Christ by his Spirit and the Seed of his Word. So Abraham in a sort begat the multitude of Nations his spiritual and believing Seed, by his believing of Gods promise to that effect. Hence the believing Gentiles are stiled, Rom. 4. 16, 17. That Seed which is of the Faith of Abraham, who is the Father of us all. Yet here's a vast difference in this generation of God, and of Abraham. God the Father begets his Spiritual children effectively, and properly; [Page 360] he effectually works and breeds Eph. 2. 8. Heb. 12. 2. 2 Pet. 1. 4. Faith and all the Divine Nature in them, whereby they become his children: Abraham begets his Spirituall children, not effectively, by breeding Faith in them; but onely analogically and improperly in a kinde of proportion and resemblance, inasmuch as he Father-like propagates the righteousness of Faith and true blessedness to all the Faithfull, by his Doctrine, Example and Covenant. All that enjoy these Priviledges after Abraham, must thus in a sort have them derived & propagated from Abraham 2. God begets children Col. 3. 10. Eph. 4. 24. 1 Pet. 1. 14, 15, 16, 17▪ Luk. 6. 36. Matth. 5. 48. 2 Pet. 1. 4. like to himself in wisdom, holiness, righteousness, mercifulness, perfectness, and in other excellencies of the Divine Nature and Image of God. So Abraham analogically begets children also Rom. 4. 12. Iohn 8. 39. like to himself, both in Faith and good works. 3. God the Father pours forth his Fatherly blessing abundantly upon all his children. Eph. 1. 3. Blessed be the God and Father of our Lord Iesus Christ, who hath blessed us with all Spirituall Blessings in heavenly things in Christ. So Abraham hath his blessing which is communicated to all the believing Nations in Christ; according to that ancient Gospel preached to Abraham, Gal. 3. 8, 9. In thee shall all Nations be blessed. So then they which be of Faith, are blessed with faithfull Abraham. And afterwards; Gal. 3. 13, 14. Christ hath redeemed us from the curse of the Law.—That the blessing of Abraham might come on the Gentiles through Iesus Christ. But here's the difference; God blesseth efficiently: Abraham onely Instrumentally, as an Ordinance and mean by whom God conveyes in some sort the blessing upon the Gentiles. 4. Finally, God the Father hath an Inheritance for all his children. Gal. 4. 7. All the sons of God are heirs of God through Christ.—Rom. 8. 16, 17. If children, then heirs, heirs of God, and joynt-heirs with Christ. If so be that we suffer with him, that we may be also glorified together. And what's the Inheritance [...] Gods heirs? Peter tels us. 1 Pet. 1. 3, 4. The Father of our Lord Iesus Christ hath begotten us again unto a lively hope, by the resurrection of Iesus Christ from the dead, To an Inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for us. Thus Abraham hath an Inheritance for all his Seed; both he and they are now by Promise Rom. 4. 13. heirs of the world through the righteousness of Faith▪ And shall at last through Christ, Luk. 13. 28, 29. Matth. 25. 34. sit down with Abraham, and with him inherit the kingdom prepared for them from the foundation of the world.
Hence, 1. What superlative honour did God put upon Abraham, in conferring such an high Fatherhood upon him! It was his great honour to be a Naturall Father to the whole Nation of the Jews, that peculiar Nation of God, beyond all the Nations. But it was his greater honour to be an High Spirituall Father of multitude of Nations; even of all the Nations in the earth, whether in Europe, Asia, Africa, or America, that after him should believe till the end of the world. All believing Kings, Princes, and Potentates, must acknowledge Abraham their Father; and it's more Honour to them that they are Abrahams children, then that as Kings and Potentates, themselves are Fathers of greatest Kingdoms and Nations. As a Father is [Page 361] above all his children: So Abraham is Honoured above all Christian Nations, and the Potentates thereof in this world. And at last Abraham may say at the Resurrection of the just: Lord, here am I, and all these my Spirituall children which thou hast given me. 2. The Calling and Conversion of all the Nations of the Gentiles unto God in Christ, was notably promised to Abraham. For how else was he to be a Father of multitude of Nations: but by the Gentiles becoming his children in Christ by believing? This Conversion of the Gentiles the See Isa. 54. throughout. Especially Isa. 60. Prophets most triumphantly foretold: and the Eph. 2. 11. to the end. and Eph. 3. throughout. Apostle most singularly magnified, as an eminent Mystery of Christ. This Mystery God revealed in his Promise to Abraham: and engraved it for the greater certainty upon the name of ABRAHAM. 3. By Abrahams Fatherhood to the Multitude of Nations, God provided for Abraham an innumerable Seed, like the stars of Heaven, dust of the earth, and sands on the sea shore. These Promises were not so compleatly fulfilled in his natural Jewish Seed, though they were very numerous: as in his Spirituall Gentilish Seed, which became Rev. 7. 4▪ 9. innumerably numerous. 4. When the Nations and Gentiles by Conversion are added to Abrahams people, and have Abraham to their Father, they may as his children, lay free and assured claim to Abrahams Blessing, Inheritance, Covenant, Promises, and all his Priviledges, so far as of common concernment to his faithfull posterity. This is an eminent advantage to all and every of the faithful. Make it but clear ye are Abrahams children, and he your Father, according to See before in Aphor. II. of this Chap. former evidences, and all is yours. 5. All Christian and believing Nations are brought into a state of spiritual brotherhood, having one Father Abraham. And therefore they should bear all brotherly affections, and express all brotherly Actions and carriages one towards another, especially in Spirituals. They should 1 Pet. 1 8. love as brethren, be pitifull, be courteous. And not be as Gen. 21. 9. Gal. 4. 29. Ishmael towards Isaac, mockers, persecutors, and enemies towards each other. The Apostles charge to the Ephesians, may be well extended to all Abrahamites throughout the world; Eph. 4. 313 32. Let all bitterness, and wrath, and anger, and clamour, and evil-speaking be put away from you, with all malice. And be ye kinde one to another, tender-hearted, forgiving one another, even as God for Christs sake hath forgiven you.
7. Finally, God in a special manner intended and implicitly promised to Abraham, That Primary and emment Seed Jesus Christ. For, 1. In Gen. 15. 4. and 17. 19. promising Isaac to Abraham, He promised Jesus Christ; Isaac being a singular Type of Christ, (1) In his Birth, (2) In his Circumcision, (3) In his sufferings, (4) In his being offered, (5) in his Deliverance, and (6) In his marriage, as See especially D. Tho. Taylor in his Treat. of Types. Chap. V. some have well noted. Hereupon we may well conceive that Abraham in seeing Isaac's day, who was the Type, Iohn 8. 56▪ saw Christs day, who was the Antitype. And though he rejoyced and was glad, because of Isaac: yet he chiefly rejoyced because of Christ. 2. In promising to Abraham such an innumerable Seed, like the Dust, Stars, and Sands: God [Page 362] especially promised Iesus Christ, in Gal. 3 29. whom all the believing Gentiles should become his Spirituall Seed, as in Isaac the Iews became his Naturall Seed. 3. In promising Gen. 17. 6, 16. Kings to come of Abraham and Sarah, God especially promised Iesus Christ to come of them, according to the flesh, who is Rev. 19. 16. Lord of Lords, and King of Kings. 4. In promising to settle an universall Gen. 17. 4, 5. Rom. 4. 16. fatherhood upon Abraham, in respect of the multitude of Nations; God promised Iesus Christ to Abraham, in and upon whom through Faith Abrahams Fatherhood is peculiarly founded and established. And therefore from all these particulars it is clear, That in this Numerous Seed promised to Abraham, Iesus Christ, that Seed of Seeds was especially promised to descend of him: As Iustin. Martyr. in Dial. cum Tryphon. Iudaeo. p. 172, 173. An. Dom. 1593. Iustin Martyr notably shews against the Iews. And in Mat. 1. 1. &c. Luke 3. 23. to the end. Christs birth this was eminently fulfilled, as the line of Christ doth infallibly demonstrate. For as Ioseph his supposed Father, was Abrahams natural son, according to Matthew: So Mary Christs real Mother, was Abrahams natural Daughter according to Luke.
Hence, 1. Iesus Christ the son of God, Became also the son of Abraham. So he was promised: so he was Matth. 1. 1. performed. The son of God by eternall generation, becomes the son of Abraham by Naturall Propagation. How admirable this Mysterie! Behold I shew you a Paradox. Abrahams Father became Abrahams son, Abrahams maker is made Abrahams childe. As man he became Abrahams son: who as God was Abrahams Father. 2. Abraham was dignified with honour upon honour. He must be a father of many Nations, A Father of Kings, yea, a Father of Iesus Christ the King of Kings. This was the chief glory and excellency of his high Fatherhood indeed. Was it so much to be a Fahter of Christians? What was it then to be a Rom 9. 5. Father of Christ? Yet as Mary was more happy in bearing Christ in her heart, then in her womb: So Abraham was more honoured in being a Member of Christ by believing in him, then in being a Father of Christ descending of him. 3. All Abrahams children are Christs brethren. The Iews his Natural, the believing Gentiles his Spiritual brethren: For naturally or Spiritually Abraham is the Father of them all. And though many persons when they are grown rich and great, are ashamed of their poor kindred, will scarce own them: yet Jesus Christ Heb. 2. 11. is not ashamed to call them brethren; though he be Heb. 1. 3. the brightness of his heavenly Fathers glory, and the express character of his person. This honour have all the true children of Abraham: Jesus Christ is their Rom. 8. 29. Elder Brother. Yea God in Christ is become their Father. Jesus Christ became the Son of Abraham with us: that we might become the sons of God with him. Hence Christ risen said to Mary, Iohn 20. 17. Go unto my brethren, and say unto them, I ascendunto my Father and your Father; and to my God, and your God.
Thus of the second Covenant-Mercy promised Abraham, viz. A numerous Seed.
[Page 363]III. Eminency of Name. This a third Covenant-Mercy which God Promised to Abraham. Gen. 12. 2. And I will make thy name great. Hebr. And I will greaten thy name, or, I will magnifie thy name. By Abrahams Name, understand any thing in Abraham that made him known to others, or distinguished him from others; As his denominations, commendations given him in Scripture, Graces, Duties, or other excellencies. For, by these a man is known and distinguished, as by his Name. By Gods greatning his Name, understand his putting honour▪ fame, renown, celebrity and dignity upon his name, that it should spread and be illustrious far and near throughout the world. God then, in promising to Greaten his Name, promised him great honour, dignity, splendour, fame, renown and glory in the world. Here inquire we, 1. Wherein true greatness of Name consists. 2. How this Promise was Performed to Abraham. 3. What may be hence inferred.
1. True greatness of Name, True Fame and Renown may be considered; Negatively, and Affirmatively.
Negatively. True Renown or greatness of Name consists not in these things, viz. 1. Not in self-opinionatness, self-Admiration, or self-flattery. A man may be puft up with Self-conceit meerly through Self-ignorance and Self-deceit. He may be very high in his own eyes, when he is very low in the eyes of God and man. Luk. 18 9. to 15. The Pharisee crack'd and brag'd much of himself: but was never a jot the better man. This was not his credit and renown: but his vainglory, his blott, his infamy: 2 Cor. 10. 18. For, not he that commendeth himself is approved: but whom the Lord commendeth. How Proprio laus so [...]d, [...] in ore. unsavoury is a mans praise from his own mouth! 2. Not in popular applause, or acclamations of the people. That's a notable Item of the Apostles; Rom. 2. 29.—whose praise is not of men, but of God. They that are cry'd up of the people, are not therefore presently renowned. For, (1) People are generally very ignorant, and know not wherein true fame and dignity stands. And hence they oft commend, what they should condemn: And cry up to the Heavens, what God cryes down to hel. Luke 16. 15. That which is oftimes highly esteem'd among men, is abomination in the sight of God. (2) People are for most part very corrupt, and hence are apt to magnifie what suits with their lusts and corrupt humours, but to deny the contrary. The People cryed up wicked Herod as Acts 12. 22, 23. a God: whom God instantly destroyed, and he was eaten up of worms. Ioh. 15. 19. The world loves his own: while Christians are Act. 28: 22. everywhere spoken against. Tertullus cals that unjust and rotten▪ hearted Felix, Act. 24. 3, 5. most noble: but blessed Paul, A pestilent fellow; Greek, a very pestilence. The Iews cryed, Luke 23. 18, 19, 21, 23: Let Iesus be crucified: but Barabbas released. True honour Laudari est a Laudato viro. cannot stand in corrupt mens applause. Yea its wofull to have all mens good word. Luke 6. 26. Wo unto you when all men shall speak well of you, for so did their Fathers to the false Prophets. (3) People are very various, unstable and mutable, they cry up to day what they cry down to morrow. The Barbarians [Page 364] seeing a viper fastning on Pauls hand, Acts 28. 3 [...] [...], 5, 6. said, he was a Murderer: but perceiving Paul to shake off the viper without harm, they said, He was a God Yea the Iews themselves one day cry, Mat. 21. 9. Hosannah to the son of David: and within a few dayes, Mat. 27. 22, 23. Crucifie him, crucifie him. No stable renown can be bottomed upon such unstable Principles. 3. Not in highest worldly enjoyments, or carnall priviledges. As nobleness of descent, greatness of power and authority, wisdom, riches, strength, beauty, &c. 1 Cor. 1. 26, 27, 28. God doth not call and honour many wise, rich, noble, &c. but rather the foolish, poor, base, and things that are not. Ier. 9. 23. Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might; let not the rich man glory in his riches. So that (nec bona animi, Corporis, nec fortunae) neither natural accomplishments of minde, body, or state, are matter of true glorying, and renown in Gods account. 4. Finally, True renown and greatness of name consists not in the meer externals of Religion. Not in the bare enjoying of Gods Gospel, Ordinances, and Officers: nor in naked professions of Christianity, Forms of godliness, or endowments of formall hypocrites, though seemingly never so specious Saint-like or Angelical. For all these may be the lot of Matth. 13. 19. to 23. and 25. 1. to 14. Heb. 6. 4. to 9. hypocrites and Reprobates, Isa. 14. 20. who shall be never truly renowned.
Affirmatively. True Renown, and Greatness of Name indeed consists, 1. In saving relations to, and interest in God, through Iesus Christ. All people are counted as 1 Pet. 2. 9, 10. No people, till they become the people of God: But then they are the onely people in the world. When man in the first Adam fell from God, the stript himself of all his Glory: when man in Christ the last Adam regains God, he is reinvested with the supream Glory. What greater shame and misery, then to be Eph. 2. 12. without God in the world? What greater Glory and Felicity, then to have Psal. 144. ast. the LORD to be our God? God is the matchless Deut 4. 6, 7, 8. Psal. 3. 3. Glory of his people, in the sight of all the Nations: And Christ is Luke 2 22. the glory of his people Israel. Hereby the Church is made Isa. 60. 15. An eternall Excellency, a joy of many Generations: So that God saith to her; Isa. 60. 1 [...], 19, 20. Thou shalt call thy wals salvation, and thy Gates praise. The Sun shall be no more thy light by day, neither for brightness shall the Moon give light unto thee: But the LORD shall be unto thee an everlasting light, and thy God thy Glory. 2. In Truth of Grace, and power of godliness. For, this is an Orient spark of 2 Pet. 1. 4. the Divine Nature: This is the bright Character and Eph. 4. 24. Col. 3. 10. Image of God. To be sanctified, is in part to be Rom. 8. 30. Glorified. And to increase in sanctification, and the perfections thereof, is 2 Cor. 3. 18. to be changed into the same image of the Lord, from Glory to Glory. Grace is Glory begun. Glory is Grace consummate. This is true renown in Gods account. Rom. 2. 29. He is a Iew which is one inwardly, and circumcision is that of the heart, in the Spirit, and not in the Letter, whose praise is not of men but of God. 3. In sincere well-doing. It's great renown to be adorned with true Grace: It's double renown to exercise true Grace sincerely in all [Page 365] acts of Faith and Obedience. By the Actings of Faith Heb. 11. 1, 2, 3. &c. the Elders have obtained a good report, a great name. By that blessed exercise of Gen. 5. 22. and 6. 9. walking with God, Enoch and Noah obtained great and true renown. Noah singularly acted Gen. 6. 9. and 7. 1. righteousness, and uprightness; Abraham Gen. 12. 1, 2, 3, &c. and 22. Rom. 4. 16. to the end. Selfdenial, Faith and Obedience; Iacob Gen. 32. 24, 25, 26. Zeal, Fervency, and Faith in his Prayers and wrastlings with God; Moses Meekness, Iob Faith, Patience and Constancy under greatest afflictions; David heavenly and Seraphicall Devotions; Hezekiah and Iosiah Zeal in Reformation of the House and Church of God, &c. And in all these gracious acts and Exercises, they have gained a great name in the Book of God, and are propounded as Patterns herein respectively to all Gods people. 4. Finally, True Renown and greatness of name consists, In upright valiant and constant sufferings for well-doing. It is not onely a Priveledge to believe in Christ, but also to suffer for Christ. Ph [...]l. 1. 29 For unto you it is given in the behalf of Christ, not onely to believe on him, but also to suffer for his sake. As if it were some further dignity to suffer for him, then to believe in him. It's great 1 Pet. 4. 15, 16. shame to suffer as an evill▪ do [...]r: but to suffer as a Christian, is not shame, but singular glory. Hence Peter; 1 Pet. 4. 14. If ye be reproached for the name of Christ, happy are ye; for the Spirit of Glory and of God resteth upon you: on their part he is il-spoken of, but on your part he is glorified. By the Spirit of glory and of God, The Syr [...]ack version understands, The glorious Spirit of God: And Beza much approves it. But doth not the Article ( [...]) here twice expressed, hint some further thing: viz. the eminent glory and dignity of the sufferer: against the infamy and ignominy of suffering? You are reproached for Christ: but the Spirit of glory (the Eminency of glory) rests upon you; and not onely so, but the Spirit of God also. And no wonder. For to suffer uprightly for well-doing; (1) Is to suffer 1 Pet. 4. 14. Luk. 6. 22. Mat. 5. 10. 1 Pet. 3. 14. 1 Pet. 2. 19. for Christ, for righteousness, for conscience to God, &c. And that's a glorious Cause. (2) Is to suffer Rom. 8. 17. with Christ: and that's a glorious Companion. (3) Is to prepare for Rom. 8. 17. 2 [...]im. 2. 12. 2 Cor. 4. 17. raigning with Christ: and that's a glorious Crown. Hereupon Acts 5. 41. the Apostles rejoyced, that they were thought worthy to suffer shame for Christ. Paul Rom. 5. 3. Acts 2 [...]. 20. Philip. 1. 12. to 21. Philem. 1. 9. Gal. 6. 17. gloried in tribulation; and triumphed in his chains, prison, and in the marks of the Lord Iesus upon his body. Hence B. Cyprian so extolls the dignity and glory of the persecuted Church; O Beatam Ecclesiam nostra [...], quam sic honor divinae dignationis illuminat, quam temporibus nost [...]is gloriosus Martyrum sanguis illustrat! Erat antè in operibus fratrum candida: nunc facti est in Martyrum cruore purpurea. Floribus ejus nec lilia nec rolae desunt. Certent nunc singuli ad utriu' (que) honoris emplissimam dignitatem. Ut accipiant coronas vel de opere candidas; vel de passione purpureas. In Coelestibus castris & pa [...] & acies habent flores suos, quibus miles Christi ob gloriam coronetur. Cypr. Epist. 9. p. 27. 1593. O blessed our Church, which the honour of Divine favour doth so illuminate, which in our times the glorious blood of Martyrs doth so illustrate! It was formerly white by the works of the brethren; now it is Purple by the blood of Martyrs. To her flowers are wanting, nor Lillies, nor Roses. Now let all strive after the most ample Dignity of one of these honours; that they may either receive white Crowns for well-doing, or purple Crowns for suffering for well-doing. And elswhere he thus extols and [Page 366] encourageth the Martyrs; Clauduntur oculi in persecutionibus ter [...]ae, sed patet coelum: minatur Antichristus, sed Christus tuetur; Mors infertur, sed immortalitas sequitur; occiso mundus eripitur, sed restituto paradisus exhibetur; vila temporalis extinguitur, sed aeterna reparatur. Quanta est dignitas & quanta securitas, exire hinc laetum, exire inter pressuras & engustias gloriosum; Claudere in momento oculos, quibus homines v debantur & mundus; & aperire eosdem statim, ut Deus videatur & Christus? Tam feliciter migrandi, quanta velocitas? Terris repente subtraberis, ut in regnis coelestibus reponaris. D. Cyprian. lib. de exhortatione Martyrum. cap. 12. How great dignity, and how great security is it, to depart hence joyous; to depart among pressures and straits, glorious? to shut your eyes in a moment, wherewith the world and men were seen, and presently to open them again, that God and Christ may be seen? So he. In these four things stands true honour and greatness of name indeed.
2. This Promise of Greatning Abrahams Name, and crowning him with true renown, was notably performed to Abraham. For, I. Abraham was invested with true Renown and Glory in the parts and perfections thereof. 1. He had saving relation to, and interest in God through Jesus Christ, which is the true foundation of all true Renown. The Lord had Covenanted Gen. 17. 7. to be a God to him and to his Seed. And since the Fall God is not a God to any by Covenant but onely in Jesus Christ. 2. He had Truth of Grace, and power of godliness. For, he Gen. 12. 1. to 6. V d. August. de Temp. Serm. 68. Tom. 10. submitted self▪denyingly to Gods effectual call. He truly Gen. 15. 5, 6. Rom. 4. 15, 16, &c. believed Gods Promises, though never so improbable to be performed: He was Gen. 15. 6. Rom. 4. 3. Galat. 3. 6. justified by Faith, believing Gods Promise, and chiefly eying and accepting Christ in the Promise: He was sincerely and universally Gen. 12. 4. and 17. 23. & 22. throughout. obedient to God in all his Commands, though never so repugnant to flesh and blood, and carnall reason: and he was truly consciencious in the Gen. 18. 18. religious ordering of his Family, commanding them to keep the way of the Lord, &c. By all which the truth and power of his grace was abundantly testified. 3. He was sincere in well-doing; as all these his former gracious acts demonstrate. And therefore (to speak nothing of his worldly greatness, Prince-like Family, wealth, valour, victoriousness, and such other inferiour accomplishments which procured him temporal renown in the sight of men) by these heavenly accomplishments he obtained true Spiritual renown and greatness of Name in the sight of God. II. Abrahams Name was great before God, and Man. 1. Before God. For, he was called, 2 Chron. 20▪ 7. Isa. 41. 8. Jam. 2. 23. The Friend of God, thrice in Scripture. Yea, Abraham was the first man in the world, and (I think) the onely man in Scripture that is plainly and particularly stiled, The Friend of God. Such a Friend, as to whom God himself would impart his Gen. 18. 17, 18. John 15. 14, 15. secret Counsels and purposes before they came to pass, and to whose friends he would be a friend indeed; what renown was this to a mortall man, to be counted the friend of God, before all other in the world? 2. Before men, Abrahams Name also became exceeding great; and this chiefly in regard of his Spiritual excellencies and glory in sight of Iews, Heathens, and Christians. For, (1) The Iews, for 3000. years and upwards to this day, count [Page 367] none greater then Abraham the Father of their Nation. Hence, they gloried much in being the natural Ioh. 8 33, 37. children of Abraham: and they ask Jesus Christ himself; Ioh. 8. 53. Art thou greater then our Father Abraham? (2) The Heathens and forreign Nations also had high esteem of Abraham. His Name was great among them. They counted him Gen. 23. 6. A Prince of God: A mighty Potentate; as Iustin. lib. 36. Ioseph. Iud. Antiq. l. 1. c. 15. Eusch. de p [...]aepar. Evangelic. l. 9. cap. 4. divers writers testifie. (3) Finally Abraham's Name is so renowned among the Christian Gentiles, since their first Conversion in the Apostles time to this day, that all of them account it their true Spiritual Honour and Happiness to become the Spiritual Gal. 3. 7, 8, 29. children of Abraham in Jesus Christ by Faith.
3. Inferences hence, I. How eminently did God Dignifie and Magnifie Abraham! He was naturally very mean and low; but supernaturally God set him up on high. He was a Chaldean, and son of a Chaldean, Rom. 4. 5. ungodly, and probably a gross Iosh. 24 2. Idolater: but God made him a Father of all Israel, a pious and pure worshipper of the true God. His name at first was but Abram; but God Neh. 9. 7. gave him the name of Abraham. At first he was very obscure: but afterwards the Lord wonderfully crowned him with true glory and honour indeed. And who more renowned then Abraham? This was the Lords great favour to him: and his happiness in the Lords favour. How easily can the Lord lift up from ignominy, to glory: from the dust, to the Throne! II. True Renown and Greatness▪ of name is a divine blessing, and very desirable. God is the peculiar Author of it, and of all the precious ingredients that make it up: therefore it is divine. And it is promised among other Covenant-Mercies and blessings to Abraham: and therefore it's a desirable blessing and mercy: Worldly renown, bottomed upon Self-opinion, Popular Applause, Highest carnal accomplishments in this world, or meer externals of religion, is as despicable: as true spiritual renown, setled upon his right Base, is desirable. If ignorant Pagans have toyled, attempted, adventured, hazzarded so much, to make their names great and renowned in vain-glory: How much more should we Christians give all diligence to make our names great in true Glory? Get Abraham's renown: you have true renown. Labour, 1. That the Lord may be your God in Christ; 2. That true Grace may make you Psal. 45. 13. all glorious within; 3. That sincere well-doing may make you renowned without, your clothing of wrought gold; And, if need require, 4. That true suffering for well-doing, may be as a Crownet, upon your Crown: and then you are truly honoured indeed, and have Names far surpassing those of Kings and Princes. To this end consider; (1) Such a Name and renown transcends all earthly treasures; Eccle. 7. 1. Prov. 22. 1. Is better then precious Oyntment, & rather to be chosen their great riches, yea Isa. 56. 4, 5. better then of sons and of daughters: even an everlasting name that shall not be cut off▪ Augustine said well; Odor enim bonus. bona sama est: quam quisquis bonae vitae operibus habuerit dum vestigia Christi sequitur, quasi pedes ejus prec [...]acissimo odore perfundit. Aug. de Doctrin. Christian. l. 3. c. 12. Tom. 3. A good fame is a good odour, which whosoever hath by the works of goodlife, whilst he follows Christs steps, he, as it were perfumes his feet with most precious smell. Strive thou to bathe as it [Page 368] were Christs feet continually with this fragrant Oyntment. (2) Such renown and greatness of name God hath frequently promised to his people: and therefore it should be desired and endeavoured. 1 Sam. 2. 30. Them that honour me (said God,) I will honour. Prov. 3. 35. The wise shall inherit glory. Ioh. 12. 26. If any man serve me, (said Christ,) him will my Father honour. Prov. 10. 7. The memory of the just shall be blessed: but the name of the wicked shall [...]ot. Psal. 112. 6. with Isa. 56. 4, 5. Zeph. 3. 20. The righteous shall be in everlasting remembrance. (3) Such renown and Name God commands us to provide for in the sight of all men, by all means and wayes truly honorable. Rom. 12. 17. 2 Cor. 8. 21. Provide things honest in the sight of all men. Phil. 4. 8. Finally, brethren, whatsoever things are true, whatsoever things are Honest, (or, venerable,) whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report: if there be any vertue, and if there be any praise, think on these things. (4) Finally, Such Name and renown is necessary to Gods people in regard of others: for Tit. 2. 10. adorning the Gospel, and ingratiating the ways of godliness unto all sorts. Especially it is necessary to the Act. 6. 3 1 Tim. 3. 2. Tit. 1. 6, 7. officers in the Church, for the better promoting of the spiritual good of the Church: for they are to be examples and patterns for the imitation of others. Augustine said well to this purpose; Quisquis [...] criminibus fl [...]gitiorum at (que) facinorum vitam suam custodit, sibi benesacit; quisquis autem etiam samam, & in alios misericors est. Nobis onim necessaria est vita nostra, iliis fama nostra: & uti (que) etiam quod [...]liis ministramus misericorditer ad salutem, ad nostram quo (que) redundat utilitatem. August. de bono viduitaris lib cap. 22. Tom. 4. Whosoever keeps his life from hainous crimes, doth well to himself: but he that preserves his fame, is merciful to others also. For our life is necessary to us, our fame to others. And elsewhere; Propter nos conscientia nostra suffi [...]it nobis: propter vos fama nostra non pollui, sed pollere debet in vobis. Tenete quod dixi, at (que) distinguite. Du [...] sunt res, conscientia & Fama. Conscientia necessaria est tibi; Fama proximo tuo. Qui fidens conscientia su [...] negligit famam suam, crudelis est: maxime in loco isto posicus, de quo dicit Apostolus scribens ad discipulum suum, Circa omnes [...]eipsumbonorum operum prabe exemplum. August. ad Fratres in Eremo. Serm. 52. Tom. 10. For our own sake our Conscience sufficeth us: for your sakes our fame ought not to be stained, but to excel amongst you. Hold what I say, and distinguish. There are two things, Conscience and Fame. Conscience is necessary to thy self, fame to thy neighbour. He who trusting to his Conscience, neglects his fame, is cruel: especially being set in that place, of which the Apostle writing to his disciple saith, In all things shewing thy self a pattern of good works, Tit. 2. 7.
Thus of the third Covenant-Mercy promised to Abraham, viz. Eminency of Name.
IV. His Seed's victoriousness over their Enemies. This a fourth Covenant-Mercy which God promised to Abraham. Gen. 22. 17. And thy Seed shall possess the Gate of his enemies, 1. What is here promised, but the prevalency and victoriousness of Abraham's Seed over their Enemies? For, 1. In their gates were the Deut. 22. 15. Iob 31. 21. Ruth. 4. 1, 2. Elders and chief Rulers of their Cities wont to sit: and there they exercised judgement, and consulted about publique safety and prosperity of the people. 2. In their gates were the chief Defences, Munitions, and Fortifications of their Cities against Enemies. Hence those phrases of, [Page 369] Iudg. 5. 8, 11▪ Psal. 127. 5. War in the Gates; Going down to the gates; Speaking with the enemy in the gates; &c. Hereupon by [The Gates of his Enemies,] is meant all the Policy, Authority, Power and Dominion of the Enemies. In allusion whereunto, Christ useth that phrase, to show the impregnableness of his Church; Mat. 16. 18. upon this rock I build my Church, and the gates of Hell shall not prevail against it. And by [his Seed's possessing the Gates of his Enemies,] is meant their victoriousness, prevalency and Lev. 25. 45. Psal. 82. 8. Dominion over their Enemies, so as to deprive them of all their Authority, power, munition, &c. and to possess them themselves together with all their Cities, Habitations and Inheritances, giving laws unto them.
2. This Covenant-Mercy was performed frequently to Abraham's Seed, God making them triumph over most potent and numerous enemies from time to time. But had its most eminent accomplishment in Ioshuah, David, and Iesus Christ. 1. In Ioshuah, who conducting Israel into the promised rest of Canaan, Iosh. 12. 7. to the end. possessed the gates of 31 Kings, and took all their Cities and Countries: and none was able to stand before him all his days▪ 2. In David the King, whom the Lord 2 Sam 8. 6. prospered in all his atchievements. So that He subdued 2 Sam. 8. throughout. & 1 Chron. 18. throughout. Moab, Ammon, The Philistines, Amalek, Hadadezer King of Zobah, and Edom. Yea David subdued Ierusalem, and 2 Sam. 5. [...]. [...]o [...]0. took the strong Fort of the Iebusites there, the Fort of Zion; and called it the City of David. Though in Ioshuahs time the children of Israel Iosh. 15. 63. could not drive out the Iebusites from Ierusalem▪ 3. In Iesus Christ the King of Kings, the victoriousness of Abraham's Seed was most eminent. For he by sufferings, death, &c. conquered all his and our Spiritual enemies, Rom. 8. 3, 4. Heb. 2. 14, 15. Col. 2. 14▪ 15. Ephes. 4. 8. Sin, Death, Grave, Hell▪ the Devil, with all Principalities and powers of darkness, leading even Captivity it self captive, and triumphing over them. All which glorious conquests he wrought in performance of this Covenant-Mercy to Abraham and his Seed. Luk. 1. 68. to 76. The Lord God of Israel—hath raised up an horn of Salvation for us in the house of his servant David;—that we should be saved from our enemies, and from the hand of all that hate us. To perform the Mercy promised to our Fathers▪ and to remember his holy Covenant: The Oath which he sivore to our Father Abraham, that he would grant unto us, That we being delivered out of the hands of our enemies, might serve him without fear▪ In holiness and righteousness before him all the days of our life. So that Jesus Christ is the Heb 4. throughout. true Ioshuah, and the true Hos. 3. 5. Ezek. 34. 23, 24. Ier. 30▪ 9. David: and his victories, the true victories. They were but Types of him: and their victories shadows of his. He possesses and spoils the Gates of all our Spiritual enemies: he subdues them utterly: he seizes the whole power▪ of Sin, Death, Hell and Satan, so that they shall never prevail against him and his Elect.
3. Hence, 1. How sure and strong are Gods Promises! If God promise to Abraham, that his Seed shall possess the Gates of his Enemies: [...]o numerousness, power or policy of enemies shall be able to withstand [Page 370] his Seed. No multitude of warlike Nations, no munitions of Rocks or Mountains, no City-wals though as it were reaching up to Heaven, no Divinations or Inchantments, nay no power of Sin, Death, darkness or infernal Devils, shall be able to defeat or prevent the accomplishments of Gods Promises. They were strong: but Gods Truth and Promises were stronger then all. Gods Promise in this particular obtained against all difficulties, oppositions, improbabilities and seeming impossibilities. When difficulties make us doubt of the performance of any promise: remember we this promise of Abraham's Seeds possessing the gates of their enemies, and how punctually and abundantly it was performed in the Judges, Kings and other Governours of Israel of Abrahams race, but especially in Ioshuah, David and Iesus Christ himself. 2. Victoriousness over their enemies is a singular Mercy to Abrahams Seed. Their enemies are many, mighty, malicious and desperate▪ their very tender mercies are cruelties. To fall into their hands, especially into the hands of their Spiritual Enemies, is most dangerous. To be delivered from them is joyous; but to possess their gates, and have dominion over them and all their authority, force and power, is glorious. This honour and glory have Abrahams Seed, not only over their Spiritual, but also (so far as good and safe for them) over their Corporal enemies: and that by vertue of this Promise to Abraham. 3. What mysteries were wrapped up in Gods transactions and dealings with Abraham and the Fathers of old. Their Histories are full of mysteries. Go no further then Abraham. God promised, that his Seed should possess the gates of his enemies. At first reading, who would extend this further then to his Natural Seed the Iews against their corporal enemies? But the New Testament Luk. 1. 68. to 76. teacheth us to extend it especially to his eminent Seed Jesus Christ, and his dominion over all Spiritual enemies: yea and consequently in Christ to all Abrahams Spiritual Seed, who Rom. 8. 35, 36, 37, 38, 39. over all their afflictions and adversaries, the World, Sin and Satan, are more then Conquerours through him that loved them. In like sort; Gal 4. 22, 23, 24, &c. Abraham's two sons, Ishmael by Hagar, and Isaac by Sarah, are, in an Allegory, The two Covenants. Isaac in his birth, Sacrificing, and Deliverance from the Altar; A type of Christs Birth, Death and Resurrection. Hereupon notably said Augustine; Tales ergo illos viros vel illos homines habehat deus, & illo tempore tales secerat praecones filio venturo, ut non solum in his quae dicebant, sed etiam in his quae faciebant, vel in his quae accidebant, Christus qu [...]ratur, Christus inveniatur, Christus intelligatur. Quicquid Scriptura dicit de Abraham, & Factum est, & Prophetia est, &c. August. de Tempore Serm. 72. Tom. 10. God had such men, and in that time he made such Preachers to his Son which was to come, that not only in those things which they spake, but also in those things which they did, and in those things that fell out, Christ might be sought, Christ might be found, Christ might be understood. Whatsoever Scripture speaks of Abraham, it is both a Fact, and a Prophecy.
[Page 371] Thus of the fourth Covenant-Mercy promised to Abraham, viz. His Seeds victoriousness over their Enemies.
V. The Inheritance of Canaan to him and to his Seed, may be a fifth Covenant-Mercy promised to Abraham. This is a Mercy which the Lord much insists upon, and often mentions both to Abraham and his Seed. What manner of land Canaan was, and how excellent, Book. I [...]I. Chap. 3. Aphor. 1. Propos. 1. 3. hath been formerly described. Therefore insist we upon it somewhat the more. And whilst we pause here a little, let us consider, 1. How God revealed his Promise of Canaan to Abraham. 2. How God performed his Promise touching Canaan. 3. Whether under Canaan promised, some further Mysteries were not intended to Abraham and his Seed: And what those mysteries may be. 4. Inferences resulting from all.
1. How God revealed his Promise of Canaan to Abraham. Gods way of revealing and making promise of Canaan to Abraham, is very observable. For,
(1) God made this Promise of Canaan to Abraham often. Four several times at least, viz. 1. When Abraham was newly come from Chaldea Gen. 12. 7. into Canaan, according to Gods call and command.—Unto thy Seed will I give this land. 2. When Abraham and Lot had separated themselves one from another, for peace sake betwixt them and their servants.—Gen. 13. 14, 15, 17. And the LORD said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art, Northward, and Southward▪ and Eastward, and Westward. For, all the land which thou seest, to thee will I give it, and to thy Seed for ever.—Arise, walk through the land, in the length of it, and in the breadth of it: For I will give it unto thee. 3. After Abrahams victory, and Melchizedeck's blessing of Abraham.—Gen. 15. 18, 19, 20, 21▪ The LORD made a Covenant with Abram, saying, unto thy Seed have I given this land, from the River of Egypt, unto the great River, the River Euphrates, &c. At this time God (1) Covenanted to give him the land. (2 ▪) Said, for sureness sake, he had given it his Seed already. (3) Bounded the Land. (4) And described it to be the present possession of ten Nations particularly named▪ 4. When Abraham was 99 years old, God most solemnly renews Covenant with him, one clause whereof was the Promise of Canaan.—Gen. 17. 8. And I will give unto thee, and to thy Seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an Everlasting possession. In the two first Canaan was promised: but in these two last Covenanted. 5. After Abraham had offered up Isaac▪ The Lord Promised, that, Gen. 22. 17. His Seed should possess the gate of his enemies, which was an implicit promise of Canaan▪ and fulfilled in part in Ioshuahs conquests of Canaan. Surely there was more then ordinary in this Promise of Canaan▪ that the Lord so often repeats it and propounds it. Hereafter we shall inquire into the mysterie.
(2) God Gen. 12. 7 appeared to Abraham in the land of Canaan, when first he [Page 372] revealed to him this promise of Canaan. Abraham is the first man in the world, to whom Scripture testifies that God appeared. God is said to appear to Abraham at least four several times, viz. when he was Act. 7. 2. in Chaldea, whence God called him, when he was newly Gen 12. 7. come into Canaan. When he Gen. 17. 1. was 99 years old. And, Gen. 18. 1. In the plains of Mamre. How God appeared to him, is a more subtile inquiry. I love not to wade into Curiosities. Yet here I think we are to distinguish betwixt Visions and Apparitions. Visions have a larger notion then Apparitions. Every Apparition is a Vision: but not every Vision an Apparition. A vision is commonly taken for some image, form or similitude representing to the Sight of of Body or Soul the thing to be seen: whether it be an outward image, subject to bodily eyes; or imaginary, represented to the imagination; or intellectual, represented by intelligible Species to the understanding. But an Apparition is usually understood of some Outward visible form represented to one awake. When God is said absolutely to Appear; and it is not added by vision, or dreams, &c. explanatorily: Then we are to understand it of Gods manifesting or representing himself in some visible form or shape to the corporal eye. And thus probably he here appeared to Abraham. But whether in the form of a man, or otherwise: we may not safely speak, where Scripture is silent. However this was an High favour of God to Abraham, and a familiar condescension, that the invisible God should represent himself to him in visible shape. They were eminent favourites of God to whom he appeared: As Act. 7. 2. Gen. 12. 7. & 17. 1. & 18. 1. Abraham, Gen. 26. 2, 24. Isaac, Gen. 35. 1. 7, 9. & 48. 3. Iacob, Exod. 3. 2, 16. Moses, Judg. 6. 12. Gideon, 1 Sam. 3. 21. Samuel, 2 Chron. 3. 1. David, 1 King. 3. 5. & 9. 2. Solomon. Hence it is brought in as a great aggravation of Solomons backsliding, 1 King. 11. 9. That his heart was turned from the LORD God of Israel, which had appeared unto him twice.
(3) God promised the inheritance of Canaan to Abraham and his Seed, Act. 7. 5. when as yet he had no child at all. So that at once he promised him both Heirs, and Inheritance. So bountiful is God to his people.
(4) God promised Canaan to Abraham, Gen. 12. 6, 7. & 15. 19, 20, 21. when the Canaanite was now in the land, and nine other Nations of strong and warlike people, besides the Canaanites, were actual possessors. The whole Psal. 24. 1. Earth is the Lords: and it is his Prerogative to dispossess, and possess; to pluck up, and plant Nations and People therein, where and when he pleaseth. He Dan. 2. 21. changeth Times and Seasons. All these ten Nations in possession, could not hinder Gods promise, nor Abraham's Faith touching the Reversion to his Seed. The Promise of God, and the Faith of the Godly, is above all impediments.
(5) God promised Canaan to Abraham and his Seed Gen. 15. 13. 14, 15, 16. with Act. 7. 6. after their 400 years sojourning, servitude and affliction in a land not theirs, Canaan in Egypt: and that in the fourth Generation his Seed should come thither. God can promise, and Faith can believe at any distance: For all things are present with God, and Heb 11. 1. Faith is the [Page 373] subsistence of things not seen. Mercies long expected, are double welcome when they come: And sharp afflictions are excellent Preparatories to them. Canaan was the sweeter to Israel after their hardship in Egypt and the Wilderness: and Heaven will be the sweeter to us, after Earths many distresses and tribulations: but gr [...]dge we not at Act. 14. 22. much tribulation in the way, whilst the Kingdom of God will be the journeys end. How wisely did the Lord order this Promise for the long time of accomplishment! For till then, Gen. 15. 16. Levit. 18. 14. Deut. 9. 5. & 12. 30, 31, &c. the iniquity of the Ammorites and Canaanites was not full: nor Abraham's Seed sufficiently multiplyed to dispossess by force those mighty Nations.
(6) God promised Canaan to Abraham and his Seed, Gen. 13. 15 & 17. 8. for an everlasting possession. That they should enjoy it, not for so many years or lives, but for ever. In what sense this is to be understood, will appear in the next branch.
Thus the Lord promised Canaan to Abraham.
2. How the Lord performed this Promise of Canaan to Abraham and his Seed: we may see in these ensuing particulars.
(1) God gave all the land of Canaan, that very numerical land of Canaan in kind, to Abraham's Seed, as he had promised. Sometimes God performs his promises, not in kind, but in equivalency: gives not the very Mar. 10. 29, 30. numerical blessing promised, but as good or better. But here he gave the self-same Mercy, the land of Canaan, which he promised to Abrahams Seed. This the History of Ioshuah abundantly testifieth, describing how the land was obtained▪ Divided to the twelve Tribes, and possessed by them. And at last all is summed up in these words; Josh. 21. 43▪ 44, 45. And the Lord gave unto Israel all the land which he sware to give unto their Fathers, and they possessed it, and dwelt therein.—There failed not ought of any good thing, which the LORD had spoken unto the House of Israel: all came to pass. This is often declared in the Psal. 44. [...], 2, 3. & 80. 8, 9, 10, 11. & 135. 11, 12. & 136. 19, 20, 21, 22. & 105. 42, 43, [...]4. 45. Book of Psalms. And this is solemnly acknowledged after the Babylonish Captivity, by the Neh. 9▪ 22. to 26. Levites in a day of publique Humiliation. And this God did in remembrance of his Covenant and promise to Abraham; Psal. 105. 42, 43, 44. For he remembered his holy promise, and Abraham his servant. And he brought forth his people with joy, and his chosen with gladness. And gave them the lands of the Heathen, and they inherited the labour of the people.
(2) God punctually Performed his promise of Canaan to Abraham's Seed, in regard of time. He had promised, That Gen. 15. 13, 16. Abraham's Seed should be a stranger in a land not theirs, and should serve them, and they should afflict them 400 years.—But in the fourth Generation they should come hither again: that is, to the land of Canaan to possess it. This place is involved in divers difficulties. For, It is questionable, 1. What land is here meant, wherein Abrahams Seed should sojourn 400 years. Seeing it is evident by the Scripture Chronology touching those times, that his Seed lived not in all See the Large Annot. on Gen. 15. 13. &c. London. 1651. 220 years in Egypt: and great part of that time they lived. [Page 374] in much prosperity till Iosephs death when their afflictions seem to begin. 2. What should be meant by this fourth Generation: Seeing Abrahams Seed came not again into Canaan till the seventh Generation from Abraham. For, 1 Chron. 6. 1, 2, 3. & 2. 1. Act. 7. 8. Eleazar the Priest, (son of Aaron, of Amram, of Kohath, of Levi, of Israel, of Isaac, of Abraham) the seventh from Abraham exclusively, was one of the neerest generations to Abraham that came into Canaan to possess it, and Iosh. 14. 1. Numb. 34. 17. he was one that divided the land by lot unto the Tribes.
To the first of these Questions, I answer; 1. That the land of the sojourning, servitude, and affliction of Abraham's Seed 400 years, was partly Canaan the land of promise, which was not as yet actually theirs: partly▪ Egypt. 2. That, the time of this 400 years beginning was at the birth of Isaac, (who Sacred Chronol. by R. D. pag. 36, 37. Lond. 1648. as Chronologers observe) was born precisely 30 years after the promise was made first to Abraham: and the end of these 400 years from Isaac s birth, and 430 years from the first Promise to Abraham, was joyntly in the Exod. 12. 40, 41, 42. self [...]ame night that Israel went out of Egypt. 3. That, (though New Annot. London 1651. on Gen. 15, 13. some interpret Israels servitude and affliction under the Egyptians 400 years, to be meant, not of the whole 400 years from the begining to the end, but only of the latter end of those 400 years,) yet I see not but in some sense we may say that the affliction of Abraham's seed by the Egyptians, not only concluded, but also began those 400 years. For, Ishmael the son of Hagar the Egyptian, is said presently after Isaacs birth and weaning to Gen. 21. 9. mock Isaac: that is, Gal. 4. 29. He that was born-after the flesh persecuted him that was born after the Spirit, as the Apostle expounds it. Broughton hath well noted this, saying; H. Broug [...] on in his con [...]nt of S. Scripture. Here begin the first manifest afflictions of Abraham's Seed by Ishmael the Egyptian by Hagar 400 years before the coming from Egypt, Gen. 15. 13. & Act. 7. 6.
To the second Question, I Answer; Some, by the fourth Generation, understand the fourth hundred year: taking every hundred of years for a generation. But this interpretation seems too much to force the phrase of the fourth Generation; and where doth Scripture stile 100 years a Generation? Besides, according to this interpretation the promise was not exactly performed; for Israel came not into Canaan till 40 years after the term of the 400 years was expired. I like therefore their resolution better, who, by the fourth Generation, understand properly the fourth generation or descent of persons: not counted immediately from Abraham, but rather from Israels going down into Egypt. And so the promise was punctually performed in the fourth Generation from that time Israel came to take possession of Canaan as their own. For Eleazer, Iosh 14. 1. who divided the land to the Tribes, was 1 Chron. 6. 1, 2. 3. the fourth from Kohath, who was one Gen. 4 [...] ▪ 6, 8, 11. that went down into Egypt. To this effect saith Ainsworth; H. [...]. [...] Ger. 15. 16. This promise was verified, when Eleazar the son of Aaron, the son of Amram, the son of Kohath came out of Egypt and parted the land of Canaan to Israel, [Page 375] Iosh. 14. 1. Kohath being one that went into Egypt with Jacob, Gen. 46. 11. 26. 1 Chron. 6. 2, 3. And before him Broughton; H. Broughton in his Concent of S. Scrip. 400. years Abrahams Seed was to sojourn in a land not theirs, that is, not, Egypt onely, but also first Canaan, unto which in the fourth age, Israel should return to hold it their own. These four are, 1. Kohath, 2. Amram, 3. Aaron, 4. Eleazar, who parted the land, Josh. 14. Kohath was one of the 70. Gen. 46.
(3) God gave the land of Canaan to Abrahams Seed, according to his Promise, notwithstanding all difficulties and impediments intervening betwixt the Promise and Performance. So powerfull is God, so faithfull his Promise: that all difficulties give way to the fulfilling thereof. These seven impediments were observable, 1. Israels Exod. 1. 11, 12, 13, 14. and [...]. 19. servitude and rigorous bondage under the cruell Egyptians, who would not let them depart out of Egypt. This impediment Exod. 3. 19, 20, 21, 22. and▪ 12. 31. to 37. God removed by inflicting 10 sore and miraculous plagues upon Egypt, so that at last they were glad to thrust them out. 2. Their strait at the Red Sea, after they were got out of Egypt. Exod. 14. 1. 11, 12. The Red Sea being before them, Pharaoh and his Egyptian Army behinde them, and the Mountains on each hand of them so that nothing but imminent and present destruction could probably be expected. This Impediment Exod. 14. 21, 22, &c. Heb. 11. 29. God removed by a Miracle, causing the Red Sea to open her womb that Israel might pass through it dryshod, which the Egyptians attempting to do were drowned. The sea was Israels deliverance; the Egyptians destruction: Israels Harbour; The Egyptians Grave. 3. Their many Exod. 16. 2, 3. and 17. 1, 2. wilderness wants, Temptations and afflictions, extremely discouraging them in their journey to Canaan. But God supplied their wants, and relieved their afflictions. He Exod. 16. 4. 14, 15, &c. gave them bread from heaven, Mannah, Exod. 17. 6, 7. Water out of the Rock; Rayment, Deut. 8. 4. and 29. 5. their garments waxed not old; Health, their foot did not swell, for fourty years together. He Num. 9. 15. [...]o the end. shewed them their way, by his Pillar of fire and cloud by night and day: and Numb. 21. 6, 7, 8, 9. healed the bitings of fiery serpents by the brazen Serpent. 4. Divers enemies in the Wilderness in the way to Canaan: viz. Exod. 17. 8. to the end. Numb 21. 23. to 33, 34, 35. & Numb. 31. 1. to 13. Amalek, Sihon King of the Amorites, Og King of Bashan, and the Midianites: But the Lord discomfited them all before Israel. 5. The many Numb. Ch. 11 to Ch. 22. murmurings of Israel in the wilderness with their Heb. 3. 18, 19. unbelief, Deut. 9. 7, &c. disobedience, Heb. 3. 8, 9. 1▪ Cor. 10. 9. tempting of God, 1 Cor. 10. 7. idolatry and other provocations were a great impediment to their coming to Canaan. For Exod. 32. 7. 8, 9, 10, 34, 35. Heb. 3. 8, 9, 10; 11. 1 Cor. 10. 5. Numb. 14. [...]6. to 40. the Lord was for these sins resolving to destroy them, sware in his wrath they should not enter into his rest, and made them linger in the wilderness fourty years till all that evill and provoking generation, except Caleb and Ioshua, were fallen and dead in the wilderness. But Exod. 32. Numb. 14. Moses interceded for them, and the Lord in his riches of compassion forgave them, and brought the following generations into the promised possession▪ 6. The Iosh. 3. 7. to the end. River Iordan after all these impediments were removed hindred them from entring Canaan▪ But Iordan Iosh. 3. 16. Psal. 114. 3, 5, 7. was miraculously driven back at the Presence of the Lord, and Israel went thorough Iordans [Page 376] channel on foot to take possession. 7. Fnally, The smalness of Abrahams Seed, and greatness of their enemies. For, when Canaan was first promised, Gen. 15. 2, 3, 18. and▪ 12. 7. Act. 7. [...]5. Abraham had no childe at all. And when his Seed went to sojourn in Egypt, Gen. 46. 27. they were but seventy souls. How should these either withstand their enemies in their way, or drive out the Canaanites at their journeys end, wch were many strong & warlike Nations▪ But this impediment God removed partly, by multiplying Israel extraordinarily, so that when they were first numbred in the wilderness of Sinai, Numb. 3. 39. they were from 20 years old and upwards males able to go forth to war 603550. besides women and children under 20. and besides all the Tribe of Levi. Partly by sending an Exod. 23. 28. Deut. 7. 20. Iosh▪ 24. 12. Hornet of fear and terrour upon the Canaanites before hand. So that their hearts did even melt for fear of Israel. And Partly by Iosh. 1 [...]. 14, 42. and 23. 3, 9. Gods fighting for Israel, and delivering all their enemies into their hands. Thus Gods Promise was stronger then all Impediments to the performance thereof. Stronger then Pharaoh and all his Egyptians; Stronger then all the waves of the Red-Sea; Stronger then all the distresses of the wilderness; Stronger then all their enemies in their way; Stronger then all Israels sins in then journey; Stronger then all the proud streams of Iordan; and stronger then all the walled Cities and warlike Nations of the Canaanites. O blessed and puissant Promises of the Lord! who would not believe them, and rely upon them!
( [...]) God gave the land of Canaan to Abraham and his Seed Gen. 1 [...] ▪ 15. [...] d 17. 8▪ for ever, as their everlasting possession. He gave it to Abraham onely by Promise. To his Seed by actual Performance. Hence Abraham, Isaac, and Iacob are stiled not Heirs of Canaan, but Heb. 11. 9. Heirs of the promise. They inherited the Promise one after another: though that none of them actually inherited Canaan in then own persons, but in their Seed. They were content to wait Gods time of performance; and therefore in their generations by Faith Heb. 11. 9. they so [...]ourned in the land of Promise, as in a strange Country. Obi. But experience testifies that the Event hath not answered Gods Promise, in▪ regard of the perpetuity of this Possession to Abrahams Seed. For Abraham▪s Seed the Iews are at this day, and have been long dispossessed of Canaan, and dispersed up and down the world: The Turks and Mahumetans possessing the same. Doth Gods Promise fail? Answ. Gods Promise is Truth, and cannot fail. It is always seasonably performed according to the intendment of God therein. And in this particular touching the everlasting Inheritance of Canaan to Abrahams Seed▪ It hath been faithfully fulfilled. For, 1. Canaan was an everlasting possession; That is properly perpetual without end or determination, in respect of the Truth & Mystery signified by Canaan. viz. Heaven, Heb. 1 [...]. 14, 16. and 4▪ 1. to 12. the Everlasting [...]st of Gods people. Canaans Country, typified the Heavenly Country; as after we shal see. And thereupon that perpetuity which belonged to the Truth; is ascribed to the Type. Doubtless the Faithful Seed of Abraham, in Canaan chiefly eyed and enjoyed Heaven. z. Canaan was an everlasting, that is, a long-lasting possession to Abrahams Seed. After they [Page 377] were seized of it, it continued theirs more or less till Christs coming, and somewhat after. Now as Book III. Chap. 3. A [...]horism II. Quest. 3. hath been formerly showed, The word Everlasting, or, For ever, doth not alwayes denote that which shall be perpetuall without all end, but sometimes that which shall be of long continuance though at last determinable. And thus Canaan litterally taken, was an Everlasting Possession▪ that is; longlasting; Vid. Andr. Rivet. Exercitat. 72▪ in Gen. 12. till a new Constitution of Church-affairs and state in the Kingdom of Christ. As other types, so this typicall Possession vanished the coming of Christ. 3. Gods Promise of Canaan for an Everlasting Possession, was Conditionall, not absolute. Israel failing in performance of the condition, viz. Deut. 29. 24, 25▪ 26, 27, 28. and 28. 62, 63, 64, &c. Covenant-keeping with God, was justly cast out of the Land of Canaan, and yet the Truth of Gods Promise not at all violated. And though this condition be not so plainly expressed in Gods foederall dispensation to Abraham, yet in the next Administration under Moses, it is evidently specified.
(5) Finally, God gave the Land of Canaan to Abrahams Seed upon excellent grounds and considerations. Especially, The Efficient, Impulsive, Occasionall, and Finall Causes of Gods giving Canaan to Israel, are observable. 1. The Efficient Cause of their possessing and inheriting it▪ was not the wisdom or Power of Israel; but Gods singular Power and Providence, working and ordering all for them. Hence, Psal. 44. 1, 2▪ 3. and 80. 8, 9, 15. and 135. 4. to▪ 14 Neh. 9. 22. to 26. It's wholly deny'd to them as their atchievment; and solely ascribed to God alone. He brought them out of Egypt: He carried them through the wilderness: He sent an Hornet of fear and terrour before them upon the Canaanites: He cast them out by fighting for Israel: And he alone planted Israel therein. 2. The Impulsive, or Moving Cause, as it were inclining the Lord to give them actuall possession of Canaan, was either Inward or Outward. (1) Inward, The Lords Psal. 44. 3. and 136. 4. to 14. meer Grace, Favour Mercy and Loving-kindness to Abrahams Seed. This Scripture insists much upon, and magnifies it. (2) Outward, Not any merit or desert of Israel, but Deut. 9▪ 4, 5, 6. his own Covenant and Promise which he had made with Abraham, Isaac, and Iacob, that he might perform it. Hence, Deut. 9. 7, &c. ▪ Moses recites their sinfull miscarriages against God, to beat them off from all confidence in themselves. 3. The Occasion of Gods bringing Israel to Canaan, was Deut. 9. 4, 5, 6. Gen. 15. 16. not their righteousness; but the wickedness of the Canaanites, Amorites, &c. which was grown to that height, that their land did even spew them out. 4. Finally, The end which the Lord intended in giving Canaan to Israel, was, not that they might live there as they listed, &c. but that they might be so much the more carefull to believe, love, fear, serve and obey him. Psal. 105. 26. to the end. Deut. Chap. 7, 8, 9. &c. That they might observe his Statutes, and keep his Lawes.
Thus the Lord performed Canaan to Abrahams Seed.
3. Whether under Canaan Promised, some further Mysteries were not imply'd and intended to Abraham and his Seed: And what those Mysteries were; may deserve a little further consideration. And here [Page 378] though I prescribe not peremptorily to any mans judgement, yet let me freely propound mine own touching this matter: and then let the learned consider. Under the Inheritance of Canaan Promised to Abraham and his Seed, two further things seem plainly to be intended, viz. 1. The Heirship of the world, Synechdochically. 2. The Heirship of Heaven Typically.
(1) [...]he Heirship of the World. This by a Synechdoche of the part for the whole, seems to be promised, in and under the Inheritance of Canaan to Abraham and his Seed. My ground for this, is that of the Apostle; Rom. 4▪ 1▪ For the Promise that he should be the HEIR Of THE WORLD, was not to Abraham, or to his Seed through the Law, but through the righteousness of Faith. Where read we in all the Old Testament that it was promised to Abraham or his Seed, that they should be Heirs of the World? Onely in those Promises of the Inheritance of Canaan made to them. Canaan is not the world properly, but is put for the world figuratively, and Synechdochically. By World here, D. Parcus in comment. ad Rom. 4. 13. Some understand the World of all the Elect and faithful throughout all the Nations of the earth. Of these all Abraham is Father, and Jesu, Christ his chief Seed is Heir and possessor, Some understand onely Heaven. D▪ W. Scla [...] in [...] Expos o [...] Rom. 4. 13 Some understand the whole Creation, both Heaven and Earth, and all the Creatures therein, with whatsoever Heaven or Earth can afford, to render Abraham and his Seed happy. And that in token, and as a pledge, handsel, or earnest hereof, Canaan was given them by Promise, as being one of the most fruitful and most pleasant parts of the world, and the glory of all lands: yea a very Type of Heaven it self, as after we shall see. To this last, I subscribe as the best Interpretation of this Text; The plain Connexion of the Context, and genuine force of the words and phrases inclining me hereunto; considering also that the Apostle testifies, 1 Tim 4. 8 Godliness is profitable to all things, having Promise of the life that now is▪ and of that which is to come. And elswhere; 1 Cor. 3. 21, 22, 23▪ All things are yours, whether Paul, or Apollo, or Cephas, or the world, or life▪ or Death, or things present, or things to come, all are yours, and ye are Christs, and Christ is Gods. So then by Covenant and Promise Abraham and his Seed had a right to all the Comforts and good things of the world, as well as to Canaan: and by vertue of this Promise of Canaan they actually enjoy'd all necessary blessings and Comforts of the world, not onely when they came to possess Canaan, but before that, even whilest they sojourned in Canaan, Egypt and in the wilderness. Friends and foes, men endbeasts, land and sea, Heaven and Earth, serving them and furnishing them with varieties of enjoyments according to their emergent necessities to the admiration of the world.
(2) The Heirship of Heaven it self. Not onely the whole world was Synechdochically promised under the Inheritance of Canaan, but more especially and principally, Heaven it self. Typically, as the most excellent and glorious part of the world. For better clearing of [Page 379] this, two things are to be evidenced, viz. 1. That Canaan was a Type of Heaven. 2. Wherein it was such a Type of Heaven. I. That Canaan was a Type of Heaven; is hinted by many Writers, but not [...]o demonstrated, as might be desired. These Arguments may evince that Canaan was a Type of Heaven: and consequently that in the Promise of Canaan Heaven it self was promised. For 1. The Land of Canaan is stiled by the Apostle, Heb. 3. 11, 18, 19. and 4. 1. to 12. Gods Rest; into which they that believed not, could not enter. And yet he speaks of another Rest remaining to the people of God, different from both the Sabbaths Rest, and Canaans Rest: viz. Such a rest, which Iesus, that is, Ioshuah hath not given Gods people, namely, The Heavenly Rest; wherein Gods people perfectly Rev. 14. 13. rest from all their works and labours of sin and sorrow. Heb. 4. 8, 9. 10, 11, 14. For if Iesus had given them Rest, then would he not afterwards have spoken of another day. There remaineth therefore a Rest to the people of God. For he that is entred into his Rest, he also hath ceased from his own works, as God from his. Let us labour therefore to enter into that Rest, lest any man fall after the same example of unbelief. Canaan theresore the Temporal Rest, typified and shadowed out Heaven the Eternal Rest. 2. Abraham, Isaac, and Iacob, are said Heb. 11 9▪ 10, 13, 14, 15, 16. By Faith to sojourn in Canaan the land of Promise as in a strange Country: confessing themselves to be strangers and Pilgrims on earth. Why? Because they looked for a City which hath foundations, whose builder and maker is God. Seeking and desiring a better Country, that is, An Heavenly. Therefore their eye of Faith looked at the Promise of Heaven, in the Promise of Canaan: and thereupon they were contented to live in Canaans Country as Pilgrims, in hopes that they might live in the Heavenly Country as Denizons and Citizens. Now their Faith could not have acted from Canaan to Heaven judiciously, unless Canaan had been proposed and Promised to them as a Type of Heaven. 3. The City Ierusalem▪ and Mount Sion in the Land of Canaan, were Types of Heaven: much more Canaan it self. As Psal. 15. [...]. sojourning in Gods Tabernacle, denoted the moving unsettled militant state of the Church on earth; so dwelling in Gods holy Hill, that is, Sion, near which the Temple was built, represented the fixed triumphant condition of Gods Church in Heaven. And we have mention of Heb. 12. 22, 23, 24. The Heavenly Ierusalem, that is, not onely the Spiritual Church under the New Testament on earth, but also the Celestial Church of the glorified in Heaven: as the Citizens of that Ierusalem there mentioned, The innumerable company of Angels, and Spirits of just men made perfect, do not obscurely intimate. II▪ [...]herein▪ or in what respect Can̄aan was a Type of Heaven. The correspondence betwixt the Type and Antitype, Canaan and Heaven, consists chiefly in these three things. viz. 1. The People possessing both. 2. The way and manner how they are brought into these possessions. 3. The Nature of the Possessions themselves, In these Regards there's much resemblance betwixt Canaan and heaven.
[Page 380] The People possessing Canaan and Heaven have these mutuall resemblances. 1. Both of them must be the Seed of Abraham. Possessors of Canaan his Natural Seed: Possessors of Heaven his Spiritual Seed. Gal. 3. 29. And if ye be Christs; then are ye Abrahams Seed, and heirs according to Promise. 2. Both of them must be circumcised Israel could not possess Canaan Josh. 5. 2. &c. till they were circumcised in their flesh: The Spiritual Israel of God cannot possess Heaven Col. 2. 11, 1. 2. Heb. 1 [...]. 14. till they be Circumcised in Heart. 3. Both of them must be warriours and Conquerours over all their enemies, both in their way, and at their journeys end. Those that went to Canaan, Exod. 17. Deut. 2. & 3. Iosh. 12. warred with Amaleck, Sihon, Og, Midian, and all the powers of Canaan; and overcame them all: Those that go to Heaven, must fight with the Flesh, and all its lusts, The World, and all its snares in Prosperity and Adversity, The Devil, and all the powers of darkness, Death and all its terrours, and overcome them all: The Promise still runs Revel. 2. 7, 11, 17, 26, 27, 28. and 3. 5, 12, 21. to him that overcomes. And Rom. 8: 35. to the end. in all these we are more then conquerours: even Triumphers through him that loved us. 4. Both must be Believers▪ They that believed entred into Canaan: whilest Heb. 3. 19. others could not enter in because of unbelief: So▪ Mark 16. 16. Ioh. 3 18, 3 [...]. he that believes shall enter into Heaven and be saved, but he that beileves not shall be damned, yea he is damned already, and the wrath of God abideth upon him.
The way and manner of coming to possess Canaan and Heaven, gave great similitude. For, 1. Canaan was Gen. 12. 7. and 13. 14, 15, 16, 17. Promised by God, long before it was possessed▪ So Heaven is Iohn 14. 2, 3, 4. promised long before it be enjoyed. 2. Israel must Exod. 12. 40, 41. and 24. 3. to 9. Numb. 14. 33, 34. first be delivered from Egypts bondage and miserable slavery, come into Covenant at Mount Sinai, and so [...]ourn a long time in the wilderness, encountring with many enemies and afflictions, before they could come into Canaan: So Gods Elect must Rom▪ 8. 30. Acts 26. 18. Heb 8. 1 [...], &c. and 13 14. 2 Tim 3. 12. Act. 14▪ [...] ▪ first be delivered by effectuall Calling out of their Spiritual bondage and slavery under sin and Satan▪ come into Covenant with God at M. Sion, and sojourn a long time, even all their life time, in the wilderness of this world, conflicting with many Adversaries, Temptations and Tribulations, before they can enter into the Kingdom of Heaven. 3. They that went to Canaan were 1 Cor. 10. 1, 2. baptized in the cloud and in the sea; and all the way nourished with Mannah, bread from Heaven, and water out of the Rock: So they that go to Heaven, must in their journey thither make use of Gods Ezek. 11▪ 20. Ordinances, especially they must be Rev. 1. [...]. Heb 9. 14. Iohn 3. 3, 5. Tim. 3. 5. 1 Cor. 6. 11. baptized with the blood and Spirit of Christ, and be Iohn 6. 27. 35. 51, 53. to 59. nourished with the true bread and water of life, Jesus Christ that came down from the Heaven of Heavens, those Mysteries Exhibited in Gods Ordinances. 4. Israel was Deut. 31. 2. to 9. and 34. 1. to 6. Iosh. 21. 43, 44, 45. brought to the borders of Canaan by Moses, but Ioshuah brought them into their Possessions as thier chief Captain, subd [...]ing all their enemies before them, so that not one good thing promised did fail: So Gods Elect are brought to the borders of Heavenby Moses and the Law, Gal. 3. 24. The Law being the Schoolmaster to bring them unto Christ; but Jesus-Christ onely the true Ioshua, is Heb. 2. 10. the chief Captain of their Salvation, [Page 381] who Col. 2. 14, 15. Heb. 2. 14, 15. Eph. 4. 8. 1 Cor. 15. 24, 25, 26. subdues and treads all his and their enemies under their feet, making 2 Cor. 1. 20. all Gods Promises in himself yea and Amen, and at last Iohn 14. 3. Matth. 25. 34, &c. possessing them of heaven it self. 5. Israel was brought to Canaan notwithstanding all difficulties, impediments and impossibilities. God in performance of his Promises made them all give way to Israel, yea become contributary and serviceable to them. Exod. 14. 21, 22. The Red-Sea shal be dry'd, Exod. 17. 6. Psal. 78. 15, 16. the Rock of flint shal run floods of water, Psal. 78. 23, 24, 25. Heaven shall rain bread, Psal. 78. 14. The Cloud shall still skreen and cover them from the parching heat, Iosh. 3. 16. Iordan shal be driven back, Iosh. 10. 12, 13▪ 14. Sun & Moon shall stand still till they be avenged of their enemies, Iosh 6. 20. walls of Iericho shall fall down to the ground, yea all things shall conspire to bring them into Canaan. So Gods Israel shall be brought to Heaven notwithstanding all imaginable dangers, difficulties, impediments or impossibilities. Rom. 8. 1, 2, 3, 29. to the end Not sin, nor sorrow, nor Death, nor Devil, nor things present or to come can shut them out of Heaven. God in Performance of his Promise will remove all rubs and obstructions: yea make Rom. 8. 28. all things work together for their good, for their best. 6. Ioshua Iosh. 14. 1, 2. gave every Tribe his particular Inheritance in Canaan, not according to desert or merit, but by line and lot, himself inheriting among them. In Canaan there was room for them all. So Jesus Christ gives all his Elect Inheritance with himself in Heaven, not after their desert, but the riches of his Rom 6. 23. meer grace. They Rom 8. 17. raign as coheirs with Christ: they are glorify'd together. Iohn 14. 2, 3. In my Fathers house are many mansions, (said Christ)—I go to prepare a place for you,—that where I am, there may ye be also. 7. When Israel came to eat the fruit and corn of Canaan, Iosh. 5. 12. Mannah ceased. The water out of the Rock, the pillar of fire and cloud, &c. all these ceased. So when Gods Elect shall come to heaven, when once they shall taste of those blessed and best provisions of that heavenly Country, 1 Cor. 13. 8. and▪ 15. 24, 25. Matth. 28. 19, 20. 1 Cor. 11. 26. Eph. 4. 11, 12, 13. then Mannah shall cease, then all the Ordinances, Administrations and Dispensations of the Gospel shall cease. Then (as Ierome hath it▪ Tunc librorum doctrina cessabit. Hieronym. All Book-learning shal cease. Then (as Paul saith) 1 Cor. 13. 8, 9, 10. Prophecies shall fail, tongues shall cease, knowledge shall vanish.—When that which is perfect is come, then that which is in part shall be done away. Then there shall need no more Sermons, Sacraments, weekly Sabbaths, &c. For Christ will be an endless Sermon, Sacrament, Sabbath, &c. to his members. Revel. 21. 22, 23. And I saw no Temple therein (that is, in the new Ierusalem) For the Lord God Almighty and the Lamb are the Temple of it. And the City had no need of the Sun, neither of the Moon to shine in it. For the glory of God lightneth it, and the Lamb is the light thereof. Yea then 1 Cor. 15. 24, [...]8. Christ shall deliver up his Mediatory Kingdom, in regard of all manner of present Administrations, to God even the Father, that God may be all in all▪ 8. Multitudes came out of Egypt, and went towards Canaan, even almost to the borders of the Land▪ 1 Cor. 10. 1, 2, 3. Iude 5. who yet were never able to enter in, but perished in the wilderness. So, Luke 13. 24. Many shall seek to enter in at the strait gate of heaven, but shall not [...]e able to enter. Many shall seem to [Page 382] come out of the Egypt of their carnal bondage, and to make great progress towards Heaven; as Herod Mar. 6. 20. did many things; Agrippa Act. 26. 28. almost, within a little, perswaded to be a Christian; the Scribe Mar. 12. 34. not far from the Kingdom of God; Those backsliders in the Hebrews▪ Heb. 6. 4, 5, 6▪ tasting of the heavenly gift, and of the powers of the world to come; and the Mar. 25. 1, 2, 3, 11, 12. foolish Virgins even knocking at Heavens gates; and yet all shut out as workers of iniquity.
The Nature of the Possessions themselves is very suitable. For, 1. The wicked Canaanites, &c. Psal. 44. 2, 3. & 80. [...]. were cast out of Canaan before Israel was possessed thereof: So the wicked apostate Angels were 2 Pet. 2. 4. Iude 6. cast out of Heaven, before any of the elect sons of men were received into Heaven. 2. Canaan was a land of Temporal Rest, Heb. 3. 11. Deut. 12. 10. Iosh. 21. 44. Gods Rest, provided for his people: wherein he gave them rest from all their Pilgrimages, and Enemies on every side: Heaven is Gods eternal Heb▪ 4. 9. 10, 11. Rev. 14. 13. Rest, wherein he gives his people rest and tranquillity from all their Sins, Sorrows, Labours, Temptations and Enemies whatsoever. 3. Canaan was a zek. 20▪ 6. land flowing with Milk and Honey, with Commodities and Comforts, Profits and Pleasures. So Heaven Psal. 16. 11. flows, and overflows, with joys, fulness of joys & pleasures, at Gods right hand for evermore. 4. Canaan was the Ezek. 20. 6. glory of all lands, of all the Earth. So Mat. 5. 34, 35. Heaven is the Glory of all the world. All the spendour and beauty of the Earth in its utmost perfection, is but darkness and deformity to Heaven's transcendent and surpassing brightness. If the Rev. 21. 2 [...] &c. New Jerusalem coming down from God out of Heaven be so eminently glorious: then Heaven it self must needs be much more superemmently glorious. 5. In Canaan was Gods Special Presence of Grace, so as it was not in any other land on Earth. Psal. 76. 2. In Salem was his Tabernacle, his dwelling place in Sion. There Psal. 80. 1. & 99. 1. Exod. 25. 22. Numb. 7 89. he dwelt between the Cherubims: and thence he conferred with his people. But in Heaven is Gods Special Psal▪ 11. 4. Eccles. 5. 2. Mat. 6. 9. 1 C▪ [...] ▪ 13. 12. 1 Ioh. 3. 2. presence of Glory, more then in all the world besides. There he Manifests himself fully, familiarly, ravishingly, and eternally, with open face to all his Saints and Angels. There we shall See God without imperfection, Enjoy God without interruption, & in that vision and fruition of God be ravished to admiration. In him we shall have all varieties of felicities for all our Faculties, for all our affections, for all our senses. Heaven is the glory of the world; but God the Glory of Heaven: whose glorious presence makes heaven glorious. Whatsoever Happiness Heaven, Saints, or Angels can afford▪ it is all con-centered in God boundlesly: In them are but drops, in him the Ocean of all fulness. He will be the Head of Saints, the Lord of Angels, the jubilee of joy, the strength of felicity, the length of eternity, the life of immortality, the Heaven of Heaven, and the very Glory of glory.
4. Inferences hence resulting. Did God Promise Canaans inheritance to Abraham and his Seed, and in Canaan, the world, and Heaven it self? Then,
(1) The Change of Times and States, the disposal of Kingdoms, [Page 383] Countries, and Nations, belongs to God as his Prerogative. Here God by promise gave, and by Providence afterwards performed, all the Nations and Kingdoms of Canaan to Abraham and his Seed. As he formerly gave Israel the treasures of Egypt, at their departure thence: so he afterwards gave Israel the lands and all the wealth of Canaan for their inheritance. Nor did the Lord herein wrong to any. He gave nothing, but what was his own: and Mat. 20. 15. may he not freely do what he will with his own? Psal. 24. 1. The Earth is the Lords, and the fulness thereof; the round-world, and they that dwell therein. The Egyptians had forfeited their wealth, and the Canaanites their Country, by their sins: The Lord takes advantage of the forfeiture, and gives them to his own people. And who shall controle his proceedings? Dan. 2. 21. He changeth the Times and the Seasons; He removeth Kings, and setteth up Kings.—Dan. 4 25, 3 [...]. The most High ruleth in the Kingdom of men, and giveth it to whomsoever he will.—Dan. 4. 34, 35. Whose dominion is an everlasting dominion, and his kingdom from generation to generation. And all the inhabitants of the Earth are reputed as nothing: And he doth according to his will in the Army of Heaven, and among the inhabitants of the Earth▪ and none can stay his hand, or say unto him, What dost thou? How strange and wonderful have been his providential dispensations to these Islands of great Brittain and Ireland, even in these our days! Who could have imagined such great and sudden alterations in the whole frame of Civil Government! It becomes us to look beyond instruments herein to the Supream over-ruling hand of Heaven, admiring his greatness, adoring his wisedom, and trembling at his judgements.
(2) Gods Promises to Abraham and his Seed were very mysterious. Besides the Literal Mercy expected, there were spiritual mysteries intended in most of Gods promises. Under Israel, Christ: under multitudes of Nations of Abraham, the plenteous Conversion of the Gentiles: under Abraham's blessing, the blessedness of all the Elect, With all spiritual blessings in Heavenly things in-Christ: and here, under Canaan, Heaven was promised to Abraham and his Seed. By visibles, God did lead them to invisibles; by terrestrials, to caelestials; by corporals, to spirituals; by temporals, to eternals. When we read these antient promises, we must intentively dive and pry into the mysteries of the promises, lest we lose the very Marrow and Kernel of them.
(3) Not only Carnals and Temporals, but also Spirituals and Eternals were propounded in Gods Covenants and Promises to the Fathers under the Old Testament, and apprehended by them▪ In Canaan God assured Abraham and his Seed of Heaven. And both Abraham and his Seed so understood and applyed the Promise; whence else did they deny their own Heb. 11. 8. to 17. vid. etiam And. Rivet. in Gen 17. exercit. 87. Native Country, having opportunity of returning: sojourn in Tents in the land of Promise as pilgrims and strangers in a strange land: and look for a City that hath foundations, whose maker and builder is God; expecting a better Country, that is, an heavenly? Their [Page 384] Hopes and Heart were above the skies, therefore they so easily trampled all Canaan's enjoyments and excellencies under foot. They then who fancy that God fed Abraham and the fathers only with the Husks of Earthly mercies, promising to them no further then visibles in Canaan: do not only proclaim their own ignorance and folly, but bely the fathers happiness, and blaspheme the Lords heavenly dispensations towards them.
(4) No length of time, nor multitudes of interposing impediments can prevent, evacuate, or disappoint Gods Promises, that they should not be performed. We need go no further, for demonstrating this, then to Gods promise of Canaan to Abraham and his Seed. Canaan was Gen. 12. 7. with Exod. 12. 40▪ 41. promised to Abraham 400 years, yea 430 years before it was performed; besides the 40 years pilgrimage in the Wilderness. Yet all this length of time did not blot Gods promise out of his mind, but he punctually remembered his Covenant and Promise to Abraham and his Seed in the appointed Season. Impediments hindering Abraham and his Seed from possessing Canaan promised, were many, great, and to humane sense invincible. As, 1. Abraham's Gen. 15. 2. & 16. 1. childlesness, and Sarah's barrenness. 2. The fewness and weakness of Abrahams Seed, after God had miraculously given him Isaac. But Gen. 46. 27. 70 Souls went into Egypt. What could 70 Souls do in dispossessing the many strong Nations of the Canaanites? 3. The Exod. 1. 13, 14. & 5. throughout. extremity of the Egyptian pressures and bondage, out of which they had no visible hopes of deliverance. Especially their Miseries and bondage being deeply aggravated, by Moses coming to deliver them. 4. The Exod 14. 7. 9, &c. Egyptian Army pursuing them at the Heels, and ready in rage and revenge to cut them off; assoon as the Lord had by strong hand and many wonders brought them out of Egypt. 5. Their inextricable Exod. 14. 1, 11, 12. strait at the Red-Sea: The Sea being before them, Egyptians behind them, and Mountains on each side of them, that there was no way of escape from imminent destruction. If they march forward, they are drowned in the Sea: if they retreat backward, they run upon the sword of the Egyptians: other ways they could not go because of the Mountains. 6. Their many Exod. 17. 8, &c. Numb. 21. 23 to the end. & 22. 1, 2, [...], 4, &c. Enemies in their way to Canaan, Amalek, Sion, Og, and Midian. 7. Their Exod. 15, 22. & 16▪ 2, 3. Psal. 106. many invincible distresses, dangers and difficulties in the parching, dry, desolate, howling Wilderness. Wherein Nature had provided neither food to eat, nor water to drink, nor rayment to put on, nor Medicines to Heal their diseases, nor shelter to defend them from heat or cold, &c. Nor way for them regularly to walk in. 8. Their Numb. ch. 11. to ch. 22. Heb. 3. 18, 19. Deut. 9. 7, &c. Heb. 3. 8, 9. 1 Cor. 10. 9, 7. many sins and provocations in the Wilderness, frequently exasperating Gods wrath against them to destroy them and cast them off for ever. 9. The destruction of Numb. 14. 28. to 39. all that Generation which murmured against God, whose carkasses fell in the Wilderness except Caleb and Ioshuah. 10. The Deut. 34. 1, 5. Death of Moses upon Mount Nebo, neer the very borders of Canaan, within veiw of the land, who was [Page 385] their chief Captain and Conductor from Egypt thither, and with whom God had manifested himself wonderfully. Hereupon Israel might look on themselves as on a ship brought almost to shore, but splitting and wracking in the very Harbour. 11. The Iosh. 3. 14, 15, 16. unpassableness of the proud River Iordan, beyond which Canaan lay. 12. The Deut. 7. 1. Numb. 13. 28. 3▪ 33. great strength of Canaan by reason of many warlike Nations, sons of Gyants, and strong fortified Cities, all which they were to conflict with and Conquer before they could take possession, after they had passed Iordan. O what Armies of impediments were here against the accomplishment of this one Promise of Canaan! Yet at last the Promise overcame all these difficulties, removed every one of these impediments, and brought the Seed of Abraham into Canaans possession. All the oppressions and bondage of Egypt could not keep Gods Promise prisoner; All the Host of the Egyptians could not cut it off; All the waters in Iordan and the Red-Sea could not drown it; All the wants and miseries of the Wilderness could not starve it to death; All the high wals of Canaan could not keep it out; nor could all the Nations of the Canaanites defeat or overthrow it. O Potent and victorious Promises of God! who would not rest up on them, and trust to them, against all imaginable Impediments? O Christian, God hath promised thee, not Canaan, but in Canaan Heaven it self. Why dost thou doubt of Gods performance? Whatever be the difficulties betwixt his Promise and performance of Heaven, they shall all be clearly taken out of the way. Fear not this worlds wilderness-troubles, fear not the Iordan or Red-Sea of any persecutions, nor be afraid of any spiritual Egyptians or Canaanites, those powers of darkness. That God who for his promise sake cleared Israels way to Canaan, will clear thy way to Heaven.
(5) Abraham's true Seed are the richest Heirs in this world. Experience indeed tels us, that for most part Gods people have least actual share in the treasures of this world: but this Promise of Canaan, under which the world and Heaven were also promised to Abraham's Seed, imports them the greatest Heirs.
How rich heirs were Abrahams true Jewish Seed, by this Promise! They were Heirs of Canaan, Ezek. 20. 6. the glory of all lands, according to the letter of the Promise. And consequently they that believed among them, were in Canaan, (which was Ezek. 5. 5. Situate in midst of the Nations,) Heirs of the world, and of Heaven it self, as hath been shew'd according to the mysterie of the Promise
How rich heirs also were Abraham's true Christian Seed! For, though they are not Heirs of the Earthly Canaan, as the Iews were: yet are they Heirs of the world, and of Heaven; and this their Heirship is pleadable from this promise of Canaan, as well as from other Promises. Gal. 3. 29. Rom. 4. 13. And if ye be Christs; then are ye Abraham's Seed, and Heirs according to the Promise. What Promise? viz. according to the Promise which God made with Abraham, especially touching the inheritance of Canaan. Mark also what the Scripture saith elsewhere; [Page 386] 1 Cor. 3 21, 22, 23. All things are yours, whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours: and ye are Christs, and Christ is Gods. And again; 1 Tim. 4. 8. Godliness is profitable to all things, having promise of the life that now is, and of that which is to come. Christ is Heb. 1. 2. Heir of all things, as Mediatour, and Head of his Church: And all his members Rom 8 17. Gal. 4. 7. 1 Pet. 1. 3, [...]. are coheirs with him, and that to an inheritance incorruptible, and undefiled, and that fadeth not away reserved in Heaven for us. So then, all true believers, the Spiritual children of Abraham are heirs of the world, and especially of Heaven the Glory of the whole world: and of all the blessings, priviledges and comforts, necessary to their happiness and Salvation, which Heaven, or Earth, or the whole world can afford them.
Obiect. Bur if true believers, Abraham's true Christian Seed, be such Heirs, how comes it to pass that they enjoy so little of this world: whilst wicked men and unbelievers so flow and overflow withall sublunary enjoyments? Experience shows they are not such Heirs, as Scripture seems to imply.
Answ. To this I say; 1. True believers are the greatest and only Heirs in this world by Covenant and Promise, though they have not the actual use and enjoyment of many things, which wicked men do plenteously possess. Want of things promised in actual use and possession, hinders not their Property, right and title by Covenant. Gal 4. 1. The heir is in Right and Title, Lord of all: though in his Minority he differs nothing from a Servant. Jesus Christ was Heb. 1. 2 2 Cor. 8. 9. Mat. [...]. 20. Heir of all things: though he was actually very poor, and had not where to lay his Head. So Christians may have all things in Promise: when they have little or nothing in possession. Contrariwise unbelievers have nothing at all by Covenant and Promise, though they have never so much in actual possession. Though in Civil States, they have an humane right to, and property in the things they enjoy: yet in regard of true Spiritual foederal right, they are but meer usurpers, being Eph. 2. 12. strangers to Gods Covenant. The earth they tread on, the air they breath in, the Heavens they look on, the food they eat, the water they drink, the rayment they wear, the Houses they dwell in, the beds they lie on, and their other possessions which they use, are none of theirs in this sense: much less the felicities of a better life. In a word, here that Paradox is true, Believers are 2 Cor. 6▪ 10. as having nothing: and yet possessing all things: Unbelievers as possessing all things, and yet having nothing. 2. The little pittance of the world which Gods people do enjoy, far surpasseth all the enjoyments of unbelievers. Psal. 37. 16. A little that the righteous man hath▪ is better then the riches of many wicked ones. Better in regard of, (1) His Title. His little he hath, Partly by special Mat. 6. 31, 32. Rom 8. 32. fatherly Providence: Partly, by 1 Tim 4 8▪ Mat. 6. 33. Covenant and Promise: Partly, as Heb. 1. 2. Rom. 8. 17. Gal▪ 4. 7. 1 Cor. 3. 21, 22, 23▪ coheir with Christ. (2) His acquisition, or obtaining of them. He acquires them, More justly and Conscientiously, 1 Sam. 12. 3, 4. More orderly, first [Page 387] seeking the Kingdom of God, and his righteousness, Mat. 6. 33. Psal. 4. 7, 8. with Mat. 19. 23. More moderately and self-denyingly, Prov. 30. 8, 9. with 1 Tim. 6. 9, 10. (3) His use of the little he hath. For he useth it, More thankfully, Iob 1. 22. with Hab. 1. 16. More Self-denyingly, 1 Cor. 7. 30. 31, &c. with Iam. 4. 4. More Contentedly and comfortably, Phil. 4. 11, 12, 13. 2 Cor. 6. 9, 10. More charitably, Psal. 37. 21, 26. with Mat. 25. 35. to 46. More happily, prosperously and successfully. Gods blessing being promised to be upon him and all that he hath, Deut. 28. 1. to 15. Psal. 37. 17, 18, &c. Prov. 10. 20. But his curse being threatned to the wicked and all that belongs to him, Deut. 28. 15. to the end. Hag. 1. 5, 6, &c. (4) Better shall be the righteous mans little in regard of his account for the same at the day of judgement, Mat. 25. 35. to the end. with Iam. 5. 1, 2, &c. In these regards I dare say, the righteous mans little, is incomparably better then all unrighteous mens mickle. His poverty, is far richer then their plenty. He hath far more when he hath almost nothing at all, then they when they have most of all. 3. Believers, Abraham's true Seed, have a rich Compensation of all their Temporal wants, by Spiritual enjoyments. If they have not gold, they have grace: if they have not riches, they have righteousness: if they have not outward possessions, they have inward Comforts and contentments: and these are Mark. 10. 29, 30. an hundred fold better now in this present time. 4. In Heaven believers shall have such Mat. 25. 21, 23, 33 &c. Mark 10. 30. full fruition of unmixed felicities for ever, as shall utterly surpass all earthly enjoyments in their highest perfection. As Rom. 8. 18. the afflictions, so the possessions of this present life are not worthy to be compared to the glory that shall be revealed in us. 5. If the Lord keep his people short in regard of their earthly allowance, it is in much wisdom and faithfulness for their good, viz. (1) To chastize them for their frailties. (2) To prevent the abuse of his blessings. (3) To exercise the more their faith and graces. Or (4) To pitch their affections more resolvedly on things above. All these things Considered, Abraham's true Seed are greatest Heirs of all by Promise, &c. though their pittance be very small in actual possession.
(6) How Comfortable this Promise of Canaan to Abraham's Seed, both Iewish and Christian.
To his Jewish Seed; That, after all their Pilgrimages, they should have an heritage on Earth: after all their bondage in Egypt, and afflictions in the Wilderness, they should enjoy liberty and prosperity in a land that should be theirs: after all their toil, travel and conflicts with many adversaries, they should at last enjoy a land of Rest; Gods Rest, wherein they should rest from their enemies round about: after all their patience and expectations of Faith and Hope, they should at last inherit the promised Canaan. And in Canaan have handsel of the whole world, and of Heaven it self▪ Certainly Canaan had never been so welcome to Israel, if they had not first been in Egypt and the Wilderness. Egypts brick, clay; and iron-furnace, [Page 388] together with the wilderness wants and afflictions, made Canaans milk and honey double sweet and delightful. Contraries set off one the other with the more grateful lustre. Liberty is sweet to all, but double sweet to them that have been inthralled. Rest is sweet to all, but double sweet to them that have been tyred and turmoiled. And Mercy after misery, is double Mercy.
To his Christian Seed. Canaans Inheritance reached but to the Jews: but the Heirship of the world, and of Heaven it self, wrapped up mysteriously in Canaan, extendeth even to Christian Gentiles also. So far as any worldly comfort or possession shall be necessary and Psal. 34. 9, 10. good for them, they shall be sure to have it. However, they shall not miss of the Heavenly Canaan when they dye.
(7) Finally, Let all Gods people, Abrahams true Christian Seed, be hence instructed in reference to the Promised Canaan above, to demean themselves on Earth, as Heirs of the Heavenly Canaan. viz. 1. To get out of their naturall Egypt fully. They were once wholly inthralled in the Egyptian, and more then Egyptian bondage, Acts 26. 18. Eph. 2. 1, 2, 3. 2 Tim. 2. 26. under sin and Satan by Nature. Satan the cruell Pharaoh, sin, lusts, and temptations the rigorous taskmasters. They are delivered in part from their Dominion: yet stil there remains Rom. 7. 23. a Law in their Members, rebelling against the Law of their mind, and captivating them to the Law of sin. Let them strive to destroy this Law in their Members, all the remains and reliques of sin in them unmortified: Let them not leave an hoofe behinde. 2. To bear the hardship of this wilderness patiently. This world is the Christians wilderness. In this world they shall meet with many wilderness wants, troubles, temptations and distresses. Let them not murmure like unbelieving Israel of old, against divine dispensations: but wisely consider, this is Gods high way to Canaan. Luk. 24. 26. Christ himself first suffered: and then entred into his glory. And proportionably Christs Members Acts 14. 22. must through much tribulation enter into the Kingdom of God. Let them bear a while patiently: Heaven will make a rich amends for all. And no wilderness afflictions can keep them out of their heavenly Canaans possession. 3. To conflict with all their Spirituall enemies valiantly that oppose their coming into their Heavenly Canaan. Israel had not so many corporall, but Christians have more Spiritual Adversaries. Iohn 15. 18, 19. and 16. 33. 1 Iohn 5. 4. The world with all its ensnatements, Gal. 5. 17. the flesh with all its corruptions, 1 Pe [...]. 5. 8. Eph. 6. 12. the Devil and his Angels with all their Temptations. Yet, as those Corporal enemies were not able to stand before Israel: no more shall these Spirituall enemies be able to stand before thee. Thou art sure of victory: yea thou fightest with foes foiled already Christ hath Iohn 16. 33. overcome the world, Rom. 8. 3. condemned sin in the flesh; and Col. 2. 14, 15. Eph. 4. 8. spoiled Principalities and powers, triumphing over them openly upon his cross, and leading Captivity captive in his Ascension: and all this for us. Fear we not, gird we on Eph. 6. 10, 11▪ 12. &c. the compleat Armour of God, and quit we our selves like men: there are more with us then against us. 4. To follow their chief Captain Iesus Christ constantly. Ioshuah [Page 389] Numb. 32. 12. followed the Lord fully, and they that followed him were conducted by him into the Earthly Rest: Jesus Christ the true Ioshuah Ioh. 4. 34. and 17. 4. followed the Lord more fully; and they Ioh. 10. 27, 28. and 12. 26. that follow him in his Doctrine, and Example of well-doing, and suffering for well doing sincerely, shall with him enter into the heavenly and eternall Rest. If 1 Ioh. 2. 6. Rom. 8. 17. 2 Tim. 2. 12. we walk as Christ walked, and suffer with him; we shall also raign with him, and be glorified together. 5. To manage every condition on earth 1 Cor. 6. 6, 7, 8. Heb. 13. 5, 6. contentedly. What though the Sun of prosperity one while shine: and the storm of Adversity another while blow? What though the Lord lift us up and cast us down? Yet be we silent, and contented in all tossings and changes of state. The wilderness of this world hath many vexations, but Heaven hath many more contentations. The Heir is contented to wrastle through all the troubles of his Minority, in hopes of his Inheritance; and why should not we contentedly digest all conditions on Earth, in Hopes of Heaven? How Phil. 4. 11, 12, 13. contentedly did Paul live, 2 Cor. 12. 2, 3, 4. after he had been in the third Heavens for a while in a rapture? How contentedly should all live that shall come to the third Heavens both in soul and body for ever? 6. Finally, To breath and long after their heavenly Country. The travellers thoughts are not so much on his way, as on his journeys end. The Pilgrim mindes home, much more then his Pilgrimage. Israel had small cause to be in love with the wilderness: but to be longing for Canaan. Yea Abraham, Isaac, and Iacob lived in Canaan, but much more minded heaven. Heb. 11. 9. to 17. They contented themselves as Pilgrims with moving Tents, and professed themselves strangers on earth, because they looked for a City that hath foundations; expecting a better Country, that is, An Heavenly. Let us tread in their steps. Though our bodies be on Earth: yet let our hearts be in Heaven. Though our condition and actions be below; yet let our Phil. 3. 20. Col. 3. 1, 2. conversations and affections be above. Let us oft break out with good old Iacob on his dying bed. Gen. 49. 18. O Lord, I have waited for thy Salvation; and with David; Psal. 64. 2. My heart and my flesh cryeth out for the living God. If David so fervently panted after Gods Presence in this world: how much more should we pant after the immediate vision, and full fruition of him in the world to come. The Church cryeth; Can. 8. 14. Make haste, O my beloved, and be thou like to a Roe or to a young Hart, upon the Mountains of spi [...]es. And let every Believer Echo out, with strong cryes and groans, Revel. 22. 20. Even so come Lord Iesus, Amen.
Thus of the fifth Covenant-Mercy promised to Abraham and his Seed; viz. The Inheritance of Canaan.
VI. The closing up of Abrahams dayes in a good old age in peace; may be the next and last Covenant-Mercy which the Lord promised to do for Abraham. Gen. 15. 15, 18. And thou shalt go to thy fathers in peace; Thou shalt be buried in a good old age. In that same day the LORD made a Covenant with Abram, &c. This Promise was one Branch of Gods Covenant with Abraham: and it contains a Covenant-Mercy more peculiar to Abraham. Note here the sense, Accomplishment and life of it.
[Page 390] 1. The sense of the Promise, seems to be this. 1. Abraham's going to his Fathers, denotes his 2 King. 22. 20. Death, or Natural dissolution. The body, or Eccles. 12. 7. dust returning to the Earth as it was: and the Spirit to God that gave it. With God Heb. 12. 23. the Spirits of just men made perfect, are at rest. The phrase, of going to his fathers, imports then the Immortality of Souls, living with God. The souls of the faithful Patriarchs deceased before Abraham, were the Fathers to whom God promiseth that Abraham should go when he died: that with their Spirits made perfect, his might be perfect also. Sometimes it is stiled, Gen. 25. 8. gathering to his people, or Indg. 2. 10. 2 King. 22. 20. Act. 13. 36. Gathering to his Fathers. 2. Abraham's going to his Fathers in peace, signifies His Dying in a prosperous successful and flourishing State. For by [Peace] the Hebrew phrase frequently intends all manner of Prosperity, and outward welfare, as Gen [...]7. 14. & 41. 16. & 43. 27. Scriptures abundantly testifie. Peace is not only opposed to war, more strictly; but also to all manner of affliction and misery, in a larger acceptation. And thus it is intended here in this Promise. 3. Being buried in a good old age; Heb. in a good Hoary-age; intimates, that Abraham should extend his days on Earth unto fulness, maturity or ripeness of age. He should not be cut off in midst of his days▪ nor before, as is Psal. 55. 23. Ier. 17. 11. threatned to the ungodly: but he should fulfill the course of Nature, even till hoary-age evidence him ripe for the grave. Eliphaz expresseth it well to Iob; Iob 5. 26 Thou shalt come to grave in a full-age: even as a shock of corn ascendeth in his Season. This the Mercy here Promised to Abraham: and that a Considerable mercy. Though Abraham should be a pilgrim on Earth, yet as he should not live a poor and despised life; so he should not dye an unprosperous, overhasty or untimely Death. His life should be crowned with length of daies; that so he might have the larger time, (1) to walk with God; (2) To Act his Faith and other graces; (3) To observe the accomplishment of Gods Promises; (4) And to Treasure up spiritual provisions for his better, viz. his heavenly Country. And his length of days should be Continued, and closed up with Peace and prosperity on every side.
2. The accomplishment of this Promise to Abraham, was punctual. Gen. 25. 7, 8. These are the days of the years of Abraham's life which he lived, 175 years. Then Abraham gave up the Ghost, and dyed in a good old age, an old man and full of years; and was gathered to his people.
3. Hence these Corollaries or Inferences may be noted, viz.
(1) The Dearest of Gods people are lyable to death. Abraham the special Iam. 2. 23. friend of God, highly favoured, and many ways priviledged; yet he must die and be buried. The eminentest of his posterity also, liable to Death as well as Abraham, Isaac, Iacob, Ioseph, Moses, Ioshuah, David, &c. were not exempted from Natures dissolution. Rom. 5. 1 [...]. None of them were without sin: And were sin hath once entred▪ Death Rom. 6. 23. the wages of sin follows, and cannot ordinarily be excluded. Sin at their best in this life, Rom. 6. 14 & 7. 17, 18. had in-being in [Page 391] them, though not dominion over them: and proportionably they are exposed to the condition of Death, though exempted from the curse of Death. Yea Jesus Christ himself, 2 Cor. [...]. [...]1. 1 Cor. 15. 3, 4. who had no sin of his own inherent, but onely our sins imputed; yet was subject to Death, and Buriall for our sins. The translation of Enoch and Elijah, that they should not see death, are extraordinary and exempt cases; Yet their translation, and the last 1 Cor. 15▪ 51 52, 53, 54▪ [...] Thes. 4. 15, 16, 17. Transmutation of the living at the day of judgement, are equivalent unto Death. Why then should any the children of Abraham, the Members of Christ, either think strange, or be afraid of Death or Buriall? Nay it is well for Gods people that they may dye on earth, that they may live in Heaven. To be necessitated here to live always, in absence from the Lord, whom their souls love; what were it else but a privation of their dearest life, and a continued dying?
(2) When God [...] people dye, they go to their Fathers. Abraham dying went to his Fathers: and all Abrahams Seed dying, go and are gathered to their Fathers. Their Eccles. 12. 7. bodies are gathered to their Fathers dead dust in the earth: Their Luk. 16 22. [...]eb. 12. 23. spirits to the Spirits of just men made perfect in Heaven. Dying Saints may lose the society of sweet Relations Natural, o [...] Father, Mother, Husband, Wife, Children, &c. yea of Christs dearest Members here on earth, with whom they had often wept, pray'd, worshipped, and taken sweet counsel together: But they presently gain Society with their Fathers in Heaven, even all the Spirits of just men made perfect from the foundation of the world. Thus, they not so much lose as change their Re lations and Societies: They are but Naturall allies, and imperfect Saints which they lose: they are Spirituall kindred, and perfect Saints which they gain; Adam, Abel, Enoch, Noah, Abraham, all the Patriarchs, Prophets, Apostles, Saints and Martyrs.
(3) To dye in peace, in a good old age, is a Mercy which sometimes the Lord affordeth unto his people. Here God promised it to Abraham; and afterwards performed it to him. Length of dayes, till a good old age, is elswhere Psal. 34. 12. and 128. 4, 5. 6. Prov 3. 2. and 9, 10, 11. Gen. 15. 15. Exod. 20. 12. with Eph. 6. 1. often promised to Gods people: and in like manner performed to them; as to Iob 42. 16, 17. Iob, Iudg. 8. 32. Gideon▪ 1 Chron. 29. 28. David &c. And how can we look at length of days thus promised & performed by God to his People, but as a singular blessing and Mercy? For, 1 Long life is a long continued Testimony of Gods constant care and Providence over his People, preserving them from many dangers, distresses, and deaths; ordering and over-ruling the worst of evils for good; and furnishing them with all necessary enjoyment, sometimes strangely, alwayes seasonably. What rare experiences of Divine dispensations in this kinde, had Noah, Abraham, Isaac, Iacob, Ioseph, Moses, David, and others by means of their length of dayes? 2. Long life, is a long opportunity wherein Gods people may more fully Psal. 128. 4, 5, 6. observe the power, wisdom, and goodness of the Lord in providing so mysteriously for the peace of Ierusalem, and the prosperity of Israel. Probably King Hezekiah 2 Kings 2 [...]. 1, 2, 3. so mourned at [Page 392] the Sentence of Death sent to him, and desired longer life, for the perfecting of Church-Reformation. Paul Phil. 1. 23, 24, 25. was contented to abide in the flesh for the Churches benefit, though as to his own personal advantage, he desired to be dissolved and be with Christ, which was best of all. Good old Simeon Luk. 2. 25. to 36. lived so long, as at last to see the Lords Christ, and to take that blessed babe in his Arms. Had he dyed young, he had missed that happy Opportunity. 3. Long life is the Saints large Seed-time for eternity. Therein they have the more ample Opportunity, For advancing of Gods glory; For advantaging their own Salvation, By purging out of Sin, Growing in Grace, Making their calling and election sure, and by abounding in all well-doing; yea for promoting and furthering the Gospels Glory, the Spiritual and Eternal good of children, friends, dear allies, and of all round about them. While life lasts all these may be endeavoured: but there's no operation at all in the Grave. In these regards length of days is a great blessing: For these ends long life may be desired by Gods children. Prov. 16. 31. The hoary Head is a crown of glory, if it be found in the way of righteousness.
Thus we have seen, What the Lord will do for Abraham and his Seed.
Next, of what the Lord will be to Abraham and his Seed, viz. 1. His Shield, 2. His Reward, 3. His God. His Shield, to protect him: His Reward, to enrich him: His God, to be All in all to him. His Shield against all evill: His Reward for all Good: His God, for all Happiness in this and the world to come.
I. The Lord will be his Shield. Gen. 15. 1. [...] After these things the word of the LORD came unto Abram in a vision, saying; Fear not Abram: I will be thy shield, Thy Reward great vehemently. These words God spake to Abraham, Gen. 14. 14. to the end. Heb. 7. 1. when he was now returned from the slaughter of the Kings, having rescued Lot taken prisoner by them, and refused to accept any the goods or spoil recovered, though offered to him by the King of Sodom, as a just reward of his victory. Then the Lord said to Abraham; I thy shield; thine exceeding great Reward. As if he had said; Abraham, Fear not that this act and atchievement of thine should create thee many and dangerous Enemies, I thy shield, I will protect thee against all thine adversaries: And though thou hast refused the King of Sodom's Reward of the Spoils thou hast recovered, yet thou shalt not go unrewarded, I will be thine exceeding great Reward. Oh how Abraham gained by his gallantry and nobleness of spirit! He refuses the King of Sodom's Rewards, Abraham disdained it should ever be said, He had made Abraham rich: And he gain'd the King of Heaven's Rewards; yea, The LORD himself will be his exceeding great Reward. And, as Augustine appositely; Quod enim dulcius à Deo praemium, quam ipse Deus. August. de Tempore Serm. 72. Tom. 10. What sweeter Reward from God, then God himself?
These words our last English Translators took to be Assertory, affirming what God then was to Abraham at that present: rather then [Page 393] Promissory; assuring what God would be to Abraham for the future. And therefore they thus render them; I am thy shield, and thy exceeding Great Reward. But to my judgement they seem to be rather Promissory then Assertory. For, 1. Abraham understood them so, as appears by his immediate Answer to these words of the Lord. Gen 15 1, 2. And Abram, said, Lord GOD, what wilt thou give me, seeing I go childless, &c? Mark, What wilt thou give me? Abraham then apprehended that in the former words God promised something to him. And doubtless Abraham had the right sense of them. 2. Gods Reply to Abraham yet further confirms that those words were Promissory. For he tels Abraham what he would do for him, viz. Gen. 15. 4, 5, 13, 14, 15, 16, 17, 18, 19, 20, 21. He would give him a son and heir out of his own bowels. He would multiply his Seed like the stars. He would give him and his Seed the land of Canaan for an Inheritance. 3. The words themselves are laid down imperfectly without any verb, or designation of any time at all past, present, or future. And are thus to be rendered word for word; I a shield to thee, Thy Reward great vehemently. And therefore they will every way as well bear a Promissory sense, as an Assertory: Thus; I will be a shield to thee, I will be thy reward great vehemently. And in this promissory Sense I shall briefly 1. Open, and 2. Apply them.
1. God Promising Abraham, That he would be a shield to him: promised him, I. More Generally. That he would be his Protection, Defence, safegard, Salvation, Against all enemies, dangers and evil occurrents whatsover. For, the word [...] magen, here used for A shield, is derived from [...] ganan, which signifies properly, Pro [...]gere, Ab [...]condere. Circu [...] claude [...] ▪ Circu [...] mu [...]re, concludere septo vet [...]cnto munie [...]di causa, Circum cingere ad defendendum. Pagnin. & Mercer. in Thes [...]ut▪ ad verb [...]. To protect, To hide, To shut-in, To fence-about, to compass-about-for-defence, &c. Because A shield or Buckler is a warlike weapon which the Souldier holds forth in one hand against his enemy to bear off his thrusts or blows, Darts and Arrows, that no wound or harm come to his body. A shield skilfully held forth and wielded, receives all the blows, and safely protects the whole body, especially the Head, Heart, Pectorals, and principal parts. And there was much use of the shield in wars in ancient time, for defence. God will be a shield to Abraham: Its a Metaphorical expression, and intimates; That God himself will be to Abraham against all evils and adversaries, what a shield is to the body in war, viz. His Protection, Defence, Safety, Preservation, Salvation, &c. This the phrase imports More Generally. II. More Particularly, In this Promise Consider these things, as Expressed, or Implied, viz. 1. Who it is that will be Abrahams shield. 2. What God will be to Abraham, in being his shield. 3. Against what he will be hsi shield. 4. How he will be such a shield unto him.
(1.) Who it is that will be Abraham's shield. 1. Not any Mighty man of war; Not any Earthly Prince or Potentate; Not the most puisant and victorious Army, or Armies on Earth; (these may sometimes instrumentally be great Helps and Succours, and yet sometimes they, [Page 394] being but flesh and blood, and their breath in their nostrils, may not be able to shield themselves) Not some Mighty Angel of God onely; Not all the Heavenly Host of Angels; No nor all the Creatures in the world, which are but of finite being, and limited Activity. But beyond all these, the infinite and all-sufficient God: The Lord said, I will be a shield to thee. I, who want no wisdom to contrive, no will to desire, no power to effect thy safety and security; I will be thy shield. 2. Again, God saith not, my Wisdom, my Power, my Providence, my Mercy, my Truth and Faithfulness, or any of my Attributes, or acts alone shall be thy shield: but he expresseth himself more comprehensively and comfortably, I will be thy shield, that is, whatsoever is in God, whatsoever can be done by God, all this shall be engaged for thy Protection, Defence and Salvation. All mine Attributes, All my Providences shall shield thee. How emphatically!
(2) What God will be to Abraham, in being his shield, viz. His all-sufficient Protection, safeguard, shelter, Defence, &c. against annoyances. God will interpose himself: God will stand betwixt him and harm. God will take care of his safety every way. A shield is not sufficiently defensive, unless, 1. The Matter of it be solid mettle; brass, iron, or steel. A shield of glass, of paper, of straw, &c. is but a deceitfull defence. 2. The form of it be fit, viz. such as may competently guard the body, especially the principal parts; and may be easily wielded. 3. The use of it be proper, pertinent, and skilfull. A shield is but a dead useless instrument, without a strong arm and skilful hand to guide it. But God is a shield of Proof, stronger then steel, stronger then all opposition. Ready in all dangers and difficulties. Yea a living and active shield compassing us about safely, when we can hardly lay hold upon him by Faith steadily.
(3.) Against what God will be Abrahams Shield. Gods shielding Protection is here without limitation, therefore to be extended universally according to the subject matter in hand, so far as for Abraham's Good, viz 1. Against all kinds of 1 Enemies, 2 Dangers, 3 Evil-occurrents whatsoever. 2. Against all degrees and aggravations of these in their utmost extremities. The Lord is a shield against all evils, to his people: An universal Protection.
(4) How God will be such a shield to Abraham. As God hath show'd himself a shield and Protection to Abraham's Seed: so at least God promised and performed to be a shield to Abraham himself, according to his necessities of Divine Protection. He limits his Protection to no particular way or Method: therefore we are not to limit it, nor to exclude any way. He will be his Protection and defence any way, every way, that shall seem good to his Divine wisdom. More Particularly, The Lord hath been wont to Shield and Protect his people, Abrahams Seed, these wayes especially, against Evils and Enemies, viz.
[Page 395] By destroying and subduing their Enemies. Thus the Lord protected King Hezekiah and Ierusalem against Senacheribs Army, 2 King. 19. 34, 35. by destroying in one night 185000 of his Army. Thus he defended Israel at the Red-Sea from the Egyptian Army, Exod. 14. & ch. 15. by drowning Pharaoh and all his hoast in the bottom of the Sea. Holy Scripture abounds with instances of this fort.
By corroborating his people both in Spirit, and body against Evils and Enemies. Hereby they are enabled to withstand them, and make their party good against them: when God girds them with might, and fils them with a Spirit of fortitude. As Iudg. 15. 14, 15, 16. Sampson against the Philistines, who broke the cords wherewith they had bound him, and slew with the jaw-bone of an Ass 1000 men. Psal. 18. 29. &c. David against his adversaries. 2 Chron. 1 [...]. 11, 12, &c. Asa against Zerah the Ephiopian with his huge hoast.
By Diverting and turning their Enemies and dangers some other way from them. David was often pursued by Saul, but in the Will derness of Maon Saul and his men had like to have encompassed him and taken him. 1 Sam. 23. 25, 26, 27, 28. Whilst David was in this strait, News comes to Saul that the Philistines had invaded the land, whereby he was necessitated to cease pursuing David, and to go against the Philistines.
By Anticipating and Preventing of the Evils long aforehand, which might annoy and afflict his people. Act. 7. 11, 12, 13, 14. Psal. 105. 16, 17, &c. Gen. 45. 7, 8. & 50. 20, 21. Whilst Iacob and his sons sojourned in Canaan, there came an extreme famine in the land, so that there they found no sustenance; but God protected his people against destruction by this famine, by having sent a man into Egypt before, even Ioseph, to treasure up corn and provision for them that they should not perish.
By Suspending and restraining the Dispositions and actions of both Evils and Enemies, that though Gods people fall into their hands and power, they shall do them no harm. Thus God Gen. 20. 6. defended Sarah from being defiled by King Abimelech, withholding him from touching her. Gen. 33. 3, 4. Protected Iacob from his brother Esau's malice and old grudge, by restraining and turning Esau's heart to amicableness, at his meeting of Iacob. Gen. 31. 24, 29. Restrained Laban from hurting of Iacob, when he so hotly pursued after him. Thus the Lord protected Israel from being drowned in the Red-Sea, and Iordan: by Exod. 14. 22. Iosh. 3. 16. suspending the fluid Nature of the waves, congealing them on heaps. Dan. 3. 21, 22, 27. Shielded the three Iews from the hot fiery furnace, and Dan. 6. 22. Daniel from the cruel jaws of the hungry Lyons; by suspending the activity of the fire that it should not burn them, though in the furnace, and by restraining the fierceness of the Lyons that they should not devour.
By Redeeming his people wonderfully from Evils, enemies and dangers, that in the end would have destroyed and swallowed them up. Thus he defended Israel from Pharaoh, and his destructive devices, by Deut. 4. 34. redeeming them out of Egypt with signs and wonders, with a [Page 396] mighty hand, and outstretched Arm. And afterwards he shielded the Iews, and saved them from Babylons Tyranny, by Psal. 126. 1, 2, 3. Ezra 1. 1, 2, 3, &c. turning their captivity wonderfully, stirring up the Spirit of Cyrus to let them go.
By Ministration of Angels, and inferiour Creatures. Angels are [...]eb. 1. 14. Ministring Spirits sent forth for the good of the Elect. God Psal. 9 [...]. 11, 12. gives his Angels peculiar charge over his Saints, to keep them in all their wayes, to bear them up in the hollow of their hands, lest they dash their foot against a stone. An Dan. 6. 22. Angel shut the mouth of the lyons, for Daniels safety: An Acts 12. 6, 7. to 12. Angel brought Peter out of prison, that Herod might not destroy him: An 2 King. 6. 15, 16, 17. host of Angels protected Elisha against the whole host of the Syrians, the Mountain being full of Horses and Chariots of Fire round about Elisha. Yea inferiour Creatures God sometimes inployes for his peoples safety and protection. The very 1 Kin. 17. 4, 5, 6. Ravens are purvayors for Elijah, and bring him bread and flesh twice a day, rather then he should be starved in the famine. The despicable Psal. 105. 28. to 39. locusts, frogs, lice and flyes, take part with Israel to defend them against the Egyptians. Iosh. 10. 12, 13, 14. Iudg. 5. 20. The Sun, Moon, and Stars have in a sort fought for Israel against their enemies. Yea all the four Elements have sided and taken part with them, to preserve them from their Adversaries. 2 Kings 1. 9. to 13. Fire came twice down from Heaven for Elijahs protection, and consumed two Captains and their fifties that came to bring him down to wicked A [...] ziah. Air, and winde (which is air in commotion) did blow the waves of the Red-Sea upon the Egyptians, for the deliverance of Israel. Exod. 15. 10. Thou didst blow with thy winde, the Sea covered them, they sunk as lead in the mighty waters. 1 Pet. 3. 20. Exod. 14. Iudg. 5. 21. Water protected and saved N [...]ah and his Family in the Ark from being swallowed up with the wicked world. The Red-Sea overwhelmed Pharaoh and all his Army, which pursued Israel. The River Kyson swept away them that fought with Gods people in the dayes of Deborah. Finally, The Exod. 15. 12. Earth swallowed up the Egyptians, who thought to have swallowed up Israel.
By turning Evils and Enemies to be Remedies against the Evils and Enemies that befall Gods people. This is one of Gods mysterious ways, and most delightfull to be observed. Thus, He Gen. 6. 18, 19. 1 Pet. 3. 20. saved Noah in the Ark by waters, from the deluge of Waters. He Exod. 14. defended Israel by the raging waves of the Red-sea, from the raging wrath of Pharaoh and all his Host. He 2 Chron. 20, 22. to 26 protected Iehoshaphat against his Enemies Moah, Ammon, and Mount Seir, by those his Enemies mutuall destroying of one another. He Ionah 1. 15, 17. preserved Ionah from being swallowed up in the bowels of the Sea, by giving him to be swallowed up in the bowels of the Whale. He Ierem. 38. 28. shielded Ieremiah from the outrage in sacking of Ierusalem, by his being shut up in a prison in Ierusalem. Like instances are very numerous. Oh how admirable are his Counsels, and his wayes past finding out! How oft had his people been swallowed up, if they had not been swallowed up▪ How oft had they been undone, if they had not been undone?
[Page 397]Finally, By a continued Series, Moth [...]d, and Chain of Divine Providences, God is wont to shield and guard his people. Z [...]ch. 2. 5. He is a wall of fire round about them: not onely defending them, but offending their Adversaries on every side. He, Psal. 125. 1, 2. like the mountains round about Jerusalem, is round about his people for ever. He shielded Ioseph vigilantly, in his brethrens hands from ruine, in the pit from perishing, in Egypts prison from Death and Destruction. He was his continuall shield. He shielded Israel in Egypt from many Calamities, at Red-Sea from Pharaohs host, in wilderness from woes, wants, and enemies, at Iordan from its waves, in Canaan from all the Power and Malice of the Nations. Israel was shielded by Providence upon Providence continually. Like concatenation and continuation of defensive Providences safeguarded David, Paul, and other faithfull ones of the Lord. In these and such like wayes God is wont to shield his people. And in Covenanting to be Abrahams shield, he implicitly intends to be his shield every way, so far as he should see good and needfull for Abraham.
Inferences. Did God Covenant to be a Shield to Abraham? Then,
- 1. Gods Protection is an Eminent Mercy. God thought fit to insert it among the choice Covenant-Mercies which he promised to Abraham. And they are all great Matters, Eminent Mercies, which he promised to Abraham. The Lord by a common and more Generall Providence protects the wicked and all his Creatures: but by a more speciall and peculiar Providence he protects his own Covenant-people. That special protection is a singular Mercy. How Psal. 3. 3. and 18. 1, 2.often did David glory in this, that the Lord was his shield and Buckler, his rock, fortress, strengh, horn of salvation, and high tower?
- 2. Abrahams Protection and Shield was impregnable and incomparable. For, God was his Shield. Not dead rocks, not sensless wals, not mortall men, not finite Angels, nor onely any meer Creature: but he who is stronger then all Creatures or created powers in the whole world, Psal. 148. 5.who made the world by his Command, whoHeb. 1 3.upholdeth all things by the word of his power, whoPsal. 147. 4.tels the stars, calling them all by their names, whoIsa. 40. 12, 25, 22.spans the heavens with his fingers, who holdeth the waters of the Sea in the hollow of his hand, before whom all the inhabitants of the world are but as grashoppers, and the huge Mountains as a very little thing, &c. He, He it is, who was Abrahams Shield. All other Protections are but lyes and vanities, no safe trusting to them: but he is a Sure, Surrounding, Proved, Constant and All-sufficient Shield. What Enemies evils and dangers could hurtfully touch Abraham, while the Lord his Shield did interpose betwixt him and harm, encompassing him on every side?
- 3. They that fought against Abraham, fought against God, who was a shield to Abraham. How should such prevail: nay how could they chuse but like potsheards dash themselves in pieces against that Rock?
- [Page 398]4. What cause had Abraham to cast himself wholly upon the Lord with confidence and comfort against all enemies, dangers and evill occurrents whatsoever? The Lord was his Shield: whom or what should he fear? Nothing in the world could oppose him, so strong, so great, so terrible as his Shield. Hence, God said, Gen. 15. 1.Fear not Abram, I will be a Shield to thee. Upon like consideration how did David quiet himself against greatest perills, and even triumph against all commers!Psal. 3. 3, 5, 6. and 27. 1.Thou O LORD art a shield for me, my glory, and the lifter up of mine head.—I will not be afraid of ten thousands of people that have set themselves against me round about.
Thus the Lord promised to be Abrahams Shield.
II. The Lord will be his exceeding great Reward, He will not onely be A Shield to Abraham, guarding him against all evill: But also his Exceeding great Reward, furnishing him with all Good. Gen. 15. 1. Fear not Abram: I will be a shield to thee, Thine exceeding great Reward, or, Thy vehemently great Reward. Not onely A Shield, but a Reward: Not onely a Reward, but a Great Reward: Not onely a Great Reward, but a vehemently great Reward: Nor onely a vehemently great Reward from God, but a vehemently great Reward which is God. How Emphatically? How comfortably? Every word is a Sentence: and that a significative, a cordiall, a golden Sentence. If God be Abrahams Shield, He must needs be most safe and secure against all evils, enemies and dangers: If God be Abrahams exceeding great Reward, he must needs be most rich and happy in all Conditions. Here let us view a little, 1. What is meant by a reward. 2. How God may be said to be Abrahams vehemently great Reward. 3. What Inferences will hence flow.
1. What is meant by a Reward. Reward is used and taken in Scripture Properly, and Improperly. I. Properly, For any just Conpensation or Recompence of work, labour or office, deservedly due by Covenant-Promise or common law of Equity for such Work. Betwixt which work and Reward, betwixt which Merit and Compensation there is a mutuall Relation. Rom 4. 4. To him that worketh, is the Reward not reckoned of grace, but of debt. In this sense Reward is either Acceptable, or Unacceptable. 1. Reward Acceptable to the Receiver, is either Lawfull or Unlawfull. (1) Lawfull Reward, is that Recompence which is given or promised for some lawfull, honest or warrantable work or Imployment. So, Gen. 29. 15. Laban gave Iacob Reward, or Wages for serving him. Pharaohs Exod. 2. 9, 10. daughter gave Moses his own Mother a Reward, or Wages for nursing up of Moses for her. And Christ saith, Luke 10. 7. The labourer is worthy of his hire. (2) Unlawfull Reward is that which is given or Promised for dishonest and unlawfull acts. Thus Balaam is said to 2 Pet. 2. 15. love the wages of unrighteousness, for his seeking to curse Israel for Balac's Reward. And Iudas is said to Acts 1. 18▪ purchase a field with the reward of iniquity, in that he bought a field with the 30. pieces, which were given him as a reward for his wicked and murtherous betraying of his Lord and Master Jesus [Page 399] Christ. 2. Reward unacceptable, or Penall Reward, is that Recompence of just punishment which is inflicted upon the ungodly for their evill-doing. Psal. 109. 20. Let this be the Reward of mine adversaries from the LORD, said David. 2 Pet. 2. 12, 13. These shall utterly perish in their own corruption, and shall receive the reward of unrighteousness, said Peter. Rom. 6. 23. The wages of sin is Death, said Paul. Thus Reward is taken properly in Scripture: But in this sense God did not promise Himself to be Abrahams Reward. II. Improperly, Reward is taken, 1. For the end, fruit, and event, &c. of any work, intended or ensuing thereupon. Thus Paul 1 Cor. 9. 15, 16, 17, 18, 19. obtained his Reward; that is, his intended End of true glorying and rejoycing, in Preaching the Gospel willingly, and chearfully, and freely to the Corinthians. The Pharisees Mat. 6. 5. 16. had their Reward, viz. The praise of men, which they desired and sought after, by doing their works to be seen of men. 2. For a gratuitous or free compensation or recompence of good works, or well-doing. Which Reward is not at all of debt or demerit, but of meer Grace. The Apostle intimates there's Rom. 4. 4. a Reward of Grace, as well as a Reward of Debt. And what Luke 6. 32, 33, 34. Mat. 5. 46. Luke cals [...] Grace, Matthew cals [...] Reward. Such Rewards are those wherewith the Lord freely recompences his peoples well-doings, according to his Promise both in this world, and in Heaven. According to those expressions, Psal. 19. 11. In keeping of them, (viz. Gods Statutes) is great Reward. Mat. 5. 12. and 6. 1.—Great is your Reward in heaven.—Otherwise ye have no Reward of your Father which is in heaven.—Heb. 10. 35. Cast not away therefore your confidence which hath great recompence of Reward. Heb. 11. 26. Moses had respect to the recompence of the Reward. Rev. 22. 12.—Behold I come quickly, and my Reward is with me, to give every man as his works shall be. Betwixt a Labourers reward properly so called, and Gods free Recompence of his peoples well-doing, there is some resemblance. A Labourer first does his Work, and when his work is finished he receives, as he expected, his Covenant-wages: So Gods people in this world first finish their heavenly Fathers work, and after they receive Heaven as their Recompence. Upon this resemblance Heavens Recompence may wel be stiled A Reward, being so like A Reward. God thus rewards his peoples good works, not of debt, but of grace: Not for any merit of theirs, but for his Christ, and Promise sake in him. 3. For any free Donation, Bounty, Gift, or Benefit. Thus Psal. 127. 3. children are an heritage of the LORD, and the fruit of the womb is his Reward. viz. They are a singular blessing from God. And thus God assures Abraham here in these two last reasons that he will be Gen. 15. 1. His exceeding great Reward, viz. He will be his wealth, his gain, his treasure, his portion, his inheritance, his happines. And he would be such an one to him, as from whose favour, fulness, bounty, and blessing he should receive all good. In this sense God promised to be Abrahams reward.
2. How God may be said to be Abrahams vehemently great Reward. The words are very full and comprehensive. We may conceive that God would be Abrahams vehemently great reward, 1. Effectively: [Page 400] 2. Objectively. 3. Exclusively. Effectively, in giving him Rewards. Objectively, in being his Reward. Exclusively, in being his onely Reward, his Reward paramount, wholly transcending and surpassing all other Rewards.
(1) Effectively, The Lord was Abrahams vehemently great Reward, in effecting for him, bestowing and heaping upon him, exceeding great Rewards, Favours and Blessings. That this way God intended to be his exceeding great Reward, is evident both by Abrahams Question, and Gods Resolution thereupon. Gen. 15. 1, 2, 3, 4, 5. And Abraham said, Lord GOD, what wilt thou give me seeing I go childless, &c. As if he had said; Lord, thou sayest, thou wilt be my Reward vehemently great; but wherewith wilt thou reward me? What possessions or enjoyments wilt thou give unto me, seeing I have neither child nor heir of mine own to inherit them? The Lord answers him, Gen. 15. 4, 5, 18. That he should have a son out of his own bowels to be his heir, And his Seed should be numerous as the stars, And to his Seed he had given all the land of Can [...]an for an Inheritance. Thus he would be Abrahams exceeding great Reward Effectively, by being author and efficient cause of great and eminent blessings to him. And God rewarded Abraham with Benefits exceeding great. I. In this life. As, 1. Divine Gen. 12. 2, 3. Benediction upon him, upon his Blessers; and upon all the Nations of the earth, in him, and in his eminent Seed Jesus Christ 2. A Gen 15. 4. naturall Seed to be his heir, when his body was now dead to generation, and Sarah past age of child-bearing. 3. A Gen. 15 5. and 13. 16. and 22. 17. numerous posterity, both Jewish and Christian, like the Dust of the earth, stars in Heaven, and Sands on the sea shore. 4. An Gen. 17. 4, 5. Rom 4. 16. universal Fatherhood to all the Faithfull both of Jews and Gentiles, that should come after him. 5. Victoriousness Gen. 2 [...]. 17. of his Seed both Natural and Spiritual, over all their Enemies, especially under Ioshua, David, and Iesus Christ. 6. The Gen 15. 18, &c. and 17. 8. Rom. 4. 13. Inheritance of Canaan, and Heirship of the world. Comprizing a confluence of all necessary earthly enjoyments. 7. True Gen. 12. 2. Renown and greatness of Name, which excelled both among Jews and Gentiles. 8. Prolongation of his life Gen. 15. 1▪ 5. till a good old age, and then closing up his days in peace. 9. The Lord himself being all along Gen. 1▪ 5. 1. and 17. 7. His Shield, Exceeding great Reward; and God in Covenant. 10. And finally, Gen. 22. [...]8. Acts 3. 25. Gal. 3. 8. The Propagation of Jesus Christ, the Saviour of Sinners, from Abraham according to the flesh, for the blessing of him and all the world of the Elect, with all temporal and Spiritual blessings. II. In the life to come, God rewarded Abraham with heaven it self; that true Canaan, That Heb. 11. 9, 10, [...]3, 14, 15, 16. City which hath foundations, whose builder and Maker is God, That better Country, which Abraham chiefly desired and expected: of which Abraham was long since actually possessed: and in which Abraham enjoyes all happiness and glory, yea immediatly God in Jesus Christ face to face, the Reward of all Rewards. And thus God was Abrahams exceeding great Reward, Effectively.
(2) Objectively, The Lord became Abrahams vehemently great [Page 401] Reward, in being himself his Reward, The object, substance and Treasure rewarding Abraham. To be the Efficient and Author of his Rewards, was exceeding much: but to be the Object, and as it were the very Matter of his Reward himself, was much more. And if God himself become Abraham's Reward, his Reward must needs be vehemently great: for God himself is vehemently great. Psal. 104. 1. O LORD my God, thou art very great, thou art clothed with honour and majesty. Psal. 77. 13—Who is so great a God as our God? Now God himself became Abrahams Reward Objectively, by becoming his Treasure, Portion, Possession, Habitation, Heritage, Health, Wealth, Honour, Delight, Happiness, Comfort, Contentment, and All. When David would speak of God to this effect, he stiles him his Portion; and under that comprehendeth all. Psal. 142. 5. Thou art my refuge, and my portion in the land of the living. Psal. 73. 26.—God is the strength, (Heb. Rock) of mine heart, and my portion for ever. And elsewhere he saith Psal. 16. 5, 6. The LORD is the portion of mine inheritance, and of my Cup: thou maintainest my lot. The lines are fallen unto me in pleasantnesses: yea I have a fair heritage. Admirable expressions! All setting forth his full satisfaction, and perfect acquiescence in his one God alone. Omne bonum meum à Deo est, & in solo Deo. Pars, Portio, Calix, Sors, unum sunt, quae simul ad amptificationem, & majorem Empha [...]im congeruntur. Simeon de illius Comment. in Psal. 16. 5. All his good was from God, and in God alone. His Portion, Inheritance, Cup, Lot, Lines in pleasantnesses, or pleasant places, Fair Heritage. All was wrapped up in his enjoyment of God. In him he found the Sum and perfection of all good. One God to him was more then all the idols in the world, or all treasures in the world to others. He had so much in his God, he envyed no other mans condition whatever it was without God. Ieremy also stiles the Lord Ier. 10. 16. & 51. 19. The Portion of Jacob. God is all the Reward and wealth of his people. To this effect said Augustine appositely of our enjoyment of God in Heaven; Erit enim tunc Deus omnia in omnibus; nec erit ulla infelicitas quae nos exercea [...], sed felicitas sola quae pascat. Ipse autem pastor no [...]er, Deus noster est: Ipse potus noster, Deus noster: Honor noster, Deus noster; divitiae nostrae, Deus noster. Qu [...]cun (que) hic [...]aria quaeris, ipse tibi unu [...] omnia erit. Aug. de verb. Dom. Serm. 4. Tom. 10. Then God shall be All in All: nor shall there be any infelicity which shall exercise us, but meer felicity, which shall feed us. And our Feeder, shall be our God: Our drink, our God: Our Honour; our God: our riches, our God. Whatsoever varieties you here seek, he alone will be all unto thee. And in like proportion; though in inferiour degree, our enjoyment of God on Earth will answer all things. But more Particularly, God was Abraham's exceeding great Reward objectively, divers ways, viz. I. The exceeding great Reward of all his faculties and affections: suitably Fitting them, and plenarily filling them all. God was the light of his understanding: without whom, all the light therein was but darkness. God was the tranquillity of his Conscience: without whom all the peace thereof was but carnal Security or perplexity. God was the sweet Treasure of his Memory: without whom all the impressions therein were nothing but vanity. God was the Rule of his will: without whom all the straitness therein was meer crookedness and irregularity. God was the crown of his desires: without whom nothing in heaven and earth was desirable. God was the Loadstone of his love: without whom nothing was amiable. God was the very [Page 402] jubilee of his joy and delight: without whom he could not acquiesce or rest in any thing as fully delectable. II. The exceeding great Reward of all his Graces, and Gracious Actions. He is 1 Pe [...]. 5. 10. the God of all Grace: and he is the Reward of all Grace. All Graces and gracious actions tend to God, as their ultimate End: Rest in God, as their satisfying Center. God was his Gain, Rewarding his Self-Denial: God his Life, Rewarding his Faith: God his Expectation, Rewarding his Hope: God his Honour, rewarding his Humility: God his Consolation, rewarding his Love! God his Relief, rewarding his Prayers: God his Salvation, rewarding all his Obedience and acts of Sanctification. III. Finally, God was his exceeding great reward in all States and Conditions, after his Effectual Calling, in Prosperity, Adversity, Fears, Dangers, Losses, Wants, Temptations, Tribulations, weal and woe. Must Abraham Gen. 12. 1. Heb. 11. 8. forsake his own Country, Kindred and Fathers house: and follow the Lord he knew not whether? God was better to him then all these: and he installed Gen. 12. 7. & 13. 14, 15. 16, 17. & 15. 18, &c. & 17. 8. him and his Seed in Canaan, a better Country then Chaldea; Related him to a better kindred, viz. the Rom. 4. 16. spiritual kindred of Gods people, and adopted him into a better, that is, the heavenly Fathers House, the Church of God. Is he Gen. 15. 2. childless? God was unto him instead of many sons, yea beyond all children: and withall he gave him Gen. 12. 2. & 13▪ 16. & 15. 5. & 22. 27. a numerous Seed both Natural and Spiritual, like the Dust, Sands, and Stars for multitude. Is he in danger of losing his wi [...]e Sarah, by Pharaoh, and Abimelech? God was his Reward, and her deliverance in this danger: Gen. 12. 14 to the end. & chap. 20. throughout. preserving her, that she should not be defiled; and plaguing them till she was restored to Abraham. Is his Nephew Lot Gen. 14. 12. to the end, with 15. 1. carryed away Captive by the Conquering Kings, so that Abraham must lose him, or rescue him by the sword? God was his victory; So that he Recovered Lot with the people and goods: and refusing the King of Sodom's Recompence of the Spoyls, he obtains the King of heaven to be his Reward. Must he Gen. 22. throughout. Heb. 11. 17, 18, 19. offer up his Isaac unto God for a Burnt-offering: and in him visibly Sacrifice Gods promises, and his own hopes? God restores him Isaac as it were from the dead, exchanges him for a Ram strangely brought to his hand, and remunerates him with singular Promises under the Oath of God. In a word, must Abraham Heb. 11. 9 Gen. 15. 13. sojourn all his days, not only in Egypt, but also in the land of Promise as in a strange Country? God was his Heritage in his Pilgrimage. He raised up his Heb. 11. [...]0, 14, 16. Faith to the City above, and to a better Country, that is, an heavenly. So that he liv'd by Faith in an Heaven on Earth: and God was not ashamed to be called his God. Thus God was Abraham's exceeding great Reward Objectively.
(3) Exclusively, God was Abrahams vehemently great Reward, that is, He was so his Reward, as he was his sole Reward. Besides the Lord himself, Abraham had no such Reward in all the world. (1) None so Great. (2) None so Good. (3) None so satisfying. (4) None so Continuing. 1. None so great. Abraham had many great blessings [Page 403] and priviledges from God: But none so great as God. God was his Reward vehemently great. All other his Rewards and Benefits were but as drops out of Gods Ocean: they were but created fruit, bounded blessings: but God an uncreated, infinite, and boundless treasure. They at best were but vehemently small, in comparison of God thus vehemently Great. They were great: but God greatness it self, yea God the height and glory of all greatness. 2. None so Good, and suitable to all Abraham's Conditions and occasions. The blessings which Abraham had from God, were accidentally, derivatively, finitly, and respectively Good: but God himself Primitively, essentially, infinitely, absolutely and universally good. He is goodness it self: the supream goodness: All goodness: the only goodness. Luk. 18. 19. There's none good but one, that is God. None good, as he is good. To Abraham Honour was good to advance him; riches good to furnish him; servants good to minister to him, and fight for him; Canaan good, as an Heritage in Reversion; Sarah good, as a Comfortable yoak-fellow in possession; Isaac good, as the son of his old age, of his love, and of Gods promise, to rejoyce him: They were good several ways, but God was good to him every way. God answered all his wants, occasions, straits, temptations, &c. God was a better reward to him then they all. 3. None so satisfying. Abraham had many Mercies, and those very eminent: yet in comparison of God very empty and unsatisfactory. His heart still aspired beyond them all towards God: and could part with them all for God. Therefore none fully satisfied him but God. He Gen. 12. 1▪ &c. could part with Chaldea his Native Country, with his kindred and fathers house, at Gods call: He Gen. 21. 9. to 15. could part with Ishmael and Hagar, and cast them out of his family, at Gods command: He Gen. 22. 2, 3, &c. could part with Isaac, lay him upon the Altar, and in a sort Sacrifice him, at Gods appointment: He could Gen. 23. 2, 3. part with Sarah, and bury her out of his sight, at Gods dispensation: yea He could Heb. 11. 9. part with Canaan, sojourning therein as a pilgrim in a strange Country, upon consideration of Gods promise and pleasure so to have it: But though he could part with all for God, yet he could not part with God for any thing, or for all. Yea in that he could so self-denyingly let all go for God, its evident he could not let God go at all. He found more in one God, then in all. 4. None so continuing. All other his Rewards and blessings had their ebbings and flowings; their time, season, and opportunity; their youth and growth, and death; their comming and going, &c. but God his great Reward was Iam. 1. 17. still the same to him without variableness or shadow of turning; the same in Chaldea, Canaan, Egypt, Heaven, &c. And that's the great reward indeed, that's the abiding Reward. God then being Abrahams Reward, so Great, so Good, so satisfying, so Continuing: He must needs be his Blessing of blessings, His Treasure of Treasures, His Reward Paramount, His Reward of Rewards.
[Page 404]3. Inferences hence resulting. Will God be Abrahams vehemently great Reward? Then,
(1) How Bountiful was God to Abraham! He shall not go without Reward: His Reward shall be great: His Reward shall be vehemently great: yea God himself will be his Reward and Happiness. This was infinite bounty and liberality indeed, when the Great Rewarder himself becomes the vehemently great Reward.
(2) How rich was Abraham! He was rich in Possession: rich in reversion. He was rich in Temporals and Spirituals, and in hope of Eternals. Gen. 24. 1. The LORD had blessed Abraham in all things: And his blessing maketh rich. Abraham's servant said▪ Gen. 24. 35. The LORD hath blessed my master greatly, and he is become great: and he hath given him stocks, and herds, and silver, and gold, and Men-servants, and Maid-servants, and Camels, and Asses. He related much of Abraham's wealth: but the one half was not told. He mentioned not the riches of his riches; that God had given himself to Abraham as his Reward. His invisible, Spiritual, Heavenly Reward. Had Abraham wanted this Reward, he had been but a poor man, notwithstanding all his other riches: and having this Reward, was eminently rich, though he had wanted all other things which the world cals riches.
(3) How easily might Abraham deny and despise all earthly rewards, having God himself to [...]e his Reward▪ When he returned from the slaughter of the Kings, having recovered both the persons and spoyls of Sodom carryed away by them, the King of Sodom said to him; Gen 14. 21, 22, 23. Give me the persons, and take the goods to thy self. And Abram said to the King of Sodom, I have lift up my hand unto the LORD, the most high God, the possessour of Heaven and Earth, That I will not take from a thread even to a shoo [...]-latchet, and that I will not take any thing that is thine▪ lest thou shouldst say, I have made Abram rich. How gallantly and magnanimously did he deny and despise the Reward of the King of Sodom? He disdained to be made rich by the King of Sodom: who was made rich by the King of Heaven and Earth. What cares he for spoyl and p [...]der, who had under God his Reward by Faith? Yea and presently after, God was so pleased with this act of Abraham, that he tels him, Gen. 15. [...]. Fear not Abram, I will be a shield to thee, and thy vehemently great Reward. It's no hard thing for him that abounds with gold and silver, to despise chips and straws: for him that abounds in pearls and precious stones, to trample upon pebles and the stones of the street.
(4) What a Comfort was this to Abraham against all wants and losses whatsoever! This vehemently great reward would easily make up with advantage, all his wants and losses. Finding God to be his great Reward, he finds all his losses restored, all his wants supplyed in God his Reward. This Reward, God▪ is Food to the Hungry, Drink to the thirsty, P [...]ayment to the naked, Health to the diseased, Liberty to the imprisoned, Honour to the reproached, An habitation to the harbourless, a Father to the fatherless, a Friend to the friendless, [Page 405] a Comfort to the comfortless. God his Reward is an overflowing fountain, that runs all sorts of supplyes against all sorts of wants. They that have this reward, may say with Paul, 2 Cor. 6. 10. As having nothing, and yet possessing all things.
(5) Finally, Strive we to be true Abrahamites, and then the Lord will be our exceeding great Reward also. Approve we our selves to be Abrahams Seed: and Abraham's God will be our treasure and portion. As great, as good, as satisfying, as continuing to us, as ever to Abraham. God will be as bountiful to us; We shall be as rich in God, we shall as easily despise all earthly rewards, we shall as abundantly be comforted against all wants and losses, as Abraham through this Reward. Let Abraham's God be our God: then Abraham's God will be our exceeding great Reward.
Thus, the Lord promised to be Abraham's vehemently great Reward.
III. The Lord will be a God in Covenant to Abraham and his Seed for ever. It was much that the Lord would be his Shield: More, that he would be his vehemently great Reward: most of all, that he would be A God to him, and to his Seed, by Covenant, for ever. In this shield, is full protection: In this Reward, is full possession: but in this God, is all fulness and felicity. Mark the LORD's own words to Abraham; Gen. 17. 7. 8. I will establish my Covenant between me, and thee, and thy Seed after thee, in their Generations, for an Everlasting Covenant; to be a God unto thee and to thy Seed after thee. How emphatically! 1. The LORD will not only be a Shield and Reward, But a God to Abraham: [...]. Nor only a God to Abraham alone, but to his Seed after him: 3 Not A God to Abraham and his Seed by meer Promise only, but by mutual Covenant also between the Lord on the one part: Abraham and his Seed after him in their Generations, in all generations, on the other part: 4. And this an Established Covenant; established not by man, but by God. 5. Yea this not only a temporary or long-lasting, but an Everlasting Covenant. O blessed clause! the top-excellency and glory of Gods Covenant with Abraham.
This the first place in all the Holy Scriptures, wherein this excellent Article is inserted in Gods Covenant with his people: Though afterwards it be frequently repeated, viz. Deut. 5. 2, [...], 6. Exod. 29. 45 Lev. 26. 11. To Israel, Psal. 89. [...]6, 33, 34. David, Ier. 24. 7. & 30. 22. & 32. 38, 40. Ezek. 11. 20. & 36. 28. Iews in Babylon, and Heb. 8. 10. Ier. 31. 33. To Gods people under the New Testament. Here therefore I shall a little insist upon it, and open it, once for all. Book II. Chap II Apho [...]is. II. Sect. 3. Matters Covenanted on Gods part to Christs Seed. Formerly I have briefly glanced at it, in handling the Nature of the Covenant of Faith in General: and show'd, That of all the Foederal clauses in Gods Book, this is the 1. Highest, 2 Fullest, 3. Surest, and 4. Sweetest. But now I shall consider it somewhat more Particularly: Partly, because the Covenant-Mercy herein promised, is wholly transcendent, incomparable, infinite; Even God himself, who is over all blessed for ever, Amen. Partly because the Parties to whom this Covenant-Mercy is here promised, are Abraham and his Seed: [...]al. 3. 7, 29. whose Seed we are, if we be Christs, if we be true believers. [...] Here let us Consider, 1. What is meant by the [Page 406] word, GOD. 2. VVhat this Phrase of Being a God to Abraham and to his Seed, imports. And what the LORD intended in Covenanting to be a GOD to him, and to his Seed after him by an everlasting Covenant. 3. VVhat Inferences will hence result.
1. What is meant by the word GOD. The Orig. Heb. is [...] Elohim, in the plurall number, and may be translated, GODS. Some think the Mystery of the Trinity is hereby intimated. Sic Mercer & Cev [...]ler. in Pagn. ad verb. Others rather ascribe it to the Custome of the Hebr. tongue, which is wont for Honour sake to use the plural number for the singular in words signifying Power and Dominion. It is sometimes also used in the singular number, [...] Eloah, God. The word seems properly to [...]ound & signifie A Iudge. Hence it is ascribed, 1. Primartly to the true Gen. 1. 1. Iosh. 24. 19. God, the Judge and Governour of all. 2. To the 1 Sam. 4. 7. and 6. 20. and 1 Ch [...]on. 13. 6, 7, 10. Ark of the Covenants, Metonymically. As a speciall token of Gods Presence and power. 3. To Psal. 8. 5. Angels, eminent in power for executing Gods judgements, when, where, and upon whom he pleaseth. 4. To men of Renown, worthy of admiration, especially to such as are in Exod 22. 28. Psal. 82. 1, 2, 6. Office and Authority set over others, as Iudges, Rulers, Magistrates, &c. These are often stiled Gods, because they are Gods Vicegerents here on earth, to execute Justice and Judgement amongst men as the cause shall require. 5. Most improperly to Exod. 20. 3. 1 Cor. 8. 5. false gods and idols, who are stiled gods, be cause their fond and foolish worshippers do ignorantly ascribe Deity and Divine Power unto them. These four last uses of the word are improper: the first most proper; And in that sense it is here to be understood for the true God, the Judge of all, most high, and absolutely supream.
2. What this Phrase of His being a God to Abraham and to his Seed imports: And what the LORD intended in covenanting to be a God to him and to his Seed after him. This may be resolved two wayes. 1. More Generally. 2. More Particularly.
More Generally. What good is not Covenanted and Promised, when the LORD promiseth himself to be a God to Abraham and his Seed? God hath all good in him: God brings all good with him. Habet omnia, qui habet habentem omnia. If God be theirs by Covenant, All's theirs by Covenant also. Behold what manner of Promise this is. Is there a greater, or more eminent Promise in all the Bible? Is not this the very greatest? Can God promise or perform any thing so great as himself? or can man receive any thing in Heaven or earth, equall to God? This Promise is among the Promises, as the Sun among the Planets, the most glorious of them all. This Promise is so full of GOD, that it utterly transcends all words and thoughts. By this Foederal Clause Apprehension is dazled, Invention is astonished▪ Expression is swallowed up. Its farre easier to tell what God is not, then what God is, and consequently its far easier to declare what is not promised, then what is promised, when God himself is promised. Not riches, not honours, not pleasures, not friends, not liberty, not life, not the whole world, not Heaven, not Heavens endless felicities, not any [Page 406] created Treasure; but something infinitely beyond all these, viz God is promised. The Promiser is Promised. The Author of all Divine Promises is the Matter of this Promise. Yea, This Promise contains him whom Heaven and Earth cannot contain. Tertullian said once, Adoro Scripturae plenitudinem. quae mihi & factorem manifestat & facta. Tertul. advers. Hermogen. lib. Cap. 22. Francker. 1597. I adore the fulness of the Scripture, which showes me both the VVorker and his VVorks: But I say; I adore and admire the fulness of this Promise which bestowes upon me both God, and all things in God.
Let other Writers both Ancient and Modern here utter their Judgment upon this Promise of Promises. Learned Mercer. Ut st [...] tibi Deus, &c.] Haec est fo [...]mula foederis exparte domini, & conditio, quòd se [...]oc foedere promittit Deum Iudicem, vind [...]cem & protectorem fore Abrahami, & ejus posterorum ex eo procre [...] torum, & quid non? Nomen enim Dei generale est, &c. Io. [...]ercer▪ in Praelection. ad Gen. 17. 7. To be a God to thee, &c.] This is the form and condition on the Lords part, that by this Covenant the Lord promiseth himself to be a God, Iudge, Avenger, and Protector of Abraham and his Seed, and what not? For the Name of GOD is Generall, and comprehends the reason of all superiority, protection, defence and tuition, &c. Iudicious Calvin; Notemu [...] ergo hoc esse [...] soederis C [...]put, quod se Abrahae [...] Deum sore promittit, &c Io. Calvin. in Gen. 17. 7. VVe may note that THIS IS THE CHIEF HEAD OF THE COVENANT, that he promiseth himself to be the God of Abrahams children, who is not the God of the dead but of the living. Ponderous Rivet, Andr. Rivet. Exer cirat. 87 In Gen. 17. He proves that in this Promise are included both Grace and Eternall Glory. Accurate Ainsworth, H. Ainsw. on Gen. 17. 7. A God] or, For a God unto thee, that is, Thy God, as the Greek translateth it. Herein consisteth the power and life of the everlasting Covenant, whereby God himself, his power, wisdom, goodness, mercy, &c. is applyed unto man, for blessing and salvation: And we are by Adoption made the children of God, 2 Cor. 6. 16, 18. For, blessed is the people whose God Iehovah is. Psal. 144. 15. They shall be delivered out of Miseries. Rev. 21. 3, 4. Raised up from the Dead, Mat. 22. 31, 32. And God hath prepared for them an Heavenly City. Heb. 11. 16. Grave and solid Pareus; Ut sim tibi & semini tuo post [...]e in Deum.] Nempe [...]. HAEC EST ANIMA FOEDERIS, ET OMNIUM FROMISSIONUM Dei. Idem quidem promiserat prius [...] Ero Clypeus tu [...]s, & Merces tua magna valde Item, Ego Deus [...]. Sed hic [...] dicit. Ero tibi ac semini tuo in [...]; quas [...] dica [...], quan tus quantus sum, vester ero; vobis meipsum, bona mea, soelicitatem meam communicab [...], &c▪—Haec inquam est ILLA PROMISSIO OMNIUM SACRAMENTORUM ANIMA, ET NUCLEUS, in qua [...]otissimum aternit [...] foederis, Dei sita est. D. Pareus in Commen. ad Gen. 17. 7. To be a God to thee and thy Seed, &c] That is, A God All-sufficient▪ THIS IS THE SENSE OF THE COVENANT, and OF ALL THE PROMISES OF GOD. He had promised the same thing before; I will be thy shield, thy vehemently great Reward. Also, I am God All-sufficient. But here he speaks more Emphatically, I will be to thee and to thy Seed for a God; as if he had said; VVhatsoever, how great soever I am, I will be yours; To you I will communicate my self, my good things, my felicity. He had said before, I am God Al-sufficient: Now he promiseth himself to be to Abraham a God of Al-sufficiency, that is, to communicate most sufficiently to him his good things for righteousness, life, and eternal Salvation. Therefore it is a Promise of righteousness, Salvation and eternal Happiness, which greatest Benefit David preacheth, Blessed is the people that are in such a case: yea blessed is that people whose God the LORD is, Psal. 144. 15. Now this blessedness consists in free Remission of sins, as it is said, Psal. 32. 1, 2. Blessed is he whose transgression is forgiven, whose sin is covered. But there's no remission [Page 408] of sin without effusion of blood, and that of Christ the Mediator. For without him no man comes to God, none shall see God. This therefore is a clear Gospel-Promise touching everlasting grace, that is, Remission of sins, righteousness and life eternal, to be freely given to Abraham and his faithful Seed for Christ, which being at the beginning promulged to our Parents in Paradise, God would have perpetually to sound forth in the Family of the Fathers; now he renews it more clearly to Abraham, Anon seals it with the pledge of Circumcision, Afterwards also adumbrates it variously with Types of Sacrifices till the fulfilling thereof. This, I say, is THAT PROMISE, THE SOUL AND KERNEL OF ALL SACRAMENTS, in which especially the Eternity of Gods Covenant is sealed. Pious and learned Peter Martyr; Deus enim pollicitus est, s [...] suturum populi sui Deum, nempe Qui adsit e [...] juvando, eripiendo, & modis omnibus quoad omma bonorum genera ornando [...]opulus vicissim recepit se Dominum I [...] bovam pro Deo suo, credendo, colendo, & obediendo habiturum. Christus autem in foed [...] re, tanquam Mediator, inter utram (que) partem intercedit. P. Martyr. Comment. in lib. Judic. c. 2. ver. 20. God promised to be the God of his people, that is, He will be present with them, to help them, deliver them, and by all wayes to adorn them with all kindes of good things. His people on the other hand betake themselves to have the Lord Iehovah for their God, to be believed, worshipped, and obeyed. And Christ intercedes betwixt both parties in the Covenant, as Mediator. And elswhere; Antiquit ùs FOEDERIS CAPUT SV [...] MVM ERAT. Deum verum sore nobis verè Deum. Pet. Martyr. Comment. in 1 Sam. 2. 9, 10. Anciently THIS VVAS THE CHIEF HEAD OF THE COVENANT, That the true God would be a God to us truely. Eloquent Chrysostome; [...], &c.— [...]. Ioan. Chrysostom. In Gen. 17. 7. Homil. 39. Tom. 2. God said, I will not onely demonstrate my solicitude touching thee, but also touching thy Seed even even after thy departure. See how he refresheth the righteous mans soul, promising that he would have much provident care of his Seed. And what is THE POVVER of THE COVENANT? That I may (saith he) be thy God, and of thy Seed after thee. For, THIS SHALL BE TO THEE THE SUMMARY HEAD OF GOOD THINGS, TO THEE, and TO THY SEED. Finally, excellent and elegant Augustine speaks sweetly to this effect; Praemium virtutis erit ipse qui virtutem dedi [...], & qui seipsum, quò [...]ivs & majus nihil pos [...]t esse, p [...]omi sit. Quid est enim aliud quod per Prophe [...]am dixit; Ero illorum Deus, & ipsi erunt mi [...]i plebs [...] [...], EGO ERO VNDE SATIENTVR, EGO ERO QUAECVNQVE AB OMNIBVS HONESTE DESIDERAN T [...]R, Et vita, & salus, & victus, & Copia, & Gloria, & Honor, & Pax, & omnia bona? Sic enim & illud certe intelligitur quod ait Apostolus, Vt sit Deus omnia in Omnibus. Ipse finis erit desideriorum nostrorum, qui [...]ine fine videbitur, sine fastidio am [...]bitur, sine satigatione laudabitur. D. Aurel Augustin. de Civir. Dei lib. 22▪ c. 30. Tom. 5. He will be the Reward of vertue who gave vertue, and who hath promised himself, then whom, nothing can be better and greater. For what else said he by the Prophet? I will be their God, and they shall be my people: But I will be that whence they shall be satiated; I will be all that may be honestly desired of all, both Life and Health, and Food, and Wealth, and Glory, and Honour, and Peace, and all good things? For thus that is rightly understood, which the Apostle saith, That God may be All in All. He shall be the end of our desires, who without end shall be seen, without loathing shall be loved, without weariness shall be praised.
[Page 409] More Particularly; The Lord stablishing an Everlasting Covenant to be a God to Abraham and to his Seed, intimateth, 1. To whom he will be a God. viz. To Abraham & to his Seed. 2. VVhat the Lord will be to them. viz. He will be to them a God. 3. How he will be such a God to them. viz. By an Everlasting Covenant of Gods own establishing.
(I.) To whom he will be a God. viz. To Abraham and to his Seed. Gods Covenant is very comprehensive. It comprizeth both root, and branches: Takes in, both parents, and children. Gods lovingkindness, and fatherly care is exceeding extensive and diffusive, Not only to Abrahams person, but to his posterity also: To him and to his Heirs; To him, and to his Seed. To what Seed? Not onely to his Jewish Seed according to the flesh, to whom the Lord hath often promised and professed to be their God: But also to his Gal. 3. 7. 29. Christian Seed according to the Faith, whom the Scripture counts heirs according to the promise, And 2 Cor. 6. 16. Heb. 8. 10. to whom the Lord hath also promised to be their God. So that this promise reacheth both to Iews and Gentiles, if they be Abraham's Seed, if they be true believers. And every one of us English men and women that truly believe in Iesus Christ, may as cleerly and fully lay claim to the Lord as our God by this Covenant, and to all benefits, priviledges, and advantages ensuing thereupon; as Abraham, Isaac, Iacob themselves, or any of their natural Seed. This Promise is still of as much force and efficacy to us, as to them. Yea, the vertue of this promise will continue to all believers to the worlds end.
(II.) What the Lord will be to them. viz. He will be to them, a GOD. Or, For a God; that is, He will be their God. How fully and Emphatically! He saith not, I will stablish my Covenant with thee and thy Seed, To be an Honour, A Portion, A Delight, A Buckler, A Strength, A Deliverer, A Salvation, A Sufficiency, An exceeding great Reward to you: Or, To be A Sun, A Shield, A Comforter, A Counsellor, A Protector, A Quickner, A Sanctifier, A Pardoner, A Saviour to you: Or, to be a Friend, A Father, An Husband unto you: though these were high and sweet expressions. But he saith that which incomparably transcends all these: Gen. 17. 7. I will stablish my Covenant with thee and thy Seed, To be a God unto thee, and to thy Seed. Who can reach the height, or depth, or length, or breadth of this Promise! VVhen He promiseth to be a GOD to Abraham and his Seed, He promiseth all that is Promiseable. What shall I say? In Promising to be their God, He promiseth to them; 1. VVhatsoever he is, As God. 2. VVhatsoever he hath, As God. 3. Whatsoever he can do, or is wont to do, As God for his people. All may be referred to these three steps, or degrees of this promise.
1. Whatsoever the Lord is, as God; He promiseth, in Covenanting to be their God. That is, He will be their God, 1. According to all his Essential Properties. 2. According to all his Personal subsistences.
(1) According to all his Essential Properties and Attributes, the Lord is their God. God is theirs: And all the Properties of his Essence [Page 410] are theirs. They may claim them all for their Good, so far as consists with their capacity and felicity. 1. As God, he is Psa. 83. 18. Isa. 42. 8. Iehovah; Exod. 3. 14. Rev. 1. 14. Psal. 9. 7. Isa. 43. 10. and 57. 15. 1 Tim 1. 17 Having being eternally, and independingly of himself, Isa. 44. 24. 25. Amos 5. 8. Acts 17. 28 Rom. 11. last. Giving being to all things that are, and Exod. 6. 3. [...]er. 31. there (saith Iehovah, &c.) repeated 33. times for strengthening [...] Promises. Ezek. 5. 15, 16, 17. and 6. last, and 7. last. giving actuall being and existence to all his Threats and Promises. In being their God, he is their JEHOVAH. 2. As God, he is most (1) Simple, John 4. 24 1 John 1. 5. without all mixture or Composition. (2) All-sufficient, Gen. 17. 1. Exod. 6. 3. Act. 17. 26. without all want or imperfection. (3) Immutable, Psal. 102. 24. to 28. & 90. 2. Iam. 1. 17. without all variableness or shadow of alteration. (4) Infinite, Psal. 147. 5. Iob 11. 7, 8 9, 10. 1 King. 8. 27. Psal. 139. 1. to 11. and 90. 2. without all bounds or limitation; either of understanding, being Incomprehensible: or of Place, being Omnipresent, or of time, being Eternal. Therefore being their God, he is their most Simple, All-sufficient, Immutable, Infinite, Incomprehensible, Omnipresent and Eternall God. 3. As God, he is Iohn 17. 3. Deut. 32. 4. Exod. 33. 19. and 34. 6, 7. Isa 6. 3. Gen. 24. 62. Heb. 10. 31. Psal. 147. 5. Eph. 1. 11. Most 1 True, 2 Good, 3 Gracious, 4 Loving-kind, 5 Mercifull, 6 Long-suffering, 7 Iust, and 8 Holy, in his 9 Life, 10 Understanding and 11 Will. Consequently being their God, his Divine Truth, Goodness, Graciousness, &c. is all theirs: He is every way such a God to them. 4. As God, He hath absolute Iude 25. Psal. 103. 19 Dan. 4. 34, 35. Power, and supreme Dominion over all: can do what he will, can do all things that imply Power. Being their God, he is their Omnipotent, All-ruling God. 5. Finally, as God, Mat. 5. 48. Amos 8. 7. 1 [...]im. 6. 15, 16. Isa. 33. 21. He is most 1 Perfect, 2 Excellent, 3 Blessed, and 4 Glorious, in all his former Attributes and Properties. And thereupon he must needs be their most Perfect, Excellent, Blessed and most glorious God. All these are Gods Essence: If God be theirs, all these are theirs. His Truth theirs, his Goodness theirs, his Graciousness theirs, His Loving-kindness theirs, his Mercifulness theirs, &c. All in God is theirs, All God is theirs. Lord, what is man that thou art thus mindfull of him, or the son of man that thou thus visitest him? As if all below thy self were too little for him, thou givest him thy self to fill and satisfie him: having nothing beyond thy self, or equall to thy self to bestow upon him, who can tell what thou art? who can tell what thy people enjoy, that have thee to be their God?
(2) According to his Personall subsistences, which are three, he is their God. For the Lord as God, is Father, Son, and Holy Ghost; viz. Three distinct persons in one Essence. 1 I [...]hn 5. 7. There are three that bear record in heaven, the Father, the Word, and the holy Ghost, and these three are one. The Iohn 1. 18. and 3. 16, 18. Father alone eternally begetteth the Son; the Son alone is eternally and ineffably begotten of the Father, and is, Heb. 1. 3. the express Character of his person; The holy Ghost onely Iohn 15. 26. Rom. 8. 9. Gal. 4. 6. proceedeth from them both. Now the Lord being a God to them; is Father, Word and holy Spirit to them. That is, the onely true God, which is Father, Word, and holy Ghost in one Essence, is their God. Of whom as Father, in whom as Son, and by whom as holy Ghost; not onely all naturals, but also all supernaturals are derived to us, according to the order of their subsisting. Of, in, and By our God, Father, Son and Holy Ghost, we are Created, Redeemed, and Sanctified.
[Page 411]2. Whatsoever the Lord hath as God, he promised to Abraham and his Seed, in Covenanting to be their God. What God hath, is infinitely less then what God is [...] if then himself be ours, consequently all he hath is ours, so far as consisting with, and necessary for his own glory and our good. Now, what hath God? Nay, What hath he not as his? He hath life for our quickning, health for our curing, strength for our establishing. Honour to advance us, Wealth to enrich us, Pleasure to delight us, Liberty to enlarge us, Friends to bestead us, Righteousness to cloath us, Holiness to adorn us, Comforts to support us, Glory to crown us. He is the grand and sole Proprietary of the whole world. All Naturals and Supernaturals; all Terrestrials and Celestials; all Temporals, Spirituals and Eternals; All things past present and future are his: and he gives them how, when, and to whom he pleaseth. Melchizedeck stiles the most high God, Gen. 14. 19. Possessor of heaven and Earth. Moses told Israel, Deut. 10. 14. Behold, the Heaven, and the Heaven of Heavens is the LORD's thy God: The earth also with all that therein is. David testifieth, Psal. 24. The Earth is the LORD's, and the fulness thereof: the world, and they that dwell therein: And elswhere more fully; 1 Chro. 29. 11, 12, 14, 16. Thine, O LORD, is the greatness and the glory, and the victory, and the Majesty: For, All that is in the Heaven, and in the Earth is thine. Thine is the Kingdom, O Lord, and thou art exalted as head above all. Both riches and honour come of thee.—All this store that we have prepared to build thee an house for thine Holy Name, cometh of thine hand, and is all thine own.—And of thine own have we given thee. Paul saith, Acts 17. 25, 26, 28. He needeth not anything, seeing he giveth to all life and breath, and all things, &c.—For in him we live and move, and have our being. Rom. 11. 35, 36.—Who hath first given to him, and it shall be recompenced to him again? For of him, and through him, and to him are all things: to whom be glory for ever, Amen. He is the 1 Pet. 5. 10. God of all Grace. Psal. 84. 11. Grace and Glory are his to give. He is the 2 Cor. 1. 3. Father of Mercies, and the God of all Consolation. Yea, Iam. 1. 17. Every good gift, and every perfect gift is from above, and cometh down from the Father of lights. So then, the Lord as God hath all things: And Covenanting to be the God of Abraham and his Seed, he with himself implicitly Covenanteth and promiseth all things. The Apostle argueth from the greater to the less; Rom. 8. 32. He that spared not his own Son, but delivered him up for us all: how shall he not freely with him give us all things? And in like sort we may proportionably conclude, the Lord that Covenanteth to be a God to Abraham and his Seed: with himself Covenanteth all things. Yea, God and Christ being theirs, and they Christs, and in Christ Gods, 1 Cor. 3. 21, 22, 23. All things are theirs, whether the world, or life, or death, or things present, or things to come, all are theirs. God can deny them nothing, to whom he hath not denyed himself. God is infinitely better then All; Is the owner of All; is the Author of All.
3. VVhatsoever the Lord can do, or is wont to do for his people as God, he Covenanteth, in saying he will be their God. viz.
He can, he promiseth, and is wont, as God, To Ph [...]l. 4. 19. supply their [Page 412] wants; To Luke 1. 73. 74. suppress their fears; To Gen. 45. 5. prevent their dangers; To John 16. 20. asswage their griefs; To Psal. 91. 7, 8, 9, 10, 11. and 34. 19, 20▪ and 91. 15. Heb. 12. 10. isa. 27. 9. keep them from, support them under, be with them in deliver them out of, or do them good by, all their distresses and afflictions; To enrich them Psal. 34 9, [...]0. and 84 11. with good: To protect them from evil; To Psal. 91. 16. [...]ev. 14. 13. prolong their lives; To sweeten their Deaths. Yea, he is wont To forgive jer. 31. 33, 34. them all their sins: To give Ezek. 36. 26, 27, 28. them his own Spirit: To John 1. 14, 16. enrich them with all sorts and degrees of grace: To Rom. 8. 30, 15. 1 Thes. 5. 23. Rom. 15 13. call them effectually: to sanctifie them throughly: To adopt them Fatherly: To justifie them freely: To fill them with joy and peace in believing: To Rom. 5 5. shed abroad the love of God in their hearts: To 1 Cor. 2. 12. assure them by his Spirit of the things given them of God: To 2 Cor. 1. 4. comfort them with the Comforts of God over all their tribulations: To Rom. 8. 37. make them more then Conquerours over all evils and enemies: To endear Ezek. 37. 26, 27. them to himself by holy Communion: And at last To Rom. 8. 30 Iohn 17. 24. glorifie them with himself compleatly in everlasting Habitations. These and like things the Lord as God can do, hath promised to do, and is wont to do for them, whose God he is in Covenant. All these things are theirs, if God be theirs.
Yea, if need require, what cannot the Lord do, what hath he not done already for his people, whose God he is? He 1 Pe [...]. 3. 20. sav'd Noah by water from perishing in the flood: He Exod. 14. and 15. made the waters of the red Sea divide and stand up as wals for Israel; He [...]sal. 7▪ 8. 15, 16. and 11 4 [...] 8. Deut. 8. 15 dissolv'd the Rock of flint into floods of water: He Ps [...]. 78. 23, to 30. Rain'd down flesh and bread one of the clouds: He Iohn 10. 12, 13, 14. stopp'd the course of Sun and Moon: He 2 Kings 20. 10, 11. brought the Sun back ten degrees: He 1 King. 17. 14. multiplied the Widows Meal and Oyl: He Dan. 6. 22. stopped the mouths of the huge lyons: He Dan. 3. 25, 26, 27 suspended the fury of devouring flames, &c. Such things the Lord can do, hath done, and if there were like necessity and occasion, will still do for them, whose Covenant God he is.
More especially the Lord vouchsafes these singular Favours to those whose God he is, and that because he is their God. All which are ours, when once himself is ours, viz.
(1) The supreme and onely true Happiness. Psal. 33. 12. and 65. 4. Blessed is the Nation whose God the LORD is: the people which he hath chosen for his own inheritance. God is the Supreme Happiness, The felicity of felicities. They that have God theirs, have the true Happiness indeed theirs. All confluence of worldly in joyments cannot render us so happy, as the true enjoyment of one God. Psal. 144. 15. Happy is that people that is in such a case (that is, flourishing with all worldly peace and prosperity) but by way of Correction it is added▪ Yea, happy is that people whose God the LORD is▪ Io. Calvin Comment. in Psal. 144. 15. Some take these words conjunctively, as proclaiming them happy, for whom the Lord [...] their God and Father so prosperously provides, especially to whom I he gives himself, and enables them by these things to aspire to God himself the donour of them. But Augustine seems to understand them disjunctively, saying, O vaniloqui, O fi [...]ii alie [...]. [...]eatum dixerunt populum cu [...] haec sunt.—Quid [...]u David▪ Quid tu corpus Christi? Quid vos [...] cui haec sunt: vos [...]? Beatus populus cujus Dominus Deus ipsius. August. Enarrat. in Psal. 143. Tom. 8. O vainspeakers, [Page 413] strange children! They have called the people happy that are in such a case.—What saist thou David? What saist thou O Body of Christ? What say ye O Members of Christ? What say ye O children of God? Happy is that people whose God is the LORD. And elswhere he gives an excellent reason to this effect, Quaero quid [...]abeas, ut beatus sis. Cum enim beatus fueris, melior uti (que) eris qu [...]m cum mi [...]er es Fieri au tem non potest ut res deterior t [...] faciat [...]. Homo es; deterius te est quicquid cupis, quo beatus esse desideras. Aurum, argentum, quaelibet corpora quibus i [...]as acquirendis, possidendis, fruendis, inferi [...] sunt t [...].—vis esse melior [...]u: & quaeris, p [...]quiris per quae id fiat, deteriora te? Quicquid quaesieris in terra, deterius est quam tu.—Iste qui tibi praes [...]itit omnia, iste qui fecit [...]esses, qui [...]is qui le [...]um sunt etiam malis praestat so [...]em; praestat pluviam, praestat fructus, fontes, vitam, salutem, tantas consolationes: servat tibi aliquid quod non det, nisi tibi. Quid est autem quod tibi servat nisi se? Pete aliud si melius inveneris, se tibi servat Deus. Avare, quid in [...]as coela & terr [...]? Melior est qui fecit [...]oelum & terr [...]m; ipsum vi [...]rus, ipsum habita [...]us es.—Erg [...] des [...]derate i [...]t habeatis, tunc demum beati eritis. H [...]c sola beati eritis; re meliore quam vos estis me [...]ores eritis. Deus est, inquam melior tc, qui fecit te. Beata gens cujus est Dominus Deus cotum. Aug. Enarrat. in Psal. 32. Tom. 8. Wouldest thou be happy: that is, better then thy self? That cannot be by any thing worse then thy self. Not by gold, silver, or any thing on earth. Whatsoever thou seekest for in earth, is worse then thy self: a God that made thee; is better then thee. By him alone thou shalt be happy: by whom alone thou shalt be better. Blessed is the Nation whose God is the LORD.—These things he gives to the evill, as well as to thee: but he reserves something which he gives not but to thee; Himself.
(2) A new Spirit, Gods own Spirit Ezek. 11. 19, 20.—And I will put a new Spirit within you,—and they shall be my people, and I will be their God. Ezek. 36. 26, 27, 28.—A new heart also will I give you, and a new Spirit will I put within you,—And I will put my Spirit within you,—and ye shall be my people, and I will be your God. Where God gives himself, he gives his Spirit; which is the very Spring, fountain and root of all Grace and Comfort. And where God gives his Spirit, he gives a new heart, and puts a New Spirit within them. The old dark minde, the old corrupt judgement, the old rebellious will, the old hard heart and misguided affections, according to their carnalness and enmity against God, do 2 Cor. 5. 17. pass away, and all become new, A new man, A new Creature, that is, new principled, new qualified, &c. by Gods renewing Spirit.
(3) Inscription of his Law in their hearts and inwards. Ier. 31. 33. Heb. 8. 10. But this shall be the Covenant that I will make with the house of Israel, after those dayes, faith the LORD, I will put my Law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people. When Gods Law is written within the heart of his people, they have a double Law to rule and guide them: A Law without them, in the Scripture; A Law within them in their hearts. The Law within exactly answers to the Law without. The Law within is more vigorous, efficacious and sweetly compulsive then the Law without. The Law within makes a man a Rom. 2. 14. Law unto himself. This law within the Lord writes in his peoples hearts as their God.
(4) An heart to know God, that he is the LORD. Ier. 29. 7. And I will give them an heart to know me, that I am the LORD; and they shall be my [Page 414] people, and I will be their God. He will be their God, therefore they shall have an heart to know him to be the Lord. That is their heart and soul shall be so sanctify'd, that they shall know him to be the onely true God; not onely the eternall Being of Beings: but also the Covenant-making, the Covenant-keeping, and Promise-performing. Iehovah with Abraham and his Seed: they shall know him truly, experimentally, affectively, penitentially, obedientially, savingly, they shall know him as theirs. Such knowledge none can have of God, that have not him for their God.
(5) An heart of flesh. Ezek. 11. 19, 20. and 36. 26, 27, 28. I will take the st [...]y heart out of their flesh, and I will give them an heart of flesh: that they may walk in my statutes, and keep my ordinances, and do them; and they shall be my people, and I will be their God. The stony heart is an hard, inflexible, intractable heart, that will not bow, bend, yield, take any impression or inscription upon it from God: and this is the naturall temper of the heart; this God will take away: The heart of flesh is a soft, supple, tender, broken, contrite, flexible, obedientiall heart, that will be acted, moved, engraven, &c. by the Lord, as he shall please. Such an heart the Lord, as their God, will give. Such an heart is Psal. 51. 17. Gods Sacrifices: and God will never despise it. Yea Isa 57. 15. with such an heart God will dwell.
(6) Entire and sincere Conversion to God. Ier. 24. 7. 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. God becoming their God, will make them truly know him: they thus knowing God shall entirely return unto him. This the perfection of repentance, when we return from sin even unto God, with our whole heart; when we have not a distracted, divided or dissembling heart: an heart for sin, and an heart for God: but when our whole heart in the bent, frame and disposition of it is from sin to God, without haltings and reserves. When God hath (totum cor, & totum cordis) the whole heart, and the All of the heart.
(7) Free Pardon of their sins. Ier. 31. 33, 34.—I will be their God, and they shall be my people.—For I will forgive their iniquity, and I will remember their sin no more. Or as the Apostle alledgeth it, Heb. 8. 10, 12. I will be merciful to their unrighteousnesses, and their sins and transgressions will I remember no more. Mark, here are unrighteousnesses, sins and transgressions: that is, all sorts, degrees and aggravations of sinfulness, all shall be pardoned. Again, He will be mercifull to them, he will forgive them, he will remember them no more: that is, he will most freely, fully and eternally pardon all their sins. He will forgive and forget. He will pass an Act of Oblivion upon them, and blot them quite out of minde and Memory, as if they had never been. This is true Psal. 32. 1, 2. Happiness indeed. This is the rich fruit Heb. 10. 12. to 19. of Christs satisfactory Death and perfect merit, That all their sins should be blotted out for ever. Christs blood is that Ezek. 36. 25, 28. clean water which shall be sprinkled upon them, whose God the Lord is, that they may be clean from all their [Page 415] filthiness. Oh this pardon is a sweet mercy, where the guilt of sin hath first been a bitter misery.
(8) Oneness of Heart and way to fear the Lord for ever. Ier. 32. 38, 39. And they shall be my people, and I will be their God. And I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them. Here the Lord, as their God, promiseth divers blessings to his people, for excellent ends. 1. The blessings or Mercies promised are, (1) Oneness of Heart. This may import, Partly, Their renewed and sanctified frame of heart and soul; which for substance is one and the same in all the people of God. They partaking the same Rom. 8. 9. Spirit of Christ, the same 2 Pet. 1. 4. Divine Nature, the same Col. 3. 10. Eph. 4. 24. image of God in knowledge, righteousness and true holiness. Partly, their Oneness and 1 Cor. 1. 10. sameness of judgement touching the things of Christ, and Christianity. Partly, their Unity and Acts 4. 32. sameness of heart and affection towards one another. In those Primitive believers, who were of one heart, and of one Soul, this Promise was performed. (2) Oneness of way. First Oneness of heart, then Oneness of way. Where peoples hearts are divided, their way will be divided: where their hearts are one, their way will be one. For, this is the fruit of that. The Actions without, will be conform to the Principles, and dispositions within. But what is this way? This Metaphor of Way, Ier. 32. 39. Ezek. 11. 19, 20. and 36. 26, 27. imports their habituall and usuall course of Religion, whether in Doctrine, Worship, Discipline or Practise, according to Gods Statutes and Ordinances respectively. They shall have one way in all these. This was notably performed in the purest Primitive times: but after ages have miserably degenerated from this Oneness both of heart and way. 2. The Ends why God promised these Mercies are two, viz. (1) Immediate; That they, from this Oneness of Heart and way, might fear the Lord for ever. Divisions are destructive impediments and discouragements to Religion. Union and sameness is a most conservative encouragement thereunto. (2) Mediate; resulting from their constant fear of God also. viz. The Good of them and of their children. God minds much the welfare both of his people and their posterity: Unity of Pa [...]ents in Piety is an excellent foundation of well-fare and felicity to posterity.
(9) Gods Presence with, and habitation in his people, as his Temple: walking and conversing with them. Lev. 26. 11, 12. with Ezek. 37. 26, 27. and 2 Cor. 6. 16. And I will set my tabernacle amongst you: and my soul shall not abhor you: and I will walk among you, and I will be your God, and ye shall be my people. Yea his people themselves shall be his Temple, Sanctuary and Tabernacle, as the Apostle testifieth hereupon: Ye are the Temple of the living God; as God hath said, I will dwell in them, and walk in them, and I will be their God, and they shall be my people. And in reference to the New Ierusalem coming down from God out of Heaven, it is promised by voyce from Heaven, Re [...]. 21. 3. Behold the Tabernacle of God is with men, and he will dwell with them, and they shall be his people, and [Page 416] God himself shall be with them, and be their God. This gracious Presence of God among them, this his Spirituall habitation in them, this his walking and sweet Communion with them, (which are the borders of Paradise, the suburbs of glory, and a very heaven on earth) are all promised to his People, from the Lord as their God; Habitatio enim Dei apud aliquos, est gratiae communi catio. And. R [...] vet. in Gen. 17. Exercitat. 87. Gods Habitation with them (saith Rivet) is the Communication of his Grace unto them.
(10) The Rev. 21. 3, 4. Ier. 32. 37, 38. and 24. 6, 7. and 30. 16. to 22. Ezek. 11. 17. to 21. Removal of all miseries from them, And the Lev. 26. 3 to 13. Ier. 32. 37, 38, 41, 42, 43, 44. and 24▪ 7. and 30. 16 to 23. Ezek. 11. 17. to 21. and 36. 28, 29, 30. Conferring of all temporall blessings upon them, the Lord as their God frequently promiseth to his people. Consult the Promises themselves here alledged.
(11) The preparing for them a City Celestial and Eternall. Heb. 11. 16. But now they desire a better Country, that is, an heavenly: Wherefore God is not ashamed to be called their God; For he hath prepared for them a City. The Lord as their God hath prepared for his people a City that hath Foundations, far surpassing Ierusalem; An heavenly Country, incomparably excelling Canaan. This City, this Country God hath prepared for them, 1. By his eternall decree, Mat. 25. 34. Ordaining it for them before the foundation of the world. 2. By his Act of Creation in the beginning of time, Heb. 11. 10. Gen. 1. 1. &c. framing and building this everlasting City of Heaven for them. 3. By Christs effectuall and meritorious Mediation, Heb. 10. 19, 20. purchasing heaven and all happiness for them by his Death, and Iohn 14. 2, 3, &c. taking actuall possession thereof for them and their use by his glorious Ascension into heaven after his Death. 4. By his Spirits actuall and effectual preparation of his people, through 1 Pet. 1. 2, 3, 4. Rom. 8▪ 30. 2 Cor. 4. 17. effectual Calling, Sanctification and Purification of them, for Celestiall glory.
(12) Life and Resurrection of his people from the dead. Gods people could not come to enjoy Gods heavenly City and Country, fully, unless their bodies should rise from the dead. The Lord, as their God, hath assured them of their Resurrection, as Christ himself argueth, saying; Mat. 22. 31, 32. Exod. 3. 6. But as touching the resurrection from the dead, have you not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but the living. Hereupon saith Rivet. Ex eo enim quod Deus se dixerat, &c. Andr. Rive [...]. in Gen. 17. Exercitat. 87. From this that God saith, I am the God of Abraham, Isaac and Jacob, Christ inferres that they live and shall rise from the dead. Either the Lords inference was not Good, which were blasphemous even to think; or life and immortality was contained in the Covenant wherein God said, he was the God of Abraham and his posterity. We may thus form our Saviours Argument; All those who have the Lord for their God, must needs live. But Abraham, Isaac, and Iacob have the Lord for their God. Therefore they must needs live; and consequently they must rise again, being corporally dead. The Minor Christ proves from Moses. The Major, and the consequence thereof, he confirms, Because God is not the God of the dead, but of the living. This Phrase of Gods being the God of any, implyes, 1. Gods accepting them as his with singular fatherly Favour for ever, delivering and defending them from [Page 417] all evill, furnishing them with all good, and making them at last fully happy, as the Gen. 17. 7. Ier. 31. 33. Tenour of the Covenant intimates: 2. And withall their compleat sensibleness and apprehensiveness, in their whole man, soul and body, of this their felicity in Gods peculiar favour for ever; whereof they cannot have full sense till their bodies rise again from the dead.
(13) Finally, The Lord as their God, promiseth and performeth mutual Constancy in Covenant betwixt himself and his people. [...]er. 32. 38, 40. And they shall be my people, and I will be their God.—And I will make an everlasting Covenant with them, that I will not turn away from after them, to do them good; but I will put my fear in their hearts, that they shall not depart from me. He will not, they shall not recede from their Covenant: God undertakes for both sides, for them as well as for himself. And he promiseth them inward ability, whereby they shall perform Covenant with him.
These things, the Lord, as their God, can do, hath promised and is wont to do, for his Covenant-people. Yea, what is it in this or the world to come that conduceth to his peoples happiness, but the Lord both can and will do it for them, as their God in Covenant?
Thus, when the Lord Covenanted to be a God to Abraham and his Seed, even to all believers, heirs and followers of his faith, He promised 1. Whatsoever he is, as God. 2. Whatsoever he hath, as God. 3. Whatsoever he can do, or is wont to do, as God, for his people. And what could God promise more? Had he said; Being, VVell-being, Life, Health, Food, Raiment, Honours, Riches, Pleasures, Friends, all the good things of this world should be theirs: Ordinances, Promises, Scripture, Covenant, Grace, Peace, Comfort, Calling, Adoption, Sanctification, Justification and Glorification shall be theirs. Heaven, Glory, Immortality, Endless joys, ineffable ravishments, blissful Society of all Saints, Martyrs and Angels in fulness of perfection, and all Seraphical extasies to the utmost of Humane Capacity, shall be theirs for ever; Had the Lord thus said, and promised, he had promised great and glorious things. But this was infinitely more then all, that he promised himself to be their God. All the light of those small twinkling stars, and much more, is comprehended in this glorious Sun, this Promise of Promises. This Promise is as the Sea; and all other Promises, as Springs and Rivers that come from this Sea and return thither again. It was Luther's saying; Omn [...]a fluunt ex Oceano illo magno primi praecepti, & rursus in ipsum refluunt. Ut non sit sclatio saecundior & plenior audita. vox, nec audienda unquam; Rursus nec durior nec severi [...]r, primi praecepti: Ego sum Dominus Deus tuus. Luther. in Tom. 3. Lat. p. 108. All flows from that great Ocean of the first Commandment, and flows back again into it. So that there hath not been heard, nor ever is to be heard, A Speech more full and fruitful in Comfort, nor on the other hand more hard and sever [...], then that Speech of the first Praecept: I am the LORD thy God.
(III.) How the Lord will be such a GOD to Abraham and to his Seed. viz. By an Everlasting Covenant of Gods own establishing with [Page 418] them. Gen. 17. 7. I will establish my Covenant between me and thee, and thy Seed after thee, in their generations, for an Everlasting Covenant; To be A God unto thee, and to thy Seed after thee. Here then it is clear, That the Lord will be a God to Abraham and his Seed. 1. By Covenant. 2. By Covenant of his own establishing with them. 3. By an Everlasting Covenant. Thus and in this sort will the Lord be a GOD to Abraham and to his Seed.
1. He will be their God by Covenant.
The Lord is said in Scripture to be A God to Things or Persons, three wayes. viz. 1. In regard of his absolute soveraignty and Dominion over them, as their Creator and Governour. And thus he is the God of all creatures Good or Bad, Rationall or Irrationall. Hence he is stiled, Gen. 24. 7. 2 Chron. 36 23. Ezra 1. 2. The LORD God of heaven, Rev. 11 4. The God of the Earth, Isa. 54. 5. The God of the whole Earth, and sometimes Acts 17. 24. The Lord of Heaven and Earth, and Ezra 5. 11. the God of Heaven and Earth. Because he created, preserves and governs Heaven and Earth, and all things therein according to his pleasure. 2. In regard of his peculiar Covenant-Relation, and Fatherly affection to some select people, among all other people in the world. So he is stiled Exod. 3. 6, 15, 16. The God of Abraham, Isaac, and Jacob, Isa. 48. 5. The God of David, Dan. 6. 26. The God of Daniel, Acts 13. 17. The God of this people of Israel, &c. 3. In regard of his singular Ordination to, and acceptation in, the Eminent office of Mediatorship betwixt God and Sinners. Thus he is called, Eph. 1. 17. The God of our Lord Iesus Christ; And Christ after his Resurrection said, Iohn. 20. 17. Go to my brethren, and say unto them, I ascend unto my Father, and your Father, and to my God and your God. In the first sense he is the God of all Creatures generally: In the second sense he is the God of a select people, More specially. In the third sense he is the God of Christ Jesus singularly and onely. Here we are to understand it in the second sense, That the Lord promiseth to be the God of Abraham and his Seed by Covenant, that is, not their God onely by absolute Soveraignity and Dominion; nor at all their God by singular ordination to the Mediatory Office; But their God by a distinctive familiar Covenant-Obligation, and Relation.
He will then be the God of Abraham and his Seed by Covenant, This imports three things, viz. A Segregation of them from among all people. A familiar condescension to them. A foederall Relation and Obligation unto them in Christ. 1. A N [...]h. 9. 7, 8. Levit. 20. 24, 26. Deu [...]. 7. 6. and 14. 2. 2 Cor. 6. 16, 17, 18. Segregation of Abraham and his Seed to himself from among all people. They should be brought into Covenant with God, He would be their God by Covenant: All other people in the world should be left out of Covenant▪ though he were their▪ God by absolute Soveraignty and Dominion, yet would he not be their God by Covenant, as to Abraham and his Seed. Herein Abraham and his Seed had the Priviledge above all people on Earth, that the Lord would be a Covenant-God to them onely. Gods Covenant should be the discriminating and distinguishing Mark and Partition-wall betwixt them, and all other people in the world. Hereby they alone were peculiarly selected and separated to God from [Page 419] among all people, and God was peculiarly appropriated to them. All others remaining Eph. 2. 12. strangers from the Covenants of Promise, having no hope, and without God in the world: They have no Covenant-interest at all in God; nor can lay any Covenant-claim at all to God 2. A familiar Condescension to Abraham and his Seed. God might have dealt with them in a more resolute way; He might have commanded all duty from them as their Lord and Creator: and in such sense onely have manifested himself to them; He being an infinite, Eternal and Omnipotent God: they finite, mortal and impotent Creatures. But he deals more familiarly with them; He as it were lays aside his Majesty, he condescends and stoops to their meanness. He Contracts and Covenants with them familiarly, as man with man, as man with his equall. He becomes their God in Covenant. O how familiarly doth God deal with the sons of men! who can sufficiently admire such condescension? 3. A foederall Relation and Obligation to Abraham and his Seed in Christ. This surpasseth both the former. It was much To select and distinguish Abraham and his Seed from all other people: It was more, To condescend and stoop to them in such a familiar way: But, It was most of all to fix a foederall Relation and Obligation betwixt God and them, and that in Christ. And yet this he did in establishing his Covenant with Abraham and his Seed, to be their God. For, (•) If he be their God by Covenant; They consequently must needs be his people by Covenant. This is here implyed, and elswhere oft expressed; Lev 26. 11, 12. Ezek. 36, 26, 27, 28. Jer. 24. 7. and 31. 33, 34. Heb 8. [...]0. I will be their God, and they shall be my people. Here's their foederal relation. God is wholly theirs, and they wholly his: God is wholly theirs by Covenant, viz. All he is, All he hath; all he can or is wont to do for his people, is wholly theirs. Consequently, they are wholly his, viz. All they are, Soul, Body, Faculties, Affections, Senses▪ Members; All they have, Honours, Riches, &c. All they can do in thought, word, or work for him; Yea, All they can suffer in Soul, Body, Name, State for his sake, All must be his by Covenant. But this is onely here implyed, and therefore I shall not here inlarge further about, till we come to some other Covenant-Dispensation wherein it is expressed. (2) Again, If he be their Covenant-God, and they his people: then there is a mutuall obligation betwixt God and them, as joynt foederates in the same Covenant, together with a mutuall stipulation of Mercies from God, and of duties from them. Relation carries alwayes mutual obligation with it. (3) Yea, finally, This Foederall Relation and obligation is founded on Christ. He is their Covenant-God, and they his Covenant-people, onely in Christ the Mediator. The Lord is a creating, governing, and preserving God, without Christ: but he is a Covenant-God to none, since the Fall, but onely in Christ the Mediator. The Covenants and 2 Cor. 1. 2 [...]. Promises in all ages since the Fall, are made, and made good onely in Christ. They are first made to and with him, and then in him to and with all his Elect Seed and Spirituall Posterity, as In Book II. Chap. II. Aphorism 2. Sect. 2. hath formerly been at large evidenced. [Page 420] He is the onely way for sinners unto God, disvesting them of their sins, and investing them with his own righteousness, that so they may be accepted. John 14. 6. Iesus said to Thomas, I am the Way, the Truth, and the Life; No man cometh unto the Father, but by me. The Lord then Covenanting to be their God, promiseth Christ hereby unto them: For he never was, nor can be a Covenant-God to sinners, but onely in and through the merit of Jesus Christ the Mediator. Thus he will be the God of Abraham and his Seed by Covenant.
2. He will be their God by Covenant of his own establishing with them Gen. 17 7. [...]. I will establish my Covenant betwixt me and thee, &c. The Hebrew word signifies, To settle, to make stand, to establish, to confirm, &c. Paul expresseth it notably, calling Gods Covenant with Abraham, Gal. 3. 17 [...] A Covenant fore-confirmed, fore-authorized of God. For it is derived from [...], signifying, Authority, full authority. And it is there opposed [...]. Gal. 3. 17. to disannulling, and making of none effect: Or, to dis-authorizing, and destroying. O what care hath God taken to assure Abraham and his Seed of this blessing of blessings, that he will be for a God to them! He assures it by Covenant, by a Confirmed and established Covenant, by Gods own Covenant, by a Covenant of Gods establishment with them. A Covenant unestablished, unconfirmed, is weak: A covenant stablished by man, is mutable and variable: but a Covenant, stablished by God is sure and inviolable. By such a sure inviolable Covenant, God would have Abraham and his Seed know, That he was their God. How God established this his Covenant with Abraham, shall hereafter in a distinct Aphorism be evidenced.
3. Finally, He will be the God of Abraham and of his Seed by an everlasting Covenant, Hebr. Gen. 17. 2. by a Covenant of Eternity. His Covenant was everlasting: and consequently his Covenant-Relation to them should be everlasting. This heightens the mercy exceedingly, that God would be theirs, and they should be his for ever. The greater the Mercies, whilest enjoyed: the deeper the miseries, when they are lost. The seven years famine in Egypt and Canaan, were so much the more terrible and intolerable, because after the seven years plenty. As it is the greatest Heaven, to gain the Lord to be our God: so it would be the greatest Hell, to lose this God. Therefore the Lord will be a God to Abraham and his Seed, not in one or a few generations, but indefinitely in their Generations, viz. in all their generations; not for a year, or a few years, or a few ages, or for term of this present world onely, but beyond all this, even for ever. What ever they lose, yet they should not lose their God. He would be their Portion in wants. Their Honour in disgraces, Their Liberty in bondage, Their Strength in weakness, Their Health in sickness, Their Life in Death: He would be their God, their All, still. How eminent this F [...]derall enjoyment! God is the Supreme Mercy to be enjoyed: And Perpetuity is the best term for enjoying.
[Page 421] Object. But how can we conceive the Lord to be the God of Abraham and his Seed for ever by an Everlasting Covenant, seeing Abrahams Jewish Seed are and have been long cast off by God: and many Gentilish Churches of his Christian Seed are utterly fallen away?
Answ. 1. We must distinguish of Abrahams Seed, whether Iewish or Christian. And it is (1) His Rom. 4. 11, 12, 16. Gal. 3 7. 29. Faithfull and True believing Seed, viz. All true Believers, the true heirs of Abrahams Faith indeed. (2) His meer professed Ioh. 8. 33, 37, 39, 40. Rom. 9. 7, 8. Seed. viz. All those that (wanting true Faith, yet) visibly profess before men to be of the Faith of Abraham. 2. We must distinguish of Everlasting. It denotes; (1) Properly, that which shall still continue without determination; (2) Improperly, that which shall continue for a long time, shall be long-lasting, but shall at last expire and determine: As was Book III. Chap. I. Aphorism 2. Quest. 3. formerly cleared by the Scripture-use of this word. 3. We must also distinguish of the Lords being A God in Covenant to Abrahams Seed. Now he is their God in Covenant, (1) According to the meer visible Relation, and Outward Priviledges of the Covenant onely. So he is the God of all Abrahams meer visible Seed, that profess the Faith of Abraham, though they have not the Faith they do profess. Their visible profession enstates them in the Covenants visible Priviledges, and in visible foederall Relation to God. Thus the Lord is called, Exod. 24. 3, 7, 8, 10. and C [...]. 20. 2. The God of Israel, even of the whole body of the people of Israel brought out of Egypt: though great multitudes among them were not true Believers, not true heirs of Abrahams Faith, but 1 Cor. 10. 1, 2, 3, 4, 5. perished in the wilderness, yea, dyed probably for ever. (2) According to the invisible effectuall and saving Grace, Relations and Priviledges, as well as the outward Relation and advantages of the Covenant. And thus he is the God of Abrahams true sincere and reall Seed, the true heirs of his Faith: and of them onely. He is onely their God savingly, so as to Rom. 8. 30. call them effectually, Adopt and justifie them freely, sanctifie them thoroughly, and glorifie them with himself eternally. 4. These things distinguished and premised, we may thus Resolve. (1) God is the Covenant-God of Abrahams true believing Seed, savingly and everlastingly. And of such Seed no one individuall Person ever was, is, or ever shall be rejected or cast off by God. He will be their Covenant-God for ever, in a most proper sense: And though the visible body of the Iewish people be for a time rejected, Rom. 11. 25. to 30. till the fulness of the Gentiles be come in; and though sundry Churches of the Gentiles have failed: yet not one of Iews or Gentiles, pertaining to Gods Rom. 11. 7. Iohn 10. 28, 29. Election, hath thereby failed or been rejected. (2) God is the Covenant-God of Abrahams meer professed Seed, in vouchsafing them a visible Relation to himself, and outward foederall priviledges from himself, for ever, in an improper sense: that is, For a long time. viz. Till their Death, or, till the Determination of the Old Testament-Dispensation, when the Iewish Church was dissolved; or, Rom. 11. 20. till they break themselves off from God and his Covenant by Apostacy and unbelief.
[Page 422] Thus we see what the Lord intended, in establishing his Covenant with Abraham and his Seed, for an everlasting Covenant? to be for a God to him, and to his Seed after him. In the last place consider,
3. What Inferences may hence result. Did the Lord establish an everlasting Covenant with Abraham and his Seed, to be a God unto them in their generations? Then,
1. Gods Covenant Bounty to Abraham and to his Seed was most admirable. For, as if it had been a small Matter to Promise Divine Benediction, A numerous and victorious Seed, A renowned Name, The Inheritance of Canaan. The closing up of Abrahams dayes in a good old age in peace, and that God himself would be his shield, and exceeding great Reward: Over and beyond all these the Lord assures them, That he will be their GOD. The bounteous Lord went on in increasing and hightening his Promises, till he came to the very height of all Promisable Mercies, That himself should be A God for ever to Abraham, and to his Seed: And beyond himself what could God Covenant or Promise more? Consider well, What is Covenanted; To whom; And how it is Covenanted: And then admire the Covenant-bounty of the Lord. 1. What is Covenanted? That the Lord will be their God. If Heaven and Earth and all the created treasures and fulness of the world had been promised: All this had been as nothing to this that is promised. For what are the creatures to the Creator; the finite world, to the infinite God? Here's his Covenant-bounty to Abraham and his Seed: God gives himself to them, beyond whom nothing can be given. He thinks not his Creatures enough for his Covenant-people; beyond them there is some further happiness to be desired: therefore he bestows himself upon them, that they may have enough; for beyond him nothing can be desired. He will be theirs. What? Their Protection, Their Portion, Their Honour, Their Delight, Their Liberty, Their Life, Their Friend, Their King, Their Father, Their Husband? &c. Yes, God will be all these to them: and farre more then all these, He will be their God. What is this, He will be their God? It cannot be expressed, It cannot be conceived: Oh, let it be be admired. 2. To whom is this Promised and Covenanted? To Abraham and his Seed after him in their generations. What, to Abraham and his heirs? Then, God himself will be their Inheritance. Then, The Lord provides well, not onely for Abraham himself, but for his children: yea, as well for his Seed as for himself; The Lord will be a Covenant-God to his Seed, as well as to him. Abraham should dye, and leave his Seed to the wide world: but the Lord, Psal. 90. 2. Iam. 1. 17. who cannot dye, or change, will be better to his Seed then an Abraham could be. He will be their God. Who are these Seed? Rom. 9. 7, 8. In Isaac shall thy Seed be called; that is, the children of the flesh, these are not the children of God: but the children of Promise are counted for the Seed. Who are these children of Promise? All the Faithfull, both of Iews and Gentiles. Gal. 4. 28. Now we (Gentiles) brethren, as Isaac was, are the children of Promise. For, Gal. 3. 7, 29. they that are of Faith, they that [Page 423] are Christs, are Abraham's children, and heirs according to the promise. All the believing Jews, all the believing Gentiles, a [...]l the believing English men and women, &c are the parties to whom the Lord promiseth to be their God, & the God of their seed. How extensive and diffusive is this Covenant-mercy! It spreads over the whole world. 3. How is this Covenanted? By an Established Covenant, by an everlasting Covenant; yea, by Gods own established and everlasting Covenant: A most firm, durable, and Divine Covenant. Who can duly ponder upon these things, without admiration and astonishment at Gods Covenant Bounty? Was ever bounty like this bounty: or Mercy like this Mercy? O every faithful Soul! Will the Lord thus be thy God by his own established and everlasting Covenant? Hide this Promise of Promises in thine heart; Bind it as a Crown and Diadem upon thine Head; Let it be ever with thee. This Royall Promise, This Promise paramount, (I will be to thee a God) is in my Heart to live and dye with. I had rather lose the Sun out of the sky, then this Promise out of my Soul.
2. Abraham and his Seed are by Gods Covenant priviledged above all people in the world. Why? Because the Lord is their God by Covenant, and theirs onely. None in all the world, besides Abraham and his Seed, can truly say, The Lord is our Covenant-God. What ever Blessings, Mercies, Benefits, Priviledges, Enjoyments they have; yet they want this Mercy of Mercies, 1 Pet 2. 10. without which all other are as no Mercies at all. Give me this one: Let the world take all the rest. What can they say of their enjoyments, but Abraham and every one of his Seed can say much more of theirs? Can they boast, We have Princely dignities; we have daily delights; we have sumptuous Palaces; we have Thrones, Crowns, and Scepters; we have Kingdoms, Empires, and no end of our wealth? Abraham and his Seed can say incomparably more; WE HAVE THE LORD TO BE OUR COVENANT-GOD FOR EVER. viz. All that he is; All that he hath; All that he can do, or is wont to do for his people, As God; All this is ours. God the Father is our 2 Cor. 1. 3. Father of mercies, and our God of all Consolation, &c. God the Son is Iob 19 25. [...] Tim. 2. 5. Heb. 10. 23. Act. 3. 22. Revel. 15. 3. [...]. 1. 4. Rom. 8. 29. Eph. 5. 25. to 33. & 5. 23. Our Redeemer, Out Mediatour, Priest, Prophet, and King; Our Saviour, Our Elder brother, Our Husband, Our Head. He is our 1 Joh. 2. 2. Rom. 5. 25. Eph. 2. 14. Isa. 9. 6. 1 Cor. 1. 30. Joh. 11. 25. Col. 3. 4, 11. Propitiatory or Mercy-seat, our Peace, our Prince of peace, our wisdom, righteousness, redemption and Sanctification, Our life and Resurrection; yea, our All in All. His righteousness, obedience, Graces, Spirit, Merit, purchases, priviledges, victories, unsearchable riches; yea, and all his mediatory fulness, &c. are all ours. God the Holy-Ghost is 1 Ioh. 2. 27. 1 Pet. 1. 2. Ioh. 14. 16, 17. Rom. 8. 15, 26, 16. Eph 1. 13, 14. Rom. 8. 26. 27. our Guide into all truth, our Sanctifier, our Comforter abiding in us, our Spirit of Adoption and Supplication, our witness that we are the Sons of God, Our Seal and earnest of our everlasting inheritance; yea, our Helper and relief against all our infirmities. All this is ours; yea, and whatsoever can be conducible to our Good, [Page 424] is ours also: because the Lord is our Covenant-God. Abbot in his Geography. Grimston also. When the Emperour, Charls V. in his challenge to Francis the first, King of France, commanded his Herald to proclaim him with all his Titles of Honor, viz. Emperour of Germany, King of Castile, Arragon, Naples, Sicilie, &c. Francis appointed his Herald to style him as often King of France, as Charls had Titles by all his Countries and Dominions; Intimating, that one France was better then all the others Territories. In like sort, against all the brags of Psa. 17. 14. & 49. 6. the men of this world, who have their portion in this present life, who boast of their Honors, Riches, Pleasures, Houses, Mannors, Lordships, Kingdoms, Empires, Friends, Children, and of all their other Sublunary Glory; Abraham and his true Seed, all believers, may triumph and glory in this one matchless felicity, That THE LORD IS THEIR GOD BY AN EVERLASTING COVENANT. This one is the Psal. 144. 14. 15. & 33. 12. only supreme happiness of a People or Nation, incomparably surpassing all the worth of the whole world; yea, of ten thousand worlds, if there were so many.
Therefore, O ye Seed of Abraham! Mark well what the Lord hath done for you, in becoming your Covenant-God. He hath exalted your Head on high, and hath raised up your Mountain far above the top of all the Mountains of the men of this world. Over-value not their imaginary glory; neither under-value your own reall felicity. Envy not at their condition, nor murmur at your own: yours is far above their reach, theirs is far below your envy. Disdain the Husks of the world: Abhor the filthy sink and puddle of all sin: For the Lord is your Covenant-God.
3. Abraham and his true Seed are Gods Covenant-people. God hath as true an interest in them, as they in him. As he is their God, so they are his people. This Levit. 26. 11, 12. Jer. 24. 7. & 31. 33. E [...]ek 11. 19, 20. & 36. 26, 27, 28. Jer. 32. 38, 39. Heb. 8 8 9, 10▪ 2 Cor. 6. 16, 17. Rev. 21 3. the Scripture frequently testifies. This, the Nature of the Covenant requires, which hath in it a mutual obligation of the Covenanters one to another. A Promise may be so propounded, as to oblige only the Promiser: but a Covenant being a mutual agreement betwixt divers parties, binds all those parties mutually one to another. As therefore in this Covenant God promiseth▪ expresly to be A God to Abraham and his Seed: So Abraham and his Seed restipulate implicitly to be the people of this God. This the Rule of Relation requires. Relata mutuo se pan [...]nt & t [...]llunt. Relatives Come, and go together; Rise, and fall together. A man begins to be a Father, as soon as he hath a childe: He ceaseth to be a Father when he hath no childe left him. A Covenant-God, and a Covenant-people are Relatives. As soon as the Lord becomes a Covenant-God to Abraham and his seed, so soon they become his Covenant-people. Yea, and so long as He continnes theirs, they also shall continue his. Behold here, 1. What a Dignity▪ 2. what an Advantage; 3. what a Duty, is hereby devolved upon Abraham and his Seed.
[Page 425](1) What a Dignity, that they should be called the people of God, Gods peculiar Covenant-people above all other people in the earth! Eph. 2. 1, 3. By nature they were dead in sins and trespasses, and children of wrath even as others; 1 Pet. 2. 9, 10. had not obtained mercy, were not a people. But God hath taken them into Covenant with himself, whilest others remain strangers to the Covenant; hath distinguished them from all others, As sheep from goats; As the people of God, from those that are not a people; As those that have obtained mercy, from those that have not obtained mercy. Herein he hath highly honoured and exalted them, hath crowned them with glory and dignity, hath dignified them above carnal Princes and Potentates; hath set them on his right-hand of grace, and will set them on his right-hand of glory. Thus shall it be done to Abraham and his Seed, whom the King of Heaven delighteth to Honour. O debase not your selves by any course or carriage unworthy of God, or of his Covenant, seeing God hath honoured you with himself, and with his Covenant.
(2) What an Advantage, that they should be Gods Covenant-people! Their benefit in this regard is much every way. 1. Hereby the reproach and Eph. 2. 18, 19. misery of their natural Covenantless, Christless, Hopeless and Godless state is rolled away from them. 2. Hereby they are brought Eph. 2. 13. nigh unto God, into a Covenant-Relation, Union, and Communion with God: which is no less then a sweet Heaven on Earth. 3. Hereby Their Temporal, Spiritual, and Eternal welfare is richly provided for. God is theirs; therefore much more Temporals, Spirituals, and Eternals are theirs. 4. Hereby they are impregnably secured against Apostasie and backsliding, either through outward temptations or inward infirmities. They are now not so much under their own, as under Gods peculiar care & custody: and 1 Pet. 1▪ 4, 5. are kept-as in-garrison by the power of God through faith unto Salvation. As Ier. 32. 38, 39, 40. God is their Covenant-God for ever, so they are his Covenant-people for ever, therefore they can never fall away. 5. Hereby God is theirs, with All that is, with All that he hath, and with all that he is wont to do as God for his people; All this is theirs: and then what is not theirs? 6. Hereby, the Covenant is their Grand Charter, and Fundamental Evidence, for all this Happy inheritance: and so long as Gods everlasting Covenant stands good, their Covenant-enjoyments shall stand good also.
(3) What a Duty is hence incumbent upon Gods Covenant-people, to demean themselves towards God as his Covenant-people! No wonder that strangers to Gods Covenant walk as Covenantless: but they that are Gods people by Covenant, should walk as Covenanters with God. Yea their Dignity and Advantage by being Gods people, obligeth them to the respective duty of Gods people. Every Benefit from God, imposeth on us an Office to God: Every Dignity, a Duty. Greatest Remunerations, bind in greatest obligations.
[Page 426]What is the Duty of Gods people, as his people? 1. To disclaim and deny Sin, The world, and Satan. They are not now Satan's, the World's, or Sin's, as once they were; but Gods people. They have accepted God as theirs: and given up themselves to God, as his; therefore they must now no longer be for Sin; the World or Satan: but for God. 2 Cor 6. 16, 17. and 7. 1. 1 Joh. 3. 1, 2, 3. [...] it. 2. 10, 11. I will be their God, and they shall be my people: wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, &c.— Rev. 18. 4. Come out of her my people, and partake not of her sins.— 2. To know God more clearly and experimentally, then they can that are not his people. God hath promised, that his own Covenant-people Jer. 31. 33, 34. Heb. 8. 10, 11. shall have an eminent knowledge of himself, from the greatest to the least of them. They should accordingly strive [...]oh. 17. 3. to know him, whom to know is life eternall. 3. To endear their hearts and affections to their God, as his people most sincerely, intensively, and fervently. Deut. 6. 4, 5. Mat. 22. 37. Mark 12. 30. Luk. [...]. 27. Hear O Israel, The LORD our God is one LORD. And thou shalt love the LORD thy God with all thine heart, and with all thy Soul, and with all thy might. Thou art his, and he is thine: therefore love him with all that is within thee. 4. To fear him, serve him, cleave to him, walk after him, yea to observe and do all his Commandments uprightly and Evangelically. Deut. 6. 13. & 10. 20. Thou shalt fear the LORD thy God and serve him, and shalt swear by his name. To him shalt thou cleave. Deut. 13. 4. Ye shall walk after the LORD your God, and fear him, and keep his Commandments, and obey his voyce.— And this is the Preface to the X. Commandments, Exod. 2 [...]. 2. to 18. Deut. 5. 6. to 22. Lev. 26. 1, 2, 3. I am the LORD thy God, which brought thee out of the Land of Egypt, out of the House of bondage: this Preface the Lord purposely prefixed, as a bundle of strong Motives, to the observing of all his Commands. 5. To walk Deut. 13. 4. with God in holy Communion. They have federal union to God, and should walk in federal Communion with God. Amos 3. 3. Can two walk together unless they be agreed? But God and they are agreed in Covenant, therefore they may walk together. 6. To take Gods part against all opposers. The League and Covenant betwixt God and them is both Defensive and Offensive on both sides. God takes his peoples part, suffers none to do them wrong. His people should take Gods part, and suffer none to do him wrong, by blaspheming his Name, reproaching his Truth, ways and Ordinances, &c. 7. Finally, To advance and exalt his glory to the uttermost they can possible. They are 1 Pet 2. 9▪ 10. a chosen generation, a royal priesthood, an holy Nation, a peculiar people; To what end? that they should shew forth the vertues of him who hath called them out of darkness into his marvellous light: which in time past were not a people, but are now the people of God. Therefore seeing they are become Gods people, they should shew forth the vertues of him that hath called them, (viz.) Ioan. Calv. Com. in 1 Pet. 2. 9, 10. His wisdom, goodness, Freegrace, Mercy, Loving-kindness, Power, &c. in making them his people. 1 Co [...]. 6. 19, 20.—Ye are not your own: For ye are bought with a [Page 427] Price. Therefore glorifie God, in your body, and in your spirit, which are God's.
4. Abraham and his Seed can want neither Promises nor Mercies: seeing the LORD promiseth to be their God by an Everlasting Covenant. For, 1. This Promise and Mercy are the Greatest of all Promises and Mercies. God himself Mat. 19. 17. Psal. 144. 15. 1 Pet. 2. 9, 10. is the Sole supreme Good, the chief happiness, The Mercy of Mercies, The blessing of blessings, The onely infinite, eternal and incomparable Excellency, utterly surpassing all other enjoyments in the world; which are in comparison of him, not so much as the least spark to the Sun, or the least drop to the Ocean, or as the small dust of the ballance to the whole globe of the Earth. Proportionably, God being the greatest Object and blessing promiseable, The Promise of God himself must needs be the Greatest Promise, the Paramount Promise, The Promise of Promises. And therefore if God withhold not his own blessed self from Abraham and his Seed, but promise to be their God by an Everlasting Covenant: How shall he not also with himself, the greatest Mercy, freely give all lesser Mercies, temporal, spiritual and Eternal; and with the Promise of himself, give freely all lesser promises? Will he do the greatest, and will he not do the less? 2. This Promise is a radical Promise, and this Mercy a fundamental Mercy. God is 2 Cor. 1. 3. the Father of Mercies, Jam. 1. 17. the Author of every good and perfect gift. Act. 17. 25, 28. Psa. 84. 11. From him we have life, breath, being, wel-being, Grace, Glory, and all things. Ro. 11. 36. Of him, and through him, and to him, are all things: to whom be glory for ever, Amen. Therefore if God, the Spring-head of all Mercies, become theirs: shall not all inferiour streams of mercies, thence flowing, be theirs also? The Promise of God is a radical promise. All other Promises are but as stems and buds out of this Root, are but as so many branches out of this stock. Hence they all originally rise and spring. Therefore they that have this Promise, have all other Promises with it. 3. This Mercy is a most Comprehensive Mercy, this Promise A complexive promise. In God all vertues, all perfections, all good, all desirables, &c. do eminently meet, and are con-centered. He See these evidenced by Scripture-Testimonies, in my Communicant instructed. pag. 31, to 42. London, 1653. is Simpleness, All-sufficiency, Immutability, Infiniteness; He is Life, Light, Truth, Goodness, Graciousness, Love, Mercy, Long-suffering, Iustice, Holiness, Omnipotency, Perfection, Excellency, Blessedness, Gloriousness. He is Riches, Honour, Delight, Peace, Health, Salvation, All. In the Promise of God, the Promise of all good is vertually comprised. Therefore, what mercies can they want, that want not God? They have all things that have him that hath all things. And what Promises can they want, that want not this grand Promise of God himself? Oh how rich and happy herein are all Gods Covenant-people?
5. They that neglect or despise Gods Covenant with Abraham and his Seed, therein they neglect and despise both God, and Iesus Christ, and all Happiness. They neglect & despise God; [Page 428] for he is the chief Covenant-blessing promised. 2. They neglect and despise Iesus Christ; for he is the foundation on whom the Covenant is established, and the Mediatory-Mean in whom the Lord becomes our Covenant-God. 3. They neglect and despise all happiness; For God is the Author, Jesus Christ the Purchaser and Conveyer of all Happiness to Sinners; and the Covenant is the Grand Charter or Deed of Conveyance, whereby all happiness and Salvation is tendered and secured to them.
Now these and such like neglect or despise Gods Covenant with Abraham and with his Seed, viz.
(1) Those who content themselves with their Carnall Condition, which is Epb. 2. 12. a Covenantless, Christless, and Godless state. Who think themselves naturally happy enough, in state good enough, &c. not seeking after any true supernatural happiness, by effectual calling, conversion, regeneration, &c. These are not as yet sensible of their natural misery: therefore they must needs neglect their supernatural remedy. They see not themselves lost and undone in the first Adam, by breach of the Covenant of Works: and how should they seek for relief in the last Adam, by believing the Covenant of Faith? These neglect and despise the Covenant with Abraham and his Seed, as needless, useless, no way concerning them, no way advantaging them.
(2) Those who neglect and despise a true inward saving Covenant-state oft tendered to them. They have an outward and in-effectual Covenant-state, by their own visible profession, or by descending of visible Professors of Faith in Christ, and herein they rest: but they labour not after an inward effectual Covenant-state by true Faith in Christ indeed. They endeavour not to become the faithful Seed of Abraham indeed. And therefore they neglect and despise the very marrow of the Covenant.
(3) Those who neglect and despise actual part and interest in Iesus Christ, the foundation and Mediatour of the Covenant. They Ioh. 1. 11. receive him not; they Ioh. 5. 40. will not come unto him, or believe in him; they are well enough without him; they have other ways to heaven besides him. God is merciful, they have lov'd and serv'd him ever since they were born, they have as good hearts to God, and hope to come as soon to heaven as the best, &c. These despise Christ, and the mysterie of salvation by him.
(4) Those who despise the preaching of the Gospel, and dispensation of the Sacraments. Some in a spiritual phrensie think themselves elevated to such an high pinacle of perfection, that they are above Preaching, Sacraments, and all Ordinances; and therefore despise them as things too low and contemptible for them to stoop unto. Others from principles of profaness, Security and ignorance, look upon Word and Sacraments as slight and trivial things, of no great consequence, &c. and therefore are not diligent to attend upon [Page 429] them, but can dispense with them upon every vain and trifling occasion. Such, despising the Word and Sacraments, whereby Gods Covenant is published, applyed, and confirmed, despise the Covenant it self.
(5) Finally, Those that despise, hate, oppose or persecute such as are Christs, and in true Covenant-state in him indeed. As Gen. 21. 9. w [...]th Gal. 4. 29. Ishmael dealt with Isaac, Gen. 4. 5, 8. with 1 Ioh. 3. 12. Cain with Abel, &c. Such not onely despise Gods Covenant, but are enemies against his Covenant in an high degree.
6. They that are Abraham's true Covenant-Seed, have the Lord to be their Covenant-God: And on the other hand, they that have the Lord to be their Covenant-God, are Abraham's true Covenant-Seed. It will notably serve for our Examination and Tryal both wayes. And these are two priviledges well worth our knowing, and most diligent search into. They will mutually and convertibly clear one another.
First, Are we Abraham's true Covenant-Seed? Then the Lord is our Covenant-God. For, Gen. 17. 7. he hath stablished his Covenant with Abraham and his Seed for an Everlasting Covenant, to be a God to them in their Generations. But, How may we know that we are Abraham's true Covenant-Seed. By these characters, viz.
(1) By our being Christs. Gal. 3. 29. And if ye be Christs, then are ye Abrahams Seed.
(2) By our Rom. 4. 11, 12. walking in the steps of Abrahams faith.
(3) By our Ioh. 8. 39, 40. doing the works of Abraham. If ye were Abrahams children, ye would do the works of Abraham. These 3 Characters I have In this III. Cha. Aphor. III. Coroll. 3. formerly opened at large, with many subordinate notes and discoveries. There See. Thus we may discover whether we be Abraham's Covenant-Seed. And if we can finde our selves such indeed, then the Lord is our Covenant-God, as he was Abraham's God.
Secondly, Is the Lord our Covenant-God? Then we are Abraham's Seed, and instated in all Covenant-priviledges as well as Abraham. But, How may we know, that the Lord is our God in Covenant? This may be discovered many ways, but especially these three ways. 1. By his federal Impressions and operations upon us. 2. By our Covenant-Relation unto him. 3. By our suitable deportment and carriage towards him as our God in Covenant. But these shall be more fully opened in the IV. Book.
7. Who would not strive to be Abraham's true Covenant-Seed, that they may enioy the Lord as their Covenant-God?
To have the Lord as our God in Covenant, and that an Established and Everlasting Covenant, is the Crown of all enjoyments, the Summe and Compendium of all Happinesse. To have all in Earth, All in heaven, All in the whole world (if it were possible) without God, is in [Page 430] effect to have nothing at all. Without God, as ours in Covenant; What is the world, but a deformed Chaos? What the Earth, but a woful wilderness? Yea Mansions are nothing, [...] any Mansions are little, yea many Mansions in Christs Fathers House are created chips of happiness, and of blood and kin to Nothing, if they be Created. Ah! we want himself; and I should refuse Heaven, if Christ were not there.—Heaven without Christ, should look like the doleful land of Death.—Mansions are but as places of Bryars and thorns without Christ; therefore I would have Heaven for Christ, and not Christ for Heaven. Mr. Sam. Rutherford, Christ Dying. To the Reader, n. 9. what would Heaven it self be, but a very Hell? I would refuse Heaven, if God were not there, if Christ were not there. Contrariwise, were it possible for Abraham's true faithful Seed to enjoy the Lord as their God face to face in Hell it self, the place of the Damned, this enjoyment would transform Torments into Triumphs, Sorrows into joys, Darkness into light, and Hell into Heaven. Thus to have the Lord as our God, is to have all that is to be had and enjoyed. This is Riches; This is Honour; This is Pleasure; This is Grace; This is Glory; This is Life; This is Eternity; This is Paradise; This is Heaven; This is a whole world of Happiness; This is All!
Now, who shall have the Lord as their Covenant-God? Only Abraham and his true Covenant-Seed of believing Iews and Gentiles. All these, and these alone, are admitted to enjoy the Lord as their God in Covenant: To have a Covenant-claim to him, to have a Covenant-interest and happiness in him. Ever since God established his Covenant with Abraham and his Seed, All others in the world are utterly excluded as Eph. 2. 12, 19. forainers and strangers, both from the Covenant, and from God himself, and from all true Happiness consequently. They have no happiness theirs, that have not God theirs in Covenant: Since Abraham, None can have God thus theirs, but Abraham's true Covenant-Seed. Oh then, who would not strive to be Abraham's true Covenant-Seed, that Abraham's God may be their Covenant-God?
But how shall we strive to become Abraham's true Covenant-Seed indeed: and thereby to enjoy Abraham's God to be our God in Covenant? Answ. Strive and endeavour to the uttermost; 1. To become Christs. 2. To believe with Abraham. 3. To do the works of Abraham. This is the only sure and Compendious way to become Abraham's Seed indeed; and to approve our selves to be such.
First, Strive and endeavour to the uttermost of all possibility to become Christs. Christ is Abraham's Gal. 3. 16, 19. primary and most eminent Seed: All they, and they only, that are united and implanted into Christ, become Abraham's Secondary and subordinate Seed. Christ is the Receptacle, the Seed-Recipient or Receiving, that takes in all that come to him to be Abraham's Seed: All that come to Christ are the Seed-Received. And Gal. 3. 29. if ye be Christs, then are ye Abrahams Seed, and heirs according to the Promise. Incitements or Motives unto this Striving to be Christs: As also what Progress a Carnal man may make towards Christ, but ordinarily neglecteth: Together with Signs of being Christs; shall hereafter be more particularly explained in the IV. Book. There see.
Secondly, Strive and endeavour to the uttermost to believe with Abraham. For▪ they that Rom. 4. 11, 12, 16. walk in the steps of his faith, are his true Seed. Gal 3. 7. They which are of Faith, the same are the children [Page 431] of Abraham. Imitate his Faith: tread in his believing steps, viz.
(1) Believe on him Rom. 4. 24, 17. that raised up Iesus from the dead: As Abraham believed that God would raise him up Seed (which Seed was principally Gal. 3. 16. Joh. 8. 56. with Gen 17. 16, 17. Christ) from his dead body, and Sarah's dead womb.
(2) Bottom thy Faith upon Gods Rom. 4. 18. word of Promise, as Abraham did: not upon any false or unsound foundations.
(3) Believe Gods Promises even Rom. 4. 18. against hope in hope.
(4) In believing Gods Promises Rom. 4. 19. neglect and overlook all impediments and obstructions to the performance of the Promises.
(5) Doubt not, Rom. 4. 20. stagger not at Gods Promise through unbelief. Call not in question the Truth, Faithfulness and sureness thereof.
(6) Be Rom. 4 20▪ strengthened in Faith, and give glory to God by believing. Give him the glory of his free grace, Truth and Power, both in making, and making good all his promises.
(7) Finally, Be Rom. 4. 21. fully perswaded, that whatsoever God hath promised, he is fully able and al-sufficient to perform to the uttermost, against all seeming improbabilities, and impossibilities.
These were the chief steps of Abraham s Faith, as hath Book III. Cha. III Aphor. 2. Corol. 3. formerly been more fully evidenced. In these steps of his Faith sincerely follow him, as spiritual children their spiritual father. You have all the Causes, Motives, and Encouragements to believing that Abraham himself had, viz. 1. The same Author of faith, Gods Spirit; 2. The same object of faith, the most faithful and alpowerful God, and his infallible Word; 3. The same subject matter of faith, Jesus Christ, the kernel of the Promises, and life by him; 4. The same Nature of Faith in Christ Jesus; 5. The same fruit of faith, Justification in the sight of God: Why therefore should you not believe, as Abraham believed? Yea, in some sort you have greater encouragements to believe, then Abraham himself had. For, 1. The Spirit, the Author of faith, is now under the New Testament, more plentifully poured forth upon the Saints, then heretofore upon the faithful under the Old Testament. 2. The Object of Faith, God, is now more fully made known in all his properties and perfections; and his Word and Promises, then only in part revealed and written, are now compleatly revealed, and for their more unquestionable certainty, fully committed to writing. 3. The Subject-matter of faith then was Jesus Christ, that was to come afterwards in fulness of time: now, is Jesus Christ that is come already, &c. Therefore if we believe not with Abraham, who have more encouragements of believing then Abraham himself, how intolerable and inexcusable will our unbelief appear?
Thirdly, Strive and endeavour to the uttermost, To do Abraham's works fully and sincerely. Then ye shall evidence your selves indeed to be Abraham's true children. Ioh. 8. 39, 40. If ye were Abraham's [Page 432] children, (said Christ to the Iews) ye would do the works of Abraham. But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham. Good children tread in the good steps of their Fathers. Abraham hath broke the Ice, hath led the way, hath shewed himself an excellent pattern, not only of Faith, but also of Good-works. Follow this pattern of wel-doing. It's far easier to follow a Pattern set; then to set a pattern to be followed. Herein especially imitate his works, which have Book III. Cha. III. Aphor. 2. Coroll. 3. heretofore been more fully described. viz.
(1) Yield ready obedience to Gods call, notwithstanding all impediments or objections to the contrary. Thus did Gen. 12. 1, 2, 3▪ 4. Heb. 11. 8. Abraham. God cals thee, To repentance from dead works, To Self-Denial in all things inconsistent with Christ, To Faith in Jesus Christ for salvation, To Newness of Heart and life, &c. Thou stoppest thine ear against Gods call, as the deaf Adder; Thou contentest thy self in thy carnal unregenerate state; Thou hardnest thine heart in impenitency and unbelief; thou wilt not come unto Christ that thou mayst have life; Thou wilt do whatsoever is right in thine own eyes, and run on still to all excess of riot, &c. This did not Abraham.
(2) Submit to all the Ordinances of God, and comply with them, against all exceptions and carnall reasonings that may be raised against them. As, to his Word preached, Sacraments, Prayer, Praises, Sabbaths, &c. If God ordain: do thou observe. Whatsoever he institutes and appoints, (which is still in infinite wisdom, and faithfulness): do thou acknowledge, and obey; that will be thy wisdom. Thus did Gen. 17. 9. to 15. 23. to the e [...]d. & 21. 4. Abraham. If thou despisest, neglectest, disgracest, opposest, disputest against Gods Ordinances; Thou art above them, they are matters too low and mean for thee▪ thou castest them, or any of them behind thy back, &c. How art thou a child of Abraham? This did not Abraham.
(3) Rejoyce to see Christs day. Let thine heart be gladsomly affected with these Gospel-times under the New Testament. Triumph spiritually, That Jesus Christ is come already, and hath finished the work of our Redemption; and is now sate down on the right hand of God, expecting till his foes become his footstool. That his Scriptures are compleated, That his Spirit is in ordinary more fully poured forth; That his face is more clearly and gloriously manifested, without obscure Mosaical veils and types; That the abundance of the Gentiles have come in unto him; That in every place, without distinction, he is now to be worshipped in Spirit and Truth; That Jesus Christ reigns in his Church; and over all things for his Church; and That he is hastening and preparing all things for his second coming. Thus Ioh. 8. 56. Abraham rejoyced to see Christs day; though afar off, and at a great distance; yea, though it was but as it were the break or crack of day, the first peering of the morning of Christs day: shouldst not thou much more rejoyce [Page 433] now at the bright Noontide of Christs perfect day? And dost thou murmur and repine at Christs day? Dost thou profess Judaism, Turcism, Papism, or Paganism, before Christianism? Dost thou rage, meditate and machinate vain things against the Lord, and against his Christ? Dost thou oppose and undermine his Kingdom, Gospel, and Church? &c. And art thou a child of Abraham? This did not Abraham.
(4) Love 1 Pet. 1. 22. 1 Joh 3. 18. & 5. 1. the brethren (the true children of God) really and fervently. Love them for their brotherhood, for the Grace and image of God in them, for God and Jesus Christ shining in them; Love Phllem. 5. All the Brethren, all the Saints, all the children of God, one as well as another: poor as well as rich, ignoble as well as noble, &c. True love to grace, as it is Grace, will be to all Grace where-ever it is. Love them most wherein most grace and godliness appears. And as Grace abounds in any more and more, so let love abound and increase towards them proportionably. 1 Joh 3. 18. Love not in word and tongue, but in deed and truth. 1 Pet. 1. 22. Love purely and fervently. So love the brethren, as to do much for them; 1 Joh. 3. 16. yea, (if need require) to hazard and endure much for them. Thus did Gen. 14. 8. to 17. Abraham for Lot his righteous brother. But if thou lovest the brethren, Gods children, 1. Hypocritically, only in word and tongue; or, 2. Carnally, not for Grace and piety, but for other carnal respects, as sweetness of Nature, pleasantness of Society, &c. or, 3. Partially, thou lovest the Jam. 2. 1, 2, 3, 4. 5. rich, great, and honorable Saints, not the poor, low and despised; or 4. Self-seekingly, Only for thine own sordid ends and advantages, to make a gain of them. Or 5. If in stead of loving them, thou hatest them, revilest them, and otherwise persecutest them for their piety and righteousness sake; thou art a Gen. 21. 9. Gal. 4. 29. scoffing Ishmaelite, and a Gen. 4. 1. &c. 1 Joh. 3. 12. cruel Cainite, not a true child of Abraham. This did not Abraham.
(5) Train up and govern thy family religiously in the way of the Lord. Walk with thy yoke-fellow 1 Pet. 3. 7. as joynt-heirs▪ of the Grace of life; Eph. 6 4. bring up thy children in the Nurture and admonition of the Lord, 1 Tim. 3. 4. having them in subjection with all gravity; Teach thy servants Col. 3. 22, 23, 24. & 4. 1. to serve the Lord Christ, and give unto them what is just; Let thy family be a little 1 Cor. 16. 19. Col. 4. 15. Phllem. v. 2. Church, and let Family-worship in all the parts and acts of it be conscientiously maintained. This was Gen. 18. 19. Abraham's practise and Praise. But if thou hast no due Care of the Souls committed to thy charge; Thou hast no familyworship among thy Houshold, No reading of Scriptures, no Catechizing, no Praying, no religious Conference; No visible memorials of God, Jesus Christ, or Christianity, More then in the families of mere Ier. 10. 25. Psal. 79. 6. Pagans and Infidels; thou art quite degenerate from Abraham. What dost thou more for thine Houshold, then the very bruit beasts for their young, providing only for back, and belly, and this present life? This did not Abraham.
[Page 434](6) Finally, Be obedient to God even in hardest tasks and duties imposed. Herein Numb. 14. 24. & 32. 12. Deut. 1 36. Iosh. 14. 8, 9, 14. follow the Lord fully, and cheerfully. Besides many acts of Abraham's obedience to God, that Gen. 22. 1, &c. Heb. 11. 17. touching his offering up of Isaac is most singularly renowned. Herein his exemplary Self-Denial, his Faith in God, his fear of him, and his love to him, did shine forth even to admiration. But alas, how many even in the visible Church walk contrary to God as children of disobedience, resolved in wickedness? And others how hypocritically, negligently, grudgingly do they obey? As if any careless, sleepy, sluggish performances would serve God. Malachi thus taxeth Israel in his days; Mal. 1. 13, 14. Ye said also, Behold, what aweariness it is, and ye have snuffed at it, saith the LORD of hosts, and ye brought that which was torn, and the lame, and the sick: thus ye brought an offering: should I accept this of your hands, saith the LORD? But cursed be the deceiver, which hath in his flock a male, and voweth and sacrificeth to the Lord a corrupt thing.—Mal. 3. 14. Ye have said, It is vain to serve God: and what profit is it, that we have kept his Ordinances, and that we have walked mournfully before the LORD of hosts? They thought all their obedience too much, every thing too good for God. This did not Abraham.
8. How Comfortable this Covenant to all Abraham's true Seed against all possible disconsolations! Evidence it once solidly and clearly by former discoveries, or otherwise, That thou art Abraham's true Covenant-Seed: And then, this grand Covenant-Mercy is thine also. Then, The Lord is thy God; The Lord is thy God in Covenant; The Lord is thy God by a Covenant of his own establishment; The Lord is thy God by an everlasting Covenant. All the former Mercies and Covenant-blessings which the Lord promised to Abraham and his Seed, were comfortable: but this is transcendently comfortable above them all. This is the Mercy of Mercies: and consequently, this is the Comfort of Comforts, to have the Lord to be our God in Covenant for ever. This is the Glory of all Honor. This is the Magazeen of all riches, This is the Quintessence of all sweetness, This is the Jubilee of all joy, This is the Life of all Cordials, This is the Rapture of all delights, This is the very height of all Rewards. All Cordials meet in this Cordial. All enjoyments are con-centred in this enjoyment. Without this Heaven it▪ self could not be Heaven: with this (if it were possible) Hell it self could not be Hell: yea this creates an Heaven on Earth to all Gods true Covenant-people. Psa. 4. 6, 7. Many say, who will shew us good? But they say, Lord, lift thou up the light of thy Countenance upon us. Every of them may burst forth with David, Psal. 73. 25, 26. Whom have I in Heaven, but thee? And there is none on earth that I desire besides thee. My flesh and my heart faileth: but God is the rock of my heart, and my portion for ever. Psal. 87. 7—All my Springs are in thee. All our wel-springs are in the Church, in reference to God and Christ there. All the Springs of our peace, joy, comfort, [Page 435] delight, sweetness, Contentment, happiness, &c. all these springs are in God; He is the fountain of all these springs to us, when once he becomes our God in Covenant.
O ye faithful Seed of Abraham! why walk ye droopingly or disconsolately, having the Lord to be your God in Covenant? What can be the Malady, for which this is not a compleat Re medy? What faintings or perplexities can seise upon your hearts and spirits, which this superlative cordial may not dispel? Were not the Lord your Covenant-God, nothing could truly comfort you▪ But being your Covenant-God▪ what should discomfort you? Psal. 42. 5, 11. & 43. 5. Why are you cast down, and why are your souls disquieted within you? Is it from any of these occasions, viz. 1. Reliques and remains of Corruption; 2. Fears or dangers of Apostacy: 3. Outward, or inward wants: 4. Strong and violent Temptations: 5. Deep and dismaying disertions. 6. Sharp afflictions and Persecutions: or, 7. The very terrors of Death it self? Nay, in all these we are more then Conquerors, having the Lord to be our Covenant-God. To this Covenant, to this Covenant-God, let all Abraham's Seed fly for refuge and refreshment against all such discomforts whatsoever. The comfortableness of having the Lord to be our God in Covenant, See more fully opened and explained in the IV. Book.
Hitherto of the Substance and Matter of Gods Covenant with Abraham and his Seed, viz. The many eminent Mercies promised to them on Gods part. I. What God would do for them. He would 1. Bless them. 2. Multiply them exceedingly. 3. Make his name Great. 4. Make his Seed victorious. 5. Give them Canaan for an Everlasting Inheritance. 6. Close up▪ Abraham's days in a good old age in peace: II. What God would be to Abraham and his Seed. He promised to be, 1. His shield. 2. His exceeding great Reward. 3. A God to him, and to his Seed after him, by an Everlasting Covenant. And beyond these, what could God promise more? Happy Abraham! Happy all the true Seed of Abraham—; to be accepted in such a blessed Covenant with the Lord!
Now in the Next place, the other branch of the Matter of Gods Covenant, viz. Divers notable Duties Required of Abraham and his Seed, and on their part restipulated, come to be Considered. Those, (especially the last of them, The Lords being their God,) have been insisted upon more largely; Partly, because they are most Excellent: Partly, because I propounded to handle them here▪ where they are first mentioned, once for all▪ that hither I may refer, when I meet with any of them in the successive Periods and Discoveries of Gods Covenant. But These shall be handled more compendiously.
SECT. II.
II. THE COVENANT-DUTIES REQUIRED and RESTIPULATED ON THE PART OF ABRAHAM AND HIS SEED, are divers and very considerable. The Lord himself (1) Partly expresseth them to Abraham, when he renewed his Covenant with him most clearly and compleatly: saying, Gen. 17. 1, 2, 3. I am the Almighty God: Walk before me, and be thou Perfect. And I will make my Covenant between me and thee, &c. As if he had said; Abram; I am minded now to renew my Covenant with thee, and therein to Promise and assure both thee and thy Seed of Many Eminent Mercies to be performed to you on my part: But you must know, that Some things also are to be performed towards me, on your part; Walk before me, and be Perfect. These are the Covenant-Duties which I require of you, and which you are to restipulate and perform to me. (2) Partly, the Lord implyes their Duty, viz. That as he would be to them a God; So they should be to him a People.
So that here are chiefly three Covenant-duties required Expresly, and restipulated Implicitly on the part of Abraham and his Seed, viz. 1. To Walk before God. 2. To be Perfect. 3. To be his People. Verba pauca, Sensus multus. Few words: but much Sense. For unto these three Comprehensive duties, all other Covenant-obligations in the part of Abraham and his Seed may easily be referred. We may Comprize them all in this distinct Proposition;
The Covenant-Duties or Matter of the Covenant, required and restipulated on the part of Abraham and his Seed, are▪ To walk before God, Be Perfect, And to be Gods People. Under these, All piety of Person and conversation. All sincerity of, that Piety, is comprehended. By these, Abraham and his Seed should be distinguished from all Godless Heathens without the Church▪ and from all dissembling Hypocrites within the Church. I call them [Covenant-Duties:] because God requires and commands here the performance of them, in reference to his Covenant. I say▪ they are restipulated on the part of Abraham and his Seed:] that is, Abraham restipulated them, though not Explicitly, ver Implicitly; whilest he accepted Gods Covenant, submiting to Gods commands in his conversation. Abraham's Seed also Implicitly restipulated them in Abraham, in whom the Covenant was made with them, whether Iews or Gentiles. As they share with Abraham in the Mercies and Benefits of the Covenant from God. So they are involv'd and obliged with Abraham in the Duties of the Covenant to God. Let us view and consider of them severally.
[Page 437]I. Of Walking before God. Touching which I lay down this Thesis or Doctrinal Position, viz. Gods Covenant with Abraham and his Seed, obliged them to Walk before God. This their first Covenant-duty and Restipulation, required from them by God on their part. Walk before me, said God.
For unfolding hereof, let us enquire, 1. What is meant by Walking before God? 2. Why Abraham and his Seed were thus to walk before God in reference to Gods Covenant with them? 3. Whether Abraham and his Seed did so walk before God? 4. What Inferences may hence flow. 1. What is meant by Walking before God? Heb. [...], Walk-thou-diligently-constantly, (or, make-thy self-walk-diligently) before my face. The word being in Hithpael, which Shindl. Institut. Hebraic. p. 116, 117. Conjugation signifies, The vehemency, Causality, and reciprocation of the action, is here very emphatical: and denotes diligence, assiduity, carefulness in walking before Gods face; that is, in his sight, in his presence, before him: as the manner of the Hebr. phrase is. So that here's, 1. The Action required; Walk, or walk-studiously, walk-constantly, &c. 2. The Specification of the Action; before me.
Walking in Scripture, is used 1. Sometimes Properly, and so it signifies, The moving of the body step by step, in a continued course from place to place. Thus God commanded Abram Gen. 13. 17. to walk though the Land of Canaan in the length thereof, and in the breadth thereof. 2. Sometimes Improperly, and so it's used to signifie (1) life, or living, simply; because Walking is one Eminent action and evidence of life. Abram said, Gen. 15. 2. I walk childless; that is, I live childless. Christ said Luk. 13. 33. I must walk to day, and to morrow, and the day following; that is, I must live to day, and to morrow, &c. (2) A course of life and Conversation in this or that sort ordered. So, To Psal. 1. 1. walk in the Counsel of ungodly; is to live according to that Counsel. Mar. 7. 5 To walk according to the tradition of the Elders, is to live and frame ones Conversation according to their traditions: Gal. 6. 16. To walk according to this Rule, is to live according to Scripture Rule: To Joh. 2. 6. walk as Christ walked, is to live as he lived, imitating his holy course of life, in all things imitable. So here, To walk before God, imports a framing of our course of life with reference and respect unto God and his Presence.
Walking before God, in this last sense, is a phrase used in Scripture, More strictly, and More largely. 1. More strictly and specially, For Ministring before God in some special and peculiar office. Thus God tels Eli; 1 Sam. 2. 35. I will raise me up a faithful Priest,—and I will build him a sure House, and he shall walk before mine Anointed for ever; i. e. he shall Minister in the Priests office before his typical Anointed, and his true Anointed Christ especially. And somewhat to this effect, Iohn Baptist is said to Luk. 1. 17. Go before Christ in the Spirit and power of Elias: i. e. To Minister before Christ as his Harbinger and fore runner, in the preaching of the [Page 438] Gospel. Thus we may in part understand those phrases of Enoch's and Noah's walking with God; (though some thing besides that, is also implyed thereby:) viz. Gen. 5. 24. Enoch walked with God; that is, he ministred to him as a Prophet. Iude Iude v. 14, 15. mentions his Prophesie. And, Gen. 6. 9 Noah walked with God; that is, He ministred to God as a Preacher of Righteousness. But in this More strict sense we are not to take the phrase here. 2. More largely and generally, this phrase of Walking before God, is used for the whole frame and habitual Course of a godly and righteous Conversation, ordered eminently, sincerely, and pleasingly before God. Thus Enoch is said to Gen. 5. 22. with Heb. 11. 5. walk with God: which the Apostle interprets of his Pleasing God, or walking pleasingly before him. And what is done eminently and sincerely in matter of Religion, is said to be done Luk 1. 75 1 Thess 1. 3. & 3. 13. before God, or in his sight. Walking with God, seems for Substance the same with walking before God. A Metaphor from persons or friends well agreed to walk together in a journey. Amos 3. 3. Can two walk together, except they be agreed? And it notes habitual communion with God in all holy Conversation and godliness. There are many phrases both in Old and New Testament somewhat like unto these. As, In the Old Testament, 2 King 23. [...]. Hos. 11. 10. Walking after the LORD. Num. 32. 12, Deut. 1 36. Iohn 14. 14. Wholly following after the LORD. Deut. 10. 12, &c. 1 Kin [...] 14. Walking in all the ways of God, &c. In the New Testament also, 2 Thess 2. 12. Walking worthy of God. Col. 1 10. Walking worthy of the Lord unto all pleasing. Luk. 1. 6. Walking in all the Commandments and ordinances of the Lord, blameless, &c.
Now this phrase, of Walking before God, is here to be taken in the more large and general sense. The habitual Course of a godly and righteous life, is set forth here under the Metaphor of Walking before God, because there is great Analogy, proportion and resemblance betwixt such a Course and bodily Walking. As, 1. Bodily walking presupposeth life natural, and vital abilities for such walking: So a godly and righteous conversation presupposes life supernatural, viz. Eph 4. 1 [...]. The life of God, 2 Cor. 4. [...]0. The life of Christ, Rom. 8. 2. The law of the Spirit of life in Christ, principling and enabling for such a Conversation. 2. Corporall walking imports a way to walk in: So this Spirituall walking hath a spiritual way: viz. The 2 Tim. [...]. 13. Tit. 3. 8. way of faith and obedience. 3. Corporal walking meets with many By paths leading out of the way▪ it not carefully shunned: So the godly and righteous life is exposed to many Byways of Psal 19. 1 [...]. [...]am. 3. 2. Gal▪ [...]. 11, 12, 13, 14. error, both Doctrinal and practical, if not watchfully avoyded. 4. Corporal walking hath not always fair ways and weather, but sometimes is evercised▪ with deep and rugged ways, rainy and foul weather, besides dangers of theeves and robbers: So this Spiritual walk is liable to many rugged and difficult passages, to many tempestuous storms of Joh. 16. last▪ Act. 14. 22. 2 Tim. 3. 12. 2▪ Cor. 1 [...]. 23. to 29. affliction and persecution, besides the dangerous enemies Heb. 12. 1. 1 Pet. 5. 8. Sin▪ the World, and Satan, that way-lay us continually to rob and destroy us. 5. Corporal [Page 439] walking is much encouraged with honest Company: Spiritual walking is much more enlivened and advantaged by the Act 2. 42▪ 46, 47. 1 Thes. 5. 11. Heb. 3. 13. & 10. 24, 25. sweet society of the Saints, exhorting, admonishing, comforting and provoking one another in wel-doing. 6. Bodily walking needs renewed strength by meat, drink, and sleep: So spiritual walking needs renewing of strength and spirits daily from Col. 2. 6, 7. Eph. 3. 16, &c. 1 Pet. 2. 2. Christ and his ordinances, for renewed motions. 7. Corperal walking makes a continual progress in the way: So spiritual walking hath its 1 Pet. 2. 2. 2 Pet. 3. 18. Col 2. 6, 7. Heb 6. 1. growth and progress in all Spirituals. There must be no standing at a stay therein. 8. Finally, Corporal walking hath its journeys end or term, whereunto men go: So Spiritual walking hath its Spiritual term or period of a godly course, whereunto the Saints motions uncessantly tend, viz. Joh. 14. 2, 3. 2 Cor. 5. 1. to 10. [...] Ioh. 3. 1, 2, 3. Their Fathers house in Heaven, wherein they shall fully enjoy not only the blisful Society of Saints and Angels, but the ravishing vision of God in Jesus Christ to all eternity. In these and like respects, A godly and righteous life is styled a Walking, A walking before God.
But for the more full unfolding of this Federal Walking before God, I shall distinctly propound what Particulars are comprized under this Generall, of Walking before God, as it imports a pious course of life. And they are very many. The phrase is exceeding Comprehensive. But they may all be Reduced to two Eminent Heads, viz. Faith, and Love; or Faith, and Obedience; or Faith, and Good-works: (which for Substance are the same.) For, The habitual use, exercise, and life of piety, is styled in Scripture, 2 Cor. 5. 7. Gal. 5. 6. Walking by Faith, which Faith worketh by love. Rom. 4. 12. Walking in the steps of that Faith of our Father Abraham. Lev. 26. 3. Walking in Gods statutes, and keeping his commandments, and doing them. Deut. 10. 12, 13. Walking in all Gods ways, to love him, and serve him with all the heart, and all the soul, to keep his commandments and statutes. Luk. 1. 6. Walking in all the commandments and ordinances of the Lord, blameless. Eph. 2▪ 10. Walking in good-works, whereunto God hath created us as his workmanship in Christ, &c. This Walking in Faith and Goodworks, in 2 Tim. 1. 13. Faith and Love, takes in the Sum and Substance of the duties of piety and Christianity: and therefore walking before God, which comprehends both Walking in Faith and Good-works, must needs be of large extent. And the more extensive it is, the more suitable it is in this place, to set forth the large compass of our Covenant-Duties restipulated to God, who hath in his Covenant promised most large extensive blessings unto us. Learned Ambula coram me.] 1. Vive ex praescripto voluntatis meae, quasi coram me semper viveres, & ob oculos meos, timens me offendere: & esto integer] &c.—Intellige ab eo postulari, ut integritatem vitae, fidei & morum tu [...]atur, in Deum, & in Homines, se [...]e candide sine ulla simulatione gerat omni parte virae, non duplex externe & interne, &c.—Fidem ergo & obedientiam primum requirit Deus, ut suum nobiscum Fedus stabi [...]iat; nam extra illa non potest Fedus consistere Dei in nobis. Illa autem donat ipse, sed ubi donavit, vult nos in illis persistere, assensum nostium assidu [...] praebere, ne nostra culpa nobis excidat Foedus quod vnit nobiscum continuare Deus. Io [...]n. Mercer. in Prelect. in Genes. 17. 1. Ego Deus omnipotens: ambula coram me, & esta integer.] Hanc esse Summam foederis, hoc est, mutuae inter Deum & Abrahamum stipulationis, statim ve. s. 2. indicatur: & ponam soed [...] me [...] &c. Porro [...] [...]oederis consistit in Promissione Dei, & Obligatione Abrami. Promissio continetur descriptione Dei, &c.—vicissim obstringit Abrrmum ad duo. [...] ad fiduciam & cultum sui, Secundo ad integricacem. Ambulare coram Deo, non est for [...]s [...]mulate pietatem hypocritarum more; Sed est sincere Deo fidere, a Deo solo pendere, Deo soli servlie & obedire secundum ipsius voluntatem Onkeles▪ Serv [...]s coram me. LXX. Placeas coram me. Sic Henoch & Noach dicuntur ambulesse c [...] Deo, ieu coram Deo, supra cap. 5. 6. Esto perfectus. Modus ambuandi coram Deo additur. Ut sincere, ab [...]q, hypocrisi & fuco ambulemus, &c. D. Pareus in Gen. 17. 1. Walk th [...],] or Walk pleasing [...]y, as the Greek Translation implyeth.—The Chaldee translateth it, Serve thou. This walking comprehendeth both true Faith, Heb 11. 5, 6 and Careful obedience to Gods Commandments. Wherefore that which is written, 1 King. 8. 25. To walk before me, as thou hast walked before me: is expounded in 2 Chron. 6. 6. To walk in my Law. And this in Luk. 1. 6. is explained to be, All the Commandments and Ordinances of the Lord, &c H. A [...]sworth in his Anilt. on Gen. 17. 1. In brief, To walk before God, is from a true and sincere heart to believe, think and Do whatsoever God prescribeth, and that in such manner as he prescribeth: To attend upon the pure worship of God and to live nol [...]y, justly and unblamably. As they are said to be just before God, who are truly and sincerely just; or such as be righteous by way of eminency in comparison of others, &c. Mr. Io. Ball of the Covenant, Chap. VI. [...]. 74. Lond. 1645. Writers also judge that this Walking here before God, comprehends Walking before him, both 1. In Faith, and 2. Goodworks.
[Page 440](1) Walking before God, In faith, is therefore One Eminent Covenant-Duty which God required of Abraham and his Seed, as part of their Restipulation. Faith I say, was not only required of Abraham, but also of his Seed. For, 1. Though the words be here directed to Abraham only in the singular number, Gen. 17. 1. Walk thou before me, in this Summary proposing of the Covenant: Yet his Seed also are expresly Gen. 17 7, 8, 9, &c. mentioned with him, in the large explaining of the Covenant ensuing, as both joynt-sharers in the Covenant-benefits, and joynt-parties to the Covenant-Duties. 2. Nor could Abraham or his Seed ever have accepted this Covenant and the Benefits thereof, or have pleasingly closed with God therein without Faith; Heb. 11. 6. VVithout Faith it being altogether impossible to please God. 3. Nay, without Faith they could not have walked before God in any acceptable Obedience or Goodworks. For 1 Tim. 1. 5. with Mat. 22. 37, 38, 39. Rom. 13. 8, 9, 10. Gal. 5. 6. Faith is the Fountain of wel-doing: Love keeps the whole Law: and Faith works by Love. The end of the Commandment is love, out of a pure heart, and good Conscience, and Faith unfained.
This walking before God in Faith, hath much in it. It imports these things especially, viz. 1. Having of true Faith. 2. Acting true Faith, had. 3. Living by Faith, Had and Acted. 4. Progress in Faith unto perfection. 5. Perseverance in Faith unto the End.
First, Having of true Faith. Walking before God in Faith, necessarily presupposeth the Having of true Faith. The Habit, or Grace of Faith must first be infused, before any Act of Faith can be Expressed. For the Habit is the Root or Principle whence the Act flows, and whereby we are enabled to Act. Abraham Heb. 11. 8. 9. Gen. 15. 5, 6. had true Faith, before this time that God commanded him to walk before him: And Abraham's Seed must have true Faith, before they can walk in Faith before the Lord. Non Entis nulla sunt accidentia, [Page 441] A Non-Entity hath no Accidents. That which is not, Acts not; It holds in Naturals, and Supernaturals.
Secondly, The Acting of true Faith, had; both towards God and his Covenant. Walking before God, implyes Action: Walking before him in Faith, intimates the Actings and Exercise of Faith before him, in reference to his Covenant. Faith is not a lazie, idle, sluggish Habit; but an Active, stirring Grace. As it is a 2 Pet. 1. 5, 6, 7. Captain among the Graces: So it is Gal. 5. 6. as a Spring, poyse, or Great wheel to their actions, and sets them all on going.
The more observable Acts of Faith, walking on step by step before God, according to his Covenant, are these five, viz. 1. Knowing and discerning the Mysterie of Gods Covenant. Faith hath knowledge in it. It is not a blind, but a Seeing Grace. Hence it's sometimes styled Isa. 53. 11. Ioh. 17. 3. Heb. 11. 3. knowledge. By Faith we understand [ [...]] that the worlds were framed, &c. Sometimes, Seeing is ascribed to Faith, as the Eye of the Soul: By Faith Abraham Ioh. 8. 56. Saw Christs day, aad was glad: By Faith Abraham, Isaac and Iacob Heb. 11. 13. Saw the Promises afar off: Heb. 11. 27. By Faith Moses endured, as seeing him who is invisible. Hence Faith is partly seated in the understanding, as well as partly in the Heart. Here Faith must know and Discern, Who God is that covenanteth; How infinite in Free Grace, Love, Mercy and Bounty in making this Covenant: How boundless in Power, Truth, Faithfulness, &c. in making it good. What are the Benefits and blessings Covenanted, Upon what terms, To whom, &c. Without such knowledge of Faith, there can be no walking, but rather stumbling before God, not seeing whither to go. 2. Assenting to what is known and revealed in Gods Covenant, that it is true, and shall faithfully be performed. This is the 1 Ioh. 5. 8, 9, 10, 11. receiving of the witness of God, which is greater then the witness of men: Believing God, and believing the Record that God gave of his Son. The Covenant of God since the Fall, from first to last, is principally Gods Record of his Son Jesus Christ, and of eternal life in him for poor lost sinners. This Assenting faith is by some styled Historical faith, because it believes the truth of the History, or of the Word of God revealed: though this denomination is not altogether so apposite. 3. Accepting and Applying to a mans self in particular, what is tendred in the Covenant, and Assented unto. This is that eminent appropriating Act of Faith, which some call The Receptive Act of Faith; because as an Hand put forth, it Ioh. 1. 11, 12. Receives the Promises and Promised Mercies to the believer, as his particularly. To this effect it is styled [...], Heb. 11. 1. The subsistence of things hoped for: in that it makes them actually subsist unto the believer, and makes them present, reallizing them to the Soul, though long after to be performed. Faith reallizeth things promised to the believer, and takes a spiritual livery and seisin of them as his own; though never so absent or future. This Appropriating and applying act of Faith, [Page 442] Thomas put forth, when he said Ioh. 20. 28. My Lord, and My God: and Paul, saying of Jesus Christ; Gal. 2. 20. who loved me, and gave himself for me. I know D. Will. Sclater on Rom. 4. 3, 4, 5. some confound this act of Applying with the former act of Assenting, as if they were both one: But without cause; For there seems to be a palpable difference. Assent is more Generall, Applying is more Particular: Assent looks upon the Covenant and Promises as true in themselves, Applying looks on them as true to me: Assent-saith, Christ is such an one as he is revealed in the word, an only and al-sufficient Saviour of Sinners; Application saith, he is such an one to me. Assent must go before Application. Application cannot go before Assent, &c. Therefore in the precise notion of these two Acts, there seems to be an Evident difference betwixt them. 4. Affiance, Confidence, or Trust in God for performance of his Covenant and Promises. This act of faith Gen. 32. 9. to 13. Iacob put forth eminently in his great strait, occasioned by his Brother Esau's coming to meet him: and he bottoms his trust notably upon Gods Covenant with Abraham and Isaac, and his promise to himself, that he would do him good, and make his Seed as the Sand of the Sea, which cannot be numbred for multitude. Therefore he confidently prays that both himself and his maybe delivered from the hand of Esau. This trust or Affiance is peculiarly seated in the Rom. 10. 9, 10. heart: and it is styled sometimes [...], Rom 8. 28. Eph. 3. 12. A perswasion, or a Confident-perswasion; Sometimes 2 Chr. 14. 11. Resting on the Lord, or Leaning upon him: Help us, O LORD our God, for we Rest on thèe; Sometimes, Psal. 22. 9 [...] Rolling ones self, or way▪ upon the Lord: He rolled on the Lord, &c. Psal. 37. 5. Devolve, or Roll thy way upon the Lord, &c. As a man rols a burden too heavy for him, upon another that hath stronger shoulders. This act of trusting in God is useful at all times, especially in Ps. 9. 9, 10. straits: Psal. 56. 3. What time I am afraid, I will trust in thee, said David. Iob 13. 15. Though he stay me, yet will I trust in him, said Iob. 5. Full-perswasion of Faith touching Gods Ability and fidelity in performing whatsoever he hath Covenanted and promised, though against greatest difficulties and improbabilities. This Act of Faith shuts out all doubting, wavering, or staggering through unbelief: Over looks all impediments, and seeming impossibilities, to the performance of Gods Covenant, wholly eying and being carried out to the promiser, God himself, as infinitely able and faithful. This Act Abraham put forth in reference to the promised Seed by Sarah, when both he and Sarah were past age for procreation of children: Rom. 4. 17, 18, 19, 20, 21. being fully perswaded ( [...]) that what he had promised, he was able also to perform. This act of Faith is called, [...], Heb. 10. 22. The fullperswasion of Faith, or full-assurance of Faith. And it is the highest Act of Faith in this life attainable. Every true believer should aspire what he can towards it: though every one of Gods Children do not, as Abraham, attain unto it. These are the principal Acts of Faith, which gradually depend one upon another, [Page 443] wherein Gods Covenant-people are to walk before God: They have for their Object the whole Covenant, and all the Promises therein but especially they eye God and Jesus Christ, as the crown and glory of all Covenanted-Benefits.
Thirdly, Living by Faith thus had and Acted. Walking by Faith, implyes living by Faith, an habitual course and exercise of Faith. Our Joh 14. 6. & 11. 25. & 5. 26. Col. 3. 4. 1 Ioh. 5. 11▪ 12. life is Radically and Fundamentally in Christ: Gal. 2. 20. Instrumentally in Faith as uniting us unto Christ. I live, yet not I, but Christ in me: and the life that I now live in the flesh, I live by the Faith of the Son of God. Faith is the life of the soul▪ Christ is the life of Faith. Faith imbraceth the Covenant, Promise, and whole Word of Christ, and especially Christ therein, as his own: and thereupon lives and subsists in this sort, viz. 1. Faith Joh. 1. 11. 1 Ioh. 5. 12. closeth with Christ, feeds upon him, lives upon him, derives all vital influence from him, for Sanctification, Justification, Glorification, &c. 2. Faith abundantly calms and quiets the Soul, upon sense and apprehension of Justification and Salvation by Christ. Rom. 5. 1. Being justified by faith, we have peace with God. 3. Faith not only expects Salvation and glory by Jesus Christ in the life to come; but also depends upon God, according to his Covenant and promises, for all good things whatsoever, necessary to bring us thither, to be conferred upon us in Gods fittest season. Knowing that Rom. 8. 32. he that spared not his own Son, but gave him up for us all, cannot choose but with him also freely give us all things. And though Spirituals or Temporals be delayed, yet it can wait Gods leisure, and live upon the Promises as if the blessings promised were actually performed. As Heb. 11. 13. Abraham, Isaac, and Iacob did. 4. Faith perswades the Soul to make the Commands of the Word its Rule, as well as the Promises of the Word its Cordials: and consequently to walk cheerfully in all obedience after the Lord, against greatest difficulties, dangers and oppositions. Gal. 5. 6. Faith works by love. Thus Heb. 11. throughout. many of those Worthies walked of old. 5. Faith supports the Soul with comfort under deepest afflictions, Hab. 2. 3, 4. though deliverance be long delayed: because at last it will come, and not fail. Yea, it makes a man Heb. 11. 35. live in death it self, expecting eternal life, and a better Resurrection.
Fourthly, Progress in Faith unto Perfection. Walking is a progress, a going forward, or going on, from one place to another: They that walk, stand not still in one place. So, walking in Faith, implyes a progress, going on, or growth in Faith, from one degree to another, till Faith come to its full perfection. Walking in Faith is not a standing still, or contenting ones self with this or that degree, but a continual pressing forward from the lowest to the highest degree attainable. Even from knowledge to full-Assurance. Faith in the best is but imperfect, as 1 Cor. 13. 9. knowledge and other Graces are: but it is of a growing Nature. [Page 444] 2 Thes. 1. 3.—Your Faith groweth exceedingly, and the charity of every one of you all towards each other aboundeth. To this effect is that phrase, Rom. 1. 17.—For therein is the righteousness of God revealed from Faith to Faith. That is, not from one kind of Faith to another, but from one Measure or degree of Faith to another. As Faith increaseth and is more and more capable of discerning Gods righteousness: so more of his righteousness is still manifested unto it.
Fifthly and lastly, Perseverance in Faith unto the end. Walking denotes a continued motion or course, till a man come to the period and end of his journey: so walking in Faith implyes a continuance, and constant perseverance in the way of Faith, till they fully receive 1 Pet. 1. [...], 9. the end of their Faith, the salvation of their Souls. There is a Temporary Faith, whereby a man may Luk. 8▪ 13. believe for a time, but at last fals away. That is not properly a walking before God in Faith, because there is not a continuance and perseverance therein. True faith perseveres, and fails not. Luk. 22. 32. Peter's Faith somewhat fainted and faultred, but it did not fail: It was shaken, but not shaken down; Christs prayer upheld it. True Faith makes Rev. 2. 10. faithful to the Death. No difficulties, Temptations, Terrors, or Torments could destroy the Faith of those Heb. 11. 33, &c. Worthies, catalogued by the Apostle. Iob a glorious instance to this effect: who against all the rugged billows of his manifold afflictions thus triumphs; Iob 13. 10. Though he slay me, yet will I trust in him. Let God do what he will with him, yet is he resolved to believe. If he must die, He will die believing. Death may kill his life, shall not kill his Faith.
Thus Abraham and his Seed were to walk before God in Faith. They must Have true Faith, they must Act it in its proper Exercises; They must live by it; They must grow in it; And they must Persevere in Faith unto the End. This the first branch of their Federal Duty of Walking before God, viz. Walking before him in true Faith.
(2) Walking before God in Love, Obedience, and Good works, is the other branch of their Walking before God. And this branch follows upon the former: First, there must be a walking in Faith: then there must be, yea there will be, a walking in love, obedience, and good-works before God. For Gal. 5 6. Rom. 13. 8. Faith works by love, and love is the fulfilling of the Law: Heb. 11. 7. 8, 17. Faith makes obedient: and Faith Iam. 2. 14. to the end. abounds in good-works. So that,
More generally, walking before God, in this regard, takes in the whole frame and course of an holy, religious, and righteous Conversation, sincerely ordered, as in his presence, and according to his holy will: Omitting and avoyding what he forbids; Performing what he prescribes, in thought, word, and work; and all from such Principles, in such Manner, and to such End as he requires. This Obedientiall [Page 445] Walking before God therefore is very large and Comprehensive.
More particularly, Walking before God in Obedience and good works, suitably to this Covenant of Faith with Abraham, necessarily requires these particulars, viz. 1. Right Principles and Abilities for such walking in good-works. 2. Right Acts or steps of such walking. 3. Due way, or manner of putting forth those Acts. 4. The right End and Scope whereunto these Acts are to be directed. 5. Progress in such Abilities and Acts. 6. Perseverance therein unto the end.
First, Right Principles and Abilities for walking in Goodworks are necessarily pre-required before Actual walking in Good-works. As Having of Faith, must necessarily go before Walking in Faith: so having of Abilities for good-works, must needs go before Acting in Good-works. A man cannot run without limbs and strength; A Carpenter cannot build a House without hands and skill: Nor can any man walk before God in good-works, till he be rightly principled and enabled for them. Men are rightly principled and enabled for Good-works, and walking therein, these six ways: viz. 1. By becoming Gods workmanship, created in Christ Jesus unto Good-works. Eph. 2. 10. For [...]: are his workmanship, created in Christ Iesus unto Good-works, which God hath before ordained, that we should walk in them. No walking in Good-works, till first we be created in Christ unto goodworks. Till we [...]come 2 Cor. 5. 17. [...]ew Creatures in Christ; and that Col. 3. 10. Eph. 4. 24. according to the image of God, in Knowledge, Righteousness, and true holiness. Then we are Gods workmanship; then we have active principles of Divine life infused into us, whereby we are able to act and walk: till then we were the Devils workmanship, and only fit for his imployment. 2. By Inscription of Gods Word and Law in our hearts, being thus new-created. God Heb. 8. 10. Covenants to write his Law in their inwards, in their mind and heart. When this is done, Gods people have a Scripture in their Hearts, answering to the Scripture in the Bible, a sweet fixed disposition to do what the good Word requires, to forbear what it forbids, to believe what it reveals, &c. And all this delightfully. Psal. 40. 8. I delight to do thy will, O my God. Why? Thy Law is within my heart; yea, it is in the midst of my bowels. 3. By Purity of Heart. The Heart is the wel-spring of Actions. A Pure heart issues out pure actions: An impure heart sends forth nothing but impurities. 1 Tim. 1. 5. The End of the Commandment is love, out of a pure heart; that is, The End or Scope of Gods Commandments is to instruct us in love to God, and to our Brother. This love is the sum of all. But this Love must flow from a right principle, viz. from a pure heart. An heart is pure, when it's so purified by Gods Spirit, that (though reliques of sin be in it, yet) it doth not mix with sin and impuity, it is not woven into the frame of the heart: but it resists it, and works it out, as honey the dross, and wine the [Page 446] dregs. It Psa. 66. 18. regards not iniquity. It Rom. 7. 15, 16. allows not impurity: it would not do it, nor have it there. This pure heart is an excellent fountain for pure obedience, which God will accept. 4. By a Good Conscience. 1 Tim. 1. 5. The end of the Commandment is love out of a pure heart, and a Good Conscience. Obediential Love must flow from a good Conscience, as well as from a pure heart. Conscience is then Good; not, when it is still and quiet, not vexing and afflicting a man: that may be its security, stupidity, or 1 Tim. 4. 2. senseless searedness: But, when by Heb 9. 14. & 10. 22. Christs blood and Spirit it is purged from dead works to serve the living God; when it is Act. 24. 16. without offence towards God, and towards man; Then a man can Act. 23. 1. live in all good Conscience before God, as in his sight and presence, and that because God requires it. 5. By 1 Tim. 1. 5. Faith unfained. There's a fained and Counterfeit Faith, a meer shadow of true Faith; such as was in the Matt 13. 21. Luk. 8. 13. Act. 8. 13. Hearer compared to the stony ground, in Simon Magus, &c. And there's an unfained and true Faith, Assenting to Gods Record touching Christ Jesus, and eternal life in him, and accepting him to that end upon Gods own terms and conditions. This true Faith, as it is 2 Pet 1. 5, 6, 7. Captain among the Graces; so is it the Heb. 11. 6. Root of all acceptable Obedience and Good-works, without which it is impossible to please God. Hence it's joyned with A pure heart, and good Conscience. 1 Tim. 1. 5. The end of the Commandment is love, out of a pure heart, and a good Conscience, and Faith unfained. 6. Finally, By true Love. Mat. 22 37, 38, 39. Rom. 13. 8, 9, 10. Love is the f [...]lling of the Law. Love is the Abstract or Epitome of both the Tables. Love doth all. And whatsoever it doth, it doth willingly, sweetly, cheerfully, without murmuring, grudging, &c. 1 Joh. 5. 3. Thinks not the Commandments grievous. Oh, this exceedingly pleaseth God, who is most delighted in Free-will offerings. Hence Christ so often presseth Joh. 14. 14, 21, 23, 24. Obedience to his Commandments from Love. And Gal. 5 6. Faith works by Love, as its eminent engine and instrument unto all pleasing Obedience. That's the purest honey that drops from the honey▪comb, without forcing; that's the most generous wine that flows from the grapes with least pressing: So that's the most grateful Obedience that freely streams from Love. These are the Right Principles enabling to walk before God in Goodworks.
Secondly, Right Acts or steps of walking before God in Goodworks, is the Next thing herein considerable. Now the chief Acts or steps of this Obediential walking before God, are very many: but reducible to a few heads. Our Saviour comprizeth all in one word, Mat. 22. 36, 37, 38, 39. Love, viz. Love to God, and Love to our neighbour. True love is the compendious Epitome of the whole Law. Zacharias refers all to two Heads, viz. Luk. 1. 74, 75. Holiness, and Righteousness. That, towards God; This, towards man. Paul ranks all to three Heads, viz. Piety, towards God; Righteousness, towards man; and Sobriety or Temperance towards our selves. Tit. [...] 11, 12. The [Page 447] Grace of God (that is, the Gospel or Doctrine of Gods grace) that bringeth salvation hath appeared to all men, teaching us, that denying ungodliness and worldly lusts, We should live soberly, righteously, and godly in this present world. Soberly; So we do our selves right, and keep things in good order at home. Righteously; So we do our neighbour right, and give him his Due. Godly; So we do God right, and give him his Due. These are [...]. Paul's three Excellent Adverbs, which joyntly comprize the whole duty of Christians, and of Obediential walking before God. They cannot safely be severed: For, Sobriety w [...]thout Righteousness, is but Self-seeking; Righteousness without Sobriety, is but vain-glory; both of them without Godliness, are but painted Atheisme; and Godliness without them both, is but odious Hypocrisie. Godliness hath in it all the Duties of the first Table of the Decalogue: Righteousness and Sobriety have in them all the Duties of the second Table. [...] them, the whole of mans Obedience.
Godly. Piety or Godliness (not the mere 2 Tim 3. 5. form, but the Power of it,) is Eph. 4. 18. The Life of God. The immediate Principle of this Life of God, is the 2 Pet. 1. 3, 4. Godly Nature in us, whereof we are partakers by the Promises. The Exercise and Acts of this Godliness, are both Elicit, and Imperate: Inward, and Outward, according to all the Commandments of Piety in the first Table. Especially such as these; viz. 1. Knowing Ioh. 17. 3. and acknowledging the Lord as the only true God; that is, Father, Son and Holy Ghost, three distinct Persons, one Essence, having the self-same Essential Attributes and Perfections. God is then known truly, when he is known as he hath revealed himself, In his Works, In his Works, In his Christ. 2. Having Heb. 8. 10. and enjoying this only true God as our God in Covenant through Christ; and yeelding up our selves answerably to him, as his Covenant-people, to be acted, ordered, and wholly disposed of, by him, according to his good pleasure, in all things. 3. Worshipping Mat. 4. 10. and serving this one God alone, inwardly in our hearts, and outwardly in our conversations, according to his own Will, in all the Acts of his Natural and Instituted worship: Luk. 1. 6 Walking in all his Commands and Ordinances blameless, and abhorring all Humane Inventions, Will-worship, Superstition, and Idolatrous deviations from him. 4. Highly Exod. 20. 7. exalting the Supreme glory of his Great Name, whereby he makes himself known unto us, far above every Name that is named in the whole world, to the utter most of our ability: not enduring any indignity or dishonor to be cast upon it. 5. Remembring Exod. 20. 8, to 12. his Sabbaths to Sanctifie them, both by an Holy Rest from Secular imployments, and by a sacred Exercise in acts of Piety and Charity, publikely and privately, throughout the whole Sabbath. A gracious and godly Soul longs for these opportunities of Conversing with God, and enjoying sweet Communion with him in his Ordinances and worship, before they come: and when they are [Page 448] come, would be content to be Rev. 1. 10. ravisht in Spirit, and rapt up to God all the day long. To this end it counts Sabbath-days The Souls Market-days, The Souls Harvest-times, The Queens of days; yea, The very Types and Harbingers of that Endless Sabbath which the Elect shall celebrate with God in Heaven, face to face, with unwearied Halelujah's, Joys, Triumphs, Raptures and Ravishments in the full Enjoyment of God in Christ to all Eternity. 6. Growing 2 Pet. 3. 18. in Knowledge, and in all the Graces of the Spirit continually. That abounding therein, we may be enabled daily more and more To walk closely with God in all obedience, may come neerer to the mark of the high Calling, in the utmost perfection of it, and may be better fitted for heavenly glory. 7. Finally, Phil. 3. 20. Having our Conversation in Heaven, whilest our condition is on Earth. Earth terminates not the endeavours of the Godly. Earth hath their bodies: but Heaven their hearts. They are on Earth: but they live in Heaven. Their affections, their actions, their designs, their endeavours are all for Heaven. They would improve Crosses, Comforts, Losses, Gains, &c. all for Heaven. They would extract Heaven out of Spirituals, out of Temporals, out of all things, as the Bee her honey out of every flower▪ They would have Heaven in their thoughts by meditation, in their mouths by communication, in their works by a tendency and inclination thither. They endeavour to be heavenly and spiritual in society and solitariness, in prosperity and adversity, in divine and humane imployments; on Gods days, and on their own; while they live, and when they die.
Righteously. Justice, or Righteousness; (taken in a more restrictive sense, as it relates to man, and comprizeth the Duties of the second Table,) is a Eph. 5. 9 Grace or fruit of the Spirit of God, Eph. 6. 1. Col. 4. 1. Luk 1. 75. Tit. 2. 12. disposing us to perform all due offices to our neighbour. This Righteousness towards Man, flows from Piety towards God: for, Piety so exalts God over all, that it makes the pious heart obey his will and pleasure, even in things concerning the Creature. Insomuch that the neglect of Duty towards the Creature, is styled 1 Sam. 2. [...]9, 30. Despising of God. Consequently, Nothing can be Act. 4. 19. & 5. 29. just or due to man, which is impious towards God: And [...] 1. 27. [...] Ioh. 4 20, 21. True Religion to God cannot consist with the neglect of Justice, righteousness, and love to our neighbour▪ but such neglect doth deservedly bring all a mans Piety and Religion towards God into suspicion of formality and hypocrisie▪ Walking in righteousness, or living Righteously towards men, is the bond and support of all humane Society: without which mankind would be in as bad condition as the very bruit beasts of the Field, and fishes of the Sea, devouring and being devouted one of another. Righteousness puts forth it self in Acts almost innumerable towards our neighbour. For present it may suffice to mention some principal Acts and Exercises thereof: Some of a More General, some of a More particular concernment, viz. [Page 449] I. Righteousness puts forth it self in a way of Love to our neighbour, Phil. 2. 3, 4. with desire and respect to his Good. Hence all the acts of righteousness comprised in the second Table of the Decalogue, towards our neighbour, are summarily referred unto Mat. 22. 29. Mar. 12. 31. Love of our neighbour. Thou shalt love thy neighbour as thy self. 1 Ioh. 4. 20, 21. And this Command have we from God, that he that loveth God, should love his brother also. From this brotherly love of our neighbour, we are obliged, 1. To Mat. 5. 44, &c. pray for his Good and welfare as our own. 2. To perswade him to Good, and disswade him from evill. By Heb. 10. 24. Considering him, to provoke him to love and good works. By Col. 3. 16. admonishing him seasonably. By Heb. 3. 13. exhorting him daily. By Gal. 6. 1. Levit. 19. 17. Reproving him wisely and meekly. By 1 Thes. 4. 18▪ Comforting opportunely, &c. 3. To propound our selves as Patterns and imitable examples of good to our neighbour: that by our Mat. 5. 16. Tit. 2. 4, 7. 1 Tim. 4, 12. 1 Pet. 2. 12. good works they may more effectually be drawn to well-doing. Man naturally being more inclinable to follow examples and Presidents, then Precepts. 4. To exercise Distributive righteousness aright according to our places; and this, In Heb. 13. 16. Communicating to the relief of our neighbour's Necessities; In Rom. 13. 3, 4. Rewarding of well-doing in well-doers; And in punishing Evill-doing in Evill-doers, proportionably. 5. To exercise Communicative righteousness 1 Thes. [...]. 6. Col. 4. 1. uprightly in all matters of commerce, returning that to others which is equal to what we receive from others. Righteousness as it loves our neighbour, and desires his good, will put upon all these duties for his Good. II. Righteousness reduceth that Golden Rule of Christs into practise; Mat. 7. 12. Whatsoever ye would that men should do unto you, do ye even so unto them; for this is the Law and the Prophets. The Light of Nature, The light of Scripture, both Law and Prophets, teach us, To do as we would be done by. We would not have others to wrong us, or do ill to us, in our Souls, Bodies, Names, States, or any other way, but rather to be doing good to us every way: Nor should we do any evill, but contrariwise all good to them. O how sweet would Humane Society be [...], if this Rule were righteously observed! III. Righteousness inclines the righteous to Rom. 13. 7, 8. render to every neighbour all respective Due, according to the tenour of the second Table of the Decalogue; And this, 1. By giving all Honour to his Neighbour which is due and belonging to him in respect of that Order and Degree, wherein God hath set him; whether he be Superiour, Equal, or Inferiour, and that in any Society, In the Church, In the Common-wealth, or In the Family. 2. By Preserving his neighbours life both Natural and Spiritual, by all warrantable wayes and means▪ in safety and tranquillity. And this, both By supplying him with what is Conservative; and By withstanding what is destructive thereunto 3. By Maintaining his Neighbours purity and chastity▪ both Virginal, in Single life; and Conjugal, in married state; and Vidual▪ in widowhood. That he 1 Thes. 4. 3, 4, 5. may know how to possess his vessel in Sanctification [Page 450] and honour: not in the lust of concupiscence, even as the Gentiles which know not God. 4. By Conserving his neighbours possessions, goods, and outward estate which he lawfully enjoyeth, whensoever he is called thereunto: 1 Thes. 4. 6. not going beyond, nor defrauding his brother in any matter, though he hath facile and frequent opportunities of so doing. 5. By exercising veracity, speaking the truth, to, and of his neighbour, to his best apprehension in all witness-bearing, private or publike, with all faithfulness. 6. By Suppressing (so far as is possible) all irregular Motions and inordinate lustings of the heart against his neighbours good or wellfare in any regard, that they may not deliberately be consented unto, much less be put in actual execution. Acquiessing 1 Tim. 6. 6. Heb. 13. 5. contentedly in his own lot which the Lord hath apportioned unto him: and Rom. 12. 15. rejoycing in his neighbours welfare and prosperity, as in his own.
Soberly, [...]. Sobriety is sometimes used in a more strict Sense, for one branch of Temperance, moderating and regulating the Sensitive appetite about meats and drinks, and so it is opposed to Gluttony and Drunkenness wherein is excess: Sometimes its used in a more large Sense, for Temperance it self in its full latitude, as comprehending the whole of Temperance. Though the word [...] here be rendered by Beza, Sapienter, wisely; By the Vulgar, Sobrie, soberly; and by Tremellius out of the Syriack, In Sobrietate, In sobriety: yet Calvin, and Scultetus render it, Temperanter, Temperately, and judge that here it ought to be so translated. In this sense the word is of very large extent, and of singular use in obediential walking with God. It is an excellent Antidote against all intoxication, drunkenness, and giddiness of Reason, Affection or Senses. It keeps a man in his wits: and Reason preserv'd, judgement upheld; all exorbitant lusts and passions are the better suppressed. Hence Est Gracis [...], Temperantia, v [...]tus qu [...] cupiditates circa potum ac cibum ac res venereas coercet: dicta quasi [...], 1. Memtis prudentiam servans, prudentiae enim comites sunt Sobrietas & Temperantia. Aret. in Problem. some give this Etymon of the word, and not without cause; [...], Sobriety, Temperance, as it were [...], keeping the mind; or, [...], keeping the wisdom, or prudence of the mind: Sobriety is the guard of Wisdom. In this larger sense the word seems to be used here, because there is nothing in the Text or Context that restrains it. Now this Sobriety or Temperance puts forth it self in various Acts Subservient both to Godliness and Righteousness. For, 1. It tempers and moderates the Mind and judgement as to the Matter of Opinions in Religion, that it should not be intoxicated and drunk with brain sick giddiness, and infatuation to receive and believe Fables, lyes, and all sorts of Errors, as Truth, rejecting and apposing the Truth There's a ryot and drunkenness in Opinions, as well as in wine and strong drink. And Temperance bounds and bridles this looseness, lightness, wantonness, giddiness, extravagancy, and madness of the mind about Opinions: inclining the mind to gravity, stayedness, moderation, and regularness therein. Festus told Paul, as he was [Page 451] relating his Calling and Apostolical Doctrine; Act. 26. 24, 25. Paul, Thou art besides thy self, much learning doth make thee mad. To whom Paul temperately reply'd; I am not mad, most noble Festus, but speak forth the words of truth and soberness. Sobriety of mind keeps from that spiritual frenzy and madness in Opinions, and inclines to all Truth with gravity and seriousness. 2. It bounds and moderates a Mans thoughts and words in point of Self-Estimation and Selfapplause. It will not suffer a man to be drunk with admiring and over-esteeming himself, or any self-excellencies; nor like a selfbesotted creature to commend, magnifie or applaud himself beyond due bounds: but rather self-denyingly to Phil. 2. 3. think others better then himself, and to be mean in his own eyes. This is Pauls Direction to every man among the Romans, In that elegant Paranomasia, Rom. 12. 3. Greek, Not to be over-wise above what is meet to be wise; but to be wise unto Sobriety. ( [...],) not to think of himself more highly then he ought to think, but to think soberly, according as God hath dealt to every man the measure of Faith. Prov. 26. 12. There's more hope of a fool, then of a man wise in his own conceit. Then men are over-wise, and over-ween themselves, when they arrogate to themselves falsely what they have not, or brag proudly of what they have. Sobriety bounds this extravagancy. Paul counts himself 1 Tim. 1. 15. chief of Sinners; but Ephes. 3. 8. less then the least of all the Saints. False-teachers foolishly 2 Cor. 10. 12. to the end. measuring themselves with themselves, and comparing themselves among themselves, commended themselves, boasting of other mens labours beyond their line; but he would not commend himself, nor boast beyond his line and measure, in his Ministerial exercise. This was his Temperance. 3. It bounds and moderates a man both in his 1 Desires, 2 Endeavours after, 3 Use, and 4 loss of the things of this life, that he be not too much over-charged, over-whelmed, drowned, or swallowed up therewith in any of those respects. Lawful Comforts, as Friends, Honours, Wealth, Pleasures, &c. may be over-passionately desired, over-eagerly pursued, over-sensually enjoyed, over-grieveously parted with. There's a drunkenness wherewith even Nazarites themselves may be overtaken. The cares of this world have (as Ebriet as autem non solum in potione vini, sed in omnibus rebus ostenditur: quibus & in contractibus, & in negociis seculi, & damnis ac lucris, amore & odio mens inebriatur & fluctuat, & statum suum tenere non potest. Hieron. in [...]zek. 44. Tom. 5. p. 547. D. Basil. 1553. Hierom observes) an inebriating faculty, disturbing reason, and oppressing the Senses, as much as wine and strong drink. Hence Christ couples them together; Luk. 21. 34. Take heed—lest at any time your hearts be over-charged with surfeiting and drunkenness, and cares of this life▪ Paul saith, 1 Tim. 5. 6▪ women living in pleasures, are dead while they live: dead to all goodness. Now Sobriety teaches a man to be Temperate in all things, and to be self-denyingly moderate in Desiring, Seeking, Using and Losing of all sublunary contentments▪ In Desiring; Agur prayed, Prov. 30. 8, 9. Give me neither poverty, nor riches; feed me with food convenient for me. In seeking; David said, Psal. 23. 1. The LORD is my Shepheard. I shall not want. In using; Paul saith, 1 Cor. 7. 29, 30, 31. The time is short; It remaineth, that both they that have wives, b [...] as though they had none: And they that weep, as though they wept not: [Page 452] and they that rejoyce, as though they rejoyced not: and they that buy, as though they possessed not: and they that use this world, as not abusing it: for the fashion of this world passeth away. And In losing or these Sublunaries; For Iob having lost all, said; Iob 1. 21, 22. Naked came I out of my mothers womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; Blessed be the name of the LORD: In all this Job sinned not, nor chargea God foolishly. And in all these Gods people were bounded and regulated by principles of Temperance and Sobriety, concurring with other gracious endowments. 4. It bounds and moderates the Appetite in reference to Meats and Drinks, preserving from excess in the Quality or Quantity of either: lest they make their Phil. 3. 19. belly their God. In Quality; Sobriety permits not to be over-curious, over costly, over-lavish and luxurious in Meats or Drinks Ordinarily. Prov. 31. 6. Give strong drink to him that is ready to perish, and wine to those that be of heavy hearts. Paul allows Timothy to 1 Tim. 5. 23. Drink wine, but sparingly, A little: modice, moderately; that is medice, medicinally. To cure, not to cause, Infirmities. In Quantity; Sobriety restrains from exce [...]s. Eph. 5. 18. Be not drunk with wine, wherein is excess. Luk. 21. 34. Take heed that your hearts be not overcharged with Surfeiting and Drunkenness. In Meats, Nature is content with little: Grace is content with less: Lust is content with nothing, Gluttony is insatiable. In Drinks there's a threefold cup spoken of, viz. Poculum Necessitatis, The Cup of Necessity, for satisfying Natures wants, and Quenching thiru. Poculum Hilaritatis, or Jucunditatis, The Cup of cheerfulness or alacrity, upon occasions of thankfulness, or seasonable rejoycing with our friends, yet within due bounds. These two are allowed. Poculum Superfluitatis, the Cup of Superfluity, more then Nature will well bear, without being unfitted in some degree, for Duties of General or Particular Calling; And whatsoever so indisposeth to Duties of General or Particular Calling, is sinful excess, and gross violation of Sobriety.
These are the Principal Acts and exercises wherein walking before God consists: and this is the Gospel-way of walking with him. For its Tit. 2. 11, 12. the Grace of God, viz. The Gospel of his Grace, that teacheth us thus to walk.
Thirdly, The Due way or Manner of putting forth and mannaging these Acts of Piety, Righteousnss and Sobritety, is also requisite to right walking before God in acceptable Covenant-Obedience. The Substance and Matter of Obedience may be good, while the Circumstance and Manner is nought: and thereupon the whole action rejected of God. We must not only do Bonum, that which is good: but we must do it Bene, Well. God delights to be served (as one saith) rather with Adverbs, then with Nouns or Verbs. Now all these and like Acts must be thus put forth, viz. 1. In Obedience to God the Supream Lawgiver, because he commands it. The thing commanded must be done, with all submissiveness and loyalty of [Page 453] heart to the Commander. And then that which is commanded by God, will be performed by a dutiful Soul: though it be difficult, etiam ad coecam obedientiam, though the reason of it be not understood, though it be contrary to flesh and blood. Heb. 11. 7, 8, 17. Thus Noah, Thus Abraham obeyed God. A truly obedient heart, will observe Gods naked Command, for the authority of the Commander, though the Command be backed neither with Promise, nor Threatning; though there were neither Heaven to Reward obedience, nor Hell to punish disobedience. 2. With universall respect to all the Commandments of God. He that respects the Commandment, Quatenus ipsum includit De omni. because Gods, will consequently respect every Commandment discovered to be Gods. As in David, Psa. 119. 6, 128. Then shall I not be ashamed, when I have respect to all thy Commandments.—Therefore I esteem all thy precepts concerning all things to be right: and I hate every false way. Upon this ground Iames testifieth, Jam. 2. 10, 11. Whosoever shall keep the whole Law, and yet offend in one point, is guilty of all. For he that said, Do not commit adultery, said also, Do not kill. One and the same Authority of the Law-giver established every precept, and therefore is to be respected in every precept. To have respect to the precepts of piety, but not to those of righteousness; or to those of righteousness, but not to those of piety: to indent, omit, pick and choose, where to obey, where not, is shameful and palpable Hypocrisie. 3. With a childlike spirit of love, not with a servile spirit of fear. 2 Tim. 1. 7. God hath not given us the Spirit of fear; but of power, of love, and of a sound mind. 1 Joh. 4. 18. Perfect love casts out such servile fear; for fear hath torment, and there is no torment in love. Then obedience flows sweetly, when it runs in the smooth channel of love to God, to his authority, to his commands, to his wil, to vertue it self, &c. and not in the rugged channel of fear of wrath, Hell, &c. The Heathen could say; Oderunt peccare boni, virtutis amore: Oderunt peccare mali, formidine poena. Horat. Good men hate to sin, for love of vertue: Bad men hate to sin, for fear of punishment. This love makes a man do all things willingly, cheerfully, delightfully; without murmuring, grudging, repining, grievousness. 1 Joh. 5. 3. This is love, that we keep his Commandments, and his Commandments are not grievous. Psa. 110. 3.—Thy people shall be willing in the day of thy power. Psal. 40. 8.—I delight to do thy will, O my God, &c. This love is as oyl to the joynts, as wings to the bird, as sails to the ship, makes every task come off easily. Hence, in part it is, that Mat. 11. 30. Christs yoke is easie, and his burden light. Hence that so willingly they resign and Rom. 6. 19. yield up their members servants to righteousness, unto holiness. 4. Orderly and regularly, both in regard of Time, Place, Person and Means. Misordering of these Circumstances of actions, will utterly spoyl the Actions themselves. 1. Acts of obedience must be well-Timed, in their fit Season. As Eccles. 3. 1, 11. with Num. 9. 3. every Creature which God makes, so every duty which he requires of us, is beautiful in his Season. To keep the weekly [Page 454] Sabbath on any other day, then on the first day of the week, is mistiming of the Sabbath: and will-worship. To Eccles. 5. 1. fall to private prayer, when we should hear the Word with the Congregation; To sing or read, when we should pray; To meditate upon one subject, though never so heavenly or spirituall, when we should be bending our most intentive thougths upon another, in the use of ordinances, &c. is no better then a specious distraction, and offering up the Sacrifice of fools. 2. Acts of obedience must be well-placed, and well-ranked. Every place is not convenient for the Exercise of Devotions. The Pharises Mat 6. 5, 6. are justly taxed by our Saviour for hypocritical ostentation, in that they prayed in the corners of the streets. And every private offence must not presently be told to the Church, and be punished with Excommunication: but herein Christs order must be observed. Mat. 18. 15, 16, 17, &c. First tell thy Brother his offence privately betwixt him and thee; then, if he hear thee not, before two or three witnesses; Last of all, if he hear not them, to the Church. 3. Acts of obedience must be well regulated in regard of Persons. Offenders are to be reproved: yet we are not to spend our reproofs upon known Pro. 9. 7, 8. scorners; nor Mat. 7. 6. to give holy things to Dogs, nor cast pearls before Swine. Christian liberry must be maintained, yet Rom. 14. 15. the exercise of it should be suspended where it may offend a weak brother, &c. 4. Acts of obedience must be carryed on only by lawful means. We must preserve our own and our neighbours life; but not by Art Magick, Sorcery, Spels, Charms, Perjury, Lyes, or any other unwarrantable medium's. We must be careful to provide for our selves and families: but not by Oppression, Extortion, Theft, Fraud, circumventing, &c. We should maintain Gods publike worship, but not by Sacriledge, robbery, or any devices of unrighteousness. We must Rom. 3. 8 not do any evill, that good may come. For that were to do Gods work in the Devils way. We must do Gods-work in Gods way. 5. Heavenly and spiritually. If we worship the Lord, we should Joh. 4. 24. worship him in Spirit. Not with a mere outward, carnal, corporal service, but also with a service of our inward hearts and spirits; both under Old and New Testament. And if we love our Brethren, it 1 Ioh. 3. 18. must not be only in word and tongue, but 1 Pet. 1. 22. with a pure heart fervently. Yea, in all exercises of Piety, Righteousness and Sobriety, our very Spirits should be spiritualized and pullized up to such an heavenly frame, that we may therein Phil. 3. 20. have our conversation in Heaven. We should extract Heaven out of every thing, and express heavenliness even in Earthly negotiations. 6. Sincerely and uprightly. Integrity is the crown, but Hypocrisie the stain, of all Piety to God, and Righteousness to man. Psal. 51 6. God loves Truth in the inwards, abhors hypocrisie. And brotherly love (in which are virtually all acts of righteousness comprized) must be 1 Ioh 3. [...]8. in deed and in truth, Rom. 1. [...]. without dissimulation. Our God is Deut. 32 4. with Isa. 38 3. a God of [Page 455] truth; and they who walk with him, must walk in truth, with a perfect heart. 7. Finally, All our acts of obediential walking before God, must be perfumed and sweetned with the most fragrant Rev. 8. 3. Incense of Christs Intercession. By Christ only Eoh. 2. 18. we have access to God: and 1 Pet. 2. 5. through him alone our spiritual Sacrifices become acceptable to God. He is Matth. 23. 19. Isa. 56. 7. & 60. 7. Rev. 8 3. the golden Altar that sanctifies all our gifts. His blood must be sprinkled both upon our Persons and Performances, to purge away the pollutions of both: and then 1 Pet. 2. 5. Phil. 4. 18. they shall be an odour of sweet smell to God. Col. 3. 17. All our obedience must be done in his name, and through Christ, viz. with confidence in him and his merits alone for acceptance.
Fourthly, The right End and scope whereunto these Acts are to be directed, must be singularly lookt to. The End specificates the Action. A bad End corrupts the best Acts of obedience. Iehu 2 King. 10. 28, 29, 30, 31. did that which God commanded him, but for self-ends, that he might stablish his own throne and glory, not for Gods glory: therefore God rejected all as Hypocrisie. The End of all our Obediential walking before God, should be twofold, Ultimate, and Subordinate thereunto. I. The ultimate end is Gods glory. Prov. 16. 4. God made and orders all things to his own glory: In like sort Ioh. 17. 4. & 15. 8. 1 Cor. 10. 31. we should finish the work which he gives us to do, should bring forth much fruit, and should do all we have to do, to his glory. What ever be the Secundary ends, this Primary end must be intended over all. II. Subordinate ends are many: especially these: 1. The honour, credit, advantage, and Phll. 1. 12. furtherance of the Gospel. 2 Thes 3. 1. That it may run, and be glorified. That it 1 Cor. 9. 19, 23. 2 Cor. 6. 3. may spread and prevail: without being traduced, evil spoken of, or hindred. 2. The edification and welfare of the Church. That it 1 Cor. 10 32, 33. 2 Cor. 1. 6. 2 Tim. 2. 10. Col. 1. 24. Eph. 4. 8, 9, 10. &c. may be daily enlarged, protected, stablished, Perfected till the day of Christ, that at last it may be without spot and blemish or any such thing. Moses so desired the Churches happiness, that rather then it should be destroyed, Exod. 32. 31, 32. himself was willing to be blot out of the Book which God had written. Paul 1 Cor. 9. 19, to 24. transformed himself as it were into all lawful shapes, that he might gain the more. He became all things to all men, that by all means he might save some. Paul highly commends Timothy to the Philippick Church, upon this account, Phil. 2. 20, 21. I have no man like-minded, who will naturally care for your estate. For all seek their own, not the things that are Iesus Christs. 3. The happiness and prosperity of the families committed to us, not only in 1 Tim. 5. 8. Temporall Provisions, but also much more in spiritual enjoyments. When there are honest aims and endevours, not only in reference to their comfortable subsistence on Earth, but also to their glorious inheritance in heaven. Gen. 18. 19. Abraham, Iosh. 24. 15. Ioshuah, Psal. 101. 2. 6, 7. David, and other holy men, have singularly intended their families spiritual good; whose steps we ought to follow. 4. Finally, Our own Salvation. 1 Cor. 9. 27. 1 Tim 4. 16. 1 Pet. 1. 9. 2 Ioh. 8. That when we have done [Page 456] all in walking before God that we can, we our selves be not castaways, losing all that we have wrought: but that we receive of free-grace, according to Gods promise, a great and glorious reward, and the end of our Faith, the Salvation of our souls. Not that we are to intend or aim at Justification of our persons by our best works in the sight of God. That is altogether impossible. For, 1. That Covenant which required perfect and perpetual Personal obedience in all good works for mans justification, is utterly broken, and rendred altogether Rom. 8. 3. unable to justifie him any longer, By reason of Adam's disobedience, whereby all the world became Sinners before God. 2 All mans best works and obedience, since the Fall, are imperfect, and attended inseparably with much sin and frailty, are Isa. 64. 6. filthy rags, Phil 3. 7, 8, 9. loss and dung, &c. and therefore are so far from justifying us, that they merit condemnation for us. 3. God hath ever since the Fall of man revealed and set up another way of Justification; viz. Rom. 3. 20, 21, 22, 23, 24, 25, 26, 27, 28. by Faith in Iesus Christ alone, without the works of the Law. And to this righteousness of God all must submit, that intend to be saved. What then? Must good-works be neglected? No, in no wise. They in their place are necessary, and to be performed with all possible exactness. For, 1. They do justifie Iam. 2. 14. to the end. Fides sola justificat: sed fides justificans non est sola. our Faith; evincing that it is a lively fruit bearing and true Faith, not false, barren, and dead, that brings forth such fruits. Faith justifies our persons: Good-works justifie our Faith. 2. They justifie us Iam. 2. 18. before men, though a fruit-bearing faith justifie us before God. 3. They are the way to Heaven; Heb. 12. 14. without holiness no man shall savingly and comfortably see the Lord: but not the procuring Cause of Heaven. Via regni, non causa regnandi. Only Jesus Christ by Faith apprehended, brings us thither. 4. They have not the Promise of Justification before God: but they have the gracious promises of Rom. 2. 6, 7. glorious remunerations in Heaven with God.
Fifthly, Progress in such Abilities and Acts of Obedience, in such manner, and to such ends as hath been mentioned, is another thing implyed in Obediential walking before God. Walking obedientially, in the nature of the thing, imports growth and progress in these Obediential Abilities and Exercises. And this is 2 Pet. 3. 18. Growing in Grace, and in the knowledge of our Lord and Saviour Iesus Christ. 2 Thes. 1. 3. Abounding in love towards one another. 2 Pet. 1. 5, 6, 7, 8. Adding to Faith, vertue; and to vertue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly-kindness; and to brotherly-kindness, charity; and Having these things, and abounding in them. 1 Cor. 9. 24. A running so as to obtain. Phil. 3. 13, 14. A forgetting of those things which are behind, and reaching forth unto those things which are before, and a Pressing towards the mark, for the prize of the high Calling of God in Christ Iesus.
[Page 457]Sixthly, Perseverance in all Obedientialness unto the end. Walking in Obedience, denotes an habitual constant persevering course, without stop or stay, till a man have finished the course of his obedience before God. This is Rev. 2. 10. Being faithfull to the Death. Rev. 3. 11. Holding fast what we have, that no man take our crown. 1 Cor. 15. 58. Being stedfast, unmovable, always abounding in the work of the Lord. Isa. 40. 31. Walking, and not being weary; Running, and not fainting. 2 Tim. 4. 7. Finishing our Course: without 2 Thes. 3. 13. weariness in wel-doing. Many can be content to make some few steps in godliness: but are soon tired. Luk. 9 62. Gal. 3. 3. Put their hand to Gods plough; but look back. Begin in the Spirit: but end in the flesh, &c. But they that are in Covenant with God as Abraham's Seed, must constantly walk on in all obedience with God: Luk. 1. 72, 73, 74, 75. serving him in Holiness and righteousness before him all the days of their lives.
And, Thus the First thing propounded, is cleared, viz. What is meant by Walking before God? It is, To walk with him, or before him, In Faith and Obedience.
2. Why Abraham and his Seed were thus to walk before God, in reference to his Covenant with them. There were many causes why Abraham and his Seed should thus walk before God in reference to Gods entring into Covenant with them; viz. Because,
1. God required and commanded this their Walking before God, Compare Gen. 17. 1. with Gen. 15. 18, &c. & 12. 1, 2, 3, 7. & 13. 14, 15, 16, 17. & 15. 1. to 6. when he renewed his Covenant with them. Before this was expresly required of them, he had made a Covenant with them: And at the same time that it was expressy enjoyned them by God, he Gen. 17. 1. &c. renewed his Covenant formerly made with them, and that with divers additional enlargements. Now Gods naked Command, was sufficient cause for their Obedience. And it's Gods Prerogative, to impose what terms and federal Conditions he pleaseth, upon those whom he takes into Covenant with himself. His Authority over them being absolute; and the Distance betwixt him and them, being infinite. Although men entring into Covenant, betwixt whom there is some proportion, cannot by command impose conditions upon one another: but they agree upon proportionable terms mutually proposed.
2. The Nature of Gods Covenant cals for this Walking before God, both from Abraham and his Seed. For, 1. Gods Covenant imports a mutual Agreement betwixt him and them. Therein God promiseth Mercies: They re-promise Duties, at least implicitly. For, can we imagin that God should oblige himself by Covenant to Abraham and his Seed, and leave them altogether free and unobliged? A bare Promise may oblige only one party: but a Covenant obligeth all the federates. Herein a Covenant differs from a naked Promise. And if Abraham and his Seed be obliged by Gods Covenant of Faith, to some terms on their part; what can th [...]se terms be imagined to be, but walking before God in Faith and Obedience sincerely? [Page 458] In Faith, as the Condition of the Covenant: In Obedience, as the Proper fruit of true Faith: In Integrity, as the necessary Qualification of both. The Lord summarily declaring the Nature of this his Covenant, wraps up all in this; Gen. 17. 1. I am God All-sufficient; on my part: Walk before me, and be perfect; on thy part. 2. This Covenant of Faith with Abraham and his Seed, singularly cals for Faith from Abraham and his Seed, in reference to Jesus Christ, the Eminent seed of Abraham, diversly though obscurely revealed in this Covenant: whom, without Faith, they could neither Discern nor Apply for Salvation. Jesus Christ the Saviour is the grand mysterie herein Revealed. 1. Christ is that blessed Seed promised to Abraham, in Gen. 12. 3. & 18. 18. & 22. 18. Act. 3. 25. Gal. 3. 8. whom all the Nations of the Earth should be blessed. 2. In Christ especially the Seed of Abraham was to be so wonderfully Psal. 110. 3. Rev. 7. 4. with 9. multiplyed, not only among the Iews, but chiefly among the Gentiles. 3. In Christ chiefly the Name of Abraham became so renowned. Not only in that Christ descended of him according to the flesh: But also in that he became God's, and God his, through Jesus Christ. 4. Christ especially was to be his most victorious Seed, that should possess the gates of his Enemies, and Psal. 110. 1, 2. Rom. 8. 3. Heb. 2. 14, 15. 1 Cor. 15. 24, 25, 26. subdue them. Christ possessed the Gates of Sin, the Gates of Death, the Gates of Hell, and will at last tread all his foes under his feet. 5. Canaan promised, was the land of Christ, Isa. 8. 8. Heb. 11. 16. & 8. 1. the land of Immanuel: a Type of Christs better Country, viz. the Heavenly Country, where Christ sits on the right hand of the Majesty on high. 6. Isaac born by strength of Gods promise, beyond the course of Nature, was but a Type of Jesus Christ born Mat. 1. 22, 23. above the Course of Nature according to Gods promise. Isaac was Abraham's Heir: but Christ Gods Heir, the Heb. 1. 2. Heir of all things. Isaac was Sacrificed and received again from Death, but both only in a Figure: But Jesus Christ 1 Cor. 15. 3, 4. was Sacrificed indeed, and Rose again from the Dead indeed. 7. Abraham's Covenant-Token, viz. Circumcision of the flesh made with hands, was but a shadow of Col. 2. 10, 11, 12. Christs Circumcision of the heart-made without hands, &c. So that the whole Administration of this Covenant is full of Christ: and calls aloud for Faith to Apprehend and apply him.
3. The Covenant-benefits promised to Abraham and his Seed on Gods part, most highly deserve these Duties on their part. What hath the Lord promised, nay what hath he not promised to them? He hath assured them of, 1 Divine Benediction, 2 Wonderful Multiplication, 3 Great Renown of Name, 4 Victoriousness over their Enemies, 5 The inheritance of all Canaan, and 6 The happy close of Abraham's days; yea he hath promised them, 7 To be a Shield, 8 An exceeding great Reward, and 9 A God to them by an Everlasting Covenant. And what could God say more? Do not all these freely promised Mercies highly deserve and challenge their walking before God in Faith and Obedience with all integrity? All they are; All they have; All they can do; All they can endure for God, is infinitely [Page 459] short of what God hath promised unto them.
4. God singularly accepts such walking before him, in reference to his Covenant of Faith, ever since he hath revealed his Covenant of Faith upon Adam's fall. Gen. 5. 22, 24. with Heb. 11. 5, 6. Enoch walked with God: And God was so pleased therewith, that he translated him, that he should not see death. Gen. 6. 9, 17, 18. & 7. 1. Noah walked with God: And God therefore saves him and his family in the Ark, when the whole world was drowned. Abraham Gen. 24. 40. & 15. 6. & Heb. 11. 8, 22. Gen. 22. 18. walked with God in Faith and Obedience: And God, not only highly commended, but greatly rewarded him for so doing, as after we shall see: Numb. 14. 22, 23, 24, 29, 30, &c. Caleb and Ioshua walked with God, followed the Lord fully: therefore they alone of that Generation had the priviledge to be brought into the land of Canaan, whereas all the residue of that Generation perished in the Wilderness. David walked with God, and Act. 13, 22. fulfilled all his will: therefore God stiles him, A man after his own heart, &c. So that, walking before God is most acceptable to God. And no wonder; For, 1. Hereby, The reign and tyranny of the old Serpent, the Devil and Satan is cast off. 2. Hereby, The life and power of Jesus Christ, the Seed of the woman, the delight of God, is evidenced in them. 3. Hereby, Their Conformity to God, and resemblance of him is testified. 4. Hereby, Their gracious Separation from the corrupt and wicked world is declared. All which do wonderfully please God. How great cause therefore had Abraham and all his Seed to walk before God, for the pleasing of him? Yea, what an encouragement is this to walk before God, when such walking before him shall be so accepted of him?
5. The Lord would be peculiarly glorified by his Covenant-people, therefore he tyes them by his Covenant to this peculiar way of glorifying him, by walking before him. God glorifies himself Prov. 16. 4. Rom. 11. ult. generally by all his Creatures; More specially by his Intellectual creatures, Angels and Men; but Eph. 1. 12. 14. more peculiarly by his Covenant-people within his Covenant of Faith since Adam's fall. By them, and their walking before him in Faith and Obedience, He singularly glorifies, 1. The freeness of his favour; 2 The beauty of his Grace, 3 The power of his Christ in them, 4 The vertue and efficacy of his Spirit upon them, 5 The riches of his goodness and mercy to them, &c. both in enabling them, that were dead in sin, thus to walk before God; and in accepting them therein. Now shall God honour them with such a Covenant, and with such Covenant-priviledges: and shall not they strive to honour him by walking before him according to his Covenant?
6. Walking before God by Faith and Obedience is not only the Duty, but also the Dignity of Abraham and his Seed. For Phil. 1. 29. To you it is given to believe. Eph. 2. 10. We are his workmanship created in Christ Iesus unto good works. All have not this gift of Faith. All are not thus created to good works: but only Abraham's Seed. Therefore its their Priviledge and Dignity above all others thus to walk with God. Its their Priviledge and Dignity divers wayes. For, 1. Their Phil. 1. 29. Ephes. 2. 1▪ Ability [Page 460] and inclination thus to walk with God, is a fruit of saving and discriminating grace, whereby they are distinguished from all carnal people in the world. 2. Their walking thus before God Luk. 1. 71. to 76. is an evident demonstration that they are delivered by Jesus Christ out of the hands of all their spiritual enemies, and the fear of them, according to Gods holy Covenant and Oath to Abraham. Hence Zachariah in his Prophesie of Christ about six months before his birth, said; Luk. 1. 66, 67, 72, 73, 74, 75. Blessed be the Lord God of Israel, for he hath visited and redeemed his people, And hath raised up an horn of Salvation for us, in the house of his servant David.—To perform the mercy promised, and to remember his holy Covenant: The Oath which he sware to our Father Abraham, that he would grant unto us, That we being delivered out of the hands of our enemies Thus the Greek seems to be best translated, if the placing and the pointing of the words be considered. without fear, might serve him in holiness and righteousness before him all the days of our life. 2. By being brought thus to walk before God, they are brought neer unto God in a holy agreement and sweet soul-refreshing Communion. Amos 3. 3. Can two walk together unless they be agreed? And shall poor, weak, despised, sinful dust and ashes have such familiar Communion with the glorious God? And is it a small matter to be made Companions for the blessed God? This honour, these dignities they have that thus walk before God. What great cause therefore had Abraham and all his Seed to walk before God diligently and delightfully?
7. Finally, Not to walk before God in Faith and Obedience would have been very prejudicial to Abraham and his Seed. For, 1. This would evidence them in grateful for Covenant-Mercies received, in that they walk not suitably thereunto. And 2 Chron. 32. 25. with 2 Tim. 3. 2. Ingratitude is an hainous sin, and most odious unto God. Ingratum dixeris, omnia dixeris. The brand of ingratitude is infamy enough. Contrariwise walking answerably to mercies received, is real gratitude for those mercies. To walk dutifully before God according to Covenant-Precept, is to walk thankfully for Benefits by Covenant-Promise. 2. This would render them incapable of Covenant-Benefits tendered. For, without Faith there's no receiving either of Gods Covenant, or of any Covenant-Mercies. And Jam. 2. 18, 20, 26. without good works there's no evidencing of the truth of Faith. 3. This would evince them to be strangers to Gods Covenant it self. For they that walk not before God in Faith and Good Works, perform not the Condition of the Covenant on their parts. Nor do they express the power of the Covenant upon themselves, sweetly enabling and inclining them thus to walk.
Upon these and like grounds both Abraham and his Seed were to walk before God in Faith and Obedience, in reference to Gods Covenant.
3. Whether Abraham and his Seed did thus walk before God by Faith and Obedience, in reference to his Covenant, is the next Question to be Resolved. And it is very clear, they did. See it, 1. In Abraham. 2. In his Seed.
[Page 461]1. That Abraham walked before God in Faith and Obedience in reference to Gods Covenant, is plain three wayes. 1. God highly commends him. 2. God richly rewards him. 3. God eminently propounds him as a Pattern to his Seed; and all for his walking before God in Faith and Obedience. Besides that Abraham himself said, Gen. 24. 40. The LORD before whom I walk will send his Angel with thee.
(1) God highly Commends Abraham, for walking in Faith, and Obedience I. For walking in Faith, and that in several Rom. 4. 12. steps thereof. As, 1. That, Heb. 11. 8. Gen. 12. 1, 2, 3, &c. By Faith he hearkned to Gods call at the first, to forsake his own Country, Kindred, and Fathers house; to follow God into another land, not knowing whether he went. 2. That, Heb. 11. 9, 10, 16. By Faith he sojourned in the Land of Promise (whether God had conducted him,) as in a strange Country, dwelling in Tabernacles: looking for a City that hath foundations, whose builder and maker is God;—and desiring a better Country, that is, an heavenly. 3. That, Rom. 4. 17. to 22. By Faith he was fully perswaded that God according to his Promise would raise him up a numerous Seed, from his own dead body and Sarah's dead womb, beyond the Course of Nature; and especially, that the Eminent Seed Jesus Christ should come of him according to the flesh, in whom all the Nations of the Earth, as well as the Iews, should be blessed. This admirable step of his Faith God wonderfully extols by the Apostle to the Romans. Out of which place I have Book. III. Chap. 3. Aphorism. 1. Corollar. 3. formerly observed seven eminent Circumstances, advancing exceedingly this one Act or step of his Faith. There see at large. 4. That, Heb. 11. 17, 18, 19. By Faith, Abraham, when he was tryed, offered up Isaac: and he that had received the Promises, offered up his only begotten son.—Accounting that God was able to raise him up even from the dead. This was a glorious act of his Faith indeed; which prevailed Against his Natural Affections to his son, Against all rational Objections that might be made against that Fact, yea Against all spiritual Considerations of the Promise in his Son. Had Isaac been sacrificed: in all appearance the Promises and Covenant of God had been sacrificed, The happiness of all the Nations of the Earth had been Sacrificed with him. O glorious Faith of Abraham! that could expect his Isaac again from the dead, rather then Gods promise should fail or dye with him. Thus God commends Abraham highly for walking before him in Faith. II. For walking before him in Obedience and good works, the genuine fruits of his Faith. As, 1. That, He Gen. 12. 1, 2, 3, 4. with Heb. 11. 8. readily obeyed Gods call; notwithstanding all discouraging impediments thereunto. 2. That, He Gen. 17. 9. to 15. 23. to the end. & 21. 4. submitted to Gods Ordinances, without cavelling or reasoning against them. 3. That, He Ioh. 8. 56. rejoyced to see Christs day, was much affected with a Promised Saviour, as if he had been actually performed. 4. That, He Gen. 14. 8. to 17. 1 Ioh. 3. 16. exercised true brotherly love, even to the peril of his own life. 5. That, He Gen 18. 19. religiously educated and governed his family in the way of the Lord. 6. That, He Gen. 22. 12. 16. Heb. 11. 17. obeyed God even to the offering up of his only begotten son, in a sort: not withholding his [Page 462] son, his only son, the son of his old age, the son whom he loved, yea the son of the promise, from God when he called for him. In these points his obedience is greatly commended by God. All which In Book III. Chap. 3. Aphoris. I. Corol. 3. have been formerly opened: and therefore here I only point at them.
(2) God richly rewards Abraham, for his walking before God in Faith and Good-works; and that in this present life.
For his Faith, and walking before God therein; God Rewards Abraham with these singular Benefits, all comprized in one text, viz. 1. With Rom. 4. 11. Gen. 15. 6. Iustification by Faith. 2. With Rom 4. 11. Confirmation of that Righteousness of Faith by Circumcision. 3. With a Rom. 4. 11, 12, 16. Spiritual Fatherhood to all beleiving Nations. And all of free-grace.
First, God freely Rewarded Abraham's Faith with Iustification by Faith. This Priviledge, which Abraham received by his believing, is divers times mentioned in Scripture. As, By Moses; Gen. 15. 4, 5, 6. God brought Abraham forth abroad, and said, Look now towards heaven, and tell the stars, if thou be able to number them: And he said unto him, So shall thy seed be. And be believed in the LORD; and he counted (or imputed) it to him for righteousness. By the Apostles also in the New Testament, Rom. 4 3, 5, 9, 18. with 22. Gal. 3. 6. Iam. 2. 23. this is divers times recited. In these words are two things observeable. 1. The Condition of the Covenant on mans part, performed by Abraham, viz. Faith, or Believing in the LORD, or according to his promise of a numerous Seed in Christ, especially of Christ himself the eminent Seed, in whom they should be so numerous. 2. The gratuitous Remuneration of this Faith of Abraham on Gods part, with that excellent priviledge of Justification by Faith; the Lord Counting [or imputing] it to him for righteousness. This is the first place in all the Bible, wherein Faith in the LORD, and Imputing of Faith to man for righteousness, is mentioned. And in the New Testament much use is made of it to prove the Doctrine of Justification by Faith alone without the works of the Law: in that, Abraham's Faith alone made him a Justified person in the sight of God, and the friend of God; he having in this regard nothing to glory in before God from any works whatsoever. The Sense of this phrase is much controverted: but to the clearing of that, I intend to speak in the Inferences. Now this Justification was a rich recompence to Abraham's believing. For, 1. Hereby Psal. 32. 1, 2. Isa. 53. 6. 2 Cor. 5. 21. all his sins were Remitted, Covered, and not Imputed to him: but to Jesus Christ. 2. Hereby, 2 Cor. 5. 21. [...]am. 2. 23. His person was accepted as perfectly righteous before God, yea as the righteousness of God in Christ. 3. Hereby, wonderful happiness was cast upon him. Psal. 32. 1, 2. O the blessednesses of that man whose iniquities are pardoned, and whose sin is covered, &c. 4. Hereby, Rom. 5. 1, 2, 3. Phil. 4. 7. He had peace with God, passing all understanding; whereby he was enabled not only to joy in hope of the glory of God, but also to glory in tribulation. 5. Hereby, He had unquestionable Evidence of his Eternal glory and Salvation. Rom. 8. 30. Whom God justified, them he also glorified.
[Page 463]Secondly, God freely recompensed Abraham's believing, with Confirmation of that his righteousness of Faith by Circumcision. Rom. 4. 10, 11. Abraham believed, and was justified by believing in his Uncircumcision: And he received the Sign of Circumcision, A Seal of the Righteousness of the Faith, which he had yet being uncircumcised. God was not content only to justifie him upon his believing; but also seals to him his justification, by a familiar Sensible token of Circumcifion in his flesh. That as often as he remembred or Considered his Circumcision: so often he might be unquestionably assured of his Justification. That as surely as his fore-skin was cut off from his body: so certainly all guilt of his sins was removed from his Soul.
Thirdly, God freely rewarded his Faith with a Spiritual Fatherhood to all believing Nations, whether Iews or Gentiles. He Rom. 4. 11, 12, 16. Received the Sign of Circumcision, a Seal of the righteousness of the Faith, which he had yet being uncircumcised: That he might be the Father of all them that believe, although they be not Circumcised, that righteousness might be imputed unto them also: (There's his Fatherhood to all believing Gentiles, grounded on his Faith had before Circumcision;) And the Father of Circumcision to them who are not of the Circumcision only, but also walk in the steps of that Faith of our Father Abraham, which he had being yet Uncircumcised. (There's his Fatherhood to all the believing Iews.) And so in reference to all believers, Iew and Gentile, he is styled, Rom. 4. 16. The Father of us all. This spiritual Fatherhood was a wonderful Honour put upon Abraham by God himself. The Nature of this Fatherhood, I have In Book III. Chap. 3. Aphorism 3. Sect. 1. formerly explained. There See. Thus the Lord of Free-grace rewarded Abraham's Faith.
For his Obedience, and his Walking before God therein, The Lord graciously rewarded Abraham in divers regards. For, 1. God Gen. 12. 1. to 8. & 13, 14, 15, 16, 17. assured him and his posterity of the Land of Canaan for an everlasting Inheritance: after he had Self-denyingly left his own Country, kindred, and Fathers house, at Gods command. And had put his Nephew Lot to his choyce of his place wherein to sojourn, for peace sake. 2. God promised Gen. 14. 14. to the end. & 15. 1. to be his shield; and exceeding great Reward: upon his sincere brotherly-love in rescuing of Lot and his Family, &c. from the Kings that had spoyled Sodom, and carried them away Captives; and upon his gallant and magnanimous refusal of rewards from the King of Sodom for this service. 3. God Gen. 18. 17, 18, 19, &c. imparted to him his secret Counsels and intendments about the destruction of Sodom and her Sister Cities; herein made him as his Privy-Counsellour: and this because of Abraham's pious care and government of his Family. Himself and his shall keep the way of the LORD. 4. God Gen. 22. 15 16, 17, 18. was so exceedingly pleased with that singular act of his obedience, in offering up Isaac to God at his command, that he pathetically Promised, and that with a solemn Oath by himself, 1. To Bless [Page 464] Abraham: 2. To Multiply his Seed exceedingly: 3. To make his Seed victorious over his Enemies, which hath chief respect to Christs Conquests of his and our Spiritual enemies. 4. And To make all the Nations of the Earth blessed in his Seed, viz. especially in Christ. And the reason of all is added, Because thou hast obeyed my voyce. Thus God richly rewarded his Obedience.
(3) God eminently propounds Abraham as a Pattern of Faith and Obedience to all his Seed. Rom. 4. 11, 12, 24. Ioh. 8. 39, 40. Accounting them the true children of Abraham, whether Iews or Gentiles, that walk in the steps of his Faith and Obedience; and declaring them that walk otherwise to be no children of Abraham indeed in Gods account, though according to the flesh they descended of Abraham.
Seeing then that Abraham's Faith and Obedience are by God himself So Commended, So Rewarded, and So propounded for Imitation: it's clear beyond exception that Abraham himself did walk before God, according to his Covenant in Faith and Obedience.
2. That Abraham's Seed also thus walked before God, is apparent. For Iacob, that is, Israel, blessing Ioseph, said; Gen. 48. 15. God, before whom my Fathers Abraham and Isaac did walk, the God which fed me all my life long to this day, &c. So that Israel testifieth, that his Father Isaac walked before God as well as his Grand-father Abraham. The Faith and Good-works of Isaac, Iacob, and Ioseph, are also eminently commended together with those of Abraham, in the Heb. 11. 8. to 23. Epistle to the Hebrews. Besides, many other pious acts of their walking with God, elsewhere recorded in the Scriptures. As for the true Seed of Abraham in after-times, both Iewish and Gentilish, under the Old and New Testament; Their Walking with God by Faith and Obedience, is so frequently mentioned in Scriptures, that I need speak nothing farther of it. What God required in his Covenant, they Performed.
And thus I have Doctrinally Opened and Explained the First Covenant-Condition required on the part of Abraham and his Seed, viz. WALKING BEFORE GOD; Having showed, 1. What is Meant by Walking before God. 2. Why Abraham and his Seed were thus to walk before God, in reference to Gods Covenant. 3. That Abraham and his Seed did thus walk before God accordingly. The last thing remains, viz. Inferences hence to be considered, before we come to the second Covenant-Condition, of Being Perfect.
4. Inferences hence may be many. As,
1. Hence Gods Covenant with Abraham and his Seed, Required Conditions on their part, as well as Promised Benefits on Gods part. The federal obligation or tye is reciprocal. The Lord will be their Al sufficient God: But they must walk before him, or with him. When the glorious God so condescends to dust and ashes, as in a [Page 465] sort to be foederally bound to them by the golden chains of his Promises: Shall they think to be left at liberty from all foederal Duties? Naked Promises may bind but one part, but Covenants bind both. Conditions on Mans part, are no way inconsistent with the Nature of Gods Covenants, so they be wisely and judiciously understood. To deny Gods Covenants to be Conditional, what is it less then to deny Gods Covenants to be Covenants? God, in all sorts of Covenants with mankind, imposed Terms and Conditions upon man: but still those Conditions were homogeneal and suitable to their respective Covenants. Works were the Condition of the Covenant of Works; viz. Perfect and perpetual Personal Obedience. Faith is the Condition of the Covenant of Faith, in all ages since it was first Revealed. Here God plainly imposed Conditions upon Abraham and his Seed, in reference to that Foederal Administration: Walking before God, viz. By Faith and Obedience; and being Perfect. Faith, to lead them out of themselves, to Christ and his righteousness, for justification: Obedience, to evidence the truth of that Justifying Faith; and to testifie their abundant thankfulness to God for Jesus Christ, and his love in him: and Integrity, as the acceptable Evangelical Qualification of both their Faith and Obedience in Christ, though they want legal exactness.
Object. But, was not Gods Covenant with Abraham and his Seed, a Covenant of Free-grace? How then could it admit of any Terms or Conditions? Are not Conditions in man utterly inconsistent with Gods free-grace?
Answ. 1. Gods Covenant with Abraham and his Seed was a Covenant of Free-grace, and yet admits of Conditions on their part. Not of Legal Conditions; Perfect and perpetual personal obedience: But of Evangelical-Conditions; Faith, inchoate Obedience, and Integrity. The Legal condition Rom. 11. 6. of Works, and of Free-grace are inconsistent; but the Evangelical condition of Faith, and Free-grace are most consistent, and stand well together. Hence God conditioneth for Faith in this Covenant of Grace. 2. Yea, This Covenant, and the blessings therein promised, are therefore of Faith, that they might be by Grace. Grace and Faith are so far from destroying, that they preserve each other: and necessarily infer each other. Rom. 4. 16. Therefore it (viz. the Promise, or Covenant mentioned, vers. 13.) is of Faith, that it might be by Grace, to the End the Promise might be sure to all the Seed. That it may be of Grace, it must be of Faith. Why? Partly, because without Faith we cannot maintain and uphold the Glory of Gods Free-grace in point of our Justification and Salvation. But Faith leading us out of our selves to Christ for righteousness and life, exalts Grace wonderfully, exalts Grace only. Partly, because without Faith we cannot obtain Christ, or any fruits of Gods free-grace at all. If therefore we deny this Condition of Faith, we consequently destroy [Page 466] the Free-grace of this Covenant. They therefore who absolutely oppose all The Question about the Conditionality of the Covenant, See formerly stated and determined in the General Nature of the Covenant of Faith. Book. II. Conditions in the Covenant of Grace, do greatly err, because they know not the Scriptures, nor duly Consider Gods admirable contrivance of his Covenant.
2. Hence, The Covenant-terms and Conditions imposed upon Abraham and his Seed were not impossibilities: but such as they were able to perform. For, What were these Conditions? Walking before God in Faith and Obedience, and being Perfect. These Abraham was able to perform, and actually did perform them, not only after they were explicitly required of him, but also before, as the History evidenceth. Whence had Abraham this ability? Not from himself, or any Natural principle: But from God when he first Gen. 12. 1. &c. called him, by revealing this Covenant unto him. Then the Covenant and Promises Instrumentally wrought Faith, Obedience, and Integrity in Abraham: which it required of Abraham afterwards. The like also is clear of Abraham's Seed, in the following Periods and Administrations of the Covenant. It never exacts Impossibilities of them: but only Possibilities, whereunto it instrumentally enableth them.
And this is one remarkable excellency of the Covenant of Faith, beyond that of Works. They both agree in their General End propounded and Promised, viz. life, happiness, and Salvation. But they notably differ, 1. In their particular Conditions required. The Covenant of Works requires Gal. 3. 10. perfect and perpetual Personal obedience, denouncing the curse upon the least failing. The Covenant of Faith requires Faith in Christ, and endeavours of obedience with integrity. 2. In their assistance to the performing of their Conditions respectively. The Covenant of Works requires Perfect and perpetual obedience in our own Persons: But Promiseth No ability at all to perform such Obedience, nor any pardon to failings and imperfections. The Covenant of Faith Gen. 17. 1. Ier. 31. 33▪ 34. & 32. 38, 39, 40. Ioh. 6 37. Rom 10. 6 [...]o 28. Ezek. 36. 25, 26, 27. Heb. 8. 10, 11, 12. so requires Faith, that it promiseth to work it in us; yea, and instrumentally doth work it in us: So requires obedience, as it promiseth to put Gods Spirit, and Fear, and Law within us; and to cause us to walk in his statutes, &c. Yea further it promiseth pardon of all our imperfections, and obliteration of all our transgresions. And offers us all these Promises Heb. 9. 14, 15, 16, 17. 1 Cor. 11. 24, 25. sealed up and ratified unreversably in Christs blood. So that the Covenant of Works since the Fall requires mere Impossibilities: The Covenant of Faith nothing but Possibilities. How happy therefore is a Believers condition in the Covenant of Faith with God: beyond every Carnal mans Condition Condition under the broken Covenant of Works.
3. Hence, Not only Covenant-Benefits promised to them, but also Covenant-Duties imposed upon them, are the Advantages of Abraham and his Seed. So that this Covenant is their great Advantage every way. The Advantage of Covenant-Benefits (as hath been shewed) is unspeakable: The Advantage also of Covenant-Duties [Page 467] is admirable, as will appear in this, That they must walk before God, and that by Faith and Obedience. Consider deliberately, 1. The way, wherein; 2. The Company, wherewith; 3. The terms, whereupon; 4. The ability, whereby; 5. And, The period whereunto they walk: and then see if this be not their Dignity, as well as Duty; their Remuneration, as well as their Obligation.
(1) The way, wherein they are to walk, is the best of all other wayes in this world, viz. The Way of Faith and Obedience. 1. This is Gods way, prescribed by him to his people in all ages, in reference to their eternal good: all other are the wayes of the flesh, of the world, of Satan. 2. This is the High-way of Holiness, Isa. 35. 8. the beaten way of the Saints, (wherein the unclean shall not walk,) so straight and plain, that wayfairing men, though fools, shall not err therein: all other are blind, crooked by-ways, wherein is nothing but error, wandring and stumbling. 3. This is the secure way, safe from fear and danger of wilde-beasts, enemies, robbers, &c. Isa. 35. 9. No Lyon shall be there, nor any ravenous beast shall go up thereon, it shall not be found there: but the redeemed shall walk there. They shall Luk. 1. 74, 75. walk there before the Lord in holiness and righteousness all the days of their life, being delivered from the hands of their enemies, without fear. All other ways of unbelief and Disobedience, are dangerous and destructive ways: full of fear, mischief and misery. 4. This is the comfortable way of peace, Ier. 6. 16. Matth. 11. 28, 29, 30. Rom. 5. 1. wherein alone we can find rest unto our Souls. All others are wholly uncomfortable ways, ministring no true peace, rest, or refreshment to them that wander therein. 5. This is the Mat. 7. 13, 14. Luk. 13. 24. narrow way tending unto life, which few find. All others are the broad way of Death, and many, yea most do walk therein. 6. This is the Ioh 6. 35 & 14. 6. only way to Christ: as Christ is the only way to God. All other paths lead from Christ, not to him. 7. Finally, This is the only way bestrowed with 1 Tim. 4. 8. 2 Cor. 1. 20. 2 Pet. 1. 4. Gal. 3. 10. all the Promises and Priviledges recorded in Gods Book: All others are beset with all the Threats and Curses denounced in the Scripture against Sinners.
(2) The Society and Company wherewith they are to walk in this way, is of all other absolutely the sweetest. Not only the Society of Saints, Psal. 16. 3. the excellent on Earth: but of the King of Saints, the Lord God himself, who is the supreme excellency of Heaven. They must walk before him: They must walk with him. Rev. 3. 4. Walking with him in white, shall be their glory in Heaven: Walking with him by Faith and Obedience must be their happiness on Earth. Phil. 1. 29. Eph. 2. 10. To them it's given, as a great priviledge, to believe in God, and to obey him. Society sweetens and shortens the worst way: But such Society as Gods, and in such a way, what is it but Sweetness it self? To walk with God on Earth, is to walk in Heaven on Earth. Gen. 5. 22, 24. Heb. 11. 5. Enoch walked with God three hundred years together: [Page 468] And still walking with God, God translated him, that he should not see Death, and took him up into Heaven. Happy Enoch! What a long Heaven had he on Earth! and at last was translated from one Heaven to another: from an Heaven of Grace, to an Heaven of Glory. Consider, 1. They that walk with God, walk with light: for 1 Ioh. 1. 5. Jam. 1. 17. God is light, the Father of lights, and in him is no darkness at all. They walk with life: for Joh. 1. 4. God is life. They walk with Goodness: For God alone is the supreme, essential, eternal and infinite Goodness; Mat. 19. 16, 17. There is none good but one, that is God. They walk in Love: For 1 Joh. 4. [...]6. God is Love. 2. They that walk with God, need fear none evil, though in greatest dangers. Psal. 23. 4. Though I walk in the valley of the shadow of Death, (said David) I will fear none ill, thou art with me, thy rod and thy staff they comfort me. Gods presence is their Protection. He is their See Ps. 91. throughout. Psal. 18. 1, 2, 3. & 46. 1. &c. Rock, Refuge, Fortress, High-tower, &c. Their present help in Trouble. They that walk with God, need fear neither Sin, nor Sorrow, nor Death; neither Tribulation, nor Condemnation; neither Men, nor Devils; neither Grave, nor Hell: For they have more with them, then can be against them. 3. They that walk with God, can Ps 23. 1, 2. & 34. 9, 10. want no good thing, in their walk with him. From him they have all things; yea, in him they have all things, who is the only Goodness. Food, to relieve their hunger and thirst: Medicine, to heal their diseases: Shelter, to defend them from heat and cold, from stormy wind and tempest: Strength, against wearisomness and faintness; Psa. 73. 25. my strength and mine heart faileth me, but God is the Rock of mine heart, and my portion for ever. The Psal. 4. 6, 7. light of his countenance shines upon them; Fresh supplyes of his Grace are instilled into them; His Phil. 4. 7. peace passing all understanding, keeps their Consciences; His matchless Rom. 5. 4, 5. Love in Christ is shed abroad in their Hearts; His sweet reviving Ps 94. 19. Comforts delight the Soul; Himself in all his ravishing beauty, is familiarly Ioh. 14. 21, 23. manifested to them; His tenderest arms of mercy embrace them on Every side: And what shall I say? Himself is Psal. 73. 25. their portion for evermore, beyond whom there is nothing that can be desired in Heaven or Earth.
(3) The Terms whereupon they walk before, or with God, are terms of happy Reconcilement to him, and agreement with him in Iesus Christ. Amos 3. 3. Can two walk together, except they be agreed? Their walking before God, implyes their Agreement with God. Naturally Abraham and his Seed, as well as all others, were not only alienated from the life of God, but also Eph. 4. 18. Enemies against God and Christ, by principles of sin and wicked works; yea, Rom. 8. 7. enmity it self against God and his Law: and God was an enemy to them. But this Enmity is removed, and they reconciled to God; Meritoriously, Rom. 5. 10. 2 Cor. 5. 18, 19. by the Death of Jesus Christ; Instrumentally, by 2 Cor. 5. 18, 19, 20. the Word of Reconciliation tendred and pressed earnestly by the Ministers of Christ; Efficaciously, Tit. 3. 3, 4, 5. by the operation of his Spirit, [Page 469] effectually calling and converting them unto God. So that now, Gods frowns are turned into smiles: his displeasure into fatherly favour towards them: and all his estrangements from them, into dearest embraces of love. He owns them as his children, he kisses them with the kisses of his mouth, he tenders them as the apple of his eye, he loves them with fatherly affection, he counts them his peculiar treasure. Oh how delectable is it to walk with God upon such terms of saving Agreement! Happy Abraham, Happy all his Seed: for they shall still walk in the light of his countenance, they shall still taste the influences of his Peace and Love, they shall familiarly converse with him and enjoy him.
(4) The Ability, whereby they shall walk with God, is a Priviledge peculiar to Gods own Covenant-people, viz. Faith, Love, and other gracious habits of Sanctification. By Ioh. 1. 12, 13. these they are enabled to acts of Faith and Obedience. According to these, they only are Eph. 2. 10. created in Christ unto good works. Its Phil. 1. 29. given to them only to believe.
(5) Finally, The Period or Term whereunto they walk, that walk before God, is glorious. viz. 1. Perfection of Grace: they must walk with God Eph. 4. 12, 13. till they be compleat in Christ, attaining to the measure of the stature of the fulness of Christ. Grace is Rom. 8. 30. 2 Cor. 3. 18. glory begun: Perfection of Grace is the Suburbs of Glory consummate. If imperfect grace be so sweet and beauteous: how sweet and beauteous is perfect grace! And every step of their walking with God brings them neerer and neerer to Perfection. 2. Fruition of glory. Walking with God on Earth, is walking to God in Heaven; that they may rest with him for evermore. Paul walked before God, whilst Phil. 3. 13, 14. forgetting those things which were behind, and reaching forth to those things which were before, He pressed towards the mark, for the prize of the High-Calling of God in Christ Iesus. What prize? The prize of Heavenly glory, for which we walk and 1 Cor. 9. 24, 25. run in our holy Course. A Metaphorical allusion to running of a Race for a Prize. This is, That Heb. 10. 30. great recompence of reward, That 1 Pet. 1. 4. Inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for them. That 2 Tim. 4. 8. Rev. 2. 10. 1 Pet. 5. 4. crown, crown of righteousness, crown of life, crown of glory. That 2 Cor. 4. 17. far more exceeding and eternal weight of glory. That being Phil. 3. 21. 1 [...]oh. 3. 2. conform to Christ himself in glory That Mat. 5. 8. Ioh. 17. 24. 1 Ioh. 3. 2. Beatifical vision and fruition of God in Christ face to face, without interruption for ever, in those heavenly Mansions of Paradise: which vision and fruition shall be the ravishment of their Spirits, the fulness of their joy, and the Glory of their Glory.
4. Hence, God required of Abraham and his Seed such a Foederal Condition; as was to Abraham, and should be to his Seed, the way and means of Iustification, (though not precisely as a Foederal Condition.) For, Faith and Obedience wherein they are charged to walk, & which are Conditioned; are (though not as Conditions,) the Means of their Justification. By Faith they are justified causally, and Instrumentally, in [Page 470] the sight of God, as Gen. 15. 6. Rom. 4. 3, 5, 22. Gal. 3. 6. See this Iustification by Faith opened more fully in Aphorism. V. of this chapter. Moses and Paul testifie of Abraham; He believed in the LORD, and it was counted (or imputed) to him for righteousness. By Obedience or good-works they are justified declaratively (as some distinguish) before men, to whom their faith is shewed by their works: as Iames testifies of Abraham also; Iam. 2. 21, 22, 23, 24. Was not Abraham our Father justified by works, when he had offered Isaac his son upon the Altar? &c. Or rather, may we not say more agreeably to the intent of Paul and Iames in their disputes about Justification; Abraham was justified, both by his Faith, and by his works internally before God: By his Faith, his Person was justified, and he accounted a righteous Person; By his works, his Faith was justified, to be a true sincere living and saving Faith? God accepts that Faith to justification, which is a fruit-bearing and working Faith: but accounts a workless Faith, to be a dead and worthless Faith. And as Abraham was, so his faithful Seed were to be justified (in the same sense) by Faith, and good-works; both which are required of them, but differently as Covenant-Conditions on their part towards God. So that God required of them such a Foederal-Condition, as was, and should be the means of their Justification, though not as such a Foederal-Condition. Thus God implicitly required Gen 6. 17. 18. 1 Pet. 3. 21. Faith in Noah, as a Covenant-Condition, to believe his salvation in the Ark by water, a Type of Christ: and by this Faith conditioned, Heb. 11. 7. Noah was justified, and became heir of the righteousness which is by Faith. Like may be said of all the Periods and administrations of the Covenant of Faith: The Primary Condition required in them all, is that which should be the Means of Justification, viz. Faith. And in the Gen. 2. 17. Gal. 3. 10. Covenant of works before the Fall, The Foederal-Condition required, was the way of their Justification under that Covenant, viz. Rom. 10. 5. Perfect and perpetual personal obedience.
This then is Gods observable way in all Sorts of his Covenants with man, whether of Works, or Faith, to impose upon the Foederates such Condition, as under that Covenant should be their respective Justification. And thus the Lord dealt here with Abraham and his Seed, requiring such Condition of Faith from them; as was, and should be (though not as such a condition) the means of Justification to them. And no wonder. For, 1. This is according to the Nature of the Covenant. The intent of Gods Covenants with men, is to reveal to them that righteousness whereby they shall be justified before God. In this Covenant with Abraham, The matter of their righteousness in Christ, is revealed in the Foederal-Promises on Gods part: The means of applying this righteousness is revealed in the Covenant-Condition on Abraham's part; viz. Faith. 2. Hereby, Abraham and his Seed had a clear Justification laid before them touching the kind of Covenant which they were under. The Primary Condition of the Covenant declares it to be A Covenant of Faith, and not A Covenant of works. And [Page 471] therefore they are to demean themselves under it accordingly: Seeking for righteousness, not from within themselves by works, but wholly from without themselves by Faith. 3. Hereby Abraham and his Seed have great encouragement to cheerful performance of Covenant-duties and Conditions: which in some other respects should be the Means of their Justification before God. And Justification before God is a mighty Motive.
5. Hence, Those that walk not in Faith and Obedience before God, have no Sound Evidence in themselves that they are in Covenant with God. They may have many groundless thoughts, imaginations, and presumptions of their good Covenant-state with God: but without this walking before God, can have in themselves no solid evidence of any such Covenant-state; Because they utterly fail in their Covenant-Duties on their part required: which should actually put them into Covenant-state and Relation with God. They must not think that God will be bound by Covenant-Promises on his part to them; and they remain loose and unbound by Covenant-duties to God. The foederal bond is mutual and reciprocal. The Lord may upon terms tender himself to be a God in Covenant to them who are and remain meer strangers and enemies both to him and his Covenant: but he never actually becomes a God in Covenant to any, but he Ezek. 11. 19, 20. & 36. 26, 27, 28. Ier. 32. 38, 39, 40. Heb. 8. 10, 11. enables them, through his Grace, Actually to walk with him in Faith and Obedience. Covenant-union betwixt the Lord and his, is still attended with Covenant-Communion.
Now, such as these walk not in Faith and Obedience before God; and consequently, remaining such, they can have no true Evidence in themselves that they are in Covenant with God, viz. Those,
- (1) That are not Eph. 2, 8, 10.Gods workmanship, created in Christ Iesus unto Faith and Good works, which God hath ordained that we should walk in them. Till Supernatural Habits of Faith and Obedience be created and wrought in us by God, we have no ability to walk with God: no more then a lame man can walk without limbs. Where there's no New-Creation, there can be no new Course.
- (2) That are still in the state of Sin, Rom. 3. 9. 10, 11, 12, 16, 17, 18.under sin; that is, under the Power and Reign of it, as Naturally all are. All such are out of the way, quite out of Gods way: Destruction and misery are in their wayes; And the way of peace have they not known; There is no fear of God before their eyes. Now all such are under sin, yea under the full Dominion and Reign of Sin, as, 1. WillinglyRom. 6. 12.obey it in the lusts thereof. Sinners lusts, are their Laws: by which they are acted and Commanded. 2. Readily take up Arms, yeaRom. 6. 13.yeild their members as weapons, to defend and protect Sin. Their tongues shall speak for sin; Their hands shall act, write, strike, &c. for Sin; their feet shall walk and run for Sin; Their faces shall frown against those that would any way discountenance sin, &c. In such sin reigns: and will not suffer them to walk with God.
- [Page 472](3) That know neither God nor his wayes. 1 Ioh 1 5, 6, 7.God is light, and in him is no darkness at all: they therefore that are nothing but mere darkness and ignorance cannot walk with this infinite light.2 Cor. 6. 14.What fellowship hath light with darkness? What agreement can there be betwixt midnight and mid-day? They that are grosly ignorant of God, are whollyEph. 4 17, 18. Heb. 3. 10.alienated from the life of God through that ignorance, and walk in vanity of their mind. They that know not God and his wayes, they cannot walk with God in Faith or Obedience. Not in Faith: for Faith hathIsa. 53 11. Ioh. 17. 3.knowledge in it, is a Knowing grace, knowledge is the leading Act in Faith. Not in obedience: for how shall they obey, whom they do not know? The Apostle joyns together, (x) Them that know not God, and that(1) 2 Thes. 1. 8.obey not the Gospel of our Lord Iesus Christ.
- (4) That live Eph. 2. 12. Rom. 13. 12, 13. 1 Pet. 4. 3, 4.without Christ and God in the world: walking like Atheistical Heathens and Pagans, dishonestly, in rioting and drunkenness, in chambering and wantonness, in strife and envying; working the will of the Gentiles, walking in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries; running to excess of riot. Can it be imagined, that such impure beasts, rather then men, should walk with the mostIsa. 6. 3.Holy, Holy, Holy, Lord God, before whom the very Seraphims cover, not only their feet, but their faces?
- (5) That are not upon terms of Reconcilement and Agreement with God in Jesus Christ, but rather remain still at Rom. 8. 7. Col. 1. 21.Enmity with him by reason of their carnal minds, and wicked works. Such cannot walk with God; forAmcs 3. 3.Can two walk together, except they be agreed?
- (6) That walk Contrary unto God in all unbelief and Disobedience, with all perversness, frowardness, and stubborness therein, being neither warned by his threatnings and judgements, nor won by his Promises and streams of Mercies. Such walk contrary to God: and he will walk Contrary to them. Ps. 18. 25, 26.With the upright he will shew himself upright: but with the froward he will shew himself froward, or wry.
- (7) That prophanely despise God and his wayes, as once Gen. 25. 34. Heb. 12. 16.profane Esau despised his birth-right, and Christ therein.Iob 21. 14, 15.They say unto God, Depart from us: for we desire not the knowledge of thy ways. What is the Almighty, that we should serve him? and what profit shall we have if we pray unto him? Can they that have this cursed language in their lips or hearts, walk with God? Nay, they contemn and defie God, and walking with him. Monsters are they, rather then Men: and Devils incarnate, rather then Christians.
- (8) That walk not with Gods people, have no delight in the Society and way of good men, who tread in the Narrow path of life: But Psal. 50. 16, 17, 18. & 1. 1. Mat. 7. 13.are most contentedly the companions of evil-doers, who walk in the broad way of destruction. How hard is it to dissemble [Page 473] contenting Society! They that abhor the Society of the godly walking with God: how shall they themselves walk with God?
- (9) Finally, They walk not with God, nor are in Covenant with him that persecure the way of God, and the walkers therein, by cruel words or deeds, like Gal. 4. 29.mocking Ishmael, orGen. 4. with 1 Joh. 3. 12.murdering Cain. Such miscreants, had they power according to their implacable hatred and malice,Psal. 83. 4.would (if it were possible) extirpate Gods people and Religion from the face of the earth, that their remembrance might be blotted out for ever, and would pluck God himself out of his heavenly Throne.
These and such like, nor do, not can (so remaining) walk with God in Faith or Obedience: and therefore can have no Evidence in themselves that they are in Covenant with God; but remain Godless, Covenant-less wretches.
6. Hence, All they that walk before God in true Faith and Obedience, are in Covenant with God, and keep Covenant with him. Their Habitual Ability thus to walk with God, is a fruit of Gods taking them into Covenant with himself: and their Actual walking thus with God, according to that ability, is their actual performance of Covenant-Conditions to him. Now,
All they walk before God in true Faith, according to Gods Covenant, (as hath formerly been opened more at large)
- (1) Who have true Faith, enabling and inciting them to walk with God. For where Faith is, it cannot choose but act towards God, the Object and Author of it.
- (2) Who Act and Exercise true Faith had; especially, 1. In Knowing and discerning the mysterie of Gods Covenant. 2. In Assenting to what is revealed and known in Gods Covenant, that it is true, and shall most faithfully be performed in its season. 3. In Accepting and applying to themselves in particular, what is tendred by God in the Covenant to them, and by them known and Assented unto. 4. In Trusting and Relying confidently upon God for performance of his Covenant. 5. In full perswasion of Faith, touching Gods ability to perform whatsoever he hath Covenanted and promised against all seeming impediments and impossibilities.
- (3) Who live by Faith thus had and Acted. Fetching life from Jesus Christ, who is our life, by Faiths excellent attractive vertue.
- (4) Who make Progress in Faith, growing and pressing on from Faith to Faith, unto perfection.
- (5) Finally, Who persevere stedfast, constant, and unmovable in Faith, unto the End.
All they also walk before God in Covenant-Obedience, (as hath been show'd) who, 1. Having right Principles and abilities for walking in good works, do act and exercise them in true Piety [Page 474] towards God, Righteousness towards others, and Sobriety towards themselves. 2. Mannage these Acts in a due way and manner. 3. Direct them to right ends. 4. Make due Progress in these Obediential Abilities and Exercises. 5. And constantly persevere in all Obedientialness unto the End.
They that upon sincere Self-Examination can find that they thus walk before God, according to his Covenant, may comfortably conclude that they are in Covenant with God, and through his Covenant-grace do keep Covenant with him.
7. Hence Finally, All that would comfortably share in Covenant-Mercy from God, must sincerely perform their Covenant-Duty to God. The Lord will do much for Abraham, and will be a shield, an exceeding great Reward, and a God to Abraham: But Abraham must on his part walk before God, and be perfect. Notable is that passage of the Lords touching Abraham; Gen. 18. 19. I know him, that he will command his children and his houshold after him, and they shall keep the way of the LORD, to do justice and judgement; that the LORD may bring upon Abraham that which he hath spoken of him. Abraham's performances towards God, were not the procuring or meritorious causes of Gods making or performing his Covenants and promises to Abraham and his Seed, which were made of meer grace, and made good of meer Truth and faithfulness: but they were Covenant-Conditions required of Abraham, having a foederal Connexion with, and relation to, the accomplishment of promised Mercies. The way to, not the cause of, Gods performance of his Covenant-blessings. And should not Abraham have walked with God, and performed Covenant-Duty to him: how could he comfortably have expected Gods performance of his promises to him or his Seed? Would we then, as children of Abraham, partake in Covenant-Mercies? Let us sincerely walk with God in the way of Covenant-Duties. The Covenant Relations and Obligations are reciprocal.
Directions, How to walk with God in Faith and Obedience, take from the former Explanations of Walking before God. And digest them into Rules of Practice.
Motives encouraging thus to Walk with God, might be numerous. But let these few Considerations quicken us.
- (1) God calls for this in his Covenant, that his foederate people thus Gen. 17 1. 2.walk before him, or with him, in Faith and Obedience. Shall God command it; and shall not we endevour it? Where then should we appear?
- (2) Gods sincere Covenant-people, Gen. 24. 4 [...] & 48 15. Heb. [...]. 8. to 23.Abraham and his Seed, have been careful thus to walk with God. And are they not propounded herein to us, asRom 4 11, 12, 23, 24.exemplary patterns for our imitation?
- [Page 475](3) The Lord highly accepts his Covenant-peoples Walking before him, as appears by his singular Commendations, and Rich Remunerations of his Servant Abraham's so walking: as hath been formerly noted. And God Commending and Rewarding Abraham, the Father of the faithful, for so doing: Encourages all the faithful children of Abraham unto such acceptable walking with him.
- (4) To walk before God according to his Covenant-command, can in no degree of proportion advance Gods honour, like as the Lords Covenant-Benefits advance our Happiness. All that we can do for God, is nothing to what God doth for us.
- (5) Walking before, or with God according to his Covenant, is not only our duty, but our dignity. Non Onus, sed Honos. Not a burden, but a benefit, an honour to every true believer. To walk, 1. In such a Way, 2. With such a G [...], 3. Upon such Terms, 4. By such an Ability, 5. To such an End. How many, how great Advantages, Priviledges, and Comforts are they!
- (6) They that are Eph. 2. 12.without Covenant and Promises, can but Walk without God in the world, and contrary to him: but they that are in Covenant, and the children of the Promises, should walk with God, and in all well-pleasing before him. Shall not they that surpass all others in their Covenant-Condition, in like manner transcend all others in Covenant-Conversation?
- (7) Finally, They that now sincerely walk before God according to his Covenant, shall hereafter etrnally Prov. 3. 4.walk with him in white in heavenly glory, and be counted worthy. These shall not onlyPsal. 15. 1. to the end.sojourn in his Tabernacle, his Church-Militant; but shall also dwell in his holy Hill, his Church Triumphant.Rev. 22. 14.Blessed are they that do his Commandments, that they may have right to the Tree of Life, and may enter in through the Gates into the City.
Thus of the First branch of Covenant-Duty, required from Abraham and his Seed, viz. Walking before, or with God. Next of the other, viz.
II. Of being Perfect. [...], Gen. 17. 1, 2. And be then Perfect. Touching this (for the more clear and orderly Opening of it) I lay down this Thesis, or Docttinal Position; viz. Gods Covenant with Abraham and his Seed obliged them to be Perfect. This the other branch of their Covenant-Duty and Restipulation required of them on their part, by God: And be thou Perfect; (said the Lord to Abraham) And I will make my Covenant between me and thee, &c. [Page 476] This (as the former Duty) is immediately and expresly here directed to, and imposed upon Abraham alone: but mediately and implicitly to all, and upon all his Seed with him. For, 1. Gods Covenant was made and established Gen. 17. 7. not only with Abraham, but also with his Seed after him in their Generations. Therefore Abraham and his Seed are Joynt-foederates with God, equally obliged by the Covenant to all foederal Duties. 2. The Covenant-Benefits Gen. 17. 7, 8, &c. concerned Abraham's Seed as well as Abraham, being promised equally to them both: Consequently the Covenant-Duties concerned them both, and were equally imposed on both. Foederal obligations are mutual and reciprocal, betwixt God and all his Covenant-people, one as well as another. 3. Being Perfect, (as well as Walking before God) in the Nature of the thing it self, is every way as pertinent and necessary to Abraham's Seed, as to Abraham. Walking before God, denoted their true Religion: Being Perfect, their sincerity in their true Religion. True Religion, and Sincerity therein, as necessarily belonged to Abraham's Seed, as to Abraham.
Here, for more distinct Discovery of this Covenant-Duty; Consider, 1. What is meant by, Being Perfect. 2. Why Abraham and his Seed are obliged by Gods Covenant thus to be Perfect. 3. What Inferences may hence flow.
1. What is meant by, Being Perfect. This will best appear in Opening, 1. The word here used. 2. The thing thereby intended. 3. Some parallel Synonymous Expressions used in Scripture, to set forth the same thing unto us. Different words tending to declare the same thing for Substance.
1. The word here used, is, [...], Tamim, that is, Pagnin. & Buxtorf. in verb. [...] Perfect, Compleat, Consummate, Immaculate or unspotted, unblameable in life and manners, Absolute in all points, and irreprehensible before God and man, having a good Conscience in all things. It is opposed Job 9. 22. to [...], A restless wicked man, that because of his evil Conscience within can never be at quiet, but Isa. 57. 20, 21. is like the tumultuous Sea: A perfect man is quiet, composed, and at peace in himself. And Iob 9. 20. sometimes it is opposed to [...], A perverse, crafty, deceitfull man. It's ascribed to persons and things, but most frequently to manners. There are at least four other Original words used in the Old Testament for Perfection. As, 1. [...], Shalem, Perfect, Compleat, Safe, Peaceable, or One-in-peace, Prosperous. In peace every thing tends to prosperity and perfection. 2 King. 20. 3. I have walked before th [...] in truth with a perfect heart. A perfect stone, that is, A perfect weight. De [...]ter. 25. 15. & 27. 6. This word, and that [...] Text especially are variously rendred As, 1. [...], simple, plain. Iacob was a perfect man, i. e. Simple, without deceit, Gen. 2 [...], 27. [...]. [...], blameless, irreprehensible, irreprovable, Gen. 17. 1. Iob 1. 7, 8. & 12. 4. & 9. 20. 3. [...]; spotless, without ble [...]ish, Psal. 15. 2. & 119. 1, 8. & 18. 24. to which [...] and the Greek [...] is opposed, Cant. 4. 7. Pr [...]v. 9. 7. Ezek. 43. 22. & 45. 18. 4. [...], Innocent, without mulct or punishment, Psal. 18. 25. 5. [...], Iust, righteous, Prov. 28. 18. Iosh. 24. 14. 1 King. 9. 4. Prov. 11. 1. 6. [...], whole, entire, Ezek. 15. 5. Deut. 27. 6. Iosh. 8. 31. 7. [...], Holy, Godly, Amos 5. 10. Prov. 2. 21. & 29. 10. 8. [...], without malice, without evill, innocent, saultless, Psal. 84. 12. & 37. 37. & 101. 2. Iob 8. 20. Prov. 13. 6. 9. [...], Pure, Gen. 20, 5, 6. 10. [...], Single, sincere, Prov. 10. 9. 2 Sam. 15. 11. 11. [...], True, Deut. 32. 4. Prov. 28. 6. Isa. 38. 3. Deut. 25. 15. 12. [...], Perfect, Deut. 18. 13. Cant. 5. 2. 1 King. 8. 61. & 11. 4. & 15. 3, 14. 13. [...], Full, 2 King. 20. 3. 1 Chr. 29. 9. 2 Chr. 16. 9. & 19. 9. & 25. 2. & 15. 17. By all which variety of Expressions, the Lxx. notably set forth the plenteous and emphatical signification especially of this word [...] or [...], Perfect, the word in the text. And it may serve as a Compendious Comment upon the sense and force thereof. by the [Page 477] Lxx. 2. [...], Gemir, Perfect, Consummate. A Chald. dialect. Esr. 7. 12. 3. [...], Minleh, Perfection, finishing, Iob 15. 29. 4. [...], Calil, Perfect, Absolute, Whole, Consummate, &c. As, Perfect in beauty, Ezek. 28. 12. Lam. 2. 15. Not to mention any other.
In the New Testament the Holy-Ghost useth divers words, which are translated, Perfect, whole, entire, &c. especially these, 1. [...], Perfect, Properly that which is brought to an end, which is finished, compleated, consummated, &c. This word is used most frequently; As, Matth. 5. 48. & 19. 21. Rom. 12. 2. 1 Cor. 2. 6. & 13. 10. & 14. 20. Ephes. 4. 13. Phil. 3. 15. Col. 1. 28. & 4. 12. Heb. 5. 14. & 9. 11. Iam. 1. 4, 17, 25. & 3. 2. 1 Ioh. 4. 18. 2. [...] wholly-perfect, entire. And the God of peace Sanctifie you wholly-perfect, 2 Thes. 5. 23. 3. [...], Entire. That ye may be perfect and entire, lacking nothing, Iam. 1. 4. 1 Thes. 5. 23. Properly it signifies, A whole-heir, compleat-inheritour, One that wholly possesses his portion allotted to him, &c. Thence its used to signifie, Perfect, entire, one that hath what he should have. 4. [...], Perfect, compleat. That the man of God may be perfect, 2 Tim. 3. 17. Properly this word is used and applyed to Even and equal numbers, divisible into equal parts, which equal number wants nothing. And thence its borrowed to signifie that which is perfect in all its parts or members requisite thereunto, having nothing redundant, nothing defective, nothing under or over. 5. [...], (compounded of the former word [...]) Perfect. Luk. 6. 40. But every one that is perfect shall be as his Master. This compound [...] is much used, and emphatically fignifies divers things. (1) Sometimes, To mend, repair, set in joynt a member dislocated or disjoynted, Matth. 4. 21. Mark. 1. 19. Gal. 6. 1. Restore such a one—, set him in joynt again. (2) Sometimes, fitly to fashion or frame, to fit in order and proportion, as Heb. 10. 5. & 11. 3. Rom. 9. 22. (3) Sometimes, To fulfil, accomplish, or furnish, Act. 21. 5. Luk. 6. 40. (4) Sometimes, closely to compact, joyn perfectly, or bind fast together, as 1 Cor. 1. 10. 2 Cor. 13. 11. 1 Thes. 3. 10. Ephes. 4. 11, 12. 1 Pet. 5. 10. Now, though in all these, there be great elegancy, and pleasant variety of notion and expression, yet the Substance of the sense is one and the same: But enough of the word.
2. The thing intended by this word, Perfect, is chiefly to be considered. There is a twofold Perfection, viz. Divine, and Humane. [Page 478] They are both in one text. Mat. 5. 48. Be ye therefore Perfect, as your Father which is in Heaven is perfect.
(1) Divine Perfection, or the Perfection of God, is that infinite compleatness and absoluteness of his Nature, Mat. 5. 48. Act. 17. 24, 25. Rom. 11. 35, 36. wherein nothing is redundant or supersluous, nothing is defective or wanting that properly belongs to Deity. He is so perfect Iob 35. 6, 7, 8. nothing can be added to him, to make him more perfect: Nothing can be taken from him, to make him less perfect then he is. He is the Highest perfection of Perfection. All Perfection is Originally from him only. And every Creature is more or less perfect, as it more or less approacheth to God, and hath resemblance of him. Here we are not to speak of this Perfection.
(2) Humane Perfection, whereof Man is Capable, is that which here God requires of Abraham and his Seed. Gen. 17. 1. Be Perfect. But Humane Perfection is twofold; Natural, and Supernatural. I. Natural, is that Perfection which was concreated with, and in, the Humane Nature at first, in the First Adam. Eccl. 7. 29. God made man Perfect and Upright in his kind, and very good: especially in regard of that Gen. 1. 26, 27. peculiar image of God wherein man alone was created. There was no spot, or sin in him, no imperfection, no crookedness, no contrariety to God or his Law, but a perfect suitableness and conformity to God and his Law in every point; But mutable. This is Legal Perfection; Natural Perfection: Mans Perfection in the First Adam. But Adam by Sinning lost this perfection both to himself and all his Seed irrecoverably. Thus Abraham and his Seed could not be perfect. II. Supernatural, is that Perfection which is New-created in the Elect by Supernatural Grace in Iesus Christ the last Adam. The First Adam lost mans Old Natural Perfection: The last Adam restores to man a New Supernatural Perfection; which is Evangelical, Mans Perfection in the last Adam. This Perfection though for Substance it be but one: yet it may be considered according to its several steps or degrees, 1. Positively. 2. Comparatively. 3. Superlatively.
Positively Perfect. This is the least and lowest degree of Perfection, called an Integral Perfection, or Perfection of Parts. A man is Perfect in this Sense, two wayes. 1. In his inward Frame and Constitution of Soul and Body, when he hath from Christ all Integral parts of the 2 Cor. 5. 17. Eph. 4. 23, 24. Col. 3. 10. 2 Pet. 1. 5. to 10. New man: when of all and every of the parts of Sanctification he hath Something, though the gradual compleatness of none. He hath some true Knowledge, some Faith, some Love, some Repentance, &c. Some Seeds and principles of every Grace, Something of every part of the New-creature: whereby he is disposed and enabled to do something in all the duties of Christianity: yea his whole man in 1 Thef. 5. 23. all the faculties of Soul and members of body, is in some measure renewed and sanctified, and set upon or directed towards God, as the Needle touched with the Loadstone to the Pole: that, though there be something of the [Page 479] flesh in every one of them, yet there is something of Christ and of his Spirit in every of them; whereupon they still incline towards God; if they be not hindered. As an infant that hath all its parts and members, is said to be a Perfect child, opposite to an Psal. 139. 16. imperfect Embryo not yet compleatly fashioned in the womb. In this sense, Gods Servants, Gen. 6. 6. & 9. 21. Noah, [...]ob 1. 1. & 3. throughout. Iob, 1 King. 11. 4. 2 Sam. 11. David, 2 King. 20. 3. 2 Chr. 3 [...]. 25. Hezekiah, 1 King. 15. 14, &c. 2 Chron. 15. 17, &c. Asa, &c. are in Scripture said to be Perfect: although they had many failings, infirmities and imperfections which are particularly therein recorded. 2. Outward way and conversation, in doing Good; and Avoiding evil. Thus an habitual course of life, having respect to the whole will of God and to all his wayes, without partiality, reservation, &c. is accounted perfect. Blessed are the perfect in the way, Psal. 119. 1, 6. Likewise in eschewing evill, the evill to which he was most prone, David Psa. 18. 23. I was also upright before him, and I kept my self from mine iniquity. showd his uprightness. Keep thy servant from presumptuouus sins, then shall I be perfect, Psal. 19. 13. Perfectness in this sense is opposed to that which is imperfect in integral parts, maimed, divided, double, disagreeing and at odds with it self, &c. Thus an Iam. 1. 4. entire and whole heart, is a perfect heart: opposed to a divided, Psal. 12. 2. double heart, an heart and an heart; An heart for God, and an heart for the world and sin. Thus the Mat. 5 48. & before. love which Christ cals for in his Disciples, must be both to friends and foes, and that's integrally perfect, like Gods: Opposite to the Pharisees love, which was to friends only, not to enemies, and therefore imperfect. Thus integrity and perfectness is Prov. 11. 3. Iob 9 20, 21, 22. opposed to perverseness. Solomon, in this regard is said 1 King. 11. 4. not to be so perfect with the Lord as David, because in his old age his heart was turned after other gods: and divers Kings, as 2 Chron. 25. 2. & 26. 4. & 27. 2. 2 King. 14. 3. & 15. 3. 1 King. 15. 3. Amaziah, Uzziah, Iotham, are said to do that which was right in the sight of the LORD, but not with a perfect heart. They failed in their integrity, they had not a like respect unto all Gods commands and wayes; they halted with God, they followed him not fully; this was their imperfection.
Comparatively Perfect. This is a further degree of Perfection: when a believer is so grown up in Graco, that he is Perfect, not simply and absolutely, but comparatively to what he once was, and to what others are which are beneath him. Yet not every growth, but a growth to full age, to some ripeness and maturity in Grace, makes a man comparatively Heb. 5. 12, 13, 14. with 6. 1, 2, 3. Perfect, viz. in comparison of Babes, as the Apostles shows. As a man grown up to full age and stature, is a perfect man in comparison of an infant or youth: he hath as it were obtained a New form, so much he differs from himself. Now this Comparative Perfection shews its self three wayes. viz. In the Eminent 1. Measure, 2. Exercise, and 3. Evidence of Grace. 1. In the Eminent measure or degree of Grace. Thus they that are so grown in knowledge, as that they can digest strong meat, more deep, difficult and perfect Doctrines, are called Perfect; [...] [Page 480] [...], Heb. 5. 12, 13, 14. with 6. 1, &c. But strong meat is of perfect ones: whereas those that can only digest milk, that is, the first principles of the Doctrine of Christ, are stiled babes. Thus, Heb. 7. 19. The Law made nothing perfect: but the bringing in of a better hope did. Why? Because the state of the Church under the Law was a state Gal. 4. 1, &c. of Non-age and Minority, and the Law was then as her first and imperfect rudiments: but now the state of the Church is in maturity, and full age under the Gospel or New Testament, whereby she is comparatively perfected. In this sense the Apostle saith; 1 Cor. 2. 6. We speak wisdom among them that are perfect; And, Phil. 3. 15. Let us therefore, as many as be perfect, be thus minded; that is, comparatively perfect in regard of the measure of knowledge and Faith. Thus a well-grown love is stiled, 1 Joh. 4. 18. Perfect love which casteth out fear. 2. In the Eminent exercise of Grace. When a man by long habitual use and practice; hath attained to a dexterity, facility, and constancy in well-doing: such a man is counted Perfect; And such gracious exercises or Practices, Perfect. Thus they are called Perfect, in regard of understanding, Heb. 5. 14. who by reason of use have their senses exercised to discern both good and evill. Thus Iames saith, Jam. 3. 2. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body, that is, he that hath learned the right Government of the tongue, which is so necessary, and yet so difficult a work, he is a perfect man, that is, he is comparatively perfect in Christian practice and exercise, and able to govern his whole body, beyond many. Thus he exhorts; Iam. 1. 4. Let patience have her perfect work, that ye may be perfect and entire, wanting nothing; that is, let patience have its full exercise in and upon you to the end, let it still persevere constant and invincible under all tryals and sufferings: the constant continuing patience is the perfect patience; and they that therein hold out shall be perfect and entire Christians indeed. Thus Christ himself is said, to be Heb. 2. 10. made perfect through sufferings.—And; Heb. 5. 8, 9. Though he were a son, yet learned he obedience by the things which he suffered: and being made perfect, &c. that is, by his habitual exercise under sufferings, he experimentally learned the practice and exercise of obedience, and experimentally perfected himself therein. 3. In the Eminent Evidence and demonstration of Grace, it is said to be Perfected. Thus Iames saith touching Abraham; Iam. 2. 22. Faith wrought with his works, and by works was faith made perfect; that is, by them as by fruits and effects faith was evidenced and demonstrated to be perfect and sincere. So Christ told Paul; 2 Cor. 12. 9. My strength is made perfect in weakness. How? Christs strength is not perfected in weakness as in the Subject, nor as by [...] cause or effect: but evidentially, when it shows and declares it self most clearly and opportunely in our deepest plunges and extremities. Though Christs power in it self be not increased nor diminished, yet in our weakness it is perfected comparatively more then in our strength, that is, more fully manifested and demonstrated.
[Page 481] Superlatively Perfect. This is the Highest degree of Perfection, when a Believer becomes so perfect, that all that was in part and imperfect is done away. 1 Cor. 13. 9, 10, &c. We know in part, and prophesie in part: but when that which is perfect is come, then that which is in part shall be done away. This Perfection is full and absolute, but not attainable in this world by the Saints, till they come to Heaven. And it is twofold; 1. Incompleat, when only one part of them, viz. Their Souls are Perfected in glory at their Death, their bodies mean while sleeping in the dust. The Apostle mentions Heb. 12. 23. The Spirits of just men made perfect. Their bodies not being perfected with their spirits, their Perfection was incompleat. 2. Compleat, when 1 Cor. 15. 42, 43, 44, 52. to 58. Eph. 4. 12, 13. & 5. 27. both the Souls and Bodies of all the Saints together shall after the Resurrection at the last day be perfected in glory, and have full vision and fruition of God in Jesus Christ to all eternity. Then there shall be nothing Defective, nothing redundant or superfluous; nothing too little, nothing too much; No presence of any kind or degree of evill; No absence of any kind or degree of Good; but God himself shall be immediately All in All.
These are the chief Sorts and Degrees of Perfection incident to Christs Members. Now, God requiring Abraham and his Seed to be Perfect, which of these intends he? Especally the first: but Secondarily and Consequently the two last also. Without the First, viz. Positive integral Perfection, both of Constitution and Conversation, a man cannot be nor approve himself a true child of God. This therefore is absolutely necessary to truth of Sanctity, and to attainment of eternal Happiness. The second Comparative Perfection is necessary to the Saints wel-being in their Spiritual state here. And both Abraham and all his Seed were to 2 Pet. 3. 18. contend after it. Both these Perfections are but Imperfect when most perfect. Therefore Abraham and his Seed should earnestly long and breath after, and prepare themselves for the third and most absolute Perfection in Glory, far surpassing all that is attainable in this present world. Thus of the thing intended in the words, Be Perfect.
3. Some parallel Synonymous expressions are used in Scriptures, Equivalent for Substance to this Perfection, which may expound and set forth the Nature of it yet more fully and plainly to us. Especially these, 1. Truth. 2. Uprightness. 3. Purity. 4. Simplicity. 5. Sincerity.
(1) Truth, [...] Emeth, [...]. Ioshuah exhorts Israel, Iosh. 24. 14. Serve the LORD in Perfection and Truth. David repenting, said, Psal. 51. 6. Behold, thou desirest Truth in the inwards. And Hezekiah in his prayer said; Isal. 38. 3. Remember now, O LORD, I beseech thee, how I have walked before thee in Truth, with a perfect heart, &c. And the Apostle saith of Gods Image in his Saints, that it is Eph. 4. 24. in righteousness and holiness of truth: that is, true Holiness. So that true holiness, is perfect Holiness: A true heart towards God, is a [Page 482] perfect heart, when there's Truth in the inwards. True Service of God, is perfect Service: True walking is perfect walking: This is opposed to that which is false, feigned, counterfeit, deceitful, &c. such things are not perfect. Truth in the creature, in the General notion of it, is the Commensurateness and Conformity of any thing to its Rule and Measure. That which is correspondent and answerable to its Rule, is True. As, 1. Things are true, Creatures are true, and not counterfeit, when they are Conform and agreeable to their Rule, viz. that idea, or divine conception which God had in his mind eternally, and according to which they were created. As, that's true water, which hath such a Nature in it, as God intended should be in water, &c. 2. The understanding is True and not erroneous, when its agreeable to its Rule, viz: The Object uuderstood, and the true discovery thereof, when it apprehends or judges of things, that they are such, as indeed they are in themselves, and truly revealed to be, and not as they seem to be: whether they be Naturals, or Supernaturals. When we apprehend, think, &c. of God, Christ, Religion, Articles of Faith, Duties of Religion, &c. as they are, and as Scriptures reveal them. 3. The Heart, will and affections are true, and not deceitful, when they have congruity and agreement to their Rule, viz. The understanding well guided by the Word and will of God. When we will or nill, love or hate, desire or detest, &c. that which our understandings and Consciences tell us God would have us will or nill, love or hate, &c. and in such sort and order as he requires. 4. Our words and professions are true, when they are congruous and agreeable to their Rule, viz. our mind and heart. When we thinking of things as they are, do speak of them as we think: then we Psal. 15. 2. speak the truth from our heart. Also when we are in heart, what we profess in tongue: Christians in heart, Believers in heart, Saints in heart, &c. such within as we seem to be without. 5. In like sort, our works are true, when they agree with their Rule and principle, viz. Our well regulated minds and hearts within, guided by the Word. When we walk up to our light, act according to our Convictions, &c. then we Isa. 38. 3. walk before the Lord in Truth. Otherwise we imprison and suppress the Truth, we Rom. 1. 18. withhold the Truth in unrighteousness. Thus in matters of Religion, then our words, Profession and works agree with our hearts, minds, Consciences and wills, which are their Rule; when our Hearts, viz. Minds, Consciences, wills and affections agree with one another, and with the mind and will of God revealed in his Word, which is their Rule: then there's Truth in us; Psal. 51. 6. Truth in the inwards, and truth also in the outwards.
(2) Uprightness, [...] Iosher; this is often joyned to integrity or perfectness. As, God said to Solomon; 1 Kin. 9. 4. If thou wilt walk before me, as David thy father walked, in integrity of heart and in uprightness, to do according to all that I have commanded thee, &c. [Page 483] David praid; Psal. 25. 21. Let integrity and uprightness preserve me, &c. Thus also they are coupled together, in the Concret; Psa. 37. 37. Mark the perfect man, and behold the upright. Iob was Iob 1. 1. perfect and upright, and one that feared God, and eschewed evill. The word properly signifies, (as Mercer. in Pagn. Thesaur. ling. Sanct. ad verb. [...] Mercerus hath noted,) That man which is straight, plain, even, equal, declining to neither part: having a straight and equal judgement, a straight way and course, An un-byased man, that holds straight forward, turning neither to the right hand nor to the left, is not moved with threats or punishments, flatteries, Promises or rewards, to go out of his way; [...]e seeks not his own ends and advantages, but Gods glory and his brothers good, this is an upright man, a straight man. The word is very emphatical. This uprightness, or straightness seems to imply, 1. A straightness of inward Principles. viz. A straight mind and judgement touching the things of God, without Eccl. 7. 29. many crooked inventions and devices. A straight will to God without crooked warping resolutions and inclinations: when a mans principles are even, and un-byased: equally and truly touched with the Load-stone of Grace. 2. A straightness of ends and aims. When a man intends directly Gods glory, his own Salvation, his brothers edification, &c. without collateral by-respects, squinting awry this way or that way. Herein Iehu failed while he did Gods work, he aimed not directly at Gods glory, but squinted aside at the establishment of his own throne especially; therefore he was not straight and upright with God. 3. A straightness of way to those ends and aims, viz. Gods way which himself hath prescribed: The way of Holiness, Faith, Obedience, Self-Denyal, Repentance, &c. this is Gods plain straight way, called Psal. 23. 3. the beaten-paths of righteousness; Isa. 35. 8. His High-way, wherein strangers, though fools, shall not err. This the way of the upright. Opposite to whom are they Ps. 125. 5. who turn aside to their own crooked wayes. Thus Israel Psal. 78. 57, 58. turned-aside, or warped, like a deceitful bow, from Gods way unto Idolatrous practices. 4. A straightness of Rule to guide them in Gods straight way. A crooked, leaden, Lesbian Rule, a bended deceitful Rule will never bring a man on in Gods straight way: as the crooked Rule of carnal Reason, Policy, garb of the times, stream of the multitude, &c. As a false Compass makes the mariner err in sayling: a false guide makes a man err and wander in travelling. Now Psal. 119. 1, &c. the Law and Word of God is the Rule of the upright: a just and straight Rule. Gal. 6. 16. As many as walk by this Rule, they are the upright Israel of God. Thus he is an upright or straight man, who doth not halt with God, &c. hath a straight principle within, A straight end to which this principle tends, a straight way leading him to this end, and a straight Rule guiding him in this way. All these must go together.
(3) Purity or Pureness. The Greek hath here two words for Pureness or A Pure man, viz. 1. [...], which properly [Page 484] signifies chaste, or undefiled with women; and thence is used more generally for all spiritual purity. 2 Cor. 6. 6. By pureness, by knowledge, &c. 1 Tim. 5. 22.—Be not partaker of other mens sins, keep thy self pure. 1 Joh. 3. 3.—Every one that hath this hope in himself, puryfieth himself as he is pure. 2. [...], which properly signifies such a purity as comes by cleansing, purging, purifying, &c. Mat. 5. 8. Blessed are the pure in heart. Ioh. 13. 10.—And ye are clean (or, pure) but not all. 1 Tim. 1. 5. 2 Tim. 2. 22.—The end of the Commandement is love out of a pure heart. 1 Tim. 3. 9.—Holding the mystery of the Faith in a pure Conscience. 2 Tim. 1. 3.—I thank God whom I serve from my fore-fathers with pure Conscience. A man that's perfect and upright, he is also a Pure man: A man of a pure heart. Not only his hands, his actions, his profession, &c. are pure; but his heart and Conscience are pure also. This Purity in the upright implyes three things, viz. 1. That he is purged, cleansed and purified from Sin. How? By the 1 Ioh. 1. 7. Rev. 1. 5. blood of Christ, meritoriously: By the Eph. 5. 26. Spirit, and Graces of the Spirit of Christ efficaciously. By the [...]sal. 119. 1. [...]oh. 15. 3. Word of Christ, instrumentally. Till a man be cleansed thus from the spot, impurity and defilement of Sin, he cannot in Gods account be pure, but remains sin-defiled. 2. That being thus cleansed from Sin and filthiness, he hath such a principle of purity inherent and remaining in him, as will not mixe with sin, will not incorporate with sin. The Spirit and the flesh will not mingle together, but Gal. 5. 17. are contrary one to another. Sin and filthiness is not woven into the texture, frame and constitution of a pure heart. Sin may be there: but the heart doth not allow it, is not mingled with it, because its heterogeneal to the purified heart. Thus a pure heart is full of it self, without mixture with sin. As we call that pure gold, pure honey, pure water, pure ayr, &c. which is full of it self without embasing mixture. Contrariwise an impure heart is like Ezekiels [...]zek. 24. 6. boyling pot, whose scum boyles into it, is concorporated and mingled with the liquor into one Body and Consistence. 3. That is still segregating, purging out, and cleansing away all the impure reliques of sin, from the heart and Soul. 1 Ioh. 3. 3. Every one that hath this hope in himself, purifieth himself even as he is pure. 2 Cor. 7. 1.—Having therefore these promises, let us cleanse our selves from all filthiness of flesh and spirit, &c. Pure mettle separates from the dross, pure hony works out the waxe and Scum, &c. so a pure heart is still working out more and more the dregs, dross and filth of sin, though it be still apt to bubble up and rise there.
(4) Simplicity, or Singleness. [...]. This word properly signifies, A plainness, ingenuity, candor, Singleness in a man, without doubting and deceit. A plain-hearted man without guile, an One-hearted man, not involved, not inwrapped with deceit, &c. Hence Scap. [...]. in A. & [...]. Eustath. derives it from ( [...],) which particle sometimes denotes Oneness: and [...], sum, I am. As noting the Oneness, and singleness of such a man. Hereunto some allude also in the Latin [Page 485] word, Simplex, simplicis, quasi sine plicis, as it were, without pleits or folds, As if it were a Metaphor from garments unfolded and plain, without welt or guard, as we say. Of this Singleness the Scripture often speaks. 2 Cor. 1. 12. Our rejoycing is this, the testimony of our Conscience, that ( [...]) in simplicity and godly sincerity, not with fleshly wisdome, but by the grace of God, we have had our conversation in the world. Here Simplicity is opposed to carnal wisdome and policy—Eph. 6. 5. Servants, be obedient to your Masters—in singleness of heart, as unto Christ.—Col. 3. 22. not with Eye-service, as men-pleasers, but in singleness of heart, fearing God. Here singleness of heart is opposed to Eye-service and men-pleasing. Those are singlehearted servants, that in their serv [...]ce to their earthly Masters, eye Christ and God, and are obedient as unto them from the heart, without dissimulation. Mat. 6. 22. Luk. 11. 34. If therefore thine eye be single ( [...]) thy whole body shall be full of light: but if thine eye be evil, thy whole body shall be full of darkness. Here a single-eye is opposed to an evil eye. Now this Simplicity or Singleness of heart, &c. implyes divers things: viz. 1. Oneness, Unity, or Sameness of the Heart, without Division or Distraction, in reference to its Object. A Single heart hath a single Object, viz. God alone, Christ alone; his will, &c. is fixed and resolved thereupon. As Ioshuah, Iosh. 24. 15. As for me and my house, we will serve the LORD: we are resolved upon it, to have no other God. As David; Ps. 73. 25. Whom have I in heaven but thee? And in earth there is none that I can desire with thee. And elsewhere, Ps. 4. 6, 7.—Many say, Who will shew us good? but LORD lift thou up the light of thy Countenance upon us. The world is divided about its chief object, knows not where to pitch: but David and Gods people had fixed their hearts singly upon God alone. A man that's double-hearted, is divided and distracted betwixt divers objects, betwixt God and Mammon, betwixt Christ and the world, betwixt godliness and sin; as a traveller meeting with two ways, and knows not which to take. A double-hearted Servant is divided betwixt his Master and Himself; he would please his Master, and therefore gives him eye-service; he would please himself and his own idleness or unfaithfulness, and therefore gives him no more but eye-service. This is the first thing. 2. Plain-heartedness; without subtilty, carnal policy, fraud, deceit, &c. Thus Paul 2 Cor. 1. 12. had his Conversation in the world, in simplicity and godly sincerity, not with fleshly wisdome. He did not walk cunningly and craftily, according to Rules of Carnal policy: but singly, plainly, honestly, according to Rules of Christianity. That man that makes his religion subservient to carnal policy, he is not perfect and sincere in Religion.
(5) Sincerity, [...] sincere, [...]. This word is frequently used. As, 2 Cor. 1. 12. In simplicity and godly sincerity,—We have had our Conversation in the world. 1 Cor. 5. 8.—Let us keep the Feast, not with old leven, neither with the leven of malice and wickedness: [Page 486] but with the unleavened bread of sincerity and Truth. 2 Cor. 2. 17.—We are not as many who corrupt the Word of God: but as of Sincerity, but as of God, in the sight of God speak we in Christ. [...] ▪ [...]. 10.—That ye may be sincere, and without offence till the day of Christ. [...]. 3. 1.—In both which I stir up your sincere mind, &c. This is an excellent and emphatical word; It properly notes such things as will abide tryal by the clearest light and brightest beams of the Sun. Its derived from [...] the brightness and splendor of the Sun, & [...] to discern, distinguish or judge. Some take it to be A Metaphor from the Eagles custom, which use, (as Pliny and Aristotle report) to bring their young out of the nest before they be full fledged, holding them forth against the bright beams of the Sun. Such as can with open eye endure to look full upon the Sun, they bring up as their own: Such as twinkle at the light, they cast off as a degenerate brood. Others take it to be a Metaphor From trying of cloth or other wares, whether they be sound, unmixed and genuine, by the clear light and brightness of the Sun. The English word Sincere, is from the Latine Syncerum, or Sincerum: Of which some give the Etymon thus, Sincerum, as it were Sine-cera, without wax; An allusion to pure honey perfectly segregated and clarified from the wax and dross; Others thus, Syncerum, that is, [...], with the wax, both honey and wax, the whole and entire profit of the Bee; in reference to an entire and perfect performance of a bargain or Contract for that commodity. So that according to the genuine sense and Scripture use of the word Sincerity or Sincere, it imports these things in an upright man, viz. 1. That he is not leavened with corruption. The 1 Cor. 5. 8. old leaven, and the leaven of malice and wickedness, are not incorporated and mixed with his spirit: Some reliques thereof are there, but he is daily purging out the old leaven, that he may keep the true Paschal Feast of Christ under the Gospel with the unleavened bread of Sincerity. That which is sincere admits not of embasing mixture. Sincere honey is not mixed with wax, &c. 2. That his heart and way are in truth such as they seem to be, and are not sophisticated and varnished over with Politick guilful subtile specious pre [...]ences. Psal. 32. 1, 2. In his spirit there is no guile. A Sincere man walks not according to the Dictates of carnal wisdom. Hence, 1 Cor. 5. 8. Sincerity and Truth are linked together, as inseparable companions. And, 2 Cor. 1. 12. Godly Sincerity, is opposed to carnal wisdom. 3. That, He is one that can abide the strictest tryal. He can endure tryal by the brightest Sun-beams; yea he, in point of the truth and sincerity of his heart, can appeal to God that searcheth the reins and hearts, that knows him better then himself, because he still sets himsel [...] as before the Lord, and in his sight. 2 Cor. 2. 17. But as of sincerity, but as of God, in the sight of God, speak we in Christ. A sincere Minister preaches incorruptly as in the sight of God; A sincere Christian hears, prayes, communicates, gives alms, and endeavours to do all as in the sight of God. He still approves himself to his allseeing eye. Peter said, Ioh. 21. 15▪ 26, 17 Lord, thou knowest all things, thou knowst [Page 487] that I love thee. As if he had said, Herein I appeal to thy self. David said; Psal. 139 23, 24. Search me, O God, and know mine heart: try me, and know my thoughts: And see if there be any wicked way in me, and lead me in the way everlasting. As if he had said, Lord, I am not conscious to my self that I deal falsely with thee, or allow my self in any [...]in: but herein I submit my self to thy strictest search and scrutiny, that no evill may be in me, but that I may be led by thee in the way everlasting. But hypocrites cannot endure Gods tryal: they make it their design to set themselves and wayes in mans sight, not in Gods. They are bleer-ey'd: cannot abide this Sun-beams. Their copper-religion will not abide his touch-stone: Their hypocritical paint will not endure his Fullers sope. They are not sincere.
Thus of the Synonymous expressions in Scripture, for substance explaining this Covenant-Perfection required. We see now whats meant by Perfection, and by Being Perfect.
2, Why Abraham and his Seed are obliged by Gods Covenant thus to be Perfect, comes next to be Considered. And this is upon divers weighty grounds and Reasons. viz. Because, 1. God will not be their Covenant-God, that are not Perfect and upright. 2. Without Covenant-integrity none can be Gods Covenant-people. 3. All acceptable walking before God, according to his Covenant, inseparably and necessarily depends upon Covenant-Integrity. 4. Without Covenant-integrity no saving Covenant-benefits can be accomplished upon any, either in this or in the world to come.
1. Because, God will not be their Covenant-God, who are not Perfect and upright with him. For, 1. God is Mat. 5. 48. Perfect and entire: and all his Covenant-people must resemble him in perfection and integrity. If they be not like him herein, how shall they approach so neer unto him? 2. Again, when the Lord becomes our God in Covenant, he becomes Gen. 17. 7, 8. our God entirely, not by halfs; All he is, All he hath, All he can do for us, becomes ours: So when we become his Covenant-people, All we are, all we have, all we can do, all we can endure, must be for God. Herein we must reciprocally answer God. If we become not wholly his people; but are partly for sin, partly for the world, &c. we indeed become not Gods at all: and God will not be ours at all. 3. Furthermore, Gods Covenant with us, Ezek. 16. 8. Jer. 31. 32. knits, as it were, a Marriage-knot betwixt God and us; yea it is the very Marriage-knot. If therefore we be not sincere and entire in our love and affection to God; if our hearts are set more, or equally, upon other objects; if we have other lovers, other Rivals with God; then our hearts are whorish and adulterous: And God cannot endure to be an Husband to such adulteress-Souls; he is a jealous God, he will have the whole heart or none, the chast virgin-love or none. 4. Finally, The Lords eyes are infinitely Hab. 1. 13. pure and peircing, Rev. 2. 23. Jer. 17. 9, 10. He searcheth the reins and hearts, though never so deep and deceitful; he discovers all doubling, [Page 488] dissembling and hypocrisie therein to the uttermost. And he cannot endure to be a Covenant-God to such as are hypocrites in heart. Tit. 1. 16. They are abominable to him. He looks upon them as workers of iniquity: he will never own them, but say; Ma [...]. 7. 23. Depa [...]t from me ye workers of iniquity, I know you not.
2. Because, Without Covenant-Integrity none can be Gods Covenant-people. As without integrity he will not be a God to any: no more can any be his Covenant-people. Its altogether impossible. For, 1. Truth and integrity is an inseparable qualification of the Image of God new-created in us. It stands in Ephes. 4. 23, 24. Righteousness and true Holiness, or Holiness of Truth. A false holiness, a false righteousness, counterfeit graces, will not, cannot make up the newman; and without this none can have saving interest in the Covenant. 2. Integrity and sincerity is the peculiar distinctive character betwixt the truly godly, and hypocrites. An hypocrite can notably counterfeit all imitable Perfections and Practices of Gods people: but in none of them is he sincere, he is not real but formal in them all. This is the eminent difference. Now an hypocrite cannot be one of Gods Covenant-people in reality, but only in formality.
3. Because, All acceptable Walking before God according to his Covenant doth necessarily and inseparably depend upon Covenant-integrity. Without this integrity its impossible for any to walk before God acceptably as his Covenant requires. To walk before God, is to walk still as in his sight, to set our selves still as in his presence and before his all-seeing eye: Now its only 2 Cor. 2. 17. sincerity that enables any so to do. To walk before God, implyes increase and growth, both in the inward Ability for walking, and in the outward exercise of walking with God, as hath been showd: but without integrity and truth of grace, there can be no growth in grace. He that's not First Perfect and entire in Parts; can never be perfect in Degrees. Growth adds not new parts, but only extends or intends the old. He that wants a limb or joynt, or any integral part when he is born, he can never grow it out all his life. Now that all acceptable walking before God, necessarily depends upon this Covenant-integrity, may fully appear upon these four Considerations, viz. That, 1. Most excellent works and services without Integrity are rejected. 2. Most weak and mean Performances with Integrity are accepted. 3. Where Integrity is, all failings and infirmities are graciously passed by and covered. 4. God not only covers, but in due time cures the infirmities and imperfections of the upright.
(1) Most excellent works and services without integrity are rejected. God cares not for the most glorious acts of obedience, zeal, or Religion, if they be not crowned with integrity. Iehu was 2 King. 9. 6, 7, 8, 9, 10. commanded by God to root out all Ahabs idolatrous family, that so God might avenge the blood of all his Prophets and Servants upon Ahab's house, and extirpate the Baalitish idolatry out [Page 489] of Israel: Iehu accordingly 2 King. 9. & 10. destroys all Ahabs family, and kils all the Priests of Baal, and utterly destroyed Baal out of Israel with great zeal: for which God 2 Kin. 10. 30. rewarded him with the continuance of the kingdom to his children to the fourth Generation. But because Iehu was not upright in all this eminent action, ver. 31. he took not heed to walk in the Law of the LORD God of Israel with all his heart; A [...]dr. Rivet Com. in Hos. 1. 4. he failed in the true end and manner thereof; In the end, for he rooted not idolatry out, but changed it; he destoy'd Baals idolatry, but continued still in Ieroboam's idolatry: In the manner, he in rooting out Ahabs house carryed himself not so much obedientially towards God, as cruelly and self-seekingly towards the establishing of his own throne; Herein he was false-hearted, and therefore God counted him no better then a Murderer in that regard, and threatned to Hos. 1. 4. avenge the blood of Jezreel, (that is, the blood of Ahabs family shed in Iezreel) upon the house of Jehu; which after Iehu's fourth Generation was accordingly executed; the Promise being once fulfilled, the threatning next took place upon his House. He did what God required, but not uprightly: therefore God rejected it, threatned it, punished it. D [...]n Dike of the Hearts deceitfulness, ch 30. Lo how all his Graces are buried in the Grave of an unsound Heart. King Amaziah 2 Chr. 25. 2. did that which was right in the sight of the LORD, but not with a perfect heart. He did that for Substance and matter which was right, but not with an upright heart: this spoyled all he did. The Scribes and Pharisees a most zealous and religious generation in their way, Mat. 6. & 23. Luk. 18. 11, 12, 13. They prayd much, fasted often, gave much alms, Paid tithe of all that they possessed, abstained from gross notorious offences, &c. yet Christ abhors all their deeds, because done in Hypocrisie. All but magnified dung and gilded rottenness.
(2) Most weak and mean Performances, with integrity are accepted. The Lord Psal. 51. 6. desires truth in the inwards; And, Pro. 11. 20. Such as are upright in their way, are his delight: Hereupon their weakest, if upright, performances are in Christ accepted of him. Phineah's his upright act of executing judgement upon Zimri and Cozbi, Numb. 25. 7, 8. with Psal. 106. 30, 31. how did God accept it, and count it a righteous act, though according to the strictness of the Law it belonged not to him (being a Priest, and not a Magistrate) to do it! The Publicans Luk. 18. 13, 14. prayer, though very short and imperfect, God be merciful to me a Sinner, because presented uprightly, Christ accepts and prefers it before the Pharisees more large prayer, which was uttered vaingloriously and hypocritically. The Mark. 12. 42, 43, 45. widows two mites cast into the Treasury, Christ accepts highly and prefers beyond all the far greater gifts of the rich: This poor widow hath cast in more then they all. Her hearts integrity raised the value of her mites: Though her mites weighed little, yet her heart weighed much. The honest and good heart that brings forth fruit with patience, with much difficulty and strugling, is accepted Luk. 8. 15. as the best ground, the best kind of hearer. The [...] Co [...]. 8. 11. 12. [...]. least liberality, when from a willing [Page 490] mind and true heart, is by God accepted, according to that a man hath. Yea Mat. 10 42. A cup of cold water only, given to drink to one of Christs little ones, in the name of a disciple, shall in no wise lose its rewards: and what's less and cheaper then a meer cup of cold water?
(3) Where Integrity is, all failings and infirmities are graciously passed by and covered. Though Gods upright servants have many frailties and weaknesses, and he knows them all, yet he is pleased not to observe them, not to impute them to them, not to upbraid them therewith, &c. but to pass them by, as if there were no such frailties in them: because their hearts are in the main sincere and upright before him. As a loving husband passeth by of course the infirmities of his wife, whom he knows to be upright in her love to him. Or, as a tender father covers the invincible frailties of his children, whom he discerns to be upright in their duty towards him. The very frailties of Gods people are their burdens and afflictions, they fault themselves for them, and are much offended at them: and God layes them not unto their charge. 1. Iob in his deep afflictions discovered many infirmities; Iob 3. 1, &c. He cursed the day of his birth, He Iob 6. 8, 9. impatiently wished for Death, He discontentedly Iob 7. 11. to 20. expostulated with God, and uttered many passionate and distempered expressions: yet because he Iob 1. 1. was perfect and upright, The Lord passed by all his frailties; made no mention of them; yea commended Iob beyond his three friends, Iob 42. 7, 8. saying twice, Ye have not spoken of me the thing that is right as my servant Job hath; Iob 42. 10. to the end. Sends them to Iob to pray for them, promising to accept him, and at last turned Iobs captivity, and doubled his prosperity. 2. David had many failings; He 1 Sam. 21. 10. to the end. fained himself mad; before Achish King of Gath; He 1 Sam. 2 [...]. 4, 5. cut off the skirt of King Sauls Garment in the Cave, for which his heart afterwards presently smote him, for offering though but so small an injury to the Lords anointed; He rashly 1 Sam. 25. 21, 22, 32, 33, 34. vowed and resolved to destroy Nabal and his family for their churlish unkindness to him and his servants, though he afterwards blessed God that Abigail prevented him; He 1 Sam. 27. 1. Ps. 116. 11. distrustfully said in his heart, I shall now perish one day by the hand of Saul, though God had already given him many deliverances from Saul and other enemies; He 1 Sam. 27. 8. to the end. made a false Narrative of his invasions to Achish King of Gath; He 1 Sam. 28. 1, 2, &c. with chap. 29. & 30. & 31. resolved unwarrantably to go with his men to battel with King Achish and the Philistines against Israel, (in which battel Saul and Ionathan were slain, and Israel was worsted,) but Gods special Providence sent him back from such an horrid exploit; He 2 Sam. 5. 13. 1 Chr. 3. 1. to 9. [...] took to himself divers wives and Concubines at once, living in Polygamy, though from the beginning it was not so; He 2 Sam. 13. 28, 29, 39. & 14. 33. [...]as indulgent to Absalom, though he had cruelly murdered his brother Amnon: And when Absalom was slain in his actual rebellion against David, yet he 2 Sam. 18. 33. excessively lamented the Death of Absalom; He 2 Sam. 24. 1, &c. v. 15. carnally [Page 491] trusted and gloryed in the arm of flesh when he commanded Ioab to number the people, for which the plague of pestilence brake in upon them from the Lord, and slew 70000 men▪ He was 1 King. 1. 6. sinfully indulgent to his son Adonijah, having not displeased him at any time, saying, why hast thou done so? These, with some other failings of David are recorded in Scripture, yet because David was upright-hearted towards God, how are all these passed by and covered! 1 King. 15. 5. David did that which was right in the eyes of the LORD, and turned not aside from any thing that he commanded him all the days of his life, save only in the matter of Uriah the Hittite. These things (saith Dan. Dike of the Deceitfulness of mans heart, ch. 30. Mot. 3. one) were his sins, yet his sincerity was a veil unto them. Because Sincerity was not shaken in his other sins, as in his murther and adultery: God that took some special notice of this last, would take none at all of the other. Peter Martyr observes here, Pet. Mart. Comment. in 1 Reg. 15. 5. That God excepts only the matter of Uriah the Hittite, not that in other things he sinned not, but that this was more enormous and grievous then the rest. Being not one, but a manifold sin. Adultery, Murder, betraying of the Army, and in some sort translating of the victory to the Ammonites, &c. met together. In greatness this obscured his other sins, therefore this only is mentioned. 3. King Asa was a godly man, yet had divers failings; He 2 Chr. 15. 17. See Lond. Annot. there. took not away the High-places out of Israel, (Israel is here put for Iudah, as some are of opinion.) He 2 Chr. 16. 1. to 10. foolishly made a league with Benhadad King of Syria, relying on him rather then on the Lord his God; He being ver. 10. reproved for this by Hanani the Seer, was in a rage with him, and put him in a Prison-house because of this thing; He ver. 12. oppressed some of the people at the same time; And being exceedingly diseased in his feet, he sought not to the LORD, but to the Physitians: These were Asa's infirmities, yet his integrity of heart covered them all, God accepted his person notwithstanding with this commendation; 2 Chr. 15. 17. Nevertheless the heart of Asa was perfect all his dayes. Whereupon Dan. Dike of the Hearts Deceitfulness, ch. 30. one saith appositely; Lo how all other his infirmities are covered with the mantle of Sincerity.—Great vertues, not sweetned with sincerity, are no Ornament unto us: And great infirmities, not [...] with hypocrisie, are no great deformities. Those God acknowledges not: These God imputes not.
(4) Finally, The Lord doth not only cover, but in due time cure, the infirmities and imperfections of the upright. He daily strengthens their integrity and other Graces, but weakens their frailties and corruptions. Nathaniel had but a very small knowledge of Christ, yet Joh. 1. 47. to the end. being an Israelite indeed, in whom was no guil, Jesus revealed himself not only corporally but spiritually to him, promising him that he should see greater things then yet he had seen. The Ethiopian Eunuch Act. [...]. 26. to 40. reading in his integrity the Holy Scriptures, yet not understanding what he read, had Philip the Evangelist sent to him to instruct him, and preach Jesus to him: whereupon he believed, confessed Christ, was baptized, and went on his way rejoycing. [Page 492] Cornelius the Centurion Act. 10. 1, 2, 3, 4, 5. to the end of the chapter. being a devout man, fearing God, giving much alms, and praying to God alway, with an upright heart, though he had but small knowledge of Jesus Christ and his ways; was assured by an Angel from Heaven, that his Prayers and Alms were come up for a memorial before God; And the Apostle Peter was sent to him to instruct him in the way of Salvation, and preach Christ unto him and his Family, whereupon the Holy-ghost fell upon them, and they were baptized. David Psa. 18. 21, 22, 23. & 119. 1, 2, 6, 10. having sincere respect to all Gods Commandments, and keeping them uprightly; was in process of time advanced from the smallest beginnings of Knowledge and Grace, to such perfection therein, that he was Psal. 119 77, 98, 99, 100, 101, 102. wiser then his enemies, had more understanding then all his teachers, yea understood more then the Ancients in the wayes of God. Nicodemus was an upright disciple of Christ., but at first Joh. 3. 1, &c. extream weak and ignorant in the mysteries of Christ and salvation, he came to Iesus timorously and secretly by night at first, understood not the Doctrine of Regeneration at all: yet Joh. 19. 38, 39, 40. at last was so strengthned and emboldned in his faith, that when Christ was crucified he boldly joyned with Ioseph of Arimathea in taking down the body of Jesus, and burying it honourably. Paul promiseth to them Rom. 16. 19, 20. that are wise unto that which is good, and simple concerning evill: That the God of peace shall bruise Satan under their feet shortly. They shall in due time have victory over Satan. Our Saviour in the parable Luk. 19. 17, 18, 19. promiseth to the upright use of smallest Talents, great advantage and reward: why? Because thou hast been faithful in a very little, have thou authority over ten Cities. The Lord Psa. 18. 25. will shew himself upright, to them that are upright. Though the upright be in discomforts, weaknesses, fears, dangers, and happily know not what to do: yet to such Psa. 84. 11. The LORD God is a Sun and a Shield, (A Sun, to refresh and revive them; A sheild, to protect and defend them:) The LORD will give grace and glory: No good thing will he withhold from them that walk uprightly. Thus where uprightness is, by degrees the Lord cures their infirmities, and removes their imperfections: Their little stock of grace and spiritual strength is improved to great advantage, like the Sareptane widows handful of meal in the barrel, and oyl in the cruse. Such singular delight hath the Lord in the integrity of the upright.
4. Because, Without Covenant-integrity, No saving Covenant-benefits can be accomplished upon any, either in this or in the world to come. Some outward benefits and advantages of the Covenant may be conferred even upon hypocrites: as, Incorporation into the visible Body of the Church, Participation of Ordinances, and the visible fellowship of Saints, &c. Is [...]mael, Iehu, Pharisees, the three bad grounds, &c. were so far priviledged. But without integrity no inward saving Covenant-benefits can be enjoyed: No true Grace, no saving Communion with God, no eternal glory. Without integrity. [Page 493] Faith is no Faith, but a fancy; Love is no love, but carnality of affection; Grace is no grace, but a shadow; Christianity is no Christianity, but hypocrisie. Without truth and sincerity all seeming Graces are but meer vanities; all seeming duties are but dissimulations and deceits. Integrity is so intrinsecal and essential to Christianity, that without it there is no possibility of being a true Christian. Eph. 4. 24. The image of God, which makes a man a Christian, principally consists in true Holiness. And Heb. 12. 14. without true Holiness now, no man shall ever see the Lord in true celestial happiness in Heaven. As Rev. 21. 27. 8. all unclean things, So all Lyars shall be shut out of New Ierusalem: And hypocrites are real and practical Lyars in their whole course; In shew they are Saints, in deed they are Devils. They therefore that would actually share in the saving benefits of the Covenant, must have and act the integrity of the Covenant.
3. Inferences hence resulting are chiefly these three, viz. 1. All such as are truly perfect and sincere before God, are qualified according to the Covenant of God, to be Covenanters with God. 2. No dissembling Hypocrites, devoid of this Covenant-integrity, can walk in Covenant-duty, or be in Covenant-state. 3. All such as would approve themselves the true Seed of Abraham, and Covenant-people of God, They must be foederally perfect before God, both in Heart and Way, in Constitution and Conversation.
1. All such as are truly perfect and sincere before God, are Qualified according to the Covenant of God, to be Covenanters with God. Such are Gods true Covenant-people indeed: Such he will own, and accept, and delight in as his. Such walk before him aright. Such shall enjoy all Gods Covenanted benefits, before mentioned, nothing shall be too dear for them; The Lord himself will be their Shield, their Reward, their God, and consequently their All. For, he in order to his Covenant requires them to be perfect: and they accordingly are perfect and sincere. Oh what a Spring of Consolation may this be to all the upright!
But who are those that are Perfect and sincere before God? And, How shall a man know whether he be thus foederally Perfect?
By these Characters and Notes of integrity, (besides those already mentioned,) viz.
(1) By the inward frame and Constitution of the Heart. An upright man hath a sincere, upright, and perfect frame of Heart. His Principles and inward disposition are upright: he is right within. This is his fundamental integrity; whence all other integrity flows. The Psal. 73. 1. Israel of God are of a clean heart; Heb. clean of Heart; cleansed and purified, and purifying themselves from Sin and filthiness. Hezekiah styles it, Isa. 38. 3. An Entire, or Perfect heart. David calls it, Psal 51. 6, 10. Truth in the inwards: And prays; Create in me a clean [Page 494] heart, O God, and renew a right Spirit (or a constant Spirit) within me. The Ps. 32. 1, 2. Blessed man, whom God justifieth and pardoneth, is one, in whose Spirit there is no guil. As Nathaniel Joh. 1. 47. was an Israelite indeed, in whom was no guil. There may be sin and infirmity in them; but there is no guil, no subtil, crafty, deceitful principles in them in the point of Religion. Our Saviour styles it, Luk. 8. 15. An Honest and good heart. He that hath such an inward, upright frame of Soul, he is an upright man. This upright frame of Heart doth especially import these things to us, viz. 1. Truth of grace infused into the heart. The New man consists Eph. 4. 23, 24. in true Holiness; not in fained, false, counterfeit Holiness. In the 2 Tim. 3. 5. power of Godliness, not in the form. When this power of godliness, this true holiness is instilled into the heart, there's truth in the inwards, there's a true and sincere heart in the inward frame of it. 2. Entireness and integrall perfectness of grace in the heart. Where true grace is wrought, there all the Parts, Principles, lineaments and habits of grace are in some measure drawn in the Soul. There's a Col. 3. 10. Eph. 4. 24. new man there, which consists in knowledge, righteousness, and true holiness. And these comprehend all the integral parts of Grace, as Faith, Love, Patience, &c. It cannot be a New man, unless it have all the integral parts of a New man. The upright heart hath something of every grace, though none perfect. Yea, 1 Thes. 5. 23. the whole Soul in Every faculty and affection, is sanctified and renewed in part: the mind enlightened, the conscience purged from dead works, the will rectified, the affections spiritualized, &c. An hypocrite hath not this inward intireness of Sanctification: He hath some graces, not all; and those but in some faculties, not in every one; and therefore he hath none in truth. 3. Cleanness and Mat. 5. 8. pureness of Heart. Where habits of true Holiness are infused, they purifie the heart from inherent filth of sin: so that though some sin be there, yet the heart doth not mingle and incorporate with it, it Psa. 66. 18. regards it not, it Rom. 7. 15, 19, &c. allows it not, but hates it, Gal. 5. 17. resists it, and fights against it, that by degrees it may work it out more and more. 4. Singleness 2 Cor. 1. 12. Eph. 6. 5, 6, 7. Col. 3. 22, 23. of heart. When the heart is even, plain, open, cleer, ingenuous, &c. without doubling, dissembling, carnal craftiness, &c. When it is not divided about its object, but pitcheth upon its right object singly, aiming at it with a single eye, with a single carriage and tendency thereunto: and in a word, when it acts singly in all its inclinations and motions, from right grounds, and to right ends.
(2) By Antipathy opposition and Contrariety to Sin. An upright man is an adversary to iniquity: He hates it, shuns it, sets himself against it, both in heart and practise, in himself and others. Iob is said to be Iob 1. 1. perfect and upright, one that feared God, and eschewed evil: his uprightness evidenced it self in eschewing Evil. David opposeth uprightness of heart to turning aside to crooked wayes; Psa. 125 4, 5. Do good, O LORD, to those that are good, to [Page 495] those that are upright in their hearts. As for such as turn aside unto their crooked ways, &c. The upright turn not aside to crooked ways, but turn from them. Pro. 19. 1. He that walketh in his integrity, is opposed to him that is perverse in his lips: An upright man avoyds perverse and sinful speeches. Now an upright man manifests his enmity and opposition to sin divers ways. 1. He is offended at Sin, both in himself, and Psal. 119. 136. in all; yea, he hates it in those that stand in neerest natural relation to him. Upright Asa 1 King. 15. 13, 14. could not endure Idolatry in his mother Maachah, but destroyed her idol, and removed her from being Queen, because of her idolatry. Upright Iob Iob 1. 1, 5. was jealous of his Childrens sinning against God, therefore he often sanctified them, and offered burntofferings for them. 2. He declines and shuns all iniquity in the intent and purpose of his heart: yea, even such as he may more peculiarly style his own, by reason of temptation or inclination to them. David having said, Psa. 119. 1, 2, 3. Blessed are the perfect in the way,—that seek him with the whole heart: he discovers these perfect ones by this note; They also do no iniquity, or Surely they do no iniquity. And elsewhere he thus evidenceth his own uprightness; Psa. 18. 23. I was also upright before him, and I kept my self from mine iniquity. Even from my sin, that hath most pleased me, or hath been most profitable to me, or whereunto I have been most tempted, or most strongly enclined, by reason of my natural constitution, or outward condition, or wherewith I have formerly been most overtaken: yet I have approved my self herein upright before God, that I have kept my self from this my iniquity. Herein contrariwise Iehu failed; 2 King. 10. 29, 31. he could destroy Baal, but not the two Calves, though all were idols: Why? because he feared it might indanger his Kingdome, to let Israel go to worship at Ierusalem; perhaps then Israel might revolt to their ancient Crown of Iudah. Herein his heart was rotten. A sincere heart will set against sin, though profitable and advantagious; yea, when vice is like to be the gainer, and vertue the loser. 3. He desires that his heart and spirit may be fitted to the uttermost, that no iniquity may lurk there, but all may be removed thence. Ps. 139. 23, 24. Search me, O God, (said uprighthearted David) and know my heart; try me, and know my thoughts. And see if there be any wicked way in me, and lead me in the way everlasting. 4. He (if at any time sin overtake him) is exceedingly heart-smitten for his iniquity, and humbles himself deeply for his miscarriages. When sincere David 1 Sam. 24. 10. had numbred the people, his heart smot him for his pride and carnal confidence in the arm of flesh. When Psal. 51. throughout. he had grosly failed in the matter of Uriah, how bitterly did he lament his sins, and how earnestly did he beg for purity and uprightness! When upright Hezekiah's heart 2 Chr. 32. 25, 26. had been lifted up, &c. he for that pride and unthankfulness did humble himself afterwards before the Lord. And when true-hearted Peter Mat. 26. 69. to the end. had thrice denyed his Lord Christ, whom he dearly and [Page 496] sincerely loved, he quickly upon sight of his error went out and wept bitterly.
(3) By doing and pursuing of that which is truly Good. An upright man doth not only eschew evil, but pursue good; not only fly vice, but follow vertue David Psal. 119. 1, 2, 3. describes them that are perfect in the way, by both these: 1. They do no iniquity: there's their eschewing of evil. 2. They walk in the Law of the LORD, They keep his Testimonies, They seek him with the whole heart, They walk in his ways: there's their doing of good. Thus Hezekiah pleads his integrity before God; Isa. 38. 3. Remember now, O LORD, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight. His doing that which is good in Gods sight, is urged as an argument of his integrity. But because an Hypocrite may do that which is good for Matter and Substance, as did Iehu, Pharises, the three bad grounds, &c. It will be requisite more accurately to delineate the well-doing of the upright, and wherein the sincerity thereof discovers it self. Take it in these few particulars.
First, An upright man in all his well-doing hath a Special and principall eye to his God: He doth all, as Of God, Before God, and For or to God: Of God, as the Author; Before God, as the Witness; and To God, as the Object and End of his actions and undertakings. 1. He doth all as of God, the Author and Commander of his actions. The author also and fountain of all abilities for such actions. He desires to look up to God commanding him what to do, and giving him Commission thereunto, that he may not act without warrant: and he looks up to God Enabling, for ability, strength, assistance, &c. in doing what is commanded. God is the Spring, and great wheel, and the first mover of all his actions. If God Command, if God Enable, he can do any thing: otherwise he can do nothing. Thus Paul cleers his integrity in preaching, that he spake nothing but what was from God, and from his Commission; he did not sophisticate, blend, or mingle the Word with any vanities of his own, as crafty Merchants or Vinters corrupt wine with water, &c. 2 Cor. 2. 17. For we [...] no [...] as many which corrupt the Word of God: but as of sincerity; but as of God,—speak [...] in Christ. So in other things, an upright [...] loves to see his authority and warrant from God for his a [...]tions: and when he sees God going before, he can cheerfully follow after: 2. He doth all his works as before God, in his sight, in his presence; as an Allseeing witness and judge of his actions and intentions; who searcheth the reins and heart. He sets himself still as in his presence, and approves himself to him above all. Thus, Gen. 6. 9. Noah was an upright man, and he walked with God. His course was still in Gods presence, this was his integrity. So God said to Abraham, Gen. 17. 1. Walk before me, and be perfect: As if he had said, set thy self and actions as still in my sight and presence, and then thou canst not chuse but be [Page 497] perfect therein. Thus Paul; 2 Cor. 2. 17. But as of sincerity, but as of God, in the sight of God, speak we in Christ. An hypocrite hath enough if he can approve himself to the eye of man: A sincere heart chiefly approves his ways to the eye of God. 3. He doth all his works to God, as the chief Object and End of his Obedience and actions. In his duties he aims at the fulfilling of his Command and pleasing him especially thereby; yea though they be works of righteousness that more immediately concern man, yet he looks beyond man, to God, to Christ, and doth duty chiefly with respect to him. Thus Paul requires servants to show their integrity in their service, by so serving their Masters, as if they were serving Christ; Eph. 6 5, 6, 7, 8. Servants, be obedient to them that are your Masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ. Col. 3. 22, 23, 24.—Not with eye-service as men-pleasers, but in singleness of heart, fearing God: and whatsoever ye do, do it heartily, as to the Lord, and not unto men:—for ye serve the Lord Christ. And he chiefly aims at honouring and exalting God, not at his own praise and glory among men: knowing that if he can uprightly please the Lord, The Lord himself will honour him, and Mat. 6. 2, 3, 4, 5, 6, 16, 17, 18. Co. 3. 24. of free grace reward him, more then all the men in the world can.
Secondly, An upright man hath universal respect to Gods whole Word, and to all his Commandements, as the full and adequate Rule of his well-doing. Though he may fail and come short in many things, yet the bent, propensity and inclination of his Soul is to all. Herein David discovered his uprightness, saying; 2 Sam. 22. 21, 22, 23, 24. Psal. 18. 20. to 27. The LORD rewarded me according to my righteousness, according to the cleanness of my hands hath he recompensed me. For I have kept the wayes of the LORD, and have not wickedly departed from my God. For all his judgements were before me: and as for his statutes, I did not depart from them. I was also upright before him, and have kept my self from mine iniquity. And elsewhere, having described the blessedness and properties of the upright, he saith, Ps. 119. 6. Then shall I not be ashamed, when I have respect to all thy commandements. Hypocrisie in picking and chusing, indenting, reserving, excepting, &c. makes ashamed: but integrity makes not ashamed. To this effect David prayes that Solomon his son might have a perfect heart in universality of Obedience; 1 Chron. 29. 19. Give unto Solomon my son a perfect heart to keep thy commandements, thy testimonies, and thy statutes, and to do all these things. In this Calebs integrity was conspicuous, that he Deut 1. 36. Numb. 14. 24 followed the LORD fully. Heb. he fulfilled after the LORD. An upright man is an universal man, a thoroughpaced man. His obedience is extended to the compass of all Gods Laws, in the purpose of his heart.
Thirdly, An upright man is disposed to universal obedience and service of God, though it be to his greatest cost, charge or hazzard. Though he must part with much, and suffer much for God and Christ, yet he is ready to put all to the hazzard. David prayd 1 Chr. 29. 19. that [Page 498] Solomons heart might be perfect, in being willing to be at all the cost that was requisite for the Temple, the place of Gods publike worship. To part with so much wealth for that end, was a great tryal of his integrity. Our Saviour tels the young man, Mat. 19. 21 Mar. 10. 21. if he will be perfect, he must sell all, give to the poor, take up his cross and follow him. This Command Christ gave him, to try his integrity: he, not obeying, detected his hypocrisie.
Fourthly, An upright man presseth after gradual perfection more and more. As Paul Phil. 3. 13, 14, 15. pressed towards the mark, for the prize of the high Calling, &c. and he adds; Let us therefore, as many as be perfect, be thus minded. Intimating that such as are perfect, will contend after more and more perfection. Integrity is growing, and aspires after compleatness.
Fifthly, A Perfect and upright man is Constant in well doing. 1. In all places, at home and abroad, in publike and private, in society and solitariness, because the presence and all-seeing eye of God is everywhere; as Paul, 2 Cor. 1. 12. He had his conversation in simplicity and godly sincerity in the world, and among the Corinthians. As David, Psal. 101. 2, 3, 4. I will behave my self wisely in a perfect way. O when wilt thou come unto me? I will walk within my House with a perfect heart. 2. In all conditions, prosperous and adverse, &c. Iob Job 1. 1. & 2. 9, 10. was not only upright in his flourishing condition, when he Received good from the Lord: but also in his fading Condition, when he received evill from the Lord. He conformed himself to both, he blessed God in both, persisted in his integrity in both. His wealth and health were gone: but his integrity still remained. Ioseph Gen. 39. 7, 8, 9, 10.—& ver. 23, 24. & 47. 20, 21, 23, 24. was upright in Potiphers house, in Prison, and when he became the Ruler of Egypt. David upright in his private Capacity, upright in King Sauls house, and upright in his Kingdom. 3. At all times. 2 Chr. 15. 17. Afa's heart was perfect all his days. He had his actual failings: but his habitual integrity covered all. 1 King. 15. 5. David did that which was right in the eyes of the LORD, and turned not aside from any thing that he commanded him all the days of his life, save only in the matter of Uriah the Hittite. He had many infirmities, and some gross miscarriages, as hath been noted: yet because his heart in the main was sound and upright with God, all his other Errours are passed by in silence, except that deliberate and complicated Sin in the matter of Uriah, which above all other did dangerously shake his integrity. Job Job 1. 1. 20, 21, 22. & 2. 9, 10. & 42. 7, 8. persisted still in his integrity, in blessing and justifying God, not only before, but under his many severe afflictions: and at last Job 40. 3, 4, 5. & 42. 1. to 7. humbled himself for his distempered passions and expressions. Noah Gen. 6. 9. was an upright man, and he walked with God. This was his habitual and constant course: such was his integrity. Thus an upright man is not for moods, fits, spurts, flashes, &c. but he is constant, fixed, habitual and immovable in well-doing.
(4) By certain eminent Companions of integrity. An upright man hath indeed the Principles and Habits of all Graces in himself: but [Page 499] among them there are some more noted Associates of uprightness then others; by which his integrity may be discovered. As, 1. Conscientiousness, 2. Faith, 3. Love, 4. Fear, 5. Willing-heartedness.
Conscientiousness in heart and way. A Good Conscience is the Companion of a Pure heart. 1 Tim. 1. 5. Now the end of the commandement is Love, out of a Pure heart, and a Good Conscience, and Faith unfeigned. Paul avouching his integrity, said, Act. 23. 1. Men and brethren, I have lived in all good Conscience, before God, untill this day. The Conscientiousness of his life and Course is here described, By the sincerity of it, it was before God, as in his sight and presence; By the universality or Entireness of it, In all good Conscience; By the Permanency of it, untill this day. And what he means by this good Conscience, he afterwards explains; Act. 24. 16. And herein do I exercise my self to have alwayes a Conscience void of offence towards God and towards men. So that, An inoffensive Conscience towards God and men alwayes, thats a good Conscience indeed. When Conscience, guided by Gods Word and Spirit, hath nothing against a man, whereupon it may justly condemn him for corrupt dealing or falsehood of carriage towards God. and man, then it is without offence.
Faith unfeigned. This also accompanies 1 Tim. 1. 5. a Pure Heart and good Conscience; yea Faith unfeigned hath a peculiar prerogative in Act. 15. 9. purifying of the heart: and that, 1 Instrumentally, by applying Christs sin-cleansing and heart-washing blood; 2 Formally, as being part of that infused purity of Sanctification, and indeed the 2 Pet. 1. 5, 6, 7. Leading grace, the Captain-grace to all the rest. Feigned Counterfeit Faith still leaves a man in his carnal and hypocritical state, as Act. 8. 13, 23. Simon Magus.
Love. This Grace 1 Tim. 1. 5. flows from A pure heart, good Conscience, and Faith unfeigned; where these go before, Love inseparably comes after. A man cannot be purified in heart and truly believe in God and Jesus Christ, but 1 Pet. 1. 7, 8, 9. he must needs love God and Jesus Christ, his members, his ordinances, &c. This spiritual looking breeds liking and loving. Cant. 1. 3, 4. The upright love thee, saith the Church to Christ: And, The virgins love thee. Pure, chaste, undefiled Souls, that are not contaminated with adulterous affections to other objects, inconsistent with Christ, these sincerely love Christ. Their love is rooted in their uprightness.
The fear of the Lord. This also accompanies uprightness. Prov. 14. 2. He that walketh in his uprightness, feareth the LORD. Iob is described to be a man Job. 1. 1. perfect and upright, one that feared God, and eschewed evil. An upright heart towards God hath a reverential childlike awe of God imprinted in it, whereby it is exceedingly afraid to offend or displease him, and is obedientially inclined to please him in all things. This filial fear dwels upon the heart habitually, reigns and rules therein powerfully, fortifies it against [Page 500] all the strongest temptations wonderfully is an effectual antidote and preservative against evil, and continual incitement unto all good, both in publike and in secret. Prov. 8. 13. The fear of the LORD is to hate evil. And, Prov. 16. 6. by the fear of the LORD men depart from evil. And on the other hand, Eccl. 12. 13. Fear God, and keep his Commandments. The fear of God puts upon keeping his Commandments.
Willing-heartedness towards God and his ways. The perfect heart with God, is a willing heart towards God. It acts not perforce, by constraint, grudgingly, murmuringly, &c. but spontaneously, freely, willingly, readily, cheerfully, &c. in the service of the Lord. Gods upright people, Psa. 110. 3. are a willing people. David intimates this to Solomon; 1 Chr. 28. 9. And thou Solomon my Son, know thou the God of thy Father, and serve him with a perfect heart, and with a willing mind.
By these things we may try and discover the truth and integrity of our spirits and ways: which Qualifies us for God, as his people, according to his Covenant.
2. No dissembling Hypocrites, devoid of this Covenant-integrity, can walk in Covenant-duty before God, or be in Covenant-state with God. All Gods Covenant-people must be persons of integrity: therefore Gods Covenant rejects and abhors hypocrisie. Hypocrites have no saving part or lot therein. They may perhaps enjoy and glory in some externals of the Covenant: but can have no inward saving state therein, nor can acceptably walk with God according to it. For, God will not be their God, They cannot be his people, They can do nothing fully acceptable to him in Christ; Nor can they enjoy any saving benefit of the Covenant in this or the world to come: as hath been shew'd at large.
There are many sorts of Hypocrites, especially these three; 1. Gross hypocrites, which so grosly and notoriously dissemble with God, that their Hypocrisie is plainly obvious to the eye of the world, to the apprehensive eye of others. As, Ahab, 1 King. 21. 25. to the end. who humbled himself in Sackcloth, yet persisted in his Baalish idolatry, and other wickedness. Iehu 2 King. 10. 28, 29, 30, 31. who pretended zeal for the Lord of hosts, in destroying Ahab's idolatrous family: but continued still in Ieroboam's Idolatry with the two Calves. Herod Mar. 6. 17, 18, 19, 20. who heard John Baptist gladly, and did many things: but still lived incestuously with Herodias his brother Philip's Wife. And such are all professed Christians, who live in open and gross scandals. 2. Close Hypocrites, who dissemble more cunningly, so as to blear the eye of the world, and to deceive men; but yet they in their own Consciences know themselves to be false-hearted hypocrites and dissemblers. Most of the Scribes and Pharisees were such. Most of the Romish Priests and Jesuites are such. Many such self-condemned wretches are within the visible Church. Iudas was questionless, [Page 501] such an one. 3. Formal Hypocrites, the Luk. 8. 13. Mat. 13. 20, 21. temporary believers, stony-grounded hearers, that are qualified with many perfections of common grace, having great resemblance with peculiar saving grace these; go beyond both the former, and think themselves to be alive, when indeed they are dead; think themselves to be sincere, when they are false-hearted. These deceive themselves, their hypocrisie is spun of such an extreme fine thred: but God knows their hearts, him they cannot deceive. These come neerest Heaven, but yet shall never enter. Now all these are strangers to Covenant-integrity, and consequently to all saving Covenant-state, and to all acceptable Covenant-duty,
Characters or Notes of Hypocrisie may be many. Take these especially: viz. In regard of, 1. Their inward frame of heart. 2. Their eschewing of evil. 3. Their doing of good. In all which Hypocrites do notably discover their great unfoundness.
‘In the inward frame and temper of the heart.’ For,
(1) An hypocrite hath not the Entireness of Gods image created in him. The Col. 3. 10. Eph. 4. 24. entire and compleat image of God consists in Knowledge, Holiness, and Righteousness. An hypocrite is still defective in some of these, or in some branches of these. He may have Knowledge, be illuminated in some sort: and yet want righteousness. The Pharisees knew much: but were full of unrighteousness, oppression, extortion, covetousness, devoured Widows houses. Iudas enlightened: but a thief, an unrighteous villain to his Lord and Master. He may have in some sort Knowledge and Righteousness, and yet want Holiness: being without Faith, Repentance, Self-denyal, Humility, &c. The Pharisees had knowing heads, and some common principles of Equity and righteousness to man, but their hearts were still rotten and corrupt before God, like opened graves, full of filthiness. Like the Egyptian Temples, having fair frontispieces, but within nothing but filthy Cats, Crocodiles, &c. worshipped, instead of Deities. The whole heart is not seasoned with grace, but only some part. Nor have they the whole New man created in them in all its integral parts, but only some imperfect limbs and parcels thereof.
(2) An Hypocrite hath not the truth of Gods image in any grace enjoyd. He wants many things, and hath not the truth of any thing. Gods Eph. 4. 24. image stands in true Holiness. But all he hath(l) Heb. 6. 4. is false, seigned, counterfeit holiness. Counterfeit faith, but for a time: Counterfeit love, in word and tongue only, not in deed and truth: Counterfeit repentance, like Ahab's; Counterfeit zeal, like Iehu's: Counterfeit joys and feelings, like those of the stonyground-hearer: All counterfeit, [...]opper work. Like a rotten stick, painted over: or like copper coyn, gilded or silver'd over: or like a festering sore, a canker, skinned over.
(3) An Hypocrite overvalues himself, undervalues others. The Pharisee in the Parable said, Luk. 18. 9, 10, 11. God I thank thee, I am not as [Page 502] other men are, Extortioners, unjust, adulterers, or even as this Publican. He trusted in himself; that he was righteous, and despised others. This was his hypocrisie and pride. An hypocrite is full of pride, selfconceit, self-attributions, self-admiration, &c. he is blown up with excessive high thoughts of his own worth and excellency, beyond others. Come not neer, for I am holier then thou. He looks at himself through a Multiplying-glass. His mole-hils are mountains, others mountains are scarce mole-hils. But an upright Soul hath mean, humble, low thoughts of himself, but hath high esteem of others. Sincere Paul said of himself, Eph. 3. 8. I am less then the least of all Saints, 1 Tim. 1. 15. I am chief of Sinners.
‘In the eschewing and hating of evil.’ For,
(1) An hypocrites hatred or eschewing of Sin is not general and universal. Some sins, yea many gross corruptions, he may avoyd, as Luk. 18. 10, 11. did the Pharisee; He may 2 Pet. 2. 20. through the knowledge of Christ escape the pollutions of the world; yea, he may become in offensive to the view of man, as Paul, while he was a carnal hypocritical Pharisee, was Phil. 3. 6. touching the Law blameless: But notwithstanding the Hypocrite doth still allow himself in some beloved and profitable Sin or other wherein he must have elbow-room and liberty reserved. 2 King. 10. 28, 29, 30, 31. Jehu departed from Ahab's idolatry in Baal: but he departed not from Jeroboam's idolatry in the two Calves. Herod Mar. 6. 17, 18, 19. still allow'd himself in his incest with Herodias: Iudas forbore all scandalous courses, but yet Ioh. 12. 6. nourished in his bosom that secret viper of Covetousness, which was his ruine. Simon Magus could lay aside his witchcraft, but Act. 8. 18, 19. not his wretched worldliness and dishonest gain. The Pharisees Luk. 18. 11. with Matt. 23. 23, 24, 25. could walk without gross offensiveness in many things: but inwardly they were full of covetousness and filthy excess. Saul, while a Pharisaical hypocrite, could be Phil. 3. 4. blameless touching the Law, but yet was in his blind zeal and malice 1 Tim. 1. 12, 13, &c. a persecuter, and a blasphemer, and injurious against Christ and his members, contrary to the Gospel. An upright man declines from all sin: but an Hypocrite hath still his reserve for some darling bosom sin or other. He forsakes no sin at all aright, because of its sinfulness: for then he would eschew every Sin, one as well an another.
(2) An hypocrite is wont to make a great Scruple at smaller sins, and yet readily to swallow down greater, without any quitch or remorse of Conscience. This argues notorious dissimulation indeed. The Pharisees were notorious in this point of hypocrisie; Mat. 23. 24. They strained at agnat, but swallowed a Camel. Mat. 23. 16. to 23. They would not swear by the gold of the Temple, which was lesser: but would swear by the Temple it self which sanctified the g [...]d, which was greater, and counted it nothing. They could without scruple swear by the Altar; which was greater; but made it an hainous matter to swear by the gift thereupon, sanctified by the Altar, which was less. They Mat. 23. 23. would not omit payment of small, petty, trifling tithes, as of Mint, [Page 503] Annise, C [...]mmin, &c. but they omitted the weightier matters of the Law, judgement, mercy, and faith. They Mar. 7. 4, 8. would by no means eat in vessels unpurified, but made a great stir in washing of cups, and pots, and vessels, which our Saviour cals their Matth. 23. 25. making clean of the outside of the cup and platter: but the meats which they did eat in those vessels were defiled notoriously with oppression and injustice in their getting of them, and with riot, intemperance, and excess in their using of them. Hence our Saviour saith, that Matth. 23. 25. within they were full of extortion and excess. They Ioh. 18. 28. made a great scruple of coming into the Judgment-Hall on the Preparation-day before the Passover, lest they should be defiled thereby, and so be rendred incapable of eating the Passover; but they made no scruple at all of their cruel persecuting and murdering of the spotless Son of God, by unjust accusation and condemnation in the Judgement-Hall. They Matt. 27. 6. made great scruple of puting Iudas his thirty pieces, which he brought back again, into the Temple-Treasury, because they were the price of blood; but they made no bones of contracting the guilt of Christs blood upon their own souls, which should have been the Temples of the Holy-Ghost. Whereupon said Augustin, Qualls haec innocentlae simulatio, pecuniam sanguinis non mittere in arcam; & ipsum sanguinem mittere in Conscientiam? Augustin. What a counterfeiting of innocency was this, not to suffer the Price of blood to lie in a chest, and yet to permit blood it self to lie in the Conscience? The Luk 10. 31, 32, &c. Priest and Levite seeing the wounded man lie half-dead, went on the other side of the way, lest they should contract Legal uncleanness; but were not troubled at all to pass by their extreamly distressed neighbour, without the least bowels of mercy and compassion. Hypocritical King Saul 1 Sam. 14. 33, 38. to 46. made it a horrid matter to eat the flesh of beasts with the blood; but made it a matter of nothing to shed the blood of Jonathan his own Son, far better then himself, had not the people hindred him. Oh how notorious and abominable are such hypocritical dissimulations!
(3) An Hypocrite is wont to be more severe against others sins, then against his own. The Pharisees Mat. 7 3, 4, 5. were so quick-sighted towards others failings, that they could not endure to see a mote in their Brothers eye; but they were so dul-sighted towards their own failings, that they could not see a beam in their own eyes. This our Saviour charges close upon them as their Hypocrisie. They Ioh. 8. 3. to 12. brought an adulterous woman to Christ, taken in the act, declaring their opinion, that according to Moses Law, she was to be stoned to death; but they laid not to heart at all their own manifold guiltynesses in other respects, till Christ convicted them by the guilt of their Consciences. Iudah Gen. 38. 13, 14, 15, 16, 17, 18, 24, 25, 26. hearing of Thamar's whoredome, (whom himself had defiled, supposing her to have been a common Harlot) adjudges her severely to be burnt; but passes no sentence upon himself, that was deeper in that wickedness then she, and the cause of it. Herein he discovered too much partiality and hypocrisie. David himself 2 Sam. 12. 1, 2, 3, 4, 5, 6, 7. did herein bewray too much hypocrisie, [Page 504] in that he lay a great while in his gross sins, about the matter of Uriah, never judging himself for them in the sight of God; and yet he could pass a severe sentence of Death for the same sin related as in the person of another in Nathan's parable. Though David was an upright man, yet this was far from an upright action. As it was noted of Anthony, that Odlo habuit tyrannum non tyrannydem. he hated a tyrant, but not tyrannie it self: So it may be said of an Hypocrite that he rather hates Sinners, then sins. As Iehu hated Ahab the idolater, but not Ahabs idolatry: for then he would have hated Ieroboam's idolatry as well as Ahabs, one Idolatry as well as another. He that hates one Toad or Serpent, because such, hates every Toad, every Serpent. He that hates one sin, because sin, hates every sin in himself, or others. Yea most of all he hates his own sins, as Paul, 1 Tim. 1. 15. I am chief of Sinners: and casts the first stone at himself with greatest severity.
(4) An Hypocrite is not content in eschewing of evill. After 2 Pet. 2. 20, 21, 22. he hath escaped the pollutions of the world, he is again intangled therein, and overcome. So that, The dog is turned to his own vomit again; and the sow that was washed, to her wallowing in the mire. All hypocrites are Apostatical. If the Mat. 12. 43, 44, 45. unclean Spirit be cast out in any measure, yet will he return again with seven worse spirits, and re-enter the hypocrital heart, and the latter end of such an one shall be worse then his beginning. As a Wolf or Tyger, if you knock out their teeth, pair their nails, chain them up, &c. for the while they will forbear ravening; but set them at liberty, they will raven still; their ravening Nature was not changed, but only chained up: So hypocrites are not changed, but chained up; not renewed, but only restrained; and therefore sooner or later they will return to their corrupt bias, retaining still their old corrupt Natures and principles.
‘In the doing of good, Hypocrites notably bewray their Hypocrisie.’ For,
(1) An Hypocrites doing of good is not from a right Principle, is not well-grounded. The right Principle and ground of all Welldoing, Eph. 2. 10. & 4. 23, 24. Tit. 3. 8. is that Holy New-Creation in Jesus Christ; and therein, 1 Tim. 1. 5. sincere love, out of a pure heart, good Conscience, and Faith unfeigned. Without these supernatural sanctifying Principles no actions can be truly acceptable to God. An Hypocrite is destitute of all these principles: and therefore can ground none of his actions thereupon, but upon false and insufficient foundations. As 1. Upon meer Light of Nature, and convictions of the natural Conscience. An Hypocrite in the Church may hence do many things. For, even Rom 2. 14, 15. Pagans themselves, from light of Nature, and imperfect fragments of the Law remaining in their hearts, may do by nature many things contained in the Law. This is a false Principle, Nature, not Grace. 2. Upon Customary Education. Paul Act. 26. 5. &c. Phil. 3. 4, 5, 6, 7, &c. was educated and trained up in Pharifaism, and thereupon did many things, [Page 505] and seemed to be furnished with much legal righteousness: but at last when Jesus Christ revealed himself effectually in him, he saw that all was but loss and dung. Many that have been religiously educated, do exercise themselves accordingly in religious duties and courses: and yet remain destitute of true saving grace, and at last most shamefully fall away. 3. Upon Common gifts unsanctified▪ whether Ordinary, or Extraordinary: As the gifts of Knowledge, of Utterance, of Preaching, of Praying, of Tongues, of Miracles, &c. upon, and from these gifts many good-works may be done, yet not acceptable before God: because they flow not from special Graces, but from common gifts. Iudas doubtless upon this account did preach, pray, do miracles, give alms, &c. otherwise the Apostles would have suspected him before the last Passover. Mat. 7. 22, 23. Many at the day of judgement shall plead their good deeds arising only from gifts: but Christ will then reject them, as workers of iniquity. A temporary Faith will carry a man very far, being attended with divers other gifts and endowments of formal Hypocrites: but all's from a rotten root, and will vanish away. 4. Upon slavish fear. Thus, 2 King. 17. 25, &c. when God sent Lyons among the Samaritans, they feared the Lord, and did some things thereupon: but feignedly. So Esth. 8. 17. when in Mordecaies days, the Iews got the upper hand of their adversaries, many of the people became Jews, embraced the Iewish Religion: for, the fear of the Jews fell upon them. The fear of Superiours, fear of punishment, fear of publike shame, yea slavish fear of Hell, may put many upon doing that which is good and religious: and yet all in dissimulation, for want of better Principles.
(2) An Hypocrites doing Good is not universal, with respect to all Gods Commandments and wayes, but limited, reserved, and under such and such restrictions. Sometimes he will seem very pious towards God according to the first Table, but yet walk very unrighteously towards men contrary to the second Table. Sometimes he will seem very careful of righteousness towards men; but wholly remain careless of religion towards God. The Mar. 7. 10, 11, 12, 13. Matth. 23. 14. Luk. 18. 11, 12. with Mar. 7. 13. Pharisees are notable instances in both cases: They taught men to offer liberally to their Corban, though to the neglect of maintaining their own Father and Mother in necessity; They would make long prayers, but devoured widows Houses; They would give much alms, but made void the Law of God by their Traditions, &c. Sometimes Hypocrites will do the lesser, but neglect the greater duty; Or do the greater, neglecting the lesser; Or do one thing, but neglect another. They Mat. 5. 43, &c. would love their neighbour, but hate their enemy. They Mat. 23. 23, 24, 25, &c. would be very careful to maintain legal and ceremonial purity [...] but neglected the weighty things of the Law, Iudgement, Mercy, Faith▪ Herod Mar. 6. 20. did many things: not all, that Iohn Baptist required of him. Iehu did much: but 2 King. 10. 31. follow'd not the Lord fully and perfectly. King Saul 1 Sam. 15. 7, 8, 9. destroy'd the Amalekites, [Page 506] did part of that which was commanded him: but not every thing which was enjoyned him, for he spared King Agag, and the fat of the Cattell. King Agrippa Act. 26. 28. became almost, but not altogether a Christian. The Hypocrite hath still reserves, indentings, omissions, partiality in his obedience.
(3) An Hypocrites doing of good is for false Ends. Not purely for Gods glory, and his own Salvation, &c. but for low, mean, base, fordid ends, as power, profit, credit, honour, praise of men, popular applause, &c. Iehu did all his service to God and his commands, principally to serve his own turn, and establish his throne. Iudas followed Christ, for the bag. Many carnal Hearers followed Christ, not for his Doctrine and Miracles: but Ioh. 6. 26. because they did eat of his loaves and were filled. The Pharisees Mat. 6. 1, 2, &c. did all their works to be seen of men, to be cry'd up and applauded by the people for piety, charity, &c.
(4) An Hypocrites doing of good is not constant, and lasting; but at last vanishing and coming to naught. All his motions in welldoing are Nullum violentum perpetuum. forced and violent, not from a true inward principle, therefore are not lasting. As an arrow or stone may be violently cast up towards heaven by outward force, but by its inward principle of weight it will fall down again to the Earth. The Luk. 8. 13. Faith of the stony-ground Hearers lasts but for a time, and in time of persecution and affliction for the Gospel it vanisheth away. Mat. 7. 26, 27. The House built upon the Earth or Sand without a firm foundation, when winds and waves beat upon it, fell, and the fall thereof was great. Iudas at last discovered his rotten and treacherous heart towards Jesus Christ. Hymeneus and Alexander at last 1 Tim 1. 19, 20. made shipwrack of Faith and a good Conscience: and grew so incorrigible, that Paul delivered them to Satan, that they might learn not to blasphe [...]e. Fixed stars will remain: but comets and blazing stars will at last vanish away. True gold will abide the fire, and become purer: but dross will be burnt up and consumed. The Natural colour and complexion will abide: when artificial paint will wash away.
By these Notes, Hypocrisie may singularly be detected. Such Hypocrites are destitute of Covenant-integrity: and therefore, remaining such, can neither walk in Covenant-duty before God, nor be in Covenant-State with God. Let all that would approve themselves in Covenant with God, beware of this Leaven of Hypocrisie.
3. All such, as would approve themselves the true Seed of Abraham, and Covenant-people of God, Gen. 17. 1, 2.must be federally perfect before God, both in Heart and way. The Perfect and upright shall be admitted into Covenant with God; and shall enjoy him, and all the Covenanted benefits as theirs: but hypocrites shall not stand before him, they shall have no part nor lot in this business. Let all then that profess to be Gods [Page 507] Covenant-people, be sincere and perfect with God, both in Inward Constitution of heart, and in Outward Conversation of life. Let them clear up their Integrity upon good grounds, to their own hearts and Consciences, according to the Scriptures: and let them grow up therein more and more till they come to the highest degree of Perfection, being constant and persevering therein unto the end. To this effect, take 1. Some Helps and furtherances to integrity. 2. Some Motives and encouragements thereunto.
Helps and furtherances to integrity.
(1) Know the Lord God aright in Iesus Christ. Know the infinite purity and Perfection of his Nature: which cannot endure iniquity or Hypocrisie. Know his All-searching Omniscience, and Omnipresence: He is everywhere, knows all things, searcheth the reins and hearts, exactly detects every hypocritical action, expression, thought, and imagination, so that there can be no blinding of his eyes with most specious pretences or appearances. Know the exactness of his Scrutiny and judgement; every secret thing shall he bring to judgement, without respect of persons, &c. Such true knowledge of God will incline mightily to integrity; 1 Chron. 28. 9. And thou Solomon my son, know thou the God of thy Father, and serve him with a Perfect Heart, and with a willing mind: for, the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts. Its a vain thing therefore to think to dissemble with him. First know him aright: Then serve him with a perfect heart.
(2) Put Eph. 4. 22, 23, 24. off the old man, and put on the New man daily more and more, which after God is created in righteousness and true holiness. In so doing we shall be more and more dis-vested of Hypocrisie, which is a limb of the old man: and invested with integrity, which is a member of the new man. Make progress in Sanctification, So you Mortifie Hypocrisie, and vivifie Sincerity.
(3) Have saving Faith and Hope, and grow therein. Hypocrisie stands in mixtures, and inward Heart-defilements. But Faith Act. 15. 9. purifies the Heart, from dross and defilements of sin. 1 Ioh. 3. 2, 3. And every one that hath hope of Heavenly happiness, purifieth himself, even as he is pure.
(4) Consider seriously Gods Promises of his Cohabitation, Neer Communion and endeared Relations to, and with his own people that come out and separate from the Corruptions of the world: And these will strongly put us upon all possible endeavours after Purity and Perfection. 2 Cor. 7. 1. with 6. 16, 17, 18. Having therefore these Promises, let us cleanse our selves from all filthiness of the flesh and spirit, perfecting Holiness in the fear of God. The pure God cannot endure fellowship with impure hypocrites, nor afford them any neer Relation to him.
(5) Set thy self always as in Gods fight and presence, as witness of all thy thoughts, words and wayes: This will make thee still approve thy self uprightly to him. Gen. 17. 1. Walk before me, and be perfect. This [Page 508] made Paul deal sincerely in his Ministry: he set himself still before Gods eye; 2 Cor. 2. 17. But as of sincerity, but as of God, in the sight of God, speak we in Christ.
(6) Let the Word of God have room in thine heart, and bear sway in thy Soul. Keep it still fresh in mind, and make it thy Rule. This will disswade and deliver thee from Hypocrisie, but perswade and draw thee to integrity. Hereby Psal. 18. 21, 22, 23. David kept himself upright; I have kept the wayes of the LORD, and have not wickedly-departed from my God. For all his judgements were before me, and I did not put away his Statutes from me. I was also upright before him, and I kept my self from mine iniquity. Hereby Christs disciples were purified instrumentally, Joh. 15. 3. Now ye are clean through the Word that I have spoken to you. Yea hereby young men (whose lusts and corruptions are strong and impetuous) may cleanse their course; Ps. 119. 9. Wherewith shall a young man cleanse his way? By taking heed thereto according to thy Word.
(7) Keep still a jealous eye over thine own deceitful heart. Prov. 4. 23. Keep thine heart with all keeping. There hypocrisie and dissimulation takes its first rise. See thine heart be pure and perfect in its grounds whence, and ends whereto it moves, in all the wayes of Religion. There are many depths, deceits, windings, turnings, inventions, devices, &c. in our hearts: Trust them not too far; but watch them, sift them, try them, &c. that they may be sound and sincere with God.
(8) Remember often the strictness of the last account and judgement. For then, Rom. 2. 16. God will judge the Secrets of men by Iesus Christ. Eccles. 12. 14.—God will bring every work into judgement, with every secret thing, whether it be good, or whether it be evill. Then no paint nor varnish of Hypocrisie shall cloke iniquity any longer. Then God will pluck off all hypocrites masks and vizors, and shew them in their own colours. Wouldst thou not be detected and judged for an Hypocrite at the last day? walk uprightly now. For, Hypocrites that love not now to be, what they seem: shall then appear to be, what they are, through Gods righteous judgement. Notable is that of our Saviour, Luk. 12. 1, 2. Beware ye of the leaven of the Pharisees, which is Hypocrisie. For, there is nothing covered, that shall not be revealed; neither hid, that shall not be known.
(9) Finally, Forasmuch as integrity is not in mans power, but is Gods gift of grace, Beg it earnestly and uncessantly of the Lord. O God of truth, give me a perfect heart, and a perfect way. Adom my foul with righteousness and true Holiness. Make me according to thine own heart, &c. Pray with upright David; Ps. 25. 21. Let integrity and uprightness preserve me; for I wait on thee. Psal. 119. 80.—Let mine heart be sound in thy Statutes; that I be not ashamed. Psal. 51. 6. 10.—Behold, thou desirest truth in the inwards.—Create in me a clean heart, O God; and renew a right spirit within me. Psal. 139. 23, 24.—Search me, O God, and know mine heart: try me, and know my thoughts. And see [Page 509] if there be any wicked way in me, and lead me in the way Everlasting.
Motives and Inducements to Integrity are many, and very cogent. As,
(1) Christ Iesus our true Passover is already Sacrificed for us, And all these Gospel-times are this true Paschal Feast: Therefore as the Legal Passover was kept without corporal leaven of bread, So the Gospel-Passover should be celebrated without the Spiritual leaven of Sin and Hypocrisie. 1 Cor. 5. 7, 8. For Christ our Passover is sacrificed for us. Therefore let us keep the Feast, not with old leaven, neither with the leaven of malice and wickedness: but with the unleavened bread of Sincerity and Truth. Without Sincerity and Truth we cannot feed and feast our souls upon Jesus Christ crucified.
(2) Uprightness is most pleasing and delightful to God: and therefore Gods people should pursue that which is well-pleasing in his sight. David said 1 Chr. 29. 17. I know also my God, that thou tryest the heart, and hast pleasure in uprightness. And again, Psal. 51. 6. Thou desirest truth in the inwards. Heb. thou hast pleasure or delight in truth, &c. And elsewhere, Psal. 11. 7. The righteous LORD loveth righteousness▪ his Countenance doth behold the upright. Solomon also testifieth, that Pro. 11. 20. Such as are upright in their way, are his delight. Now the upright LORD hath such pleasure in uprightness, That, 1. He accepts and admits the Perfect and upright into Covenant with himself. Gen. 17. 1, 2. Be thou perfect, and I will make my Covenant between me and thee. 2. He is nigh unto the upright, and unto their prayer. Psal. 145. 18. The LORD is nigh unto all them that call upon him, to all that call upon him in truth. Prov. 15. 8. The Sacrifice of the wicked is abomination to the LORD, but the Prayer of the upright is his delight. 3. He highly prizeth and accepteth all, even the weakest Services of the upright: and covers, yea cures all their Infirmities, as hath been evidenced. 4. He is good, and doth good to the Sincere. Psal. 73. 1. Yet God is good to Israel, to such as are clean of heart. He is good to them, though afflicted and Tempted, while the wicked flourish in all Prosperity. Hence also David prays, Psa. 125. 4. Do good, O LORD, to them that are good, and that are upright in heart. 5. His way is strength to the upright. Prov. 10. 29. The way of the LORD (that is, either the way and dispensation wherein the Lord 2 Chr. 16. 9. walks towards them: or the way and course of life wherein the upright walk towards God,) is strength to the upright, (that is, It strengthens, corroborates, emboldens their hearts and spirits against all discouragements and oppositions.) This secures them within better then a Hic murus a heneus [...]esto, Nil conscire sibi, Nulla pallescere culpa. Horat. wall of brass. 6. He defends and saves the upright from evils and enemies. Prov. 2. 7. He is a buckler to them that walk uprightly. And they have a strong defence indeed, that have the Lord himself for their Buckler. No blows nor instruments of Death can prevail against this [Page 510] buckler. Sweetly said David, Psal. 7. 10. My defence is of God (Hebr. my buckler is upon God), which saveth the upright in heart. 7. Finally, Such is his Providential dispensation for the upright, that they close up their days in peace and happiness, after all the storms and troubles wherewith their lives have been exercised. Psal. 37. 37. Mark the perfect man, and behold the upright; for the end of that man is peace.
(3) Hypocrisie is most odious and abominable to God, and to Iesus Christ, though never so Luk. 16. 15. highly esteemed amongst men. And Gods people should abhor what God and Christ abominate. Hypocrisie and Hypocrites are so loathed of God, that, 1. He accounts them, Mat. 23. 27, 28. whited Sepulchers, beautiful outward, but within full of dead mens bones and all uncleanness; Mat. 7. 23▪ workers of iniquity; Mat. 23. 25. The children of Hell. 2. He rejects all their services and works, though for matter and substance never so good and excellent. As Iehu's 2 King. 10. 31. obedience: The Iews Isa. 1. 11. to 16. religious exercises: Mat. 6. 1, 2, &c. All the Pharisees Alms, Prayers, Fastings, &c. accounting them no better then their sins and iniquities. Nor shall they ever have any Eternal Reward thereof from God. 3. He thunders out many terrible woes against them. Mat. 23. 13, &c. Eight in one Chapter. 4. He will utterly disown and disclaim them at the day of Judgement, saying, Mat. 7. 23. & 25. I know ye not, depart from me ye workers of iniquity. 5. He will implunge them in the deeper condemnation. Mat. 24. 51. They shall have their portion with Hypocrites. This intimates that Hypocrites shall have a woful portion. They shall not only be in Prison, but in Little-ease. They shall be in the darkest nook of Hell, if there be one corner in Hell worse then other, Hypocrites shall be there. They knew their Masters will, and did it not, therefore they shall be beaten with many stripes.
(4) Integrity is a singular comfort to the Conscience of Gods people, in their saddest conditions and occasions of disconsolation. Iob's integrity kept his heart from sinking in all that Sea of trouble, in which he was tossed: when his three friends challenged him grievously for Hypocrisie. Job 27. 2, 3, 4, 5, &c. Till I dye, I will not remove my integrity from me. Job 31. 5, 6. to the end.—Let me be weighed in an even ballance, that God may know mine integrity, &c. This supported King Hezekiah against the very sentence of Death from God; Isa. 38. 3. Remember, O LORD, that I have walked before thee in Truth, with a perfect heart, and have done that which is good in thy sight. This was Paul's Cordial in all his perils and sufferings; 2 Cor. 1. 12. Our rejoycing is this, the testimony of our Conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our Conversation in the world. David knew this full well when he so prayed; Ps. 119. 80. Let my heart be sound in thy Statutes, that I be not ashamed. Integrity may be blamed, but shall never be shamed. He shall hold up head and heart in worst of Evils with Confidence: [Page 511] when the hypocrites hope shall be as the Spiders web, or as the giving up of the ghost.
(5) The Lord hath put a beauteous garland; yea, a rich Diadem of Precious Promises upon the Head of the upright. Assuring him,
1. That, He shall dwell in the Earth, when the wicked shall be rooted out of it. Prov. 2. 21, 22. For, The upright shall dwell in the Land, and the perfect shall remain in it. But the wicked shall be cut off from the Earth, and the transgressors shall be rooted out of it.
2. That, He shall have Safe-guidance and Deliverance from mischiefs and dangers. Pro. 11. 3, 5, 6. The integrity of the upright shall guide them.—The righteousness of the perfect shall direct (Heb. rectifie) his way.—The righteousness of the upright shall deliver them; but transgressors shall be taken in their own naughtiness. And elsewhere, Pro. 28. 18. Whoso walketh uprightly shall be saved: but he that is perverse in his ways shall fall at once. Hence the Prophet reproving King Asa for his carnal confidence in Benhadad King of Syria, said; 2 Chr. 16. 9. The eys of the LORD run to and fro throughout the whole Earth, to shew himself strong in behalf of [...] heart is perfect towards him.
3. That, He shall have Security, and [...]fficient Supplyes of Necessaries in evil times. Isa. 33. 15, 16. He that walketh righteously, and speaketh uprightly,—He shall dwell on high, (above the reach of danger): His place of defence shall be the Munitions of Rocks, (A Rock is a sure defence; Rocks surer; Munitions of Rocks, Rocks within rocks, surest of all): Bread shall be given him, his waters shal be sure. Prov. 28. 10.—The upright shall have good things in possession. Psal. 37. 18, 19. The LORD knoweth the days of the upright; and their inheritance shall be for ever. They shall not be ashamed in the evil time; and in the days of famin they shall be satisfied.
4. That, He shall have joy and gladness in the Lord notwithstanding all matter of trouble and grief that may befall him. Job 8. 20, 21. Behold, God will not cast away a perfect man, neither will he help the evil doers. Till he fill thy mouth with laughing, and thy lips with shouting-joy. And David said, Psa. 64. 10. The righteous shall be glad in the LORD, and shall trust in him: And all the upright in heart shall glory. viz. When their adversaries the wicked shall be brought down by the hand of God, as the intent of the Psalm evinceth. So true is that, Psa. 112. 4. Unto the upright there ariseth light in the darkness. And that, Psa. 97. 11. Light is sown for the righteous, and gladness for the upright of heart. Though at present neither Ear nor bl [...]e of light and joy appear to the upright, yet there's a secret seed of joy sown for them; and though it lye hid a while under the clods, in due time it will sprout, spring, grow up, and ripen; so that the upright shall reap a whole crop of joy.
[Page 512] 5. That, His Habitation shall Prosper, and his Tabernacle flourish; Job 8. 6, 7. If thou wert pure and upright, surely now he would awake for thee, and make the habitation of thy righteousness prosperous. Though thy beginning was small, yet thy latter end should greatly increase. Pro. 14. 11.—The House of the wicked shall be overthrown, but the Tabernacle of the upright shall flourish, viz. these and other temporal blessings promised, shall be performed to the upright, so far as shall be for their good.
6. That, He shall have sweet Reviving, Protection, Dignity, Advancement, and all Good, from God. Ps. 84. 11. For the LORD will be a Sun and a Shield: The LORD will give grace and glory: no good thing will he withhold from them that walk uprightly. A Sun, to revive and refresh the upright, with the sweet aspect, beams and light of his Countenance: A Shield, to defend and protect them in their comfortable enjoyments against annoyances and injuries. Grace and Glory; some say, He will give Spiritual Grace in this world, and Eternal Glory in the world to come. But Quod postea sequitur Gratiam & gloriam dabit, ita poffet accipi, Quos Deus in hoc mundo sua gratia o [...] navit, tandem in regno suo coelesti gloria coronare. Sed quia vercor ne arguta sit ill distinctio, praestabit, meo judicio, ita resolvere sententiam. Postquam favore su [...] complexus fuerit Deus fideles, extollet eos in summam dignitatem, nec definet eos suis donis locupletare. Quod etiam confirmat proximo membro, Non prohibebit bonum ambulantibus in rectitudine: Acsi diceret, Nunquam exhauriri Dei beneficentiam quin assidue fluat. Ioan. Calvin. in Comment. ad Psal. 84. Calvin is afraid that distinction in this place is too subtil; but thinks rather this to be the sense, After the Lord hath embraced the faithful with his favour, he will advance them to highest dignity, nor will cease to enrich them with his gifts, he will withhold no good thing from them that walk [...]; that is, his beneficence towards them shall never be drawn dry, but shall be flowing towards them continually. They shall want nothing that he sees and knows to be good for them. Gratiam & Gloriam dat Dominus, hoc est, Fack Deus ut grat [...] sint, adeo (que) in honore apud allos, quotquot sinceri sint animi, de quibus totus intelligendus est versus. Probat hoc illud, Prov. 13. 15. & adde illud, Gen. 39. 21. Simeon de Mu [...]s Comment. in Psal. 84. Simeon de Muis also expounds it to the same effect.
7. That, The upright shall sojourn in Gods Tabernacle, as a true Member of his Church Militant on Earth; and dwell in his Holy Hill, as a Member of his Church Triumphant in heaven for ever. Ps. 15. 1, 2. & 24. 3, 4, 5. LORD, who shall sojourn in thy Tabernacle? Who shall dwell in thine holy Hill? He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart, &c.
Integrity hath these sweet and 2 Pet. 1. 4. precious Promises. That these Promises may be ours, may be put as a Crown upon our Heads, yea, as Cordials into our hearts; let us strive after uprightness, and grow up therein daily more and more.
(6) Finally, Upright men are blessed men, in the account of God himself. Psal. 119. 3, 2, 3. & 32. 2. O the blessednesses of the Perfect in the way, who walk in the Law of the LORD! O the blessednesses of them that keep his Testimonies, that seek him with the whole heart! They surely do no iniquity, they walk in his ways. The upright have confluences [Page 513] of blessednesses meeting upon them; they are blessed even to admiration. 1. Blessed in their Posterity and Generation; Ps. 112. 2. His Seed shall be mighty upon Earth: The Generation of the upright shall be blessed. Happiness shall be the inheritance of upright mens children. 2. Blessed in their Outward enjoyments; ver. 3. Wealth and riches shall be in his House. This shall be another branch of an upright mans blessedness. 3. Blessed in the Constancy of his righteousness; ver. 3. And his righteousness endureth for ever. 4. Blessed in Remission of his sins, and Justification of his person; Ps. 32. 1, 2. Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the LORD imputeth not iniquity: and in whose spirit there is no guile. He that hath no guile in his spirit, but is sincere in heart, that man hath his sins pardoned, and is therein an happy Soul. 5. Blessed in reference to Eternal Glory in heaven, which belongs to them; Mat. 5. 8. Blessed are the pure in heart, for they shall see God. There's a Corporall vision with bodily eyes, There's a Spiritual vision by the eye of Faith, There's a Glorious vision face to face. By the Corporal vision, Christ Mat. 13. 16, 17. was seen in his Humiliation on earth by many, and Ioh. 17. 24. shall be seen in his glorious Exaltation in Heaven for ever by all his members. By the Spiritual vision of Faith, believers in this world Heb. 11. 27. 1 Cor. 13. 12. 1 Pet. 1. 8. Ioh. 8. 56. See him that is invisible; but as through a glass, darkly; and yet greatly rejoyce in that imperfect, inchoate and remote vision. By the Glorious vision face to face, all the pure in heart 1 Cor. 13. 12. 1 Ioh. 3. 1, 2. shall See God as he is, and know as they are known, in heavenly glory: Having immediate and full fruition of God so seen, and being ravished inconceivably with that vision and fruition beatifical to all eternity.
Thus of the Second branch of Covenant-Duty, required by God from Abraham and his Seed. viz. Integrity, or Being Perfect. Now of the Last,viz.
III. Of Being Gods People; or, A People to God by Covenant. The Lord Covenanted To be Gen. 17. 7, 8. A God to Abraham, and to his Seed after him: and this expresly. Consequently God expected that Abraham and his Seed should be his Covenant-people: To this Duty, and reciprocal Relation to God, they were obliged implicitly. As God promised on his part, both what he would do for them, and what he would be to them, their Shield, Reward, and God. So he requires from them on their part, both that they do something for him; viz. Walk before him, and be Perfect: And also that they be unto him A People. God will give Himself to them, and they must give Themselves reciprocally to God. This is the highest and most Comprehensive Covenant-Duty imposed upon Abraham and his Seed above all other: To be Gods People.
[Page 514]This Great Covenant-Duty I have Book II. ch. 2. Aphor. 2. Sect. 3. heretofore somewhat opened in the General: And now should have proceeded to have handled it more fully and particularly, but that in this Covenant-Administration to Abraham, it is not Expressed, but only Implyed. Therefore the fuller unfolding of (Being Gods People in Covenant) shall be referred till we meet with such a Foederal Dispensation, wherein it shall be clearly Expressed. And that will be in Book III. ch 4. Aphor. 4. Sect 2. Gods Covenant with Israel from Mount Sinai.
AP [...]ORISM IV.
THe Form of Gods Covenant with Abraham and his Seed consisted; Inwardly, in the mutual Covenant-Obligation betwixt the Federates, viz. God on the one Part, Abraham and his Seed on the other: Outwardly, in the Manner of this Covenants Administration or Confirmation.
I. The Inward Form, which is more Essential and Constitutive to this Covenant, is, the Mutual and Reciprocal Obligation of the Foederates to one another, viz. of God to Abraham and his Seed: Of Abraham and his Seed to God; and both, upon certain terms and Conditions, Plainly Expressed, or Necessarily Implyed.
1. God on his part, of his Love and free-grace Promised; 1. To do much for Abraham and his Seed. viz. 1. To Bless them. 2. To Multiply them exceedingly. 3. To make his Name Great. 4. To make his Seed victorious. 5. To give them Canaan for an everlasting possession. 6. To close up Abraham's dayes in a good old age in peace. Under which particular blessings, Many eminent Spiritual saving Mercies were implyed and primarily intended; As. (1) Iesus Christ Act 3. 25, 26. & Gal. 3. 14. to descend of Abraham according to the flesh as his eminent Seed, for saving all Abraham's elect and faithful Seed; (2) The Donation Gal. 3. 14. of the Spirit of Christ, as part of the blessing of Abraham; (3) Effectual Calling and Act. 3. 26. Conversion of his Seed from their iniquities; (4) Iustification Gal. 3. 8. of him and his Seed of meer Grace through Faith; (5) Sanctification Gal. 3. 14. of them through his Spirit; (6) Universal [Page 515] Luk. 1. 72. to 76. victory over their Spiritual Enemies, Sin, Satan, &c. (7) Great increase of the Church Rom. 4. 11, 12, 16, 17, 18. both among Jews and Gentiles; And at last, (8) The Eternal Heb. 4. 1. to 12. Rest and possession of Heaven it self, whereof Canaan was but an obscure shadow, &c. As hath already been declared at large. II. To be much to Abraham and his Seed, viz. 1. A shield. 2. An exceeding great Reward. 3. A God to them by an Everlasting Covenant. God on his part in a sense obliged himself to the Performance of these things to Abraham and his Seed. There's the Bond and tye on his side.
2. Abraham and his Seed on their part of right and Duty Re-promise or Restipulate to God, requiring this of them, (whereupon this Covenant is called, Psa. 105. 8, 9, 10, 11. A Law to Jacob, and a word commanded to a thousand generations) 1. To Believe, or Walk before him in Faith. 2. To Obey, or to walk before him in Obedience. 3. To be perfect. 4. To be his Covenant-People. And all in Christ. They on their part obliged themselves to the performance of these things to God. There's the Bond and tye on their side. And, in this mutual Obligation upon these respective terms and Conditions, the Inward essential Form of this Covenant consisted: without this it had been properly no Covenant at all.
Object. But, How can God be Foederally-Obliged to Abraham and his Seed, God being infinite in Majesty, Dominion, Freedom, &c. And there being no proportion betwixt God and them? Doth not this argue some imperfection in God, and limit his liberty, &c. that he cannot do what he pleaseth?
Answ. To this I reply; 1. By way of Concession. That God is infinite in Majesty, Dominion, Freedom, &c. who enters into Covenant with Abraham and his Seed; and therefore there can be no Proportion betwixt him and them; betwixt Infinite and Finite. 2. By way of Negation. That it doth not therefore follow, that because God becomes in a sort foederally—obliged to Abraham and his Seed, therefore his dominion and freedom are hindred and restrained, or any imperfection in God implyed. For if God of his Dominion and liberty can give blessings to Abraham and his Seed, can he not of the same Power and Freedom Covenant and promise them? Giving and Promising being acts of Dominion and liberty, they both are equally consistent with infinite Majesty. When man enters into Covenant with man, the Covenant-Obligation implyes in him some imperfection, and in some sort limits and restrains his liberty which he had before: But not so with God; for Herein God doth not so much become obliged to his creatures, as to himself. They cannot claim things promised, by right of justice, as proper debt, but they believe, because Tit. 1. 2. God cannot deny himself, and his Word. Deus non est debitor, quia ad alia non ordinatur, sed omnia ad ipsum. Tho. Aquin. God (saith Aquinas) is no debtor, because he is not ordered for other things, but all things for him. Hence its said, Reddit debita, null [...] debens; donat debita nihil pendens. God renders debts, though indebted to none: He pays debts, though he pay nothing, that is, he pays them, because [Page 516] he hath promised them, not because they are any due debt of justice from him. For, Rom. 11. 35. who hath first given to him, &c. To this effect said Augustine elegantly; In his enim quae jam habemus, laudemus Deum largitorem: in his quae nondum habemus, tenemus debitorem. D [...]bitor enim factus est, non aliquid a nobis accipiendo, sed quod ci placuit promittendo. Augustin. de verb. Apostoli Serm. 16. ad initium. Tom. 10. And elsewhere; Fidelis Deus qui se nostrum debitorem fecit: non aliquid a nobis acciplendo, sed tanta nobis Promittendo. Parum erat promissio, etiam Scripto se teneri voluit, veluti faciens nobiscum chirographum promissorum suorum; ut cum ea q [...]ae promisit solvere inciperet in Scriptura promissorum consideraremus ordinem solvendorum. August. Enarrat. in Ps. 109. p. 1272. C. D. Tom. 8. Basil. 1569. In the things we now have, we praise God the Giver: In the things we yet have not, We hold God our Debtor. And God becomes our Debtor, not by Receiving any thing from us, but by promising what he pleased to us. 3. By way of explication. When God enters into Covenant with Abraham or any man, it is not as when men enter into Covenant that are equals, whereupon a debt of justice ariseth betwixt them, so that they may implead each other: but it is (suitable to the greatness of his supream Majesty,) A Gracious and compassionate Condescension on his part, to promise blessings to us unworthy worms, for confirming of our Faith and hope more strongly in him; He obligeth himself to us by Loving and Promising; But on our part there's an obligation to him of Right, debt, and justice, forasmuch as we ow our selves and all that is ours unto him. Besides, From this inequality of Covenanters, there ariseth an unequal right in Covenanting. So that the Sole disposing of the Covenant with such and such terms, conditions, formalities, &c. is wholly Gods, not Abraham's or his Seed's. And hence it's stiled Gods Covenant, not theirs. And, A Law to Iacob, and a word commanded to a thousand Generations, Psal. 105. 8, 9, 10, 11.
II. The Outward and More accidental Form of this Covenant, consisteth; 1. In the Way and Manner of this Covenants Dispensation or Administration to Abraham and his Seed. 2. In the Manifold Confirmation of this Covenant to them. All may be reduced to these two Heads.
First, Of the Way, Order, and Manner of this Covenants Dispensation or Administration. Much hath been spoken already for clearing of this; especially in Gods gradual Revealing of this Covenant step by step. Here therefore take only a Summary delineation of Gods way and manner herein, indigitating the chief steps of his Grace and Providence in Covenanting with Abraham and his Seed. And this, 1. More Generally. 2. More Particularly.
More Generally, these things are Observable in Gods Foederal Dealings both with Abraham and his Seed. viz. 1. That God Gen. 12. 1. & 15. 18. & 17. 2. & 26. 2, 3, 4, 5. dealt with them all herein (as also he had done formerly with Noah and Adam after the Fall,) in their more private Capacity, as Particular Families. For, from the beginning, till Moses his days, The Church of God with His religious worship and service (being then in their infancy) were not in a Publique Politie or Commonwealth, but only in some Private Families, professing Gods true Religion. But more fully and clearly to Abrahams family then to Noah's or [Page 517] Adam's the Covenant was revealed. 2. That, God represented himself to Abraham and his more Immediate Seed in Gen. 12. 7. & 17 1. & 18. 1. & 26. 2, 24. & 35. 1, 7, 9. & 48. 3. visible Apparitions; probably, in Humane shape. God in the person of the Son thus familiarly representing himself to them in the beginning of the world, who towards the latter end of the world should become Man indeed for accomplishing of mans Redemption. 3. That, God expressed his pleasure in his Covenants and Promises to them, only Gen. 12. 1. &c. & 15. 18. & 17. 1. & 26. 2. &c. by word of Mouth, by audible voice, Not at all by writing till Moses days. His Covenant and will being transmitted from Parents to their children from Generation to Generation. Whereupon it came to pass that oft-times Gods true Religion was forgotten; and divers branches of their Families, as the Ishmaelites, Edomites, Syrians, &c. lamentably degenerated to irreligiousness and Paganism. 4. That, The LORD accepted of his rich grace and bounty, Not only the Parents, but also with them Gen. 17. 7, 8, 9, 10. their Seed, into Covenant with himself in Christ: And did accordingly deal with them as his Covenant-people, till they rejected Gods Covenant by unbelief and impiety. 5. That Gods Covenant with Abraham and his Natural Seed was much expressed in Gen. 15. 18. & 17. 5, 6, 7, 8▪ & 22. 16, 17. Promises of temporal blessings, God condescending to the more dark, weak and imperfect state of his people therein. But withal, there were intermingled some pure Spiritual Promises and Priviledges; as Gen. 17. 7. the Lord's being a Covenant God to them and to their Seed, Gen. 15. 6. Iustification by Faith, &c. and under Temporal Blessings, were especially typifyed and promised Spiritual and Heavenly Blessings; As under Deliverance from Egypt, Redemption from Spiritual bondage under Sin, Satan, &c. under the Type of Canaans Rest, the Eternal Heavenly Rest. And therefore they still concern the Seed of Abraham's Faith, as then the Seed of his Flesh. 6. That, All Gods Covenant-expressures Primarily tended to, and Centred upon, Gal. 3. 16, 17, 19. Iesus Christ the Messiah, the Promised Seed that was to come afterwards. And this is to sway and predominate in the Interpretation of them. 7. That, All the Occurrents and Passages of Providence towards Abraham and his Seed, ordinary, or extraordinary, in way of Mercy or Iudgement, were in order to the Performance and accomplishment of Gods Covenants and Promises revealed to them. The beauty of these his proceedings is much to be noted and admired, Especially in their sojourning in Canaan, Egypt, and the wilderness.
More Particularly, the way and Manner of Gods Covenant-Dispensation may be considered, 1. As with Abraham. 2. As with his Seed, viz. Isaac, Iacob, and Iacobs Posterity, after Abraham.
I. As with Abraham. God made himself known to Abraham in a Covenant-way, at Sundry times, and in severall manners, according to Abraham's present state and condition when he made known his Covenant to him. This he did, not once, but often. And all in this Order, viz.
1. When Abraham Gen. 1 [...]. 1, to 6. was in Ur of the Chaldees, (an idolatrous Country,) having Sarai to wife, but both childless. That Gal. 3. 16, 17, 19. God [Page 518] confirmed his Covenant with him, in or towards Christ 430 years before the giving of the Law. Here note, 1. The Lords Preparing of Abram for this Covenant, Act. 7. 2. By appearing to him, and by calling him effectually, not only from his Country, Kindred and Fathers house to Canaan, but from their corruptions, and the state of sin. Uncalled persons, are unfit for Gods Covenant. 2. The Lords Proposing his Covenant to Abraham thus prepared, in Gen. 12. 1, 2, 3. divers excellent Promises. As, 1. Of making him a great Nation; 2. Of blessing him; 3. Of greatning his name; 4. Of blessing all the families of the Earth in him. 3. Abraham's Obedience to Gods Call, Gen. 12. 4, &c. Heb. 11. 8. departing from Caldea, and following the Lord he knew not whither, and at last coming into the land of Canaan, to Sichem, to the plain of Moreh: To take livery and seizin (as it were) of it.
2. When Abram was now come into Canaan, and the Canaanite then in the land, Gen. 12. 6, 7. &c. to ch. 13. 14. the Lord enlarged his Covenant, by promising to give that land to his Seed. This Additional Promise is Amplyfied, 1. By the Antecedent thereof, viz. The LORD's Appearing to Abraham. 2. By the Consequents thereof. viz. 1. Abraham's building an Altar there, and afterwards another between Bethel and Ai to the Lord: To testifie his Faith in his Promises, His thankfulness for them, and His Religion towards God. 2. Abraham's journeying up and down the land to survay it. Hereby strengthening his faith, Comfort and thankfulness, in reference to it. 3. Abraham's afflicted Pilgrimage therein; Partly by famine, whereby he was forced to depart and sojourn in Egypt for a Season: Partly, by Discord and strife betwixt his herdmen, and the herdmen of his Nephew Lot, so that they were necessitated to part asunder. By which afflictions God would raise up Abraham's heart to look beyond that promised Earthly Country wherein he was a Pilgrim, Heb. 11. 16. to a better and Heavenly Co [...]ntry, wherein he should dwell for evermore.
3. When Lot was now separated from Abraham towards Sodom, Gen. 13. 14. to the end of the chap. The LORD enlarged his Promises to him. Here note, 1. The Antecedent Occasion which God took for renewing his Promise to Abram, viz. Lot's being separated from him. Lot draws from him, and the LORD draws neerer to him. 2. The Promise renewed and enlarged, Partly, To give him and his Seed all the land of Canaan: Partly, To make his Seed as the Dust of the Earth, innumerable. 3. The Concomitant Command of God to Abram, Both To veiw the land every way, And to walk through it in the length and breadth of it. 4. The Consequent, ensuing, viz. Abram's removing his Tent to the plains of Mamre, which is Hebron, And his building an Altar there unto the LORD. To sacrifice thereon thankfully to the LORD, and to Sanctifie his promised inheritance now survayed.
4. After Abram's Gen. 14. & 15. & 16. throughout. return from the slaughter of the Kings, in the Quarrel of his Nephew Lot, taken away Captive by them when they spoyled Sodom, God greatly enlarged his Covenant to Abram. Here [Page 519] Consider, I. Antecedent passages, going before this enlargement, viz. (1.) Abram's victory over the four Conquering Kings. A type (think As the H [...]brews have a saying, That whatsoever befell unto the fathers, is a sign unto their children: So of this victory they write, That it befell Abraham, to teach that four Kingdoms should stand up to rule over the world, and that in the end, his children should Rule over them, and they should all fall by their hand, and they should bring again all their captives, and all their Substance; which are the four Kingdoms spoken of in Daniel. R. Men [...] chem on Gen. 14. H. Ainsw. in his Annot. on Gen. 14. 16. some) of the four Monarchies of the world, which should be destroy'd by Abraham's Seed Jesus Christ. Sed quaere. (2.) Melchizedeck's meeting Abram with Bread and Wine, blessing him, and taking of him the tenths of the spoyls. Melchizedeck being King of righteousness; King of Salem, that is, of Peace; and Priest of the Most High God. An eminent Type of Jesus Christ, In his Person, and Mediatory Office, as King and Priest: who should Royally furnish Abraham and his Seed, with Righteousness and Peace, blessing them with all Spiritual blessings. Thus confirming Gods former Covenant of blessing Abraham. This Type shall be hereafter explained in the Confirmations of this Covenant. (3) The King of Sodom's offering Abram all the Spoyls which he had recovered, except the persons: And Abram's as magnanimous refusing it, lest it should be said that the King of Sodom (not the King of Heaven) had made Abraham rich. II. The Lords Promises propounded to Abram in a vision, viz. 1. That, Himself would be A shield to Abram, viz. against all Enemies, evils, and dangers that might arise. 2. That, Himself would be a Reward to him exceeding great. He having, through dependance upon God, disdained to be enriched by the King of Sodom. 3. That, Not Eliezer his Steward, but a Son out of his own bowels, should be his Heir. 4. That, His Seed should be as the Stars of Heaven, that cannot be numbred. 5. That, He, viz. in his Seed in the fourth Generation should inherit the land of Canaan, then possessed by ten sorts of people, from the River of Egypt to the great River Euphrates, After his Seed should have sojourned four hundred years in a land not theirs, in much affliction, &c. Thus the Promised inheritance was bounded. III. The Sanction or Ratification of this Covenant by the Solemn Killing of Sacrifices, Dividing them in twain, and passing between the parts thereof. The Mysterie hereof, See afterwards expounded in the Confirmations of this Covenant. IV. The Consequents and Events ensuing hereupon; 1. Abraham's believing in the LORD, promising him a Seed as the Stars of Heaven for number. This had its principal accomplishment in Jesus Christ, by whom the faithful spiritual Seed of Abraham was so multiplyed among Iews and Gentiles. 2. The LORD's imputing this believing to Abraham unto Righteousness. Heres the First express mention of Iustification by Faith in all Scripture. This is an High fundamental priviledge. This point See largely handled hereafter Aphor. V. in the Ends of this Covenant. 3. The preproperous or over-hasty act of Sarah in giving her bond-maid Hagar the Egyptian to her husband to wife, after Abram's sojourning ten years in the land of Canaan. This she did; Partly, Because God had restrained Sarai from child-bearing: Partly, Because God had promised Abraham an heir out of his own bowels, but as yet had not declared that the heir should be by Sarai. Hereupon Hagar conceived [Page 520] and brought forth Ishmael. But herein Sarai made too much haste: she exercised not her faith and patience sufficiently to wait upon the Lord, till his time of promise-performance should come: nor took she Gods way for the obtaining of the promised Seed. Hab. 2. 3. He that believes, makes not haste. Hereupon barren Sarai, is despised by fruitful Hagar: thus the Lord chastised her diffidence and disorderly walking. Mat. 19. 8. From the beginning it was not so.
5. When Abram was 99. years old, Gen. 17. 1. to the end. God yet more eminently and illustriously enlarged his Covenant with him. In this famous Faederal Augmentation, are declared; I. The Antecedents going before it; viz. 1. The LORDS Apparition to Abram. 2. His Alsufficiency for him, and his. II. The Sum of the Covenant, 1. On Abraham's part: Consisting in Duties and Conditions imposed by God, and restipulated by him; walking before God, and Being perfect. Formerly explained in Aphorism 3. 2. On Gods part: Consisting in Promises faederal, viz. (1) To multiply him abundantly; (2) To make him a father of a multitude of Nations, yea of Kings; (3) To be a God to him and to his Seed after him in their Generations by a firm everlasting Covenant; (4) To give to him, and his Seed after him, all the Land of Canaan for an everlasting firm possession; (5) To give him a son by Sarai, and to bless her that Nations and Kings should descend of her. And that this son (from Abram's laughter at the Promise) should be called Isaac, that is, Laughter; and with him and his Seed the Covenant should be established. All this is formerly opened in Aphorism 3. at large. III. The confirmation of this Covenant and these Promises, 1. By changing their Names, viz. of Abram, An-High-Father; to Abraham, An-high-father-of a-multitude; of Sarat, My-princess; to Sarah, A-Princess-of-a-multtiude. As hath formerly been noted. 2. By annexing the initiating Sacrament of Circumcision, as a Token, Sign and Seal of this Covenant. This See afterwards opened in Gods Confirmations of this Covenant. IV. The Consequents or events hereof. viz. First Abraham's laughter, upon the promise of Isaac. Herein he Ioh, 8, 56. rejoyced to see Christs day, and he saw it, typically in Isaac, and was glad. 2. Abrahams Circumcising himself and all the males in his family as God appointed.
6. When Abraham was in the Oaks or oak-grove of Mamre Gen. 18. 1. to the end. & 19. & 20. & 21.▪ The LORD renewed and augmented his Promise to him again. Here note, I. The Antecedents thereunto. viz. 1. The LORD'S Apparition to Abraham, in the form of three men. 2. Abrahams cheerful Hospitality towards them▪ II. The Promise augmented, by the Particular defining of the time of Isaacs birth by Sarah, according to the time of life, &c. III. The Consequents, and Events hereupon ensuing. viz. 1. Sarahs distrustful laughter, for which she is reproved by the LORD. 2. The Lords imparting his purpose of destroying Sodom to Abraham; there by giving Abraham occasion to intercede for those Cities, whose intercession obtained [Page 521] that righteous Lot should be delivered when those Cities were destroyed. 3. The LORD'S singular preservation of Sarah from being defiled by Abimelech King of Gerar: she being to bring forth a promised son that should descend from the Loyns of Abraham. 4. Isaac's birth of Sarah at the LORD'S set time, when Abraham was 100. yeers old: together with his Circumcision at eight days old. 5. Ishmaels mocking of Isaac, which the Apostle interprets his Gal. 4. 29. Persecution of him. 6. The Casting of Hagar the bondwoman and her son Ishmael out of Abraham's family, that he might not inherit with Isaac: and this by Gods appointment.
Now in these two sons of Abraham, viz Ishmael by Hagar the Bondmaid, and Isaac by Sarah the Free-woman, The Apostle Gal. 4. 12. to the end. observes an Excellent Allegory, in reference to the two most noted Covenants that afterwards should be dispensed, namely, The Sinai-Covenant before Christ, and The New-Covenant after Christ; To prove Justification and the Inheritance promised to be by Faith, and not by the works of the Law, As the ignorant and carnal observers of the Law of Moses imagined. Summarily the Allegory may be thus represented;
Hagar, 1. was a Bondmaid. 2. Brought forth a son to Abraham after the flesh to Bondage; 3. which son persecuted the son of the Free-woman; 4. And was cast out that he should not inherit with him. She Allegorically figureth, 1. The Old Testament, or more servile Covenant of the Law given on Mount Sinai in Arabia without the confines of the promised land, and the earthly Jerusalem, both of them being in a kind of spiritual bondage; 2. which bring forth carnal children to bondage, seeking Justification and the Inheritance, in whole, or in part, by works of the Law; 3. Persecuting those that seek righteousness and the inheritance by faith; 4. And therefore are cast out, as those that shall neither be Justified, nor Inherit.
Sarah, 1. was the Free-woman; 2. Brought forth a son to Abraham after the Spirit by vertue of Promise, to liberty; 3. who was persecuted by the Son of the Bondwoman; 4. yet (the bondmaid's son being cast out) he enjoyed the inheritance. She Allegorically figured, 1. The New-Testament, or the Free New-Covenant in Christ, and the Heavenly Jerusalem the mother of us all, which is Free; 2. which bring forth Spiritual children unto Liberty, seeking Justification and the Promised Inheritance by faith alone without the Deeds of the Law: 3. Persecuted by Legal Justitiaries; 4. yet (their persecutors being ejected) obtaining the inheritance. Thus, in Abraham's two different sons by his two different wives the LORD tipycally and Prophetically represented to him the future different state of his Church, which should be 1. In a more servile condition under the Sinai-Covenant till Christ; but 2. In a More free Condition under the new Covenant after Christ.
7. Finally, when God Gen. 22. 1. to 20. tempted Abraham to offer up his son [Page 522] Isaac for a Burnt-offering, He notably augmented this Covenant-dispensation to him. Herein Consider, I. The Passages Antecedent thereunto. viz. 1. God's tempting of Abraham, commanding him to offer up Isaac for a Burnt-offering upon a Mount in the Land of Morijah, three days journey off. 2. Abraham's ready obedience through Faith. He rose early, took fire and a knife, laid the wood upon Isaac, and they both came to the place appointed; Abraham there builds an Altar, binds Isaac, lays him upon the Altar, stretches out his hand to slay Isaac, And then the Lord staying his hand by the voice of an Angel, He offered up a Ram (held there in a thicket by his horns) instead of Isaac, Heb 11. 19. receiving him from Death as in a figure. Isaac Isaac a Type of Iesus Christ, in 15. parti culars. herein being a singular Type of Iesus Christ in Many regards. As; (1) Isaac was the Son, the only Son of Abraham, whom he loved: So Christ Ioh. 3. 16. Mat. 3. 17. Col 1. 13. Isa. 42. [...]. the Son of God, his only begotten son, the son of his love, in whom his soul delighted. (2) Isaac was born after the Spirit; not so much by strength of Nature as by strength of the Promise through faith: Christ without Humane generation Luk. 1. 31. to 36 was conceived in the virgins womb by the Holy-Ghost. (3) Isaac the son of the Promise: Much more Christ Gal. 3. 19. the Promised Seed. (4) Isaac Circumcised the eighth day: So Luk. 2. 21. Jesus Christ. (5) Isaac in his very infancy persecuted by Ishmael, mocking him. So Christ in his infancy, but now newly born, Mat. 2. 13. was persecuted by Herod. (6) Abraham so loved God, that he would not spare his only begotten son whom he loved, from him. Ioh. 3. 16. Rom. 8. 32. God so loved the world that he spared not his own only begotten son of his love, Jesus Christ, but gave him up, for the life of all that should believe. Abraham yields up Isaac freely: God yields up Christ more freely. (7) Isaac must go three days journey, and not be offered up till the third day: So Christ said, Luk. 23. 33. I must walk to day, and to morrow, and the third day I shall be perfected. (8) Isaac was led away as a lamb to the Altar without gainsaying: Christ was Isa. 53. 7. Mat. 26. [...]3. & 27. 12. Mark 14. 61. & 15. 5. Act 8. 32 led away as a lamb to the slaughter, and opened not his mouth. (9) Isaac carryed that wood on which he was to be offered up for a burnt-offering upon his shoulders, till he came to Moriah: Christ Ioh. 19. 17. carried his Cross, the tree on which he was to be crucified, to Mount Calvary. The wood was first laid upon both: and then both laid on the wood. (10) Isaac was to be offered on Mount Moriah, which bare Solomons Temple, that Ioh. [...]. 19, 20, 21. Type of Christs body: Christ was offered Luk. 23. 33. on Mount Calvary (probably the skirt of Moriah, or very neer thereunto) which bare Christs body it self. (11) Abraham the father carries in his hand fire and the Knife, against his son Isaac: Mar. 15. 34. God the Father carried in his hand Justice and wrath against his son Christ for our sins. (12) Isaac is bound, and submits himself willingly to be sacrificed: Christ Ioh 18. 11, 12. & 10. 18. Phil. 2. 8. was bound, yielded up himself willingly to his Executioners, laid down his life of himself, and was obedient to his father to the death, even the death upon the Cross. (13) Instead of Isaac A Ram caught by the Head in the thicket is sacrificed: But Christ himself, [Page 523] (whose Ioh. 19. 21. 5. head was crowned with thorns,) was really crucified for us. (14) Isaac thus suffered at Gods Command: Christ thus suffered Ioh. 10. 18. Act. 4. 28. at Gods Command also, and according to Gods determinate counsel and Decree. (15) Finally Isaac being dead three days in his Fathers heart and Resolution, at last on the third day was received from death as in a figure: So Jesus Christ Mat. 12. 40. 1 Cor. 15. 3, 4. being dead and buried three days in the heart of the earth, on the third Revived and Rose again from the dead, for our justification. 3. The Lords singular Acceptation of this Act of Abraham twice testified by the voice of his Angel from Heaven. 4. Abraham's denomination of the place IEHOVAH-IIREH, that is, The LORD will See, or provide: from both, His prophecy, that God would provide a Lamb, and from his experience of Gods providing a sacrifice even in that strait when Isaac was upon the wood. And this peculiar providence of God for Abraham, is become a General Proverb for the comfort of Gods people, that God will provide for them in extremities of straits and distresses: Their extremity, shall be his Opportunity. Hence this Mountain is called more Contractly, Mori-jah, from the same Etymology. II. The LORD'S Renewing of the Foederal Promise to Abraham hereupon with augmentation. viz. 1. To bless Abraham. 2. To multiply his Seed as the stars of Heaven, and sands by the Sea-shore. 3. That his Seed should possess the gate of his enemies. 4. That all the Nations of the earth should be blessed in his Seed. See all these In this Cha. Aphorism. III. formerly expounded in the matter of the Covenant. III. The LORD'S Ratification of this Covenant and these Promises, by his own immutable Oath, wherein it is impossible for God to lye. Heb. 6. 13. to the end. When God made promise to Abraham, because he could swear by no greater, he sware by himself, &c.
This the way and manner of Gods Covenant-dispensation, As with Abraham.
II. As with Abrahams Seed after him; viz. 1. Isaac, 2. Iacob, And 3. Iacobs Posterity till the Sinai-Covenant, the Manner and Form of Gods Foederal dealing was various.
1. With Isaac Gods Foederal dealings were in this Manner. 1. He delaid to give Isaac Seed. 2. He gives him at once a double Seed, distinguishing the accepted Covenant-Seed from the other. 3. Having thus distinguished the Seeds, He Repeats the Foederal Promises to Isaac and his Seed with Augmentation.
First, God delaid to give Isaac Seed. Not Ishmael, but Isaac was the Seed of the Promise: Gen. 25. 20, 26. In Isaac shall thy Seed be called. Consequently from Isaac was Abrahams Seed to be exceedingly multiplyed, according to the Promise. But Rebeckah Isaac's wife was childless after marriage for 20. years together. Sarah's barrenness seemed to hinder the performance of the Covenant to Abraham: Rebeckahs barreness also seemed to obstruct it to Isaac. This is Gods way, To raise the most numerous Seed from barren wombs: not [Page 524] from strength of Nature, but from the power of the Promise. The Promise was sure, though Performance suspended, for the exercise of Isaacs Faith, Patience and Prayer.
Secondly, God at last, after 20. years delay, gives him a double Seed, Twins in Rebeckah's womb strugling then together; and Distinguisheth the Accepted Covenant-Seed from the other. For, Rebeckah being afflicted with their strugling together in her, enquired of the LORD, viz. either by private Prayer, Or by going to some great Prophetical Patriarch: Gen. 25. 22, 23. And the LORD answered her: Two Nations are in thy womb, and two manner of people shall be separated from thy bowels: and the one people shall be stronger then the other people; and the elder shall serve the younger. That is, the heads of two Nations were in her womb; Esau, Head of the Edomites: and Iacob, Head of the Israelites: Edomites being stronger; but at last especially 2 Sam. 8. 14. in Davids and Solomons days brought to serve the Israelites: As Esau the elderbrother lost his Birthright and The Blessing, Iacob obtaining them. Now as Dominion, Liberty and Freedom Gen. 9. 26. Ioh. 8 35, 36. Gal. 4. 30, 31. comes in with the Blessing, yea is a great Blessing, and figureth Election and all spiritual mercies: So Servitude Gen. 9. 25. Ioh. 8. 34, 35. Gal. 4. 30. 31. comes in with the Curse: yea it self is a great Curse, and figureth Reprobation and all Spiritual Miseries. Hence Malachy infers; Mal. 1, 2, 3. That God Loved Jacob, but Hated Esau. Whereupon Paul most clearly collects the Doctrine of Gods free Election and Reprobation without respect had to foreseen good or evil in either, saying; Rom. 9. 10, 11, 12, 13. when Rebeckah had conceived by one, even by our father Isaac (the children being not yet born, neither having done any good or evil, that the purpose of God according to Election might stand, not of works, but of him that calleth) It was said unto her, The elder shall serve the younger: As it is written, Jacob have I loved, but Esau have I hated. Here's the Parity, and Disparity of Esau and Iacob. Their Parity in their Natural Condition; Both, of one father: Both, of one Mother: Both, At one and the same time in one womb: Both, unborn: Both, without actual good or evil. Herein their condition was altogether equal. Their Disparity in Gods purpose and election, Iacob elected and loved, Esau rejected, and hated of God. Iacob freely accepted as Heir of the promises: Esau freely rejected and passed by, as no Heir of Promise. Here therefore in those Twin-brothers, Esau and Iacob, we have a cleer Emblem and Example of Gods Decree, and The fulfilling thereof; whereby the Heirs of Promise are differenced from others. I. Gods Decree of predestination is here exemplified in both its branches, or Acts, viz. 1. The Decree of free Election, in the person of the younger, who should be served by the Elder, as beloved of God freely. And therefore Iacob and his Seed should possess the Covenant, Promises, Inheritance, and Priviledges of the Church: for a type and pattern to all the Elect. 2. The Decree of free Reprobation or Preterition, in the person of the Elder, who should serve the younger, as freely hated of God. And therefore [Page 525] Esau with his Seed should not truly enjoy the Covenant, Promises, Blessing, Inheritance or Priviledges of the Church: for a type and Example to all Reprobates. II. Gods discriminating Decree is in part fulfilled in these twin-brothers. by several steps of providence. viz. 1. by their violence Gen. 25. 22, 23. strugling together in the womb before they were born: Presaging not only the Contrariety that should be betwixt these two brothers; but also that should be betwixt Gods true Covenant-people and the children of this world. 2. By their unusual Birth; Gen. 25. 26. The younger taking hold with his hand of Esau's Heel, as if he would have pulled his brother back again from the birth, that he might be before him, or at least to supplant him. Whence he was named Iacob A Supplanter. These two times he strove for the birth-right, but as yet prevailed not. Hence the Hos. 12. 2, 3. Prophet upbraids it to Iacobs children, that their father Iacob strove for the Grace of Primogeniture, but they by sin suffered themselves to be deprived of it. 3. By Esau's Gen. 25. 29. to the end. selling his Birth-right to Jacob for a Mess of Red-pottage, and sealing the bargain with his Oath, never repenting of it: preferring his life and present outward necessity before his birth-right. From this Red-pottage Esau is denominated Edom. And from this Contempt and Selling his Birthright without repenting, The Apostle brands him for Heb. 12. 16. a Prophane Person, for in Despising his The Dignity of the First-Birthright the Law sheweth to be great, In that all the firstborn were peculiarly consecrated and given unto God. Exod. 22. 29. Were next in honour to their parents. Gen. 49. 3. Had a double portion of their fathers goods. Deut. 21. 17. Succeeded them in the government of the Family, or Kingdom. 2 Chron. 21. 3. And administration of the Priesthood and Service of God. Numb. 8. 14, 17. Therefore the First-born is used for one that is loved and dear to his father. Exod 4. 22. And higher then his Brethren. Psal. 89. 28. And figured Christ, Rom. 8. 29. And true Christians, heirs of the Kingdom of Heaven. Heb. 12. 23. This Honour Iacob strove to have at his Birth, but missing then, he seeketh now; and obtaineth it. H. Ainsworth in his Annotat. on Gen. 25. 31. Birth-right, he despised the Covenant: The Covenanted Inheritance and Heirship, which was especially Spiritual; And Christ himself, Heir of all things, First-born among many brethren, typifyed by the First-born. 4. By Iacobs politique compassing his father Isaac's blessing (wherein the Promises of Christs Kingdom and other Spiritual mercies were implyed) before Esau, according to his mothers Counsel, in reference to Gods Promise, and answer formerly given to her; And when afterwards Esau came, and would have obtained the blessing of his father, Isaac would not recal his blessing from Iacob, nor repent thereof, but contrariwise confirmed it; whereupon Paul saith; Heb. 12. 16, 17. Esau found no place for Repentance, (viz. Not his own Repentance, which he sought not after, but his Fathers Repentance, in retracting the Blessing) though he sought it carefully with tears. The Patriarchs blessings before their Death were much valued and sought after by their Seed; Because their blessings were Prophetical, And thereby the Fathers (as in Gods stead) Transmitted the Covenant and Promises to their [Page 526] Seed (as Of this Patriarchal and Prophetical Blessing, Pareus saith; Benedictio Patriarchalis & Prophetica, qua Patres & viri Prophetici ante mortem benedictiones singulares, presertim jus soederis & promissionis gratiae Dei nomine ptomittebant, & quasi per manus tradebant iis filiis qui futuri erant promissionum haeredes & populus Dei Nam soedus gratiae ita Deus cum Patriarchis pepigerat, ut id quasi fidele depositum solenni benedictione transmitterent ad posteros, in quorum familiis ecclesia, & gratia foederis propaganda erat us (que) ad Christum. Sic Noach benedixit filio Sem. Gen 9. 26. Abraham jussu Dei solum Isaacum instituit haeredem Domus, & propagatorem seminis sui; Ismaele & reliquis filiis exclusis Dei mandato; In Isaaco tibi vocabitur Semen. Benedictionem a patre acceptam Isaac contu [...]it Filio Iacobo. Iacob nepotibus Ephraim & Manasse. Gen. 48. 20. & duodecim filiis, Gen. 49. Moses duodecim tribubus. Deut. 33. D. Pareus in Comment. ad Gen. 27. Quest. 1. some well observe) Declaring in what sons Family the Church should Continue, the grace of the Covenant should remain, and the Promises to Abraham should be fulfilled.
Thirdly, God having thus distinguished the Seeds according to his Decree, (the fountain of Gods Covenant and Promises,) He Gen. 26. 1. to 7. 23, 24, 25. Repeats the Promises to Isaac and his Elect Seed with Augmentation. First at Gerar: and afterwards at Beersheba. Here Consider; I. Antecedent passages: viz. 1. The LORDS appearing to Isaac in both places. 2. The Lords direction to him, not to go into Egypt because of the famine, but to sojourn in the Land. 3. The Lords encouraging Isaac, by his Covenant-Relation to his father Abraham. I am the God of Abraham thy father, fear not. II. Promises Repeated with some Augmentation. As, 1. That the Lord would be with Isaac. 2. That, He would bless him. 3. That, He would give to him, and to his Seed all those lands. 4. That, He would stablish the Oath which he sware to Abraham his father. 5. That, in his Seed all the Nations of the earth should be blessed. III. The Consequent event hereupon. Isaac's building an Altar at Beersheba, in testimony of his faith in, and thankfulness for those faederal Promises; And calling upon the name of the LORD.
2. With Iacob Gods Foederal dealings were various, and at several times. Especially as followeth.
First, In his journey to Padan-Aram, Gen. 27. 42, 43, 44, 45. whither he was sent till the fury of his brother Esau against him should turn away, viz. at Beth-el, God renewed his Covenant-Promises to him. I. Antecedent passages were these; 1. Iacobs Gen. 28. 11. to the end. lodging at Beth-el, lying down to sleep with stones put under his Head for pillows. 2. Iacobs Divine Dream, wherein he had a vision of a Ladder set upon the Earth, and the top of it reached to Heaven, the Angels of God Ascending, and Descending on it. This was a Type of Christ, himself interpreting it; Joh. 1. 51. Hereafter you shall see Heaven open, and the Angels of God Ascending and Descending upon the son of man. This Iacobs Ladder, how a Type of Iesus Christ. Typifyed to Iacob, (1) Christs person; Whose Humane Nature was on earth; wherein he conversed with men, Iohn 16. 28. & 17. 4. Whose divine Nature reached to Heaven, yea filled Heaven, and Earth. Ioh. 3. 13. 31. (2) Christs Office of Covenant-Mediation betwixt God and Man, Heaven and Earth: touching, and reaching to both, Heb. 8. 1. & 9. 24. 1 Tim. 2. 5. Reconciling unto God, both things in Heaven, and things on Earth. Col. 1. 20. becoming the only [Page 527] way for Sinners to the Father and to Heaven, Ioh. 14. 6. And Providentially governing, ordering, and disposing all things for the good of them who shall be heirs of Salvation by the Ministry of his Angels, And particularly for Iacobs good in his present expedition. Heb. 1. 14. Gen. 32. 1, 2. 24. to 31. So that in this vision the Lord as it were opened Heaven to Iacob; representing the Mediatour of the Covenant in whom himself was well pleased, Matth. 3. 16, 17. and on whom his Covenant was founded. II. Foederal Promises here made to him, were; 1. Old Promises Repeated. viz. (1) To give the land of Canaan, whereon he now lay, to him and to his Seed. (2) To multiply his Seed as the Dust of the Earth, which should possess this land. (3) To extend his Seed to all the four Corners of the Earth. (4) To make all the families of the Earth blessed in him and in his Seed, that is, In Christ the chief promised Seed, that should after the flesh descend of him. These promises were formerly made to Abraham and Isaac, but now repeated to Iacob, by whom the Covenant was to descend to posterity. 2. New Promises added peculiarly concerning Iacob himself. The Lord Promising him, (1) His Presence. (2) His preservation and protection in all places. (3) His Bringing him back again into Canaan. (4) His Continual care of him, till he had accomplished all his Promises unto him. These were a Foederal Augmentation vouchsafed to Iacob. III. The Consequent Events hereupon were three, and all in testimony of true thankfulness to God, viz. 1. His religious Reverence, in regard of Gods presence there, and acknowledgement of the Dignity of that place in regard thereof. 2. His two Monuments erected in remembrance of the Mercy there vouchsafed: viz. (1) The erecting the stone that was his pillow for a Pillar, Consecrating it as a place of worship by pouring oyl thereon. (2) Denominating the place Beth-el, that is, The-House-of-God. 3. His thankful vow, (In case the Lord according to his Promise would vouchsafe to him, (1) His Presence, (2) His Preservation, (3) His Sustentation with food and rayment, (4) And A prosperous return to his fathers House;) (1) To accept, depend upon, obey and worship the LORD as his God. (2) To account that place Sacred. (3) And to give the Tenth of all his possessions to God, for maintaining of his worship. This was a very famous Foederal Transaction betwixt God and Iacob.
Secondly, In his Return Gen. 32 & 33. throughout. from Padan-Aram, when he was in great fear of Esau his brother coming to meet him with four hundred men, Gen. 32. 6, 7, 8. probably armed for war. In this are considerable, I. Antecedent occurrents and passages. viz. 1. Gods preparatory Confirmation of Iacobs Faith in his promised Protection, by two Hoasts of Angels meeting him as his guardians. Whence Iacob named that place Machanaim; that is, Two Hoasts. 2. Iacobs fear of Esau's old grudge, together with his prudent and pious care [Page 528] to prevent the mischief of it; (1) By sending Messengers beforehand to Esau to make way for his safe coming: (2) By Dividing his Company into two bands, that the hindermost might at least escape: (3) By earnest Prayer to the Lord for his own and families deliverance from Esau, urging the Lord therein upon his Covenant and Promises; (4) By sending a liberal present to Esau to appease his wrath. 3. Iacobs wrastling all night alone with an Angel, in likeness of a man till break of Day; viz. with the Angel of the Covenant the Son of God, with Prayers and tears, Hos. 12. 4. whom he would not let go without his blessing, though the Angel put the Hollow of his thigh out of joynt, that he halted. II. The Renewed Promise. Wherein, 1. The Angel changes his name from Iacob to Israel. 2. The Angel interprets his name, viz That as a Prince he had power with God, and therefore Consequently much more should prevail against all his Adversaries, and against Esau in particular. 3. The Angels Blessing of him. III. The Consequent Events, viz. 1. Iacob's Denomination of that place, Peniel; that is, The face of God: because he saw the face of God and was not destroyed. 2. His halting upon his thigh afterwards. He had a Divine Blessing, but with an Humane Infirmity. 3. The Amicable and brotherly Meeting of Esau and Iacob, embracing and kissing one another, and weeping together: Iacob forcing him to accept his present. 4. Iacob's erecting an Altar at Shalem in Canaan in a parcel of a Field bought by him of the children of Hamor. Which Altar, erected in Testimony of his thankfulness, he called El-Elohe-Israel: that is, The-strong-God-The God-of-Israel. A Memorative Monument of Gods Mercy in Blessing him, and changing his name, and Magnifying his Power in his wonderful deliverance. That Man should wrastle with God, was wonderful: That man should prevail against God in wrastling, was double wonderful.
Thirdly, In his being again at Bethel as he came from Padan-Aram, Gen. 35. 1. to 16. Foederal Promises were renewed to him with some Augmentation. Here, I. Antecedent Passages were these; viz. 1. Gods Command to him, To go and dwell at Beth-el, And to make there an Altar to God that appeared to him, viz. To testifie his thankfulness to God who had now brought him back and preserved him from his brother Esau. 2. Iacobs Obedience to this Command; In order whereunto, He purged his Family from Idols (which probably they brought from Padan-Aram), and Commanded them to cleanse themselves, and change their garments, thus preparing them for pure worship. Then he went to Bethel, erected an Altar, calling the Place, El-Beth-el: that is, The-God-of-the-House-of-God. 3. Gods appearing to him again at Bethel. 4. Gods blessing him. 5. God Confirming the former change of his name from Iacob to Israel. II. The Promises renewed, viz. 1. Of a numerous Seed; That A Nation, A Company or Assembly of [Page 529] Nations, yea Kings should come out of his Loyns. 2. Of Ca naan's Inheritance, That he and his Seed should have the Land which God gave by Covenant to Abraham and Isaac. III. The Consequent Events were, 1. Gods going up from him in that place. 2. Iacobs erecting a pillar of stone, the former pillar probably being decayed. 3. His pouring a Drink offering and Oyl thereon in token of his faith in God and thankfulness to him, for all his goodness. 4. His Denominating again that place Beth-el.
Fourthly, When Jacob in the extream Famine was Cen. 46. 1. &c. in his journey towards Egypt with all his Seed, to be preserved by Joseph his son, then Lord of Egypt: The Lord augmented his Foederal Promises to him. I. Antecedent passages were these; viz. 1. Gods Peculiar Providence in Psal. 105. 17. Sending a man before, even Ioseph, to preserve Iacobs House in that extream seven years famine. Iacobs singular love to Ioseph, His brethrens envying him thereupon, Their selling him to the Ishmaelites, The Ishmaelites carrying him into Egypt, and selling him to Potiphar an Officer of Pharaoh, Potiphar's casting him into prison upon his wives false accusation, His interpretation of his fellow-prisoners Dreams, And after of King Pharaoh's Dreams touching the seven years famine, whereupon he made him Lord of Egypt under him; all these contributed to bring Iacobs family into Egypt for their preservation. 2. Iacob's sending his sons to buy corn in Egypt, twice; Ioseph making himself known to them the second time, sends for his Father Iacob to come to him. 3. Iacob's taking his journey towards Egypt, and coming to Beer-sheba. 4. Gods encouraging Iacob there in his night visions to go down into Egypt. II. Gods Encouraging Promises were these; 1. That in Egypt God would make of Iacob a great Nation. 2. That God would go down with him into Egypt, viz. by his Presence and special Providence. 3. That He would certainly bring him up again; viz. In his dead body, and in his living Seed. 4. That Ioseph should close his dying eyes. III. Consequent events hereupon were many and most observable, viz. 1. The Gen. 46. 5. to the end. coming of Iacob and all his house, even 70 Souls, into Egypt. 2. Their Gen. 47. [...]. to 13. kind entertainment into the land of Egypt by King Pharaoh, Ioseph according to his appointment placing them in the best of the Land. 3. Their Gen. 47. 27. growth and multiplying therein exceedingly. 4. Iacobs Gen. 47. 29, 30, 31. taking an Oath of his son Ioseph, (his Death now approaching) not to bury him in Egypt, but in the Burying-place of his fathers in Canaan. Hereby testifying his Faith in Gods Promises touching the giving of Canaan to his Seed, a figure of the Heavenly inheritance; and hereby instructing his Seed to believe and wait for the accomplishment of those Promises. 5. Iacob's Gen. 48. throughout. Prophetical blessing of Iosephs two sons, Ephraim and Manasseh: as also his own Gen. 49. throughout. twelve sons the Heads of the twelve Tribes, declaring what their future condition should be in the Land [Page 530] of Canaan; and Particularly of Iudah prophecying; Gen. 49. 10, 11. That the Scepter should not depart from Judah, nor a Law-giver from between his feet, untill Shiloh come, and unto him shall the gathering (or, Obedience) of the peoples be. That is, The Royal government, (or the Government Equivalent thereto after the Babylonish Captivity) shall not depart from the tribe of Iudah, till Christ, Shiloh, come. (Shiloh, that is, The prosperer, The Safe-maker, The Saviour, &c. [...] Shiloh, Pagnin. Thesaur. in verb. & [...]. Lexic. from [...] Shalah, to Quiet, Pacifie, To be happy, prosperous, safe, &c. Or [...] Shiloh, His-son, Or Her son: from [...] Shil, or [...] Shiljah, The Secondine, that wraps the child in the mothers womb; which is sometimes Metonymically put for the child it self therein contained. Christ was to spring out of Judah, Heb. 7. 14. and the word [...] Shiloh is so H. Ainsw. in Annot. on Gen. 49. 10. universally written, as it may imply both, His son, and Her son, as a secret Prophesie that Christ should be the Son of the Virgin Mary of the Tribe of Judah:) And to this Shiloh shall the Peoples both of Iews and Gentiles be gathered, and become Obedient, as their King of Kings, through the power of his Gospel. 6. Iacob's Gen. 49. 33. & 50. 1. to 14. Death in Egypt, and Burial in Canaan, in the cave of the Field of Machpelah. 7. Ioseph's Death, after he had told the children of Israel Gen. 50. 24, 25, 26. that the Lord would mercifully visit them, and had taken an Oath of them to carry his bones with them, to bury them in Canaan. Hereby expressing his faith in the Promise, and hope of Heaven typified by Canaan. 8. The Exod. 1. & 2, &c. bitter afflictions of the children of Israel in Egypt, the House of bondage, after Iosephs Death, under another Pharaoh that knew not Joseph. Under which afflictions they grew the more in number. By which bitter bondage and miserable servitude, (1) They were weaned from Egypt, and prepared for their removal thence towards the promised Canaan; (2) The Egyptians fitted themselves for Gods destructive judgements; (3) The miserable bondage of Sin and Satan was notably figured out; (4) And the Lord became more glorious in their Redemption and deliverance. 9. The Exod. 2. 23, 24, 25. Lords hearing the Cry of his oppressed people, looking upon them, and laying to heart their afflictions, in remembrance of his Covenant with Abraham, Isaac, and Jacob. 10. The Exod. 3. 1, 2, 3. to the end; & chap. 4, 5, 6. Lords appearing to Moses in a flame of fire out of the midst of a bush, the bush burning and not Consuming, (A comfortable Embleme of Gods presence with his people Israel in the furnace of afflictions, preserving them, though burning, from being consumed,) declaring himself the Covenant-God of Abraham, the God of Isaac, and the God of Jacob, deeply affected with his peoples sorrows, and now come down to deliver them: To which purpose he Called and Sent Moses with Messages, both to his People, and to Pharaoh touching their deliverance; Especially telling Moses; That Exod. 6. 3, 4, 5, &c. he appeared to Abraham, Isaac, and Jacob by the name of God Almighty, or Al-sufficient, but by his name IEHOVAH he was not known to them: that is, God made [Page 531] himself known to them as an Al-sufficient God, able to make promises to them, and able to perform them in their season against all impediments, but he did not actually perform his Promises of Canaan, &c. to them, he gave them not actual being and subsistence as a Iehovah; but now he would show himself experimentally to them as a Iehovah, performing, and giving actual Subsistence to his Promises, in bringing them out of Egypt, unto Canaan. Hereupon Exod. [...]. 6, 7▪ 8. & 3. 16, [...]7, 20, 21, 22. in remembrance of his Covenant, he now promiseth to them by Moses, (1) To bring them out from the burdens and bondage of Egypt; (2) To redeem them thence with a stretched out Arm, & with great judgements, viz. upon the Egyptians; (3) To give them favour in the sight of the Egyptians; that they should not go empty, but borrowing jewels of gold, jewels of silver, & rayment of them, they should spoyl the Egyptians; (4) To take them to himself for a people, and to be to them a God; (5) And To bring them into the land which he sware to Abraham, Isaac and Iacob, to give it to them for an inheritance. 11. The Lords [...]xod. 7 8, 9, 10, 11, 12. judging the Egyptian [...] with ten wonderful and grievous Plagues; Because of their cruel Oppressions of his People, And Because of their rebellious refusing to set them at liberty from their bondage upon his Command. 12. The Exod. 12. 1. to 29. 43. to 51. Lords Instituting the The Passover, What it signified. Passover to be celebrated the same night, that the last plague, viz. The death of the First-born, was inflicted; which Passover was a Sacramental Token, Of the Preservation of Israels First-born, when Egypts First-born should be destroyed; of their Deliverance out of Egypt now instantly approaching, even that very night, which all after-ages till Christ should celebrate in Memorial of this Deliverance; And especially of the spiritual Redemption of Gods Elect, by the death of Jesus Christ the true Passover, from Sin and all their Spiritual bondage. Of this, See at large in the Confirmation of this Covenant. 13. The Exod. 12. 29. to 43. Departure of the people of Israel out of Egypt, at the end of 430 years; even the self-same night, after Egypts firstborn were destroy'd, they marched out in haste with an high hand, having spoyled the Egyptians, as the Lord had Promised. Whereupon Exod. 13. 1. to 16. the First-born of man, and firstlings of beasts, were set apart and Sanctified to God. And they were notable Types of Christ, the Redeemer, the chief Rom. 8. 29. First-born among many brethren. 14. The Baptizing of Israel in the Cloud, and in the Red-Sea. The Lord by these extraordinary Sacraments signifying to them the same thing for Substanc [...] that our Baptism to us; viz. The washing away of their sins; Their dying to sin, and living to righteousness; Their shelter and protection from Gods wrath above, and from Enemies malice below; Their safe way and conduct by Christ and his Death to the heavenly Canaan, &c. As will further appear in the Confirmation of this Covenant. 15. Finally, Their nourishment in the Wilderness forty years till they came to the Conanted Canaan, by 1 Cor. 10. 1, 2. Spiritual Meat and Drink, viz. Mannah from [Page 532] Heaven, and water out of the Rock: excellent Types of Christ the true bread from Heaven, and the true living waters, whereby all believers are nourished for their growth in all spirituals in the wilderness of this world, till they come to Heavens promised eternal Rest. See these also explained in the Covenant-Confirmation.
This was the Manner, Way and Order of the Lords Administring or Dispensing his Covenant to Abraham and his Seed till they came to Mount Sinai, where Gods Covenant was again renewed in a another Form, and with many Augmentations. Whereby Gods Covenant with Abraham and his Seed was not antiquated or made void, but strongly established and Confirmed, as Ioan. Calvin. in Comment. ad Ierem. 31. Calvin well observes, and as after will appear in opening that Covenant-Expressure.
Thus of the First branch of this Covenant's Form, viz. The Manner of its Administration. Next of the Second branch of the Form thereof, viz. The Manifold Confirmation of this Covenant.
Secondly, The Manifold Confirmation of this Covenant to Abraham and to his Seed, is another thing wherein the Outward Form of this Covenant doth eminently Consist. For clearing hereof, Consider; 1. That God Confirmed this Covenant to Abraham and his Seed. 2. How he Confirmed it to them. 3. Why he thus Confirmed it. 4. Inferences hereupon.
I. That God not only made his Covenant, (or as the Hebrew phrase is, Gen. 17. 2. Gave his Covenant; denoting his free-grace in thus condescending to them: Or, Gen. 15. 18. Cut, stroke, or smote his Covenant; Alluding to the Ceremony of killing and cutting asunder Sacrifices in Covenanting-making;) but also Confirmed and made sure his Covenant to Abraham and his Seed, is clear divers ways. viz.
1. From Gods own expression, Gen. 17. 7. And I will establish my Covenant between me, and thee, and thy Seed after thee in their generations, for an Everlasting Covenant. And again in reference to Isaac he said; Gen. 17. 19, 21. And I will establish my Covenant with him, &c. He recites it twice. The same word is used in all these expressions; [...] Hakimothi, that is, I will raise up; I will-make- stand, I will-establish, I will-confirm, &c. from [...] Koom, signifying to rise up, To stand, To subsist. God hereby intimates he would not only make a Covenant with them; but he would make it strong, firm, and sure. It should be a Covenant that should not be unsetled, or Overthrown.
2. From the Apostles clear Testimony. Gal. 3. 17. And this I say, That the Covenant that was confirmed before of God in Christ, (Gr. towards Christ), the Law which was four hundred and thirty years after, cannot disannul, that it should make the Promise of none effect. Here note, 1. That, the Covenant here intended, is the Covenant [Page 533] of God with Abraham and his Seed. This, is cleer; Partly, by the Gal. 3. 6, 7, 8, 9, 14, 16, 18. Context before and after, carrying it thither, as to the Subject and Argument of his present discourse. Partly, by the Time of its commencing, here mentioned to be 430 years before the Law. Which Gen. 12. 1, 2, 3. agrees precisely with the interval betwixt Gods first promise or Covenant to Abraham, and the Publication of the Law at Sinai, which was 430 years, as hath already been evidenced. 2. That, This Covenant was fore-confirmed of God towards Christ. He calls it [...]. The words are observable: fore-confirmed, fore-ratifyed, &c. viz. before the Law. Of God; therefore most sure and unalterable. Gal. 3. 15, 16, 17. For even a mans Covenant confirmed, is unalterable; and, unto Christ, or Towards Christ: for so it may more exactly be translated then, in Christ. This phrase imports, That Gods Covenant with Abraham, had primary respect and tendency to Christ, chiefly aimed, scoped and led to Christ, the Principal Seed, in whom all Abrahams Seed of Jews and Gentiles should be gathered into one, and blessed: as Bez. Annotat. on Gal. 3. 17. Beza hath rightly observed. And D. Pareus in Comment. on Gal. 3. 17. Pareus explains it more particularly: judging that this Confirming the Covenant towards Christ, implies; (1) That this Covenant should at last be ratified by the Death of Christ, as Testator, Heb. 9. 15. (2) That the blessings Covenanted to Abraham and his Seed could not be obtained but by Christs merit intervening: Gods justice not admitting the Sinner into favour and Covenant-mercy without Satisfaction for his Sin. (3) That, the Promised benefits, Adoption, Justification, Sanctification, and the inheritance of Eternal life, should not be communicated to Abraham and his Seed but by Faith in Jesus Christ, then to be exhibited afterwards, now exhibited already. So that this Covenant was not only made, but Confirmed and made Authentick: Confirmed of God, by Supream authority: confirmed of God towards Christ, as the surest foundation and Scope thereof. 3. That, This Covenant being thus fore-confirmed 430. years before the Law, cannot be voided, vacated, disanulled or made of none effect by the Law that came so long afterwards; that Righteousness should be by works and not by Faith. This Covenant then is confirmed irrevocably, irreversibly, unalterably, immovably.
II. How God confirmed his Covenant to Abraham and to his Seed, comes next to be Considered. And God Confirmed his Covenant to them many waies; especially these eight waies. viz. 1. By his Promises. 2. By Abrahams entry upon, and Survey of Canaan. 3. By the Type of Melchizedeck. 4. By Gods own Sacred Oath. 5. By his solemn Symbolical Form of striking Covenant with them. 6. By the two Ordinary standing Sacraments; Circumcision, and Passover. 7. By the four extraordinary Itinerant Sacraments: The Cloud and Sea, Manna and Water out of the Rock. 8. By the sufferings and Death of Iesus Christ, Implyed, and Typifyed most observably in this Foederal Administration.
[Page 534]1. By Gods Promises. The Old and N [...]w Covenant are Heb. 8. 6. established upon Promises, as the Apostle intimates. The Greek [...] properly signifies, To-be-put-as-a-Law, to be made Authentical, to be Established, to be confirmed; and all this was upon the Promises. Gods Covenant with Abraham and his Seed was Confirmed by his Promises, 1. As Propounded. 2. As Repeated again and again. 3. As in part Performed to Abraham and his Seed.
1. As Propounded. Gods own word and Promises propounded in any Covenant, are as the props and pillars upon which that Covenant is stablished and leans. Hence that phrase, Heb. 8. 6. Of a better Covenant, which was established upon better Promises. Christ himself is the basis and foundation of the Covenant: but the Promises Foederal in Christ, are as the pillars set upon this Base. The Covenant is established upon both. The Lord God appeared from Heaven to Abraham, and Gen. 12. 1, 2, 3, 7. & 13. 14. & 15. 1. &c. & 17. 1. &c. by his own immediate word and Promises confirmed his Covenant to Abraham. Gods Promises notably tend to confirm his Covenant; 1. By their Truth, certainty, and infallibility. It is said, Titus. 1, 2. God that cannot lye, hath promised. Yea, in his Promises Heb. 6. 13, 18. it is impossible that God should lye. For then God should do against himself, against his own Nature and Essence, which is Truth in the highest perfection. 2. By their immutability, or unchangeableness. The Apostle intimates that Gods Promise to Abraham and his Seed the Heirs of the Promise, is one of those Heb 6. 13. to 19. vid. D. Pareum in Comment ad loc. two immutable things, wherein it is impossible for God to lye, whereby he shewed the immutability of his Counsel to them in his Covenant. As Iam. 1. 17. with God there is no variableness nor shadow of turning: so with Gods Promise there is no mutableness, nor shadow of alteration. Hath he said it; and shall he not do it?
2. As Repeated. Gods Promises and Covenant again and again repeated, notably confirmed this Covenant. Repetitions, especially when they are with new Amplifications, are vehement and pathetical Confirmations. As Ioseph said, Gen. 41. 32. Pharaohs dreams were doubled for the certainty of the thing; And as Paul divers times Gal. 1. 8, 9. Phil. 3. 7, 8. doubles and trebles his expressions, to confirm thereby the unquestionable certainty of his assertions: So when God doubles, and trebles, and often ingeminates his Promises and Covenant to Abraham and his Seed, it is to let them assuredly know, that they are determinate and sure: he is fully and fixedly resolved upon them, that they shall stand inviolably and irrevocably, and be infallibly performed. Now God Repeated his Promises, for Confirmation, 1. To Abraham himself. 2. To Abraham's more immediate Seed.
(1) To Abraham himself God mentioned and Repeated his Foederal Promises at least seven several times. 1. In Gen. 12. 1, 2, 3. with Act. 7. 2, 3. Ur of the Chaldees, called Mesopotamia: this was before he dwelt in Charran, and this [Page 535] Gal. 3. 17. was 430 years before the giving of the Law on Mount Sinai. 2. In Gen. 12. 6, 7. Sichem, in the plain of Moreh, which is thought to be about the midst of the land of Canaan; promised to Abraham and his Seed. This was when Abraham was come as a Pilgrim into the Land, to take a Survey of it, and to sojourn in it. We first take Survey of Heaven by Faith; before we come eternally to possess and inherit it. 3. When Gen. 13. 14, 15, 16, 17, 18. he, after the great Famine, had returned out of Egypt, and had pitched his Tent between Bethel and Ai: and after his Nephew Lot was departed from him towards Sodom. 4. After Gen. 15. throughout, compared with cap. 14. Abraham's return from the slaughter of the Kings, for the Rescuing of Lot: at which return Melchizedeck, King of Salem, and Priest of the most high God, (An eminent Type of Christ) met him with bread and wine, and blessed him, to whom Abraham gave the Tenth of the Spoils. 5. When Gen. 17. 1 to the end. Abraham was 99. years old, Then the Promises were renewed with many Additionals; Isaac was first expresly Promised by name; and Circumcision was first instituted. 6. In the Gen. 18. 10, 18. with 15. 16, 19. Plains of Mamre, when three Angels appeared to Abraham a little before the Overthrow of Sodom and Gomorrha, &c. Then God expresly Promised Isaac the second time. 7. When Gen. 22. 15. to 20. God had tempted Abraham to offer up his only son Isaac for a Burnt-offering, and Abraham in a sort (in his intention, resolution, and in all preparatory acts to the very last act of execution) had offered him up, Then God added his Oath to his Promises, enlarging also his Promises. These seven times God reveals his Promises to Abraham for their unquestionable establishment. As if he had said; Abraham, I do not promise and Covenant these blessings to thee and thy Seed slightly and overtly, but with all fixed seriousness and resolvedness; I spake them once, twice, thrice, yea seven times over, because I would not have thee doubt or stagger at them, or once question their performance.
(2) To Abraham's more immediate Seed, God repeated his Covenant and promises also, viz. 1. To Isaac, Gen. 26. 1. to 6. 23, 24, 25. At Gerar, when there was a famine in the Land: And, again at Beersheba. Promising him his presence, Blessing, The Land of Canaan to his Seed, The performance of his Oath to Abraham, Multiplying of his Seed, and the blessing of all the Families of the earth in his Seed. 2. To Jacob the Son of Isaac. To him God repeated his Promises divers times. As, (1) In Gen. 28. 11. to the end. his journey to Padan-Aram, when he was at Bethel. There God gave him a famous vision of a Ladder reaching from Heaven to Earth, and the Angels of God ascending and desending upon it, and God standing above it. Promising, the Land of Canaan to him and his Seed, The multiplication of his Seed, The Benediction of all the Families of the Earth in him and in his Seed, His Constant presence, protection and Providence over Iacob. Which See H. Ainsworths Annotat. on Gen. 28. 12, 13. Ladder was an excellent Type of Christ the Mediator betwixt Heaven and Earth, betwixt God and man, Reconciling [Page 536] all things to God in Heaven and Earth, The only way for Sinners unto the Father, in whom God hath peculiar care over his Covenant-people, and the Angels themselves desirously pry into this Mysterie, ministring both to Christ and to his members diligently. (2) In his Gen. 32. 24. to the end. return again from Padan-Aram towards Canaan, when he was at Peniel; Where he wrastled with an Angel, with whom he prevailed: who blessed him, changed his name from Iacob to Israel, and assured him that as a Prince he had power with God, and with man he should prevail, (3) After this when he Gen. 35. 9. to 16. came to Beth-el, where God again appeared to him, Confirmed his name Israel, Promised to Multiply his Seed, so that Nations and Kings should come of him, and to give Canaan to him and to his Seed. (4) At Gen. 46. 1, 2, 3, 4. Beer-sheba, where God directed him to go down into Egypt, Promising To go down thither with him, To make of him there a Great Nation, To bring him up again, and That Ioseph should put his hand upon his eyes, viz. close his eyes when he dyed.
To what end now did God thus frequently iterate his Covenant and Promises to Abraham, and to his more immediate seed, Isaac and Iacob, (whereupon it is often called in Scripture, Exod. 2. 24. Deut. 29. 13. 2 King. 13. 23. especially in Lev. 26. 42. Gods Covenant with Abraham, Isaac and Jacob;) but that he might hereby the more strongly confirm his Covenant to Abraham and his Seed, that they might not doubt of the performance? as Sed quo certior constaret sides, [...] repetere voluit erga Isaac & Iacob; facit enim talls propagatio ut altlus hominum cordibus insideat Del veritas; Deinde ut notior sit ae magis celebris Del gratia, repetitis vicibus saepius testata. Ioan. Calvin. in Comment. ad Psal. 105. 9. Calvin hath well observed.
3. As in part performed to Abraham and his Seed. Gods Covenant and Promises to them, stood of many parts and branches: when some of those were Performed, the Promises and Covenant by such experimental Performances were singularly confirmed and assured to them in reference to all promised Mercies that were to follow. The actual performances of those, were as effectual Earnests, Handsels, First-fruits and Assurances of these. God Covenanted and Promised to Abraham, That A son out of his own bowels should be his heir; That his Seed should be very Numerous; That after their sojourning in a land not theirs, and afflictions in Egypt, they should come out with great Substance, Egypt being judged; That the land of Canaan should be their everlasting inheritance, to which they should come again in the fourth Generation; That Christ the Saviour of Sinners should descend of Abraham according to the flesh, in whom all the families of the Earth should be blessed, &c. Now when Isaac is born to Abraham of Sarah, notwithstanding his dead body and her dead womb: Abraham was more assured of all the ensuing blessings, and the Covenant experimentally confirmed to him; yea at Gods promise and performance of Isaac, Abraham laughed and rejoyced, and named his Son, Isaac, that is, laughter; Herein he rejoyced at the Performance of Gods Covenant, but especially herein Joh. 8. 56. he saw Christs Day, and rejoyced, and was glad. When Abraham's Seed were Exod. 12. 41▪ 42. at Gods prefixed time brought out [Page 537] of Egypt, this Confirmed the Covenant to them, that they should be brought into Canaan, &c. For God is as able and faithful to perform one branch of his Covenant, as another; to perform all as any. Therefore Gods actual Performances of part, were effectual assu rances of the whole.
Thus God confirmed his Covenant By his Promises.
2. By Abraham's Gen. 12. 1. to 10. & 13. 12. to the end. Entry upon, and Survey of the promised land of Canaan, at Gods appointment, when first he revealed this Covenant unto him. When God first Confirmed his Covenant to Abraham in reference to Christ, he was in Ur of the Chaldees: There God called him; commanding him to come out of the land of Chaldea into the land of Canaan; Promising to Bless him, and all the families of the Earth in him, with all blessings in Christ. Hereupon Abraham accordingly, 1. Makes Entry upon the land of Canaan, and as it were takes livery and Seizin thereof, God then promising to give it to his Seed. 2. Takes survey of it, walking through it in the length of it, and in the breadth of it, God again promising to give it to him and to his Seed for ever. Hereupon Abraham's Epithet given to him in the next chapter, is, [...] Gen. 14. 13. Abram Hahhhibri, that is, Abram the Hebrew. He is so denominated, not from Heber the Patriarch, one of his ancient-fore-fathers, as H. Ainsw. in Annot. on Gen. 14. 13. Some think; But rather from [...] Hhhabar, signifying To pass over, Or To pass thorough, (as I have Key of the Bible, on Heb. Sect. I. elsewhere noted) because he passed over the River Euphrates from Mesopotamia into Canaan, and so passed or walked thorough Canaan in the length and breadth of it. So that Abram the Hebrew, is as much as, Abram the Passenger, or Passer-thorough. And hence Abraham's posterity were afterwards called Hebrews.
Now Abraham's Entry upon, and Survey of this Promised Canaan, (though in his own person as yet he Act. 7. 4, 5. had no inheritance in it, no not so much as to set his foot on,) was a notable Pledge and Sign to Abraham, assuring him that at last he should be partaker of the Promises literally, mystically, or both ways in his own person, and in his Seed, Heb. 11. 8. to 17. beholding the Promises afar off: whereupon Abraham and his more immediate Seed Isaac and Iacob, were perswaded of them, and embraced them, and confessed that they were strangers and pilgrims on Earth. Hereby declaring plainly that they seek a Country, viz. an Heavenly Country, whereof this promised earthly Canaan was but a shadow. Thus God gave Abraham a particular view of Canaan with his bodily eyes, thereby to confirm his view of Gods Covenant and Promises with his spiritual eyes of Faith and Hope.
3. By Melchizedek's typical Blessing of Abraham returning from the slaughter of the Kings, Gods Covenant with Abraham was further Confirmed. The History of Melchizedek is in these words, Gen. 14. 18, 19, 20. And Melchizedek King of Salem brought forth bread and wine: and he was the Priest of the most High God. And be blessed him, and [Page 538] said, Blessed be Abram of the most High God, possessor of Heaven and Earth. And blessed be the most High God, which hath delivered thine enemies into thine hand. And he gave him Tithes of all. This is very mysterious; as is clear by the use that Psa. 110. 4. David and Heb. 5. 10. & 6. 20. & 7. throughout. Paul make of it. Here therefore Consider, 1. What Spiritual Mysterie was herein intended. 2. How this conduced to the further establishment and confirmation of Gods Covenant with Abraham.
(1) The Spiritual Mysterie intended in this Story of Melchizedek, is the Typical representation of the Person, and office of Iesus Christ to Abraham. I. The Person of Christ was notably figured out in Melchizedek, in that his Birth, Death and Pedigree are passed over in silence by Moses, as if he had neither Genealogy, nor Beginning, nor End, and as being wholly unknown to Abraham in these respects. This was purposely done by the Holy Ghost, that Melchizedek might be the more exact and full Type of Christ. (They therefore that curiously enquire whether this Melchizedek was not Sem the Son of Noah, enquire not wisely after Revealing of that which God purposely concealed.) Hence Paul describes him, as; Heb. 7. 3. Without father, without mother, without Pedigree, having neither beginning of days, nor end of life; but made like unto the Son of God, abideth a Priest continually. Thus Christ was in his person, 1. Without father according to his Manhood, being conceived and born of a Virgin, remaining a Virgin: 2. Without Mother according to his Godhead, being eternally begotten of the Father alone: 3. Without Pedigree or Genealogy according to his Divinity, for who shall declare his Generation? 4. Without beginning of days and end of life, according to his Divinity, and therefore having an eternal and unchangeable Office without Succession. II. The Office of Christ was also eminently typified by Melchizedek, in two branches of it. viz. 1. His Kingship, or Kingly Office of Christ was figured two ways. viz. Partly, In the Notation of his Name, viz. Heb. 7. 1, 2. Melchizedek, King of Salem: First being by interpretation, King of Righteousness; and after that also, King of Salem, which is, King of Peace, (the Apostle himself expounding it.) Thus, Christ is King of Righteousness, Psal. 45. 6, 7. the Scepter of his Kingdom is a Scepter of Righteousness. Christ is King of righteousness, the true Melchizedek, in divers regards. For, (1) He hath a righteous title to it, without usurpation: His Father hath Psal. 2. 6. & 45. 7. annointed him, and enthroned him in his Kingdom. (2) He executes his Kingly Office Isa. 11. 1. to 10. in righteousness and equity, without all shadow of injury, injustice, oppression or Tyranny, and this by his most righteous Laws, the rod of his mouth and the breath of his lips. (3) He Communicates his righteousness royally and plentifully to all his true Subjects by faith. He becomes Ier. 23. 6. the LORD their righteousness: and they become 2 Cor. 5. 21. the righteousness of God in him. Though they have a Kingdom of sin, to condemn them: yet he hath a greater Kingdom of righteousness, to justifie them. (4) He is first a King of righteousness: then a King of Peace. He [Page 539] first Rom. 5. 1, 2. justifies us by faith in his blood: and then purifies our hearts and Consciences towards God. Christ also is King of Peace, Prince of Peace, the true King of Salem. For, (1) He gives to all his Subjects Rom. 5. 1. Peace above them, with God, yea though naturally they be inhabitants of Salem, Canaanites, Iebusites, &c. reconciling them to God. (2) He gives Joh 14. 27. Phil. 4. 7. peace within them, his peace in their hearts and Consciences passing all understanding. (3) He gives Col. 1. 20, 21. peace round about them, with the whole Creation. The first Adam brake, divided, distracted all things: Christ the last Adam reunites, cements, and reconciles all things. And all powerfully as a King. Thus he prefigured Christs Kingly Office in the Notation of his Name. Partly, In his Royal Act, viz. bringing forth of Bread and Wine, for the refreshing of Abraham and his Army returning from the slaughter of the Kings. 2. His Priesthood, or the Priestly Office of Christ, was typified also in Melchizedek's other office, as he was Priest of the most High God. And this chiefly in two respects. viz. (1) In respect of the Eternity of his Priesthood, Heres no mention of the Birth or Death of Melchizedek's person; nor of the Beginning or End of his Priesthood: Hence Paul saith; Heb. 7. 3. being made like unto the Son of God, he abideth a Priest continually. So Christ Psa. 110. 4. Heb. 7. 17. as a Priest for ever after the order of Melchizedek, Hath an Everlasting and unchangeable Priesthood; His Satisfaction and Intercession ever living for us. (2) In respect of the Acts, and therein the Dignity of his Priesthood. viz. 1. Blessing Heb. 7. 6, 7. Abraham, that had the Promises. Herein evidencing, that in his Priesthood he was greater then Abraham, and greater then the Levitical Priests of Abrahams race. For without all contradiction, the less is blessed of the better. Thus Christ our great High-Priest Eph. 1. 3. blesseth us with all spiritual blessings in Heavenly things. 2. Receiving tithes of Abraham. For Abraham gave him the tenths of all; that is, Heb. 7. 4, 8, 9, 10. the tenth of the Spoyls: So Levi being then in Abraham's loyns, paid tithes in Abraham to Melchizedek. Melchizedeks order therefore far excelled the Order of Aaron. Abraham receiving Melchizedeks Spirituals, thought it equal he should reap his Temporals. Thus Christ the true Eternal Priest of Melchizedek's Order, Heb. 7. 5, 6. with 1 Cor. 9, 13. 14. receives Tithes in his Ministers and Preachers of the Gospel, having ordained that they who preach the Gospel should live of the Gospel. This was the Mysterie intended in this type of Melchizedek.
(2) Now this carriage of Melchizedek tended to confirm Gods Covenant with Abraham, as he was a lively Type of both the Person and Office of Christ. viz. 1. Blessing Abraham with all blessings Spiritual and temporal, as Mediatory Priest of the most high God, As God had Covenanted that Abraham should be blessed: 2. Assuring Abraham of a royal Donation of Righteousness and Peace, from himself as the true Mediatory King of Righteousness and Prince of Peace; And presently after this, Gen. 15. 6. 1. Abraham's Faith was [Page 540] imputed to him unto righteousness, and God becomes Abraham's Shield and exceeding great reward; 3. Abiding a Mediatory Priest and King for ever, for the eternal happiness and Salvation of Abraham and his Seed (according to his Covenant) for evermore. Abraham beholding Melchizedek corporally, in him beheld Christ Spiritually, and the accomplishment of Gods Covenant in him. How notably therefore must this needs confirm the Covenant to him!
4. By his own Sacred and inviolable Oath. An Oath for Confirmation is one of the strongest bonds and tyes amongst men. God, to make his Covenant and Promise sure, not only spake it, but sware it: To his word, he added his Oath, when Abraham was now about to offer up his Isaac unto God at his special appointment. Gen. 22. 15. to 19. And the Angel of the LORD called to Abraham out of Heaven the second time, and said; By my self have I sworn saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son: that in blessing I will bless thee, and in multiplying I will multiply thy Seed as the stars of the Heaven, and as the Sand which is upon the Sea shore; and thy Seed shall possess the gate of his Enemies; And in thy Seed shall all the Nations of the Earth be blessed; because thou hast obeyed my voice. This Oath the Psalmist also mentions, saying; Psal. 105. 8, 9, 10. Which Covenant he made with Abraham, and his Oath unto Isaac:—God then Sware his Covenant, not only to Abraham, but also to Isaac. But when to Isaac? Answ. 1. This phrase, And his Oath unto Isaac, may be rendred (thinks Ut Annotavit Simeon de Mu [...]s in Psal. 105. 9. Kimchi) de Isaac, Of, or touching Isaac. That the sense may be, And his Oath touching Isaac. viz. touching the blessing of all the Families of the Earth in Abraham's Seed, Christ that should come of Isaac. But this Resolution satisfies not; Partly, Because the Hebrew word [...] To Isaac, cannot properly be rendred, De Isaac: Partly, because here the Psalmist plainly mentions Gods Covenanting with three distinct generations successively, Abraham, Isaac, and Iacob. 2. We may better resolve, That Gods Oath was made to Isaac; Either at the same time when God sware to Abraham▪ Gen. 22. 9. to 19. Isaac being present with Abraham at Gods Swearing, and the Oath being in some sort intended for both: Or Afterwards when God renewed his Covenant to Isaac, wherein he particularly promised him; Gen. 26. 3. And I will perform the Oath which I sware unto Abraham thy Father. And this was virtually and equivalently an Oath to Isaac. This Oath had its principal accomplishment in Luk. 1 54, 55, 68. to 76. Iesus Christ, Abrahams primary Seed.
Now, that God added his own Oath for Confirmation of this Covenant, is testified by the Apostle, saying; Heb. 6. 13, 14, 16, 17, 18. When God made Promise to Abraham, because he could sware by no greater, he sware by himself, Saying; Surely blessing I will bless thee, and multiplying I will multiply thee.—For, men verily swear by the greater, and an Oath for Confirmation is to them an End of all strife. Wherein God willing more abundantly to shew unto the heirs of Promise the immutability of his Counsel, ( [...]) he came-between by an Oath, (that is, he came between himself and Abraham with an Oath; Or, between the [Page 541] Promise and performance he put an Oath; that is, He confirmed it by an Oath, as we translate it.) That by two immutable things, (viz. His Promise, and Oath) in which it was impossible for God to lye, we might have a strong Consolation, who have fled-for-refuge to lay hold upon the hope set before us. So then, Gods Oath is the other of the two Immutable things, In which God cannot possibly lye, and Psal. 110. 4. wherein he never will repent, or change: whereby his Covenant and Promise is most firmly ratified.
5. By his solemn Symbolical Form of striking Covenant with Abraham. God renewing his Covenant with Abraham after Melchizedek had blessed him, Gen. 15. 4, 5, 7. Promised him an heir out of his own bowels; and a numerous Seed like the stars: and to give him Canaan wherein he now was, to inherit it. VVhereupon Abraham replyed: ver. 8. Lord GOD, whereby shall I know that I shall inherit it? Here Abraham desired some evident Confirmation, for Ensuring Gods Promise of Canaan to him. The Lord condescends to him: and ver. 9. to the end. By a Solemn Significative Form or Rite, By sacrifices slain and divided (which was in imitation of this, afterwards used in Confirming Covenants,) he confirms his Covenant and Promises to Abraham and to his Seed. In this Solemnity, 1. God declares his Covenant in Express terms: How, Abrahams Seed should sojourn and be afflicted in a land not theirs 400. years, and then (God judging that Nation) they should come out with great Substance, and in the fourth generation come again into the land of Canaan, and should possess it from the River of Egypt to the great River Euphrates. But Abraham should go to his fathers in peace, and be buried in a good old age. This the Sum of the Covenant which the Lord strake with Abraham that day. 2. God confirms his Covenant by a Solemn Rite of Covenanting, viz. By An heifer, a Shee-goat, and a Ram, all of three years old, divided in the midst, and the parts laid answerably one over against another; as also by a turtle Dove, and a young pigeon, undivided, but probably laid also one over against the other: by which Division, the divided, torn and afflicted state of Abrahams Seed, especially of Iesus Christ, seem to be implyed: and by the uniform answerableness of part to part, not only the re-union, reviving and Recovery of Abrahams Seed especially of Iesus Christ, but also the exact correspondence and agreement of the Covenanters minds one to another seems to be resembled: Between which parts of the Sacrifices Abraham saw a Furnace of Smoak, and a lamp of fire passing. Ioan. Calvin. in Com. ad Gen. 15▪ 27 Calvin thinks, This Lamp of fire was in midst of the Smoaking furnace; two things contrary in appearance, the Darkness of smoak, and brightness of a Lamp; whence Abraham was instructed, & knew that at last light should arise out of darkness. To omit many curiosities and subtilties suggested by Interpreters, I shall propound what (in my judgement) seems the most clear, full and apposite sense intended by these two things, and their passing between the divided pieces of the Sacrifices. (1) By the Smoaking Furnace or Oven, seems to be represented [Page 542] Abraham's Seed deeply afflicted in Egypt: Scripture using to express this sad afflicted condition in Egypt under the metaphor of Deut. 4. 20. Ier. 11. 4. a Furnace, or Oven; which also in other cases is used to denote Isai. 48. 10. Psalm 21. 9. Lam. 5. 10. Mat. 4. 1. extream afflictions and punishments. A fiery oven, or smoaking furnace most fitly resembling such a Condition. (2) By the Burning Lamp, (Heb. Lamp of fire,) seems to be represented, The Lord, who would be their light in midst of darkness, and their Salvation from all their tribulation. (They should first be in Tribulation, and then have Salvation out of it.) For, sometimes the Lord is described by Lamps: He Exod. 20. 18. appeared on Mount Sinai at the giving of the Law with lightnings, called Lamps; Christ was seen Dan. 10. 6. Rev. 1. 14. by Daniel and Iohn, with his eyes like lamps and flames of fire. Sometimes again, the Deliverance and salvation of people is compared to burning lamps; Isa. 62. 1. And the salvation thereof, as a Lamp that burneth. David thus alludeth; Psal. 18. 27, 28. Thou wilt save the afflicted people; but wilt bring down high-looks. For thou wilt light my Lamp: the LORD my God will enlighen my darkness. (3) By the passing of this Smoaking Furnace, and Burning Lamp betwixt these pieces, seems to be represented The mutual consent of the Covenanters. viz. God on the one part, Abraham and his afflicted Seed on the other. For the Covenanting parties were wont to pass between the parts of Sacrifices, divided, as joyntly inclosed in the Bowels of those Sacrifices, to testifie their mutual Consent. Whereby also they did imply an imprecation, that themselves might be destroyed and cut in pieces like those beasts, if they should perfidiously break and violate their Covenant. This Ceremony is clearly intimated in that of Ier. 34. 18, 19, 20. Ieremiah: diligently peruse that testimony.
6. By the Two Ordinary standing Sacraments; viz. Circumcision, and The Passover. These I call the Two Ordinary standing Sacraments: Because these two alone did stand and continue as Ordinary and fixed Ordinances during all the time of the old Testament: yea from before the giving of the Law on Mount Sinai, till the very coming of Christ. They began before and continued after all the Four Extraordinary Sacraments hereafter mentioned. 1. Circumcision began in the Gen. 17. 1, 24. ninty ninth year of Abrahams age: and continued till Christ Antiquated it, by Instituting Col. 2. 10, 11. Baptism in its stead; which Christ did, (1) For the Jews, in the beginning of Iohn Baptists Ministry: who Ioh. 1. 33. Luk. 3. 2, 3, 4, 5, 6, 7. was then sent of God to Baptize the Iews; Luk. 3. 21. 22, 23. Among whom also Iesus Christ incarnate was baptized when he was about 30. years old, and ready to enter upon his Mediatory Ministration. (2) For the Gentiles, when after his Resurrection, and a little before his Ascension; Mat. 28. 19, 20. he gave Commission to his Disciples to Baptize all Nations. 2. The Passover began Exod. 12. 3. &c. at Israels Going forth of Egypt, And continued Mat. 26. 20. to 31. till the night wherein Christ was betrayed; when Christ abrogated the Passover, instituting The Lords Supper in stead thereof.
1. By the Sacrament of Circumcision. Gen. 17. 1. to 9. When Abraham was now [Page 543] 99. years old, The Lord renewed his Covenant with him, 1. Enlarging it by divers eminent Additional Promises; and 2. Confirming it by Circumcision: Saying, Gen. 17. 9. to 15. This is my Covenant which ye shall keep between me, and you, and thy Seed after thee; Every man-child among you shall be circumcised. And ye shall Circumcise the flesh of your foreskin; and it shall be a Token of the Covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every manchild in your generations; he that is born in the House, or bought with money of any stranger, which is not of thy Seed. He that is born in thy House, and he that is bought with thy money, must needs be Circumcised: and my Covenant shall be in your flesh for an everlasting Covenant. And the uncircumcised man-child, whose flesh of his fore-skin is not circumcised, that soul shall be cut off from his people: He hath broken my Covenant. Here is the solemn Institution, and first mention of Circumcision, long before Moses and the Law: and it continued in the Church till Christs Ascension, when he gave Commission to disciple all Nations, baptizing them, &c. Let me open briefly, 1. What Circumcision was. 2. How it Confirmed Gods Covenant with Abraham and his Seed.
(1) What Circumcision was. 1. In General, the Nature of Circumcision may be thus described; Circumcision described, and the description explained. Circumcision was the First initiating Ordinary Sacrament instituted by God, from Abraham till Christ: which, by cutting off the flesh of the fore-skin in the males of eight daies old, Confirmed Gods Covenant of Faith with Abraham and his Seed, assuring them of the Cutting off from their hearts the guilt and filth of sin through Christ the Promised Seed; of Gods accepting them as his Church and Covenant-people distinct from all other people, and of their inheritance in Canaan, yea in Heaven itself; obliging them to Faith; Obedience, Integrity, and being Gods Covenant-people. 2. More Particularly, The Nature of Circumcision may be set forth by the 1 Efficient, 2 Matter, 3 Form, and 4 End thereof.
The Efficient, or Author of it, was God alone. Hence God cals it, Gen. 17. 9, 10. &c. My Covenant. God alone the Author of the Covenant, hath authority to ordain Signs and Seals for Confirmation of his Covenant, and to institute the Ordinances of his own worship. The Gen. 17. 1. &c. time of this Institution was when Abraham was 99. years old, at renewing his Covenant with him and his Seed.
The Matter of it, is twofold, as in all Sacraments. viz. 1. Outward and visible; The Gen. 17. 10, 11, 12. Circumcision of the flesh of the fore-skin of the males at eight days old. The flesh of the Generative part. The females, originally descending from the Males, were reputed circumcised in the Males. 2. Inward and invisible; The Deut. 1 [...]. 16. & 30. 6. Ier. 4. 4. Rom. 2. 29. & 4. 11. Phil. 3. 3. Col. 2. 11. Circumcision of the heart by Iesus Christ the blessed Seed, cutting off the Filth and Guilt of Sin by Regeneration and Iustification. This is Christs Circumcision made without hands, in putting off the body of the Sins of the flesh. These sins the Scripture cals the fore-skins of the Heart: and the putting them off, Circumcicision [Page 544] in the Spirit. God would be the Prime Agent: his people must be Patients in this Heart-Circumcision. And being once fundamentally circumcised by God in Christ, they being acted by God, must afterwards act with God, for the perfecting of this inward Circumcision. The inward Heart-Circumcision is the Immediate Mysterie intended by Circumcision: But Mediately therein are also comprehended and implyed, All the Covenanted Benefits Promised on Gods part, to be made good to Abraham and his Seed; And All the Covenant-Duties imposed upon, or restipulated by them on their part towards God. The subjects receiving Circumcision, were; At present, Abraham and all the Males in his House, free or bond, of what age soever: Afterwards till Christ, all the Males of his Seed of eight daies old. They could not understand, or Apply by Faith, or Profess actually, the Covenant, Sacrament, or the Religion therein contained: yet God of the bounty of his Grace and Love, took not only Abraham, but all his Seed, infants as well as others, into Covenant with himself, as his people; and therefore will have them by Circumcision actually initiated, matriculated and admitted into Covenant-fellowship with himself and his people. The like is to be said, and upon the same or stronger grounds, of admitting the Infants of Gods Covenant-people to Baptism now under the New Testament. Here Infants are actually admitted by God to the Initiating Sacrament: and are never since Prohibited in all the Scripture, expresly, or by any sound Consequence, in Old or New Testament from the Initiating Sacrament; and therefore should now be Baptized as well as then Circumcised.
The Form of it is 1. Outward, Consisting in the Outward manner and Circumstances of administration. 2. Inward, Consisting in the Sacramental union or Relation betwixt the visible action, and the invisible mysterie thereby Represented, by vertue of Gods Institution, and assured to the Circumcised in the due use of Circumcision. This Sacramental Relation stood in three things; viz. 1. In Signifying, as a Sign or visible token. Hence its called, Rom 4. 11. The Sign of Circumcision. And, Gen. 17. 11. The token or Sign of the Covenant. 2. In Sealing, as a Mark, Signet or Seal that confirms, distinguisheth, and makes Secret. Hence Circumcision was to Abraham Rom. 4. 11. A Seal of the Righteousness of Faith which he had being uncircumcised. 3. In Exhibiting, performing and Convaying the Mysteries Signified and Sealed, as an Instrument, or Instrumental mean ordained for that end. Hence in this sense there is such Relation and Connexion betwixt the Covenant and Circumcision, that Circumcision is more then once called Gen. 17. 10, 13, 14. Act. 7. 8. The Covenant, in a Sacramental form of speaking. It assures so fully of all the Mysteries in the Covenant, as if it were the very Covenant it self.
The end of Circumcision, was excellent and Manifold. As, 1. To mind and admonish Abraham and all his ordinary Seed Deut. 10. 16. Ier. 4. 4. & 9. 26. Act. 7. 51. of the Natural Guiltiness, uncleanness, corruption and Sinfulness of their [Page 545] Hearts and Natures; having need to be cut off and mortified. 2. To Signifie and Seal Col. 2. 11. Gal. 3. 8, 9, 13, 14. Rom. 4. 11. Acts 3. 26. the putting off the Body of the Sins of the flesh, through Sanctification & Justification by Jesus Christ that should descend of Abraham, a pure Seed, to bless all the believing Seed of Abraham. 3. To be an actual pledge of a Gen 17. 9, 10. Covenant-State with God, in his visible Church, with his Covenant-people. 4. To be a Gen 34. 15. Distinctive Character betwixt Gods Covenant-people, and all other people in the world, who by way of indignity are stiled Sam. 17. 36. The Uncircumtised. 5. To assure the Circumcised of all the Benefits of the Covenant promised by God. 6. To Gal. 5. 2, 3, 4. Moblige the Circumcised to all Covenant-duties of Faith, obedience, &c. towards God according to Gods ordinances, during the continuance of Circumcision in the Church. Which obligation as to the Ceremony ceased with Circumcision at the death of Christ. 7. Finally, To be, in all these respects, Gen. 17. 11. Rom 4. 11. Act. 7. 8. Token of the Covenant, for ratification and confirmation thereof.
(2) How Circumcision confirmed Gods Covenant towards Abraham and his Seed. This may in great part be apprehended, by what hath been said already of the Nature of Circumcision. But I add; Circumcision confirmed the Covenant; Not Naturally by any Physical or Natural vertue, property, Quality or Operation thereof to that end: But Spiritually and Sacramentally, as a Sacramental pledge annexed positively by God to his Covenant for that purpose; Gen. 17. 11. Ye shall circumcise the flesh of your foreskin, and it shall be a [...]oken of the Covenant between me and you. And in this Sacramental Sense it may be said to Confirm Gods Covenant to Abraham and his Seed.
More Generally, 1. As a Signe or Gen. 17. 11. Token Signifying the Circumcision of the Heart, and all other benefits of the Covenant, implyed therein, or necessarily annexed thereunto. 2. As a Rom. 4. 11. Seal ratifying and sensibly Sealing the same benefits to the Soul. 3. As an Gen. 17. 13. Act. 7. 8, Instrumental mean conveying them, as in a channel or Conduit-pipe, to the believer. And all this with respective reference to Gods Covenant-bounty, and their Covenant-Duty respectively. Now Circumcision, thus Signifying, Sealing and exhibiting Covenant-mercies, and obliging to Covenant-Duties, must needs Confirm the Covenant itself to them.
More Particularly, Circumcision Confirmed Gods Covenant with Abraham and his Seed sundry waies. viz. 1. As a Memorative Sign of Gods Covenant with them: they continually bearing about with them this mark and indelible Character of Gen. 17. 13▪ Ciro [...]nicision in their flesh for an Everlasting▪ Covenant. 2. As an Instructive, or Teaching Sign; Informing them, (1) Of Mans Natural Malady, Deut. 10. 16. ler. 4. 4. & 9. 26. Act. 7 51. the Impurity and uncleanness of mans Nature by Sin, which needed cutting off, and casting away. To this end the Generative part was to be Circumcised. (2) Of the Supernatural Remedy against Sin: by Act 3. 26. Gen. 12. 3. with Gal. 3. 8. 9. 14. Rom. 4. 6▪ 7. 8. Jesus Christ the blessed [Page 546] Seed to come of Abraham, who should make all Abraham's believing Seed blessed: Partly, by Circumcising and Sanctifying their Natures through his Spirit, turning them away from their iniquities: Partly, by justifying them through his Meritorious obedience to the Death. 3. As a Discriminative Sign; Exod. 12. 43. 48. with. Eph. 2. 12. distinguishing the Circumcised Seed of Abraham as Gods Covenant-people, from all Uncircumcised Gentiles as Aliens to the Commonwealth of Israel and strangers to the Covenants of Promise. 4. As a Figurative Signe; prefiguring and representing to them; Partly That the Messiah should not descend of the Uncircumcised Natitions, but of the Heb. 2. 16. & 7. 26. 27. Rom. 15 8. Circumcised Seed of Abraham, who was to be an undefiled High-Priest and Minister of the Circumcision: Partly, That he should shed his blood, not only in part Luk. 2. 21. Gal. 4. 4, 5. in Circumcision, (which was part of his Humiliation, and of the price paid for Sin,) but also fully in Iohn. 19. (4. & 10. 11. Rom. 5. 8. dying for Sinners, wherein his Circumcision was fully compleated. 5. As an Obligatory Sign, Gen. 17. 10, 11, 13. Act. 7. 8. Rom. 4. 11. Gal, 5. 2. 3, 4▪ Obliging and binding the Circumcised to all Covenant-Dutyes imposed upon them, viz. Faith, Obedience, Integrity, and being Gods Covenant-people; and all this, though to the effusion of their blood for him, whom they expected to shed all his blood for them, they having already in obedience to God begun to shed as it were the firstfruits of their blood in Circumcision.
2. By the Sacrament of the Passover. This Sacrament was instituted before the Giving of the Law on Mount Sinai, Ezod. 12. 3. to 43. a little before Israels departure out of Egypt, and was first celebrated on that very night when they went out of Egypt, at the End of 430 years to a day from Gods first Covenant and Promise to Abraham in Ur of the Chaldees. Therefore, though this Sacrament was Ordained in the daies of Moses, yet being Ordained before the Sinai-Covenant was made Exod. 19. 1. about three moneths, it cannot belong to the Sinai-Covenant which was not then in being, but must needs be most properly annexed to Gods last Foederal dispensation foregoing, which was Gods Covenant with Abraham and his Seed. So then the Passover was added for Confirming of Gods Covenant with Abraham and his Seed. Not that Abraham, or his more immediate Seed Isaac, Jacob, Joseph, &c. had any benefit at all by this Ordinance; they being dead and gone before its Institution: But his more remote and mediate Seed the children of Israel in Egypt, and all succeeding generations till Christ, had advantage thereby. For the Passover continued in use and force in the Jewish Church from the very night wherein the Israelites went out of Egypt, Mat. 26. 17. to 31. till the night in which Iesus Christ was betrayed by Iudas to be crucified, when Jesus Christ did eat his last Passover, and abrogated it immediately by Instituting the Lords Supper to succeed in its stead, as he had Instituted Baptism [...] succeed in stead of Circumcision. Here Consider, 1. The Nature of the Passover. 2. How the Passover confirmed Gods Govenant with Abraham and his Seed.
[Page 547](1.) The Nature of the Passover may be described, 1. More Generally, thus; The Passover was the second Ordinary fixed Sacrament, Instituted by God at Israels departure out of Egypt, to continue till the Death of Christ the true Passover: which (by killing a Lamb out of the flock of one years old perfect and without blemish, and sprinkling his blood upon the lintel and door-posts of the Israelites houses, and by Circumcised persons eating the flesh thereof roasted with fire with unleavened bread, and bitter herbs, in a posture of haste in the Evening of the fourteenth day of the Moneth Abib yearly, without breaking a bone thereof,) Confirmed Gods Covenant of Faith with Abraham and his Seed: assuring them, Of Gods passing-over the Houses of the Israelites when the Egyptians should be destroyed: of their deliverance on that very night out of the bitter Egyptian bondage, that they might go to possess their promised inheritance of Canaan; Of their spiritual deliverance from the most bitter bondage of Sin, Death and the Devil, by the blood of Iesus Christ, the true Paschal Lamb without spot and blemish, taken out of the flock of Gods people Israel, who should dye for his Elect on the evening of the fourteenth day of the same moneth in the evening of the world, without having one bone of his body broken, and be eaten of them by Faith with the unleavened bread of sincerity and Truth. This large Description is fully laid down in the Exod. 12. throughout. Institution of the Passover; and thereby clearly proved in all the parts thereof. 2. More particularly, Herein note; 1. The Efficient cause, or Author of it. 2. The Matter of it. 3. The Form of it. 4. The End of it.
The Efficient Cause or Author of the Passover was God; who Instituted it a little before his people Israels Departure out of Egypt the House of Bondage, and it was Celebrated first in the very Evening of their Departure. And so to be continued every year on the same day of the Moneth by Abraham's Seed till the Suffering and death of Christ the true Passover, and chief Promised Seed.
The Matter of the Passover Constituting it, was 1. Outward, The Lamb, with all the Additionals and Actions about it. 2. Inward, Christ Jesus Ioh. 1. 29. The Lamb of God delivering not only his Israel from Egyptian bondage, but his Elect especially from their bondage under Sin, &c. by his Death: that he might bring them through this troublesome world to Heaven, as he brought his people through the wilderness to Canaan. This Sign, and Thing Signifyed, may thus be paralleled.
| 1. The Lamb must be taken out of the flock. | 1. Christ the Lamb of God must be true man, taken from among men: from Gods flock, Israel, Ioh. 1. 29. 14. Ifa. 53. 3. 7. Heb. 2. 14. 16. |
| 2. The Lamb perfect and | 2. Christ without sin, holy, |
| [Page 548] without blemish, throughout. | harmless and undefiled. 1 Pet. 1. 19. Heb. 4. 15. Isa. 53. 9. Heb. 7. 26. |
| 3. The Lamb was slain and roasted with fire. | 3. Christ suffered and dyed, enduring Gods scorching wrath for our sins. 1. Cor. 15. 3, 4. Isa. 53. 4, 5, 6, 7. Luke 22. 44. |
| 4. The Lamb was slain in the Evening, or between the two Evenings of the fourteenth day of Abib; that is, about three of the clock after noon before Sunset. | 4. Christ was betrayed in the Evening of the same day of the moneth and Dyed in the Evening of the next Day, about the ninth hour, our third hour, sin the evening of the world, Mark 14. 17. 13. and 15. 34, 37. Heb. 9. 26. |
| 5. Not a bone of the Lamb broken. | 5. Not a bone of Christ was broken, Ioh. 19. 33, 36. |
| 6. The Lambs blood was sprinkled on the lintel and two side posts of the door, but not on the threshold. | 6. Christs blood is sprinkled upon our hearts and Consciences, and his Obedience imputed to us. But his blood must not be trodden under foot, Heb. 9. 14. and 12. 24. Rom. 5. 18, 19. Heb. 10, 29. |
| 7. The Lambs blood was sprinkled that the Lord might Pass-over, and spare their Houses from destruction, | 7. Christ Dyed, to deliver us from Sin, Death, and him that had the power of Death, the Devil, Rom. 4. 25. Heb. 9. 26. Rev. 1. 5. Heb. 2. 14, 15. |
| 8. The Lamb was to be eaten by every family. | 8. Christ is to be Eaten and applyed by faith particularly by all the Elect, Rom. 1. 17. Ioh. 6. 35, 51, 53, to 59. |
| 9. The whole Lamb was to be Eaten, Head, Body and Purtenance. | 9. Whole Christ undivided is to be applyed for our full Communion with him, 1 Cor. 1. 13. 30. Gal. 2. 20. |
| 10. The Lamb was eaten with unleavened bread. | 10. Christ must be Eaten, and his Feast kept, with unleavened bread of Sincerity and Truth, 1 Cor. 5. 7, 8. |
| 11. And with bitter herbs. | 11. And with bitter Repentance, and bearing his Cross, Mark 1. 15. Math. 10. 38. Luke 9. 23. |
| 12. The Lamb was eaten in haste; and in the habit and posture of pilgrims and travellers, with their | 12. Christ must be eaten by Faith of his Elect, as Pilgrims on Earth, pressing forward, and |
| [Page 549] layns girt, shooes on their feet, slaves in their hands. | hastening to a better Countrey in Heaven, Heb. 11. 13, 16. 1 Pet. 2. 11. 2 Pet. 3. 11, 12. |
| 13. In eating of the Lamb, they were by conference to declare one to another their deliverance out of Egypt, the occasion thereof; so instructing to thankfulness, Exod. 12. 26, 27. | 13. In applying and eating Christ by Faith, we should not only remember what Christ hath done for us in redeeming us from Sin and wrath by his death, as in the Lords Supper, 1 Cor. 11. 24, 25, 26. but also declare it to others, to incite them with our selves unto thankfulness. |
| 14. No persons uncircumcised in flesh must eat of the Passover, Exod. 12. 43. 48. No strangers to the Covenant. | 14. No persons uncircumcised in heart can eat Jesus Christ by Faith, the true passover, Ioh. 10. 26. and 1. 11, 12, 13. |
The Form of the Passover was twofold. viz. 1. Inward. viz. that Sacramental union and Relation betwixt the Signs and thing Signifyed, according to the Lords Institution. 2. Outward. viz. that Outward Manner of Celebrating the Passover in all the Actions and Circumstances thereof, most of which have been already mentioned. Only note, that there were, 1. Some Actions and Circumstances Peculiar to the first Passover in Egypt, 2 Some Actions and circumstances common to all succeeding Sacraments. It would be too tedious to particularize them. The judicious eye will easily observe them.
The End of the Passover was manifold. As, 1. To be a token and Means of Exod. 12. 12, 13. preserving and saving of all the Families of Israel from Gods revenge and destruction, when all the first-born in every family of the Egyptians should be destroyed with the Pestilence. 2. To be a lasting Exod. 12. 14, 40, 41, 42. with Gen. 15. 13, 14. Deut. 16. 3. Memorial, from age to age, of the Lords delivering of his people Israel out of Egypt, by a mighty hand, according to his faithful Covenant and Promises to Abrahām, to a very day. 3. To be a Mark, and Exod. 12. 12, 13, 23. Character of distinction, betwixt Gods Israel and the Egyptians at the first Institution; and Exod 12. 43, 45, 47, 48. betwixt Gods Covenant-people, and all Strangers to his Covenant in all after administrations. 4. To be a bond and tye to sacred publique Assemblies, obliging the people of Israel solemnly to observe them Exod. 12. 15, 16. In the first day there shall be an holy Convocation, and in the seventh day an holy Convocation to you, &c. 5. To be a Sacrament of their Nourishment, growth and progress in Faith, Love and Obedience. Therefore it was Exod. 12. 18. Eaten, and that in a travelling Posture. But in Circumcision there was no Eating or Nourishment. 6. To be a Singular and lively Type 1 Cor. 5. 7, 8. Heb. 9. [...]6. 28. of Jesus Christ, the true Passover, to be Sacrificed for his people, [Page 550] in fulness of time, in the end of the world, to save them from the wrath of God due for their sins. 7. To be a strong Gen. 12. 3. with Gal. 3. 17. & Gen. 15. 13, 14. & Exod. 12. 41. Confirmation of Gods Covenant of Faith made with Abraham and his Seed, in that the promise of bringing forth his Seed out of bondage and servitude after 430 years was that night accomplished, that the Passover was first celebrated.
This in brief was the Nature of the Passover.
(2) How the Passover Confirmed Gods Covenant made with Abraham and his Seed, is next to be considered. And this it did divers ways, As a Sign, Seal, and Instrumental mean of Conveyance of Covenanted Benefits, by vertue of Sacramental union and Relation betwixt them, as was noted in Circumcision. More particularly it Confirmed this Covenant, 1. As a Demonstrative and instructing Sign, teaching Abraham's Seed two things; viz. (1) That, now the Exod. 12. 6. 40, 41, 42. with Gen. 15. 13, 14, &c. & 12. 1, 2, 3. time of their Egyptian servitude was expired, and that very night they were all to be fully set free. To indigitate this to them, the Passover was ordained to be first celebrated on that very night. (2) That, now they should go towards Canaan to enjoy it for an everlasting possession. And both these, Gen. 15. 13, 14. &c. according to Gods Covenant with Abraham. 2. As a Distinctive Sign; Exod. 12. 12, 13, 23. Distinguishing betwixt Abraham's blessed Seed to be preserved, and the Egyptians cursed Seed to be destroyed. 3. As a Memorative Sign, becoming a memorial Exod. 12. 14, 26, 27. Gen. 15. 13, 14. of Israels wonderful deliverance out of Egypt, not only to the present, but also to all the future Generations of Abraham's Seed: as God had promised to Abraham long before. 4. As a Representative Sign, Typifying and shadowing out Joh. 1. 29. 1 Cor. 5. 7, 8. Heb. 4. 26. R [...]m. 5. 9. the death of Jesus Christ; the Lamb of God, the true Passover, which should be Sacrificed in the Evening of the world, for the Salvation of his people from the wrath of God for evermore. By Heb, 9. 15, 16, 17. whose death the Covenant or Testament of God hath its principal establishment.
Thus by the two Ordinary standing Sacraments, Circumcision and the Passover, Gods Covenant to Abraham and his Seed was Confirmed.
7. By the four extraordinary Itinerant Sacraments, viz. 1. The cloudy and fierie Pillar, 2. The Red-Sea, 3. Mannah from Heaven, 4. Water out of the Rock. I call these Extraordinary, and Itinerant, or Iourney-Sacraments, because they were all Miracles and not of ordinary use, but only in that extraordinary condition of Israel in the Wilderness, as they were in their Journey towards the land of Promise. The cloudy and fiery pillar was in use from their going out of Egypt till they came to Canaan; The Red-Sea was passed thorough only once; Mannah continued from the time that all their Provision of bread which they brought out of Egypt was spent, till they came to eat of the old corn of Canaan; and water out of the Rock was continued to them from the Rock Horeb, till they came to the borders of Canaan. And all these were Set on foot before the Sinai-Cove [...]ant, [Page 551] and giving of the Law. And all of them Sacraments, signifying and representing Sacred spiritual mysteries. The two First Answered notably both to Circumcision under the Old Testament, and to Baptism under the New: The two last answered To their Passover, and to our Lords-Supper. 1 Cor. 10. 1, 2, 3, 4. Ei [...] pro [...], ut Act. 7. 35. & 19. 3. Est Hebraeorum [...] quod saepe est per. ut Hos. 1. 2. Ludovit. de Dieu in Animadvers. ad 1 Cor. 10. 2. All our Fathers were under the cloud, and all passed thorough the Sea: and were all baptized by Moses in the Cloud and in the Sea: And did all eat the same spiritual meat, and did all drink the same spiritual drink; for they drank of that spiritual Rock that followed them, and that Rock was Christ. All of them were singular Miracles. Israel even lived, and was maintained, by Miracles, from Egypt till they came to Canaan: Especially by these seven Miracles in the Wilderness, viz. These four Sacraments, Their Num. 21. 5. to 10. Healing by the brazen Serpent, Deut. 8. 4. Their feet not Swelling, Their Rayment not waxing old, for forty years together.
View we here a little, 1. The Nature of these four extraordinary Sacraments. 2. Their Confirmation of Gods Covenant with Abraham and his Seed.
(1) The Nature of them, may be briefly thus laid open, from Scripture;
The cloudy and fietie Pillat is the first of them; and this is Exod. 13. 20, 21, 22. Numb. 33. 3, 5. 6. first mentioned when Israel had gone two days journeys, and were come to Etham, in the edge of the Wilderness. 1. The Author of it, was peculiarly the LORD; Hence its called, Exod. 13. 21. Numb. 14. 14. 1 Cor. 10. 1, 2. His Cloud. The Minister of it, Moses: They were baptized by Moses in the cloud. 2. The Matter of it, was Extraordinary and Miraculous. For it Exod. 13. 21, 22. & 14. 19, 20, 24. was a cloud by Day: and a Fire by night. And sometimes one Side of it was a dark cloud, the other side a bright light, at the same time: As when it came between the Camps of the Israelites, and of the Egyptians. 3. The Form of it was Unusual, viz. like a Pillar. Hence, called Exod. 13. 21, 22. & 14. 24. a Pillar of fire and cloud. Probably this Pillar was of a Pyramidal form, Narrow towards the top, but broad towards the bottom, that it might cover the whole Camp of Israel, and fully enlighten the whole Camp in the night Season. For it is said; Psal 105. 39. He spread a Cloud for a Covering, and fire to enlighten the night. Both the Cloud and fire were spread abroad: and yet still a Pillar. 4. The Posture and Motion of it was Miraculous. It was not driven, as other clouds, to and fro with the wind, but Exod. 13. 21, 22. moved in a staid course before Israel night and day: and probably was very neer unto them, not suspended up on high; hence they are said to be 1 Cor. 10. 1, 2. baptized in the cloud. And when the Tabernacle was erected, it Numb. 9. 25. to the end. [...]ng over the Tabernacle more especially, when they were to Go; or rested on the Tabernacle, when they were to rest. 5. The End and [...]se of it was various, and mysterious. viz. (1) To Guide Exod. 13. 21, 22. Numb 9 15, &c. and conduct the Israelites night and day, in the way wherein they were to go, through the Wilderness, to the Promised Land of Canaan. The [Page 552] Pillar went before them to lead them all along: when it moved, night or day, they moved; when it rested, they rested; what way it turned or twined, they turned. And in the night Season it enlightned their paths, as well as Directed their Motions. After the Tabernacle was erected, Numb. 9. 17, 18, &c. the Resting of the pillar upon the Tabernacle commanded their Rest; the taking of it up from the Tabernacle directed their Motion. (2) To guard and Protect them in their journey from injuries; viz. Partly, from the violence of their Enemies, Pharaoh and the Egyptian Armies pursuing them to destroy them, below. Therefore Exod. 14. 19, 20. the Pillar that went before Israel, came behind them, interposing betwixt the Israelites and Egyptians; being light to those, but darkness to these. Partly, from the scorching Heat of the Sun above, in the dry and parching Wilderness, that the camp of Israel should not faint and be dissolved with the fervent heat. Therefore God Psal. 105. 39. spread a cloud for a Covering. (3) To demonstrate Gods special and peculiar presence with them for their Direction and protection in their journey. This Moses intimateth in his Prayer; Numb. 14. 14. They have heard that thou LORD art among this people, that thou LORD art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Assoon Exod. 40. 33, 34. to the end. as the Tabernacle was erected, the Pillar descended upon the Tabernacle; denoting his special presence there, to direct and protect his Tabernacle. (4) To be a Mean wherein sometimes God did speak his will and pleasure to his people. Psal. 99. 7. He spake unto them in the cloudy pillar. To Moses he directed his speech; Deut. 31. 12, 16, &c. Exod. 33. 9. appearing in the pillar of the cloud, standing over the door of the Tabernacle. The Lord often spake to them in a cloud, or out of a cloud: He expressed himself more darkly and obscurely under the Old Testament, but now 2 Cor. 3. 18. with open face under the New Testament. (5) To signifie the same thing for Substance to them, that Baptism doth now to us. viz. washing from Sin, and Salvation from the wrath of God, and from the destructive malice of our Spiritual Enemies. Tit. 3. 5. Mark 16. 16. 1 Pet. 3. 21. Baptism Signifies this Spiritual washing, and Salvation. And they 1 Cor. 10. 1, 2. See Lond. Annot. there. were Baptized in the cloud, and in the Sea: not dipt nor plunged in either, yet probably sprinkled with some drops of both. To denote their Spiritual washing from Sin by Christ, and their Salvation from the heat of Gods wrath, and from the rage of their spiritual Pharaoh and all their enemies by his blood. (6) To Typifie Iesus Christ unto them in divers regards. viz. 1. In his Person; The Pillar Exod. 14. 19, 20, 24. consisted of cloud and fire, a bright and a dark part: So Christs Person Ioh. 1. 14. 1 Tim. 3. 16. consisted of Divinity and Humanity; that Glorious, this cloudy and obscure. As the Lord Exod. 13. 21. dwelt in the Pillar: So Col. 2. 9, 10. the fulness of the Godhead dwelt in Christ bodily, or personally. 2. In his Direction and Guidance; The Pillar guided them through the Wilderness to Canaan: So Jesus Christ is Ioh. 14. 6. the only way to the Pather; No man cometh to the Father but by [Page 553] him. He is Heb. 10. 7, 9. the door of the Sheep. He hath opened Heb 10. 19, 20. a New and living way for us into Heaven, through the veil his-flesh. By 2 Pet. 1. 19. Rom. 8. 14. Mat. 11. 28, 29. the light of his Prophetical Word, and by his Spirit, and by his own Example, he leads us through the Wilderness of this world to Heaven. 3. In his Salvation, Defence and Protection; The Pillar saved from the Heat of Heaven, and from wrath of Enemies, and from destruction by both: So Christ saves us Rom. 5. 9. from wrath of God, and Luk. 1. 73, 74, 75. from all our Spiritual enemies. The Prophet foretelling Christs Protection and Salvation of his Church, hath respect to this Pillar; Isai. 4. 5. And the LORD will create upon every dwelling place of Mount Sion, and upon her Assemblies, A cloud and smoak by Day, And the shining of a flaming fire by night: for upon all the Glory shall be a defence. Heb. A Covering, or Canopy over it. 4. In his presence with his Church; The Pillar was still present with Israel, went along with them, and the Lord in the Pillar: So Christ is Rev. 1. 13, 16, 20. Mat. 28. 20. still present with his Churches and Ministers, is in the midst of the Golden Candlesticks, the Churches; and 2 Cor. 6. 16, 17, 18. God in Christ is also present with them. (7) To confirm Gods Covenant with Abraham and his Seed, in all.
2. The Red-Sea, and Israels safe passing thorough it to escape the fury of Pharaoh's Army, is the Second Extraordinary Sacrament. The History of it is described by Moses. The Mysterie (h) Exod. 14. 15. to the end. of it is intimated by Paul, saying; 1 Cor. 10. 1, 2. They were all baptized by Moses, in the Cloud and in the Sea.
The History of it represents it a wonderful Miracle. As, 1. That the Sea should not be frozen, but divided into parts. 2. That it should be divided at Moses lifting up his rod over the Sea. 3. That being divided, Israel should pass thorough the midst of it upon dryground, the waters being a wall to them on the right hand and on the left. 4. That at the stretching of Moses hand over the Sea, it should return to its strength, and drown all the Egyptians: The same Sea being Israels Castle and Refuge, but the Egyptians grave.
The Mysterie hereof was excellent, being answerable to Baptism: 1 Cor. 10. 1, 2. They were Baptized in the Sea. 1. The Red-Sea saved Israel from temporal destruction and Death: So Mark 16. 16. 1 Pet. 3. 21. Baptism signifies our Salvation from Eternal destruction and Death by the blood and merit of Jesus Christ. 2. Israel was saved by the Red-Sea, by first entring into it, as into a Grave, wherein they were in a sort buried; and by ascending afterwards out of it, Rising again as it were out of a Grave: So Baptism signifies our Salvation Rom. 6. 3, 4, 5, 6. by being buried with Christ, that we might dye to sin; and by being raised again with Christ, to walk in newness of life. 3. The same Red-Sea that saved Israel, destroyed their Enemies the Egyptians: So the same Rom. 6 3. 4. & 5. 9. Col. 2. 14, 15. Heb. 2 14, 15. Death and blood of Christ signified by Baptism, which saves his Elect, destroys all their Enemies. 4. The Red-Sea 1 Cor. 10. 1, 2. washed them, probably by drops thereof dashed and sprinkled [Page 554] upon them: So the blood of Christ signified by Baptism, Rev. 1. 5. 1 [...]oh. 1. 7. Heb. 9. 14. washeth and cleanseth from sin and dead works, being sprinkled upon the Conscience. 5. The Red-Sea divided, and therein the Egyptians drowned, became Israels high-way to the Earthly. Canaan: So Christs blood divided and separated from his body, represented by Baptism, and thereby our spiritual enemies destroyed, Heb. 10. 19▪ 20. becomes the Elects High-way into the Heavenly Canaan. 6. The Red-Sea in all these regards Typified Christ obscurely: Baptism in all proportionable respects signifies Christ more clearly. 7. The Red-Sea in all former regards Confirmed Gods Covenant to Abraham and his Seed, demonstrating that no enemies, dangers or Impediments whatsoever should hinder them from the promised land; but, notwithstanding all, his promises should be accomplished: So Baptism assures us in Christs blood of the Sureness of Gods New Covenant, according to which we shall against all impediments come safe to the promised Paradise. Thus of the Red-Sea.
3. Mannah was their third extraordinary Sacrament. Note, 1. The History of it. 2. The Mysterie intended in it.
The History of it, is related by Moses. Exod 16. 3. to the end. When Israel was now thorough the Red-Sea, and their provisions of bread brought out of Egypt spent, they murmur for bread, as ready to dye for hunger in the Wilderness. Hereupon God Exod. 16. 33. Josh. 5. 12. Rained Mannah upon them from Heaven for bread, till they came to Canaan, to feed them all along their journey. This Mannah differed much from the Mannah used in Physick.
The Mysterie of it, our Saviour Reveals, Ioh. 6. 31, &c. whilst he expounds it of himself, that he is the true Bread that came down from Heaven: The Apostle also intimates it, saying; 1 Cor. 10. 2, 3. They did all eat of the same Spiritual meat. It was not only Corporal food to nourish their bodies; but also Spiritual food, as a Sacrament of Christ crucified, for nourishing of their Souls. See the Mysterie of it in this ensuing Parallel. 1. Mannah Psal. 78. 23, 24, 25. came down from Heaven, from the airy Heavens, out of the clouds; Hence called the Corn of Heaven, and Angels food: Jesus Christ Ioh. 6. 48, 50, 51, 52. came down out of Heaven, even out of the Highest Heavens of Heavens, from his holy Father. 2. Mannah Exod. 16. 14, 31. was round, small, and white like coriander Seed, but full of vertue: So Christ is Heb. 2. 10. & 7 26. perfect, and pure, (roundness is a figure of perfection, whiteness an embleme of purity,) and small in his own and others eyes, Mat. 11. 29. meek and lowly of heart, counted Psal. 22. 6, &c. a worm and not a man, &c. yet Ioh. 1. 14, 16. full of grace and truth, and all spiritual efficacy. 3. Mannah was Exod. 6. 33. Iosh. 5. 12. given to be food for Israel in the Wilderness till they came to the promised Earthly Canaan: Jesus Christ was sent down from Heaven from the Father, to be Ioh. 6. 31, &c. bread of life, living food for his Church all along their passage through the Wilderness of this world, till they come to possess the promised Heavenly Canaan. But with this difference; They Ioh. 6. 49, 50. that did eat Mannah hungred and thirsted [Page 555] again, and dyed: but they that eat Christ shall never totally and finally hunger, nor thirst, nor dye. 4. Mannah Numb. 11. 8. Exod. 16. 31. was sweet and pleasant to the taste, like fresh oyl, and like wafers made with Honey: So Christ is Cant. 5. [...]6. & 2. 3. 1 Pet. 2. 3. Heb. 5. 14. most sweet and deliciously pleasant to the spiritual taste of his Church and people, that have their senses exercised to discern betwixt good and evill. 5. Mannah was Exod. 16. 23. prepared by baking, &c. to be bread for Israel: So Jesus Christ was prepared by sufferings and Death to be bread of life for his Elect. Heb. 2. 10. Ioh. 6. 51. The bread that I will give, is my flesh that I will give for the life of the world. 6. Mannah Exod. 16. 14. fell round about the Camp of Israel daily, and was nowhere else to be found: So Jesus Christ is nowhere else to be found Cant. 1. 7, 8. Rev. 2. 1. but in and about the Camp of his Church; all other people are Christless; but to his Church he Communicates himself continually. 7. Mannah was rained down Exod. 16. 16, 17, 18. sufficiently for all Israel, though many hundreds of thousands, and every person of whatsoever age, sex, Quality or Condition had his proportion: So Jesus Christ is a Ioh. 1. 14, 16. Col. 1. 17. & 2. 9, 10. Ephes. 4. 7, 16. full provision for his whole Church, and she is compleat in him, every member having his proportionable measure of his grace, his equal measure of his righteousness. 8. Mannah must be Exod. 16. 19, 20, 21. all eaten every day, and none reserved till the morrow; for then it bred worms and putrified: So Jesus Christ must be actually Ioh. 6. 53, 54, 55, 56. 1 Pet. 2, 7, 8. eaten and applyed by Faith for spiritual nourishment, without which a bare profession of Christ will but prove prejudicial; to them that apply him by faith, he is precious; but to them that apply him not, a rock of offence, and the savour of Death. 9. Mannah Exod. 16. 25. to 31, 35. Josh. 5. 12. was not to be found on the Sabbath day; and when they came to the land of rest, Canaan, it quite ceased: So Jesus Christ 1 Cor. 15. 24. to 29. will cease to Communicate himself to his Church in such Ordinances and dispensations as he doth now, when his Church shall be brought to the Celestial Canaan their Eternal rest, and shall keep their everlasting Sabbath with him in glory; then Christ shall give up the Kingdom to the Father, and God shall immediately be all in all. 10. The Exod. 16. 32, 33, 34. Sample of Mannah reserved in the Golden pot in the Holy of Holies did not corrupt or putrifie at all: So Jesus Christ the hidden Mannah, being set in the true Holy of Holies, Heaven it self, Rom. 6. 9. Rev. 1. 18. is subject no more to any suffering or Death, but is alive for evermore.
4. Water out of the Rock, was their fourth extraordinary Sacrament. Herein also Consider, 1. The History. 2. The Mysterie.
The History, thus. Israel being furnished with bread to satisfie hunger, Exod. 17. 2. to 8. yet wanted water to quench their thirst in their Wilderness-way to Canaan, and therefore murmured: God thereupon tells Moses, that he would stand upon the rock in Horeb, and Moses with his rod should smite the Rock, and water should come out for the people to drink, and it did so.
The Mysterie of this was great and excellent. For, Paul saith; [Page 556] 1 Cor. 10. 4. They did all drink the same spiritual drink, for they drank of that spiritual Rock that followed them, and that Rock was Christ. View it in this parallel. 1. The well-head, the fountain of these waters, was a Rock, An High Rock, A firm strong Rock, A dry flinty Rock: So Christ, Ephes. 1. 3, 20, 21, 22. Ioh. 3. 31. the well-head of all Spiritual blessings, is, An high Rock over all Creatures, and above all dangers; A strong Mat 16. 18. Rock, whereon his Church is built, that the gates of hell shall not prevail against it, and whereupon, as on 1 Pet. 2 8. Mat. 21. 4. a Rock of offence, his Enemies shall be dashed in pieces; And a dry Rock, unlikely in the Eye of the world to yield waters of life and Salvation, being as Isal. 53. 2, 3. a Root out of a dry ground, having no form, comliness, or desirable beauty. 2. The Rock yielded plenty of waters for all Israel in the dry and parching wilderness, both for cooling and quenching their thirst, and for cleansing their Garments and bodies: So Jesus Christ Ioh. 1. 14. 1 [...]. & 7. 37, 38. Rom. 1. 17. 2 Cor. 5 21. Ioh. 14. 16. Eph. 1. 13. Ioh. 6. 35. yields great plenty of his Spirit, Graces, Righteousness, comforts and Spiritual blessings, for his whole Church, throughout this afflicting and barren wilderness of this world, fully to quench and satisfie all the panting and thirsty desires of his people, and to wash away all their sinful impurities. 3. The Rock yielded no water till it was smitten with Moses Rod: So Christ yields not the waters of life and Salvation to his Elect, but Iohn 6. 52. to 59. Gal. 3. 13, 14▪ as he is smitten by sufferings and death for their sins; the Curse of the Law, the rod of Moses, was laid upon him, that so the blessing of Abraham might come upon them. 4. Not so much Moses his smiting the Rock, as his smiting it at Gods Command, and the Lords presence and power upon the Rock, was that which brought water out of the Rock: So, not so much Christs sufferings, being smitten by the Law, as being smitten Ioh. 6. 27. Rom 8. 2. according to Gods appointment, and through the presence and power of Divine Grace, sends forth streams of Salvation for his Israel, which become effectual to eternal life. 5. The Rock which yielded waters to Israel, followed Israel, and supplyed them with water not only for that present, but all along the wilderness till they came to Canaan: So Jesus Christ, that Gal, 4. 4, 5, 6, 7. Ioh. 6. 35. & 4. 13, 14. & 7. 37. followed Israel, and was long after to be revealed in fulness of time, supplies his Church with waters of life so long as they are in the wilderness of this world, till they come to Heaven, so that they shall never▪ totally and finally thirst, or spiritually and eternally dye; the water which he gives them being a well, yea Rivers of waters within them, in their bowels, springing up to eternal life.
Thus of the Nature of these four extraordinary Itinerant Sacraments.
(2) Their Confirmation of Gods Covenant with Abraham and his Seed may be now more familiarly apprehended. They Confirmed not this Covenant to Abraham in his own person, nor to his [Page 557] more immediate Seed, Isaac, Jacob, Joseph, &c. in their persons: for they were dead and buried, before these Sacraments had being. But they Confirmed it, to their more Remote Seed, which were actually delivered out of Egypt, and after sojourned in the wilderness. For, then it was that these four Sacraments were Instituted by the Lord.
Gods Covenant with Abraham and his Seed, these Sacraments Confirmed divers waies; viz.
1. As they Consummated the Redemption of Abraham's Seed out of Egyptian bondage, and the Egyptians destruction. God in his Gen. 15. 13, 14, 16. Covenant with Abraham had promised this deliverance to his Seed after 400 years, and withal, this judgement upon the Egyptians. The Israelites were not compleatly delivered, when they marched out of Egypt: nor the Egyptians compleatly destroyed, when their first-born were slain with the Pestilence. For Exod. 14. 1. &c. Pharaoh with all his charets, and horsemen, and army, when they had buried their first-born, pursued after Israel, and extreamly distressed them before Piahiroth, viz. the Mouth of the Mountains, by the Red-Sea, where they had no way of escape: The Red-Sea being before them, the Egyptians behind them, Mountains on each hand. Then the LORD by two of these Sacraments, The Pillar and Sea, compleated Israels deliverance, but the Egyptians Destruction. By the pillar Exod. 14. 19, 20. he protected Israel, from them, that they came not neer them: And by the Sea, Exod 14. 26. to the end. He saved Israel making it an high-way for his Ransomed to pass through; but drowned all the Egyptians following them: making the Sea their Grave, so that they saw them again no more for ever, but only dead upon the shore. Hereby therefore this Covenant was wonderfully ratified: in that the miraculous pillar shall protect, and the divided Sea shall save his Israel, but devour the Egyptians, for the full compleating of his Covenant-Promises.
2. As they removed impediments to the Performance of Gods Covenant and promises to Abraham and his seed; taking them out of the way, that the Covenant might take place. One eminent clause of Gods Covenant with Abraham and his Seed, was; That Gen. 12. 7. & 13, 14, 15. & 15. 18, 19, 20, 21. & 17. 8. The Land of Canaan should be given to him and his Seed for an everlasting possession; under which the Eternal inheritance of Heaven was typifyed and promised. Now when Israel was brought out of Egypt, and were Marching towards Canaan, there were many impediments and difficulties tending to cross, retard and hinder their journey thither, whether we Consider, The Neer way to Canaan, or The way about through the wilderness. I. The neer way to Canaan Exod▪ 13. 17, 18. was through the Land of the Philistins, a strong and warlike Nation: God would not lead them that way, lest the people should see war, and be discouraged. II. The way about through the wilderness had also many Lets and impediments, rendring their passage either impossible, or extreamly difficult: As, the Crossing of the Red-Sea; The uncouthness of the way without [Page 558] Guide, direction, or inhabitant; The Parching heat of the Sun, enough to make them faint and dye, the wilderness being without Harbour or Shelter; The barrenness and dryness of the wilderness, wherein there was neither earing nor harvest, no food to eat, nor scarce any water at all to drink for so many hundreds of thousands: these were great impediments, and without removal of them they could never have come to Canaan. All these impediments the Lord took out of the way, all these Difficulties he facilitated, by these four extraordinary Sacraments. 1. By the Pillar of cloud and fire, he not only covered and sheltred them from the violent Heat of Heaven, but also guided them in their way they should go both night and day. 2. By the dividing of the Red-Sea into parts, he removed the impassableness of the Sea, as well as the danger of the Egyptian Host. 3. By Mannah rained down about their Camps, he gave them Bread to the full for forty years together, though the wilderness yielded neither bread nor Corn. 4. By water out of the Rock, he gave them drink throughout the dry and parched▪ desert, so that they were still supplyed with a stream of water, so that neither the fervent Heat of the Sun, nor want of Guidance in the wilderness, nor the many waters of the Red-Sea, nor any extremity of Hunger or Thirst, nor all together, shall keep Israel out of Canaan, nor Gods Covenant from accomplishment. Now in removing these difficulties and Hinderances to Covenant-performance, these four Sacraments did experimentally confirm the infallibility of the Covenant to Abraham's Seed. There was not a year, not a moneth, not a day, for fourty years together, wherein God did not, by all, or some of these, plainly assure them, that Gods Covenant was Sure, Canaan was theirs, and nothing should prevent their promised Enjoyment of it in its Season.
3. As they harmoniously answered the Ordinary fixed Sacraments both of Old, and New Testament, viz. Circumcision and the Passover, Baptism and the Lords Supper. (1) The cloudy fiery Pillar and Red-Sea had Analogy and proportion with Circumcision, and Baptism. To Baptism; For, Israel is said to be 1 Cor. 10. 1, 2. Baptized in the Cloud, and in the Sea: To Circumcision also consequentially, because Col. 2. 10, 11, 12. Baptism succeeded in stead of Circumcision. And all of them were Initiating Sacraments, the first Sacraments in Order: yea All of them signified the same thing for Substance, viz. The putting away of the sinful filth and corruption of the flesh by the blood and Spirit of Christ. (2) The Mannah, and water out of the Rock, had sweet Analogy with the Paschal Supper, and The Lords Supper. All of them being Second Sacraments; All of them Nourishing Sacraments, tending to growth and progress; All of them signifying the same Spiritual Nourishment of the Soul by the body and blood of Christ crucified. Having therefore such correspondence to these fixed and Ordinary Sacraments, [Page 559] which evidently Rom. 4. 11. Gen. 17. 11. 13 confirmed Gods Covenant with Abraham and his Seed, they also in this sense were Confirmations of the same Covenant.
4. As they Mysteriously Typified Iesus Christ and his Death. The Pillar, Sea, Mannah and water out of the Rock, were all of them notable Types of Christ crucified, as I have already evidenced. And in this respect they singularly confirmed this Covenant, for as much as Gods Covenant with Abraham and his Seed Gal 3. 16, 17. Heb. 9. 15, 16. 17, 18. &c. was grounded, stablished, and ratified upon, and by Christ crucified. And so I pass to the last way of Gods Confirming this Covenant. viz.
8. By the Sufferings and Death of Iesus Christ, Implyed and Typifyed observably in this Foederal Administration, and that many waies. For clearing this, Consider, 1. That the sufferings and Death of Iesus Christ were many waies Implyed, Typifyed and represented in this Expressure of Gods Covenant. 2. That by these sufferings and Death of Christ thus represented, this Covenant was Eminently confirmed.
(1) The Former of these, viz. That The sufferings and Death of Christ, were many waies intimated and adumbrated in this Foederal Dispensation, may be cleared by Induction of Particulars. As,
1. In the Promises of the Covenant. viz. 1. In the Promises of Gen. 12. 3. Blessing all the families of the Earth in Abrahams Seed. This had its accomplishment in Christ, Gal. 3. 13, 14. who became a Curse for us upon the Cross, that the blessing of Abraham might come upon the Gentiles, &c. 2. In the Promise of Gen. 15. 5. & 13. 16. & 22. 17. multiplying his Seed as the stars of Heaven, dust of the Earth, and sands of the Sea-shore. This had its chief accomplishment in Christ: who by his Sufferings and death hath begotten a Spiritual Seed, believing in him, and turning to him; and that a very numerous Seed, like the Psal. 110. 1, 3. innumerable drops of Deaw from the womb of the morning, Isa. 53. 10. when thou shalt make his Soul an offering for sin, he shall see his Seed.—Psal. 22, 27, 28, 29, 30. A Seed shall serve him, it shall be accouunted to the LORD for a Generation.—All the ends of the world shall remember, and turn unto the LORD, and all the kindreds of the Nations shall worship before thee. This is spoken of, as the fruit of Christs passion there prophetically and pathetically described. 3. In the Promise of making his Seed victorious, Gen. 22 17. possessing the Gates of their Enemies. This was chiefly fulfilled in Jesus Christ, (as Zacharias testifieth,) we being by Christ Luk. 1. 69. to 76. delivered out of the hands of our Enemies. What Enemies? Sin, Death, the Devil, &c. And how doth Christ deliver us from these spiritual Enemies▪ and make us victoriously possess their gates? By his sufferings and Death peculiarly. Being Rom 8. 3. made a Sacrifice for sin, he condemned sin in the flesh: Heb. 2. 14, 15. By Death, he destroyed him that had the power of Death, that is the Devil: Col. 2. 14, 15. He spoyled Principalites and powers, [Page 560] triumphing over them openly on the Cross. 4. In his Promise of Gen. 17. 8. giving to Abrahams Seed Canaan for an inheritance and land of rest, into which they were brought by the typical Jesus. This is chiefly fulfilled in the true Jesus. Heb. 4. 13. & 11. 16. & 4. 1. 8, 9, 10, 11. & 10. 19, 20. who by his own blood entred in once into the Holy place, even Heaven itself, that better Countrey, that Heavenly Rest: having also obtained for us boldness to enter into the holiest by the blood of Iesus, By a new and living way which he hath consecrated for us, through the veyl, that is to say, His flesh. Canaan was but a Type of Heaven: and Ioshua a type of Iesus: and Ioshua's bringing them into Canaan, a type of Jesus his bringing Abraham's Seed into Heaven, which he did by his blood and Death Meritoriously. 5. In his Great Promise of being a God to Abraham and to his Seed by an Everlasting Covenant. (i) Gen. 17. 7. the Lord becomes a God in Covenant to none but in Jesus Christ, and through his Death, satisfying Gods Justice for their sin, and reconciling them to God. When we were enemies, we were reconciled to God (k) Rom. 5 10. by the death of his Son. Contrariwise, Eph. 2. 12. they that are without Christ, are without God in the world.
2. In the Solemn Rite, and Form of Covenanting. viz. By killing of Sacrifices; Dividing them in twain, and the Covenanters in a sort passing between the parts thereof; under the resemblances of(m) Gen. 15. 9. to the end. a smoaking furnace, and a burning Lamp. The more immediate intent of these Solemnities, probably was (as (r) Calvin, and H. Ainsworth in his Annot▪ on Gen. 15. Ainsworth (u) Ioan. Calvin. in Gen. 15. are of opinion) to shew, and shadow out the future▪ Condition of Abraham's Seed before they should inherit Canaan; they should be as it were slain and cut in pieces by afflictions, like those Sacrifices: The Egyptians like those fowls, should light and prey upon them; But as those parts were laid to answer one another, capable of being closed together again: so his distracted Seed should at last be revived, and restored and closed together again, &c. The more Mediate and chief intention of these things seems to be, for Confirmation of Gods Covenant with Abraham and his Seed, by Transibant autem per medias partes, ut sanctius in unum corpus coalescerent sacrificio simul inclusi. Calv in Gen. 15. passing between slain and divided Sacrifices, that they might more holily Coalesce and be joyned together, being as it were together included in the Sacrifices: which (in my judgement) hath principal respect to the torments, rending and death of Christ, the Sacrifice of Sacrifices, Abrahams primary Seed, whereby Gods Covenant is ratified irrevocably to Abraham's Seed for Heaven and Salvation. All slain Sacrifices, appointed by God, being Types of Christ crucified and slain.
3. In all the Sacraments Ordinary and extraordinary annexed to this Expressure of Gods Covenant with Abraham and his Seed. The Covenant of Faith▪ in every gradual discovery of it, represents Christ, and him as suffering and Dying, either expresly or implicitly. So all the Sacraments annexed to the Covenant primarily lead us to Christ and his Death, with the benefits thereof. Christ, as suffering and Dying for the sins of his elect, is the very Marrow and Mysterie of all these Covenants and Sacraments.
[Page 561] In Circumcision, blood was shed; foreshadowing Christs shedding his blood for his people, In part, in his Circumcision; In full, in his following sufferings and cruel Death.
In this Passover the Lamb was slain, its blood shed and sprinkled upon the doors of Israelites, its flesh roasted with fire, &c. lively typifying Christ, the Lamb of God, our true Passover Sacrificed for us by death, whose blood was shed that it might be sprinkled upon us for justification and Salvation, whose flesh was as it were roasted and scorched with the fire of Gods wrath for our sins, that he might be bread and nourishment of life for our Souls.
In the Pillar of Cloud and Sea Israel was Baptized: which foretypifyed the spiritual Baptism and washing of their Souls from sin by the blood of Jesus Christ shed for that purpose.
In the Mannah that came down from Heaven, was typified Christ coming down from Heaven as the true bread of God. And he became such bread, Ioh. 6. 51. by giving his flesh for the life of the world.
Finally, In the Water out of the smitten Rock, for quenching his peoples thirst in the wilderness, and washing their bodies and rayment, was shadowed out the streams of blood gushing out of the Rock Christ smitten with sufferings and Death, for quenching his peoples Spiritual thirst, and cleansing their Spiritual filthiness from their Souls and Consciences.
4. In Abraham's Gen 22. 1. to 15. Heb. 11. 17, 18, 19. Resolved Sacrificing of his son, his only son, his beloved son, Isaac for a Burnt-offering to God, and real offering up the Ram in his stead, was remarkably typifyed Ioh. 3. 16. Rom. 5. 6, 7▪ 8. & 8. 33. 1 Ioh. 3. 16. & 4. 10. Gods incomparable and infinite Love to the world in giving his own son, his only son, the dear son of his love in whom his soul was delighted, Jesus Christ, to be sacrificed by bitter sufferings and Death for the sins of his elect, that, believing in him they might not perish, but have everlasting life. Thus the first thing is evident, That the Sufferings and Death of Christ were many waies implyed and adumbrated in this Foederal administration.
(2) The Latter of these, viz. That by these sufferings and Death of Christ thus represented, this Covenant was eminently confirmed; may be thus evinced.
1. Because, This Covenant is said to be Gal. 3. 17. vide D. Pareum in loc. fore-confirmed of God ( [...]) towards Christ; or unto Christ. That is, so as to have primary respect and tendency to Christ, the chief Seed of Abraham, and establishment in him as Mediator, Surety and foundation of the Covenant; By whose Death Heb. 9. 15, 16, 17, 18. as Testator this Covenant should at last be ratified: By whose merit intervening these Covenant-benefits and blessings should be obtained: And by faith in whom these Covenant-mercies should be actually applyed to all Abraham's Seed in Christ. The sufferings and death of Christ being so frequently and notably intimated in this Foederal dispensation, for this end especially, that thereby this Covenant might receive stronger establishment and Confirmation.
[Page 562]2. Because If the Ordinary and extraordinary Sacraments were annexed to this Covenant for confirmation thereof, much more the sufferings and Death of Christ signified and shadowed out therein as the marrow thereof, must needs Confirm the same. For these Sacraments had no spiritual virtue, efficacy or use at all for Confirming the Covenant, or Covenanters; but only in relation to, and in Connexion with, Jesus Christ and his sufferings therein signified and Sealed.
3. Because, All the Covenants and 2 Cor. 1. 20. Promises of God are yea and Amen in Christ Crucified. They have their Truth, Establishment & Accomplishment in Christ, as the Root and Center of them all. But with this difference; Eph. 2. 12. Covenants of Promise (of which this Covenant with Abraham and his Seed was one eminent branch,) were yea and Amen in Christ only as Promised, and to come afterwards: The New Covenant, is yea and Amen in Christ, as Performed actually exhibited in the flesh already.
Thus Christs blood did virtually work, long before it was actually shed. And this is one sense, in which Christ is said to Rev. 13. 8. be slain from the foundation of the world: viz. In regard of the virtue, force and efficacy of his Death in many regards from the foundation of the world.
III. Why God thus many waies Confirmed his Covenant to Abraham and his Seed; comes next to be considered. And this the LORD did,
1. Of the rich bounty of his Grace to Abraham and his Seed. His free-Grace is most liberal and bountiful: Therefore he not only Gen. 17. 2▪ Gave his Covenant to Abraham, to declare his free-grace in bestowing what Abraham could not deserve; but he also Gen. 17. 7, 19, 21. Gal 3. 17. established and Confirmed his Covenant given, to testifie the superabundant Bounty of his free-Grace, making his Covenant strong and sure which he had given him.
2. Because the LORD intended this Covenant with Abraham and his Seed, Gen. 17. 7. 19. for an Everlasting Covenant, Luk. 1. 54, 55. to him and to his Seed for ever. Ap [...]orism 2. Corollar. 2. Quest. 3. How and in what sense this Covenant, and the Covenant inheritance therein promised, is for ever, I have formerly explained, towards the beginning of this Chapter. Now, God intending this for an Everlasting Covenant, to be of use and advantage to Abraham's Seed to the worlds End; therefore he hath Gen. 17. 7, 19. established it strongly, and confirmed it immovably. He hath made it a marble-Monument; he hath set it upon a sure and unshaken base. This is a Covenant that hath foundations: Every Confirmation is a foundation; Gods Promises are a foundation; Gods Oath is a foundation, &c. and all because this Covenant is to stand long, to continue for ever. If a man pitch a Tent, he doth it slightly without foundation, because it is to be shortly taken down again and removed: but if he build an House, he maks it strong and sure, laies the foundation firm and deep, because it is to continue. If a man make any contract [Page 563] or bargain for a few daies, or a few years only, he takes no extraordinary care for Sureness; but if he be to purchase an inheritance to him and his heirs for ever, he makes all as sure as he can, by Deeds, Seals, Livery and Seizin, Fines, Recoveries, Enrolments, &c. Thus the Lord deals in the present Case of his Covenant, He makes all sure, because it is to continue for ever.
3. That by all these Confirmations Heb. 6. 17. God might more abundantly shew unto the heirs of Promise the immutability of his Counsel. Gods holy Counsel and Contrivance of the eternal happiness of Abraham and his Seed in Jesus Christ by Faith, in his eternal purpose and Decree, is the great mysterie of this Covenant: Herein the LORD is from all eternity fully determined and unalterably resolved. And that all the true Seed of Abraham, true believers whether Jews or Gentiles, who are the heirs of Promise, might in due time perceive the fixed resolvedness and immutability of Gods pleasure and counsel herein; he hath added all these Confirmations to his Covenant as well as his Oath. And this Reason the Apostle laies down, Heb. 6. 13, 14, 17. when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely, blessing I will bless thee; and multiplying, I will multiply thee.—wherein God willing more abundantly to shew unto the heirs of promise the immutability of his Counsel, Confirmed it by an Oath. Or, interposed himself by an Oath. As if God had said▪ Abraham, I am fully resolved of this my Covenant, nothing shall alter or change my eternal purpose and Counsel, therein; I have decreed it unalterably before the world began: therefore I have thus and thus established it; Do thou and thy Seed build upon it, and rest upon it for ever.
4. That by Such Strengthening, stablishing, & Confirming this Covenant, the comfort of all true believers, heirs of promise, might be strengthned, stablished and confirmed in the Covenant. This Reason also the Apostle adds; Heb. 6. 18. 19. That by two immutable things, (viz. Gods Promise and Oath, ver. 13.) in which it was impossible for God to lye, we might have a strong Consolation▪ who have fled-for▪refuge to lay hold upon the Hope set before us; which hope we have as an anker of the soul, both sure and stedfast, and which entreth into that within the vail, whither the fore-runner is for us entred, Iesus, &c. A most sweet Text: wherein, to my present purpose, note: 1. That, these words have reference particularly and expresly to Gods Covenant with Abraham, and his Confirmation thereof▪ ver. 13, 14. &c. 2. That, here are mentioned two waies which God took for confirming his Covenant with Abraham, viz. 1 ▪ His Promise▪ 2 ▪ His Oath, by himself, ver. 13, 14, 15, 16, 17. Both which are amplified by their two excellent Properties tending to strongest Confirmation of the Covenant thereby▪ viz. (1 ▪) Immutability, they are both unchangeable; That by two immutable things. (• ▪) Infallibility, they can neither of them deceive us, In which it is impossible for God to lye. 3. That, the end or reason of this [Page 564] Confirmation of this Covenant, by Promise and Oath, was, that his Covenant-people might have strong Consolation, [...]; firm, strong, prevalent, consolation. They have strong discomforts to wrastle against, viz. 1. Many and Strong Sins within them; 2. The dreadful and strong wrath of God above them; 3. The strong and deadly curse of the Law against them, thundering out Death as the due wages of every sin; 4. Many and strong Enemies and Temptations round about them, the flesh with all its lusts, the world with all its flatteries and frowns by afflictions and persecutions, the Devil with all infernal principalities, powers, and spiritual wickednesses in high-places, &c. Therefore they had need to have strong Consolations against all these strong discomforts; their comforts had need to be as heart of Oak, as Armour of proof; they had need to be well-grounded, strongly compacted, deeply rooted, and mighty through God, that they may prevail against all comers, against all these discomforts, which would quickly dash and swallow up weak and feeble Consolations. The God of all comfort therefore, being tender of his peoples Consolation, Hath both made this Covenant with them in Christ, for their Comfort, and hath made this Covenant strong by many Confirmations, for the establishing of their hearts with strong consolations. 4. That, the persons for whom God intended this strong Covenant-Consolation, are the heirs of promise, vers. 17. viz. First, believing Iews; Then, believing Gentiles. These heirs of Promise are described by their Faith and Hope, whereby they become actual partakers of this strong Consolation, by flying to the Promises hoped for, and by casting this sure and stedfast anker of the Soul, Hope, into that within the vail, the Holy of Holies, even Heaven it self, into which Iesus the forerunner is entred to prepare it for them. Thus their souls ride at anker safely, in the Sea of this world, by expecting Heaven through Jesus Christ according to this confirmed Covenant.
IV. Inferences hence; Hath God thus established and Confirmed his Covenant to Abraham and his Seed? Then,
1. Gods tender Care and Love to Abraham and his Seed is eminently declared in this Covenant. Wherein? 1. Partly, In his Gracious Condescension and stooping so low to Abraham and his Seed, as to deal with them and manifest his good-will to them touching their eternal happiness, in such a familiar Covenant-way. For, there's infinite distance and disproportion betwixt God and them: and yet they meet together in one blessed Covenant. 2. Partly, In that he hath given them such a rich and full Covenant, replenished with variety of Highest blessings, not only for this world, but especially for the world to come. 3. Partly, In that he hath many ways so strongly established. and Confirmed this Covenant, and all the Blessings therein, to them: so as he hath left no place for their disputing or doubting about the performance thereof. He Covenanted [Page 565] with them freely: He Covenanted with them fully: he Covenanted with them firmly. O what Care and love of God shines forth herein! What Praise, thankfulness and love were due from Abraham and all his Seed to this God! And if we be the true Seed of Abraham, heirs of promise by Faith, what shall we render to the Lord for all these his benefits?
2. Gods Covenant with Abraham and his Seed is most firm and Sure: and all the Covenanted-blessings therein are most secure unto them. Why? They are so immoveably established and Confirmed. God hath abundantly established them; 1. By his immutable Promises Propounded, Repeated, In part fulfilled, in which it is impossible for God to lye: 2. By Abrahams entry upon and survey of Canaan. 3. By the Type of Melchizedek. 4. By his own immutable and Sacred Oath, wherein it is impossible for God to lye or repent: 5. By the ensuing Solemnity of Covenanting, striking this Covenant with Abraham and his Seed, by Sacrifices slain and divided, and passing between the parts thereof: 6. By Ordinary visible Sacraments, Circumcision and the Passover; which were constant sensible Seals of the Great Charter till the Coming of Jesus Christ: 7. By extraordinary Sacraments in the Wilderness, The Pillar of cloud and fire, The Red-Sea divided into parts, Mannah from Heaven, and Water out of the Rock; three of which they had daily before their eyes for forty years together, to assure them that God remembred this Covenant, and was in fulfilling it every day, and that they did see and taste the vertue and Goodness thereof continually: 8. By the very suffering and Death of Christ the cheif promised Seed, as adumbrated, typified and intimated many ways in this Covenant-administration, to come to pass afterwards for the full ratification of this Covenant. By all these ways God hath Confirmed it, and made it invincibly sure. A Sure Rock, whereupon to rest and repose the we aried Soul; A Sure Refuge, whereunto to fly for succour and safety in all spiritual danger and difficulties whatsoever; A Sure Charter of Grace, which shall not be overthrown, whereby the Eternal inheritance may be confidently claimed and expected.
Consider well, O all ye Seed of Abraham; 1. This Covenant is Surer then all humane Laws, Covenants or Constitutions whatsoever. Surer then all the Laws of Medes and Persians, which alter not; Surer then any mans Will or Testament, though confirmed by the Testators death: Surer then all the Grants, Charters, Acts, or Ordinances of Princes or Potentates, though confirmed by Promise, Seal or Oath. Why? Because these are but confirmed by mortal and mutable men: but this is established by the immortal and immutable God. If Gal. 3. 15, 16, 17. mans Covenant, when once Confirmed, be sure: then Gods Covenant with Abraham and his Seed, thus often confirmed, must needs be most sure. 2. This Covenant is Surer then the surest foundations of Heaven and Earth, [Page 566] and of the whole Creation. Isa. 54. 10. The Mountains shall depart, and the hills shall be removed, yea Mat. 24. 35. Heaven and Earth shall pass away, but this Covenant shall not pass away or be removed. For though he hath laid the foundations of the world [...]ry sure, yet he hath not stablished them upon his Oath: but he hath established this Covenant upon his inviolable Oath, yea upon the blood of Iesus Christ. 3. This Covenant is Surer then can be overthrown or made of none effect. For, what shall overthrow it? (1) Not the Law; for Gal. 3. 17. this Covenant was confirmed in Christ 430 years before the Law was given, and the first Covenant stands. (2) Not the Sin of Abraham, or his Seed; for this Covenant hath provided Rom. 4. 6, 7, 8, 9. &c. a blessedness both for Abraham and his Seed, one eminent branch whereof is Remission of their sins and justification of their persons. (3) Not the Justice of God, nor the Curse due for sin; For, in this Covenant Gods blessing is assured in Christ, who Gal. 3. 13, 14. became a curse to redeem us from the Curse, that so the blessing of Abraham might come upon us. (4) Not any Enemies to us, or to this Covenant, flesh, world, or Satan; for, herein God hath taken order that Abraham's Seed Gen. 22. 17. Luk. 1. 68. to 76. Rom. 8. 35, 36. shall possess the gates of their Enemies, especially of these their spiritual enemies. Over all whom they shall at last be more then Conquerours. (5) Not any Creature, or created power, present or future; for the Creator of Heaven and Earth, God blessed for ever, hath all these ways Confirmed it; and what he hath confirmed, no creature can reverse or disanul.
3. Gods Covenant with Abraham and his Seed is Perpetual. Being unalterably firm and sure, it must needs be perpetual. Hence its called, Gen. 17. 7. An Everlasting Covenant. And it's said; Psal. 105. 8, 9, 10, 11. He hath remembred his Covenant for ever: the word which he commanded to a thousand generations, which Covenant he made with Abraham, and his Oath unto Isaac; and confirmed the same unto Jacob for a Law, and to Israel for an everlasting. Covenant, &c. And in this accomplishment hereof in Christ, its said; Lnk. 1. 54, 55. He hath holpen his servant Israel, in remembrance of his Mercy, As he spake to our fathers, to Abraham and his Seed for ever. This Covenant then was not for a short Season, but for perpetuity. 1. Something in it was only for a peculiar time; as, Gen. 15. 15. the gathering of Abraham to his fathers in a good old age in peace. 2. Some things in it were only for a long time, after which they were to have an end; as, the Temporalities therein promised, Gen. 17. 8. inheritance of Canaan, &c. together with that form and manner of visible administration, to particular families, by mutable Sacraments, &c. 3. But some things in it were perpetual and for ever; as, all the Substantials of the Covenant of a Spiritual and Celestial nature, touching Grace in this, and Glory in the world to come. These things do all concern us, as well as Abraham; and will still concern all believers to the worlds end. Herein therefore let us still exercise our selves, To know this Covenant thoroughly, To discover our portion and interest therein [Page 567] clearly, And to comfort our selves therewith continually. The subsequent Out-breakings of the Covenant may surpass this Discovery, but shall not disanul it: As in the day-time the glorious Sun doth not extinguish and put out the inferiour light of Moon and stars, but only out-shine them.
4. This Covenant-Expressure far Surpassed both the former to Adam and Noah, not only in Fulness and clearness, but also in Establishment and Confirmation. The first Covenant-discovery was established, by Gen. 3. 15. 21. with 4. 3, 4. A General and dark Promise, and by the Death of those Sacrifices, with the skins whereof Adam and Eve were clothed. The second was established See Book. III. chap. 2. as hath been showed by Promises, by Salvation in the Ark by water, by the Rain-bow, and Gods Oath. But this third Discovery of the Covenant was ratified more abundantly, as hath been evidenced. Thus the Grace of God discovers it self daily more and more fully: as the Sun shines brighter and brighter till it be perfect day. As the Capacity of Gods people increased for Receiving, so the bounty of God increased in Revealing, the mysteries of Salvation unto them.
5. They that doubt or stagger at this Covenant or the Promised blessings thereof, through unbelief, do not duly Consider Gods establishment and Confirmation of it to Abraham and his Sed. In it self Gods Covenant needs no Confirmation; his bare word is as strong as his Oath: but to us it needs Confirmation; therefore God hath confirmed it so variously and so strongly Heb. 6. 1 [...], 19, 20. by immutable things, wherein it is impossible for God to lye. But we forget these confirmations, we do not deeply enough Consider them: therefore we tremble, doubt, and hesitate about the performance of promised Blessings, whether ever we shall have the blessing of Abraham come upon us in donation of the Spirit, Sanctification, Adoption, Iustification, &c. whether ever we shall possess the gates of our Spiritual Enemies and overcome them; whether ever we shall come to inherit the Heavenly Canaan and eternal rest; whether ever we shall be so happy, as to have the Lord for our shield, exceeding great reward, and our God in Covenant. Oh we faithless and foolish people! can we believe an honest man upon his naked word and promise, especially upon his serious Oath: and shall we not believe this Covenant upon the Word and Oath and many Confirmations of the true and living God? Set judgement in his place, and how can we doubt, having all these assurances?
6. Abraham and his Seed are not wholly without spiritual weakness and infirmity of faith, that needed such Confirmation of Gods Covenant unto them. The Lord would never have thus confirmed this Covenant, had there not been need. Gods Covenant in it self is strong, it needs no confirmation at all: Gods bare word and promise is immutably strong and sure. Abraham and his Seed therefore needed all this Confirmation. How should they need [Page 568] it, but from their weakness and infirmity, disposing them to doubt, inclining them to stagger? Their Faith and Graces were excellent, but not gradually perfect, therefore attended with infirmity and weakness proportionably. But the Covenant being confirmed to Abraham, he Rom. 4. 16. to the end. can believe the Promise without dispute, without staggering, yea against hope. If Abraham and his Seed had their infirmities of Faith, wonder not that we have weaknesses therein: If they needed hereupon confirmation of Gods Covenant, and were helped thereby, think not strange that we should need the same establishment for our advantage.
7. Finally, Let all Abrahams true Seed delightfully embrace this established Covenant for their compleat spiritual establishment. God hath purposely thus established and confirmed it, that it might stablish and confirm them. Hither let them flye for strength, against all their Spiritual weaknesses: for settlement, against all their spiritual unsetledness. O ye faithful obedient and upright Seed of Abraham, mind and meditate much upon this Confirmed and most Sure Covenant, set your hearts upon it deliberately, and view it exactly on every side: How full it is, for Substance; How sure, for establishment; And then let it wholly settle, strengthen, stablish you. More particularly,
(1.) Hereby stablish your Faith and assurance in all the Promises of this Covenant. Know them, in their full latitude and compass: Assent to them, as infallibly true and sure in themselves: Apply them, and appropriate them to your selves, Heb. 11. 13. be perswaded of them, and embrace them, as your own certain and unquestionable portion. Hath the Lord thus and thus confirmed them: and do you still doubt, tremble, and stagger at them through unbelief? If Gods immutable Promise and Oath will not stablish the assurance of thy Faith herein, yet let the typified Death and sufferings of Christ do it, especially seeing all the Types are now fulfilled in his Death: Come with Thomas, and put thy finger into the print of the nayls in his hands and feet, and thrust thine hand into his peirced side, and be no longer faithless but believing. Say every one of you, like him; My Covenant; my Promises; my promised blessings of the Spirit, Sanctification, Adoption, Iustification, &c. my victory over all my spiritual Enemies, My true heavenly Canaan and eternal rest; The Lord is my shield, my exceeding great reward, and my God for evermore.
(2.) Hereby establish your Hope in reference to all future Covenant-Mercies, not yet fulfilled. The Covenant is made sure, much of it is already accomplished, and at length all shall be fulfilled, it shall not lye: Therefore expect and wait for them, cast Heb. 6. 18, 19. the anker of hope sure and stedfast within the vail, and tarry Gods leisure; hope in this established Covenant will never make you ashamed.
(3.) Hereby establish your Courage and Patience in enduring all intervening difficulties and afflictions before the full accomplishment of [Page 569] the Promised blessings of this Covenant. Ye have need of Courage, to hold up the heart under troubles; Heb. 10. 36, 37. ye have need of Patience, to hold out unto the End; ye have need of both, that after ye have done and endured the will of God, ye may receive the promise. For yet a little while, and he that shall come will come, and will not tarry. Abraham himself met with divers difficulties after this Covenant was made, but he strengthened his Courage and patience to undergo them, knowing the Covenant was sure: Heb. 6. 13, 14, 15. And so after he had patiently endured, he obtained the Promise. The Seed of Abraham, after this Covenant was made, did pass through much hardness, many reproaches, and distresses, both in Egypt, and in the Wilderness, before the Covenant was fulfilled in that one clause touching Canaan: But at last Canaan was theirs, and they inherited the Promise. You also shall meet with many Temptations, straits, tribulations, and Persecutions in the Egypt and Wilderness of this world, before you shall inherit the promised heavenly Canaan. But remember that, notwithstanding all interposing discouragements, the Covenant is immoveably sure; be therefore couragious and patient, for at length you shall certainly obtain. Let certainty of final and full obtaining, make you wade through whole floods of difficulties and Seas of perplexities. Heb. 6. 11, 12. Give diligence to the full assurance of hope unto the end: That ye be not sloathful, but followers of them who through faith and patience inherit the Promises. Shall the Apprentice patiently undergo an hard seven years service, in hope of an uncertain freedom at the end? Shall the Merchant run so many desperate hazzards and adventures by Sea for divers years together, in hopes of an uncertain Gain? And will not you be content patiently to endure many tribulations and Persecutions, in hopes of a certain inheritance in heaven according to this Covenant?
(4) Hereby strengthen and establish your Spirit of Prayer and of Praises to God, in reference to all Blessings within this Covenant. 1. Strengthen your hearts and groans in Prayers for all or any Mercies within this Covenant, by these Confirmations of the Covenant. As Aaron and Hur Exod. 17. 12. held up Moses hands, that they were steady, when he prayed: So let these ratifications of the Covenant be thy Aaron and Hur to stablish and hold up thy heart and hands when thou prayest. Our spirits are apt to flag and faint in Prayer, but let these pillars prop them up. This use Moses made of Gods Oath to Abraham, in his Prayer for Israel when they had trespassed in Aarons idolatrous Calf, and prevailed; Exod. 32. 13, 14 Remember Abraham, Isaac, and Israel thy servants, to whom thou swarest by thine own self, &c. So let us pray for the blessing of Abraham, for the eternal rest, &c. saying; Remember thy Covenant, thy Promises, thy Oath, and all thy Confirmations of thy Covenant to Abraham, &c. This enables our Faith to wrastle with God. 2. Strengthen your hearts also unto all enlarged thankfulness and [Page 570] Praises to God for every accomplishment of this Covenant in any branch thereof, especially for performing Christ; in that hereby God declares his fidelity in his established Covenant. Thus David blesses God for all passages of Providence to Abraham's Seed in Egypt and the Wilderness. Psal. 105. 42. & before. For he remembred his holy Promise, and Abraham his servant. And Zacharias blessed God for Christs Incarnation, Luk. 1. 68. to 76. as done in remembrance of his Covenant, and Oath to Abraham.
(5) Hereby, Finally, Stablish you your Comforts in all. Comfort and chear up your hearts, In the interest you have by Faith in this Covenant and all the Covenanted Mercies at present, In the expectation you have by Hope of the full accomplishment of this Covenant for future, Notwithstanding all the pressures and sufferings which by Courage and Patience you may in the mean time possibly undergo: And all, because God hath thus strongly ensured his Covenant to you. Why hath God thus Confirmed his Covenant, but to confirm your Consolation? Heb. 6. 17, 18, 19. God willing more abundantly to shew unto the heirs of Promise the immutability of his Counsel, confirmed it by an Oath: That by two immutable things, in which it was impossible for God to lye, we might have a strong Consolation, who have fled for refuge to lay hold upon the hope set before us. That our Comfort might be strong and sure, he hath purposely made his Covenant strong and sure. Therefore in all our faintings, discouragements, despondencies, dejections, let's have recourse to this Covenant; and let the fulness and firmness thereof be the reviving Cordials of our oppressed Spirits.
APHORISM V.
THe End, or intended Scope, of Gods Making and establishing this Covenant with Abraham and his Seed in Christ, was, Ultimately, His own Glory; Subordinately, the true Happiness of Abraham and his Seed, Jewish and Gentilish, both in this and the world to come. This Aphorism I explain as followeth.
[Page 571]I. The Ultimate end or Principal Scope of God in this Covenant, was, The displaying and shewing forth of his own Glory. Gods Glory is most deer to himself: and is the chief end of all his works of Decree, Creation, or Providence. Rom. 1 [...]. 36. For, of him, and through him, and to him are all things; to whom be glory for ever; Amen. Of him, As the First efficient: To him, as the last End. And therefore this Eminent and peculiar work of his Covenant with Abraham must needs be peculiarly intended for his glory: and this divers waies. viz. For the Glory, 1. Of his free-Grace. 2. Of his bounteous Goodness. 3, Of his wise Providence. 4. Of his Great Power. 5. Of his Constant Faithfulness.
I. For the Glory of his Free-Grace. The Apostle speaking of this Covenant, saith, Rom. [...]. 16. Therefore it is of Faith, that it might be by Grace, to the end the Promise might be sure to all the Seed. This Covenant was wholly founded upon free-Grace, wholly composed and made up of free-Grace. For Neh. 9. 7. &c. when God did chuse Abraham, and call him in Ur of the Caldees, and there first made this Covenant with him, Abraham, Iosh. 24. 2 with Rom. 4. 5. was an idolater and an ungodly person; therefore could not deserve any thing at all from God, but wrath and Death. Yet even then when he was impious and idolatrous, the Lord of his own meer motion and inclination, according to the meer good-pleasure of his own will, did effectually call Abraham and make a Covenant with him. Herein he displaid the riches of his free-Grace.
II. For the Glory of his bounteous Goodness, in his abundant Mercy and loving-kindness. Gods goodness shines forth in his Mercy, and loving-kindness: and his Glory in them all. Now in this Covenant God hath proclaimed before all the world the glory of his goodness, mercy, and loving-kindness, most abundantly. viz. 1. In Condescending to deal with Abraham in a familiar Covenant-way: Though betwixt himself and Abraham there was infinite disproportion. 2. In Comprizing not only Abraham, but Gen. 17 7. Gal 3. 16, 17. all his faithful Seed both of Jews, and Gentiles, as Subfoederates, with Abraham in this Covenant. 3. In Concorporating both Abraham and his Seed Gal. 3. 16, 17. with Iesus Christ, as one joynt-foederate party therein with God: accounting all his Seed as one Christ; That thus in Christ they might fully be enabled to perform their part of the Covenant, who of themselves could do nothing. 4. In Accumulating such heaps of blessings and mercies upon them, in the manifold Promises of this Covenant: Assuring them, both what God would do for them, and what God would be to them. 5. Finally, In Confirming this Covenant to Abraham and to his Seed so many waies, above all possibility of abolition or alteration. Herein the glory of his mercy and loving-kindness was exceeding glorious. Hence Moses said to Israel; Deut. 10. 15. Only the LORD had a delight in thy fathers to love them, and he chose their Seed after them, even you above [Page 572] all people, as it is this day. And Micah stiles the Substance of this Covenant Mica. 7. 20. The Merey to Abraham, sworn to our fathers from the daies of old. And in reference to Christ incarnate Abrahams chief blessed seed, Mary herself said; Luk. 1. 54, 55. He hath holpen his servant Israel, in remembrance of his Mercy, as he spoke to our fathers, to Abraham and to his Seed for ever. Zacharias also to the same effect said; Luk. 1. 68, 69, 72, 73. &c. He hath raised up an horn of Salvation for us, in the house of his servant David;—To perform the Mercy promised to our Fathers, and to remember his Holy Covenant, the Oath which he sware to our Father Abraham, &c. So that the Scripture renders the love and mercy of God in this Covenant with Abraham and his Seed most eminently illustrious.
III. For the Glory of his wise Providence. God hath gloriously exalted and magnified the wisdom and care of his Providence in this expressure of his Covenant, and that divers waies. 1. By fore-seeing and foretelling to Abraham, when he made Covenant with him, many future Events concerning this Covenant long before they came to pass. He exactly knew whatsoever he intended to do with Abraham and his Seed to the end of the world: and therefore he glorified himself by acquainting Abraham with it aforehand. As, (1) He told Abraham Gen. 12. 2, 3. with Exod. 12. 40. Gal. 3. 17. of his Seed, and multiplying the same, 30. years before Isaac was born. (2) He told him Gen. 15. 13, 14, 15, 16. of his Seeds sojourning and servile Condition in a land not theirs 400 years beforehand, (which began at the birth of Isaac the promised Seed) after which God would judge that Nation which should afflict them, but bring them out with great Substance, and in the fourth Generation bring them into Canaan: All which he exactly fulfilled. (3) He foretold him Gen. 12. 3 See Sacred Chronology, by R. D. p. 73. &c. of his eminent and Primary Seed Jesus Christ, in whom all the Families of the earth should be blessed, about 1841 years before Christ was born: which in fulness of time was accordingly accomplished. 2. By sustaining and Preserving Abraham and his Seed from ruine, both when they were few in number, and when they were greatly multiplyed. Psal. 105. 12. to 16. When they were very few, and strangers passing from one Nation to another, he suffered no man to do them wrong, yea he reproved Kings for their sakes. When they began to multiply greatly, how carefully did he provide for them? (1) In the seven years famine, they were sustained in Egypt by Ioseph, Psal. 105. 16, 17. Gen. 50. 19, 20. a man purposely sent before to preserve them alive in that extremity; (2) In the Egyptian oppressions upon them, after Iosephs Death, they were kept from destruction; yea, Exod. 1. & 12. with Psal. 135. 24. to 39. the more they were oppressed, the more they grew, till at last they went out of Egypt with an high hand; (3) In the wilderness (wherein was neither food nor rayment, earing nor harvest, Physitian nor medicine) he, for 40 years together, furnished them plentifully, with health: so that Deut. 8. 4. their foot did not swell, and the bitings of the fiery serpents were Num. 21. 6. to 10. healed by the brazen serpent: with food, by Deut 1. 15, 16. Mannah from Heaven, and water out of the Rock; and with rayment; for during all that time Deut. 8. 4. their rayment waxed not old upon them. [Page 573] 3. By so Ordering, disposing and over-Ruling all passages, and occurrents (though never so strange, improbable, and seemingly contrary, both to one another, and to the welfare of Abraham's Seed) that See to this Effect Psal. 105. throughout. they did all work together for their good, and towards the actual accomplishment of Gods Covenant with Abraham. As; (1) The great Famine in Canaan necessitated them to go into Egypt for sustenance: (2) Iacobs peculiar love to Ioseph, his brethrens hatred thereupon, their casting him into a pit and after selling him to the Ishmaelites who also sold him to Potiphar in Egypt: Iosephs integrity there, his unjust imprisonment, his Interpretation of the Dreams of Pharaohs Butler and Baker in prison, and of Pharaoh's Dreams afterwards touching the seven years plenty and seven years famine: his advancement thereupon to be next to Pharaoh Lord over all the Land of Egypt: all these made Ioseph in Egypt the Harbinger for Abraham's Seed there in the famine. (3) Provisions in Egypt made them willing to sojourn there. (4) Their after-oppressions in Egypt, not only prepared heavy judgements from God upon the Egyptians, but inclined also the hearts of the Israelites (when Gods time came) willingly to depart out of Egypt, so that Egypt was judged, and Israel brought forth with great substance, Gen. 15. 14. according to Gods Covenant with Abraham. (5) Their want of way Guidance and shelter from heat in the wilderness, occasioned the pillar of cloud and fire. Their great strait at the Red-Sea, by reason of the Egyptians army pursuing them, occasioned that great work of God, the Dividing of the Red-Sea, into parts, for Israels full deliverance, and the Egyptians utter destruction. Their Hunger, thirst, and other pressing wants in the wilderness were advantagious opportunities for Gods providence, whereupon he extraordinarily provided for them, Bread from Heaven, and Water out of the Rock, till they came to the borders of Canaan. Oh, Through how many windings and turnings, Mercies and Miseries, Straits and Enlargements, Facilities and Difficulties, Ordinary and Extraordinary, by land and water, in Egypt, wilderness and Canaan, did God bring to pass his Covenant and promises for the Glory of his singular Providence!
IV. For the Glory of his Great Power. The Almighty God hath wonderfully made bare, to the view of Israel and of all the world, the Glorious Arm of his power, in bringing this Covenant and the Promises thereof to pass. 1. How glorious his power, in Gen. 46. 17. Exod. 17, 22. Num. 1. & 2. Chapter. increasing his afflicted people in Egypt from 70 persons who came into Egypt, to 603550 males of 20 years old and upward, able to go out to war, besides Levites, in the second year after they came out of Egypt. 2. How glorious his power, in all his signs and wonders wrought in Egypt by Moses and Aaron: and in bringing his people forth of Egypt with a mighty hand and an out-stretched arm! 3. How glorious his power, in dividing the Red-Sea, drying it up, leading his people through the depths as through the wilderness, and afterwards drowning therein Pharaoh and all the Egyptian Army! [Page 574] Psal. 105. 8. to 13. Exod. 1. 17, 18. Thus he saved them for his names sake, that he might make his mighty power to be known, and that he might get himself honour of Pharaoh and the Egyptians. 4. How glorious his power in maintaining so great a people, even Deut. 8. throughout. by Miracles, and that for fourty years together in the wilderness! 5. How glorious his power in dispossessing the seven Nations out of the promised land, and possessing Israel thereof; in driving out the Heathen and planting them! For, (saith the Church to God,) Psal. 44. 2, 3. Psal. 78. 4. 54, 55. they got not the land in possession by their own sword, neither did their own arm save them: but thy right hand, and thine Arm, and the light of thy Countenance, because thou hadst a favour unto them.
V. The Glory of his Constant Faithfulness, Truth, and Righteousness, hath been eminently demonstrated in this performing promise and keeping Covenant with Abraham and his Seed. For, 1. All the blessings of his Covenant promised to Abraham and his Seed, were every one performed; not one of them failed, but all came to pass. 2. His Covenant-blessings he performed to them punctually and precisely in the times which himself had fore-mentioned. As in the birth of Isaac, Gen. 18. 10. with 21. 1, 2, 3. at the set time; In the delivering of Israel out of Egypt, Exod. 12. 40, 41, 42. at the end of 430 years to a day; In bringing them into Canaan Gen. 15. 16. with Iosh. 14. 1. & Gen. 46. 11, 26. 1 Chro. 6. 2, 3. in the fourth Generation, in Eleazer, &c. 3. No interposing difficulties or seeming impossibilities betwixt Promise and Performance could hinder his performance. Therefore where these difficulties and impediments are catalogued on purpose, betwixt Promise and Performance: Before them its said, Psal. 105. 8, 9, 10, 11. to 42. 43. 44. He hath remembred his Covenant for ever, &c. And after them, For he remembred his holy Promise and Abraham his servant. Showing that his truth and faithfulness in his Covenant was the foundation and end of his removing all lets and impediments out of his Covenants way. 4. No Psal. 106. 6 to 44. 45, 46. Neh. 2. 8. to 32. Sins and Provocations of Israel did hinder the Covenants accomplishment: his faithfulness prevailing against their many and horrid iniquities. 5. No length of time could tire out his truth and faithfulness to Abraham and his Seed, but at last it took effect. As, In performing Isaac Gen. 12. 3. with 21. 1, 2, 3. after 30 years; In performing deliverance out of Egypt, and the inheritance of Canaan Exod. 12. 40 41, 42. after 400 years: In performing Jesus Christ Luk. 1. 72, 73, 74, 75. after 1840 years: And at last he will proportionably with like faithfulness perform the Heavenly Canaan at the end of the world compleatly to all the true Seed of Abraham. What a glory and honour is this to Gods truth and faithfulness!
Thus Gods Glory is the Ultimate end of this Covenant.
II. The Subordinate End, and less Principal Scope of God in this Covenant, was, For advancing the true Happiness of Abraham and his Seed, Iewish and Gentilish, both in this world, and in the world to come. This is evident: 1. Partly, In that the blessedness or Happiness of Abraham, and of all the families of the earth, in him and his Seed, Gen. 12. 1, 2, 3. is Promised in [Page 575] Gods very first revealing of this Covenant to Abraham. 2. Partly, In that this happiness was Gen. 18 18. & 22. 18. & 28. 14. often afterwards mentioned in Repetition of this Covenant and Promises. 3. Partly, In that the New Testament Gal. 3. 8. to 15. Acts 3. 26. interprets this happiness to be primarily accomplished in Christ the Seed of Seeds blessing both Jews and Gentiles many waies, according to this Covenant with Abraham and his Seed. 4. Partly, In that Gal. 3. 8. Ti [...]. 2. 11, 12, 13, 14. 2 Tim. 1. 10. Rom. 1. 16. 17. Mat. 6. 33 the Gospel (that is, the glad tidings of Sinners Salvation by Jesus Christ) was preached to Abraham: in Gods making this Covenant with him. And the Gospel brings all Happiness and Blessings in its bosom to all that do receive it. Thus its clear, That the advancing of the Happiness of Abraham and his Seed, was intended by God in this Covenant.
Of this Happiness of Abraham and his Seed, scoped at in this Covenant, there are (besides others) these Branches especially therein Revealed. All which branches tend to compleat their Happiness. As,
- I. Redemption, Gen. 15. 13, 1 [...]. Gal. 3. 13, 14. Luk. 1. 68, 69. to 76.by Christ the Seed of Abraham, from the Curse of the Law, and from all our Enemies.
- II. Participation of the Gal. 3. 13. 14. Gen. 12. 2, 3.promised Spirit of God.
- III. Conversion Act. 3. 25, 26. Gen 12. 3.from Sin▪ and Satan, unto God.
- IV. Adoption Gal. 3. 7, 27, 29. & 4. 4, 5. Gen. 12. 3.into Gods family.
- V. Justification Gen. 12. 2, 3. & 15. 6. Gal. 2. 6 7. 8, 9.through Faith.
- VI. Covenant-Relation Gen. 17. 7.to, and Communion with God.
- VII. Glorification Gen. 17 7, 8. Heb. 11. 8. to 17.in the highest Heavens for evermore.
Touching all these branches of happiness, and divers others, I have spoken something See Aphoris. III. of this chap. in the 1. branch, viz. Divine Benediction. formerly: and in reference to most of them shall here add no more, As being rather Implyed then expressed in this Covenant.
But for as much as Iustification of Abraham by Faith is here in this Covenant Dispensation, First of all Revealed, and plainly Expressed; and is such an Eminent Covenant-blessing, whereupon the Comfort of Believers doth depend; and is to many very hard to be understood: I shall here endeavour more fully to clear it; By opening that eminent Testimony, Gen. 15. 6. Abraham believed in the LORD, and he counted (or imputed) it to him for righteousness. The Apostle alledging this, renders it passively; [...]. Rom. 4. 3. Gal. 3. 6. Iam. 2. 23. Abraham believed God, and it was counted unto him for righteousness. He alledgeth the Sense, rather then the Grammatical signification of the words. To the Letter the Hebrew is thus to be translated exactly; He believed in the LORD, and he-imputed-that to him righteousness. That is; The Lord, in whom he believed, imputed that believing to him for righteousness. Thus the Et credidit in Dominum, & imputavit illud ei Iustitiam. Interlinear Bible translates it. And thus Cevalerius judgeth it ought to be rendred actively to the word: In Pag. Thesaur. ad verb. [...] Et imputavit illud ei justitiam; vel, in justitiam. And he imputed that to him righteousness; or, unto righteousness. For the Hebrew word here [...] jachshebeha, [Page 576] He-imputed-that, is Active, not Passive. This is the H. Ains. on Gen. 15. 6. first place in all the Bible, wherein Believing, or Faith, and Imputation of it to righteousness, is expresly mentioned. And both in reference to Abraham, the Father of all Believers. Rom. 4. 11, 12, 16. And therefore, for the Opening of this Text, and clearing of Iustification by Faith therein so notably declared (which is one of the Grand spiritual Blessings and Benefits assured by God to Abraham in this Covenant of Faith,) I shall with all possible brevity and perspicuity discuss these ensuing Questions. viz. 1. What is meant by Believing in the LORD? 2. What is meant by Justice, or Righteousness? 3. What is meant by Counting, or Imputing? 4. What it was which the Lord Imputed to Abraham for Righteousness: and How it was so imputed to him? 5. Whether Abraham was not in some sense Iustified by Works and Obedience, as well as by Faith: And how the Apostle James is to be understood in that particular? 6. Whether all Abraham's believing Seed both of Iews and Gentiles were not to be Iustified in the same way that Abraham was? 7. Finally, (as a result from the whole) wherein the nature of that Iustification consists, which is Revealed in the Covenant of Faith from age to age?
Quest. I. what is meant by, Believing in the LORD? [...] veheemin bahovah: And he believed in the LORD. Here I shall speak, 1. Of the word Believe 2. Of the phrase, believing in the LORD. 3. Of the thing it self, viz. Faith, in a Theological way.
1. The word [...] Heemin, He Believed, is derived Fr. Gomarin O [...]er. Part. 3. Disp. 33. from [...] Aman. To confirm or strengthen, or stay, Exod. 17. 12. and properly it signifies, He-steadily-believed, He-firmly-believed. He was perswaded that Gods promise was firm, and sure, and constant. It is a lively motion or perswasion of the heart, firmly resting on things spoken: its opposed to fainting of the heart. As it is said of Iacob when he heard the tidings of Iosephs being alive, that Gen. 45. 25, 26, 27. his Heart fainted, for he believed them not: but when he saw the wagons, his Spirit revived. David said: Psal. 27. 13. I had fainted, unless I had believed to see the goodness of the LORD, &c. Faith props and staies up the heart against doubting and fainting: being an heart-reviving perswasion.
2. The phrase of, Believed in the LORD, according to the opinion of some, doth alwaies and in its own Nature denote the trust and affiance of the heart: and so distinguisheth true justifying Faith from the Faith of hypocrites, which is but a believing of God. It being one thing, Credere Deo, to believe Gods word as true; another, Credere in Deum, to have affiance in God, and rest upon him. Learned Mercerus and others note, that this Hebrew word for believing joyned with [...], notes only to believe God: but joyned with [...] as here, signifies more emphatically a trust and resting [Page 577] upon him. Augustin Aug. Tractat. 29. in Ioan Tom. 9. observes the distinction of Credere Deo, and Credere in Deum. Which distinction since hath obtained in the schools, Dist. 23 lib. 3. after the Master of the Sentences. But all things well weighed, I am rather of their judgement, who think that this Distinction doth not alwaies hold, nor is it intrinsecal to the Nature of the Hebrew or Greek phrase: but rather these phrases of Believing God, and Believing in God, are to be distinguished and interpreted according to the Circumstances of the text, and the Subject spoken of; As those acute and learned men, Ioan. Merc. Praelect. in Gen. 15. 6. Mercerus, And [...], Riv. in Gen. XV. exercit 83. Rivet, and Fran. Gomar. in Annot. explic. ad Rom. 4. Gomarus have well observed. For 1. Paul alledging this place of Moses, He believed in the LORD, saith Rom. 4. 3. Gal. 3. 6. Abraham believed God. And yet here Abraham did not barely Assent to God and to his Promise as true: but Trusted in it with affiance aud recumbency. And our Saviour promiseth eternal life to him that believes God. Ioh. 5. 24 He that believeth him that sent me ( [...]) hath everlasting life. So that sometimes, believing God, denotes true justifying and saving Faith. 2. Sometimes on the other hand, believing in God, or in Christ, denotes a Faith false and counterfeit, such as may be in carnal persons and hypocrites. As, Ioh. 2. 23, 24, 25. Many believed in his name, ( [...]) beholding the signs which he did, but Iesus did not commit himself unto them, because he knew all men. Christ would not trust himself with them; therefore their faith was not true. And, Ioh. 12. 42, 43, with [...]oh. 5. 44. Among the chief Rulers many believed on him, ( [...]) but because of the Pharisees they did not confess him, lest they should be put out of the synagogue. For they loved the praise of men, more then the praise of God. And therefore most probably their Faith was not unfeigned, but false and hypocritical.
3. As touching Faith itself, Its not my intent to Treat of the whole Nature of Faith at large, but only of Eph. 2. 8, 9. Mar. 16. 16. Saving and Rom. 3. 28. & 5. 1. Iustifying Faith, and of that so far only as may serve to clear Abraham's Iustification by Faith. To this effect, I shall thus describe Iustifying Faith. viz.
Iustifying Faith is a saving Grace wrought in the Hearts of the Elect at their Regeneration by Gods Spirit and word, whereby they not only know, Assent to, and apply to themselves the Promises, Gospel and Doctrine of Iesus Christ for Gods glory in their Iustification and Salvation; but also whereby they afterwards walk as becometh justified persons.
I confirm and explain this Description as followeth.
First, The general Nature of it. It's A Saving Grace. A Grace because it is a gratious habit, or supernatural virtue, given of God. A saving Grace: because it is the Instrumental mean of Salvation to them that have it. Eph. 2. 8.—By grace are ye saved through Faith, and that not of yourselves; it is the gift of God. Heb. 10. 39.—Of them that believe to the saving of the Soul Mark 16. 16.—He that believeth, shall be saved.
[Page 578] Secondly, The efficient Cause of Faith is twofold. 1. Principal; Gods Spirit. Gal. 5. 22. Faith is one of the fruits of the Spirit. 2. Instrumental; Gods Word. Rom. 10. 17. Faith cometh by hearing, and hearing by the Word of God. The time or Season when Gods Spirit and Word work Faith in any, is at their Regeneration: Then Faith with all other holy Habits of Sanctification are instilled and infused into the Soul. Ioh. 1. 12, 13, & 3. 3, 5.—To them that believe in his Name: which were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God: The manner how the Spirit and Word work Faith, is a Subject too large here to be insisted upon.
Thirdly, The Subject recipient wherein it is poperly and peculiarly seated, is, The Hearts of Gods Elect. For, Rom. 10. 10. with the Heart man believeth unto righteousness. And here by (Heart) I understand the whole rational Soul, which is the adequate Subject of Faith. For, Faith is not to be seated only in the Understanding, as some; nor only in the Will, as others are of opinion: but in both. In the Understanding, as it is a Knowledge of, and Assent unto the truth of the Promise: In the will, as it is an Affiance, Confidence, or Trust in the Promise. As will further appear in Considering these Acts of Faith afterwards. Yet Faith is not seated in any Hearts, but only in the Hearts of Gods Elect. 2 Thes. 3. 2. All men have not Faith. Act. 13. 48.—As many as were ordained to eternal life, believed. 2 Thes. 2. 13. Rom. 8. 29, 30.—God hath chosen you to salvation, through Sanctification of the Spirit, and belief of the truth. Ioh. 10. 26, 27.—ye believe not, because ye are not of my Sheep. Hence Faith is stiled, by way of appropriation, Tit. 1. 1. The Faith of Gods Elect: because proper and peculiar to them only.
Fourthly, The Object, or Matter of this Faith, is, Generally, Act. 24, 14. & 26. 27. 2 Tim. 3. 15, 16, 17. the whole Word of God contained in the Scriptures; Particularly, The Promises, Gospel and Doctrine of Iesus Christ. The Promise; Act. 2. 38, 39. Repent and be baptized every one of you in the Name of Iesus Christ, for the remission of sins.—For the Promise is to you and to your children, and to all that are afar off, even as many as the Lord our God shall call. The Gospel; Mar. 1. 15. & 16. 15, 16. Rom. 1. 16. Repent ye, and believe the Gospel.—The Gospel is the power of God unto salvation to every one that believeth. This Promise and Gospel is That Doctrine of God Joh. 3. 16. & 17. 3. 1 Cor. 2. 2. & 3. 11. 1 Joh. 5. 10, 11. touching the Person, Attributes, Offices and Benefis of Jesus Christ. The Sum whereof is, That Iesus the Son of the Virgin Mary is Mat. 16. 16. Joh. 6. 69. & 11. 27. & 20. 31. Act. 8. 37. 1 Ioh. 5. 1. the Christ, the Son of God, Ioh. 14. 6. Act. 4. 13. & 13. 38, 39. Heb. 7. 25. & 9. 16. & 10. 14. 1 Ioh. 1. 7. Ioh. 3. 16. Rom. 3. 25. & 4. 24, 25. 1 Cor. 1. 1. 30. Heb. 2. 10. & 5. 9. The perfect and only Saviour of all true believers. Hence, this peculiar object of Faith is stiled Gai. 1. 23. Iude 3. Faith, Rom. 3. 27. The law of Faith, Rom. 10. 8. The word of Faith, &c. And on the other hand, Faith in reference to this peculiar object, is called Phil. 1. [...]7. The Faith of the Gospel, Rom. 3. 22. Faith of Iesus Christ, Gal. 2. 20. The faith of the Son of God. Here therefore Iustifying Faith is described, not by its General [Page 579] Object, the Word of God: But by its Particular Object, The Promises, Gospel and Doctrine of Iesus Christ for Iustification and Salvation. For, its the Particular Faith, that hath respect to this Particular Object, with a Particular Assent to it, and Application of it, as concerning us, that justifies.
Hereupon we justly reject the Popish Opinion as erroneous, Asserting, Bell [...] in. de Iustificat. lib. 1. cap. 5. & 9. That Iustifying Faith is only a General Assent to the Word of God in General, as true; without any particularizing either of the Object of Faith, or of the Assent thereunto, in reference to a mans own particular interest therein: And not without just cause. For, 1. Saving and justifying Faith is set forth in Scripture under such expressions, as note a particular tendency to Christ, and peculiar applying and appropriating of him to the believer. As Ioh. 6. 35. Coming to him, Ioh. 1. 11, 12. Receiving of Christ, Ioh. 6. 40. 53, 54. Eating his flesh and drinking his blood, 1 Ioh. 5. 1 [...], 12. Having of the Son, &c. 2. Abraham the Father of all believers was justified; (not by a General Faith, assenting to Gods Word as true in General, but) by a Particular Faith. For, Gen 15. 6. Rom 4. 18. he believed in the LORD, that he should be the Father of Many Nations, according to that which was spoken, So shall thy seed be. Herein his Faith was Particular, Partly, in regard of the Object; viz. His fatherhood to many Nations promised, wherein he peculiarly and principally had respect to Christ his chief Seed, in whom the Nations should become his Seed, and be blessed. Partly, in regard of the Act of Faith, He believed in the LORD; which here notes, not only Assent, but also Particular Application of it to himself by affiance, trust, Confidence, recumbency, &c. in the Lord. Rom. 4. 22. And therefore it was imputed to him for righteousness. Wherefore? Because he so particularly acted his Faith upon that particular object or Promise chiefly intending Christ. And Consequently All Abraham's Seed must be justified by the like particular Faith in Christ. And so the Apostle infers; Rom. 4. 23, 24, 25. Now it was not written for his sake alone, that it was imputed to him: but for ours also, to whom it shall be imputed, if we believe on him who raised up Iesus our Lord from the dead, who was delivered for our offences, and was raised again for our justification. 3. If A meer Assent to Gods Word as true by a General Faith, be sufficient to Justification; then Hypocrites, Reprobates, yea the very Devils may be justified: for they have such a General Faith, assenting to the Word of God as true. But such can never be justified.
Fifthly, The Final Cause, or End of this Faith▪ whereunto it tends, and at which it aims, is, Gods Glory in the Sinners Iustification and Salvation. 1. The chief and Ultimate End of faith, and of all the Graces of the Spirit of Christ, is, the Glory of God the Redeemer. Which Glory God brings to himself wonderfully, whilst he manifests the vertue Luk. 1. 77, 78, 79. Ioh. 3. 33. Eph. 1. 18, 19. & 27, 8. & 3. 10, 12, 18, 19 Rom. 3. 26. & 5. 8. & 10. 19. 20. 1 Tim. 1. 16. 2 Pet. 1. 3. of his Free-grace, Mercy, Love, Truth, Righteousness, Power, &c. in bestowing Christ, Righteousness, happiness, by Faith, upon the blind, dead, unbelieving Enemies of God, according [Page 580] to his Covenant in Christ: And believers Ioh. 3. 33. 1 Pet. 2. 9. 2 Thes. 1. 3. & 2. 13. acknowledge this Glory to be Gods due, whilst they celebrate and shew forth these vertues of God both in words and deeds flowing from grateful hearts. 2. The Secondary and Subordinate end of Faith, is, Gal. 2. 16. Act. 10. 43. & 13. 30. & 26. 18. Rom. 3. 22, 23. & 5. 17, 18, 19. Phil. 3 9. 2 Cor. 5. 21. The Sinners Iustification, and Salvation. Whereof a working Faith Ioh. 20. 31. 1 Pet. 1. 5, 9. Heb. 5. 9. & 10. 38, 39. is the Organ or Instrument: not by it self, or by it's own imbred force or efficacy, (As it is with Instruments of Nature and Art;) Nor by its own merit (for it is due to God; and, by reason of the reliques of sin, Gal 5. 17. Eph. 1. 17, 18. imperfect;) But, by accident of Grace, and of the Divine Promise, and of the power of 1 Cor. 12. 13. the Spirit of God. But of this more, in Quest. 4. & 7. hereafter.
Sixthly, and Lastly, The Acts of Faith, in order to these Ends, are divers. Some Direct: Some Reflexive. Those Faith puts forth towards Objects without it self, as it were directly forwards: By These Faith returns upon it self, looks back upon it self, and sees it self believing.
Direct Acts of Faith, are either 1. The First: Or 2. Those that arise from the first.
(1) The First or Primary Direct Acts of Faith, are chiefly these; Knowing, Assenting, Applying.
1. Knowing. Faith cannot be without Knowledge: yea, Faith is Knowledge. Isa. 53. 11. By his Knowledge shall my righteous servant justifie many.—Ioh. 17. 3. This is life eternal to know thee the only true God, and Iesus Christ whom thou hast sent. Heb. 11. 3.—By Faith we know ( [...]) that the worlds were created. Iob. 19. 25.—I know that my Redeemer liveth. Saving Faith is a Knowledge, not naturally derived from or built upon principles of humane Reason; but supernaturally bred in the mind by illumination of the Spirit and Revelation of the Gospel. Hereby we know not every Divine mysterie revealed perfectly; but only so far we know the Objects revealed as is necessary for Salvation. Hence Faith is compared to an Eye. It's the Eagle's-Eye of the Soul. Hereby Moses Heb. 11. 27. saw him that was invisible: Ioh. 8. 56. Abraham saw Christs day, and was glad: and we Ioh. 3. 14, 15. look upon the true brazen Serpent Jesus Christ lifted up upon the Cross, for spiritual Healing. Gross ignorance and blindness in spirituals cannot consist with true saving Faith.
2. Assenting, or Consenting. Faith having supernatural Knowledge of things revealed in the Gospel, judges them to be true: Consents or Assents to the truth and certainty of them [...], for the Authority, verity and fidelity of God revealing them. This is 1 Ioh. 5. 9. Receiving the witness of God touching his Son, which is greater then the witness of men. This is called, 1 Ioh. 5. 10, 11. Beleiving the Record that God gave of his Son. viz. That God hath given to us eternal life: and this life is in his Son. And, Ioh 3. 33. Receiving Christs Testimony from the Father. Hereupon He that Assents to things revealed, is said, Ioh. 3. 33. To set to his Seal, that God is true: And he that Assents not, that believes not, is said, 1 Ioh 5. 10. To make God a Lyar, because he [Page 581] believes not the Record that God gave of his Son. For clearing this Assenting Act. See the notion about The Assent of the mind hath three degrees. The first is when the mind hath some, though weak, inclination and propension to assent to a thing propounded, perhaps moved by some slight sign, or by apprehension of possible Truth. Some call this Suspicion; more fitly perhaps, Coniecture. The second is, when the Assent is more stable, and resolute; yet not without fe [...]r, that the contrary may be true. This is called Opinion. The third and highest, is a perfect and peremptory acknowledgement, that the thing propounded is of certain and infallible Truth. Of this last sort is the Assent that Faith yields. Now this certain and perfect Assent is of four sorts, according to a fourfold Means swaying the mind. The first is, That which is caused by Sense. As when the mind acknowledgeth a thing for truth, because it hath received perfect intelligence from the fight, hearing, &c. or other senses not hindred or deceived. The second is, That which is caused out of the clear light and evidence of the thing, without Arguments of any kind to perswade it. As in principles clear of themselves, and that need no demonstration or evidence, but their own light to convince. As that, Omne totum maius est sua parte. The third is, That which is caused by certain discourse, and demonstrative Arguments; which they call Science. The last is, That which is procured by the Authority and credit of him that propounds a thing to be received for Truth; which Authority (being without exception) breeds Perswasion as firm as any can be raised by Argument, Senie, or if there be any other means more forcible with the mind to perswade. And of this last sort is Faith. Dr. Will. Sclater in his Expos. on Rom. 4. 3. In these words this Learned Author hath very satisfactorily cleared the Nature and Degrees of Assent; and therein hath given Faith's Assent its due. And therefore I have transcribed them. Assent here in the Margin.
3. Applying. Faith having assented to the Promises and Doctrine of Christ as True and sure in themselves; enables the soul to step a degree further, viz. To apply them, accept them, close with them, rest and stay upon them, &c. as those that are, and will be true and good to us, even unto us in particular. This is the Appropriating act of Faith, whereby we make things promised our own. Hereby we take Livery and Seizin of them; and bring them home into our own bosom. Hereby we begin to lay claim to the Promises and tenders of Christ, as having a Right to them and interest in them: Perswading our selves that Christ will be Redemption, Righteousness, Sanctification, Salvation and All unto us. This Applying Act of Faith is set forth in Scripture under several Names and Notions: which may somewhat further open the true Nature of it to us. Especially it is stiled, 1. An embracing of the Promises. Heb. 11. 13. These all dyed in faith,—and embraced the promises; [...], [...] amplector, amice accipio, amanter complector, cupide apprehendo. Scap. properly signifies, they lovingly embraced, they eagerly-apprehended. And thence signifies to Salute, which usually was done with loving embracings. Some think its an Allusion to Mariners who after a long voyage, gladly salute the shore. Faith it clasps about the promises, and hugs them as dear enjoyments. 2. A Perswasion of the Promises; viz. of their truth, certainty, and goodness, [...] Heb. 11. 13. And were perswaded of them. The Apostle stiles it [...] Perswasion, or Confident perswasion, it's rendered Confidence. Eph. 3. 12. In whom we have access with Confidence by the Faith of him. This confident-perswasion, he makes an act, or effect of Faith. Rom 8. 38. I am perswaded, that neither Death, &c. 3. Coming to Christ. Ioh. 6. 35. He that comes to me shall never hunger, and he that believes in me shall never thirst. Faith is the feet of the Soul, [Page 582] whereby we approach to him. 4. Receiving of Christ. Ioh. 1. 12. But as many as Received ( [...]) him, to them gave he power, &c.—to them that believe on his Name. Faith is the hand whereby we receive Christ Eph. 3. 17. into our hearts to dwell there. 5. Eating Ioh. 6. 40, 53, 54. of Christs flesh, and drinking his blood. viz. Feeding upon Christ crucified; so that we are spiritually incorporated, united, and as it were assimilated to him, as food is to the body. 6. Having of the Son. 1 Ioh. 5. 12. He that hath the Son hath life: he that hath not the Son hath not life. Faith possesses and enjoys Christ. 7. Trust, Confidence, Affiance in the Lord, or in his Word and Promises. The Hebrew useth three words for this Trust, and all very Emphatical. viz. [...] Gen. 15. 6. Aman, which signifies properly A firm and stable trust: and its opposed to fainting, as was noted. And [...] Psal. 9. 10. Batach, which properly imports, To trust, to confide, firmly-to-lean-upon, and thereupon To be secure, confidence breeding Security. And its opposed to doubting and fear. As In Thesaur. ad verb. Pagnin and Mecerus observe. And [...] chasah, Buxtorf. Lex. ad verb. [...]. Properly To fly or betake one self to any one under whose protection he may be safe, as chickens under the wing of the Hen. Thence, To trust, to have confidence, to fly to for safety. As, Psal. 2. 12. Blessed are all they that trust in him, (or, fly to him for safety.) viz. to Christ. The Greek also useth three notable words for this Trust, viz. Eph. 3. 12. Rom. 8. 38. [...] i. e. Perswasion, Confident-perswasion. In whom we have access, with Confidence ( [...]) by the Faith of him. And [...], which properly signifies liberty of speech: A free speech concealing nothing. Thence, trust, confidence, boldness, &c. Eph. 3. 12. In whom we have boldness and access—1 Ioh. 3. 21. Beloved, if our heart condemn us not, ( [...]) we have confidence towards God. And [...], which is rendered, Full-perswasion. Rom 4. 21. See also Heb. 6. 11. & 10. 22. And being fully perswaded, that what he had promised, he was able also to perform. But it properly signifies A-full-carrying-out, viz. of the Soul or Heart to the Object believed without doubt or hesitancy. Metaphorically this Trust in the Lord, is Sometimes stiled, Rolling on the Lord, Psal. 22. 8. He Rolled on the LORD, that is, he trusted in him. An allusion to a man overburdened, who rolls his burden to another, commits it to a stronger shoulder. Sometimes Resting, Staying or Leaning upon The Lord, as a weak or weary man leans upon his staffe: (for thence the Metaphor is taken.) Isa. 50. 10. [...] innitatur.—Let him trust in the Name of the LORD, and stay (or lean) upon his God. Believing, is a spiritual Leaning, Resting, Relying or recumbency upon the Lord and his Promises. Oh, this Trusting Act of Faith is a Noble and glorious Act. 8. The Heb. 11. 1. Subsistence of things hoped for. [...]. Not the physical or real subsistence of them without us: but their mental subsistence in the understanding, and fiducial in the heart of the believer. For D. Pareus in Heb. 11. 1. Faith (as Pareus well noteth) makes it's objects as it were really to exist or subsist in our minds and hearts. Faith sets them as present [Page 583] before itself, and looks upon them as present; though at greatest distance. It reallizeth them, and gives them a present being to the Soul; saith, Heaven is mine; Eternity of glory is mine; &c. 9. Finally, Faith in regard of its Applying faculty is stiled Heb. 11. 1. The evidence of things not seen. [...], notes properly, A Convincing Evidence, or demonstration, whereby not only the mind is convincingly brought to a certain assent, but also the heart to a certain and sure trust. And all this in reference to things not seen; whether, Past, Present, or Future. But Hope looks only to things future.
These are the three Primary Acts of true Justifying and Saving Faith. viz. Knowing, Assenting, and Applying. The two former are Subjectively Seated in the Understanding: The last in the Will. Nor need that seem▪ strange, (as judicious Nec valet aliquid, Argumentum [...], contra doctrinam illam fidei, quia una & eadem virtus esset in duobus subject is, nempe [...]ntellectu & voluntate. Certe Thomas ipse vult actum Credendi ab intellectu & voluntate proficisci. 1a 2ae Q 66. Art. 4. Et alibi ostendit▪ aliquam virtutem esse possein duabus potentiis: non quidem ex aequo, sed ordine▪ quodam. In una Principaliter, in Aliis per modum diffusionis & dispo [...]tion is. 1a 2ae Quest. 56. Art. 2. Sic potest attribui intellectui per modum Dispositionis fides, quae absolvitur in voluntare per siducialem apprehensionem. Quid si dicamus, ut omni Cavillationi obviam eatur, Fidem Justificantem non esse unam virtutem, simplicem, sed ex duabus conflatam & compositam, cujus quidem commune Subjectum sit Cor sive anima: Sed uniuscujusque partis speciale, intellectum & voluntatem; ita tamen ut non possint hae partes separari, quin destruatur fidei justificantis Natura? Sic justitiam Originalem fatentur ipsi Scholastici, esse Mentis & voluntatis facultatem, aut Mixtam [...]x Intelligentia & appetitu rationali, ut loquitur Thomas 1. Q 83. Artic. 3. Andr. Rivet. in Explicat. Isa. 53. vers. 11. Rivet observeth;) For Faith may be attributed to the Understanding by way of Disposition: which is absolved in the Will by Fiducial Apprehension. Or we may say, the Heart, Or Soul, is the Subject of Faith, wherein it acts all these waies. Whether Faith, as Assenting, or as Applying, or as both Assenting, and Applying, be Iustifying Faith? is much disputed by Especially see Dr. Will. Sclater in his Expos. on Rom. 4. 3. page 11. till 23. some. For my own part, I do not see any Cogent Reason, why any of these three Acts should be excluded from Justifying, which they seem to accomplish joyntly and in subordination to one another. And Scripture ascribes Justification and Salvation to them all. viz. To the Knowing act of Faith; Isa. 53. 11. By his knowledge shall my righteous servant justify many. Iohn 17. 3.—This is life eternal, to know thee the only true God, and Iesus Christ whom thou hast sent. To the Assenting act; Rom. 10. 8, 9, 10. That is the word of Faith which we preach, That if thou shalt confess with thy mouth the Lord Iesus, and shalt believe in thine heart, that God raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness, and with the mouth Confession is made unto Salvation. To the Applying act; Rom. 5. 17. For if by one mans offence, death reigned by one: much more they which receive (there's the applying act of faith) abundance of grace, and of the gift of righteousness, shall reign in life by one, Iesus Christ. But herein the Applying Act of Faith seems to have the preheminence above both the other, as to the points of Justification and Salvation: forasmuch as it alone formally knits us to Christ, and compleats our union to him, which is the foundation of all our Communion with him in his righteousness and all other his benefits. The other two Acts only disposing and Preparing us to this union. Thus of Faith's Primary Acts.
[Page 584](2) Those Acts of Faith that arise from the three first, Or The Secondary Acts of Faith, whereby we walk as justified persons, after our Knowing, Assenting to, and Accepting Christ in the Gospel, are divers. Observable are these especially; viz.
1. Retaining Christ in the heart. Faith is not only as an hand to Receive Christ; but also as an Arme to embrace and hold him fast. Having received Christ into the Heart, it retains Christ still in the Heart. Eph. 3. 17, That Christ may dwell in your hearts by Faith. The believing heart, is Christs Home and Habitation. Dwelling, implies his continued and constant abode therein. They are more Col. 2. 6, 7. rooted and built up in him day by day, and stablished in the Faith.
2. Purifying the Heart. In the Synod at Ierusalem, occasioned by some that urged the necessity of Circumcision and of Keeping the Law unto Salvation, Peter declares from his own Experience, How God accepted the Gentiles though uncircumcised, giving them them the Holy Ghost upon his Preaching, as well as formerly to the Jews: Act. 15. 9. and (saith he) he put no difference betwixt us and them, purifying their hearts by Faith. And consequently there was no need to impose Legal Ceremonies upon them: God accepting them savingly without them. Now, Faith Purifies the Heart, Partly, from the guilt of Sin; As it instrumentally Rom. 5. 17. & 3 24, 25, 26. receives Christs righteousness. This is the purity of Justification. Partly, from the inherent filth, spot and power of Sin; as it is a part of Sanctification, Gal. 5. 17. conflicting against corruption, and by degrees working it out; As the pure wine or honey works out the dross and dregs.
3. Refreshing the Soul with peace and joy. With Peace; in that we are now reconciled to God in the blood of Christ, remaining no longer Enemies. With joy; In that we have hope of glory and salvation by Christ. Rom. 5. 1, 2. Therefore being justified by Faith, we have peace with God, through our Lord Iesus Christ.—and rejoyce in Hope of the glory of God. To this effect is that Prayer of the Apostle; Rom. 15. 13. Now the God of Hope fill you with all joy and peace in believing. Faith Calms the Conscience, and Comforts the Heart.
4. Breaking forth into good works. Saving Faith is not a Workless, but a Working Faith: fruitful in good work [...]. This is clear in Heb. 11. throughout. those Faithful ones catalogued by the Apostle; whose Faith evidenced itself notably in obedience and good works. And elsewhere Paul saith; 1 Thes. 1. 3. The work of Faith, the labour of love, the patience of Hope. True: Faith alone justifieth: but justifying Faith is not alone. It is still attended inseparably with good works as the proper fruit of faith. Hence, Iames is positive, Iam. 2. 17, 20, 26. That Faith without works is dead, as the body is dead without the Soul.
5. Working by Love. Faith is working: and it works not servily, slavishly, mercinarily, &c. but sweetly, cheerfully, in all its works. Gal. 5. 6. In Iesus Christ neither Circumcision availeth any thing, nor uncircumcision, but Faith which worketh by Love. Faith stirs up love mightily: [Page 585] and by love excited it acts sweetly, pleasantly towards all Gods commands; 1 oh. 5. 3. And his Commands are never grievous to love.
6. Quickning and enlivening the Soul. Faith is the life of a Christian. Rom. 1. 17. The just shall live by his Faith. Thus Paul lived; Gal. 2. 20. I live, yet not I, but Christ in me. And the life that I now live in the flesh, I live by the Faith of the Son of God. The Soul is the Life of the Body: Faith is the Life of the Soul: Christ and the Promise the Life of Faith. By Faith we not only Live unto Christ as the End of our Faith: but we also live upon Christ, as the Author and finisher (m) Heb. 12. 2. of our Faith. We live upon Christ throughout the whole Course of Christianity. We are stupid, dull, and dead in heavenly motions, further then Christ and Faith act us, and Quicken us: but by them we live vitam verè vitalem, a life truly vital and comfortable. Especially this life of Faith is seen in frequent Sufferings and Pangs of Death. Then Faith keeps the Soul from dying and fainting through despondency and despair. The Lord propounded this Act of living by Faith, to the godly Jews, as their support and comfort against their long Captivity in Babylon for 70 years together, out of which they should then certainly be delivered. But mean-while Hab. 2. 2, 3, 4. the just should live by his Faith. Iob Iob 13. 15, 16. & 19. 25, 26, 27. lived by his Faith, in the deep gulph of all those miseries into which he was implunged. The three Iews Dan. 3. lived by their faith, against all Nebuchadnezzars threats, and all possible terrours of the fiery furnace. Daniel Dan. 6. lived by his Faith, even in the Lyons Den. Those Believers in the days of the Maccabees Heb. 11. 34. to 39. lived by their Faith in all the variety and extremity of Cruelties that were heaped upon them by the wicked world. Paul Gal. 2. 20. with 2 Cor 11. & 12. lived by his Faith in his many sufferings, perils, and hazzards of Death. And since his dayes what a cloud, yea what a sky of believers mentioned in Ecclesiasticall Histories, have in all ages lived by their Faith most sweetly and gloriously, in bonds, in prisons, in tortures, in flames and most cruel death, breathing out their Se Mr. Sam. Wara's living speeches of dying Christians. Living speeches, in dying state!
7. Finally, Conquering all our Spiritual Enemies. Faith in Christ is a most triumphant Conquerour. It fetches Courage and strength continually from Christ, and prevails. 1. Faith subdues the Flesh, within, 1. whilst it Act. 15. 9. purifies the heart, and enables to 1 Ioh. 3. 2, 3. purify our selves even as God is pure. 2. Faith Conquers the world without, whilst it enables the believer, To deny the worlds Ensnaring Smiles of Prosperity on the right hand, and To despise the worlds amazing frowns of Adversity on the left hand. 1 Io [...]. 5. 4. Whatsoever is born of God overcometh the world: And this is the victory that overcometh the world, even our faith. Faith raiseth the Soul above all the hopes and Fears of the world. 3. Faith Overcomes the Devil himself and all the power of darkness. By 1 Pet. 5 9 Iam. 4 7. Faith we resist him: and he flies. By phes. 6. 16. the shield of Faith we repel and Quench all the fiery darts of the wicked. At last Faith will put all our foes to flight: and having done [Page 586] all shall triumphantly keep the Field, yea receive the Crown.
These are the Secondary Acts of Faith, flowing from the former. By these we walk as becomes justified persons: after we have known, assented to, and applyed Iesus Christ in the Promises and Gospel, for Justification and Salvation. Thus of Faith's Direct Act.
The Reflect Act of Faith. is Faith's Reflection or lookingback, or Returning in upon itself, whereby it sees or discerns itself believing. As the understanding reflects upon itself, and knows that it understands. 1 Ioh. 2. 3. Hereby we do know that we know him, if we keep his Commandments. To know Christ, is the Direct Act: To know that we know him, is the Reflect Act. Paul said, 1 Tim. 1. 12. I know whom I have believed, or Trusted. To believe, or trust Christ, is the Direct act. To know whom he had believed, is the reflect act, whereby he not only discerned the Object, but also his own Act of believing exercised about it. Now Faith looks back upon itself, and discerns itself to believe by a twofold light, viz. Partly by the light of the word, discovering what true Faith is, and what are the Acts, Properties, Characters or evidences thereof. Partly by the light of Conscience, Evidencing it's own Experiences of Faith conform and suitable to the word; whereupon Faith concludes that it doth believe. And this is Assurance of Evidence: and that not of the Object, but of the Subject. And it is chiefly concluded upon, by discourse and Reasoning (faith being a discursive Grace) in a Practical way. Thus, They that Know, Assent to, and apply the Promises, Gospel and Doctrine of Christ for Iustification and Salvation, walking afterwards as justifyed persons, Retaining Christ in the Heart, &c. they have true Faith. But I do so; I Know, Assent, and Apply the Promises, Gospel, and Doctrine of Christ, &c. Therefore I believe. The Proposition in this Discourse is still taken from Scripture: The Assumption from Experience: The Conclusion results from both. Thus of the I. Question.
Quest. II. What is here meant by Iustice, or Righteousness? Gen. 15. 6.—And he counted that to him Righteousness. Righteousness is, 1. Divine, and Uncreated: One of the infinite Deut. 3 [...]. 4. Perfections and Attributes of Gods essence. This is not here spoken of. 2. Humane, and created. Such as Humane Nature is capable of. This is here intended. For Opening whereof, briefly note, 1. The Description of it. 2. The Distribution of it.
Righteousness created may be thus described. Righteousness is Eccles. 7. 29. A perfect Conformity to, and Agreement with the will and Law of God. Gods will is Primitively, essentially and infinitely righteous: yea righteousness itself. He wills not any thing a posteriori as we do, because it is righteous: but things are righteous, a priori, because he wills them. He is so righteous therefore, That his will and Law must needs be the Rule, Measure and pattern of all Derivative, created and finite Righteousness, in the whole world, What 1 Ioh. 3. 4 deviates, warps from this Rule, is Unrighteous.
[Page 587] Righteousness, or Iustice thus Described, may be Distributed (as to our present purpose) into these two sorts especially. viz. 1. A particular Righteousness of Fact. 2. An universal Righteousness of Person.
1. The particular Righteousness of Fact, Iustitia Facti, is that Righteousness which is ascribed to any Fact, or work done, whereby such Fact, or work is accounted Righteous, and accepted by God as done righteously. And this Righteousness of Fact hath place in Actions, 1. Extraordinary: 2 Ordinary.
1. In Actions Extraordinary. As in that Heroick Numb. 25. 6. to 16. Act of Phine has the Priest, who in his zeal for his God slew Zimri and C [...]zbi with a Javelin for their uncleanness. Which Fact was so accepted by God from that pious Priest, that he Commends his zeal highly, staies the plague that was upon Israel presently, and Promises him and his Seed the Covenant of an everlasting Priesthood. And therefore saith the Psalmist; P [...]al. 106. 30, 31. Then stood up Phineha's, and executed judgement, and so the Plague was stayed. And that was counted unto him for righteousness unto all generations for evermore. Here he speaks not of that universal Righteousness whereby his person was justified, (as And [...]. Rivet. in Gen. 15. Exercit. 83. Rivet well observes:) but of the righteousness of that Particular Fact, which (if God had not approved it) might have been reputed unjust; because he, being a Priest, and not a political Magistrate, executed judgement, which did not properly belong to his office: This according to strictness of Ordinary Rules, was unjust: but God approved the Fact, and all after-generations thereupon applaud it, and acknowledge it righteous, though done without ordinary warrant and Authority. As [...]. Aius-Annot. on Psal. 106. 31. Ainsworth, Calv. Commen [...]n Psal. 106. 31. Calvin, Quain du [...] enim dura [...] tempus at (que) aetas, nulla unquam erit posterltas, quae Phineae zel m at (que) ardorem non praedicet Sim. de Muis in Ps. 106. 31. Simeon de Muis, &c. intimate. And this seems to be the intent of the Psalmist.
2. In Actions Ordinary. As, when righteous persons do works of righteousness in faith and integrity of heart, though those works cannot endure the exact trial of the Law, nor can justifie their persons before God, much infirmity and imperfection cleaving to them: yet God is so well-pleased with them of his free-Grace, that he accounts them to the doers as righteous actions through Christ, and covers their imperfections by his perfect merit and intercession. Thus God Gen. 4. 4. with 1 Ioh. 3. 12. counted and accepted Abel's works as righteous: condemning Cain's as wicked. To this effect Moses said; Deut. 6 29. And it shall be our righteousness, if we observe to do all these Commandments, before the LORD our God, as he hath commanded us. And elsewhere: Deut. 24. 13. In any case thou shalt deliver him the pledge again when the Sun goeth down, that he may sleep in his own rayment, and bless thee: and it shall be righteousness unto thee before the LORD thy God. that is, The Lord shall accept and account this as a righteous Act in thee.
Now here in Abraham's case we are not to understand A Particular [Page 588] righteousness of Fact: either Extraordinary, or Ordinary. For, Such Righteousness, though of Gods free-Grace and acceptance in Christ it justifie the Action, yet it justifies not the Person.
2. The universal righteousness of Person, Iustitia Personae, is that Righteousness whereby a mans Person (not this, or that individual act) is justified before God, in regard of his universal and perfect Conformity to the will and Law of God; and this Righteousness, though in the The Righteousness of the Law and of the Gospel are not two several kinds of Righteousness, but the same in regard of the Matter and Substance thereof; Only they differ in the Subject and manner of Application. The Righteousness of works is that Holiness and Obedience which is inherent in our own persons, and performed by our selves; The righteousness of Faith is the same Holiness and Obedience inherent in the person of Christ, and performed by him, but embraced by our Faith, and accepted by God as done in our stead, and for our benefit. Mr. William Pemble in his Treat. of Iustification. Sect. 1. Chap. 1. That it is no other righteousness, then what the Law prescribes for Substance, whereof in justification we are made partakers, that one place in Rom. 9. 32▪ is clear. Where, the Apostle giving a reason why the Iews that followed the Law of righteousness, &c. W. Sclater on Rom. 4. 6, 7, 8. p. 51. General Notion and Substance thereof, it be one and the same: yet in regard of the Particular Circumstances thereof, is chiefly twofold. viz. Legal; and Evangelical. Of Works: and of Faith. Inherent in us: and Imputed to us.
1. Legal righteousness of works inherent in us, is our exact and perfect Conformity to the will and Law of God in all things. And this righteousness is either, 1. Active, or 2. Passive. 1. Active; when Perfect and perpetual Personal Obedience is performed to the whole Law. Such as so perform, are perfectly righteous according to the Law or Covenant of works: but such as fail in the least particular, are cursed. Gal. 3. 10. Cursed is every one that continueth not in all things which are written in the Law to do them. Gen 1. 26, 27. with Eccl. 7. 29. Adam, and we all in him, in Innocency, had perfect ability to perform this Righteousness: and was in his person created with exact integrity and Conformity to Gods Law. 2. Passive; when full Satisfaction is given in every point to the justice of God for the breach of the Law, by enduring the utmost penalties which the rigour of the Law could possibly exact for such delinquency. Such an one as shall so satisfie the Law fully by suffering, is Legally a righteous person: as well as he that fulfils the Law by doing. The Nature of penal Laws, will easily evince this. 1. Partly, In that the will of the Law-giver is satisfyed by compleat enduring the Penalty. He Primarily intended Active fulfilling of his Law by Obedience: but Secondarily, Passive enduring the Penalty in case of disobedience, should give him Satisfaction. Else to what end did he impose any limited Penalty? 2. Partly, In that the Law-givers Honour or Benefit is advanced as much by Passive Enduring the penalty of the Law, as by Active fulfilling of the Law. Forasmuch as the Penalty, if wisely imposed, is every way adequate and equivalent to the Obedience. If therefore Adam and his Posterity had persisted still in their Perfect Active [Page 589] Obedience to the Law: Or after their fall could fully have endured the Penalty of the Law, and not have been swallowed up with it; they had been counted righteous. Gal. 3. 21. For if there had been a Law given that would have given life, verily righteousness should have been by the Law. But Rom. 8. 3. the Law could not do it, being weak through our flesh. For we can neither perform the Duty of it, Actively; Nor fully Satisfie the Penalty of it, Passively.
2. Evangelical▪ Righteousness of Faith in Christ imputed to us, is That Exact conformity of Christ and his Obedience Active and Passive to the Law of God, which of free grace is Imputed to us by Faith for righteousness, and is as fully accounted ours by God, as if it were inherent in us. This Righteousness is inherent in Christ, and performed by him in our stead, and so accepted by God: And it is only made ours by Gods gracious Imputation through Faith. Hereby we are as compleatly justified before God, as if we had exactly persevered in our primitive integrity, and had never sinned. In this Evangelical righteousness two things are to be considered, viz. 1. The Matter of our Righteousness or Iustification. That is, Christ and his righteousness or Obedience. He is Ier. 23. 6. The LORD our Righteousness. He is 1 Cor. 1. 30. made of God to us Righteousness. Rom. 5. 18, 19.—By the Righteousness of this one, the free gift came upon all men unto justification of life.—By the Obedience of this one shall many be made righteous. 2. The Condition, thing, or Instrumental Mean required on our part unto Justification and righteousness, is true Faith. Rom. 3. 21, 22. The righteousness of God without the Law is manifested, being witnessed by the Law and the Prophets. Even the righteousness of God which is by Faith of Iesus Christ, unto all and upon all them that believe. Hence this Evangelical righteousness is called Rom 4. 1 [...], 13. the righteousness of Faith. These two are diligently and distinctly to be observed; For, our Justification is ascribed to them both; and not only Rom. 4. 11. Righteousness is said to be imputed, but also Gen. 15. 6. Rom. 4. 3, 5, 9, 22, 23, 24. Faith is said to be Imputed for righteousness. Now here in Abraham's case That Righteousness which was Imputed to him, and shall be imputed to all his believing Seed, was not Legal, but Evangelical Righteousness. As hereafter will more fully appear.
Thus of the seecnd Question.
Quest. III. What is meant by Counting, or Imputing? Gen. 15. 6. And he counted that, (or imputed that) to him righteousness. The Hebrew word [...] used here, and afterwards oft elsewhere in the Old Testament, The Rom. 4. 3. 9, 10, 22. Gal. 3 6. Iam. 2. 23. Apostle Renders, by the Greek word [...], Both these words have a very large and manifold Signification, both in Old and New Testament. As, 1. To think, Gen. 50.. 20. and often Rom. 2. 3. 2. To Reason, Argue, or Dispute, Psal. 73. 16. Mark 11. 31. or to conclude upon dispute, Rom. 3. 28. 3. To repute, account, reckon, adjudge, &c. Psal. 44. 22. Rom. 8. 36. & 6. 11. & 8. 18▪ An allusion to Arithmetical accounting, wherein upon casting up divers Sums, a man at last comes to the [Page 590] Result of all. 4. To impute, Attribute to, ascribe to, charge upon, &c. 2 Sam. 19. 19, 20. Psal. 32. 2. & 106. 31. Rom. 4. 3. &c. These are some principal significations of the words. Consider we now the thing itself signified by these words, as it most concerns the matter in hand. And this, 1. More Generally, 2. More Particularly.
1. More Generally, To impute (as learned Imputare enim significat, vel. agnoscere id quod in unoquo (que) vere est, eius esse, illi (que) tribuero; vel el tribuere quod tamen ejus non est, sive in bonum sive in malum. Est enim in genere alicuj us rei causam in aliquem transcribere, vel ttansferre, aut el ascribere. Sic Ulpianus in lege. 1. parag. item quaeritur. De Separat. Sibi imputent quo minus idoneu [...]n fidejussorem acceperint, id est, ascribant & tribuant. Item apud Iurise. Imput are significat acceptum seu expensum ferre▪ Ut imputare sibi debet, qui credulus fuit. Lege 1. §. Dolum. ff. De eo per quem factum. Priori modo quo alicui imputatur quod in eo vere est, Imputantur peccata, & imputatur Stultitia, Iob 42. Altero Paulus ad Philem▪ vult sibi imputari factum Onesimi. &c. Andr. Rivet. in Gen. 15. Exercitat▪ 83. Rivet hath well noted) is to transcribe, transfer, translate, or put over, the Cause of any thing, upon any one, or to ascribe it unto him. And this, whether it be truly his, or not his, and that either for Good, or Evil. To impute then is To ascribe a matter Good, or Evil, or the Cause thereof, to any one, which is in him, or not in him.
2. More Particularly, Imputation is twofold. viz. 1. Of that which is evil. 2. Of that which is Good; to any one.
1. Imputation of that which is evil to any one, is done two waies. 1. Iustly, and Legally. When the Evil imputed or ascribed to any one, or the Cause thereof, are indeed in the Subject or person in one regard or another unto whom they are imputed. Thus impious and Sacrilegious blood, was by Moses Law to be imputed to him that impiously and sacrilegiously should intrude into the Priests office, and kill Sacrifice anywhere, in, or out of the Camp, and not at the door of the Tabernacle. Levit. 17. 3, 4. Blood shall be imputed unto that man, he hath shed blood: Say some; Iun. Annot in Loc. & Lond. Annot. there. H. Ainsworth. He shall be reputed as guilty as worthy of Death, as if he had killed a man. But that acute Gomarus seems better to interpret it; Fran. Gomar. i [...] Analyt. Expsic. ad Rom. 4. 3. Blood shall be imputed. viz. not the unjust slaughter of a man: but the impious, prophane and sacrilegious slaughter of a beast. And the following exposition confirms this interpretation; He hath shed blood. viz. the blood of a beast Sacrilegiously, himself being no priest; and prophanely, in a prophane place. Thus, Shimei, that had been guilty of much iniquity against King David, supplicates to him, 2 Sam. 19. 19, 20. Not to impute iniquity to him, &c. Thus all Adam's Posterity Rom. 5. 12. &c. Sinning in him in his Fall, have that iniquity charged upon them, as well as upon Adam, and all dyed with him. Thus, Debt is imputed to the Surety, as well as to the Principal, because hee hath undertaken to pay it. As Paul for Onesimus; Philem. 19, 20. If he hath wronged thee, or oweth thee any thing, impute that to mee. I Paul have written it with mine own hand, I will repay it. And in this sense, 2 Cor. 5. 21. Christ was made sin for us; Isa. 53. 6.—and the iniquities of us all were laid upon him. viz. They were all imputed to him, and he was by punishment responsible to God for [Page 591] them as if they had been his own: because he willingly became our Surety. 2, Unjustly, illegally, or undeservedly; when a fault is imputed to a person innocent thereof, and punishment is inflicted upon him that hath neither offended in his own person, nor hath undertaken any Suretyship for the offendor. Thus Iudah Gen. 38. 15, &c. accounted, adjudged, (its the same word which elsewhere is rendered, Imputed) thought his daughter in Law Tamar (sitting disguised by the way side, so that he knew her not) to be an whore: but she was not an whore, till at that time he made her one. Thus when Hannah with a troubled and sorrowful spirit poured out her soul to God, 1 Sam. 1. 33, 14 15, 16. Eli seeing her lips move, but hearing no voice, accounted her drunk, imputed drunkenness to her, (its the same Hebrew word); but unjustly, undeservedly. Thus Naboth 1 King. 21 9. to 14. had blasphemy unjustly laid to his charge, by two false witnesses: for which he, though innocent, was stoned to Death. Thus David the Type of Christ, Psal. 69. 4. was accounted unjust, when he restored that which he took not away. And Jesus Christ the Antitype was condemned as a blasphemer, for Luk. 22. 59, 70, 71. Ioh▪ 19. 7. acknowledging himself to be the Son of God: but most unjustly; for he was the Son of God indeed, yea in some sense, Ioh 3. 16. the only Son of God.
(2) Imputation of that which is Good, is done chiefly three ways; viz. 1. Of Injustice; When Righteousness of Person or Action, is imputed to an Unjust Person or to an unjust fact: So that the unrighteous is justified, and acquitted contrary to Law and Equity. God pronounces a Wo upon them, Isa. 5. 22, 23. Which justifie the wicked for reward, and take away the righteousness of the righteous from him. Prov. 24. 24.—He that saith unto the wicked, thou art righteous; him shall the people curse, Nations shall abhor him. Prov. 17. 15.—He that justifieth the wicked, and he that condemneth the [...]ust, even they both are abomination to the LORD. 2. Of Iustice, Right, or Debt; when that is imputed or reckoned to one which is his right, his due. As when righteousness is imputed to Persons or Actions that indeed are righteous. In this sense the Apostle saith, Rom. 4. 4. To him that worketh, is the Reward not reckoned, (or, imputed) of Grace, but of debt. 3. Of Grace; The Apostle plainly intimates, There's an Rom. 4. 4. Imputation, or Reckoning to one, of Grace, as well as of debt. Now this Imputation of Grace, is, when righteousness is imputed of meer grace, not at all of debt, to them that in themselves are unrighteous, and they (though guilty) are acquitted: yet not contrary to justice, but upon just and equitable Considerations. Thus Christ having by his obedience fulfilled the Law, and fully satisfied Gods justice for the sins of his Elect, his Rom. 4. 6, 11, & 5. 17, 18, 19. 4. 3, 5. obedience and righteousness are through faith imputed to them, and thereby they justifi'd. This Imputation of Grace, is Gen. 15. 6. the Imputation intended in the Justification of Abraham: and so proportionably in the justifying of all his Seed. Now there are three things that Scripture intimates to be Imputed of Grace to Abraham and his Seed, to [Page 592] Justification, viz. (1) Righteousness. Rom. 4. 6. with Psal. 32. 1, 2. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works. And again; Rom. 4. 1 [...]. Equivalent hereunto is that in Rom. 5. 17, 18.—That righteousness might be imputed to them also: that is, to the faithful Seed of Abraham among the Gentiles, as well as among the Iews. What righteousness? Their own inherent, or acted Righteousness? Then they should be justified by works: and might have whereof to glory. Therefore it must needs be Christs righteousness that is imputed to them. He is Ier. 23 6. The LORD our righteousness. He 1 Cor. 1 30. is made of God Righteousness to us. (2) Obedience of Christ, is a second thing which the Scripture implicitly intimates to be imputed to justification. Doth not that phrase imply so much? Rom. 5. 19. As by one man's Disobedience many were made Sinners: So by the Obedience of one shall many be made righteous. How? but by imputation of that Obedience. Many were made Sinners by imputation of the first Adam's disobedience to them: So, many shall be made righteous by imputation of the second Adam's Obedience to them. (3) Faith in Christ, is the third thing which is said to be Imputed to justification. Rom. 4. 3, 5, 9, 22. Faith was reckoned to Abraham for righteousness. Rom 4. 23, 24.—Now it was not written for his sake alone, that it was imputed to him: but for ours also to whom it shall be imputed, if we believe on him that raised up Iesus our Lord from the dead. These are the three things which are Imputed of free Grace for justification: The Imputation of Faith being hardest of them all to be understood. And this Rom. 4. 3 4, 5, 6, 9, 10, 11, 22, 23, 24. Imputation of Grace is mentioned by Paul ten several times in one chapter. But enough of the third Question.
Quest. IV. What it was which the Lord imputed to Abraham for righteousness: and How that was so imputed to him? Answ. Here are two Questions joyned together, because dependent one upon the other. I shall speak to them distinctly and severally; Showing 1. What was Imputed, &c. 2. How it was Imputed.
1. What was imputed to Abraham for righteousness? Answ. Abrahams Faith, or Believing was imputed, or reckoned to him for righteousness. This is clear, 1. From the plain sense of that text; Gen. 15. 6. Abraham believed in the LORD, and he imputed-that to him righteousness. He imputed that. What? That his believing in the LORD; The words will bear no other sense, without forcing them. 2. From the Apostles allegation and interpretation of this text: who expresly affirms; Rom. 4. 3, 5. His faith is Counted for righteousness. And again; Rom. 4. 9.—We say, that Faith was reckoned to Abraham for righteousness. Abraham's believing then was the thing which was imputed or counted to him for righteousness. What believing, or Faith? The Habit, or the Act? If the Act: then what Act? and whether was not Abraham a justified person before that time that this Testimony was given of him? Here are divers doubts. I shall endevour to resolve and clear them in these few positions or assertions. viz.
[Page 593]1. Not the Habit of Faith, but the Act of Faith, was imputed to him for righteousness. For Moses directly mentioneth the Act; Gen. 15. 6. He believed in the LORD. Which phrase denotes plainly the Acting and Exercising of his Faith, had: not barely his having of Faith.
2. Not only the Assenting Act of his Faith, whereby he Consented to the Promise of God as true, was imputed to him for righteousness, (as some think:) but the Knowing, Assenting, and Applying Acts of Faith joyntly together. For, Gen. 15. 6. He believed in the LORD; that is, He knew the Promises revealed: He Assented to the Promise known, as true: And he Apply'd to himself with Affiance and trust, the promise Assented to. In this particular case of Abraham, believing in the LORD denotes his affiance, confidence, or Trust in him: And trust still presupposeth Knowledge and Assent.
3. This his Gen. [...]5. 6. with Rom. 4. 16. to the end. believing in the LORD, which here was imputed to him for righteousness, had (in that Promise, So shall thy Seed be,) peculiar and principal respect to his Eminent Seed Iesus Christ, in whom Abrahams Seed should so be multiplyed both among Jews and Gentiles, and spiritually blessed.
4. Finally, Though this be the first time that Gods Counting or Imputing of Abraham's believing for righteousness, is mentioned: yet doubtless even before this time he was a true Believer, and Consequently a justified person. For, when at first God called Abraham from Chaldea to Canaan, he called him also effectually from Idols to the living God, and made him a true believer. Heb. 11. 8. with Gen. 12. 1, &c. By Faith Abraham when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. Therefore having true justifying Faith then, and acting it, he questionless was then justified. And here a long time after his First Call, his believing is imputed to him for righteousness. So that Abraham was justified before: and now justified again. How can this be? Here, 1. Papists [...]stius in Epist. ad Roman. c. 4. say, (according to their [...]ond distinction of First and Second Iustification) that this place is not to be understood of his first Iustification, whereby of impious he was made just; but of his second Iustification, whereby of Just he is made more just. But this opinion of theirs is bottom'd upon a false supposition, that Iustification and Sanctification are one and the same, and admit of degrees: whereas they are utterly different. And though Sanctification admits of degrees, and may be increased: yet Iustification admits of none in it self. 2. Some say, These words have reference to Abraham's first justification, though mentioned upon this occasion. As if the sense were; Abraham believed with that faith which at first was imputed to him for righteousness, and which imbraced not only this next promise, but also all promises fore-going. 3. But what inconvenience will it be to say with others, Andr. Rive [...]. in Exercitat 83. ad Gen. 15. p. 403, 404. That every believing in the Lord according to his Promises of Christ, is imputed to righteousness? [Page 594] For, though Justification be in a moment, and the effect of it be never wholly lost in the justified: yet the sense and apprehension of that justification had need often to be renewed for the comfort of the justified, which sense is by Faith; and thereupon Faith may be said to be imputed to righteousness, upon every such apprehension, though twice, thrice, ten times, ten thousand times over. For Faith, and the apprehension of it, hath its ebbings and flowings. Besides, the Saints invincible infirmities, and too frequent lapses, put faith upon many sad plunges, and dim their Evidences for justification. Yet are there not Many justifications, or more then one: but Many effects of one and the same justification, or rather of one and the same Faith which is imputed unto righteousness.
II. How was believing imputed to Abraham for righteousness? Answ. This is (in my judgement) the most knotty, subtile, and intricate Question of all other about this Fundamental Article of Iustification: yet most necessary to be enquired into, and rightly understood, both 1. for Obtaining of the right Sense of Scripture; 2. for the more full improving of our Comfort in this grand point of justification; and 3. for the better avoiding of the Popish, Socinian, and Arminian Errours thereabouts. Here therefore those Opinions and Interpretations which are unsound, shall be briefly propounded and refelled: and afterwards that which is sound, and agreeable to Scripture, explained and asserted. Here are chiefly four Interpetations considerable.
1. The First Interpretation is of those who say, and that more grossly, 1. That Faith is counted or imputed for righteousness, or Faith justifieth as An Efficient and Meritorious Cause: As if the merit and worth of the Habit or Act of Faith, impetrated and deserved justification at Gods hands, and had the force of a proper efficient cause meritoriously to procure it. And this is the opinion of Rome; As Sequitur Argumentum Quartum, Quod petitur ex modo justificandi ipsius Fidei. Nam praeclpua Causa cur adversarli soli fidei justificationem attribua [...]t, illa est, quod existiment, Fidem non justificare per modum causae, aut dignitatis, aut merici, sed so [...]um Relative, quia videlicet Credendo accipit, quod Deus promittendo offert. Nam si persuaderi possent, Fidem justificare impetrando ac promerendo, & suo quodam modo inchoando justificationem sine dub [...]o non negarent, id etiam dilectioni, & [...]entiae, aliis (que) bonis actibus convenire. [...] [...]robemus igi [...]ur Fidem veram & justificantem non esse (ut adversarii volunt) nudem ac solam app [...]ehensionem justi [...]iae▪ Sed esse causam & vim habere justificandi.—Fidem esse initium justitiae, ac per hoc esse causam formalem inchoatam usti [...]icationis.—Per fidem impetrari remissionem peccatorum, [...]c per hoc justificari homine [...] ex fide, non quia [...]ides tantum respicia [...] promissionem, & illam credendo apprehendat, sed quia remissionem impetret, & suo quodam modo etiam me [...]eatur. Bellarmi [...] ▪ [...]n lib. 1. de Iustificat. cap. 17. Tom. [...]. Bellarmine expresseth it: That Faith justifies not Relatively, as it apprehends by believing what God offers by promising, viz. Christs righteousness; but formally, by way of Cause, Dignity, or Merit, impetrating, deserving, meriting, and after its manner inchoating Iustification. See his own words.
[Page 595]But this Popish opinion we utterly reject, as quite contrary to Scripture, upon these and like Considerations. viz.
1. Because, Nothing can merit or deserve justification from God, as a debt due of justice; but that which is absolutely and exactly perfect, according to the Law of justice. For, that which is imperfect, and comes short of what is due, deserves no Remunerative, but rather a Punitive Recompence. Now 2 Thes. 1. 3. 1 Cor. 13. 9, 10. 2 Pet. 3. 18. Faith and all the Acts thereof are, as all other graces, Imperfect, and only Growing on to perfection: and mixed with many infirmities, doubts, staggerings, &c. which infirmities had need to be covered with Christs righteousness, and washed away with his blood: otherwise they were enough Rom. 6. 23. to deserve eternal Death. A Luk. 17. 9, 10. servant (as our Saviour intimates) when he hath done what his Master commanded him, deserves not so much as thanks from his Master: So likewise ye, when ye shall have done all those things which are commanded you, (in all which, the best many ways fall short,) say, we are unprofitable servants: we have done that which was our duty to do. Let us first pay our due debt which we owe to God; before we dream of meriting from God. We can merit Damnation, but no Salvation. Iob 22. 2, 3. & 35. 6, 7, 8. Psa. 16. 2, 3. Our goodness and righteousness may profit men: cannot at all profit God. Rom. 11. 35. Who hath first given to him? and it shall be recompenced to him again. Should the Lord exactly observe the best services of his best servants, how much matter of condemnation might he find in them! David himself prays, Psa. 143. 2. Enter not into judgement with thy servant: for in thy sight shall no man living be justified. Psa. 130. 3. If thou LORD shouldst mark iniquity, O Lord who should stand? How fondly therefore doth Bellarmine ascribe Meriting unto Faith, with his mincing terms, and suo quodam modo's? He would fain have Faith to merit righteousness: if he well knew how. Herein he deals worse then that rotten Council of Trent, (which Papists prefer before the very Bible.) For it saith; Gratis autem justificari ideo dicamur, quia nihil e [...] rum quae justificationem praecedunt, sive fides, sive opera, ipsam justificationis gratiam promeretur. Si enim gratia est, jam non ex operibus; alioquin (ut idem Apostolus inquit) gratia jam non est gratia. Concil. Trident. Sess. 6. cap. 8. We are therefore said to be justified freely, because nothing of those things which go before justification, whether Faith, or works, doth deserve (or merit) the grace of justification, &c.
2. Because, Justification, in respect of any thing at all in man, is of Meer divine Grace in Christ. God is not moved or inclined, by any thing at all in man: or for the dignity, worth, or vertue thereof, to justifie man: but meerly by his own free grace, and Christs perfect obedience. Rom. 3. 23 24. For all have sinned, and come short of the glory of God. Being justified freely by his Grace, through the redemption that is in Iesus Christ. Now Gods free favour and grace in Christ, and Mans merit, cannot consist together in the point of justification.
3. Because, If justification be merited by Faith, and belong to [Page 596] it as a Reward of debt, Then this plainly destroys the Apostles difference betwixt The Worker and The Believer in the manner of obtaining righteousness; viz. that the perfect Worker hath righteousness paid to him as of debt: but the believer hath righteousness freely given him as of grace. But certainly the Apostle could not mistake in propounding that difference. Rom. 4. 4, 5. Now to him that worketh, is the Reward not reckoned of grace, but of debt: But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. And therefore Faith can never merit or deserve justification from God, being herein opposed to working and meriting.
4. Because, Could man merit, or in any sense deserve righteousness at Gods hands by Faith's force, or efficacy, or working; Then a man should be justified by working, and have matter of boasting and glorying in himself. But God hath purposely so contrived our Justification by Faith Rom. 3. 20, 21, 22, 28. without works, that all matter and colour of Self-boasting, or Self-glorying might utterly be excluded for ever. Rom. 3. 26, 27. God is the justifier of him which believeth in Iesus. Where is boasting then? It is excluded. By what Law? Of Works? Nay; but by the Law of Faith. And this is after applyed to Abraham's case; Rom. 4. 2. For if Abraham were justified by works, he had whereof to Glory, But not before God, that is, But he hath not any thing whereof to glory, at least before God. Therefore he was not justified by works.
5. Finally, Bellarmines Arguments are as weak, as his opinion is fond, which he would maintain by them. I will not trouble my self with particular Confuting of them; But refer the Reader to them Dr. Andrew Willet in his Synopsis Papismi. The 19 General Controversie. Part. 4. Artic. 1. After what Manner Faith justifieth. p. 982. &c. Mr. Will. Pemble in his Tract. of Iustification. Sect. 2. Chap 1. that have done it already.
2. The second Interpretation is, of others, who declare their Opinion here more smoothly and cunningly, to this Effect. viz. That the very Act of Faith, that is, the [...] Credere, is imputed for righteousness, and that in a proper sense, not Metonymically. And that Christ and his righteousness, or Obedience, are not imputed for righteousness, nor can be so imputed. For, whatsoever is imputed unto, or for righteousness, that same thing is not that very righteousness strictly and rigidly taken. But Christs righteousness which he performed by obeying his father, is that very righteousness strictly and rigidly taken. Therefore it is not imputed for righteousness. And this is Let the judicious Reader exactly compare these places in Arminius his writings together. viz Epist. ad Hypolyt. a Coll. p. 772. 773.—Dispul. pub. xix Sect. 7.—Declaratio Sententiae. p 102.—Respons. ad xxxi. Articul. Art. 4. p. 137. Edit. 1631. Arminius his opinion in express terms, who fancies Imputation only to signifie A Gracious estimation of something to one, which it is not. As if a debtor owing 100 Florens, shall pay 10. and his creditour forgives him the rest; saying, I [...]mpute this to thee as paid, I will require no more of thee. So that, with him, Imputation signifying in it self only A Gracious estimation, [Page 597] doth still imply the Imperfection of that which is imputed. This Sense of (Imputation) he borrowed from that wretched Heretick Socinus. Arminius broached this his Opinion with great craft and subtilty; at first most Covertly, afterwards more Openly. Vorst. Antibe [...]. Pag. 106.—Et Comment. in Epist. ad Rem. 4. 3, 4. Conradus Vorstius, Pert. Bert. in Collat. cum Si [...]. Lubber. Peter Bertius, Episcop. in Thes. de j [...]stificatione. Episcopius, and the Rest of the Remonstrants go the same way.
In brief, their opinion doth clearly amount to thus much; That the righteousness or Obedience of Christ is not Imputed for righteousness: but the very Act of believing, the [...] credere is in a proper sense, not Metonymically imputed for righteousness. Not that it is that very exact and perfect righteousness according to the rigour and severity of Gods judgement, and his Law: but that it is graciously accepted and esteemed in stead of perfect righteousness, and so imputed for righteousness, through the Mercy of God, and obedience, oblation and merit of Christ, the causes of that Imputation.
Now this Arminian Opinion, about the Manner of Gods Imputing Faith unto righteousness, we reject as very unsound and erroneous; And that upon these ensuing Considerations, and such like. viz Because,
1. Hereby, The Imputation of Christ, of his righteousness, and of his Obedience, for our justification, is plainly and grossly denyed; contrary to the Scriptures. There are three sorts of phrases or expressions in Scripture, which duly considered, may clear The imputation of Christs righteousness and Obedience for our justification.
(1) Such Scriptures as testifie, That Righteousness is imputed. As, Rom. 4. 11. Abraham received the sign of Circumcision a Seal of the righteousness of the Faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; That Righteousness might be imputed to them also. What Righteousness? The Righteousness of Faith, as its stiled in the beginning of the verse. This righteousness of Faith was to be imputed to all believing Gentiles also, though uncircumcised. Why, Also? It relates to Abraham. The sense is; That righteousness of faith might be imputed to them also, as well as it was imputed to Abraham. So then, The righteousness of Faith was imputed to Abraham: as well as faith imputed to him for righteousness. But what's this righteousness of Faith? Phil. 3. 9. Not our own righteousness which is of the Law: but that which is through the Faith of Christ, the righteousness which is of God by Faith. Another Scripture is yet more clear; Rom. 4. 6. David describeth the blessedness of the man unto whom God imputeth righteousness without works. Here righteousness without works is imputed to Davids blessed man. I demand therefore, what righteousness this is? And to what end it is imputed? 1. The righteousness which is here said to be imputed, must either be our own, inherent in us and wrought by us: Or anothers, inherent in, and wrought by another. Our own it cannot be; for, our own righteousness is Phil. 3. 9. [...]om. 9. 32. with Rom. 10. 3. a righteousness of the law, a righteousness of [Page 598] works: but this is here stiled Righteousness without works; viz. without works in respect of us, but not in respect of Christ. It is therefore Another's righteousness. Whose? Can any be once imagined but Christs? Christs righteousness then is that righteousness which is here said to be imputed. 2. To what End now is Christs righteousness imputed to any? Is it not for justification? Can any other End be rationally excogitated? For, imputation of Christs righteousness to us, what is it else but Gods gracious reckoning or accounting Christs righteousness to be ours? and is not this our justification, That Christs righteousness is ours?
(2) Such Scriptures as testifie That Christ is our Righteousness. As, e [...]. 23. 6. & 33. 16. This is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. Its a Prophesie of Christ, promising him to be the Churches Righteousness. And the Apostle saith; 1 Cor. 1. 30. Of him are ye in Christ Iesus, who of God is made unto us Wisdom and Righteousness, and Sanctification, and Redemption. So then, Jesus Christ as mediator is made of God Righteousness to us; that is, the Matter of our righteousness and justification before God. And besides Christ and his Obedience, we find nothing in all the Scriptures said to be made Righteousness to us of God. Not Faith, nor Works, nor any thing besides Christ, is made Righteousness. Christ alone is the matter of our Righteousness; As God alone is the Author of our Righteousness. But how hath God made Christ the matter of our Righteousness? chiefly four waies, viz. 1. By his Decree, eternally Ephes. 1. 3. to 8. 1 Pet. 1. 2. ordaining him thereunto. 2 By his Promise, from the Fall till the fulness of time, assuring his People that he should be er. 23. 6. & 33. 16. their Righteousness. 3. By his Exhibition in fulness of time, when Christ came into the world to fulfil all righteousness by his Obedience, [...]om. 4. 25. & 5. 19. which he Compleatly effected. 4. By Actual application of Christ and his Obedience in due time to his Elect upon their effectual Calling: by his gratious Imputation of his righteousness to them; As he did to these 1 Cor. 1. 3. [...]om. 8. 29, 30. called Corinthians. Christ may be made Righteousness for us, by Decree, Promise and Exhibition: But cannot properly be said to be made Righteousness▪ to us, except only by Actual Application of Christ to us as Righteousness. And Christ is not on Gods part applyed to us as Righteousness, but only by Imputation. Christ therefore is our Righteousness, made of God righteousness to us: that is, God imputes Christ to us as our Righteousness.
(3) Such Scriptures as witness, That by Christ, and by his Obedience, we are made righteous, yea the Righteousness of God; and that in such sort as Christ was made Sin for us, and as we were made Sinners by Adam's disobedience. Rom. 5. 9. As by one man's disobedience many were made Sinners: So by the Obedience of one shall many be made righteous. Here's a Parallel, 1. Betwixt two Persons, viz. The first Adam, and the Second Adam Christ: two universal persons, in [Page 599] reference to their respective Posterities, Natural and Spiritual. 2. Betwixt the Carriage and Deportment of these two Adams towards God; viz. The first Adam's Disobedience; The Second Adam's Obedience. 3. Betwixt the Effects and Consequents of their Carriage. By the First Adam's Disobedience many that is, all his meer Natural Seed were made Sinners: By the Second Adam's Obedience, many (that is, All his elect Spiritual Seed,) shall be made righteous. 4. Betwixt the Manner how these several Consequents of their Carriages are derived to their Many, their respective Seeds. As Adam's disobedience made his Many, Sinners: so Christs Obedience shall make his many, righteous. But, How, or in what manner were many made Sinners by Adam's disobedience? If we accurately observe the Apostles intent and Scope in this Chapter, he so speaks as to let us know, Many were made Sinners by Adam's disobedience: Not Actually: For so they made themselves Sinners by [...]om 7. 17, 20, 21, 23. acting their Original corruption; and all do not Sin [...]om. 5. 12, 1 [...]. actually who yet are made Sinners by Adam's disobedience, and thereupon liable to Death. Not Habitually, or Originally: For, So they are made Sinners, that is, defiled with Original Corruption of Nature, by Psal. 51. 5. Propagation and natural Generation. And here the Apostle intends their being made Sinners, before they were made or had actual being, and consequently before Original sin could be upon them, or Actual sin be by them: viz. [...]om. 5. 18. by Adam's one Offence, (as the words may well be translated.) How was that? But only Imputatively; or by Gods just Imputation of that one offence of Adam to all his posterity, who at that time were all but as one Person in Adam, and all as one Party together with Adam in the First Covenant of works with God. For God Covenanted with Adam and all his Natural Seed in him (as [...]n Book II. Cha. 1. Aphorism. 3. formerly I have shewed;) and they all made but one Party: He standing, they stood; he Sinning, they Sinned. His Sin was imputed to them. Even so, Many, that is, All Christs Elect Seed; (who See Book I [...]. Chap. 2. Aph [...]rism 2. together with Christ make also but one Foederate Part, As God the other,) shall be made righteous by Christs Obedience: that is, Imputatively. His obedience shall be imputed to them for righteousness or justification. So that this Text, intentively considered, doth notably Evince The Imputation of Christs Obedience to us for righteousness or justification. Take another pregnant Text, 2. Cor. 5. 21. He hath made him to be Sin for us, who knew no Sin: that we might be made the righteousness of God in him. Whence its evident, That as Christ was made Sin for us, So we are made the righteousness of God in him. How was that? Christ was made Sin for us: Not by Inhesion; no sin did ever inhere or stick to Christs person. He was holy, harmless, unde [...]iled, separate from Sinners. 1 Pet. 1. 19. A Lamb without (p) Heb. 7. 36. spot and blemish. Nor by Perpetration; He sal 53. 9. did no evil, no guile was in his mouth. Thus, he knew no sin, but by Imputation; Christ willingly became Surety for his Elect; therefore God put and [Page 600] charged all their debts and Sins upon Christ, He imputed all their Sin to him to his Condemnation, He was reckoned as a Sinner, and punished as a Sinner. Even So we are made the righteousness of God in him, Even perfect righteousness, such as God will find no fault with, but fully accept. How? Not by Inherence of it in us; Nor by Performance of it by us; But by Imputation of Christs righteousness to us; Christs righteousness is the Righteousness of God: This alone God hath devised, This only God will accept for Sinners justification, And this also is the righteousness of him who is God. So then, Christs righteousness is imputed to us to make us the righteousness of God: that is, Christs Righteousness is imputed to us for perfect justification before God.
Whilst therefore Arminius and his party deny the Imputation of Christ, of his righteousness, or of his Obedience, to us for righteousness and justification, they go contrary to the Scriptures, and do greatly err.
2. By this Opinion, They derogate too much from Christ and his righteousness, and arrogate too much to Faith in this point of our Iustification. For, they meerly deny Christ and his obedience to be the Object of justification or divine Imputation: & assert Faith to be that Object. Thus Hoc autem culpant nonnulli, quod ipsum fidei actum, id est, [...] credere, dico imputari in justitiam, id (que) proprio sensu, non Metonymice. Fateor sane praeeunte mihi Apostolo. cap. 4. Epist. ad Rom. & saeplus istam phrasin usurpante. At quod inde concludunt, nempe sic Christum ejusque justitiam à justificatione nostra excludi, [...]amque dignitati sidei nostrae tribui, minime concedo deduci ex mea sententia posse. Vox enim imputandi significat fidem non esse ipsam [...]ustitiam, sed gratiose pro justitia haberi; quo ipso omnis dignitas à fide a [...]fertur nisi quae est per gratiosam dignationem Del. Gratiosa autem illa dignatio & aestimatio non est extra Christum, sed respectu Christi, in Christo, & propter Christum; quem constit [...]it Deus placamentum per fidem in sanguine ipsius. Dico igitur fidem imputari nobis in justitiam, propter Christum & justitiam ejus. In qua Enunciatione, fides est objectum imputationis, Christus vero & obedientis ejus Causa justificationis impetratoria seu Meritoria: Qui Christus cum obedientia sua objectum est [...]del nostrae, at non objectum justificationis seu imputationis divinae, quasi Deus Christum ejus (que) justitiam nobis imput et in justitiam, quod fieri nequit, cum Obedientia Christi fit ipsissima iustitia secundum severissimum rigorem legis sumpta. Non nego autem Christi obedientiam nobis imput ar [...], id est pro nobis & nostro bono praestitam censeri▪ quia [...]oc ipsum, quod Deus nostro bono & pro nobis justitiam Christi praestitam esse censer, causa est, cur Deus fidem nostram, quae Christum ejus (que) justitiam habet pro obejcto & fundamento, nobis in justitiam imputet, nosque fide, ex fide per fidem justificet. Armin. in Epist. ad Hippolytum [...] collibus, pag. 272, 273. Edit. 163 [...]. Arminius plainly. And what is this, but to make Faith the Matter of our righteousness: and not Christ Or his Obedience? yea under pretence of Faith's gracious acceptation in and for Christ, to exclude and thrust Christ quite out from the Matter of our justification: As if Christs righteousness were not our righteousness, but only the procuring or Meritorious cause, why God graciously imputes Faith to us for righteousness? This is to strip Christ of his glory: and to invest Faith therewith. This is to make Christ subordinate to Faith, and not Faith Subordinate to Christ, in our Justification. This is to set the servant above the Lord, and not the Lord above the Servant. This is to prefer an imperfect Faith, before the perfect Saviour of Sinners, the All-perfect Son of God.
[Page 601]3. This Opinion is bottomed upon a false foundation, viz. the mistaken sense and meaning of the word, Impute. Imputation or, To impute (thinks [...]ac A m. [...] Respons. ad XXX [...]. Arti [...]. Art. 4.—& in Epist. ad Hippol. p. 772, 773. ut videre est in verbis supracitatis. Arminius) still implies the imperfection, of the thing which is imputed: which imperfection notwithstanding is perfectly supplyed, gratuita acceptatione, by gracious acceptance. As, when the payment of 10. Florens is accepted gratuitously for a debt of 100 Florens, and imputed by the creditor to the debtor for perfect payment, though in it self imperfect. And he adds, that its hard to prove that the word (impute) is taken in any other sense. Hereupon, he asserts, Imputation of Faith, which is imperfect in it self, for perfect righteousness, and that in a proper sense: and consequently denies the Imputation of Christs righteousness to us for righteousness, because it is that very perfect righteousness.
But against this idle Conceit, about the sense of the word, Impute; Consider well. 1. That, The word (Impute) in Scripture is applyed to that which is Perfect: Or▪ The thing imputed is Perfect. As Rom. 4. 4. To him that worketh is the reward not reckoned of grace, but of debt. The reward imputed to the worker, is a Perfect Reward, an Exact Reward: otherwise the Perfect worker is not justly dealt with. Again; Rom. 4. 6, 11. God imputeth Righteousness without works. That is, Christs righteousness to us for justification; As I have formerly shewed. And is not Christs righteousness perfect? Iac. Arm. in Epist ad Hippol. quo su [...]ra. Arminius himself dare not deny it. To impute therefore doth not still imply the imperfection of the thing imputed. And though Faith, which is imperfect, be said to be imputed for righteousness: yet Faith there is not to be taken properly, but Metonymically, (as many learned authors judge) for the Object believed and apprehended by Faith, Christ and his righteousness, as after we shall See. 2. That, Gracious or Gratuitous Imputation doth ofttimes imply an Imperfection; Not in the thing imputed, but in the person or the thing whereunto it is imputed. As in the case which Arminius puts: If payment of 100. Florens be imputed to him that hath paid but 10 Florens, The payment is perfect; but because that is imputed to him which he hath not performed, he is imperfect. So the righteousness which is imputed to us, is perfect, otherwise it could not justifie us in the sight of God: but Gods imputation of another's, viz. Christs righteousness to us, argues our imperfection. And upon this Consideration learned Istorum hominum sensum v [...]cis imputandi, quatenus volunt semper significare rei imputatae imperfectionem, merito rej [...]imus. Quia hoc falsum esse ex eo evidenter apparet, quod imperfectio si qua sit, non est in re imputata sed in eo cui imputatur, aut in ea re cui aliquid imputatur. Res enim quae imputatur perfecta est, U [...] si imputetur debitori solutio, perfecta est solutio, sed quia imputatur illi quod non praestitit, arguitur ejus imperfectio. Justitia quae nobis à Deo imputatur est perfecta; alioqui justitia non esset quae justificaret, aut qua [...]usti haberemur; Sed ejus imputatio arguit nostram imperfectionem. Andr. Rivet. in Gen. XV. Exercit t. 83. pag. 400. Edit. 1633. Rivet justly rejects Arminius his Sense of the word, Impute. 3. That, Arminius borrowed this Sense which he puts upon the word (Impute) not from Scripture at all: in any proper use thereof, as is clear by the former instances; Nor from any such special [Page 602] signification, that either the Hebrw [...] or the Greek [...], or the Latine Imputare, To impute, have of themselves, or are used in by any learned Authors, or Lexicographers: (As that learned and acute Quod vero Arminius in Epistola ad Hippolytum Legatum Palatinum, contendit, fidem proprie debere accipi, non autem improprie pro Christi justitia; Hactenus non male lequitur, ut ex an tecedentibus patet. Sed ratio, quam illi rei probandae adducit, falsa est, qua ait, quod ea, nempe Christi justitia, non possit imputari ad justitiam; quod (ut con [...]endit) imputare significet, Alicui adscribere aliquid, quod non est tale. Unde colligit, cum Christi justitia sit omnibus nume [...]is perfecta justitia, eam ad justitiam imputari vere non posse: Id [...]o (que) fidem imputari in justitiam, seu pro justitia scilicet perfecta, à Deo pergratuitam acceptationem haberi, etiamsi sit tantu [...] pars illius, ecque imperfecta. Etenim illud omnino diffentantum est à verbis & mente Apostoli, falsaque nititur votis Imputandi significatione. Nam ne (que) Hebraea vox qua utitur Moses [...]; ne (que) Graeca qua Paulus etiam interpretatur, [...]; imo ne (que) Latina, Imputare (ut bonotum authorum usus, & lexicographorum explicatio, demonstrat) eam habet per se significationem specialem: Sed Generatim▪ Reputare, aestimare, adjudicare, adscribere, seu attribuere, significat, sive vere id fiat, five secus. Nec ullus è Scriptuta Sacra, locus, aut ex probis authoribus linguarum hactenus alla [...]us est, qui contrarium probet, &c. Fran. Gomarus in Annalyt. Explicat. Epist. ad Roman. c. 4. pag. 18, 19. Oper. p [...]t. 2 [...]. Gomarus hath well observed, whose own words, because they are very full and apposite, I have here recited in the margin:) But from these two blasphemous Hereticks, Michael Servetus, and Faustus Socinus; and from them was by him again obtruded upon the world, (as Andr. Rivet. in Gen. xv. Exe [...]citat. 83. pag. 399. 400. Rivet notes.) Socinus violently maintained this groundless Sense of Imputation, that thereby he might destroy the Ne cessity of Christs Satisfaction: And Arminius maintains it, that thereby he might destroy the imputation of Christs obedience and righteousness to us for justification. By the evil Original, and Intent of this Opinion, Every one may judge of the vil [...]ness of the Opinion it self.
4. God doth not in a proper Sense impute any thing to any one for perfect righteousness, but what is perfect righteousness: and therefore, unless they will grant that Faith is indeed perfect righteousness, they must deny Faith in a proper sense to be imputed for righteousness. The Argument may be thus formed; Whatsoever God im̄putes in a proper sense for perfect righteousness, that is perfect righteousness. This is clear; For, Rom. 2. 2. The judgement of God is according to truth. Nor can God be ignorant of any thing, or be deceived with any thing. Therefore he accounts nothing compleat and perfect, but what indeed is so Man oft-times judges of things as they seem to be, and so may impute integrity to an hypocrite, &c. but God alwaies judges of things as indeed they are. He in a proper sense imputes righteousness to us for perfect righteousness, and it is perfect righteousness. Otherwise God should err and be deceived in his imputation.
But Faith is not perfect righteousness. This Arminius grants, that Faith is not that exact righteousness, which will answer perfectly to the rigour of Gods Law, and abide the severity of his justice.
Therefore God doth not in a proper sense impute Faith for perfect righteousness.
If here it be Replyed, That God hath a Iudgement of Iustice, [Page 603] and a Iudgement of Mercy. By his judgement of Iustice he judgeth nothing to be perfect righteousness, but what is perfect righteousness in itself. But by his judgement of Mercy and Grace he judgeth and imputeth that to us for perfect righteousness, which in itself is imperfect, viz. Faith. To this I answer; 1. By way of Concession; That God judgeth Sometimes by a judgement of exact justice; As, when he accounts Christs obedience and righteousness to be accurately compleat and perfect in itself, according to the utmost rigour of Law and justice: Sometimes he judgeth by a judgement of free Grace and rich mercy; As, when he judgeth us righteous; or Rom. 3. 24, 25. justifieth us freely by his grace, through the redemption that is in Iesus Christ. I grant he judgeth, By a judgement of Justice, and by a judgement of Mercy. 2. By way of Exception; Against that misapplication of this Distinction of Gods judging. That God by his judgement of justice judgeth nothing to be perfect righteousness, but what is perfect: but by his judgement of mercy he counteth that for perfect righteousness which is not perfect, viz. Faith. What's this but in effect to say; Gods judgement of justice is according to truth, but his judgement of mercy is contrary to truth? What? Are Gods Mercy and Truth at variance, and opposite, whilst his Justice and Truth agree? 3. By way of Explanation; God judgeth according to justice, when he judgeth Christs righteousness to be perfect, for it is so: God judgeth according to mercy; Not when he judgeth a Sinner to be perfectly righteous, for a righteousness which is not perfect; for this were against both truth and justice; but when he judgeth him perfectly righteous, for a righteousness which is exactly perfect, yet not his own, but anothers. viz. Christs. In such judgement, Mercy and Truth are met together. Truth, in that the Sinner is accounted perfectly righteous for a righteousness truly perfect: Mercy, in that he accounteth that perfect righteousness to be the Sinner's through Faith, though it be not properly his own, but Christs. This is Gods judgement of Mercy according to Scripture. But this distinction thus explained, doth not justifie, but condemn Arminius his Gracious imputation of Faith for perfect righteousness in a proper Sense.
5. If the [...] credere, The Act of believing, be graciously imputed to us in a proper sense, for perfect righteousness: then we are justified by a work of our own, and have matter of boasting and glorying in our selves: but we are not justifyed by any work of our own, nor have any matter of boasting in ourselves in that regard.
Therefore the [...] credere, the Act of believing, is not in a proper Sense imputed to us for righteousness.
The Minor, or Assumption, is plain by Scripture, in both the branches of it. viz. 1. That we are not justified by any work of our own. This the Apostle proves by many Arguments. Partly, Because Nor Jew nor Gentile can perfectly do the works of the Law, Rom. 3. 19, 20. but all the world is become guilty before God: therefore by the deeds of the Law there shall no flesh be justified in his sight. Partly, because [Page 604] Rom. 3. 21. to 29. God hath set up another way of sinners righteousness and justification, viz. By Faith in Christ without works. Partly, because Abraham himself Rom. 4 1. to 6. was not justified by works but by Faith. His believing without working, was counted to him for righteousness. Partly, because David Rom. 4. 6, 7, 8. describes mans blessedness to consist in imputation of righteousness without works. 2. That we have Rom. 3. 27, 28. no matter of boasting in our selves in reference to our justification, because we are justified by Faith without works. Yea, upon this account, even Rom. 4. 1, 2, 3. Abraham himself had no matter of glorying before God. And if any in the world could glory in works, much more Abraham.
The Consequence of the Major, or Proposition, is also firm. viz. That If the [...] credere, The act of believing be in a proper sense imputed to us for righteousness, then we are justified by a work of our own, and have matter of Self-boasting. For, The Act of believing is through Gods assistance, a work of our own, and that in a proper Sense: Although the Habit or Grace of Faith, be Ephes. 2. 8. not of our selves, but of God, originally, as his free gift. Our Natural Acts or Works of understanding, will, &c. they are put forth by the help of Gods Common Providence and Naturall assistance, yet are they properly ours. So our Supernatural Acts and Works of Faith, &c. are put forth by help of Gods Special assistance, through his Spirit and Grace; yet are they in like sort properly ours. It cannot properly be said, God believes in us, and we believe not; but properly, we believe through the help of God. How often doth Scripture ascribe the Gen. 15. 6. Rom. 4. 3, 18, 24. Psal. 27. 13. & 116. 10. Ioh. 14. 1. Luke 24. 21. Act or work of believing to believers themselves, as their own act or work! Object. But Christ saith; Iohn 6. 29. This is the work of God: that ye believe on him whom he hath sent. Therefore Believing seems to be Gods work in his people. So that not they, but God believes in them. Answ. 1. Believing is here not only called the Work of God, but is also properly ascribed to believers as their Act and work, that ye believe on him, &c. But it could not properly be said, that, not they, but God in them believes on Christ. 2. Believing on Christ is here stiled, The work of God, that is, The primary, Eminent, and most excellent work of God, [...]. Not that this place intends to shew, that Faith is the choice work which God works in us, or by us: but rather (as judicious Loquuti erant de operibus; Christus ad unum opus eos revocat, hoc est, ad fidem. Quo significat, quicquid, extra fidem homines moliuntur, inutile ac vanum esse, solam vero fidem sufficere; quia hoc unum à nobis▪ Deus postulat ut credamus.—Qui ex hoc loco colligunt, fidem donum esse Dei, falluntur; Ne (que) enim quid efficiat Deus in nobis, sed quid requirat ac velit, Christus Docet. Ioan. Calvin. Comment. in Ioan. 6. 29. Calvin hath well noted) that Faith in Christ is the great, the chief work which God requires of us, and accepts from us; and through this all others are accepted in Christ. For here Christ opposeth this one Work of Faith, to all other works about which they enquired in the former verse, What shall we do, that we might work the works of God?
[Page 605]Now if the Act of Believing be (as hath been shewed) in a proper Sense a work of our own: we may clearly conclude, The Act of believing being in a proper Sense imputed to us for righteousness, we are justified by a work of our own, and thereupon have matter of boasting and glorying in our selves. Both which absurdities are directly contrary to the Scripture, yet cannot be avoided, if this Opinion of Arminius stand.
6. If the [...] credere, the act of believing be in a proper sense graciously imputed to us for perfect Righteousness: 1. Then we are properly justified by two perfect righteousnessess, in two several Subjects, viz. The one inherent in Christ, his perfect righteousness and obedience; the other inherent in us, Faith or the act of believing. The Consequence of this Proposition is plain. For Arminius and his party say, That Faith, or the act of believing which is inherent in us, God graciously imputes to us for perfect righteousness: This is one perfect righteousness whereby we are justified, inherent in us. But the Scriptures teach us on the other hand, (as hath been proved.) That Christs Righteousness and Obedience, God imputes to us for perfect righteousness: This is another perfect righteousness whereby we are justified, inherent in Christ. Christ is Ier. 23. 6. The LORD our Righteousness. 1 Cor. 1. 30.—Christ is of God made to us Righteousness. Rom 4. 6. [...]1.—God imputeth righteousness without works. Rom. 3. 24.—Being justified freely by his Grace, through the Redemption that is in Christ Iesus. Rom. 5. 9.—Being now justified by his blood. Rom. 5. 19.—As by one mans disobedience many were made Sinners: So by the Obedience of one shall many be made righteous. 2. Cor. 5. 21.—He hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him. So then, according to this Opinion, we must be justified by two perfect righteousnesses imputed to us: Partly by Christs obedience, Partly by Faith, both as the Matter of our Righteousness.
But we cannot properly be justified by two perfect righteousnesses, the one in Christ, the other in our selves; for Christs Obedience, and for our own faith also. For, if we be perfectly justified before God by Christs Obedience: what need is there of imputing our own Faith, for perfect righteousness: That which is perfect needs no addition. And if we be perfectly justified before God by imputation of our own Faith for perfect righteousness: what need is there of the imputation of Christs Righteousness? One of these must recede as needless; either imputation of Faith, or imputation of Christs righteousness must needs be useless. Arminians considering that these absurdities would inevitably follow upon this opinion, and that these two perfect righteousnesses cannot stand together both of them to be imputed to our justification; have in plain terms denyed the imputation of Christ righteousness and obedience to us for righteousness, and for colour thereof have imposed a false sense upon the word Impute. This I have before discovered and refuted. They wave Christs perfect obedience, and cleave to their own imperfect Faith, as the matter [Page 606] of their righteousness: But we cleave wholly to Christs perfect righteousness and obedience, not at all to our imperfect and weak Faith, as the matter of our justification.
Therefore, the [...] credere, the act of believing cannot in a proper sense be graciously imputed to us for perfect righteousness.
7. Finally, This Arminian opinion about the imputation of the [...] credere, the Act of Faith in a proper sense for righteousness, is a cunning and plausible way for introducing and ushering in the Popish Doctrine of Iustification. (As indeed the whole frame of Arminianism, is a plain bridge, and smooth path to Papism: nor were it any great difficulty to evidence the same, in all the particular points of Faith which they hold against the Orthodox Protestants.) Now this their Doctrine of Gods gracious imputation of the Act of believing to us for perfect righteousness, doth notably symbolize with, and gradually lead unto, the Doctrine of Popish Justification. For,
(1) Both Armin. i [...] E [...]. ad Hippol. p. 773. Arminius and Bellarmin. de Ius [...]if. l. 2. c. 7. &c. 10. Tom. 4. Bellarmine deny the Imputation of Christs righteousness to us for justification.
(2) Arminius saith; Iac. Armin. in Epist. ad Hippolytum a Coll bus, p. 772, 773. That the [...] credere▪ the Act of believing is in a proper sense graciously imputed for righteousness, and not Metonymically; and that the Act of believing is the object of imputation; that is, by Gods gratuitous acceptation the perfect matter of our justification. The Jesuite Bellarmine notably agrees with him for Substance, speaking of that text; To him that believeth on him that justifieth the ungodly, his faith is counted for righteousness; where (saith he) Fidem esse initium justitiae, ac per hoc esse causam formalem inchoatam justificationis. Id inprimis docet Apostolus ad Roman. quarto, cum dicit; credenti in e [...]m qui justificat impium, reputatur Fides ejus ad justitiam. Ubi ipsa fides [...] esse Justitia; ac per hoc non apprehendit fides justitiam Christi, sed ips [...] Fides in Christum est justitia. [...]t siquidem sit fides viva, & perfecta per charitatem, erit perfecta justitia: sin minus, crit saltem imperfecta inchoata (que) justitia. Rob. Bellarm de Iustificat. lib. 1. cap. 17 H. Tom. 4. Edit. Colon. 1628. Faith it self is counted Righteousness; and by this, Faith doth not apprehend the righteousness of Christ, but faith it self in Christ is Righteousness: and if it be lively Faith, and perfect by love, it shall be perfect righteousness: but if not, it shall at least be imperfect and inchoate righteousness. Both Arminius and Bellarmine make faith the Substance or Matter of our righteousness. Herein they shake hands.
(3) Arminius saith, Armin. quo supr. that the [...] credere, the act of Faith is in a proper sense imputed for righteousness. And Bellarmine contends, R [...]b. B [...]l larmin. de Iustificat. lib. 1. c. 16 re [...] tot. praecipuè vero vid. in F. & C. Tom. 4. that we are justified by Faith, not as it is an instrument apprehending Christs righteousness, but as it is an act or work in it self: because if it apprehend righteousness at all, it apprehends it as it is an Action and an operation. And he argues thus; Doth that phrase (without the deeds of the Law) exclude all works, and all law; or only some sort of works and laws? If it wholly exclude all works and every law; then also it must exclude Faith it self. For the Act of Faith is a certain work, and that an excellent work. This is the work of God, that ye believe on him whom he hath sent, Ioh. 6. 29. Here [Page 607] then Arminius and Bellarmine well agree about the Manner how Faith justifieth; not as it is an instrument, but as it is an act and work.
(4) Arminius thinks, Armin. in Epist. ad Hippolyt. that Christs obedience performed for us, is the Cause why God graciously imputes to us our Faith for righteousness, which Faith hath Christ and his obedience for its object and foundation. What can he intend by this, but that Christ by his obedience hath merited and obtained, that our imperfect Faith in him should be imputed and esteemed to us for perfect righteousness? This Arminius saith, but proves not, nor can prove it: therefore we reject it, as his meer Dictate. In like sort Bellarmine saith, Bellarm, de Iustificat▪ lib. 5. cap. 5. F. G. [...]. Tom. 4. That Christs works have merited with God, not only that we should obtain salvation, but also that we should obtain it by our own merits. Or (which is the same) they have merited for us, not only eternal Salvation, but also the vertue of Meriting;—and at last he adds, that the reason of this meriting wholly depends upon Grace. By all this it may appear, How neer this Opinion of Arminius comes to gross Popery. Indeed Arminianism is no better then polished and refined Popery, or sublimated Antichristianism.
Upon these and the like Considerations we reject as erroneous and dangerous the Arminian opinion of Gods imputing Faith, the act of believing in a proper sense for righteousness.
3. The Third Interpretation is theirs, who come somewhat neerer to the Truth then both the former, who thus declare their Judgement; Thu [...] D. Will. Sclater recites their Opinion, in his Exposition [...]n Rom. 4. ver. 3, 4, 5. pag 26. That Faith, as a Condition of the Covenant performed by us, justifieth, or is imputed to us for righteousness. Thus they explain themselves; Righteousness or justification hath its connexion with Faith, by an order that God hath been pleased to set down in the Covenant of Grace; which is this, That whosoever shall believe in Christ, shall be justified and saved. This Condition now performed on our parts, justification is ours, and we are as righteous in Gods esteem, as if we had all the righteousness of the Law performed by our selves.
To this Interpretation I answer briefly; 1. By Granting, That Faith is indeed a Condition of the Covenant of God with man since the Fall, and that so eminent a Condition, as the Covenant may thereupon be most properly denominated, The Covenant of Faith, in opposition to The Covenant of Works: As I have Book 1. ch. 2. Aphor. 3. formerly manifested. And, That faith is a most necessary Condition of Justification, without which no man can be justified in the sight of God. These things I grant as true. 2. By Denying, That Faith, Fides non iustificat per modum praeparationis, cum caeteris virtutibus; vel ut Conditio requisita per inhae [...]entem credendi actum; Sed Relative, per modum Organi Satisfactionem Christi apprehendentis, &c. D. Prideaux. Lect. 5. as a Condition of the Covenant, performed by us, justifieth; or is imputed to us for righteousness. Faith which is the Condition of the Covenant justifieth us; but justifies not as the condition of the Covenant [Page 608] performed by us. Now this I deny; Partly, Because to be justified by Faith as a Covenant-Condition performed by us, is to be justified by a work of our own, wherein we may have matter of boasting. But such justification Scripture admits not, Rom 4. 4, 5. & 3. 20, 21, 27, 28. which in the point of justification directly opposes believing to working, and thereupon excludes all boasting and glorying in our selves. Partly, Because, If Faith justifie us precisely in this respect as it is a Covenant-Condition, then A Quatenu [...], ad Omne valet Argumentum. consequently whatsoever else besides Faith be a Covenant-Condition must also justifie us as well as Faith. That which belongs to one thing as a Covenant-Condition, belongs to every Covenant-Condition. Consequently, Mar. 1. 15. Act. 2. 38. Repentance, Obedience, Gen. 17. 1. Uprightness, &c. which are required as Covenant-Conditions also, may justifie us as well as Faith. And if that be granted, How can we maintain that Doctrine of the Reformed Churches, That Sole Faith justifieth? or that Doctrine of Saint Paul, Rom. 3. 28. That A man is justified by Faith without the deeds of the Law; And Rom. 4. 5. To him that worketh not, but believeth—, his faith is counted for righteousness; And, Rom. 4. 6. God imputeth righteousness without works? Hence, we may See, that such Protestant writers, who say, Faith justifies us as a Covenant-Condition performed by us, do not so safely and Cautiously express themselves herein.
4. The Fourth and last Interpretation, and indeed the best and soundest of all, is theirs; who, waving all the former Interpretations as unsafe and Unscriptural, do hold, That Faith is imputed for righteousness, As it is an Organ, Instrument, or Instrumental Cause, Receiving and apprehending, by the help of the Spirit, Christs Righteousness offered in the Gospel. And, inasmuch as Faith alone is the peculiar and only Instrument for Receiving and applying Christs Righteousness, That therefore we are justified before God by Faith alone, without the works of the Law.
This Interpretation of the Manner, How faith justifieth, or is imputed for righteousness, may, for the greater clearness and distinctness, be expressed in three branches. 1. Negatively; That Faith justifieth not, or, is not imputed for righteousness, any of these ways. viz. (1) Not as a Meritorious Cause, which, for the worth or dignity of its Habit or Act, can demerit or deserve, in any sense, remission of sins or justification, from God. Nor as The Formal Cause, or Substance of our righteousness. Nor as A Preparation to, or Inchoation of our righteousness before God: which are the Popish Opinions. (2) Not in regard of the [...] credere, or Act of believing graciously imputed by God for Christ and his obedience sake for the perfect righteousness of the Law, though in it self it be imperfect. Which is the Arminian opinion. (3) Not as it is a Covenant-Condition performed by us▪ Which is the opinion of some others. The unsoundness of which Opinions I have already discovered. 2. Affirmatively; That Faith or Believing justifieth, or is imputed for righteousness, in respect of its Office [Page 609] whereunto it is appointed by the Covenant of Faith or Gospel, viz. As it is a supernatural Organ, Instrument, Instrumental cause or Mean, through the help of Gods Spirit, Receiving, Apprehending, Applying Christ, his righteousness and obedience tendered in the Gospel or Covenant of Faith most graciously. 3. Exclusively; That Faith alone in this sense, without works, is imputed for righteousness: for asmuch as Faith alone is that supernatural Instrument Receiving Christ and his righteousness. Faith alone justifieth: though justifying Faith is not alone. In this Sense Ioan. Prideaux in Lect. V de Iustificatione. Let the judicious Reader diligently consult him. Sole Faith's Justification, is strenuously confirmed by six Arguments by Dr. Prideaux, against Papists, Socinians, Arminians.
And this is the Direct and unanimous Interpretation of the truly Reformed Churches, about this Question, How Faith is imputed: As may appear both 1. By their Publique Confessions: and 2. By their learned Orthodox writers. Wherein this Sense is asserted, Sometimes more darkly, Sometimes more clearly. Take a taste hereof, in Among the Publique Confessions of the Churches, take the Sense of these. 1. Of The Helvetian Confession;—Quoniam vero nos justificationem hanc recipimus, non per ulla opera, Sed per fidem in Dei Misericordiam & Christum: ideo docemus & credimus cum Apostolo hominem peccatorem justificari sola fide in Christum, non lege, aut uliis operibus.—Ergo quia fides Christum justitiam nostram recipit, & gratiae Dei in Christo omnia tribuit, ideo fidei tribuitur justificatio, maxime propter Christum, & non ideo quia nostrum opus est: Donum enim Dei est. Corp. Confession. Part. 1. pag. 45, 46. Edit. Genev. 1612. 2. Of the French Confession; Credimus nos sola fide fieri hujus Justitiae participes, sicut scriptum est ipsum passum esse acquirendae nobis saluti, ut quicun (que) crediderit in eum non pereat. Hoc autem ideo fit, quod promissiones vitae nobis in ipso oblatae, tunc u [...]ui nostro applicantur, & nobis redduntur efficaces, cum eas amplectimur, nihil ambigentes nobis obventura de quibus ore Dei certiores simus. Ita (que) Justitia quam fide obtinemus pendet à gratuitis promissionibus, quibus nos à se diligi deus declarat & testificatur. Corp. Confession. Part. 1. pag. 105. 3. Of the Augustane Confession.—Cum igitur dicimus, Fide justificamur, non hoc intelligimus, quod justi simus propter ipsius virtutis dignitatem. Sed haec est sententia, Consequi nos remissionem peccatorum & imputationem justitiae per misericordiam propter Christum: verum haec misericordia non potest accipi, nisi Fide, &c. Corp. Co [...]fession. Part. 2. pag. 22. 4. Of the Saxony Confession;—Itaq & Correlativè inte [...]l genda est haec Oratio, Fide justificamur, hoc est, fiducia filii Dei justificamur, non propter nostram Qualitatem, sed quia ipse est propitiator, in quo Cor acquiescit, fiducia promissae misericordiae propter eum, quam fiduciam ipse spiritu suo sancto exuscitat. Corp. Confess. Part. 2. pag. 80. 5. Of the Confession of the Belgick Reformed Churches revised in the National Synod at Dort in the years 1618. & 1619.—Wherefore we do justly say with St Paul, That we are justified by Faith alone, or by Faith without works; yet to speak properly, we do not mean that Faith by it self doth justifie us; as being only an [...]nstrument, whereby we apprehend Christ our righteousness; But Jesus Christ imputing unto us all his Merits, and so many holy works, which he hath done for us and in our stead▪ is our Righteousness; And Faith is the Instrument which keepeth us with him, in the fellowship of all his Benefits, which being made ours, are even more then enough unto us, for our absolution from all our sins. See Artic. 22. of this Confession, pag. 58. in the Discipline of the Dutch Churches, Printed at London, An. 1645. [Page 610] 6. The Confession of Faith, or Articles of Christian Religion, compiled by the Assembly of Divines sitting by Authority of Parliament at Westminster. Which together with the Publique Catechism framed by them, speak more fully and clearly to this point, then all the former Confessions.—These whom God effectually calleth, he also freely justifieth, Rom. 8. 30. & 3. 24. Not, by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for any thing wrought in them, or done by them, but for Christs sake alone, not by imputing Faith it self, the Act of believing, or any ohter Evangelical obedience, to them, as their righteousness, but by imputing the Obedience and Satisfaction of Christ unto them, Rom. 4 5, 6, 7, 8, 2 Cor. 5. 19, 21. Rom. 3. 22, 24, 25, 27, 28. Tit. 3. 5, 7, Ephes. 1. 7. Ier. 23. 6. 1 Cor. 1. 30, 31. Rom. 5. 17, 18, 19. they receiving and resting on him and his righteousness by Faith; which Faith, they have, not of themselves, it is the gift of God. Act. 10. 44. Gal. 2. 16. Phil. 3. 9. Act. 13. 38, 39. Ephes. 1. 7, 8. Faith thus Receiving and Resting on Christ and his righteousness, is the alone Instrument of Justification; Ioh. 1. 12. Rom. 3. 28. & 5. 1. yet is it not alone in the person justified, but is ever accompanyed with all other saving Graces, and is no dead Faith, but worketh by Love, Ia [...]. 2. 17, 22, 26. Gal. 5. 6. Articles of Christian Religion, chap. 11. published 1648.—Q. How▪ doth Faith justifie a Sinner in the sight of God? A. Faith justifies a Sinner in the sight of God, not because of those other graces which do always accompany it, or of good works which are the fruits of it, Gal. 3. 11. Rom. 3. 28. Nor as if the Grace of Faith, or any act thereof, were imputed to him for justification; Rom. 4. 5. with Rom. 10. 10. But only as it is an Instrument, by which he receiveth and applyeth Christ and his righteousness, Ioh. 1. 12. Phil. 3. 9. Gal. 2. 16. Larger Catechism advised by the Assembly of Divines, p. 18. in 4to. Among learned orthodox Writers within the Reformed Churches, particularly take into Consideration the judgement of these few. viz. 1. Of Luther; (In whose heart this one Article reigned, viz. The Faith of Christ; as himself confesseth in his Preface to his Com. on Ep. to Galat.) Fides justificat, quia apprehendit & possidet illum Thesaurum, scilicet Christum praesentem. Tom. 4. fol. 44. 6. Fides non tanquam opus, justificat; sed ideo justificat, quia apprehendit misericordiam in Christo exhibitam. Tom. 1. in Genes. 4. fol. 75. a. Promissio caput est Doctrinae, & principale: Huic adjungitur fides; seu, ut clarius dicam, Hanc apprehendit Fides. Apprehensio autem Promissionis certa vocatur Fides. Et Justificat non tanquam opus nostrum, sed tanquam Dei opus. Tom. 2. in Genes. 15. fol. 57. a. 2. Of Calvin, that wonder of men for acuteness of Iudgement; Quod objicit, vim justificandi non inesse Fidei ex seipsa, sed quatenus Christum recipit, libenter admitto. Nam si per se, vel intrinseca (ut loquuntur) virtute justificaret Fides, ut est semper debilis & imperfecta, non efficeret hoc nisi ex parte. Sic ma [...]a esset justitia quae frustulum Salutis nobis conferret. Nos quidem nihil tale imaginamur, Sed propriè loquendo Deum unum justificare dicimus: Deinde hoc idem transferimus ad Christum, quia datus est nobis in justitiam. Fidem vero quasi vasi confe [...]imus, quia nisi exinaniti ad expetendam Christi gratiam aperto animae ore accedimus, non sumus Christi capaces.—Inscitè ergo Fidem, quae Instrumentum est duntaxat percipiendae Justitiae, dico misceri cum Christo▪ qui materialis est Causa, tanti (que) beneficii author simul & Minister. Institut. l. 3. cap. 11. Sect. 7. Hic memoria repetere convenit, quam prius relationem constituimus inter fidem & Evangelium; Quia inde justificare dicitur Fides, quod oblatam in Evangelio justitiam recipit & amplectitur. Quod autem per evangelium dicitur offerri, eo excluditur omnis operum consideratio, &c. Iust. lib. 3. cap. 11. Sect. 17. 3. Of Trelcatiu [...] L. F. who saith; Ex parte Hominis, Iustificationis passiva Causa, Efficiens est ac dicitur reductivè▪ tota est Instrumentalis, & Fides est, per quam, non propter quam, Justificari dicimur, tum ratione sui Correlativi, tum Contrarii, Legis & bonorum operum. Correlativi, quia tota Fidei qua justificans est, forma in Relatione consistit, nec qua Qualitas, sed qua relativè in correlato suo applicando, occupatum est, nos justificare dicitur. Contrarii, quia quae bona opera in persona justificati requiruntur, à merito Justificationis excluduntur. Instit. lib. 2. de Iustificat. 4. Of M. Fred. Wendeline, who saith; Nos igitur Orthodoxi Fidem dicimus justificare [Page 611] Correctivè, hoc est, per modum Instrumenti, quod justitiam Evangelicam extra nos in Christo constitutam apprehendit & nobis applicat.—Eodem sensu à Paulo fides dicitur imputari ad justitiam, non quod propter fidei dignitatem & perfectionem à maledictione legis absolvamur & justi reputemur; Sed quod justitia Christi fide apprehensa nobis imputetur, seu nostra esse censestur. Christian. Theolog. lib. 1. cap. 25. Thes. vi. & Explicat. 5. Of Zac. Ursine. Fide justificamur, ut Causa Instrumentali: qua quasi manu Justitiam Christi nobis imputatam apprehendimus. Vulgò dicitur, Fide justificamur Correlative, hoc est, eo justificamur, quod est correllativum fidei, nempe merito Christi ad quod refertur, seu quod apprehendit fides. Nam fides & satisfactio Christi habent se correlativè ut Accipens, & Acceptum, &c. In Explicat. Chatech [...]t. part. 3. Quaest. LX. & LXI. 6. Of Ant. VValaeus, who affirms This to be the judgement of the whole Reformed Church; Nempe eo fidem justificare, aut nos per fidem justificari, quia apprehendit Christi justitiam, quae nobis in Evangelio offertur; seu quatenus Relatè consideratur, & cum respectu ad Christi meritum. Quum enim Evangelium sit Instrumentum externum quo nobis Christi Justitia offertur, 2 Cor. 5. 19. Ut Sacramenta, per quae nobiscum magis & magis Christus unitur, atque applicatur, 1 Cor. 10. 16. Gal. 3. 27. Fides unicum est illud Instrumentum, quo Christum & ejus justitiam admittimus, & in eo recepto acquiescimus. In Enchirid. Relig. Reformat. De Iustificat. pag. 422, 423. Tom. 1. Lugdun. 1643. 7. Of the four Learned Leiden Professors, I. Polyander, And. Rivet. Ant Walaeus, and Ant. Thysius. Who express themselves excellently in this point; Justificamur ergo hac fide, ex fide, & per fidem; imò ab Apost. fides imputari dicitur ad Iustitiam, Rom. 4. 3, 5, 6, 9, 11, 22, 23, 24. Non [...], 1. primo & per se, ut Qualitas propriè aut motus, actio vel passio, aut opus al quod bonum, & eximii pretii, quasi ipsa sit justitia aut ejus pars, aut etiam justitiae loco, ex censu & aestimatione Dei: Sed [...], Secundario, & secundum aliud, nempe ut modus, medium & Instrumentum, ceu oculus & manus, qua Christi ejus (que) justitiae participes reddimur, adeoque relativè ad objectum Jesum, ipsius justitiam, & promissiones gratiae, Phil. 3. 9. Ea sola justificamur, quia aliter apprehendi promissiones Dei, remissio peccatorum, & aliena justitia▪ vitaque inde aeterna, non potest; neque aliud Instrumentum monstrari, vel ex tota Scriptura, vel tota rei Natura. Non enim charitate, aut bonis operibus haec ipsa accipiuntur. Sed solam Fidem Deus ad haec ordinavit. In Doctiss. Synops. purior. Theolog. Disput. xxxiii. Sect. 27. 28. 8. Of Dr. W. Sclater▪ who after a more large D [...]scussion about this point, thus Concludes; The Sum of all is this; Sith Faith is accepted to Justification, Neither in respect of the Worth of it, to procure it; Nor yet as being The Form of Righteousness; Nor as A Preparation; Nor as A Condition; It remains that it Justifieth [...]nstrumentally only, or because it apprehends that for which we are justified, namely, The merit and righteousness of Christ. In his Exposit. on Rom. 4. 3, 4, 5. p. 28. Lond. 1650. 9. Of Mr. W. Perkins, that famous light of Cambridge; who did more good to the Church of God with one hand, then many learned men have done with both; The Second point to be considered, is: How Faith is a Means to justifie? I Answer thus. Faith doth not justifie as it is an excellent work of God in us: for then all vertues might be means of justification, as well as Faith. It doth not justifie as it is an excellent virtue itself: because it is imperfect and mingled with unbelief. It doth not justifie as a means to prepare and dispose us to our justification: for, so soon as we begin to believe in Christ, we are justified without any disposition or preparation between Faith and justification. (Chrysost. Hom. in Rom. Quam primum homo crediderit, confestim simul justificatus est) Lastly, it doth not justifie as it contains in it all other vertues and good works, as the Kernel contains the tree with all its branches: for then should it be a part, yea the principal part of our justice; whereas S. Paul distinguisheth justice and Faith, Saying that our righteousness is of God upon Faith; and not for Faith, but by Faith. Now then Faith justifies as it is an Instrument or Hand to apprehend or receive the benefits of Christ for ours; and this apprehension is made, when we do indeed believe Christ and his benefits to be ours. And lest any should imagine, that the very action of Faith in apprehending Christ justifieth; we are to understand, that Faith doth not apprehend by power from itself; but by vertue of the Covenant. [Page 612] If a man believe the Kingdom of France to be his, it is not therefore his; yet if he believe Christ and the Kingdom of Heaven by Christ to be his, it is his indeed: Not simply because he believes, but because he believes upon Commandment and Promise. For in the Tenour of the Covenant▪ God promiseth to impute the Obedience of Christ unto us for our righeeousness, if we believe. In his Treat. Christ the true and perfect Gain, pag. 662. vol. 1. Lond. 1626. See also, His Grain of Mustardseed. Expos. of 3d Conclus. p. 641. vol. 1. His Com. on Gal. pag. 209. D.— & p. 228. C.— & p. 236. D. 10. Of Mr. Will. Pemble in his Treat. of Iustification, Section 2. Chap. 1. pag. 159. Lond. 1635. The Sentence of the Reformed Churches touching this point, Consisteth of two branches. First, That a Sinner is justified by Faith, not properly as it is a Quality or action, which by its own dignity or merit deserves at Gods hands remission of Sins, Or is by Gods favourable acceptance taken for the whole and perfect righteousness of the Law, which is otherwise required of a Sinner; but only in relation to the object of it, the righteousness of Christ which it embraceth and resteth upon. Secondly, That a Sinner is justified by Faith in opposition to the Righteousness of works in the fulfilling of the Law: whereby now no man can be justified. 11. Of Mr. Iohn Forbs at Middleburg; Now we come to speak of the third point, that is, Concerning the things which are said to be imputed to us in the work of our Justification; and these be two, according to the two gifts that God giveth us to this end, that we may be righteous. The First is Faith, which is the Supernatural Instrument given us of God, to apprehend our righteousness. The second is the righteousness itself apprehended by Faith, that is, Christ crucified, or his blood shed for us. For although the Lord hath given us Faith, and Christ Jesus his Son; yet albeit we have them, we have them not as our own▪ but by the imputation of God. So that Gods gift maketh possession; but his imputation maketh our right in propriety, in the thing possessed, &c. So that in his judgement Faith is imputed as the Instrument of our justification. In his Treat. of Iustification. Chap. 31. pag. 168. Middleburg. 1616. 12. Lastly, Of that Godly learned and judicious Mr. Io. Ball; Faith is not imputed for righteousness, in respect of the worth or dignity of Faith either in Habit or Act; But in respect of its Office whereunto it is ordained in the Covenant of Grace, as it doth embrace Christ, and thereby we are made partakers of his free and willing and perfect obedience to the Command of Grace. Faith is accounted for righteousness in regard of the object, and is a cause of that Justification which is of Grace. A cause, I say, not a bare Condition, without which the thing cannot be; but a Cause, not Meritorious or material, but Instrumental only, receiving Christ promised and offered in the word of Grace, &c. In his Treat. of the Covenant of Grace. Chap. 6. pag. 66, 67. &c. Lond. 1645..
And, That Faith is imputed to us for (or, as some had rather render it, unto) righteousness, only as an Instrumental cause of Iustification, is the unanimous and concurrent sense of all the Confessions and Learned writers of the Reformed Churches, that I have seen. Herein they all agree. Although I find them explaining this their sense several waies; but all for substance tending to one and the same purpose: viz. To clear how Faith is imputed Instrumentally unto righteousness. Here therefore. 1. I shall prove by certain Arguments, That Faith is imputed unto righteousness, only as an Instrument. In which all consent. 2. I shall lay down their different explanations of this thing.
1. That Faith is imputed for (or, unto) righteousness only as an Instrument, Instrumental cause, or Instrumental mean, whereby we receive, apprehend and apply Christ and his righteousness to our selves for our iustification: may thus appear, viz.
[Page 613] First; Because where Scripture ascribes Justification to Faith, it still useth such phrases, as denote Faith's justifying us, as an Instrumental cause, not as a Meritorious, Material, or Formal cause of our Righteousness. Hence we are said to be justified,Rom. 3. 28. Phil. 3 9. [...], or [...], fide, by Faith; Rom. 1. 17. & 3. 26. 30. & 5. 1. Gal. 2. 16. & 3. 8. 11. 24. [...], exfide, of Faith: (which phrase if it import Faith's efficiency in justification, it denotes not any Principal efficiency, for that belongs to God only; but an Instrumental efficiency, and that properly appertains to Faith;) and Rom. 3. 22, 25, 30. [...], or [...], per fidem, Through Faith. All which phrases imply only The Instrumentalness or Instrumental Causality of Faith to justification. But it is never said, we are justified, [...], propter fidem, For Faith: as importing the Meritoriousness, materiality, or formality of Faith, in justification. Ergo, Justification being ascribed to Faith only as an Instrument, Faith is imputed only Instrumentally unto Justification.
Secondly; Because, The office and use of Faith in Justification consists peculiarly in Receiving, accepting, apprehending or applying Christ and his righteousness unto us, as Scriptures evidence. Ioh. 1. 12. But as many as received him, to them gave▪ he power to become the sons of God, to them that believe on his name. Here note. 1. That Christ is the peculiar object of Faith. 2. That Faith makes Christ ours, and gives us actual interest in him, by Receiving him. Faith is that Receptive Instrument, mean, or hand, whereby we accept and embrace Christ. 3. That upon our Receiving Christ by Faith, he gives us power or prerogative ( [...]) to be the sons of God; the Priviledge or prerogative of adoption. Consequently the Priviledge of Iustification Rom. 8. 29, 30. & 4. 11. Gal. 3. 7, 9. which inseparably accompanies vocation and Adoption in all the children of Abraham and heirs of God. See this yet more clearly in that pregnant text: Rom. 5. 17. If by one man's offence, death reigned by one; much more they which RECEIVE abundance of Grace, and of the gift of Righteousness, shall reign in life by one, Iesus Christ. That is, They who, [...], [...]d est, oblatam [...], fidei videlicet manu. T. Bez. Annot. in loc. by Faith Receive abundance of Grace, and of the gift of righteousness, (viz. of the Righteousness of Christ freely given) shall reign in life by one, Iesus Christ. (viz. shall reign in Life of Sanctification, Justification and Glorification by one Jesus Christ, over Sin, guilt and condemnation.) Faith's office then in order to reigning in life by justification, is, to Receive abundance of Christs righteousness freely given, and graciously imputed. Answerable to this phrase is that; Rom. 9. 30. The Gentiles have Received righteousness, even the righteousness which is of Faith. And Act. 26▪ 18. To turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of Sins, and inheritance among them which are Sanctified, by Faith that is in me. So that, Forgiveness of Sins, that is, Iustification, is received by Faith in Christ. The comma is to be put after (Sanctified,) that the phrase (by Faith,) may have reference to (receiving forgiveness of sins, &c.) as Bez. Annot▪ in Acts 26. 18. Beza hath well noted against Erasmus out of the ancient Copies. Hence from this [Page 614] office and use of Faith in justification to Receive Christs righteousness, Faith is compared in Scripture, To an Hand, Ioh. 1. 12. Act. 26. 18. Rom. 5. 17. whereby we Receive Christ, as the gift of God, and Gal. 3. 27. Rom. 13. 13, 14. put on Christ as our garment of righteousness; To an Eye, whereby we Ioh. 3. 14 15. look upon Christ crucified, the true Brazen Serpent for Spiritual healing, as Israel in the wilderness looked up unto the typical brazen Serpent for corporal healing. To a Mouth, whereby we receive Christ as the living bread, Ioh. 6. 51, 53, 54, 57, 58. Eat his flesh, and drink his blood, for life spiritual and eternal, as we receive food and eat it for life corporal and temporal. The hand, eye, mouth, are organs or Instruments natural, whereby the body receives benefits Corporal: so faith is the Instrument supernatural, whereby the Soul receives Christ and his righteousness, those benefits Spiritual. And therefore in this Sense alone faith justifies, or is imputed unto righteousness, as it is an Instrument Receiving Christ and his righteousness for our own; As an hand putting on Christ, not as the robe of righteousness put on; As an eye seeing Christ for healing, not as the Healing Serpent seen; As a mouth receiving and eating Christ the living bread, not as the living bread of the Soul Received and eaten. And all this is only Organically, or Instrumentally.
Thirdly; Because, Faith in such manner justifies us, or is imputed to us for righteousness, as it tends to Christs blood, righteousness and obedience, the meritorious and material cause of our righteousness; Rom. 3. 24. 25, 26. Being justified freely by his grace, through the Redemption that is in Iesus Christ; whom God hath set forth to be a propitiation through Faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God, &c. Phil. 3. 9. That I may be found in him, not having mine own righteousness which is of the Law, but that which is through the Faith of Christ, the righteousness of God by Faith. But Faith tends not to Christs blood, righteousness and obedience any other way then as an Instrument, or Instrumental mean, apprehending and applying them as the Meritorious cause and matter of our righteousness. As the Scriptures both in this and the two former Reasons evidence. Ergo, Faith is imputed unto righteousness only as an Instrument thereof. We are Rom. 5. 9. justified by Christs blood, meritoriously; we are justified by Faith in his blood, instrumentally.
Fourthly; Because, Faith in such sort justifies us as it hath respect▪ to the Promises of life and righteousness by Christ. Thus Gen. 15. 6. Rom. 4. 16. to 23. Abraham's Faith believing the Promises of God through Christ, was imputed to him for righteousness. But Faith hath respect to the Promises of Christ and life by him only as an Instrument Heb. 1 [...]. 13. apprehending, embracing and applying them to the Soul in particular, as those testimonies touching Abraham may evince. Ergo.
Fifthly, Because, Faith in such sort onely must justifie, or be imputed unto righteousness, as may advance the Glory of Gods grace therein, and exclude all self-boasting. And therefore God hath [Page 615] purposely so contrived our justification by Faith, Rom. 3. 24, 27. & 4. 16. that herein the glory of his free-grace may shine forth most clearly, but all our boasting and glorying in our selves might utterly vanish.
But Faith's justifying us, or being imputed to us unto righteousness, Instrumentally, is the chief, the only way to advance Gods free Grace, and to exclude all self-boasting and glorying, which according to all other senses and explanations, is in some respect or other still left unto men. For this way we disrobe and strip our selves of all worth, excellency and dignity, and set our selves before the Lord, as poor, empty, naked and nothing in ourselves in reference to justification: yea we denude and evacuate even our very faith itself of all appearance of worth or dignity in Habit or Act, in reference to the procuring or impetrating of justification, or being accounted our perfect righteousness before God, and we present it herein before God as an Empty hand, or as an empty vessel, as Calvin Atqui Fides nihil ad deum aff [...]rt; quin potius hominem vacuum & inopem sistit coram Deo, ut Christo ejus (que) gratia impleatur. Quare passivum est opus (ut ita loquar) cui nulla potest rependi merces; nec aliam confert homini justitiam, nifi quam à Christo recipit. Ioh. Calvin. in Evangel. secund. Ioan 6. 29. vid. & Institut. l. 3. c. 11. §. 7. compares it.) that brings nothing at all to God, or to Christ, but Fides nihil Deo dat, sed accipit tantum; at opera sunt veluti Sacrificia [...] quae nos Deo offerlmus. Fides enim Organum est, & veluti manus animae, qua suscipimus Dei beneficia. Ioan. Cameron. Praelect. in Math. 16. pag. 48. in fol. Genev. 1642. onely receives this blessed free almes of righteousness from them. Thus Faith is neither Meritorious cause, nor Matter, nor Part of our righteousness at all before God: but onely a meer Receiving instrument supernaturally given us of God for this end. This, this exalts the Glory of Gods free Grace, the Glory of Christs perfect merit and righteousness; and Leaves the creature without all colour and shadow of self-boasting and glorying. Therefore if in any sense Faith be imputed unto righteousness, it must be in this sense, as it is a Supernatural Instrument of the Soule.
Sixthly, Because, Faith So and in such sense must justify us, or be imputed to us for righteousness, as may quiet and comfort our Hearts and Consciences towards God through Christ. This is plain, Inasmuch as the Calming and Comforting of our Consciences towards God, is a special benefit and priviledge flowing from and intended by Justification by Faith; Rom. 5. 1, 2, 3. Therefore being justifyed by Faith, wee have peace with God through our Lord Iesus Christ. By whom also we have access by faith into the Grace wherein we stand, and rejoyce in hope of the glory of God, &c. Till a man be justified by Faith, his Sins pardoned, and his person accepted as righteous, the Soul can have no true peace with God: because till then a man lies under the wrath of God, as a sin-revenging judge; under the Curse of the Law, as a broken Covenant, speaking nothing but Death: under the accusation and terrours of his own Conscience, (if awakened) as the very praeludium's and harbingers of Hell. And who can sufficiently imagine what Horrours, agonies, Convulsions, Distractions, Fears, and despairs, do tear in [Page 616] pieces and swallow up such a Soul! But when God so lifts up the light of his Countenance upon the Soul, as to pardon his sins and justifie him through faith in Christ, oh what an happy alteration follows! then its warfare is accomplished, then the broken bones are healed and rejoyce; then the dark midnight of all the former sorrows is turned into a day-break of joy: then the Tempest is stilled, and the soul surrounded with a sweet calm of Peace, and reconcilement with God.
But Faith quiets and comforts our hearts and Consciences towards God in Christ, by being imputed to us for righteousness, only as the Instrumental mean thereof. This is clear also; For, 1. The imputation of Faith for righteousness, as the Meritorious Cause thereof in any sort deserving it, or as the formal Cause of our righteousness, or as any part of our righteousness, in the Popish sense, leaves the Soul utterly without peace or Comfort, to horrour and despair. Because the perfectest Faith is 2 Thes. 1. 3. 2 Pet. 3. 11. Rom. 1. 17. imperfect, and therefore can merit nothing at all from God, nor be any other then an imperfect righteousness, which can neither endure the rigour of Gods law, nor the severity of his justice. 2. And the Imputation of the [...] credere, of the very act of believing in a proper sense for righteousness, upon pretence that God graciously accepts it, through Christ, for perfect righteousness, though it be in itself imperfect, in the Arminian sense, leaves the soul also quite destitute of comfort and solid peace with God in Christ: because it excludes Christs perfect righteousness from being imputed to us for justification, wherein alone the Conscience can fully acquiesce; and it sets up an imperfect Faith, for the matter of perfect righteousness, without any proof of Scripture, yea contrary thereunto, and to the truth and justice of God therein. 3. The imputation, finally, of Faith for righteousness precisely as a Covenant-Condition, to be performed by us, doth not quiet and comfort the Conscience towards God: Because this sense brings in all other Covenant-Conditions required of us to have equal influence with Faith in justification, whereas Scripture still ascribes it to Rom. 3. 20, 22. 28 & 4. 6. Gal. 2. 16. &c. Faith without works, and in opposition to working. And nothing repugnant to the word of God, can conduce to our true peace with God. 4. But Faith being imputed unto righteousness, only as an Instrument receiving Christ and his righteousness, most abundantly comforts the heart, and quiets the Conscience towards God: Partly, In that it leads us out of our [...]elves to such a righteousness for our justification, as is every way absolute, perfect and compleat, without the least defect or insufficiency, viz. Phil 3. 9. 2 Cor. 5. 21. Mat. 6. 33. the righteousness of Jesus Christ, which is the Righteousness of God. Upon this [...]he Soul may securely and fully rest without scruple or perplexity, as able to justifie it to the uttermost. Partly, In that on our part [Page 617] Faith doth not justify in respect of i [...]elt, because it is an action or vertue; or because it is strong, lively and perfect; but in respect of the Object thereof, namely Christ crucified, whom Faith apprehendeth, as he is set forth unto us in the word and Sacraments. It is Christ that is the author and matter of our justice, and it is he that applyeth the same unto us; As for faith in us, it is but an instrument to apprehend that which Christ for his part offereth and giveth. Therefore i [...] Faith err not in his proper object, but follow the promise of God, though it do but weakly apprehend, or at the least Cause a man only to endeavour and desire to apprehend, it is true Faith, and justifieth. Though our apprehension be necessary; yet our Salvation stands [...]ather in this. That God apprehends us for his own, then that we apprehend him for ours, Phil. 3 verse 12. And rather in this, That we are known of him, then that we know him, Gal. 4. 9. Mr. W. Perkins in his Grain of Mustardseed. Expos. of Conclus. III. pag. 641. vol. 1. Lond. 1626. A naked and bare Receiving of Christ and his righteousness by the Souls empty hand of Faith, sufficeth to our justification. A bare Receiving of Christ and his righteousness by the instrument or hand of Faith, justifieth: whether it be by a strong, or by a weak Faith that Christ is received, so he be truly Received, he justifieth; Christ and his righteousness being still the fame when received, in what measure soever they be received: As the alms given him is of the same benefit and advantage to the Receiver, so be it be received: whether the hand that receives it be weak or strong, shaking or steady. A rich jewel loseth not the least grain of its worth and value, though it be taken with the weakest hand. Oh how comfortable is this consideration even to them of weakest Faith!
Seventhly, Because Faith cannot bee imputed to us for righteousness in any other sort then as it is An Instrument Receiving and applying Christs righteousness. This will appear upon a sufficient Enumeration: Faith cannot be Imputed, 1. Either as the Principal Efficient cause of justification; for that is only God: 2. Or as the Inpulsive or moving Cause of justification: for the Inward Impulsive is only Gods own free-Grace; The Outward Impulsive is Only the satisfactory and meritorious Obedience of Jesus Christ: 3. Or as the Meritorious Cause of our justification in any degree from God; for, Chrish and his compleat obedience is the sole Meritorious cause of our Righteousness, by fulfilling the Law, and satifying divine justice to the uttermost, &c.: 4. Or as the Substance and Matter of our righteousness in whole or in part before God, either in regard of Habit or Act, justly so accounted, or graciously so accepted for perfect righteousness: for Christ and his perfect righteousness is the only Substance and matter of our righteousness: Not Faith, but 1. Cor. 1. 30. Christ being made of God righteousness to us: in whose righteousness alone Phil. 3. 8, 9, 10. we shall be able to hold up our heads at Christs appearing. Nor is it honour but great indignity offered to Gods grace, to say that thereby God will graciously accept our imperfect faith for perfect righteousness; through Christs obedience; for that sets Gods Grace against his Truth, and imposeth upon Christ beyond any warrant of Scripture. 5. Or as the Formal cause of our justification: for that is only Gods gracious Imputation of Christs righteousness to us through Faith. 6. Or as the Final cause of our justification; for the end of our righteousness is, subordinately our life, ultimately [Page 618] Gods glory. And besides these what other way can be imagined how Faith should be imputed for righteousness, except as it is an Instrumental cause thereof?
Therefore it remains, that seeing Faith is Imputed unto righteousness, it is imputed only as the Instrument thereof.
2. The different explanations of orthodox writers, How Faith is thus Imputed unto righteousness, as an Instrument apprehending Christ and his righteousness, come next to be considered. And they explain themselves three several waies, scoping still at the same thing for substance, viz. That Faith justifies, or is imputed unto Righteousness only as an Instrument apprehending Christs righteousness.
The First and most usual explanation is thus; Faith is imputed unto righteousness: that is, Faith taken Improperly and Metonymically for the thing believed; for Christ and his righteousness apprehended by Faith, (by a Metonymie of the Adjunct for its Object,) is imputed for righteousness. As hope is sometimes put for the thing hoped for in Scripture; Act. 28. 20. For the hope of Israel I am bound with this chain: that is, for the hoped for-Resurrection. So here they take Faith to be put for the thing believed: Pro fide quae creditur, non pro fide qua creditur. For the object of Faith believed, not for the grace or act of believing. Synops. Pu [...]. Theo [...]. Disp. 33. Sect. 27. And they say, That, Rom. 4. 3, 5, 6, 9, 11, 22, 23, 24. faith is imputed for righteousness, Not primarily and by itself, as a Quality properly, or as a motion, action or passion, or as a good work of excellent worth, as if it were Righteousness, or any part of it, or instead of righteousness by Gods account and estimation; But Secondarily and according to some other thing, namely as a Manner, Mean and Instrument, as it were an eye and hand, whereby we become partakers of Christ and his righteousness; and therefore Relatively or Correlatively, in regard of its object, Jesus, his righteousness and the Promise of Grace, Phil. 3. 9. And most go this way, as may appear by the Confessions of Churches, and Testimonies of learned writers formerly alleadged. Now this explanation amounts to no more then thus much, That Faith, viz. the Object believed and apprehended by Faith alone,—Christ, his righteousness and obedience, is imputed to us for righteousness, or for justification.
The second explanation is thus; Faith is imputed for righteousness; that is, Faith taken, not in an improper and Metonymical sense for the Object believed, but in a proper sense for the Grace believing, is said to be imputed unto righteousness, not as the Subject Matter of Iustification, (for that is Christs righteousness which becomes ours by Faith; our Faith being an imperfect vertue, and the action of it is imperfect also,) but as an Instrumental Cause, which through the power of the holy Spirit apprehends Christs righteousness. So Rom. 10. 10. it's said, with the heart man believeth unto righteousness, but with the mouth. Confession is made unto Salvation. In which phrase the end and effect of Faith is denoted. And this is the sense of that learned and acute [Page 619] Fran. Gom [...]us in Analy [...]. exp [...]cat Epist▪ ad Roman. c. 4. p. 18. O [...]part. Secunda. Gomarus; (who thus far allows Arminius to have spoken right, in contending that Faith herein should be taken properly, and not improperly for Christs righteousness; but his reason for confirming this opinion drawn from the mistaken sense of the word Impute, he condemns as false.) Now that Faith is to be taken properly, Gen. 15. 6. Rom [...]. 3. both in that passage in Genesis, and in that parallel place to the Romanes alleadging it, he confirms by divers Reasons. As, 1. Because, in that phrase, Abraham believed God, and that was counted unto him for righteousness, the Pronoun [...], that, cannot be taken otherwise then the word fore-going to which it is referred, and in place whereof it is for elegancy sake put according to the nature of a Pronoun. But Abraham's believing is taken properly. 2. Because, We are not to recede from a proper signification to an improper and [...]nusual in Scripture, unless necessity or truth of Scripture, or circumstances of the place require it, as is without Controversie. But in this sentence of Paul, neither the truth thereof, nor circumstances of the place require it: because that attribute, was imputea to him for righteousness, doth not require this: for the assertion is true, though the proper signification of the Subject, viz. of Faith, be kept. If it be objected, That if Faith in a proper sense be imputed for righteousness, then Faith is our righteousness before God. He Answers, It follows not; But only, that Faith is a Cause, that is, An Instrumental cause, which of God was imputed to Abraham for righteousness, that is, by which he was justified▪ For to impute faith to one for righteousness, is nothing else but to justifie him by Faith: As the series of this chapter shows, that those two denote the same thing; and Paul speaks promiscuously of these two. 3. Because, If in this proposition (Faith is imputed unto righteousness) any Trope should be admitted, it might more conveniently be placed in the Predicate, viz▪ in the word Righteousness, then in the Subject, viz. Faith, that the sense might be, Faith is imputed for righteousness, that is, for a Cause of Righteousness, viz Instrumental; by a Metonymie of the Effect for the Efficient. As such a Trope is frequent in Predicates. Thus Gods command given to Christ, for preaching the Gospel, is called Everlasting life; His Commandement is l [...]fe everlasting, Ioh. 12. 50. And the Gospel is called The Word of life, that is, Enlivening, o [...] the Efficient Instrumental cause of life, Phil. 2. 16. And Christ is stiled The Resurrection and the life, Ioh. 11. 25. because he of himself is the cause of them both. So, To know God and Christ is eternal life▪ Ioh 17. 3. that is, The efficient cause of life. Thus also Faith may be accounted the Efficient Cause of righteousness, viz. the Instrumental efficient.
The third Explanation, and most unusual, stands thus; Faith is imputed unto righteousness; that is, Faith (in a proper sense) is imputed to us as our own, to the intent that the righteousness of Christ, which by it we possess, might be our own also. Christs obedience is righteousness in it self: but imputation of (the phes. 2▪ 8. gift of God) Faith [Page 620] to us, as [...]ours, makes the obedience of Christ possessed by Faith, to be righteousness unto us. And this is the sense of Io. Forbes in his Treatise of Iustification. ch. 31. p. 169. to 174. Mr. Ioh. Forbes once Pastor of the English Church at Middleburgh. He first labours to Clear and Manifest this sense; Secondly, to Confirm it.
He Manifests this upon these Considerations. 1. That, unto our justification we must first have righteousness in our possession; for God justifies no man that hath not righteousness. To justifie the wicked, being abominable to God, Prov. 17. 15, Isa. 5. 23. 2. That, there is but one of these two righteousnesses to be had and possessed, before God justifie us, viz. Our Own righteousness, or the righteousness of God, Phil. 3. 9. Scriptures know no third righteousness. 3. That, our own righteousness (before we possess it) is contained in the Law; the righteousness of God is contained in Christ, Phil. 3. 9. 4. That, As the righteousness contained in the Law is obtained by our own Working, and that by our own strength; so Gods righteousness contained in Christ is obtained by believing, and Ephes. 2. 8. that not of our selves, it is the gift of God. Whereupon, As the righteousness of the Law is called a mans own, because he attains it by that which is his own, viz. by working, of his own Natural power: So the righteousness of Christ, is said to be God's, and not a mans own, because he can never attain it by any thing in himself naturally, but only by that supernatural Mean and Instrument given him of God, viz. Faith. So then, the mean whereby we possess Gods righteousness, is Faith only. And because Faith is not our own, therefore the righteousness that we possess by it, cannot be ours, untill both be made ours. And this is only done and performed by the Lords gracious imputation of both, that is, Faith, and the righteousness of Christ possessed by Faith. God therefore having Supernaturally given us Faith, whereby we have and possess Christs righteousness: He first imputes Faith to us, as our own; and then he imputes Christs righteousness to us as our own, being instrumentally apprehended by our own Faith. And this is the Cause why the Holy Scripture doth oftner describe the manner and form of our justification, under the phrase of the Imputation of Faith, then under the phrase of Imputation of righteousness, Because the right that is made us unto Faith in Christ, maketh us to have right unto Christ himself▪ as our righteousness, and all blessings in him, which by Faith we possess.
He further Confirms this sense, Partly, From that phrase which the Spirit of God useth in describing the Form of our Justification, viz. Rom. 4. 5. To him that believeth on him that justifieth the ungodly, his faith is imputed ( [...]) unto righteousness, wherein the Greek word ( [...]) should not be translated (for righteousness) as commonly it is rendered; for, so it darkens the sense; and gives occasion to that errour of some, who think that the very act of believing is imputed for righteousness, viz. in stead, and for the very matter of our righteousness. But it should be translated (unto righteousness); as [Page 621] declaring the end whereunto faith is imputed. viz. that the obedience of Christ apprehended by Faith, may be righteousness unto the apprehender. For Faith and believing ever implyes the possession of Christ and his obedience in our hea [...]t; and the imputation of Faith unto righteousness, is the thing that makes Christ possessed by Faith, to be our righteousness. Partly, by that sentence of the Apostle Rom. 10. 10. with the Heart it is believed unto righteousness; and with the mouth it is confessed unto Salvation. Where the Greek word ( [...]) which is translated (unto,) cannot be rendered (for,) without darkening, if not perverting, the true meaning of the phrase. For we are said to believe with the heart unto righteousness, in the same sense wherein we are said to confess with the mouth unto salvation. But we confess to this end, that we may attain Salvation, confession being the way and mean thereunto, and without which salvation is not to be attained, Luk. 9. 26. Matth. 10. Luk. 12. So we believe to this end, that we may be justified by Faith, as the only instrumental mean for attaining justification, Gal. 2. 16. Now there is no reason why Faith should be said to be imputed unto righteousness in any other sense, as concerning the word (unto) then we are said to believe unto righteousness: but in all reason the Greek ( [...] unto) must in both these phrases be taken in one and the same sense, that is, As we believe with the Heart to this end; that we might by Faith (as the only meet instrument, and only convenient and effectual mean to apprehend and possess,) attain to the possession of the righteousness of God in Christ: Even so the Lord our God imputeth Faith to us as our own, to this end that the righteousness which we possess by it, may make us righteous before him, or be righteousness to us in his sight.
Thus this sentence rightly understood, gives no advantage, Either to the Papists to prove that by works we are justified, because Faith is no work of ours, neither yet is the Matter, but the Mean only of our righteousness: Or yet unto others, who make the very act of our believing to be our Righteousness; for it is not the act of believing, but the thing purchased and possessed by the act of believing which is our righteousness before God: But rather doth evidently Convince both these Opinions of Manifest Errour.
These are the three chief Explanations of Orthodox Writers, which I find, Touching the Manner of Faiths being Imputed unto righteousness, as it is an Instrument apprehending Christ and his Righteousness. I honour the Reverend and learned Authors of them all. Let the godly judicious take their choice. They all Scope at the same thing, viz. Justification by Faith as a supernatural Instrument. ▪Every of them is safe, and consistent with the Analogy of Faith. Yet if the two last explanations may be joyned together, (as I think they well may) I should much incline thereunto.
Thus of the fourth and most intricate Question.
[Page 622] Quest. V. Whether Abraham was not in some sense iustified by Works and obedience, as well as by Faith: And how the Apostle Iames is to be understood in that particular? The [...]casion of this Question▪ is, the seeming difference betwixt Paul and Iames, about Abraham's [...]ustification▪ For, Paul alleadging these words of Moses, affirms thence Rom. 4. 1, 2, 3, 4, 5 [...]th Gen. 15 6. that Abraham was justified by Faith without works▪ But Iames saith that am. 2. 21. to 25. Abraham was justified by works, when he had offered Isaac his son upon the Alta [...], &c. How then can these two be reconcled? or How was Abraham Iustified by Works?
Answ. Many Solutions are by writers offered herein: Let us view them briefly, and examine what is spoken most solidly.
1. Some have thought this knot indissoluble, and that herein Paul and James cannot be reconciled: and probably, upon this account, the Divine Authority of S Iames his Epistle was anciently questioned, as Hieronym. [...]n Catol. Scrip. Eccles [...]st. p. 263. A. Tom 1. Basil. 1553. Hierome, and Euseb. Hist. Eccles [...] 2. c. 13. Eusebius intimate, though after in process of time it obtained authority: yet some after writers have called it into Question▪ as Luther, Erasmus and others: though now it be on all sides Received as Canonical. But to reject Iames his Epistle because of this seeming opposition to Paul, is a Morbo medicina no [...]entior ipso. Remedy worse then the Malady; not an H [...]tying, but a cutting off the Knot; not an Expounding▪ but a Confounding of Scripture.
2. Some say, That, according to Paul, Abraham was justified in his first justification (whereby of unjust and impious he was made just and holy) by faith without works, viz. without works from strength of Nature, &c▪ But, according to Iames, Abraham was justified (viz, in his second Iustification, whereby of just he is made more just) not only by Faith, but by works also, namely by works arising not from nature, but from grace, which are meritorious. Thus the Papists.
But This Reconciliation is most corrupt and erroneous. For, 1. Hereby they make Justification and Sanctification to be both one thing: and confound, what Scripture distinguisheth clearly. A gross errour. 2. There's no such thing as A First and Second Iustification in their sense. Justification is by God perfected at once; though our sense and apprehension of it be perfected by degrees. [...]. Suppose there were such a first and second Iustification, yet it would not as they apply it, serve at all to reconcile Paul and Iames, as if Paul pake of the first, Iames of the second. For, Paul speaks of the second Iustification of Abraham, he being a believer, and consequently justified before▪ and Iames speaks of the first Iustification in the instance of Rahab. 4. Not only Rom▪ 4 2, 3, 4, 5. works of Nature done before faith▪ but also Gal. 2. 16. [...]om. 4 6. works of grace done after faith, are excluded from justification of Abraham and others.
3. Some▪ would thus reconcile them; That▪ Paul speaks only of Abraham's Iustification before God, causally, which was by faith alone (as an instrumental Cause) without works: But James speaks of his justification before men only, Declaratively; And that was done b [...] [Page 623] Abraham's works, which declared and manifested him to the world to be a just man and a true believer, when he offered up his son Isaac, &c.
But (though it may be admitted as a true distinction in it self, that Faith Causally justifies us before God, and works justifie us declaratively before men, yet) this seems not fully to reach the meaning of Iames here. 1. Because, That work of Abraham, in offering up Isaac, by which he is said to be justified, was secret from all mens view and knowledge. Only Isaac was present, who knew not Abraham's mind in that act, but by the Event. 2. Because, There's no outward imperate act or work, which a child of God can do, but an hypocrite may imitate it. And can such acts, wherein Hypocrites go as far as true believers, justifie them before men? 3. Because, Iam. 2. 21, 22, 23, 24. Iames here speaks of justification both by Faith and works. But Faith cannot declare us just before men, though works could. God only can judge of our Faith: Man cannot charitably be perswaded of Faith, but by works.
4. Some, seeing these inconveniences, deny that the word (Justifie) is used in any other sense by James, then by Paul: But they say, in that passage of James, Iam. 2. 21. Was not Abraham our father justified by works? There's a Metonymie of the Effect for the Cause, in the word (Works.) viz. Works, the effect, being put for the cause of those works. So that Abraham was not justified by a vain shew of Faith, by a workless Faith, which Iames so much condemnes; but by a true faith that justifies it self by works, that Gal. 5. 6. works by love. This interpretation, for the substance of it, agrees well with the Scope of Iames, whose intent in this chapter is, not to show How or wherewith we are justified, or whether Faith, or Works, or both, justifie us; But rather to show what manner of Faith that is whereby we must be justified, viz. a lively working fruit-bearing faith. And thus though the passages of Paul and Iames be divers, yet are they not opposite nor contrary. But because this Metonymie is very harsh, and somewhat unusual in Scripture, this Reconciliation doth not so fully satisfie.
5. Some endeavour to reconcile Paul and James by a Distinction of Iustification by works, Thus. Iustification by works, is either from them as from the Causes, or as from the Effects and Signs of Iustification and Faith. Justification by works as the Causes of Justification, is that according to the Rigor of the Law by which Adam and his posterity were to be justified in innocency under the Covenant of works, viz. by a perfect and perpetual personal obedience. This perfect Justification by works, as causes, Paul now excludes by Faith, and Iames speaks not of it. Justification by works as by Effects and Signs of Justification, and Faith, is that according to the lenity of the Gospel, when justified persons, First, In this life, not only externally before men, but also internally before God, demonstrate themselves to be inherently just; and this by their inchoate [Page 624] righteousness accepted through Christs intercession. Heb. 13. 21. 1 Pet. 2. 5. As God said of Abraham, Now I know that thou fearest me, Gen. 22. 12. Secondly, In the life to come, when they shall be declared just at the last day, from the works of righteousness inchoate on Earth, as from fruits and testimonies of true Faith and justification. This reason and signification of justification is expressed, Matth. 12. 36. By thy words thou shalt be justified; and Matth. 25. 35. This justification by works, as Effects and Signs, Iames requires. For he shows how a lively Faith and inchoate inherent righteousness may be known; viz. not by a naked profession of Faith destitute of good works: but by good works, as the Tree by the fruit. And this is the sense of that learned Fran Gomarus in Analyt. Explicat. ad Rom. 4. Oper. Part. 2. Gomarus.
6. Finally, Others more fully Reconcile Paul and James, by distinguishing of Faith, and by declaring the true Scope and intent of James in this Paragraph, Iam. 2. 14. to the end of the chapter. Faith is of two sorts, viz. 1. A 1 Tim. 1. 5. Faith unfeigned, having true Rom. 1. 17. Gal. 2. 20. Gal. 5 6. life in it, and working by love in all acts of Christian obedience. 2. A Faith feigned and Counterfeit, consisting either in a Meer outward profession of Faith, as the Faith of Act. 8. 13, 23. Simon Magus; or in a meer naked assent to some points of Truth, as the Jam. 2. 19. Faith of Devils; or in some hypocritical fruits, signs and shows of Faith for a Season, as the Luk. 8. 13. Matth. 13. 20, 21. Faith of Temporaries (resembled by the stony or rocky ground) which for a while believe, and in time of temptation fall away. This feigned false Faith is liveless, workless, fruitless, and consequently altogether vain and worthless. Now the plain Scope of Iames is, To prove, That this Faith which brings not forth true fruits, true good works, is a vain dead useless Faith, as to the point of justifying or saving any one. That this is the Intent of Iames is clear three ways. 1. From the Proposition which he lays down, and propounds to prove. 2. From his proofs of the Proposition. 3. From the Conclusion which he infers upon those proofs.
1. His Proposition is this for Substance; That, Faith, or A profession of Faith, without works, is utterly unprofitable as to Salvation. This is laid down in a double interrogation, and hath the force of a strong Negation. Iam. 2. 14. What doth it profit, my brethren, though a man say (that is, profess outwardly before others, or think inwardly in his own heart,) he hath faith, and hath not works? Can Faith save him? that is, Can such a Faith, that brings not forth good works of Love and Obedience, save him? No, it cannot save him, its wholly useless.
2. His Proofs or Confirmation of this Proposition are divers and very observable. Faith which brings not forth Good works, is unprofitable can save no man; 1. Because, The most excellent Show or Profession of Brotherly love, without suitable works, is dead and useless, vers. 15, 16, 17. For, there's a proportionable similitude and resemblance betwixt the Graces of Gods Spirit in [Page 625] this regard. As a workless Love is a Counterfeit, vain and unprofitable love: so a workless Faith is a Counterfeit, vain and unprofitable Faith. 2. Because, It is impossible for any man to demonstrate or evidence the truth of his Faith without works: which yet may be done by works. This Argument is laid down dialoguewise, betwixt A true Christian and an Hypocrite. ver. 18. True Faith will shew it self by works, as the tree shews it self by fruits, Life by the pulse, fire by heat, &c. That Faith which cannot thus be manifested, is false and useless. 3. Because, A workless Faith, though it assent to the Truth of the Articles of Religion, yet being a meer Assent and no more, is no better then the very faith of Devils, who believe as much. But the faith of Devils is false, useless, and can never save them, ver. 19. 4. Because, The Faith of Abraham (the father of the faithful) whereby he was justified before God, was not a dead faith without works, but a living faith, bringing forth works: and Consequently such must be the justifying faith of All Abraham's believing Seed; otherwise it will be dead and vain. This Argument he insists much upon, as very Considerable. And herein, (1.) He Resumes the main Proposition formerly propounded, viz. That Faith without works is dead and unprofitable, ver. 20▪ (2.) He (by way of interrogation) Asserts, or Affirms, That Abraham was justified by works, in his offering of Isaac upon the Altar, ver. 21. That is, By this eminent work he gave a notable experiment of his true justifying faith. As Christ is said to be 1 Tim. 3. 16. justified in the Spirit: that is, he gave an experiment of himself, who he was by the power of his Spirit, of his Godhead. To whom gave Abraham this Experiment? not only or chiefly to man, but to God that tryed him, who upon that his tryal said, Gen. 22. 1, 12. with Heb. 11. 17. Now I know that thou fearest God, seeing thou hast not withheld thy son, thy only son from me. (3.) He explains his Assertion of Abraham's being justified by works in his offering of Isaac, saying; Seest thou How Faith wrought with his works, and by works was Faith made perfect? ver. 22. that is, Heb. 11. 17. By Faith Abraham when he was tryed offered up Isaac. Faith enabled him to this great work, Faith carryed him on herein from the beginning to the end of the work: But for his Faith this had never been done; Faith did all. And by works was Faith perfected; that is, not Essentially or Causally, as any Cause or Concause cooperating with his Faith in the point of his Justification; for Abraham's Faith was perfect, and had done many excellent exploits long before, yea had justified Abraham perfectly before God many years before his offering up of Isaac: But Perfecta est, id est, Perfecta declarata est Fran. Gomar. in Analyt. Explicat. Iac. 2. 23. Evidentially, or Declaratively, this Act perfectly evidenced before the Lord the truth of his Faith; Or (as Cameron thinks) Subjectively, works were the Subject wherein his Faith exercised and put forth it self, and manifested [...]s perfection, As 2 Cor. 12. 9. Christs power was perfected in Pauls weakness, viz. as in the Subject wherein Christs [Page 626] power discovers and evidences its perfection and sufficiency. So that when Iames said, Abraham was justified by works when he had offered up Isaac, His meaning was, that he was justified by works only à posteriori, as effects and fruits of Faith and justification; but by Faith, à priori, causally, which produced such works, and was evidentially and experimentally perfected of them. (4.) He Confirms his Assertion thus explained, (viz. That Abraham was justified by works as fruits, effects and evidences of Iustifying Faith,) Partly, In that Gen. 15. 6. Rom. 4. 3. Gal. 3. 6. hereby the Scripture was fulfilled, which saith, Abraham believed God, and it was imputed to him for righteousness. How was this Scripture fulfilled by Abrahams offering up of Isaac, when the Tenor and Series of the History shews, that Scripture was fulfilled many years before Isaac was Offered up, or born? Answ. This Scripture F. Gomar. [...]n Ana yt. Explicat. Iac. 2. 34. was properly fulfilled, in the self-same moment when Abraham believed, Rom. 4. 10. But that Accomplishment was illustrated and declared afterwards, by this excellent work of Faith, Heb. 11. 17. Partly, In that Abraham was honorifically entituled, The friend of God. Which dignity is cast on none but such as have true Faith, evidencing itself by works, verse 23. (5.) He concludes from this instance of Abraham, That by works a man is justified, and not by Faith only, verse 24. By works as an effect, by Faith as a cause of Justification. 5. Because, not only Eminent Abraham, but also Rahab the Harlot, a Gentilish Proselyte, was justified (viz. declared, demonstrated, manifested to be justified) by works, In receiving the Spyes, and sending them out another way, verse 25. So that both Jew and Gentile must be justified by a Faith that brings forth works; by works as the effects; by Faith as the Cause of Justification.
3. His Conclusion inferred from his Proposition thus Confirmed, is this; For as the body without the spirit is dead, So faith without works is dead also. Altogether useless and unprofitable to salvation. verse 26.
And this seems to be the clear intent of Iames, and the plain order of his Argumentation in this Context, without all forcing the text, or harsh Metonymies. Learned Io. Camero [...]. in P [...]aeiect. in Math. 18. 1. p. 82, 83, 84. Cameron inclines most to this, as the best way of reconciling Iames and Paul. M. W. Pe [...]ble in his Tre [...]t. of Iustification. [...]. VI. chap. 2. Mr. Pemble comes somewhat neer it, but grates upon that harsh Metonymie taking works for a working Faith. May I freely speak my own thoughts herein, The Reconciliation will be most full and compleat, if we put these two last waies, viz. This of Cameron, and that of vid etiam F [...]an Gom [...]r. Analyt. Explicat. in [...]ac. 2. 1. &c. Gomarus together: And so there shall remain no discord at all, but sweet Harmony and Concord betwixt these two blessed Apostles. For, 1. Paul speaks of a true lively Faith as justifying; Iames excludes the falfe dead workless Faith from justifying, 2. Paul shews whereby we are justified, viz. by Faith; Iames shews what manner of Faith it must be, viz. a lively working [...]ith, whereby we are justified: 3. Paul proves that we are justified by faith, without [Page 627] works as Causes of Justification; Iames proves that we are justified by works also as effects and consequents upon justification, and not by faith only: 4. Paul maintains that Faith alone justifies; Iames maintains that justifying Faith is not alone in the justified person, but produceth good works: 5. Paul intends our justification à priori, causally, and instrumentally, by Faith without works: Iames intends our Justification à posteriori, Declaratively and demonstratively by works the fruits of faith: 6. Paul evinceth that faith alone justifies our persons, but Iames evidenceth that works are requisite to justifie our Faith. So that the Doctrine of Paul and Iames is unisone: most harmoniously agreeing one with the other, even wherein they seem most of all to disagree.
In Pauls sense Abraham was justified by Faith only: In Iames his sense he was justified by works also. Thus of the fifth Question.
Quest. VI. Whether all Abrahams believing Seed both of Iews and Gentiles were not to be justified in the same way and manner that Abraham was? Answ. Yes. All Abraham's Seed must be justified in one and the self-same way, as Abraham himself was▪ For,
1. The Testimony of Scripture is clear for it, both in the Causal Justification à priori by Faith, and evidential Justification à posteriori by works. Of causal Justification, Paul saith, Rom. 4. 22, 23, 2 [...], 25. Faith was imputed to him (viz to Abraham) unto righteousness. Now it was not written for his sake alone, that it was imputed to him: But for us also, to whom it shall be imputed, if we believe on him who raised up Iesus our Lord from the dead, who was delivered for our offences, [...]nd was raised again for our justification. And of evidential Justification, Iames saith; Iam. 2. 20. to 25. was not Abraham our Father justified by works, &c? And thence he makes a general deduction for like justification in all that shall be justified; ye see then how that by works a man is justified, and not Faith only.
2. The Analogy of their Spiritual Relation infers it. Abraham is Gen. 15. 5. & 17. 5. Rom. 4. 16, 17. made their Spiritual Father: And all believers of Jews and Gentiles, his Spiritual children. Therefore as the great believer, and [...]he father of believers Rom 4. 9, 10, 11. 12, 16, 17. was justified: so proportionably must all his Spiritual children be justified, being heirs of the same righteousness by Faith.
3. The Identity and Sameness of Gods Covenant proves it. For, Since the Fall of Adam and the breach of the Covenant of works thereby, God hath still in all ages (as I have formerly proved) dealt with his Church by A Covenant of Faith, sometimes more obscurely, sometimes more clearly, but still one and the same Covenant for substance both before and after Christ; though under several Administrations. And this Covenant of Faith tendered to the Church only one way of Justification in all ages, viz. Instrumentally by Faith in Christ, Evidentially by the fruits of Faith, good-works. Rom. 3. 21, 22, 23, 30, 31. The [Page 628] righteousness of God without the Law is manifested being witnessed by the Law and Prophets. Even the righteousness of God, which is by Faith of Iesus Christ unto all, and upon all them that believe: for there is no difference; for all have sinned and come short of the Glory of God.—It is one God which shall justifie the Circumcision by Faith, and Uncincumcision through Faith. Do we then make void the Law through Faith? God forbid. Yea, we establish the Law. How do we stablish the Law through Faith: that is, through the Doctrine of Justification by Faith? Answ. Two waies. viz. •. Principally, By teaching that the exact performance of the Law is of such consequence, and necessity, That the Sinners Surety Jesus Christ must be fully conform and obedient to it Actively and Passively, that so he and his obedience might be the Sinners perfect righteousness by imputation through Faith. The Law must be fulfilled one way or other, either in our own Persons, or in Christs person as our Surety; otherwise we can never be justified. This stablisheth the Law: whilst our justification is ultimately resolved into the exact fulfilling of the Law, in our own, or Christs person. 2 Secondarily, By teaching that persons justified by faith in Christs perfect Obedience, must yet have a sincere respect to the whole Law by upright inchoate Obedience: Partly, to testifie their gratitude to God: Partly, to demonstrate the truth of their justified state and justifying Faith that so Gal. 5. 6. works by love.
4 The 1 Tim. 2. 5. Sameness of the Mediator of the Covenant Iesus Christ evinceth, that all Abraham's Seed must be justified in such manner as Abraham was. For the Mediator of the Covenant Jesus Christ alone, is, through his perfect▪ Obedience, the Meritorious cause, and the very matter of our righteousness. Rom. 5. 9. We are justified by his blood. Rom. 3. 23, 24.—All have Sinned and come short of the glory of God. Being justified freely by his grace, through the Redemption that is in Lesu [...] Christ. Act. 4. 11, 12.—Neither is there salvation in any other. Nor is there any other ordinary way of enjoying Christ and his righteousness on our part, but by faith alone. Now Heb. 13. 8. Iesus Christ is the same, yesterday, and to day, and for ever. The same for Substance as to Sinners Salvation, before, under, and after the Law: though under different manifestations. He is the only Old-Testament-Saviour; and the only New-Testament-Saviour. He is one and the same justified of Abraham and all his Seed, yea and of all his Elect before Abraham, by his own Obedience through Faith. Therefore both Abraham and all his Seed Jewish and Gentilish must be justified in one and the same way.
5. Finally, The Sinfulness of all mankind through the Fall confirms this. For Rom. 3. 20, 21, 22, 23. all have sinned, and come short of the glory of God. Therefore they cannot be justified causally by Doing, but by believing. A Third way of Justification Scripture knows not. Consequently all Abrahams Seed must be justified in the same way that Abraham was.
[Page 629] This being So: 1. How constant is God to his own mysterious and gracious way of justifying and saving Sinners by faith in Christ, from Adam to the end of the world! 2. How vertuous and influential Christs obedience and blood that could justifie Gods elect as well before as after his coming! 3. What union and communion hath the Lord established among all believers both before, under, and after the Law: in that they all should believe on one and the same Christ, and all be justified by believing on him! There's their Union and Communion both with Christ and with one another. 4. How Happy the meanest true child of Abraham, in that he shall be justified in the self-same way that even Abraham himself was, viz. by Faith in Jesus Christ! The same blood of Christ that cleansed Abraham, shall wash off thy spots; the same robe of Christs righteousness that cloathed Abraham, shall cloath thy Soul; The same Faith for kind which was imputed to Abraham unto righteousness, shall be imputed to thee unto justification. Thus of the sixth Question.
Que [...]t. VII. Finally, Wherein doth the Nature of that Iustification of man before God consist, which from age to age is Revealed in the Covenant of Faith? This may briefly be dispatched as a Result in great part, from former particulars.
For clearing of this De Iusti [...]atione peccatoris coram Deo: qui locus in Theologia facile primarius, nobis (que) maxime salutar is est, &c. Synops. purior. Theol. Dis. 33. Thes. 1. Primary and most necessary point of Christian Religion, wherein our very life and Comfort is so singularly bound up; I offer this brief Description of Justification, to be explained and Confirmed as followeth. viz.
Iustification is Gods iudicial Act, most Rom 3. 24. 1. 3. 7. Rom. 3. 28. gracious and Rom. 3. 25, 26. iust, whereby he Rom. 3. 25. & 4. 6, 7, 8. 2. Cor. 5. 19, 21. pardoneth all the sins of his Rom. 8. 29, 30, 33. Elect, in themselves Rom. 4. 5. & 3. 19, 20, 23, 24. & [...]. 33. Gal. [...]. 3. 10, 13. uniust and liable to the curse of the Law, but by Ioh. 1. 12 1 Ioh. 5. 12. Rom. 1. 17. & 3. 22. & 8. 1. 30. Ephes. 3. 17. Faith possessed of Christ and his righteousness; And Rom. 3. 23, 24, 26. & 4. 6, 11. 2. Cor. 5. 21. Ierem. 23. 6. with 33. 16▪ accounteth their persons righteous in his sight: Not Rom. 3. 20, 24, 27, 28. Ephes. 1. 7. Tit. 3. 5, 7. for any thing wrought in them, or done by them, but only Rom. 5. 17, 18▪ 19. & 4. 6, 7, 8. 2 Cor. 5 21. for the perfect Righteousness, and Obedience of Christ imputed to them by God, and received by Rom. 3. 22. Gal. 2. 16. Act. 10. 43. & 26. 18. Phil. 3. 9. Faith alone; in order to Gods Rom. 3. 25, 26. Ephes. 1. 6, 7. glory, and their Rom. 5. 1, 2, 18. & 8. 30. eternal Salvation.
For further Explanation and Confirmation of this Description, Confider, 1. The sense of the word, Iustification, 2. The Proper Subject of Iustification, to whom this Eminent priviledge is vouchsafed. 3. The Causes of Iustification.
[Page 630]I. Iustification, signifies, The making of one just, or righteous; if we precisely consider the Etymologie of the word. And this Grammatical Notation of the word we may grant to R [...]. Bell. de Iustificat. li. 2. c. 2. & 3. Tom. 4. Bellarmine and the Papists, who violently contend for it in this point: provided we expound this Making just, or Righteous, Not by infusion of Habitual inherent righteousness, which is properly Sanctification; But by Imputation of Christs righteousness through Faith, which is properly Iustification. Thus God justifying the ungodly, makes him righteous, Rom. 4. 5. And yet that passage of Bellarmine is to be marked elsewhere, who saith: Sed in eo multum e [...]rant Doctores isti Grammatici potius quam Theologi, quod vocum Significationes ex Etymologia potius ducunt, quam ex communi Scripturae & bonorum Authotum usu. Bell [...]rm. de Poenitent. lib. 1. [...]. 7. Tom 3. Herein these Grammatical, rather then Theological Teachers do much err, that they derive the signification of words rather from Etymologie, then from the Common use of Scriptures and good Authors. He will fetch the sense of words from Etymologies when they will serve his turn: but when they make against him, he will reject them.
But if we observe exactly the Common use of this word Iustifie, or Iustification in Scripture, It never signifies making a man just by infused righteousness, in all the Scripture, (as that accurate Fran. Gomar. Disp. de Iustificat. 25 Thes. 1. & 2. Gomarus hath well observed [...]) but either, 1. To judge or account one just and righteous, as Psal. 143. 2. Luke 18. 14. Rom. 4. 5. 1 Cor. 6. 11. Math. 11. 19. with Luke 19. 35▪ Or, 2. To Declare, Shew, or Manifest one to be righteous. By a Metonymie of the effect. As, 1 Tim. 3. 16. Iam. 2. 24, 25. Rev. 22. 11. Math. 23. 38. with Luke 16. 15. Exod. 33. 7. 1 Kings 8. 32. Or, 3. To free, deliver, set at liberty, rescue from an adversary, &c. By a Metaphor drawn from the similitude and manner of absolving the guilty. As, Ier. 3. 11. Ezek. 15. 51, 52. and Dan. 8. 14. Rom. 6. 7. with 1 Pet. 4. 1. In this threefold sense the word, Iustifie or Iustification, is stillused in the whole Scripture, if every place where it is mentioned be intentively weighed. Which makes strongly against the Popish sense of Iustification by righteousness infused.
Iustification then imports A making righteous: Not by Infusion of habitual and inherent righteousness into any one; But (according to Scripture-sense) either by Iudging and accounting righteous, Or by Declaring and Manifesting righteous, Or by freeing, delivering, and setting at liberty, as righteous. And thus much for the Notation of the word, and the Scripture use of it.
II. The Proper Subject of Iustification, is two waies Considered; viz. 1. As Mediate and Remote,: that is, Gods Elect, though in themselves unjust, and obnoxious thereby to the curse of the Law. Rom. 8. 30. Whom he did predestinate, them he also called: and whom be called, them he also justified. All they, and they alone, shall be justified in time, who were elected and predestinate to adoption, justification and eternal life before all time. These Elect, though by nature and in themselves ungodly before their calling, yet after their calling God justifies. Hence, God is said, Rom. 4 5. To justifie [Page 631] the ungodly. That is not them that are, and remain ungodly and uncalled still; but those that in themselves, and before their calling were ungodly. This the Remote Subject. 2. As Immediate and most Neer: that is, Gods effectually Called ones, that Actually believe in Jesus Christ. Rom. 8. 30. Whom he called, them he also justified. Gods Elect must be called unto union with Christ by Faith; before they can have Communion with Christ in his righteousness, or in any other his saving benefits. 1 Iohn 5. 12. He that hath the son, hath life: but [...]e that hath not the son, hath not life. Should God justifie the ungodly, remaining such actually uncalled, he should do an abominable act of injustice, which God infinitely abhors, who is infinitely righteous, and can do no unrighteousness.
This will better appear, if we heedfully consider the manner of the Lords proceedings in Justification of his Elect. Which seems to be thus; 1. He effectually Rom. 8. 30. [...] Pet. 2. 9, 10. Acts 26. 18. 2 Cor. 5. 17. Col. 3. 10 Eph. 4. 24. Gal. 5. 22. calls his elect▪ in due time, out of darkness into his Marvellous light; New-creating them according to his own image, instilling habitual grace, Faith, Repentance, Love, &c. into the soul from Christ by his spirit. And herein Phil. 3. 12. Ioh. 1. 13. Christ laies hold upon them, appprehends them, takes possession of them, and of ungodly makes them Godly: who in this first work are meer Patients. 2. Having wrought Faith in them by effectual Calling, he actuates and quickens that Faith Iohn 1. 12. as a supernatural Hand or Instrument to receive Christ as their Head and Saviour; So that accepting Christ offered in the Gospel, they are united to him, made one with him, Eph. 5. 30, 31, 32. Iohn 15. 1. &c. as members of his body, branches in this vine, &c. And herein we re-embrace and lay hold upon Christ. Acti agimus: Being acted by Christ, we act together with Christ. 3. Having union to Christ by Faith, we 1 Iohn 5. 12 Acts 26. 18. Rom. 5. 17. have also Communion with Christ in his righteousness, obedience, life, and all his benefits. Christ being ours, all that's Christ's becomes ours by Faith also. And thus by Faith we are seized and actually possessed of Christ and his righteousness. 4. Being in Actual possession of Christ and his righteousness by Faith, God Gen. 15. 6. Rom. 4. 3. 5. 9, 10, 22, 23, 24. Gal. 3. 6. imputes this Faith (though Eph 2. 8. his own supernatural gift, and Spiritual Instrument) to us, as our own, unto righteousness: to the end, that Christ, his obedience and righteousness possessed by Faith, may be righteousness to us, and so be imputed to us, as our righteousness, as hath been explained. 5. Christs righteousness and Perfect Obedience Active and Passive, being thus imputed to us through Faith, and made ours: Rom. 4. 6, 7, 8, 9. Acts 26. 18. All our sins are fully remitted, as if they had never been: and our Rom. 4. 6. &c. 2 Cor. 5. 21. Persons are graciously accepted by God, and accounted perfectly righteous, yea the righteousness of God in Christ. And this seems to be the clearest and safest Notion of Gods proceeding in the Iustification of his Elect, for avoiding all inconveniences; and the most agreeable to the Scriptures.
III. The Causes of our Iustification are four. viz. 1. The Efficient. 2. The matter. 3. The Form. 4. The End.
[Page 632]1. The efficient Cause of Iustification is twofold: viz. 1. Principal. 2. Instrumental.
(1.) The Principal efficient of Iustification is Rom. 3. 26, 30. & 8. 30, 33. Gal. 3. 8. Luke 5. 21. God alone. For, 1. God alone hath the right of Justifying us, being the only Supreme Exod. 20. 2. Lord, and Iam. 4. 12. Isai. 33. 22. Law-giver, and Heb. 12. 23. Gen. 18. 25. Iudge and chief Psal. 51. 6. Mat. 6. 12. Creditor▪ whom we have offended, and to whom we are indebted by our sins; therefore he alone can pardon our sins and clear our debts, which are against him. 2. God alone, Iohn 3. 16. 1 Cor. 1. 30. Rom 3. 24, 25. & 4. 24, 25. & 5. 16, 17, 18, 19. hath provided and made Jesus Christ to be the Meritorious Cause, and the very Matter of our righteousness before God: by his perfect Obedience to the Law both Active and passive. Infinitely Eph. 5. 2. accepting him therein. 3. God alone, doth actually Rom. 8. 30. 2 Cor. 5. 21. [...] his elect unto Jesus Christ by Faith wrought in them through their effectual calling, whereby they have Communion with Christ in his righteousness, are actually justified, and accounted the righteousness of God. Yea God the Rom. 8. 34. Father, Isa. 53. 11. Math. 9. 2, 6. Son▪ and 1 Cor. 6. 11. Ioh. 16. 8, 11. Holy Ghost justifie, as the efficient Causes and Authors of our Justification. But according to the peculiar order of their Subsisting, and acting, The Father, in the Son, by the Spirit justifies: So that the Action of Iustification is attributed more peculiarly to the Father, The merit of it to the Son, The Application of that merit and obsignation thereof to the Holy Spirit. This, as all other works of the Trinity without; are undivided, and Common to the whole Trinity, but differently. The Impulsive or Moving Cause Inclining God to Iustifie his Elect, is Inward, and Outward. 1. Inward, Causa [...], Rom. 4. 24. Tit. 3. 5, 6, 7. the meer mercy and free-grace of God, according to the good pleasure of his will. Isal. 43. 25. He blots out their iniquities for his own sake. Not from their works or faith, or any thing at all in them, as a Motive, is he inclined to justifie them: but from his own free favour, he fetches all Arguments and Motives from the bosome of his own love. 2▪ Outward, Causa [...], or meritorious Cause, is the Perfect Rom. [...] 19. Heb. 9. 12. & 10. 12, 13, 14. &c. Obedience, righteousness and Satisfaction of Jesus Christ our Mediator, whereby he became our Math. 20. 28. 1 Tim. 2. 6. Rom. 3. 24, 25. Ransom and Propitiation for our sins, wherein he was Eph. 5. 2. an odour of a sweet smell to God. Most abundantly well-pleasing to him.
(2.) The Instrumentall efficient of Iustification, is twofold. viz. 1. Mediate, more Remote, and Outward: The tender of the Gospel, and Promise, and of Christ therein, by the preaching thereof. Hence the Gospel is called, Rom. 1. 16, 17. the power of God unto salvation, wherein the righteousness of God is revealed from faith to Faith: and 2 Cor. 5. 19. the word of Reconciliation. And the Preachers thereof are called hence, [...] Dan. 12▪ 3. Iustifiers of many: having Math. 18. 18. the Keyes committed to them for binding and loosing, for remitting and retaining of sin [...] on earth: and are said to 1 Tim. 4. 16. Iam. 5. 20. save. 2. Immediate, more neer and Inward: the supernatural Organ, Instrument, or Hand of Faith, receiving Christ, his Obedience and righteousness, offered in the Gopsel, and promises for justification. [Page 633] And hence we are said to be justified, Rom. 1. 17. & 3. 26, 30. & 5. 1. Gal. 2. 16. & 3 8. 11. 24 of faith, Rom. 3. 28. Phil. 3. 9. by faith, Rom. 3. 22, 25, 30. through faith: and to Rom. 10. 10. believe unto Iustification: and Gen. 15. 6. Rom. 4, 3, 5, 9. 22, 23, 24. Faith is said to be imputed unto righteousness: Not as the Meritorious Cause or part of it, Nor as an act graciously accepted through Christ for perfect righteousness, Nor as a Condition of the Covenant to be performed by us, but only as an Instrumental Cause or mean supernatural whereby we receive and apply Christs righteousness, as hath formerly been proved at large.
2. The Material Cause or Matter and Substance of our Justification, may be Considered. 1. Negatively, what it is not. 2. Affirmatively what it is.
Negatively, The Matter or Substance of our righteousness and Justification, is not any thing wrought in us, or done by us, as it is generally expressed in the description of Iustification. More particularly, the matter of our Justification, is, 1. Not any Habitual inherent righteousness infused into us. For, that's the matter of our Sanctification, not of our Justification; and it is also imperfect. 2. Not any works of the Law, Legal Rom. 3. 20, 28. & 4. 5, 6, Phil. 3. 9. works of our own, done before Faith and effectual calling. For works truly good and pleasing to God, none Rom. 8. 8. Tit. 1. 15. 16. can do in a carnal Christless condition. 3. Not any Gal. 2. 16. Evangelical works done after Faith, as works of Repentance, Love, New-obedience, &c. Which Papists make the matter of our Justification. For, Neither, Rom 4. 2. Abraham himself, the father of the faithful, was so justified; Nor Rom. 4. 6. David the man after Gods own heart; Nor 1 Cor. 4. 4. Phil. 3. 8, 9. Paul himself that chosen vessel, once caught up into the third Heavens, though he was conscious to himself of nothing; No, Psal. 143. 2. nor any flesh living. 4. Not Faith itself, is, or can be the matter of our righteousness, either in the Popish sense by way of merit, or in the Arminian sense by way of gratuitous acceptation: As hath formerly been proved. Yea Faith itself, and all Evangelical works after Faith, are imperfect, and accompanied in the best with many infirmities: and therefore themselves had need to be justified, and their imperfections covered: so far are they from being matter of justification to us, that they deserve rather to be matter of Condemnation.
Affirmatively, The only Matter of our Righteousness and justification before God, is, the Perfect Rom. 5. 17, 18, 19. & 4. 6, 7, 8. & 3. 25, 26. 1 Cor. 1. 30. 2 Cor. 5. 21. Righteousness and compleat Obedience of Jesus Christ taken in their full latitude. Christs Righteousness is, 1. Habitual and original. viz. The Spotless purity of his Nature, being 2 Cor. 5. 21. Heb. 7. 29. Luke 1. 35. 1 Pet. 1. 19. the Holy one of God, A Lamb without spot, &c. this is opposite to our Original unrighteousness. 2. Actual, viz. the perfect and perpetual Heb. 2. 15. Rom. 5. 19. righteousness of his life: opposite to all our Actual unrighteousness. This Actual righteousness Christ expressed, (1) Actively, in acting, doing, and Gal. [...]. 4. Psal. 40. 8. Iohn 4. [...]34. Heb. 2. 15. performing to the full, the whole Law of God throughout his whole life, without the least sinful failing in any [Page 634] regard. (2.) Passively, in enduring and undergoing Gal. 4. 4. Phil. 2. 7, 8. Gal. 3. 13, 14. deep Humiliation, manifold sorrows and afflictions, yea the cursed Death upon the Cross, for all the sins of all his Elect. By this righteousness Jesus Christ hath, as our Mediatour and Surety, compleatly Gal. 4. 4. & 3. 13. Ioh. 17. 4. fulfilled the Law, that broken Covenant of works, fully Heb. 10. 10, 12. satisfied Divine Justice offended, and hath Meritoriously obtained for his Elect, Remission Heb. 10. 14. to 19. of all their sins and punishments due for them, And 2 Cor. 5. 21. Acceptation of their persons as perfectly righteous before Gods tribunal. So that all that can and do make this Righteousness of Christ their own by Faith, are perfectly justified to the uttermost in the sight of God. Hence Christ is called, Heb. 7. 25. Holy, harmless, undefiled, separate from Sinners; The most holy, Heb. [...] Dan. 9. 24. The Holiness of Holinesses, of whom the Sanctum Sanctorum in the Tabernacle and Temple, were but types; Our Rom. 3. 24, 25. 1 Ioh. 2. 2. Mercy-seat, or Propitiatory; Our 1 Cor. 1. 30. Righteousness; Ier 23. 6. & 33. 16. The LORD our righteousness; Mal. 4. 2. The Sun of righteousness; The true Heb. 7. 2, 3. Melchizedeck, or King of righteousness. This righteousness of Christ is called The righteousness of God, Mat. 6. 33. Rom. 1. 17. & 3. 22. & 10. 3. Phil. 3. 9. as being Devised by God, fully accepted by God, yea his righteousness who is God as well as man. Therefore in Christ is more righteousness, then unrighteousness in us; in Christ is more pardons, then we have debts; in Christ is more life, then we have death; in Christ is more justification, then in us Condemnation.
3. The Form, or Formal Cause of Iustification,
Is not, 1. Faith in the Popish sense, who count Faith the inchoate form and true righteousness, but to be perfected by Love. 2. Nor Faith in the Arminian or Socinian sense, who make Faith or the act of believing, the whole Form of our righteousness, not in it self, but through Gods gratuitous acceptation for and through Christs merit. All which have been in effect formerly confuted.
But is, Gods Gratuitous Rom. 4. 6, 11. & 5. 19. 2 Cor. 5. 21. Rom. 4. 3, 5, 9, 22, 23, 24. Gen. 15. 6. Imputation of Christs perfect righteousness and obedience through Faith unto Iustification: as hath been formerly explained. For Hereby alone Christs righteousness is made ours for justification before the tribunal of God.
4. The Final Cause or End of our Iustification, is twofold, viz. 1. Primary and ultimate. 2. Secondary and Subordinate thereunto.
(1) The Ultimate End is the Singular Manifestation of Gods Glory herein. viz. 1. The Glory of his Rom. 3. 25, 26. 1 Ioh. 1. 7▪ 9. justice and truth. In that his son shall rather be 2▪ Cor. 5. 21. made Sin for us, then Sin shall go unavenged. And, in that whosoever believes in this Son of God, shall according to Gods Covenant and Promises undoubtedly receive justification from God. 2. The Glory of his free Rom. 4. 23, 24, 25. Grace and rich Eph. 1. 6. Tit. 3, 5. 7. mercy, in that he hath: provided such compleat righteousness of Christ for us: and imputes it through faith so freely to us, who of our selves are altogether faithless, workless, and worthless.
[Page 635](2) The Subordinate End, is our Eternal life and glory. Hence its stiled Rom. 5. 18 Iustification of life. And it's said, Rom. 8. 30. whom he hath justified, them he hath also glorified.
Thus I have insisted somewhat more fully upon this necessary, intricate, and fundamental point; viz. Iustification by Faith; because this is the very first express Mention thereof in the whole Scriptures, which we have in this Foederal expressure to Abraham and his Seed; and because the New Testament makes more use of this Testimony touching Abrahams Iustification by Faith, and imputed righteousness, then of any other in all the Old Testament.
Hitherto of the Final Cause, or End of this Covenant with Abraham and his Seed, viz. ultimately Gods glory: Subordinately, the true Happiness of Abraham and his Seed, Iewish and Gentilish, both in this and in the world to come.
And thus, in order to the Clearing of this Excellent Dispensation of Gods Covenant, I have unfolded in several distinct Aphorisms, 1. The Nature of Gods Covenant with Abraham, that it was a Covenant of Faith in Christ. 2. The Foederate Parties, viz. God on the one part, Abraham and his Seed on the other. 3. The Matter and Substance of this Covenant, viz. Blessings promised by God, and Duties restipulated by Abraham and his Seed. 4. The Form of the Covenant, viz. Inward, In the Foederates mutual and reciprocal obligation: Outward, In the manner of Administration, especially in the Confirmation thereof by God. 5. The End of this Covenant, viz. Gods Glory, and the true Happiness of Abraham and his Seed.
APHORISM VI.
NOw, for closing up of this Foederal Discourse the more pertinently and profitably, I offer these ensuing Inferences from the whole, by way of Corollary, comprized in this Aphorism, clearly resulting from the fore-going Aphorisms and their Explanations, viz.
Hence, From all that hath been said, 1. This Covenant's Properties, or Perfections; 2. Additional Excellencies; 3. Agreement with, and Disagreement from the former Covenants; 4. Gods infinite wisdom therein; 5. Abraham's great advantage thereupon; 6 ▪ The peculiar Happiness of Abraham and his Seed thereby; 7. The sameness of the Gospel, of the Messiah, and of Salvation by Faith in him, in those [Page 636] former, as well as in these latter ages of the world, are, in this Federal Dispensation, most eminently observable. These Inferences I explain particularly, as followeth. viz.
INFERENCE. I.
1. HEnce, The Properties or Perfections of this Covenant are observable. And they are especially these. This Covenant of God with Abraham and his Seed, is, 1. Evangelical. 2. Holy. 3. Gracious. 4. Merciful. 5. Mandatory. 6. Sure. 7. Comfortable. 8. Everlasting.
1. Evangelical. Its not a Legal Covenant of works, as the First Covenant with Adam in Innocency was: but an Evangelical Covenant of Faith, in Christ, the Blesser of all Abraham's believing Seed. Consider it deliberately, and you shall find it All pure Gospel throughout. For, 1. The very first Revealing of this Covenant to Abraham, is stiled the Preaching of the Gospel to Abraham. Gal. 3. 8. with Gen. 12. 3. The Scripture foreseeing that God would justifie the Heathen through faith, preached before the Gospel to Abraham, saying, In thee shall all Nations be blessed. In thee: that is, In thy Seed Christ, as Gen. 22. 18. with Gal. 3. 16, 17. after it is usually expounded. Now what is the Gospel but Heb 6. 5. the Good Word of God, or the glad tidings of lapsed Sinners Salvation by Jesus Christ? 2. The Foederates herein with God, are Abraham and his Seed; not Gai. 3. 16. Seeds, but Seed; that is Christ. viz. God Covenanted primarily with Christ; and Secondarily, with all Abraham's Seed in Christ; yea with all Abraham's true Seed as one with Christ, or as one Christ. 3. All the Promised Mercies in effect herein, do principally imply Spiritual Gospel Benefits. As▪ Multiplying Abraham's Seed; the great increase and enlargement of the Church in Christ: Blessing Abraham and all the Nations of the Earth in his Seed; the blessing of believers with all Spiritual blessings in Heavenly things in Christ: His Seeds possessing the Gates of their Enemies; the victoriousness of the faithful over all their Spiritual enemies by Christ: His Seeds inheriting Canaan; Believers inheriting of Heaven, &c. 4. All the Restipulated Conditions of the Covenant required from Abraham and his Seed, are pure Evangelical Duties. As, Faith, (which was imputed to Abraham unto righteousness,) walking before God in obedience, Integrity, and Being to God as his Covenant-people. 5. All the Sacraments, Ordinary, and Extraordinary, annexed to this Covenant for its Confirmation, were Evangelical Sacraments; In that they all fore-signified Christ, and Spiritual benefits by him: as hath been fully showed already. 6. This Covenant is said to be Gal. 3. 17. fore-confirmed [...], towards Christ. viz. with tendency to Christ, as the End and Scope of this Covenant. 7. When Christ was actually exhibited to the world in humane flesh, it is said to be done by God [Page 637] Luk. 1. 68. to 75. in Pursuance and Performance of his Covenant and Oath to Abraham. This Covenant then had its chief accomplishment in Christ. They then that can find no Gospel in the Old Testament, sufficiently bewray their ignorance both of the Old Testament and the New.
2. Holy Zacharias in his prophesying stiles it An Holy Covenant, Luk. 1. 72, 73. To remember his Holy Covenant: The Oath which he sware to our Father Abraham: And David Synechdochically calls it Psal. 105. 42. His Holy Promise; For he remembred his Holy Promise; (Heb. The Word of his holiness,) and Abraham his servant. This Covenant (as may appear by what hath been formerly said) is Holy in divers respects. For, 1. The Author of it, Gen. 17. 2. &c. Isa. 6. 3. is the Holy, Holy, Holy LORD God. It's His Covenant: of his meer Contrivance and establishment. 2. The Foederate Parties to it are Holy. viz. The Holy God, Promising: Abraham (now actually Gen. 12. 1, 2, 3. & 17. 2. 2 [...]im. 1. 9. called with an Holy Calling) and his Seed, which is Christ, restipulating. And Christ is Holy both in his own Person, Mar. 1. 24. Luk. 1. 35. Heb. 7. 26. being The Holy one of God; That Holy thing born of the Virgin Mary; Holy, harmless, undefiled, separate from Sinners. And also in his Mystical body and members, which are conform to their Head 1 Pet. 2. 9. 1 Cor. 6. 11. An holy Nation, washed, sanctified, &c. All Abrahams true Seed are Holy to the Lord, and holy in the Lord. 3. The Mercies and Blessings Promised therein are Holy. As, under the Divine Benediction, Gal. 3. 14. Act. 3. 25▪ 26. The Holy Spirit of God, Conversion, Iustification, &c. under the inheritance of Canaan, Heb. 4. 1. to 12. & 10. 19, 20. Heaven it self, the Holy of Holies; yea the Lord promiseth his own Holy self to be their Shield, exceeding great reward, and Covenant God; theres no dross, no impurity in any of them. 4. The Foederate Duties conditioned are Holy. As Iude 20. Holy Faith, Obedience, integrity, &c. all flowing from the holy Spirit of God. 5. The manifold establishment and Sanction of this Covenant is holy. Sanctum foedus, quasi Sancitum: It is Augustines notion of the word. Gods Holy Promise, Sacred Oath, Sacraments, or holy Mysteries, &c. were the Confirmations thereof. 6. The End and intent of this Covenant was Holy; viz. That Abrahams Seed might be an holy and peculiar people to the Lord, and Luk. 1. 74, 75. being without fear, delivered from the hands of their Enemies, might serve him in holiness and righteousness before him all the days of their lives.
3. Gracious. The meer riches of Gods free Grace inclined the Lord to condescend to Abraham at first in this Covenant-way. Abraham was naturally ungodly and idolatrous, as hath been show ed: there were therefore no motives in him at all. And of meer Grace God called him effectually; and Qualified him with faith, obedience, integrity, &c. for Covenant Communion with God proportionably.
4. Merciful. Mercy in God is that Perfection of his Nature, whereby he is disposed to lay to heart and to relieve the misery of his Creatures, especially of his elect. Such Divine mercy shines forth gloriously [Page 638] in this Covenant to Abraham and his Seed, the Elect of God, that were naturally overwhelmed in Sin and misery. Hence the Matter and Substance of this Covenant is stiled Mercy: Mic. 7. 19, 20. Luk. 1. 72. Thou wilt perform the Truth to Jacob, and the Mercy to Abraham, which thou hast sworn unto our fathers from the days of old. What Mercy? Pardoning Mercy; Thou wilt subdue our iniquities, thou wilt cast all their sins (their spiritual enemies) into the depths of the Sea, as sometimes Pharaoh and the Egyptians, their corporal enemies, into the bottom of the Red-Sea. And both according to Gods Covenant: those corporal, being a type of these and other spiritual enemies to be subdued. Why Truth to Jacob, and Mercy to Abraham? Because this Covenant-administration beginning to Abraham, Mercy did show it self more eminently to Abraham: but being continued and carried on in gradual performances to Iacob and Israel, his truth and faithfulness appeared more eminently to Iacob. Mercy makes the Covenant: Truth makes it good. Again in the New Testament; Luk. 1. 72, 73. To perform the Mercy promised to our Fathers, and to remember his holy Covenant: the Oath which he sware to our father Abraham. This Covenant is all Mercy: wholly made up of mercy. viz. Redeeming Mercy, Converting Mercy, Sanctifying Mercy, Adopting Mercy, Justifying and pardoning Mercy, Comforting Mercy, Saving and glorifying Mercy in the celestial and true Canaan.
5. Mandatoty as well as Promissory. Here are Matters of Command in this Covenant, as well as matters of Promise. There's such infinite distance betwixt God and his Covenant-people, that they cannot capitulate with God, as man with man, upon what terms they please; but they must accept what Covenant-terms God shall please to offer. God, of his soveraignty and supremacy, enjoyns and imposes what Covenants and Conditions he thinks good. This is the great difference betwixt Gods Covenanting with us, and our Covenanting with one another. This Covenant is Mandatory in two respects; viz. 1. More Properly, In respect of the Duties and Conditions therein imposed upon Abraham and his Seed; As, Faith, Obedience, Perfectness, Circumcision, The Passover, &c. these things God commanded them to perform. 2. More Improperly, In respect of the Promises and promised blessings, which for the greater certainty, Sureness, and stability are said to be commanded, and to be confirmed for a Law. Psal. 105. 8, 9, 10, 11. He hath remembred his Covenant for ever: the word which he commanded to a thousand generations, which Covenant he made with Abraham, and his Oath unto Isaac: And confirmed the same unto Jacob for a Law, and to Israel for an Everlasting Covenant. Saying, To thee will I give the land of Canaan, the line of your inheritance. This branch of the Covenant, (being Synechdochically put for all the other Covenanted Mercies,) this Promise, is the only thing here stiled The word commanded, a Law confirmed, an Oath, an everlasting Covenant. Like phrase is elsewhere used; Ps. 133▪ 3. For there the LORD [Page 639] hath commanded (that is, appointed, setled, effectually sent) the blessing, Life unto eternity. Thus this Covenant is Mandatory, a Command of God.
6. Sure, firm, inviolable, immutable, unalterable. This Covenant is Rom. 4. 16. Sure to all the Seed of Abraham, both Iewish and Gentilish. It is hereupon stiled Gods Mic. 7. 20. Truth to Jacob. It must needs be most irrevocably Sure, every way. For, 1. Free-Grace is the fountain and root of it, whence it originally springs. It takes its first rise from God himself, and the meer good-pleasure of his will. It's not bottomed originally upon any thing at all in the mutable creature, but only upon the immutable Creator, God blessed for ever▪ Rom 4. 16. Therefore it is of Faith, that it might be by Grace, to the end the Promise might be sure to all the Seed, &c. Free-grace is a most sure foundation. The creatures Goodness perswaded not to it: the creatures badness disswaded not from it. 2. Faith in Christ, is the Condition of it: and that makes Rom. 4. 16. the promise sure to all the Seed. For faith Eph. 2. 8. is not of our selves, but of God, as the Efficient: and it terminates not on any thing in our selves, but only upon God, as the object and end. Faith takes a man wholly off his own foundation, carries him wholly out of himself, to rest upon God in Christ alone for Justification and Salvation. Had the Covenant-Condition been the works which we had done, the Covenant could never have been Sure to us: Mans best works since the fall being sinful, imperfect, unconstant. 3. God hath established and confirmed this Covenant most strongly and unexceptionably; 1. By his Promises; 2. By Abrahams entry upon Canaan; 3. By the type of Melchizedeck; 4. By his Oath, an Heb. 6. 17, 18. immutable thing, wherein it is impossible for God to lye; 5. By Passing between divided Sacrifices; 6. By his two Ordinary Sacraments, Circumcision and The Passover; 7. By his four extraordinary Sacraments; and 8. By the Sufferings and Death of Christ Implyed and Typified divers ways in this Foederal administration. So that now there's no place left for doubting or Scruple about this Covenant's Sureness; Nor is there any thing in the world that can overthrow it.
7. Comfortable. This Covenant is Heb. 6. 18. strongly Comfortable to all the faithful Seed of Abraham. And it is therefore Comfortable, 1. Because, all the other Properties thereof are strong foundations of Comfort. 2. Because, the Substance and Matter thereof promised on Gods part is wholly Cordial; especially if we look into the Spirituality thereof. 3. Because, The Scope and End of this Covenant is most comfortable. Gods Glory, and the Happiness of Abraham and his Seed. Weigh all things deliberately; what can thy discomforts be in the whole world, against which this Covenant yeelds not abundant Consolation? See before, in the fourth Reason, why God so confirmed this Covenant.
8. Perpetual. This Covenant with Abraham and his Seed, was not for a few Generations only, and then an end: but in some [Page 640] respects it is extended Psal. 105. 8. 9, 10, 11. to a thousand generations, to all Generations, even for ever. Gen. 17. 7, 8. An everlasting Covenant. It concerns us, especially in all the spirituality of it: as well as Abraham, Isaac and Iacob; and was made with us in Christ, as well as with them. Therefore we should study this Covenant diligently, that we may therein find out all our own precious Concernments. But of this Covenants See in this Chapt. Aphorism IIII. In forence 3. Perpetuity, formerly.
INFERENCE. II.
II. HEnce, The Additional Excellencies of this federal Dispensation, are divers beyond those of the two former Dispensations, from Adam to Noah, and from Noah to Abraham. Those two were but as the Covenants Day-break: this is as the Covenants Sun-rise. Gods bounty is still growing and increasing upon his people. Now the Additionals to this foederal period, are especially these, viz.
1. Many Eminent Gospel-Mercies promised. In the first Period, God Gen. 3. 15. promised, to put enmity betwixt the woman and the Serpent, and betwixt their respective Seeds, and the womans Seed should bruise the Serpents Head. In the second Period, God Promised, To Gen. 6. 17. to 22. save Noah and his family with a Seed of the Creatures, when the whole world besides should be drowned in the Flood; Gen. 8. 21, 22. & 9. 9, 10. To preserve the Creature from any more such-general destruction by waters, or otherwise, till the end of the world; and To continue the Natural revolution of times and seasons, &c. But in this third Period the Lord hath revealed and superadded many more full and clear Gospel-Promises, both 1. Of what God will do for Abraham and his Seed; and 2. Of what he will be to them: as hath been evidenced in many Particulars.
2. Singular Gospel-Duties, Required and Restipulated. In the first Period, Gen. 3. 15. Conflicting against the Serpent, is darkly and implicitly required. In the second Period, Gen. 6. 14. &c. & 7. 1. &c. Making and entring into the Ark for safety is prescribed. What dim and obscure things were these to spell the Gospel-duties out of? But in this third Period, The Lord Gen. 15. 6. & 17. 1, 2, 7. requires from Abraham and his Seed, Faith, Walking before him in-Obedience, Integrity, and being his Covenant-people. With what surpassing fulness and clearness are they instructed hereby in Evangelical Practises?
3. Manifold inviolable Establishments and Confirmations of this Covenant. As,
- (1) By many precious Promises both of temporals and spirituals in Christ, not only Propounded, and Repeated, but also in part fulfilled. Not one of which are expressed in the two former Dispensations.
- (2) By Gen. 12. 5, 6, &c.Abraham's entry upon Canaan promised: as it were taking livery and seisin thereof.
- [Page 641](3) By the Gen. 14. 18, 19, 20.Type of Melchizedek; never mentioned before.
- (4) By Gods express and inviolable Gen. 22. 16, 17, 18. Heb. 6. 13, &c.Oath. But in the first Period, there was no Oath of God at all: and in the second, No Oath expressed, but only very obscurely implyed, as theIsa. 54. 9. with Gen. 9. 8. to 18.Prophet interprets it.
- (5) By Gods Solemnity of striking-Covenant with Abraham by Gen. 15. 9, 10, 17, 18.Sacrifices divided, and passing between the parts. But in the two former Periods there was no such solemnity at all.
- (6) By two Ordinary Sacraments, Gen. 17. 9. to 15.Circumcision and theExod. 12. throughout.Passover. That, for their solemn Initiation into the visible Church: This, for their further nourishment, growth and confirmation in the Church of Christ. But in the First Covenant-Period there was no Sacrament expresly instituted, onelyGen 3. 21. & 4. 3, 4.offering of Sacrifices is implyed: And in the second Period, onlyGen. 9. 8. to 18.the Rain-bow is ordained for a Token of the Covenant, which was much more imperfect and obscure then Circumcision and the Passover.
- (7) By four extraordinary Sacraments, viz. 1 Cor. 10. 1, 2, 3.The fiery-cloudy Pillar, and Red-Sea wherein Israel was baptized; the same for substance with their Circumcision, and our Baptism: Mannah from Heaven, and water out of the Rock, Israels spiritual meat and drink; the same for substance with their Passover, and our Lords-Supper. But in the two former Covenant-Periods, there was none of these four Sacraments, nor any thing equivalent thereunto.
- (8) Finally, By the sufferings and death of Jesus Christ, many ways very remarkably Implyed and Typified in this Covenant, (as hath been In this Chapt. Aphorism IIII.shewed.) Christs sufferings and death Performed, did inalterably confirm theHeb. 9. 15. 16, 17.New-Covenant: Christs sufferings and death Promised, did proportionably confirm the Covenants of Promise. But in the two former Covenants how hard is it to trace out or discover the least prints or foot-steps of Christs sufferings and death, as a Promissory or Typical ratification of these Dispenfations! TheGen. 3. 15.Bruising of the Heel of the Seed of the woman, by the Serpent, did very darkly imply the sufferings and death of Christ, the womans eminent Seed, as one way of hisHeb. 2. 14, 15. Col. 2. 15.bruising the Serpents head, and destroying both death and the devil. TheGen. 7. 17. with 1 Pet. 3. 21.water which bare up the Ark, whereby Noah and his family were saved from drowning, did very obscurely typifie the blood-shed and sufferings of Christ, whereby believers in the Ark of his Church should be saved from Gods wrath and damning. TheGen. 3. 21. & 4. 4. & 8. 20. 21.Sacrifices also of slain beasts under both those dispensations, did intimate and typifie the death of Christ, the Sacrifice of sacrifices for their sins: but more darkly, and implicitly, forasmuch as they were not required, that we read, by any express institution; yet doubtless (GodGen. 4. 4. & 8. 20, 21.accepting them) they were a worship of him according to his will. In these Additional Excellencies this Covenant-Discovery to Abraham far surpassed the two former discoveries.
INFERENCE III.
III. HEnce, This Covenant with Abraham and his Seed, agrees with, and differs from the two former Dispensations in divers regards. This Agreement and Disagreement betwixt them, not only results from the former Aphorisms explained, but also is more obviously observable from both the former Inferences: and exceedingly illustrates the glory of this Covenant.
1. This Covenant agrees with the two former.
- 1. In the Common Nature and kinde of Covenant. All three being Evangelical, not Legal: Covenants of Faith, not of Works, as that before the Fall was. And all of them are Eph. 2. 12.Covenants of Promise, in reference to Christ promised to be revealed afterwards.
- 2. In the Efficient, and Impulsive Cause. The same God was Author and Principal efficient cause of all these three Covenants, He alone Revealed them and established them: And all, from no other Inward Impulsive or moving cause, then his own meer grace, and the good pleasure of his will; From no other Outward Impulsive or Motive, then Jesus Christ and his merit.
- 3. In the General Consideration of Foederates, or Parties to these Covenants. For, in them all three, God blessed for ever is the Party Covenanting: Christ and his Seed are the Party Restipulating. After the Fall no Person, Family or Nation in the world being in a capacity out of Christ, to close in Covenant with God, or to be accepted of him: The distance betwixt God and them is so infinite; The Enmity so irreconcileable, and All acceptable Performance of Covenant duties on their part so absolutely impossible, without Jesus Christ.
- 4. In the substance of the Mercy Promised, and of the Condition required and restipulated. The substance of the Mercy Promised in all these three Foederal Dispensations, was the Salvation, Life and Happiness of lapsed sinners in Iesus Christ. All promised or Covenanted benefits in them are clearly reducible to this one. This the Center, and Scope of them all. The substance of the Condition or Duty required and restipulated in them all, was Faith. Faith, to embrace the Covenant and Promise, In the Promise Christ, and in Christ Happiness from God, was of necessity required explicitely or implicitely in them all, as the only supernatural instrumental mean of Application.
- 5. In the substance of justification by Faith Revealed. They all three reveal this one way of sinners Justification by Faith; and no other. Under the first Covenant-period, Heb. 11. 4, 5, 6.Abel obtained testimony by Faith that he was righteous: And Enoch by Faith so pleased God, that God translated him, that he should not see Death. Under the second Period,Heb. 11. 7.Noah by Faith (being warned of God) prepared an Ark to the saving of his House, and became heir of the righteousness which is by [Page 643] Faith. And under this third Period,Gen. 15. 6.Abraham believed in the LORD, and that was imputed to him unto righteousness. So that in them all there's revealed only one and the same way of Sinners Justification, viz. By Faith alone.
- 6. In the Community of their establishment. As God revealed them all three, so he established them all in one regard or another. They were all setled, founded, and established upon Christ, in one regard or another.
- 7. Finally, They all agree, In the General sameness of End. The Ultimate or last end of them all being Gods glory, in his infinite Wisdom, Free-grace, Rich Mercy, Loving-kindness, Long-suffering, Faithfulness, Justice, &c. shining forth therein. The subordinate or secondary End of them all being Sinners Salvation and Happiness in Jesus Christ.
2. This Covenant differs and disagrees from the two former Foederal Dispensations,
- 1. In the gradual perfection thereof. This being more Compleat and clear in its Promises and Administration then both the former. The first Covenant was but as the dark Day-break or Day-dawning of the Gospel, touching lapsed sinners salvation: The second as the darksom light of the morning after the Day-dawning, much darkness being mixed with the little light: But this third was as the Sun-rise of the Gospel and Sinners happiness.
- 2. In the Peculiar consideration of the Author or Efficient. One and the same God was Author of all these Covenants: but differently. Of the first Covenant, as a Gen 3. 15.Destroyer of the Serpent by Christ, by which Serpent mankinde was ruined: Of the second Covenant, as AGen. 6. 18, 19, 20.Preserver of an Elect remnant from destruction, when the whole world besides was drowned in the general Flood: But of this third Covenant, As a God Al-sufficient, fully able of himself to furnish Abraham and his Seed with all Happiness, either with or without the creature, both in this and in the world to come.Gen. 17. 1, 2.I am God al-sufficient, walk before me and be perfect: and I will make my Covenant between me and thee.
- 3. In the Particular notion of the Foederates, or Confoederates with God. Jesus Christ the Mediator and his Elect Seed are the Foederate parties with God in them all: But with some difference in every one of them. In the first Covenant, as Gen. 3. 15.the Seed of the woman, the mother of the Old world: In the second Covenant, asGen. 6. 18.the Seed of Noah, the Father of the second world: But in this third Covenant, asGen. 17. 7. Gal. 3. 16. Rom. 4. 11, 12, 16.the Seed of Abraham the father of all the Faithful whether Jews or Gentiles to the end of the world. So that, in the two first Covenants, God dealt with two Families, which were to be the roots of all mankinde in two whole worlds; and so the Promise of Christ was more General and imperfect, that he should descend of Mankinde: But in this third Covenant God dealt with the particular Family of Abraham, singled out from among all the Families of the earth peculiarly [Page 644] and distinctively, which was to be by Gods Ordinance the Radical Family of all believers in time to come, and of which Christ should descend according to the flesh: and so the Promise of Christ was more Particular and Perfect, being limited and restrained peculiarly to Abraham's family, that he should descend of Abraham.
- 4. In the individual Matters Promised, and Restipulated. The Particular Mercies Promised in the two first Covenants, were very few and obscure; As Gen. 3. 15.The enmity of the two Seeds, The bruising of the Serpents Head by the womans Seed, TheGen. 6. 18. & 8. 21, 22. & 9. 8. to 18.saving Noah and his Family in the Ark from the Flood, The Continuance of the universal course of the Creation, with security never to be any more generally destroyed by a Flood, &c. under the letter of which Promises divers Spiritual Mysteries were comprized: The Particular Duties restipulated in these two Covenants were implicitelyHeb. 11. 4, 5, 6, 7. Gen. 3. 21. & 4. 3, 4. & 8. 20, 21.Faith, and offering Sacrifices; Explicitely, conflicting with the Serpent, Making and entring into the Ark. But in this third Covenant, what multitude of both Temporal and Spiritual Mercies, and those of the Highest Excellency, are Promised? And what latitude of Covenant Duties are required and restipulated?In this Chapter, Aphorism III.See the former Enumerations, and Explanations of particulars.
- 5. In the Manner of Revealing Iustification by Faith; that Eminent Article of Faith, and foundation of our Comfort. In the two former Covenants this point is revealed only Implicitly, and by obscure Consequence: the light of the New Testament especially clearing and evidencing this unto us. But in this third Covenant this Mysterie is First of all revealed Expresly and Plainly: Gen. 15. 6.Abraham believed in the LORD, and he counted (or imputed) that to him unto righteousness.
- 6. In the Peculiar manner of Confirmation. The First Promise or Covenant was very probably confirmed Gen. 3. 21. & 4. 4.by killing of some beasts for Sacrifices, with the skins of which beasts Adam and Eve were clothed: but this is only a probability, by consequence implyed, not expressed. The second Covenant was confirmed somewhat more plainly; viz. Explicitly by theGen. 9. 8. to 18.Rain-bow in the clouds, as a Token of the Covenant, never to drown the world again with a flood. Implicitly,Isa. 54. 9. with Gen. 9 8. to 18.by the Oath of God, which the Prophet teaches us was implyed in Gods Covenanting with Noah. But this third Covenant was Plainly and expreslySee in this third Chapter, Aphorism IV. a [...] large.Confirmed, 1. By Gods Promises propounded, Repeated, and in part fulfilled; 2. By Gods Sacred inviolable Oath; 3. By the Foederal Solemnity of Killing and dividing Sacrifices, and passing between the parts; 4. By the two Ordinary Sacraments; 5. By the four extraordinary Sacraments; And 6. By many eminent intimations, and adumbrations of the Sufferings and Death of Jesus Christ, &c. Herein therefore the Lord hath laid a more full clear and strong foundation for his peoples Comfort, then in both the former.
- [Page 645]7. In the Particularity of Ends. In the First Covenant, God particularly propounded his own Glory Gen. 3. 1 [...].in lapsed mans recovery by the womans Seed, from the mischief of the Serpent and his Seed. In the second Covenant, God particularly intended his own Glory, inGen. 6. 18, 19, 20.Saving an Elect remnant of mankind in the Ark by water, from being overwhelmed in the Common destruction sent upon the world of the ungodly. But in this third Covenant, God particularly designed to glorifie himself more illustriously, inGen. 12. 1, 2, 3. & 22. 17, 18.making Abraham and all the Nations of the world, that should believe, Happy and blessed in Christ the chief Seed of Abraham, both in this and in the world to come; in subduing especially all their Spiritual enemies under them; in bringing them into the everlasting possession of the Heavenly Canaan at last; and in being their Covenant-God for evermore.
INFERENCE IV.
IV. HEnce, The See much more to this effects in the manner of this Covenants Dispensation More Generally, and More Particularly in this Chapter, Aphorism IV. wonderful wisdom of God in the several Periods of his Covenant-Dispensations▪ and their gradual out-breakings is very observable. He Revealed not his Covenant of Faith in Christ for Sinners Recovery, all at once, as he could easily have done: but by little, and little, in certain degrees, and several seasons (divers considerable pauses, intervals, and Distances of time intervening,) still more and more fully, firmly, and clearly. This is evident in these three Covenant-discoveries; every one surpassing other, the subsequent still far transcending all that went before. How wisely therefore hath the Lord dealt herein! For,
- 1. Hereby he hath made known the beautiful Order of his proceedings. Order is a comely and beautiful thing; Confusion and disorder as deformed. God, that requires 1 Cor. 14. 40.all things in his Church to be done decently and in order, doth himself all things in the best and most perfect Order. He is1 Cor. 14 33.a God of order. He created the world at first,Gen. 1. throughout.in almost orderly proceeding, from the less perfect, to the more perfect Creatures, and that in six distinct daies: He could have made all in one day, in one Moment, but he intended the glory of Order. So he New-creates the lapsed world in a most orderly proceeding, from a more imperfect to a more perfect Revealing of Sinners Recovery by Jesus Christ in the several Periods of his Covenant. In that, he shewed the glorious Order of Nature: In this, the more glorious order of Grace.
- 2. Hereby, He hath more lively and emphatically displayed to mankind the Mysterie of Christ, and of Sinners Recovery by him. Christ was too rich and glorious a Treasure to be shewed fully and wholly all at once to lapsed Sinners: therefore in his Covenants he Reveals him by degrees, every Covenant-Period discovering Christ with further Additionals then the former, whereupon the worth and excellency, [Page 646] of Christ was set off with more replendent lustre, and illustrious glory.
- 3. Hereby, He hath familiarly condescended to the state aud Condition of his Church. His Church hath her Non-age, and her F [...]lage; her Minority, and her Maturity, &c. and accordingly she is less or more capable of Spiritual things. Her Infancy was from Adam to Moses; Her growing age, from Moses till Christs Incarnation; Her fullage, after Christs coming now under the New testament. Proportionably God revealed his Covenant to her; To the infant-Church he only gave the Milk of that first Promise, of the Seed of the woman; and after, as her Capacity was enlarged and grew, he still augmented his Covenant-Discoveries to her. God revealed, not what he could reveal; but what she could receive.
- 4▪ Hereby, He hath more notably raised up his peoples Desire after Christ, who is Hag. 2. 7.the desire of all Nations: alluring them by frequent tastes of Christ, and increased discoveries of his sweetness, to thirst and long after him more and more in full enjoyment. Every new discovery of Christ, renewing a fresh desire after him.
In all this, the wisdom of God is very Conspicuous.
INFERENCE V.
V. HEnce, How highly was Abraham advanced by admission into this Covenant with God, beyond his former un-covenant Condition! What Abraham was before God took him into Covenant with himself, In this Chap. Aphorism I. Propos. 1. hath been already evidenced. What he became after this Covenant, How far Abraham excelled Abraham, how far he surpassed himself in regard of his former Covenantless Condition, will now appear by this Ensuing Parallel. viz.
- 1. In his un-covenant condition, he was Uncalled, Carnal, Rom. 4. 5. with Iosh. 24. 2.Ungodly, and Idolatrous: But In his Covenant-condition he became effectually Called, Spiritual, Godly, and a Pure worshipper of God in Faith and obedience with integrity.
- 2. Then, he was not a believer: Now, he became Rom. 4. 11, 12, 16.a Father of all believers.
- 3. Then, his name was Ab-ram, An-high. Father: Now, His name became Gen. 17. 5.Ab-ra-ham, An-high-Father-of-a-multitude.
- 4. Then, he had no Promise from God: Now, he obtained Heb. 11. 17.many precious Promises, in the Covenants of Promise, and those many waies confirmed.
- 5. Then, he had not obtained Mercy: Now he obtained many Mercies both Temporal and Spiritual of highest consequence, Gen. 17. & 12. & 15. & 22.That the Lord would be his God, That Christ should descend of him according to the flesh, in whom all Nations of the earth should be blessed, &c.
- [Page 647] 6. Then he had no Seed, nor Heir: Gen. 15 2. & 21. 2, 3.Now Isaac is given him for an Heir, God assuring him that in him his Seed should be as the Stars of Heaven, dust of the earth, and sands by the Seashore.
- 7. Then he had no inheritance, except some small pittance in Caldea. Now, he became Rom. 4. 13. Gen. 15. 18. &c. & 17. 8.Heir of the world, and for assurance thereof, the Land of Canaan, the glory of all lands, a land flowing with milk and honey, situate in the midst of the world, is by promise setled upon him and his Seed after him, for an everlasting inheritance.
INFERENCE VI.
VI. HEnce, Abraham and his Seed are made the only Happy people in the world, for all future time and succeeding ages. Before Abraham there were many Holy and Happy People through Faith in Christ, as Adam, Eve, Abel, Enoch, Noah, Melchizedek, &c. But after Abraham no people Jewish or Gentilish shall be happy but in Abraham and his Seed, but in union to Christ his Eminent Seed by Faith, and insition into Abraham's family; For all true blessedness is peculiarly limited and appropriated to Abraham's Seed; Gen. 22. 18. And in thy Seed shall all the Nations of the earth be blessed. What ever be their wants, weaknesses, Enemies, afflictions, persecutions, temptations, or conditions in this world, yet being by faith in Christ the true children of Abraham, they are the Happiest of all people in the world, yea the only Happy people: The Covenant, The Mercies of the Covenant, the Mediator of the Covenant, The God of the Covenant being theirs only. Contrariwise all forreiners to Abraham's family, all unbelievers in the world (be their outward Condition never so rich, great, prosperous, flourishing and visibly glorious on earth,) are most miserable wretches, Eph. 2. 12. being without Christ, strangers from the Covenants of Promise, having no hope, and without God in the world. How should all that would be happy, strive to become Abrahams true Spiritual Seed! How should all that would know whether they be happy, search whether they be the true Seed of Abraham in Christ or no! See in this Chapter, Aphorism II. Inference 3. Directions for that, and Discoveries for this, have been formerly disclosed.
INFERENCE VII.
VII. HEnce finally, The same Gospel was preached, The same blessed Messiah was in that Gospel Revealed, and the same Iustification and Salvation of sinners by Faith in that Messiah was tendered, in those former, as well as in these latter ages of the world. For in this Covenant, Gal▪ 3. 8. with Gen. 12. 2, 3. The Gospel was preached to Abraham, the Messiah was Promised to him as his Seed according to the flesh, And Gen. 15. 6. Faith was [Page 648] imputed to him unto righteousness. The self-same Evangelical blessings for substance, that we have, he had; yea and Noah, and Adam had the same before him: but all of them beheld, and had these things far more imperfectly, darkly and obscurely, then we now. So that, though now we have a New Testament; yet we have not a New Gospel, or a New Christ, or a New way of Iustification, but the same that was from the beginning, ever since the fall of Adam. Hence, The Gospel is stiled, Rev. 14. 6. The Everlasting Gospel; Heb. 13. 8. Iesus Christ the Messiah is said to be yesterday, and to day, and for ever, the same: And the fathers of old are said to obtain a good report through faith, and to dye in Faith. They then, That fancy to themselves, That the Fathers of old, or elders towards the beginning of the world, were fed only with the Husks of Temporal Promises: or, That they entred not into Heaven till Christs ascension thither; or, that there is no Gospel in the Bible, but only in the Books of the New Testament; or, that the Saints of old had another Kind of Justification and Salvation, then the Saints since Christ: do sufficiently discover themselves to be meer Infants in apprehending Gods saving Dispensations, and through ignorance great strangers to the Holy Scriptures. The God of Abraham, Isaac, and Iacob, is our God: Their Messiah, is our Christ: Their Gospel, is our Gospel: Their Covenant, is our Covenant, (only our Covenant-Charter is more cleared, enlarged, and explained:) Their way of Justification and Salvation, is our way of Justification and Salvation: And at last both they, and we, and all the faithful in all ages, shall together make up one compleat body of Christ, and be ever with the Lord in full immediate vision and f [...] ition of him with ineffable ravishments to all eternity.
CHAP. IV. Of the Discovery and Administration of God's Covenants of Promise, in the fourth noted Period of time, from Moses till David, yea from Moses (viz. from his 80th year wherein he received the Law on Mount Sinai, An. Mund. 2508.) till CHRIST himself, Born about An. Mund. 3919. or 3920. Crucified about An 3952.
Viz. of the SINAI-COVENANT.
An Introduction to this Covenant-explanation.
THE fourth observable Period of Time, Wherein the LORD was pleased to Renew with much Augmentation the Covenant of Faith, in reference to CHRIST PROMISED for sinners Salvation, was, from Moses till Christ himself. viz. From about the 80th year of Moses, when he received the Law from God on Monnt Sinai, which was in An. 2508. from the worlds Creation, or thereabouts: till the Death of JESUS CHRIST, (whereby he antiquated, abrogated and finished the Old-Testament-Administration, Instituting and Authorizing the New-Testament-Dispensation) which fell out in An 3952. from the worlds Creation, or thereabouts, as some make the Computation. So that this Interval, or Period of time was very long; viz. for 1444. years space, or thereabouts. Here by way of Introduction to the whole, I shall briefly set forth, 1. The Bounds and time of this Sinai-Covenant-Administration. 2. The Excellency of it. 3. The Particulars to be insisted upon.
I. I am induced thus to circumscribe this Covenant-Administration within these Bounds and Terms; viz. The Giving of the Law on Mount Sinai; and the Death of Iesus Christ; upon these considerations. 1. Because, The Giving of the Law on Mount Sinai, was evidently the Beginning of this Distinct Covenant-Expressure. Gods Covenant with Abraham and his Seed, as in Private Families, extending it self hitherto, as hath been manifested already: But now first on Mount Sinai God began to deal with Abraham's Seed as in a higher capacity; viz. in the notion of a Commonwealth. Yet, this Foederal Dispensation doth not blot out or extinguish the Discoveries of Gods Covenant of Faith in the three former Periods: but only out-shine them, and swallow them up by its greater Perfection, as the Sun by day drowns and outshines the Moon and Stars by his surpassing glory. 2. Because, Though betwixt the giving of [Page 650] the Law, and the Death of Christ, there intervene Two other observable Covenant-Discoveries; The one, To David with peculiar reference to the Kingdom; The other; To the Captive Iews in Babylon with special respect to their Release and Restauration, (both which I intend to explain as Distinct Covenant-Expressures;) Notwithstanding, this Covenant-Administration at Sinai continued still in an un-interrupted Course and force till the Death of Christ, and was not superseded by any intervening Covenant Renewed. 3. Because, Jesus Christ Gal▪ 4. 4. Phil. 2. 7, 8. was made under the Law and Luk. 2. 21, 22, 23, 24. Ioh. 5. 1. & 7. 10. Mat. 26. 18, 19. submitted himself under this Sinai-Covenant-Administration, till his Death: And then, antiquating this Old-Covenant, he brought in his New Covenant or Testament in its stead, as the most perfect Foederal Dispensation of all, to continue in its surpassing splendor till Christs second coming.
Now that Old Covenant was Abrogated, and this New Covenant Erected in its stead, 1. More Incompleatly, and 2. More Compleatly.
(1) More Incompleatly, by way of inchoation, before Christs Death. And this; Partly By the Mar. 1. 1. to 12. with Ioh. 1. 6. to 35. & 3. 26. to the end. Ministry of Christs Harbinger, Iohn the Baptist, who was sent of God, Preaching, and Baptizing with water: That, both by his Preaching and Baptism he might manifest the now incarnate Messiah to Israel, and as it were point at him with the finger, saying; Behold, the Lamb of God, which taketh away the sins of the world. Among others, Iohn having baptized Iesus himself, he saw the Heavens opened and the Spirit of God in form of a Dove descending and remaining upon him, and be heard the voice from Heaven, saying, This is my beloved Son in whom I am well-pleased: hereupon; Iohn [...]eeing and hearing this, bare Record, That this is the Son of God. Partly, By the Ministry of Iesus Christ himself, and of his disciples, for the space of about three years and an half before his Death. Christ▪ By his Doctrine frequently Ioh. 3. 14. to 22. & 4. 25, 26. & 5. 25, 26. &c. & 6. 32, 33. to the end. declared himself to be the Promised Messiah, the only true Christ, that was now actually come into the world to save sinners: and this was the substance of the New Covenant. And by his Ioh. 5. 36. Divine Miracles, he confirmed the infallible truth of his Doctrine. His Disciples also Mat. 10. 5. to the end. Preached. Christ now exhibited, confirming their Doctrine by Miracles through Christs power and authority; And they Ioh. 4. 1, 2. Baptized them that believed. Thus the Doctrine of the New Covenant touching Christ exhibited began to be preached, and the Initiating Sacrament of the New Couenant, Baptism with water, began to be dispensed before Christs Death, whereby the ministration of the Old Testament began to vanish away: But these were only praeludium's, and more incompleat beginnings of the abolition of the Old, and institution of the New Testament, and all these were as yet limited and restrained only to the people of the Iewish Nation.
(2) More compleatly, by way of Consummation, at and neer upon Christs Death, The Old Testament Ministration was plenarily Abrogated, [Page 651] and the New Testament substituted in its stead. For, 1. Now the New Testament was unalterably ratified and confirmed Heb. 9. 13. to the end. Mat. 26. 27, 28. by Christs own blood and death, as Mediator, Surety and Testator thereof: 2. Now the Mat. 26. 17. to 31. 1 Cor. 11. 26. Sacrament of the Passover was abrogated; and the LORD's-Supper, as The Memorial of Christs body broken, and of Christs blood of the New Testament shed for many for remission of sins, is Instituted, To shew forth Christs Death already past until his second Coming: 3. Now, and not till now, Christ said, Ioh. 19. 30 vid. Iohan. [...]. in loc. It is finished, that is, The Great work of his Elect's Redemption, in expiating sin, appeasing Gods wrath, removing the curse, bringing in eternal righteousness, &c. by Christs death and blood, was now finished; and all the Levitical services and Sacrifices, dark Types of this Sacrifice, were now fulfilled and abolished; there being no further need of shadows, the body being already come: 4. Now, and not till now, Ma [...]. 27. 51. Mar. 51. 38. Luk 23. 45. with Heb. 10. 1. to 22. The veil of the Temple was rent in twain from the top to the bottom; Intimating, not only the Abrogation of all the Legal Ceremonies and Old-Testament Types, Services, &c. but also the Consecration of a new and living way for us into the true Holyest of Holies, Heaven it self, by the blood of our true eternal Priest Christ Jesus, through the veil of his own flesh rent and crucified for us: 5. Now, Christ risen from the Dead, before his Ascension, Mat. 28. 16, 17, 18, 19, 20. Enlarged his Apostles Commission for Dispensing the New Testament, and the Sacraments thereof, Baptism and the Lords-Supper, to all Nations, promising to be with them and their Successors to the end of the world: 6. Now, he Ephes. 4. 8, 11, 12. Led all our Spiritual Captivity it self Captive in his Ascending into Heaven, And gave gifts to men, viz. The New-Testament officers, Apostles, Prophets, Evangelists, Pastors and Teachers, for his Church: 7. Now, finally, he Act. 2. 1▪ to the end. poured forth his Spirit most plentifully upon his officers and members according to the fore-promised bounty of his New-Testament Dispensations. Therefore upon all these Considerations it is evident, That the Ministration of the Sinai-Covenant, or Old Testament, expired and determined most compleatly at Christs Death: The New Covenant then beginning more fully to suceeed. So that the Giving of the Law on Mount Sinai, and the Death of Iesus Christ, are the Bounds of this Sinai-Covenant Administration.
II. Now, As the Period of time, allotted by God for this Sinai-Covenant Administration, was very long; so the Foederal excellencies, Providential passages and occurrents, Revolutions of the Condition and affairs of the Church of God therein were very famous and illustrious. For, In this Interval and Compass of time,
1. Gods glorious Exod. 20. Deut. 5. Law was given on Mount Sinai, to the children of Israel, the Seed of Abraham: viz. The Law Moral, Ceremonial, and Iudicial.
2. This Law was by a Solemn Sanction Exod. 24. throughout. Gal. 3. 19, 20. established as a Covenant betwixt God and Israel, Moses being the Typical Mediatour thereof.
[Page 652]3. The Ark of God Exod. 25. 10▪ &c. was made, wherein were the two Tables of the Covenant kept; which, being a peculiar and primary Token of Gods presence with Israel, was stiled by way of excellency, Rom. 9. 4. 1 Sam. 4. 21, 22. The Glory. And the two Tables of the Covenant therein contained were called Metonymically, Rom. 9. 4. The Covenants, as some are of opinion.
4. The Rom. 9. 4. service of God, viz. The Ceremonial and Typical Service of God under the Levitical Priesthood, was Instituted by God.
5. The Rom. 9. 4. Promises, viz. The great accession and abundant Addition of Promises, were now annexed to this foederal Dispensation, more then to all the former Covenants.
6. The Word and Rom. 3. 1, 2. Psal. 147. 19, 20. Oracles of God, even all the Books of the Old Testament, Moses and the Prophets, were actually written and recorded by 2 Tim. 3. 10, 17. 2 Pet. 1. 20, 21. inspiration of the Holy-ghost: And those written-Oracles committed of-trust to the custody of the Iews. They only were Gods Library-keepers: The Keepers of Gods Sacred Rolls.
7. The Rom. 9. 4. Exod. 19 5, 6. Adoption of the people Israel, to be Gods peculiar people above all the people of the world, was now declared. And they Iosh. 21▪ 43, 44, 45. actually possessed of the promised Canaan.
8. The LORD moulded his People into a Eph. 2. 12. Exod. 21, 1. &c. Common-wealth of Israel, giving them Political statutes, viz. the Judicial Laws, for the Government thereof. And Israel was Constituted a National Act. 7. 38. Church in the Wilderness.
9. The Solemn Place of Gods publique worship was three several times erected. viz. The Exod. 40. throughout. Tabernacle in the Wilderness, by Moses; The 2 Chron. 3, 1. &c. First Temple at Ierusalem by King Solomon; And the Ezra 3. 8. to the end. & 6. 14, 15, 16. latter Temple at Ierusalem, after their return from Babylonish Captivity, by Zerubbabel. Hag. 2. 7, 8, 9. The glory of this latter House far surpassing the glory of the former, not in stateliness of Structure, but in Eminency of use, Iesus Christ himself honouring this House with his own blessed presence.
10. Finally, (not to mention other things,) In this Interval or space of time, of the Seed of Abraham, as Concerning the flesh, Rom. 9. 5. Gal. 3. 16. Hag. 2. 7, 8. the Promised Seed of Seeds, The Desire of all Nations, Iesus Christ came, who is over all God blessed for ever. Amen.
In this Space of time, wherein the Sinai-Covenant remained of force, all these observable occurrents came to pass; whereby Gods Foederal dispensation in this Period became most eminently renowned, and the Seed of Abraham the only happy people of all the people in the world during that Administration.
Therefore this Sinai-Covenant-Dispensation, far surpassing all the former Covenants, deservedly challengeth our most diligent intentive and accurate Consideration. And as the Lord Herein advanceth his Dispensation: so have we need proportionably to advance and raise up our Contemplation, to an higher pitch then heretofore.
[Page 653]III. For the more clear unfolding of the Mysterie of this Covenant-Expressure, I shall principally insist upon these Particulars: Treating,
- 1. Of the Giving of the Law on Mount Sinai to the people of Israel.
- 2. Of this Giving of the Law to Israel on Mount Sinai as A Covenant, not of works, but of Faith.
- 3. Of the Confoederates, or Foederate Parties to this Sinai-Covenant.
- 4. Of the Mater or Substance of this Sinai-Covenant.
- 5. Of the Form of this Sinai-Covenant.
- 6. Of the Scope and End of this Sinai-Covenant.
- 7. Of certain General Corollaries or Inferences resulting from the whole.
Within these limits I shall confine my ensuing Discourse touching this Sinai-Covenant's Dispensation; reducing all that shall be spoken, to these seven Heads; and representing them in so many distinct Aphorisms, for Brevity and Perspicuity sake▪ viz.
APHORISM I. 1. Of Gods giving of the Law by Moses to Israel on Mount Sinai.
THe LORD God, having brought his people Israel out of Egypt, into the Wilderness, to go to possess the promised land of Canaan, gave the Law to Israel by Moses on Mount Sinai 430 years precisely after his Promise to Abraham.
This Aphorism I premise here in the First place, as a Preparatory Preface and Introduction to all the Rest: without which they cannot be so clearly and solidly, either explained or understood. And for the better unfolding of this Aphorism, I propound these particular Questions to be discussed and cleared. viz.
1. How it may be evinced, That the LORD God, having brought his people Israel out of Egypt, into the Wilderness, to go to possess the promised Canaan, did give the Law to Israel by Moses on Mount Sinai, 430 years after his Promise to Abraham?
2. What Law that was, which he so gave to Israel on Mount Sinai?
3. How God gave this Law then to Israel?
4. Why God gave his Law to Israel at that time?
5. Whether Gods people had not this Law before that time?
6. Whether the Law given on Mount Sinai, was not the same with the Law of Nature written in Adam's heart before the Fall; and in some measure remaining still in mans heart since the Fall?
[Page 654]7. Whether the Law of God given by Moses on Mount Sinai to Israel, be abrogated to us now under the New Testament or no? And how far it concerns or obligeth us, if not abrogated?
8. What Particular Inferences may hence offer themselves unto us?
In explicating of these Questions, most of the Material Doubts about the Law given on Mount Sinai, in the General, will receive illustration and Satisfaction.
Question I.
I. Quest. How it may be evinced, That the Lord, having brought his people Israel out of Egypt into the Wilderness to go to possess the promised Canaan, did give the Law to Israel by Moses on Mount Sinai, 430 years after his Promise to Abraham?
Answ. This may be evinced clearly in these particular positions, by many Testimonies both of Old and New Testament. viz.
1. The LORD God brought his people Israel out of Egypt, that they might go to possess the promised Canaan. Until they came into, and whilst they were in Egyptian bondage and servitude, they were not actually capable of possessing Canaan: therefore they must first be brought into, and then brought out of Egypt, that they might after be brought into Canaan. For; 1. When God promised Canaan to Abraham and his Seed, he told him; that Gen. 15. 13, 14, 15, 16. his Seed must first sojourn and be afflicted in a land not theirs 400 years; and then God would judge that Nation, and they should come out with great substance; and after this they should come into Canaan in the fourth Generation. 2. And when God came down to perform this promise, he told Moses; Exod. 3. 8, 16, 17, & 6. 5, 6, 7, 8. That he came to deliver them out of Egypt, that so they might go to take possession of Canaan according to Gods Oath and promise. 3. The Law it self given on Mount Sinai evidenceth, Exod. 20. 2, 12. That God brought his people out of Egypt, to give them the land of Canaan: Comparing the Preface to the Law, and the fifth Commandment together. 4. Hereby the Lord intended a Spiritual Mysterie, viz. That man must be first brought out of the Egypt of his carnal state, ere he can go towards the heavenly Canaan.
2. The LORD having brought his people Israel out of Egypt, brought them into the Wilderness. He Exod. 13. 17, 18. Act. 7. 36. would not lead them the neerest way through the Philistines land, but conducted them about through the Wilderness of Sinai; this must be their High-way to Canaan. Hence Israel is called; Act. 7. 38. The Church in the Wilderness. God made this Wilderness his peoples way to Canaan; 1. That so they Exod. 13. 17. might escape wars with the Philistines, whereby they would otherwise have been discouraged. 2. That hereby Exod. 14. 2, 3. God might: allure Pharaoh and the Egyptians to pursue Israel, that so he might got himself Honour upon them, by drowning them all at once in the Red-Sea for their cruelty to his people Israel. 3. That God [Page 655] Deut. 32. 9 to 15. might in the Wilderness eminently glorifie his wisdom▪ providence, power, faithfulness, goodness, loving-kindness, patience, &c. towards his people Israel for forty years together. 4. That by their hardship in the Wilderness he might prepare them for war with the Canaanites, and dispose them to endure hardness as good Souldiers. 5. That, the Wilderness might be as a foyl to set off Canaan with the greater lustre to them: and their wants and miseries in the Desart might so much the more commend the enjoyments and mercies in the promised inheritance. How welcome is health after tiring Sickness; ease after tormenting pain; Liberty after servitude and Captivity; Canaan after the desolate Wilderness; yea and Heaven it self after Earth's troubles and perplexities! 6. That, As Egypt was a Type of our Natural miserable Condition under the bondage of Sin, Satan, &c. while we are destitute of Redemption by Christ; And as Canaan was a Type of the Eternal Rest of Gods people in Heaven: So the Wilderness might be a figure of this present world, thorough which we must pass to heaven; and of the unsetled condition, wants, afflictions, Temptations, dangers, and many miseries incident to Gods people therein. Gods Covenant, Sacraments, Ordinances, and Presence with his people, being Israels greatest comfort in the Wilderness; and our greatest comfort in this world.
3. The LORD having brought his people Israel into the Wilderness, Exod. 24. 12. Deut. 33. 2, 3, 4. Gave them his Law by Moses on Mount Sinai. The Lord was the Author of it, the great Law-giver. Moses was the Instrumental mean which God made use of betwixt himself and Israel in the giving of the Law: for, Moses carryed the two Tables of the Law, written by God twice, to the people, and himself wrote the Ceremonial and Judicial Laws in a Book for Israel; Hence it▪s said, Ioh. 1. 17. The Law was given by Moses. The place of this great Transaction betwixt God and Israel in giving the Law, was Mount Sinai: God descending to the top of the Mount in the sight of Israel, and the people standing below at the skirt of the Mount. All this is clear by the Exod. 19. 1, 2. to the end & 20. Deut. 5. 2, 3, 4, 5. t. 2 [...]. Historical Narration of Gods giving the Law, and the Repetition thereof.
4. The Lord God gave his Law to Israel 430 years after his Promise to Abraham: viz. after his First Promise to Abraham in Ur of the Chaldees. This is plain, by comparing Gen. 12. 1, 2, 3. Act. 7. 2, 3, 4. Gal. 3. 17. the Testimony of Moses, Steven, and of Paul together. This 430 years we may thus compute; The 430 years Exod. 12. 40▪ 41, 42. ended precisely at Israels deliverance out of Egypt to a day. The Seed of Abraham sojourned in Canaan, and Egypt, &c. Gen. 15. 13, 14. 400 years: from the birth of Isaac (when his Seed began to sojourn, and Abraham Gen▪ 21. 5. was now 100 years old▪) till Israels departure out of Egypt, being 400 years. Abraham Gen. 12. 4, 5. came first into Canaan to survay it, when he was 75 years old: So that from this his coming into Canaan, till the birth of Isaac; when Abraham was 100 years old, is 25 years. Hence by Consequence, from the First Promise, till Abrahams first▪ coming [Page 656] to Canaan, (which was while Abraham dwelt in Gen. 11. 31, 32. with Act. 7 2. 3, 4. Charran) must needs be 5 years. All which in the whole make up 430 years. Now after those 430 years were expired, Exod. 19 1, &c. See Lond. Annot. H. Ainsw. Annot. there. In the third Month, or New Moon (which was the first Day of the Month, the Hebrews accounting their Months by the course of the Moon,) after Israel came out of Egypt, they came and camped before Mount Sinai. This was their twelfth Station, or Encamping. This was about 45 days from their coming out of Egypt: one Day was taken up with Entercourse betwixt God and Moses there; three days the people were to prepare themselves for receiving of the Law; The next day the Law was given, viz. On the 50th day after the Passover. Whereupon some make this Parallel; On the 50th day after the First Passover, The fiery Law was given on Mount Sinai: On the 50th day after Christs last Passover, yea after Christ our true Passover was sacrificed for us, viz. on the Feast of Pentecost, The Spirit Act. 2. 1, &c. in form of fiery cloven tongues, for preaching the Gospel to all Nations, was given at Ierusalem.
Thus the [...], or Truth, of the first Question is evinced in all the several branches of it.
Question II.
II. Quest. What Law that was which God gave to Israel on Mount Sinai?
Answ. For the more clear resolving of this Question, I shall briefly handle; 1. The Notation of the word or name Law, used in Scriptures. 2. The various Acceptations of the word. 3. The Distribution or Division of Gods Law given to Moses and Israel at Mount Sinai, into its several Sorts or Kinds.
I. Of the Notation of the word, LAW. 1. That LAW, which the Lord gave on Mount Sinai, is expressed by many Denominations in the Hebrew text: but the most usual and eminent name is [...] Exod. 24. 12. Deut. 33. 2, 4. Thorah, ordinarily rendred, Law. But the signification of this word is of larger extent and more comprehensive then our word Law: It may be translated, Mercer. in Pagnin. Thesaur. ad verb. [...] Io. Buxtorf. in Lexic. ad verb. Doctrine, Instruction, Institution, Constitution, Disposition, &c. cast forth, or cast abroad by any. For, it ariseth from the Root [...] Iarah, To cast, To cast forth, or to fling abroad, viz. 1. To cast forth stones, arrows, darts, or any other thing of like Nature. 2. To cast forth Rain and showers in moistning drops, for watering and refreshing the Earth. 3. Hereupon Metaphorically it signifies, To cast-forth Doctrine and Instruction like Dew or Rain, which makes the ignorant fruitful and flourishing in knowledge, understanding, &c. as the Earth is made fruitful and flourishing by Deut. 32. [...], 2. showers. So that according to this last signification, (and that in the Conjugation Hiphil,) it signifies▪ to Teach, Instruct, Show, Admonish, &c. Hereupon [...] Thorah, notes An Instruction, Doctrine, Direction, Sh [...]wing, &c. which is notably done by a Law. Gerhard Gerh. Loc. com. de Lege Dei cap. 1. alludes to▪ all these three significations [Page 657] of the Root, and thinks [...] may comprehend them all, as being A Scope or mark to level and aim at; A watering, as it were, of the mind to make it fruitful in understanding; And as a Doctrine or Instruction especially. Gods Law, is Gods Doctrine or Instruction. Ainsworth H. Ainsw. in his Annotat. on Psal. 19. 8. renders this Hebrew word, Doctrinal: An orderly manner of Instruction, An Institution, or Disposition. Torah implying both Doctrine, and An orderly Disposition of the same. Therefore where one Prophet relating Davids words, saith, The Law of man, 2 Sam. 7. 19. Another saith, The orderly estate (or course) of man. 1 Chron. 17. 17. The holy-ghost in Greek calleth it Nomos, A Law, Heb. 8. 10. from Ier. 31. 33. This name is most commonly ascribed to the precepts given by Moses at Mount Sinai, Deut. 33. 4 Mal. 4 4. Ioh. 1. 17 & 7. 19. So he. 2. The Greek word [...] in the New Testament, The Ioh. 1. 17. Law was given by Moses;—is from [...], To Distribute: because (as Tully Cicero lib. 1. de legeb. ad init. notes) it gives to every one his own, Distributes to every one his Due. 3. The Latine name Lex, (whence our English word, Law, seems to be derived,) is so called, either, A Legendo, from Reading, because Laws use to be publiquely read that they may be known and observed; Or, Ab eligendo, from electing, or choosing, because therein is shewed a choyce of things to be desired or declined, done or left undone; Or, A ligando, from obliging, binding, tying, &c. because Laws bind to Obedience, and are the bond of Society. Scripture sets forth Gods Laws under the Metaphoricall expressions of Bonds, Cords, Yoke, &c. But enough of the Grammatical Notation of the word.
II. Of the various Theological Acceptations of the word LAW. This word Law, is of various significations in the Scriptures of Old and New Testament. It shall suffice to point out some of the more principal and usual Acceptations and uses of the word. It is used 1. More Improperly, and 2. More Properly.
1. More Improperly, the word (Law) denotes, 1. The force, strength, or Power of any thing. As, The force and strength of sin is called, Rom. 7. 23. The Law of sin; The Law of the members. The force and strength of Grace is styled, Rom. 8. 23 The Law of the mind. The strength and power of Death is called, The Law of Death. All these in a Metaphorical Allusion to a Law, that hath a kind of impulsive or compulsive force or power over them that are under it. 2. The Right, Authority, Rule, or Dominion that one hath over another. Thus the Right, Rule, or Authority which the Husband hath to and over his wife, is called, Rom. 7. 2. The Law of the Husband. 3. The Manner, order, course, or condition of any thing. Thus David acknowledging Gods familiarity to him in dealing with him by way of Covenant, saith; 2 Sam. 7. 19. Et ista lex hominis. Pagnin. And this is the Law ( [...]) Of man, O Lord, God; that is, herein thou hast dealt familiarly with me, as one man with another. Hence, in the parallel place in the Chronicles it is thus expressed; 1 Chron. 17. 17. And thou hast respected me according to the condition ( [...]) of a [Page 658] man of excellency, O LORD God. [...] signifying, Term, [...]ank, Order, Condition, Way, or Manner of any thing.
2. More Properly, (Law) is used for any Ordination of a Superiour that hath power and authority over others as inferiours, prescribing or prohibiting any thing to be done▪ promising rewards to the Obedient, threatning punishment to the disobedient. And in this sense it is used,
(1) For the Law of man, viz. Humane Ezr. 6 1, 8, 11, 12. & 7. 13, 21, 26. Esth. 3. 8. Isa. 10. 1. Edicts, Decrees, Ordinances, Constitutions, &c. good or bad, Civil or Sacred. But the Hebrew useth other words for mans laws.
(2) For the Law of God. And thus the Hebrew [...], and the Greek [...], Law, are put for divers things. viz.
Generally, For any, or all Divine Doctrine or Instruction, revealed and made known by God. Thus, the whole word of God is frequently stiled, Psal. 1. 2. & 19 8, 9. & 1 19. 70, 72, 77, &c. Rom. 3. 27. The Law of God; or, The Law of the LORD. Thus, the Doctrine of the Gospel is called, The Law; Isa 2. 3. & 42. 4. & 51. 4. ler. 31. 33. Mic. 4. 2. Gal. 2. 21. The Law shall go forth of Sion, and the word of God from Ierusalem. Thus the Doctrine of Justification and Salvation by Faith, is called, Rom. 3. 27. The Law of Faith. Thus, the Command of Love so frequently and earnestly urged by Christ, (as Mat. 5. 44. & 7. 12. & 22. 36. Ioh. 15. 12.) is by way of emphasis called, Gal. 6. 2. The Law of Christ.
Particularly, The Law of God denotes,
1. Sometimes, The Law of Nature; consisting in certain Principles of Religion, Righteousness, and Temperance, at first Concreated in man, and naturally engraven in his heart in innocency: some Rom. 2. 14. imperfect sparkles or reliques whereof remain even in hearts of Pagans, who have not Gods written Law.
2. Sometimes, The Records of Gods written Law, the Books of Scripture; The sacred Books being Holy Records and Instruments wherein Gods will and pleasure is fully and sufficiently comprized in order to Mans Salvation. And in this sense it is put, 1. For the Books of the Old Testament; any of them, even the Psalms and Prophets being called the Law. Ioh. 10. 34. with Ps. 82. 6. Is it not written in your Law, I have said ye are gods?—Ioh. 15. 25. with Psal. 35. 19. That the word might be fulfilled that is written in their Law, They hated me without a cause. Thus the Book of Psalms is called Law. 1 Cor. 14. 22. with Isa. 28. 11. In the Law it is written, With men of other tongues and other lips will I speak unto this people, &c. Thus the Book of Isaiah is called Law. Yea the Rom. 3. 10. to 20. with Psal. 14. 1, 2, 3. & 5. 9. & 53. 1, 2, 3. & 10. 7. Isa. 59. 7, 8. Apostle alleadging sentences both out of Psalms and Isaiah joyntly, cals them the Law. 2. For the Pentateuch, or five Books of Moses. viz. when the word Law is contradistinguished from the Psalms and Prophets, or from the Prophets alone. As, Luk. 24. 44. All things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms concerning me. Again, Mat. 11. 13. All the Prophets, and the Law, prophefied untill John▪ Rom. 3. 21.—The righteousness of God is manifested, being witnessed by the Law and the Prophets. 3. For any one of these five Books of Moses distinctly. [Page 659] Thus Genesis is called Gal. 4. 21. with Gen. 16. 15. & 21. 3. the Law: Exodus is called Mar. 12. 5. with Exod. 29. [...]3. the Law: Leviticus, the Ioh. 8. 5. with Levit 20. 10. Law: Numbers, Heb. 7. 5. with Numb. 18. 21. the Law: Deuteronomie, Ioh. 7. 51. with Deut. 17. 8. the Law▪ Thus the word Law, is given to the Books of the Old Testament.
3. Sometimes, The Law of God given by Moses, or to Moses, for Israel on Mount Sinai. Deut. 33. 2, 4. The LORD came from Sinai,—from his right hand went a fiery Law for them, (Heb. A Law of fire.)—Moses commanded us a Law. So, when God called Moses up into the Mount, he said; Exod. 24. 12. I will give thee Tables of stone, and a Law, and Commandements, which I have written, that thou maist teach them. Hence it's called the Law of Moses, because God used him as an Instrument and Mean in giving of it; Mal. 4. 4 Remember ye the Law of Moses my servant, which I commanded unto him in Horeb for all Israel, the Statutes, and Iudgements. Now here it is diligently to be observed, that the word LAW, as used for Gods Law given to Moses for Israel on Mount Sinai, is taken, 1. More Largely, 2. More strictly; and 3. Most strictly. 1. More largely and generally, for the whole Dispensation of all sorts of Commandments, Moral, Ceremonial, and Iudicial, given and promulged on Mount Sinai. For Compare Exod. ch. 20. 1. to 18. with all that follows till cb. 32. 1. all these three sorts of Laws were given from God to Moses on Mount Sinai, and by Moses to Israel: And all these are sometimes intended and expressed under the word Law. As in that noted Preface prefixed to the Repetition of the Law; Deut. 4. 44, 45. And this is the LAW, which Moses set before the sons of Israel. These are the Testimonies, and the Statutes, and the Iudgements which Moses spake unto the sons of Israel after they came forth out of Egypt. This is, He meaneth, (saith H. Ainsw. in Annot. on Deut. 4. 44. Ainsworth well) That which hereafter followeth; So this belongeth to the next chapter where the Repetition of the Laws beginneth. Gods Law is here branched out into Testimonies, viz. The Moral Law, testified by God to Israel: Statutes, viz. The Ceremonial Law: and Iudgements, viz. The Iudicial Law. And they are all comprized under that one word, Law: as the Genus to them all. 2. More strictly, and specially for the Moral Law, or ten Commaadements, taken complexively with the Preface prefixed, and the promises interwoven therein, Exod. 20. 1. to 18. as God spake them on Mount Sinai out of the midst of the fire to Israel, and afterwards wrote them, and gave them to Moses. In this sense▪ God said to Moses; Exod. 24. 12. I will give thee Tables of stone, and a Law, and Commandments, which I have written. Now God wrote only the Decalogue, or Moral Law. In this sense the word Law is used in Malachy, Mal. 4. 4. for the Moral Law, as contradistinct from Statutes and Judgements. Notwithstanding, The Ceremonial Laws may all be referred to the first Table; The Iudicial Laws to the second Table of the Moral Law, as explications thereof to that people of Israel. [Page 660] The Law in these two Senses, was given to Israel, as Deut. 5. 2, 3, 4, 5, 6, 7, &c. a Covenant: what manner of Covenant, shall hereafter be in due time declared▪ 3. Most strictly, and restrainedly; the word [Law] is taken for The Law abstracted from Moses Administration of it, and precisely considered as An abstracted Rule of righteousness, holding forth life meerly upon terms of perfect and perpetual personal Obedience, and denouncing Death and the curse upon every one, and that without mercy, in case of the least contrary failing. And in this sense the Apostle takes the word [Law] in his dispute about Justification by Faith, and not by the works of the Law: opposing Law, to Gospel and to Grace; Works, to Faith; and Iustification by works, to Iustification by Faith. As▪ Gal. 3. 8. to 14. The Gospel was preached to Abraham, In thee shall all Nations be blessed. So then they which be of Faith, are blessed with faithful Abraham. For as many as are of the works of the Law, are under the curse: for it is written, Deut. 27. 26. Cursed is every one that continueth not in all things which are written in the book of the Law to do them. But that no man is justified by the Law in the sight of God, it is evident: for, Hab. 2. 4▪ the just shall live by faith. And the Law is not of faith: but, Lev. 18. 5. the man that doth them, shall live in them. Christ hath redeemed us from the Curse of the Law, being made a Curse for us. And to the like effect he elsewhere opposeth Rom. 3. 27. The Law of works, to the Law of Faith: and being under the Law, to being under Grace. Rom. 6. 14, 15. Sin shall not have dominion over you, for ye are not under the Law, but under Grace. In these, and like passages, the word LAW is considered in this most restrictive sense, as abstracted and separated from all other additionals in Moses administration of it. And in this strictest sense, The Law is materially and for Substance the same with the Covenant of works written in Adam's heart in innocency: which now can justifie none, Rom. 8. 3. because none can perfectly keep it; but condemns all mankind whilst they remain in their carnal lapsed state in the first Adam, because in him they brake it, and have not fled to Christ the last Adam for remedy, whose perfect fulfilling of the Law embraced by Faith should be their life and righteousness. In this last sense, Luth. in Comment. ad Epist. ad Galat. & in Loc. Commun. secund [...] Classis. Loc. 10 11, 12, 13, 15, 16, 18, 19. Luther (as I judge) considered the Law, as it stands in opposition to the Gospel, when in the point of justification he speaks so detractingly of the Law. Legal Iustitiaries in the Apostles times looking too much at the Law of Moses in this last notion▪ sought to be justified by the works of the Law: herein mistaking utterly Gods way and end in giving the Law by Moses; for the Law was not given in this sense by Moses at all, as after will appear. And the Antinomians of our times not duly considering this, have as much under-valued the Law, as those legal-Justitiaries did over-value it. But by this Distinct notion of the word LAW, when applyed to the Law of Moses duly improved, the foundation of the Antinomian errours will be easily overthrown▪ and some Doubts or Difficulties in the Apostles speeches about the Law will be evidently cleared.
[Page 661]These are the principal Acceptations of the word LAW, and most usual in Scriptures. But as to the present Question, we are here to take it in the last sense, as denoting Gods Law given to Moses on Mount Sinai, and by Moses to Israel. What Law this was, will appear in the next branch more particularly.
III. Of the Distribution or Division of Gods Law given to Moses and to Israel on Mount Sinai. Gods Law given to Moses and Israel on Mount Sinai, is, in respect of the Subject-Matter therein contained, most usually divided into three sorts; viz. Moral, Ceremonial, and Iudicial. Or, if we rather affect a Dichotomy, into two forts; viz. 1. Perpetual, of obligatory force and power for ever, as The Moral Law, contained in ten Commandments. 2. Temporary, of obligatory power and force only for a certain time, and then determinable: and this concerning, (1.) The Worship and Service of God, as The Ceremonial Law; (2.) The Civil State and Politie of the Iews, as The Iudicial Law. Both which were to determine and expire after the death of Christ: Christ being the Substance or Body of those shadows, the accomplishment of those Ceremonies; and the Common-wealth of the Iews not long after Christs death being utterly dissolved. The word [Moral,] in the general Notation of it, is That which appertaineth to Manners, directeth and obligeth▪ about Manners, &c. and in that latitude it is applicable both to the Geremonial and Iudicial Laws, which are in some sense commanded in the Moral Law, though they be not perpetual but temporary only; But in this Distinction, by the word [Moral] I understand such Laws touching Manners as are alwayes binding, and therein are opposed to Ceremonial and Iudicial Laws, binding only for a a time. And in this sense we may receive this Distinction without Scruple. For further clearing it, I shall shew, 1. That this common Distinction hath its foundation in Scripture. 2. What the Nature of these three sorts of Laws was. 3. That they were all delivered by God to Moses on Mount Sinai for Israel.
1. That this Distinction of Gods Law, into Moral Ceremonial and Iudicial, is founded on Scripture; is evident. 1. By Testimonies of Moses, frequently enumerating these three branches. As; Deut 4. 12, 13 14. The LORD spake unto you out of the midst of the fire,—and he declared unto you his Covenant, which he commanded you to perform, even ten Commandments, (Heb. ten words) and he wrote them upon two Tables of stone. And the LORD commanded me at that time to teach you statutes, and judgements, that ye might do them in the land whither ye go over to possess it. Here, By ten words (or ten brief Sentences by way of Command, Properly Ten sayings, as the Hebr. signifies,) understand, the Moral Law summarily comprized in the ten Commandments. By Statutes, The Ceremonial Law: and by Iudgements▪ the Iudicial or Political Law. And these are here expresly distinguished, both by variety of Denominations; [Page 662] and by difference of dispensation, The Moral Law being written by God; but not the Ceremonial and Judicial. Sometimes they are expressed, by Deut. 4. 1. & 6. 1. & 7. 11. & 8. 11. & 11. 1. & 26. 17. & 30. 16. Levit. 26. 14. Commandements, Statutes, and Iudgements. Sometimes, by Levit. 26. 46. Laws, Statutes, and Iudgements; These are the Statutes and Iudgements and Laws, which the LORD made between him and the children of Israel, in Mount Sinai, by the hand of Moses. Sometimes by Deut. 6. 20. Testimonies, Statutes, and Iudgements. All to the same effect for Substance, denoting the Moral, Ceremonial, and Iudicial Laws. 2. By the Testimony of Malachi; Mal. 4. 4. Remember ye the Law of Moses my servant, which I commanded unto him in Horeb for all Israel, the statutes, and judgements. Here's law, statutes, and judgements: as formerly. 3. By the Testimony of Paul. Rom. 9. 4. Who are Israelites: to whom pertaineth The Adoption, and The Glory, And the Covenants (or Testaments), and the Giving of the Law, and The service of God, and The Promises. To omit vain curiosities in interpreting these particulars, this sense of them seems to me most genuine. The Glory; viz▪ The Ark of God, elsewhere called 1 Sam. 4. 21, 22. The Glory: The Covenants; viz. The Two Tables of the Covenant, which were put into that Ark, and there reserved; Here's The Moral Law▪ The giving of the Law; viz. The constituting of Judicial and Political Laws for that Common-wealth. The Service of God; viz. That manner of Gods service and worship which was prescribed in the Ceremonial Law for that people till Christ should come in the flesh. I leave it to the judgement of discreet minds, whether this be not the true intent of the Apostle. And if so, then here's the Law distinguished into these three sorts.
2. What the Nature of these three sorts of Laws was. To unfold their Nature particularly and individually, would require a vast volume of it self: It shall suffice▪ as to my present purpose, to give only a small taste of these three Laws more Generally.
THE MORAL LAW hath the singular preheminence above both the other, in many regards. 1. That alone being Deut. 5. 22. uttered by the voyce of God to all Israel from Mount Sinai▪ 2 That alone being twice written in Tables of stone by the finger of God. viz. First, In Deut. 4. 13. Exod. 31. 18. & 32. 16, 19. Tables of Gods own preparing▪ which were broken, and never put into the Ark. Secondly, In Exod. 34. 1, 4. Tables of Moses▪ his preparing; which were not broken▪ but reserved in the Ark. 3. That alone being the Base and foundation of the other two; which reductively are referred to the Moral Law, as particular Additions thereunto, and explanations thereof, for the condition and continuance of the Jewish Church and Common-wealth. But the Ceremonial and Iudicial Laws are in no sense the foundation of the Moral Law. For, as Ioh. Gerh. in Loc. de Leg. Ceremonial. & Forens. I. one well observes▪ The Ceremonial and Iudicial Laws are nothing else but special Appendixes to the Moral Law; Rivelets derived from the fountain of Pi [...]ty and Equity; Special Ordinances peculiarly concerning the Jewish Church and Common▪ wealth. [Page 663] —The Ceremonial Laws are the Exercises of the First Table, determining the worship of God prescribed in the First Table by external Circumstances. The Iudicial Laws are the exercises of the Second Table, determining in like sort righteousness towards men prescribed in the Second Table by outward Circumstances: yea upon this Moral Law hang all the Law and the Prophets Mat, 22. 40.. 4. That alone being, in all the branches of it, conform and answerable to the Law of Nature written in Adam's heart at his Creation. The Ceremonial Law being meerly Positive, and instituted: Revealing only Gods instituted worship, and Typifying only supernatural Mysteries in Christ Jesus. And the Iudicial Law being only of positive Institution for that Common-wealth of the Iews, and obliging formally as such no other Common-wealth in the world thereunto, though the Matter of some Judicials, so far as bottomed upon Moral principles and foundations, may also analogically oblige other godly and Christian Commonwealths. 5. That alone being of perpetual force and power to all the Churches of God in all succeeding ages both under Old and New Testament. For, the Ceremonial Laws vanished at Christs Death, having received their accomplishment in him: And the Iudicials expired at the dissolution of the Jewish Common-wealth. In these, and like respects, the Moral Law far excels the Ceremonial and Iudicial.
The Moral Law hath divers Denominations. It is called; 1. The Exod. 24. 12 Law, or A Law. By way of eminency: as being the Law of Laws. 2. The Law of the LORD, or The Law of God. er. 31. 33. I will put my Law in their inward parts. From the principal Author and Law-giver thereof. 3. The Mal. 4. 4. Law of Moses. From the Instrument used by the LORD in giving it. 4. A Deut. 33. 2. & 5. 22. fierie Law; Heb. A fire of Law. From the manner of Gods promulging it, out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice. 5. The Commandment, or Precept; Deut. 6. 1. [...] So Deut. 5. 31. Now these are the Commandment, the Statutes, and the Iudgements. Commandment, or Precept, in the singular number: for Commandments▪ in the plural, by an Enallage of the number. Or, because all the Commandments are comprized in that one great Commandment, viz. Love. 6. Words. Exod. 20. 1. Deut. 5. 22. Because God spake and uttered them with a great voice, in the hearing of all Israel. [...]. Ten words, Deut 4. 13▪ (we render it, Ten Commandments,) that is, Ten brief Commanding Sentences, touching ten distinct sorts of Duties. 8. The Psal. 19. 7. Exod. 25. 16, 21. & 31. 18. Testimony of the LORD. Partly, because it Testifieth, as a Record, what is Gods will, and the mysterie of his Counsels, Ioh. 5. 39. Partly, because of the Earnest testification, contestation and charge given by God and his Prophets concerning the observance of it, as Deut. 31. 28▪ & 32. 4. Psal. 81. 9. 2 King. 17. 15. Neh. 9. 29, 30. 9. Gods Deut. 4. 13. & 5. 2, 3, 4, 5, 6▪ &c. Covenant. Because it was delivered on Mount Sinai in the notion and formality of a Covenant, and was one of the eminent Dispensations of Gods Covenant of Faith, as after shall appear in its due place. 10 Covenants. Rom 9. 4. In reference to the two [Page 664] Tables wherein this Covenant was written, &c. These and like Denominations tend something to clear the Nature of this Moral Law.
The Moral Law, and the Nature thereof, will further receive much light from A Due Distribution thereof into its several heads and Branches. Now there are three sorts of Divisions or Distributions of the Law, observable and useful to this End; viz. 1. Into two Tables. 2. Into Ten words, or ten Commandments. 3. Into Rules of Love To God, and To man. The First of these ariseth from the Subject containing the Law, viz. The two Tables of stone wherein God wrote this Law twice with his own finger. The second, from the Summary Heads or kinds of Arguments contained in the Law, which are evidently ten. The third, from the Scope and end of the Law, which is Love: and from the mutual connexion or dependance of those duties or Acts of love, to or upon one another.
First, The Law is divided into Two Tables. This Distribution hath Gods own authority for it. The LORD himself divided his Law into two General branches, Deut. 4. 13. by writing it in two distinct Tables of stone, once, and again: The one Table containing duties to God, as A Table of Holiness; The other Table containing duties to man, as A Table of Righteousness. The Lord could as easily have written his whole Law upon one Table, but he would distinguish his Laws into two General Heads according to their two sorts of Objects, God and Man.
Secondly, The Law is Divided into Ten words. Deut. 4. 13. And he declared unto you his Covenant, which he commanded you to perform [...] Hashereth Haddebarim. Ten words: and he wrote them upon two Tables of stone. This Distribution also is of Divine Authority. By, Ten words, understand not only ten individual words and no more; but (as the Heb. phrase may well be interpreted) Ten sayings, or Ten speeches. viz. Ten commanding Sayings, comprized in Ten distinct compendious sentences, Aphorisms, or periods; touching ten distinct matters or Duties. Hence in Greek they are called, The Decalogue. These ten Commandments were written in the Two Tables. But how many were written in the one, how many in the other, is controverted. Here I find chiefly three Opinions. 1. The Iews refer five to one Table, and five to another, adding the fifth Commandment to the first Table, because Superiours and Rulers are called Gods, Psal. 82. 6. But this ground is weak; For, inferiours are also comprehended in this fifth Commandment, and they are not stiled Gods. Besides this fifth Commandment immediately respects man, not God: Now our Luk. 10. 27, 28. Mat. 22. 36, 37, 38, 39. Saviour refers all the Commandments immediately respecting God, to the love of God; and all the Commandments immediately respecting man, to the love of our neighbour; therefore doubtless God the wise Law-giver did so distinguish them in the two Tables. [Page 665] 2. The Papists H. Zanch de Decalog. lib 1. c. 11. Thes. 4. refer but three Commandments to the First Table, making the First and Second Commandment all one, through the Subtilty of Satan, that the making and worshipping of any images except images of God, may seem the less palpably to be condemned; and they add seven to the Second Table, dividing the last Commandment into two that they may make up the number ten. And Io Gerh. in Loc. Com. de Lege Dei, Cap 4. Sect. 6. §. 43. Gerhard notes, That all Lutherans who sincerely follow the Augustane Confession and Luthers Catechism, embrace this Division. Now this Division, (though it distinctly rancks all the Commandments touching Holiness, to one Table, and all the Commandments touching Righteousness to the other, yet) is liable to very just exception. For, it Conjoyns the First and Second Commandments into one, which are of quite different sense and intention; and it Divides the last Commandment into two, both which have the same Scope and Meaning. Both of them seem to bragg that this also was August. Confes. l. 3. c. 8. & Qu [...]st. 71. in Exod. Augustines judgement. I grant, it was Augustines judgement; but his ground for it, (viz. the insinuating hereby the Trinity of Persons in the Godhead,) saith Dr. Andrews, [...]. Andrews on the ten Commandments, p. 105, 106. Lond. 1642. was very weak: saith Zanchy, Hier. Zanch. de Decalog. l. 1. c. 11. Thes. 4. was childish. 3. The Orthodox Protestant writers embrace the best Distribution; referring the four first Commandments touching Religion and holiness towards God, to the First Table; the six last touching Righteousness towards man, to the second Table. (1.) Hereby they avoid all the inconveniences of the former Divisions. (2.) Hereby they do most properly rank all the Commandments touching Religion to the first Table, and all the Commandments touching righteousness to the second. (3.) Hereby the first and great Commandment of loving God is rightly ordered, before the second of loving man: this being subordinate to that, and depending thereupon.
Thirdly, The Law is divided, in reference to the Matter and Scope of it, 1 Tim. 1. 5. which is love) into two great Commandments▪ viz. The First, To Love the Lord our God with all our heart, Soul, Mind and might. The Second, To love our neighbour as our selves. This is our Mat. 22. 36. to 41. Blessed Saviour's Distribution: therefore of Divine Authority also. Love to God comprizeth all the Duties of Religion towards God, in the first Table: Love to our neighbour comprehending all Duties of Righteousness towards man, in the second Table. Under these two General Heads, we may thus ranck all the ten Commandments, according to this ensuing See also the ten Commandments Analytically explained in a Table somewhat different in form from this, but for substance the same; in my Key of the Bible▪ on Exodus. Sect. VI. London. 1649. Scheme. viz.
- [Page 666]I. Love to God, comprizing all Duties of Religion, Piety, Holiness, or of the worship of God, which are prescribed in the I Table, and condemning all contrary sins, wherein the Lord teacheth
- II. Love to our neighbour, comprizing all Duties of Sobriety, equity and righteousness, which are prescribed in the II. Table, and condemning all opposite vices. These Duties and vices are,
- 1. Who is to be had, and worshipped as our God: viz. IEHOVAH alone, the only true God in Christ. Com. I.
- 2. How this only true God IEHOVAH is to be worshipped; both
- 3. When and at what special times; the LORD our God is to be more solemnly worshipped, viz. On his Sabbath days, which are to be devoted, and Sanctified to Gods worship and service peculiarly: under the New Testament, as well as under the Old. Com. IIII.
- 1. In his Solemn or set worship, whether Publique or Private, viz. That this true GOD IEHOVAH wil be worshiped only by such means, and in such manner, as himself hath appointed in his Word. Com. II.
- 2. In our whole Course of life: viz. That in all things, throughout the same, we sanctifie and glorifie his Name: that is, every thing whereby he makes himself known, as man is known by his name. Com. III.
- 1. Of more Peculiar concernment to Persons, as in Relation of Superiours, Equals, and Inferiours; and that in all sorts of Societies, Political, Ecclesiastical, Domestical. Com. V.
- 2 Of more General and Common concernment to all persons. Here Vices are forbidden, Wch
- 1. Have the Will's consent to act them. And this against our neighbours
- 2. Go before the Wil's deliberate and actual consent; as Concupiscence, or the first Motions of the heart, against our neighbours good in any respect. Com. X.
- 1. Person, life, health, &c.—Com. VI.
- 2. Purity or chastity—Com. VII.
- 3. Possessions or outward enjoyments Com. VIII.
- 4. Good-name.——Com. IX.
[Page 667]Thus the Matter and End of the whole Moral Law joyntly▪ and of every of the ten Commandments severally is so far discovered in a More General way, as to let us see, 1. How Rom 7. 12. holy, just, and good the Law is; 2. How Rom. 7. 14. Spiritual, and heavenly it is; 3. How Rom. 7. 7. soul-searching, heart-penetrating, and Convincing it is; 4. How Psal. 119. 96. large, comprehensive, and compleat it is, reaching to all sorts, sexes and degrees of persons, regulating all sorts and degrees of actions, words, thoughts and imaginations, and condemning all sinful failings in them all together, with all the Circumstances and aggravations thereof. Thus of the Moral Law.
THE CEREMONIAL LAW, was added by God as an Appendix to his Moral Law, and Regulated the people of the Iews, or the Iewish Church in the Outward Exercise of the acts of Piety, Religion, and Divine Worship, prescribed in the Commandments of the First Table. It was never imposed upon the Gentiles: but only upon the Iews, and that chiefly from Moses till Christ. The LORD imposed his Ceremonial Law upon the Church of the Iews, 1. That the Iews, (then Gods peculiar people in the whole world,) might be hereby Deut. 14. & 16▪ & 18. preserved and withheld from the idolatrous and superstitious worship of the Gentiles; God's instituted Ceremonial worship so abundantly taking them up, and filling their hands. 2. That they might Rom. 9. 4. hereby be particularly directed how to serve and worship God aright; and might be Deut. 12. prevented from Contriving and devising a worship of God after their own inventions. 3. That Gal. 4. 1, 2, 3, 4, 5. the Church in her minority might be nurtured up under these Tutors and Governours till maturity in Christ. 4. That he might in these Typical Ceremonies familiarly (though under a veil) represent as in a glass the Person and Office of Christ that was to come in our flesh, according to Gods Promises and Covenants▪ for Sinners recovery. Hence, The Law is said to Heb. 10. 1. Col. 2. 17. have a shadow of good things to come: but the body is of Christ. And, Gal. 3. 24. The Law was our Schoolmaster to bring us unto Christ, that we might be ustified by Faith. 5. That God might instruct both Iews and us, That God will be worshipped, not only with the Soul and Ioh 4. 24. Spirit, inwardly and invisibly; but also with the body outwardly and visibly. According to that of the Apostle; 1 Cor. 6. 20. ye are bought with a price: therefore glorifie God in your body, and in your Spirit, which are Gods. 6. That Hereby, as by a Partition-wall, God might distinguish clearly his own peculiar people the Iews, from all other people of the world destitute of this way of Divine worship. Hence its called, Eph. 2. 14. The middle Wall of Partition between Jews and Gentiles.
This Ceremonial Law hath various Denominations. 1. The Old Testament in Hebrew cals these Laws most usually Deut. 4. 1, 13, 14. & 6. 1. [...] Chukkim, or [...] Chukkoth, that is, Decrees, Constitutions, Prescripts, &c. from [...] signifying to imprint the form or image of any thing: as Ceremonies were images, types and representations of Christ. The [Page 668] Septuagint sometimes renders this word, Deut. 4. 1, &c. [...], Iustifications; not that the observance of these Ceremonies was Israels righteousness before God, but as types of Christ our righteousness: Sometimes, Lev. 26. 46. Deut. 12. 1. [...], Ordinances, Constitutions, &c. Sometimes Exod. 28. 43. [...], A legal-Statute: Sometimes Numb. 9. 3. [...], A Law: Sometimes [...] Deut. 16. 12, &c. A Precept, &c. 2. The New Testament in Greek stiles these Ceremonial Laws, Rom 9. 4. [...], The Service; by way of Emphasis, viz. The Service of God. For herein God had delineated the way and manner of his worship and service. And Col. 2. 17. Heb. 10. 1. [...], shadows of things to come: because they typified and shadowed out the future mysteries of Christ. And Gal. 4. 9. [...], Weak and beggarly Elements, or Infirm and poor Rudiments: because they were as the A B C or first Elements of learning, to the Church during her Minority; weak and beggarly in Comparison of the more effectual and rich way of the New Testament; especially they were weak and beggarly after Christs coming, when men ran back again to them from Christ. And Eph. 2. 15. [...], The Enmity, even the Law of Commandments in Ordinances: because the Ceremonial Law consisted in a multitude of positive Commandments and instituted Ordinances; and differencing the Iews from the Gentiles, was a Matter of Enmity betwixt them, so that they did not coalesce and incorporate into one Church till Christs Death, whereby this Enmity of the Ceremonies was destroyed &c. 3. The Latin word Ceremony, or Ceremonial, (whereby we usually denominate and distinguish this from the Moral and Iudicial Law,) is of doubtful Original. Some deriving it from the old word Cerus, veterum lingua idem fuit quod Sanctus. Dionys. Gothofredus in Notis ad Festum. p. 1710. Cerus, signifying as much as Sanctus, Holy: Some, from Polidor. Virgil. l. 5. cap. 11. Ceres a town by Rome, which (as Polidore Virgil relates out of Livy) when Rome was taken and possessed by the French, did courteously receive and constantly retain their Sacred things brought thither, till the Country was again recovered by Camillus; which act the Romans took so kindly, that afterwards from Ceres, they called all things belonging to Religion, Ceremonies; as Valer. Max. de memorabil. l. 1. c. 1. Exemp. 10. Valer. Maximus also testifies: Some, à Fr Holy-Oke, Dict. Carendo, from Wanting, because Religion wanting them, cannot well be exercised. These and like different Conjectures render the pedigree of this word Ceremonie, uncertain: Nor need we here stand much upon the Criticism of the word, so long as we rightly apprehend the thing intended by it; viz. By Ceremonial Laws, such Laws as prescribed the outward form and manner of Gods worship to the Iews, distinct from Morals and Iudicials given by Moses.
Ceremonial Laws admit of many Distributions or Divisions; especially they may, according to their Matter and use, be more generally divided and ranked, as in this ensuing Scheme, viz. THE Ceremonial Law was The Law of Commandments consisting in Ordinances, Ephes. 2. 15. Which Ordinances were, 1. Of More Publique; 2. Of More Private Concernment.
[Page 669]I. Ceremonial Ordinances of More Publique Concernment, were principally of five sorts, viz. Touching Sacred 1. Places. 2. Utensils in those places. 3. Persons. 4. Things. 5. Times.
- 1. Sacred Places for Gods publique worship, were especially these, viz.
- 2. Sacred Utensils for the Tabernacle, were contained
- 1. The Tabernacle, divided into three parts. See Exod. 25, 26, 27. viz.
- 2. The Temple built by Solomon, according to the Pattern given by God to David, 1 Chron. 28. 11. 12, 13. with 2 Chron. 3. 1, &c.
- 3. The Temple built by Zerubbabel, after the Iews Return from Babylonish Captivity. Ezra 3. 8. & 6. 14, 15.
- 1. The Holy of Holies. Severed by a vail from the Sanctuary.
- 2. The Sanctuary. Severed from the Court by an Hanging for the door of the Tent.
- 3. The Court of the Tabernacle. Made with Hangings and Pillars. Uncovered.
- 1. In the Holy of Holies,
- 2. In the Sanctuary,
- 3. In the Court of the Tabernacle,
- 1. The Ark. The Glory, Exod. 40. 3, 21.
- 2. The two Tables of the Covenant, in the Ark, Exod. 40. 20.
- 3. The Mercy-Seat, Covering the Ark, Exod 40. 20.
- 4. The Cherubims of Glory over the Mercy-Seat, Heb. 9▪ 3, 4, 5.
- 5. The Golden Pot with Mannah, by the Ark, Heb. 9. 4. Exod. 16. 33, 34.
- 6. Aarons Rod that budded, by the Ark, Heb. 9. 4. Numb. 17. 10.
- 7. The Golden Censer, Lev. 16. 12, 13. Heb. 9. 4.
- 1. The Golden Altar for Incense, before the vail that was by the Ark, Exod. 30. 1. to 11. & 40. 26. Heb. 9. 8.
- 2. The Table, and shewbread thereon: on the Northside of the Sanctuary, Exod. 40. 22, 23.
- 3. The Golden Candlestick, with the seven lamps thereof: on the Southside, Exod. 40. 24, 25.
- 1. The Altar of Burnt-Offering, Exod. 40. 29.
- 2. The Laver of brass, for the Priests to wash their hands and feet with, before their approach to the Altar, and Entring into the Sanctuary, Exod. 30. 17. to 22.
- [Page 670]3. Sacred Persons, imployed about the Service of the Tabernacle, were of three Sorts, viz.
- 4. Sacred or Holy Things, which were of four sorts, viz.
- 1. The High-Priest: touching whom note,
- 2. The Priests; touching whom Consider
- 1. His Holy Garments, Exod. 28. 1. to 40.
- 2. His Consecration, Exod. 29. 1, &c.
- 3. His office, Heb 9. 7, &c. Exod. 30. 7. and in many other places.
- 1. Their Garments, Exod. 28. 40, &c.
- 2. Their Consecration, Exod. 29. 1, &c.
- 3. Their Office, Heb 9. 6. Lev. ch. 1, 2, &c.
- 3. The Levites of Gershom, Koath, and Merari, Numb. 8. 6. to 23. & 4. throughout.
- 1. Sacraments, Instituted under the former Covenant-Dispensation, but further confirmed and continued under this, were
- 2. Sacrifices and offerings which were of many Sorts, viz. The
- 1. Circumcision, Lev. 12. 2, 3. Iosh. 5. 2. to 10.
- 2. The Passover, Exod. 34. 25. Deut. 16. 1. to 9. Numb. 9. 5. Iosh. 5. 10.
1. Holocaust, or Burnt-Offering, 1. Of the Herd; 2. Of the Flock; 3. Of Fowls, Levit. 1.
The Continual Burnt-Offering, Two Lambs: One in the Morning, the other in the Evening, Exod. 29▪ 38. to 42.
- 2. Meat Offering, which was of things without life, as flower, cakes, wafers, fruits of the earth, &c. called Mincah. There were two Sorts of these, viz. 1. Meat-offerings of the Congregation, which were three: 1. The waved sheaf, Lev. 23. 10, 11. 2. The two wave-loaves, Lev. 23. 17. 3. The Shew-bread made every week, Lev. 24▪ 5. This Shew-bread came not on the Altar, but was all eaten by the Priests. II. Meat-offerings of Particular Persons, which were nine, and all of them came to the Altar. 1. The poor mans Meat-offering for sin, Lev. 5. 11. 2. The Jealousie-offering, Numb. 5. 15. 3. 3. The Meat-offering of Initiation, which every Priest offered when he first entred upon his Service, Lev. 8. 26, 28. 4. The Meat-offering which the High-Priest offered every day, Lev. 6 20. 5. The Meat-offering of Fine flowre. 6. The Meat-offering baked on a plate. 7. In a frying pan. 8. In an Oven. 9. Wafers. All these are mentioned in Lev. 2. and all these five came for vows or voluntary offerings.
- 3. Peace-offerings, or Thank-offerings, 1 of the Herd. 2 of Sheep. 3 of Goats, Lev. 3.
- 4. Sin-offering for Ignorances or Infirmities of 1. High-Priest; 2. Congregation; 3. Ruler; 4. Private persons, Lev. 4. & 5. & 16.
- 5. Trespass-offering, or The Ram for trespass: for Sins [Page 671] done knowingly and maliciously, Lev. 7.
- 6. Consecration-offering for the Priests, Lev. 6. 19, &c.
- 7. Purification offerings, made up for most part of former Offerings. And these For
- 8. Firstfruit-offerings of three sorts, Exod. 22. 29, 30. viz.
- 9. Tenths; (which were, Partly offered to God; Partly, for the Priests maintenance.) They were, 1. Of Seed of the land. 2. Of fruit of Trees. 3. Of Herd or Flock, Lev. 27. 30. to 34.
- 3. The Holy Annoynting Oyl, Exod. 30. 22. to 34.
- 4. The Holy Perfume, Exod. 30. 34. to the end.
- 1. Child-bearing women, Lev. 12.
- 2. Leprous persons, Lev. 14.
- 3. Men having running issues, Lev. 15. 2, &c.
- 4. Womens issues, Lev. 15. 19, &c.
- 5. Any uncleanness of any person; viz. The water of Separation made with ashes of a Red Heifer, Numb. 19.
- 1. First-born of man, Exod. 22. 29. To be redeemed, Numb. 18. 15▪ 16▪
- 2. Firstlings of beasts, Exod. 22. 30. viz.
- 3. The First-ripe fruits of the Earth, Exod. 22. 29. viz.
- 1. Clean. Offered, Numb. 18. 17.
- 2. Unclean. Redeemed, Numb. 18. 15, 16.
- 1. The Basket of all First-fruits of Canaan, Deut. 26. 1. to 12.
- 2. Corn beaten out of full ears, yet green, Lev. 2. 12, 14.
- 3. The Sheaf of First-fruits in Harvest, Lev. 23. 1 [...] &c.
- 4. Two wave-loaves, and two Tenth deals of flour, Lev. 23. 16.
- 5. A Cake of the First of their dough for an Heave-offering, Numb. 15. 20, 21.
- [Page 672]5. Sacred or Holy Times, which were
- 1. Weekly, viz. The Seventh-day-Sabbath. Instituted in Memorial of Gods Rest, having finished the Great Work of Creation, Exod. 20. 8, 9, 10, 11. with Gen. 2. 2, 3. and in Memorial of Gods Redemption of Israel from Egypts bondage: a type of our Redemption by Christ from Spiritual bondage, Deut. 5. 12, 13, 14, 15. But Altered by Christ now under the New Testament to the First-Day of the week in Memorial of his Rest, having finished the Greater work of Redemption, Mat. 28. 1. to 7. Ioh. 20. 1, 14, 19. 26. Revel. 1. 10. Act. 20. 7. 1 Cor. 16. 2.
- 2. Monthly, viz. The New-Moons, even the First-Day of every Moon, Numb. 28. 11, &c.
- 3. Yearly, viz.
- 1. Every year, Lev. 23.
- 1. The Feast of unleavened bread for seven days together, beginning the next day after the Passover, viz. on the 15th Day of the First Month called Abib, when Israel came out of Egypt, Exod. 12. 14. to 21. & 23. 15. & 34. 18.
- 2. The Feast of Harvest, or Feast of Weeks, being seven weeks after the former Feast: viz. on the 50th Day following (on which the Law was given on Mount Sinai out of the fire, Exod. 19. 1. Deut. 4. 12. as the Spirit in form of fierie cloven tongues was given in Ierusalem on the 50th day after the Death of Christ our true Passover, Act. 2. 1, &c.) Hence called the Feast of Pentecost, Exod. 23. 16. Lev. 23. 15. to 22. Deut. 16. 9, 10, 11.
3. The Feast of In-gathering, or Feast of Booths, or Tabernacles, in the end of the year, when all their fruits were gathered in, Exod. 23. 16. & 34. 22. Deut. 16. 16. viz. On the 15th Day of the 7th Month for seven days together, Lev. 23. 34. to the end.
At these three precedent Feastival times, all the Males were to appear before the LORD every year, Exod. 23. 14. 17.
- 4. The Feast of Blowing of Trumpets on the First Day of the 7th Month. This was Preparatory to the Day of Atonement, Lev. 23. 24. &c.
- 5. The Day of Atonement for afflicting their Souls on the 10th day of the 7th Month, from Evening to Evening, Lev. 23. 27, &c.
- [Page 673]2. Every 7th year, A Sabbath of Sabbatism, or Rest to the Land, wherein they should rest from Tillage and Husbandry, Exod. 23. 10, 11. Lev. 25. 2. to 8.
- 3. Every 50th year, after every seven times seven years, the year of Iubilee; proclaiming Liberty, Retum of every man to his family and possession, &c. beginning on the 10th Day of the 7th Month, Lev. 25. 8. to 18.
The Spiritual Mysteries shadowed out under these Ceremonies, are unfolded hereafter in Aphorism 7. Corollary 7.
II. Ceremonial Ordinances of more private concernment, had respect to private Persons, 1 Food, 2 Rayment, 3 Defilements, 4 Husbandry.
- 1. Food. They must not Eat
- 1. Any unclean Creatures. Hence, There were many Laws for distinguishing betwixt Creatures clean and unclean, Lev. 11. Deut. 14.
- 2. The Blood of any clean creatures, Lev. 7. 10, 11. Nor fat of Sacrifices, Lev. 3. 17.
- 3. Any thing strangled, or Dying of it self, Lev. 17. 15.
- 4. A Kid sodden in it's mothers milk, Exod. 23. 19. & 34. 26, Deut. 14. 21.
- 5. The young Birds and the Dam also, Deut. 22. 6.
- 6. The Fruit of Trees, whilst those trees remain uncircumcised, viz. during the three first years after planting, Lev. 19, 23, 24, 25.
- 2. Rayment, touching which they are charged
- 1. To wear Fringes on the borders of their Garments, and upon their Fringes a Ribband of blue, To remember them of all the LORDs Commandments to do them, &c. Numb. 15. 38, &c. Deut. 32. 9.
- 2. Not to wear Garments peculiar to the other Sexe, Deut. 22. 5.
- 3. Not to wear Garments made up of Linnen and Woollen, Lev. 19. 19.
- 3. Defilements Ceremonial, contracted
- 1. By any Running issue, Lev. 15. throughout.
- 2. By touch of Any
- 1. Leper, Numb. 5. 2, 3, 4.
- 2. Unpurified women, Lev. 15. 19, &c.
- 3. Dead body, Numb. 19. 11. to 17.
- 4. Unclean thing, Lev. 5. 2, 3.
- 4. Husbandry, wherein they are commanded▪
- 1. Not to plow with an Oxe and an Ass together, Lev. 19. 19.
- 2. Not to sow their fields with divers sorts of Seed, Levit. 19. 19.
- 3. Not to reap up wholly all the Corners of their fields, but to leave them for the poor and stranger, Lev. 19. 9, 10.
[Page 674]This was the Ceremonial Law, Eph. 2. 15. The Law of Commandments in Ordinances: And these the Chief Sorts of those Ordinances, whereunto the rest may be easily reduced. In these things Rom. 9 4. The Service of God by the Church of the Iews consisted till the coming of Christ, the Substance of these shadows, Heb. 9. 9, 10, 11. by a better and more perfect Tabernacle: whence we may easily See, 1. That, the way of Gods worship and Service enjoyned to the Iews was very chargeable, tedious and troublesome; An Gal. 5. 1. intangling yoke of bondage, Act. 15. 10. A yoke which they were not able to bear; 2. That, their Service and worship of God was more Carnal and Corporal, according to the dulness and incapacity of that people, the Church then being Gal 4. 1, 2, 3. under these Tutors and Governours, because under age; 3. That, The way of Religion was then very dark under types and shadows: under Col. 2. 17. all these shadows, good things to come in and by Christ, were veyled and dimly represented, which the faithful Iews did, though obscurely, apprehend, for their Salvation: 4. That Heb. 11. 40. God hath provided better things for his Church under the New Testament, wherein we are happier then the Iews. Thus much of the Ceremonial Law.
THE IUDICIAL LAW, was added by God as an Appendix to▪ his Moral Law, and Regulated the People of the Iews (as now to be digested and formed into a Body Politique, Civil-State, or Common-wealth,) in the exercise of all Acts of Equity, Righteousness, and Sobriety, towards themselves and one another, prescribed in the Commandments of the second Table especially: notwithstanding some of them also had reference to Acts of Piety and Religion in the first Table, with Civil mulcts punishing offences, &c. contrary thereunto. The LORD himself was the Supream Monarch, King, Judge, Ruler, Governour, and Law▪ giver of this Common-wealth peculiarly. He formed them into a Common-wealth; He gave them the best Political Laws that ever any Commonwealth had; He from time to time set Rulers and Governours of several sorts over them. Their Political Constitution was Monarchical, Aristocratical, and Democratical: and therefore most prudently and perfectly composed. 1. Monarchical, In that God would still have it Governed by Act. 7. 35, 30. Numb. 27. 16, 17, 18, &c. Act. 13. 20, 21. One, as Supream; viz. First by Moses, then by Ioshuah, then by Iudges, then by Kings, then by Princes and Governours after the Captivity: The raising up and erecting of which Supream Rulers, God reserved still to himself as Supream over all▪ 2. Aristocratical. In that seventy Deut. 1. 9▪ 10 19. chief, wise, understanding, and known men among their tribes were as Princes set over them as assistants to the Supream Governour, Moses, &c. 3. Democratical, In that these chief Heads were Deut. 1. 13, &c. chosen by the people themselves out of every Tribe. This was the form of their Politie; the best form, and most excellently composed, for preventing of Anarchy, Popular Confusions and Divisions, Ar [...]itraryness, and Tyranny.
[Page 675]These Judicial Laws are stiled, 1. Most usually Deut. 4. 14, 45. & 6. 1. & 7. 11. & 8. 11. & 11. 1. & 26. 17. & 30. 16. Mal. 4. 4. [...] often. [...] Mishphatim, Iudgments; because they were the wise and Righteous Determinations or judgements of God for their Common-wealth, and were to be a standing Rule for all their Iudgements, Sentences and proceedings in their Civil Courts of Judicature. So the Greek cals them, [...], or [...], Iudgements. 2. Sometimes 2 Chron. 34. 31. [...] Hhhedouth▪ Testimonies;—And made a Covenant before the LORD to walk after the LORD, and to keep his Commandments and his Testimonies and Statutes, with all his heart, and with all his Soul. So called, because these Iudicials were Testifications of Gods will and pleasure, how he would have that Common-wealth guided, and their Iudicial proceedings ordered. 3. Sometimes Rom. 9. 4. [...], The Legislation, or Giving-of-the-Law: which (being in this Enumeration of Jewish priviledges contradistinct from The Covenants, viz. The two Tables of Covenant, containing the Moral Law; and from The Service of God, directed in the Ceremonial Law,) seems plainly and particularly to intend the Iudicial L [...]o, and not Generally the giving of the whole Law.
Iudicial Laws may variously be Divided or D [...]tributed; viz. 1. According to the Ex [...]nt of Right; into Laws concerning Persons, Things or Actions. [...]. According to the four Ranks and Relations of persons or People in every well-ordered Common-wealth; viz. 1. Rulers and Subjects; 2. Subjects and Subjects; 3. Family Relations; viz. betwixt Husband and Wife, Parents and Children, Masters and Servants; 4. Subjects and Forreiners. Thus that clear and learned H. Zanch de Leg. De [...], lib. 1. c. 10▪ Thes. 6▪ Zanchy marshals all the Judicials. But these two ways of Dividing th [...] [...]udicials seem too narrow and not adequate to them: forasmuch [...] there are diver [...] Iudicials that have reference to offences ag [...]nst the first T [...]le, though most of them concern the second Table. 3. According to the ten Commandments contained in both Tables. God hath made the Civil Magistrate (custodem utrius (que) Tabulae) keeper and guardian of both the Tables: having commanded him to inflict Civil mulcts and penalties upon transgressors of the first, as well as of the second Table. Thus that excellent and judicious Praefat. Ioan. Calvin. in reliquos 4. M [...] sis libros in formam Harmoniae digest. & Com. in Ex. 20. Calvin, distributing the Matter of those four Books of Moses, Exodus, Leviticus, Numbers and Deuteronomie, into Historical and Doctrinal; Harmoniously refers all the Doctrinals therein to one Body, viz. All the Ceremonials and Iudicials to the ten Commandments of the Moral Law, for the more clear explaining and understanding of them. To which (for brevity sake) I refer the learned Reader, as being a very useful and advantagious work. Jo. Gerh. Loe. Com. de Leg. Forens. Tract. 3. C. 2. Gerhard also refers the Iudicials to the ten Commandments: but herein wrongs his references, in that he follows the corrupt Popish Distribution of the ten Commandments forerejected.
Now the LORD imposed not these Iudicials upon the Gentiles, but only upon the Iews during the continuance of their Commonwealth. [Page 676] Nor are Christian Common-wealths now under the New Testament formally under those Laws or obliged by them, further then the Moral ground and equity thereof bindeth analogically. God gave these Judicial Laws to the Iews, 1. That, He might hereby let them See, that Himself immediately was their King, their Judge, their Law-giver: and they immediately his Subjects and people, having no other Supream-Magistrate, whether King, Judge, or Law-giver over them besides God alone, when these Laws were first given. 2. That, there might be the form of a wellordered Common-wealth in Israel; wherein vice might be suppressed, vertue encouraged; Necessary Political Union and Communion established for their mutual strengthening, Defence, Support and Comfort; that they might live like men, not beasts; like religious men, not Pagans. 3. That, they might perceive how much God approves of Government, Order, Publique peace, Honesty, Righteousness, Distinction of things, &c. and how much he abhors Anarchy, Confusion, Tyranny, Barbarousness, Injustice, &c. 4. That, they might know how great a Rewarder God was of all Piety and Righteousness, and how severe an Avenger of all Sin and wickedness▪ 5. That, In this well-constituted and well-regulated Common-wealth, The Church and Ordinances of God might have quiet, safe and comfortable Subsistence. Commonwealths are the Churches and Gospels receptacles: without the Good composure and government whereof, the Church cannot long be, or not be well. 6. That, God might proportionably instruct all Christian Magistrates under the New Testament, to Govern their Subjects by wise and righteous Laws, made known unto the people: and not arbitrarily, by their own meer will and pleasure. The wisdom and equity of whose Laws will notably appear, by comparing them in some due analogy with these o God himself, which were the most wise, full and righteous Political Laws that ever were contrived. Thus of the Iudicial Law.
Thus, What the Nature of these three sorts of Laws was, is more Generally explained.
3. That all these three Sorts of Laws were delivered by God to Moses on Mount Sinai for Israel, may thus be evinced. viz. 1. By the Series and Order of the History. For, Exod. 19. 20, &c. & 20. throughout. The LORD descended to the top of Mount Sinai, and with an audible voice promulged the Moral Law in the Hearing of all Israel. After this he declared to Moses, for Israel, Exod. 20. 22. to the end. & ch. 21. to ch. 32. The Substance of Ceremonial and Iudicial Laws, that he might teach them and set them before Israel. The Moral Law God wrote in two Tables of Stone, and Exod. 24. 12. & 31. 18. Deut. 5. 22. gave them to Moses in the Mount to bring them to the people, when he had made an end of communing with him; This and The other Laws Exod. 24. 4. & 34. 27. Moses wrote in a Book, for the peoples Instruction, and that at Gods appointment. And towards the close of the Book called Leviticus, (wherein the History of Gods giving of the Law is continued, which [Page 677] was begun in Exodus) it is said; Lev. 26. 46. These are the Statutes, and Iudgements, and Laws, (viz. Ceremonies, Judicials and Morals) which the LORD made between him and the children of Israel in Mount Sinai by the hand of Moses. And,—Lev. 27. 34. These are the Commandments, which the LORD commanded Moses, for the children of Israel, in Mount Sinai, which are the last words in Leviticus. 2. By the Repetition of the Laws in Deuteronomie. The Preface prefixed to the Repetition-clears this, saying; Deut. 4. 44, 45. This is the Law which Moses set before the children of Israel; these are the Testimonies, and the Statutes, and the Iudgements, which Moses spake unto the children of Israel, after they came forth out of Egypt. Law; that's the Genus: Testimonies, Statutes, and Iudgements; viz. Morals, Ceremonials, and Judicials; these are the Species, or three sorts of Laws. Also the See Deut. 5. 1, &c. to Deut 29. 1. Laws themselves, after repeated, are both Morals, Ceremonials and Iudicials: therefore God gave all these three sorts by Moses on Mount Sinai for Israel. 3. By the forecited Testimony of Malachy, wherein these three sorts of Laws are said to be commanded to Moses in Horeb for all Israel. Mal. 4. 4. Remember ye the Law of Moses my Servant, which I commanded unto him in Horeb for all Israel, with the Statutes and Iudgements.
Thus it is plain, What Law that was which God gave by Moses to Israel at Mount Sinai, viz. The Law Moral, Ceremonial, and Iudicial: Though primarily and singularly the Moral Law, as having special preheminence before the rest in many regards, and whereunto they are to be reduced; Secondarily the Ceremonial Law, as next in dignity; Thirdly the Iudicial Law.
III. Quest. How, or in what manner God gave this Law to Israel?
Answ. Gods way and manner of Giving the Law is very observable, and mysterious. It tends exceedingly to set forth 1. The infinite Glory of the Law-giver; 2. The excellent dignity of the Law, especially the Moral Law; 3. The Nature and Scope of this Promulgation of the Law, viz. That it might be a Covenant betwixt God and Israel; not of Works, but of Faith; 4. The Evangelical Mysterie of Christ, and Sinners Salvation by him, darkly under a veil made known in this promulgation both of Morals and Ceremonials. Therefore according to the plain Series and order of the History, (our best guide in this particular) I shall represent to you Gods proceedings and way in giving his Law to Israel, that so we may make the right use thereof which God intended. Now these eight particulars are the things which are herein especially to be noted. viz.
1. Gods Deut. 4. 13. & 5. 2. 3, &c. Preface and Introduction to the giving of the Law, (that Covenant of the ten Commandments) which he commanded Moses to declare to Israel, when Exod. 19. 2. co 7. they were now brought unto himself, and encamping before the Mount Sinai.
2. The Manifold and extraordinary Exod. 19. 10. to the end. Preparation of the People, [Page 678] for hearing and receiving the Law from God on Mount Sinai.
3. Gods Exod. 20. 3▪ [...] [...]8. Dou [...]. 5. [...]. Promulgation of the Law and Covenant of the ten Commandements (immediately after all this Preparation) to all Israel from Mount Sinai, in a most admirable and observable Manner.
4. Israels extream Exod. 20. 18, 19, 20, 21. Dou [...]. 5. 2 [...]. to the end. & 1 [...]. 15. to 20. fear and terrour, by reason of Gods mighty voyce and dreadful Promulgation of the Law, so that they removed and stood afar off: and being utterly unable to hear the voice of-God any more Immediately, they desired that God would speak to them Mediately by Moses as a Mediatour. Which request the Lord highly approved and condescended to, as leading them on to Jesus Christ the only true Mediatour betwixt God and Sinners.
5. Gods Exod. 20. 21, &c. [...]o [...]. 2 [...]. 1. speaking to Moses out of the thick Darkness on Mount Sinai, at the same time (after he had accepted Israels request about a Mediatour) Some Additionals to his Law and Covenant of the ten Commandments, which Additionals were 1 Moral, 2 Ceremonial, and 3 Iudicial.
6. The solemn Exod 24. 1. to 12. Ratification or Establishment of these three sorts of Laws, Moral, Ceremonial, and Iudicial (thus promulged and published) as a COVENANT or Testament betwixt God and Israel: which seems to have been done, Partly on the same day that the ten Commandments were promulged; Partly in the Morning following.
7. The Israelites notorious Exod. 32. 1. to 34. 1. transgression of this Law, and horrid breach of this Covenant, by their Idolatry to the Calf which Aaron made through their instigation, whilst Moses (being with God in the Mount) was absent from the people.
8. Gods gracious Exod. 34. 1, &c. Renewing of this Law and Covenant with that ingrateful backsliding idolatrous Covenant-breaking people, but now repenting of that their wickedness.
These Particulars duly opened, will notably set forth Gods way and Manner of giving his Law at Mount Sinai. But the further opening and explanation of them I shall refer till I come to speak of the [...]ee [...] V. Secti [...] [...]. of this chap. Form of this Sinai Covenant: which will be a more fit and proper place for that purpose.
Thus of Question III. How and in what Manner God gave his Law to Israel on Sinai by Moses.
IV. Quest. Why God gave his Law to Israel at that time?
Answ. Many Causes or Reasons there were why the Lord gave to Israel his Law, and at that time especially. As,
1. Gods singular favour, love, compassion, and goodness to that people of Israel more then to all other people in the world. He loved them, Deut. 7. 6, 7, 8, 9. because he would love them; such his freeness of Love: and because he would keep the Oath which he had sworn to their fathers; such his faithfulness of Love. From this his infinite and peculiar favour to them, he vouchsafed them alone this great priviledge of his Law and Covenant above all people, for their peculiar good. This Priviledge of his favour both Deut. 4, 7, 8 with Ezek. 16. 8. Moses, Psal. 147. 19, 20. David, [Page 679] and Rom. 9. 4 &c 3 1. 2. Paul mention as the eminent Prerogative of the Iews. By Hosea saith the Lord, Hos. 8. 12. I have written to him (viz. to Ephraim, that is, to Israel) the great things of my Law.
2. Before this time that Israel was brought out of Egypt, they were not in a fit Capacity for this Law of God as given on Mount Sinai. For, 1. Before they went into Egypt, they were very few in number, Not a sufficient number for a body Politique, but only a large Gen. 46. 8. to 28. family of seventy persons that went down into Egypt. Therefore in that state they were unfit for receiving Gods Iudgements or Political Laws, for guiding of a Civil Politie. 2. While they were in Egypt, they grew so numerous, to Numb. 1. 45, 46. above 600000 warriours, besides all others, that they were of quantity sufficient for a Commonwealth: notwithstanding during that time they were not a free people, but only strangers and Gen. 15. 13. forreiners in a strange land under the Paganish government of Egypt, and in great servitude; and therefore not in a Capacity to exercise Gods judgements and Laws as a free Nation. God therefore did first set them free: and then publish his Laws and Iudgements to them.
3. When Israel was brought out of Egypt to Mount Sinai, to go on towards the possession of the promised Canaan, they were fit both in regard of their numerousness and freedom to be digested and moulded into a Common-wealth or Body Politique, that they might live orderly and peaceably when they should be planted in Canaan. God therefore as Supream Law-giver and King to that people, gives them Laws, and fashions them into a Common-wealth, his own Common-wealth, which hereupon Iosephus in Antiq. some stile [...], A Theocracy, or Divine Government. These Laws being Divine, were indispensable; men could not dispense with them, as they may with their own Laws.
4. The Lord had many Excellent Ends in giving his Law at this time to Israel, viz. 1. Not for Gal. 3. 19, 16, 17, 18. Abrogation of the Promise to Abraham. 2. Not for Gal. 3. 21▪ 22. Rom. 8▪ 3, 4. justification by Works. But,
(1.) That he might make himself known most gloriously to his newly redeemed people, that so they might be engaged fast to him for ever. Herein he wonderfully manifested, 1. The glory of his Majesty, Supremacy and peculiar Soveraignty over them: In publishing his Laws to them with such Majesty and greatness, having rescued them out of Egypt, and brought them to himself. 2. The Glory of his Holiness, Purity and Righteousness: His Laws Rom. 7. 12. Deut. 4. 8. Psal. 119. being an excellent expressure and representation of the Holy, pure and righteous Nature of God▪ that can abide no kind or degree of Sin. 3. The Glory of his wisdom; in contriving all Religious duties to God, and all Righteous duties to man, so fully in so small a compass, in Deut. 4. 13. Ten words. There being no kind, degree, or aggravation of Sin but is condemned by those ten words. 4. The glory of his Exod. 20. 5, 6. Goodness and Se [...]erity, Mercy and Iustice: of his Goodness, in his Promises of shewing mercy, &c. of his [Page 680] Severity in his threatnings of visiting the iniquity of the fathers, &c.
(2) That, The Law might be a clear and ful discoverer of Sin; in Israel, and in all. It is plain, that long before the Law was published on Mount Sinai, there was much sin in the world, and in Gods own people: but they were not so rouzed and awakened to a sense and sight of Sin, till the Law was given. For, Rom. 5. 13, 14. untill the Law sin was in the world, (viz. from Adam till Moses, for death the wages of sin reigned from Adam to Moses): but sin is not imputed, when there is no Law. By whom was not sin imputed till the giving of the Law? Did not God impute it to Sinners? Yes. His Gen. 4. 10. 11, 12. Cursing of Cain, Gen. 6. 17. & 7. Drowning the Old world, Gen. 19. 24, 25. Consuming Sodome with fire and Brimstone, Gen. 19. 26. Turning Lot's wife into a Pillar of Salt, Gen. 20. 18. Plaguing of Abimelechs house for Abraham's wife, Destroying of Egypt Exod. 7. & 8 &c. with ten grievous plagues, and at last Exod. 14. drowning Pharaoh and all his hoast in the Red Sea; All these were infallible demonstrations that God did impute sin to men from Adam to Moses before the Law. Did not man impute Sin to others, and himself before the Law? It will be hard to say man did not impute sin at all. For whilst men did Gen. 19. 7. & 3 [...]. 7, &c. accuse and condemn one another for ungodliness or unrighteousness; and were Gen. 4. 13, 14. least smitten as Conscious, for their own sins: in some degree they imputed sin to others and to themselves, from the glimmerings of the Law of Nature remaining in them. But comparatively this was as it were no imputing of Sin at all to themselves or others, the Law of Nature being almost wholly obliterated, little difference being put betwixt good and evill, most men grew secure and senseless of sin, and of the sinfulness thereof. They could discern the outward gross acts of Sin: but not the inward lust of the heart. God therefore gave his Law to awaken men out of their security, to detect the sinfulness of Sin to the uttermost, in all its outward and inward acts, and aggravations, that so man despairing in himself, might go out of himself for a Remedy. Hence its said, Rom. 3. 20. By the Law is the knowledge of Sin. And, Rom. 5. 20. The Law entred, that the offence might abound. And Paul saith; Rom 7. 7. I had not known sin but by the Law: for I had not known lust, except the Law had said, Thou shalt not Covet. And elsewhere; Gal. 3. 19. Wherefore then serveth the Law? It was added because of Transgression, till the Seed should come to whom the promise was made. It was added Rom. 7 9. to discover transgression, and so to prepare men the more for Christs coming who should take away sin. The Law discovers Sin, 1. By the exactness of its Precepts, which Rom 8. 3. none can possibly reach; 2. By the severity of its Threats and Curses, which no G [...]l. 3. 13. Sinner in himself can endure or avoid; 3. By the many Heb. 10. 1, [...], 3. Levitical Sacrifices and washings, wherein was a continued▪ remembrance of Sin, which stood in need of purging away by Christs blood unto Justification, and by Christs Spirit unto Sanctification. Thus the Law was added to awaken the [Page 681] Secure and slumbering Conscience, and to discover sin abundantly to the Sinner.
(3) That, By this Law Israel Gods peculiar people might be kept from Sin discovered: and especially from the Sins of Egypt, whence they were now newly delivered; and from the Sins of Canaan, whither they were going to possess it according to Gods Covenant and Promises. Israel was an holy Nation, Holiness to the Lord: that therefore they might not be polluted with the sinful defilements of other Nations, the Lord gives them this Law, as an holy boundary, to keep them in. Levit. 18. 2, 3, 4, 5. I am the LORD your God. After the doings of the Land of Egypt wherein ye dwelt, shall ye not do: And after the doings of the Land of Canaan, whither I bring you, shall ye not do; neither shall ye walk in their Ordinances. Ye shall do my judgements, and keep mine Ordinances, to walk therein: I am the LORD your God. Ye shall therefore keep my statutes and my judgements: which if a man do, he shall live in them; I am the LORD.
(4) That, By the Law, as a Prison, the people of Israel, The Church, might be Confined within the bounds of Faith: and by it as a Schoolmaster they might be brought unto Iesus Christ. This end and use of the Law the Apostle doth plainly assert; Gal. 3. 23, 24.—Before Faith, we were kept under the Law, shut-up unto the Faith which should afterwards be revealed. Wherefore the Law was our Schoolmaster to bring us to Christ, that we might be justified by Faith. Here the end and use of the Law is set forth under a double Metaphor, viz. Of a Prison, and Of a Schoolmaster. 1. The Law was as a Prison, to confine them within certain bounds, even the bounds of Faith. Gal. 3. 23 [...]. We were keptas-in-garison under the Law, shut up unto the Faith which should afterwards be revealed. By [Faith] here I understand, objectively, The Doctrine of Faith, and of life and justification thereby. This Faith is said to be afterwards revealed, viz. at Christs coming, under the New Testament: Not absolutely and exclusively, as if the Doctrine of Justification by Faith were not at all revealed before; for, it was revealed to David, Moses, Abraham, Noah, &c. but Comparatively, it was revealed to them before, more imperfectly and obscurely in comparison to the New Testament-Revelation thereof. Now, under the Law, the Church was shut-up-as-in: garison unto this faith: not shut-out from the Faith, but shut-up unto the Faith. Under the Law they did partake of Faith in some measure: and by the Law (as N [...] enim lex [...] fide eos arcebat; sed ne vagarentur extra septa fidei, retinebat eos, &c. [...]oan. Calv. in Com. ad Gal. 3. 23. Calvin well notes) they were not driven from Faith, but were kept in, that they should not wander without the bounds of Faith. And as the Scripture, especially the Law concluded all under sin and the curse: So the same Law in opposition and remedy of this sin and curse shut them up and confined them to Faith, to the Doctrine of Justification by Faith in Christ alone; Partly, by driving them out of themselves for a Remedy, there being nothing in themselves but matter of sin and Condemnation; Partly. By painting out Christ, and his perfect Righteousness, for their justification, especially [Page 682] in the Ceremonial Law under many Types. For by Law here I understand Moses whole administration. Thus the Law confined them within the bounds of Faith; that they should not seek for justification; and life, by their own inherent righteousness, or by works, or by any other way, then only by Faith in Christ Jesus. And this sense of this phrase, in my judgement seems of all other most proper, clear and genuine. 2. The Law was as a Schoolmaster also to direct them unto Christ. The Church of the Jews being in minority and childhood, was put to school, nurtured under the severe and servile discipline of the Law: but all in order to, and in expectance of Christ that was to be revealed. This was an eminent end of the Law. Gal. 3. 24. Wherefore the Law was our schoolmaster unto Christ. ( [...]) that we might be justified by Faith. There are two acts whereby a Schoolmaster makes his Schollars good proficients; Correction for faults, and Instruction in their lessons. The Law, this Spiritual Schoolmaster puts forth also these two Acts upon its Schollars: (1.) Correcting them for their faults and sins, discovered and condemned under severe curses, by the Moral Law; (2) Instructing them to repair to Christ for pardon and healing of these sins, by the Ceremonial Law. Gal. 3. 25, 26. But after that Faith is come, we are no longer under a Schoolmaster. For ye are all the children of God by faith in Christ Iesus.
(5) That, by the Law, (viz. The whole Ministery of Moses) the Gal 4. 1, 2, 3, 4, 5, 6. &c. Church in her minority and childhood, might be trained up, according to her child-like Capacity and condition, as under tutors and governors, till her riper age in Christ. A child, though Heir of all, by right: yet is under tutors in a servile state, as a servant in Condition; till the time appointed of the Father: So the Church, though heir of all priviledges Evangelical, by right: yet was kept in much servitude and bondage under the Law, the Elements of the world, this her State and Condition; but when Christ came, she is redeemed from this servile administration, and set in a more free filial condition, receiving more plentifully the adoption of sons, a Priviledge peculiarly reserved for the manifestation of Christ in the flesh, who is our Redeemer and only Author of our freedom.
(6) That, The Law thus dispensed by Moses might be a Covenant, yea a Covenant of Faith to Israel: As hath been already intimated in part, and afterwards in the next Aphorism will be manifested more fully. And this was a Discovery of the Covenant [...] [...]aith more clear and full, then all those that went before.
(7) That, The Law might be a Rule of life and obedience to all Israel and their Seed in regard of Holiness, Righteousness and Temperance, both in the wilderness and in Canaan: that so God might keep Covenant and mercy with them, might bless them, give them Canaan and all promised Blessings; and they might be admired for a wise people by all the Nations. Not that their walking according to this Rule could be any Inward Impulsive, or Outward Meritorious [Page 683] Cause of these things from God; for their best obedience was full of imperfections, and could not be otherwise, and therefore in strictness of justice must needs merit Death: But that this should be their Gospel-way and means to the attainment of Promised Mercies; Faith and Obedience being Conditions on their part still required in his Covenant and Promises, in order to the attainment of Mercies promised; Hence these and like passages are frequent; Deut. 8. 1. All the Commandments which I command thee this day, shall ye observe to do, that ye may live and multiply, and go in and possess the Land which the LORD sware unto your fathers. Deut. 7. 12, 13, 14, 15. &c.—wherefore it shall come to pass, if ye hearken to these judgements, and keep and do them; that the LORD thy God shall keep unto thee the Covenant and the Mercy which he sware unto thy fathers. And he will love thee, and bless the [...], and multiply thee: &c. Deut. 4. 6, 7, 8.—Keep therefore and do them, for this is your wisdom and your understanding in the sight of the Nations, which shall hear all these statutes and say, Surely this great Nation is a wise and understanding people. For what Nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? And what nation is there so great, that hath Statutes and Iudgements so righteous as all this Law which I set before you this day?
(8) That, In walking according to this Law of God, Israel might really express and testifie their sincere love and thankfulness to God for all his Mercies, especially for Redeeming them from Egyptian bondage (a Type of their Spiritual Redemption by Christ,) and for bringing them into Covenant with himself. Hence, In the Preface to the Decalogue, The Lord said to Israel, Exod. 20. 2. &c. I am thy God (viz. by special Covenant,) which have brought thee out of the Land of Egypt, out of the House of Servants. Wherein God propounds his Covenant-Mercy, and Redeeming-Mercy, as a ground, whence their entire obedience to his whole Law should take its rise: and as a Scope whereunto it should tend; viz. thankfully to extol and Magnifie these eminent mercies, by universal observing his Laws that was the sole author of these mercies. Hereupon, from Consideration of these Eminent Mercies, among others, God so Deut. 4. 31. to 41. & 8. 1. to 19. & 10. 12. to the end, with 11. 1. to 10. frequently and emphatically presseth obedience upon them by Moses.
Thus of Quest. IV. Why God gave his Law to Israel, and why at that time?
V. Quest. Whether Gods People had not the Law before this time that God published it from Mount Sinai?
Answ. As God since the Creation of mankind, was never without his Church on Earth: So Gods Church was never without his Law to guide her in his waies. For clearing this Confider,
1. That, The Law of God is an eternal Rule of Holiness and Righteousness. And this Rule was eternally in the mind and will of God even before the foundation of the world was laid. The Law [Page 684] published, being nothing else but a Representation, Type, Character or Counter-pane of that holy and righteous mind and will of God.
2. That, The Law of God was in mans first Creation (who was Gen. 1. 26, 27. created in Gods own image) ingraven upon his heart: con-natural to him, and con-cre [...]ted with him. This is clear, for that even since the fall of man, whereby Gods image was so shattered and obliterated, the very Pagans, Rom. 2. 14, 15. who have not the written Law, do by nature the things contained in the Law, which shews the work of the Law written in their hearts. If the work of the Law by nature remain imperfectly written in the heart of Pagans: then at first Creation it was perfectly written for Substance in the heart of Adam.
3. That, The express special Commandment given to Adam touching the not eating of the fruit of the Tree of Knowledge, was (as Tertul li [...]. advers. Iud [...]os. c. 2. See his words formerly expressed. Book 2. Ap [...]orism 6. V. 5. Tertullian stiles it) a Mother-Commandment that virtually had in the womb thereof all the Commandments of the Moral Law. For had he loved God and Man as he ought, (which is the Sum of the Moral Law) he had not dishonoured, distrusted, and disobeyed God; he had not dishonoured, murdered and undone himself and mankind by eating that forbidden fruit.
4. That, From Adam till Moses they had the Substance of the Moral Law in the Church of God. They had it not written, nor in two Tables, nor in that order or formality of ten words, as it was given on Mount Sinai: but they had the Materiality and Substance of it, Partly remaining in the hearts of men, not totally defaced by the fall; Partly, revealed to the Patriarchs from God, and by them professed, preached and taught to their posterity after them in their several Generations. This will best appear by Induction of Particulars, that they had the substance of all the ten Commandments. viz. I. The First Commandment. For, They had the Lord for Gen. 17. 7. Exod. 3. 6. Gen. 15. 6. & 31. 53. & 5. 22 & 6. 9. their God; The God of Abraham, The God of Isaac, and the God of Jacob. They Knew him, They believed in him, they feared him, They loved him, &c. as their only God. They walked with God. II. The second Commandment. For, they worshipped the Lord outwardly by Sacrifices, as Gen. [...]. 4. Abel, [...]en 8. 20. Noah, Gen. 22. 13. [...] Abraham, and other Patriarchs. They Ge [...] 4. 26. called upon the Name of the Lord. They preached Gods word, as I [...]de ver. 14, 15. Enoch, 2 Pet 2. 5. Noah, &c. They had Gods Gen 17. Exod. 12 Sacraments dispensed among them, Circumcision and The Passover. And that their worship of God might be more acceptable to him, they purged away Idols and false worship, as Gen. 35. 1. to 16. Iacob out of his family. III. The third Commandment. For, they had an holy and reverent use of Gods name; and Gen. 32. 9. to 13. 24 &c. & 31. 53. & 28. 20, 21, 22. particularly of Prayer, Oaths, Vows, &c. which are part of his name. IV. The fourth Commandment. For, Gen. 2. 3. The Sabbath was sanctified by God from the very beginning, when God had ended his Creating of the world. And the Sabbath Exod. 16 22. to 27. was observed by Israel before the Law was given [Page 685] on Mount Sinai. V. The fifth Commandment. For, Inferiours honoured their Superiours; as [...]en. 9. 23. Sem and Iaphet their Father Noah; Gen. 22. 3. &c. Isaac, his Father Abraham; Abrahams Gen. 24. servant his Master, &c. And Superiours did on their part perform their duties to inferiours; Gen. 4. 9 26, 27. Noah blessed his sons; and Gen. 49. Iacob his posterity. Gen. 18. 19. & 24. & 25. 5, 6. Abraham commanded his children and houshold after him to keep the way of the Lord, Provided a fit marriage for Isaac his Son, and carefully disposed his state to his children, &c. VI. The sixth Commandment. For, Gen. 9. [...], 5, 6. Blood was forbidden to be eaten, for this among other Reasons, To teach men to avoid and abhor bloodiness and cruelty one to another. God also expresly telling Noah; Surely the blood of your lives will I require: At the hand of every beast will I require it; and at the hand of man, at the hand of every man's brother will I require the life of man. Who so sheddeth mans blood, by man shall his blood be shed: for in the image of God made he man. Thus God Gen. 9, 10. &c. required the blood of Abel, at the hand of his brother Cain, telling him that his blood did cry to him from the ground for vengeance. So God cursed Cain, and set a mark upon him. VII. The seventh Commandment. For, The purity and chastity of Marriage is intimated, in Gen. 2. 21, 22, 23, 24. with Math. 19 5. Mark 10. 7. Gods joyning together one man and one woman as one flesh, in the first Institution of Marriage. And this Argument our Saviour especially urged against Polygamy. Lamech Gen. 4. 19. is noted to be the first Polygamist, that had two wives at once: which was a warping from the first Institution. The sons of God in the Church, Gen. 6. 2, 3. are taxed for desiring and taking to wives, because they were fair, the daughters of men, out of the Church: and this their lust is mentioned as one Cause of the Flood. The LORD Gen. 12. 17. plagued Pharaoh and his house with great plagues, because of Sarai Abrahams wife; who was taken into Pharaoh's house, though not defiled. And in like sort he Gen. 20. 1, 2. &c. dealt with Abimelech, for the like fact. The Sodomites for their lust Gen. 19. are smitten with blindness at Lots door, and afterwards four Cities of the five destroyed with fire and brimstone from heaven. Dina defiled by Shechem, is said Gen. 34. 2, 7, 31. to be dealt with as an harlot: and he is said to work f [...]lly in Israel in lying with Jacobs daughter, which thing ought not to be done. Onan Gen. 38. 9, 10. by his uncleanness displeased the Lord, that he slew him. Tamar Gen. 38. 24. is destined to be burnt for her uncleanness: Adultery seems in those times to be punished with Death. Reuben for his inc [...]st Gen. 35. 22. with Gen. 49. 1. [...] Chr. 5, 1, 2. is deprived of his priviledge of Primogeniture. VIII. The eighth Commandment. For, God so abhorred idleness the nourisher of theft, rapine, &c. that Gen. 2. 15. even in innocency he sets man to dress and keep the Garden of Eden: and after the fall Gen. 3. 19. laid it upon him, that in the sweat of his brows he should eat bread. This is accounted one of the sins for which the old world was drowned, that Gen. 6. 13. &c. the earth was filled with violence, injury and oppression. Laban Gen. 31. 7, 8, 9. deceitfully and unjustly changed Jacobs wages ten times: therefore God gave Labans cattel unto Iacob. IX. The ninth Commandment. For, Cain Gen. 4. 9, 10. lying [Page 686] to God touching his brother Abel, whom he had murdered, is severely reproved and punished by God. Abraham Gen. 12. averring Sarah to be his Sister, and concealing that she was his wife, had like to have prostituted her chastity, if the Lord had not wonderfully prevented. Labans Gen. 29. 25. deceiving of Iacob with Leah instead of Rachel, is sharply reproved by Iacob. The Gen. 35. Lye of Iacobs sons touching their brother Ioseph, as if he were torn in pieces, is recorded among other their injuries done to Ioseph. X. The tenth Commandment also they had for Substance. For, The sons of God are taxed for their Gen. 6. 2, 3. desire after the daughters of men. Lots wife is Gen. 19. turned into a pillar of Salt for her looking back from a hankering earthly desire after Sodom and her outward enjoyments there. And this was a fundamental cause of the flood; Gen. 6. 5. &c. That every imagination of the thoughts of mens hearts were only evil continually.
By all this we may clearly See, That the Church of God long before Moses had the Moral Law, the ten Commandments for Substance and Materiality, though not in that Formality wherein it was given on Sinai. And that the Law was not only Moses's; but also Iacobs, Abrahams, Noah's, Enoch's, Adam's before Moses: and in like sort it was Davids, The Prophets's, Christ's and his Apostles's after Moses. This highly commends the Perpetuity of the Moral Law: As also the Necessity and utility thereof continually in the Church of God in all ages; for Discovery, Prevention and Suppression of Sin, for Direction and incitation to all sorts of Duties of Holiness and righteousness, &c. They therefore that cry down this Law and its use in the Church, do oppose Gods way and dealing with his Church thereby in all ages, and the great benefit of the Church thereupon.
VI. Quest. Whether the Law given on Mount Sinai, was not the same with the Law of Nature written in Adam's heart before the Fall, and in some measure remaining still in man's heart since the Fall?
Answ. The Identity or sameness of the Law of Nature written in Adam's heart with the Law given on Mount Sinai, is by some taken for granted: but by others this is counted a very questionable point-But may we not most safely and fatisfactorily resolve with a Distinction? viz.
1. According to the General Sum and Substance of the Moral Law, it seems to be the same with the Law of Nature written in Adam's heart in innocency. For, 1. The Rom. 2. 14, 15. Gentiles, that have not the Moral Law, written, do by Nature the things contained in the Law for Substance, which shows the work of the Law written in their hearts. The imperfect reliques of the Law of Nature remaining in them, put them upon doing the work of the Moral Law: therefore for Sum and Substance the Moral Law and Law of Nature are the same, thus producing one and the same effect for Substance. 2. The general Sum and Substance of the Moral Law, is, Math. 22. 36. to 41. & 7. 12. To love God over all with all the heart, soul, mind and might; And to love our neighbours as our selves; doing to them as we [Page 687] would they should do to us. And the Law of Nature required this: yea the decayed light of Nature even in Pagans teacheth thus much, as is evident by the writings of many Heathens, Aristotle, Plato, Seneca, Cicero, Cato, &c. 3. God Created man at first Eccles. 7. 29. upright, and Gen. 1. [...] 26, 27. in his own image. Gods image especially and summarily consists in Eph. 4 24. Holiness and Righteousness: with these Adam was principled, and in these the Law of Nature was contained. And these are the Sum of the Moral Law: Holiness is the sum of the first Table: Righteousness the Sum of the second. 4. The same Law for Substance which the first Adam brake, to the ruine of all his Natural posterity: Did Christ the last Adam perfectly keep and fulfil, enduring the curse and penalty thereof, to the Recovery of his Elected Supernatural posterity: Otherwise the Remedy had not been full, proper, and pertinent to the Malady. But the first Adam brake the Law of Nature, in violating that Gen. 2. & 3. positive Law about the forbidden fruit: And Christ the last Adam Gal. 4. 4. &c. & 3. 13. kept the charge, and endured the curse of the Moral Law, Death: therefore the Moral Law, and Law of Nature were the same, for Sum and Substance.
2. According to the Particulars and Circumstances of the Moral Law, it hath divers, and those considerable differences from the Law of Nature imprinted on Adam's heart in his Creation. For,
(1) The Moral Law is more Comprehensive; having in it More Particulars required and forbidden, then the Law of Nature either had, or needed to have. The Moral Law comprizeth in it all that was in the Law of Nature: but the Law of Nature had not in it all that is in the Moral Law. 1. The first Commandment requireth our having the Lord alone for our God in Christ by Faith, walking before him in all Evangelical obedience: and to that end, our Repenting of every sin, opposite to this having the Lord for our God. But the Law of Nature could require none of these things with reference to Christ as Mediator: there being in innocency no need of a Mediator. 2. The second Commandment comprizeth in it the whole Instituted worship of God, both under Old and New Testament: requiring that from time to time his people should worship him according to his revealed will. So that, all the Ceremonial Law under the Old Testament, principally typifying Christ to come afterwards; and all the Evangelical ordinances of worship under the New Testament, tendering Christ as come already, are contained in the second Commandment: and all contrary offences forbidden. But neither Ceremonial Laws, Nor New Testament-Ordinances, Nor any thing of Christ, was contained in the Law of Nature. 3. The fourth Commandment requires the Sanctification of the Sabbath day: and particularly determines, as to the Jews under the Old Testament, that Sabbath to be every seventh Day. But the Law of Nature can hardly be conceived to require the Sanctification of every seventh day as an holy Sabbath to God. For what could there be in Nature to [Page 688] determine upon the seventh day, rather then upon any other of the six daies? How can it be infallibly evinced that God Sanctified the seventh day before mans fall: and not rather after mans fall▪ And seeing the Sabbath is to be sanctified especially by the solemn Acts of worship, according to the Ordinances of the Old Testament before Christ, and according to the Ordinances of the New Testament since Christ, How could the Law of Nature instruct in these acts of Sabbath-Sanctifying, which had their whole tendency to Christ? 4. The second Table comprized the body of those Iudgements or Iudicial Laws, imposed on the Common-wealth of Israel. The Law of Nature could not reach to these positive Laws. 5. The tenth Commandment discovers lust to be sin, even the first motions or inclinations of the heart against our neighbours good, though not deliberately assented to by the will. But did, or doth the Law of Nature make this particular discovery? Do heathens discover Concupisence to be sin by the Law of Nature? Paul had the Law of Nature, yet saith, Rom. 7. 7. he had not known lust to be sin, unless the Law had said, thou shalt not Covet. Thus the Moral Law in the Particulars comprized therein surpasseth the Law of Nature.
(2) The Moral Law was given as a Covenant of Faith in Christ the Mediator, revealing Iustification and Happiness by Faith in Christ, as hath been already shewed, and will after more appear: But the Law of Nature was given to Adam as a Covenant of Works, revealing to him Iustification and happiness by his own works and perfect fulfilling of the Law. So that in their end and scope they differ as far as two distinct Kinds of Covenants one from another.
(3.) The Moral Law given on Sinai binds only the Iews under the Old Testament, and Christians under the New Testament, to whom it comes and is revealed: But the Law of Nature is of Universal obligation, binding all mankind; being ingraven in the heart of Adam the Root of all man kind, the imperfect reliques whereof remain still in all mankind; the Penalty also of this broken Covenant of works, Death, lying fully upon all mankind, Pagans and others, till they embrace the Covenant of Faith and Christ therein as the only al-sufficient Remedy.
(4) The Moral Law given on Mount Sinai imposeth a further bond upon all them that have it, then the Law of Nature. The Law of Nature binds to obedience: but the Moral Law comprizing in it the Law of Nature, binds more strongly, is as a double bond. The Law of Nature binds to obey God the Creator: The Moral Law binds to obey God not only as Creator, but as Redeemer also. So that the Sins of Iews before Christ, or of Christians since Christ, against the Moral Law, are far more haynous and inexcusable, then the Sins of Pagans against the Law of Nature, especially considering that these have but a very dark and imperfect Rule of the Law of Nature, but those have a very clear and compleat Rule of the Moral Law.
[Page 689](5.) The Moral Law was given on Mount Sinai with many remarkable Circumstances attending the same, as these eight formerly mentioned: But the Law of Nature was given into Adam's heart without any such Circumstances.
VII. Question. Whether the Law of God given by Moses on Mount Sinai to Israel, be abrogated to us now under the New Testament or no? And how far it concerns or obligeth us, if not abrogated?
Answ. This Question hath two branches; viz. The one about the Abrogation or Obligation of the Law of Moses as to us Christians under the New Testament: The other about the Use of the Law, so far as not abrogated. The Resolution of this latter depends upon the clearing of the former. This double Question is very Necessary to be handled. 1. For, the right understanding of many Scriptures: 2. For the Discovery both of Christians duty, and Liberty; that they may know how far they are tyed; and how far they are freed; 3. For setting forth the worth and usefulness of the Law; 4. And for refelling the Antinomian errour, endeavonring totally to abolish the Law given by Moses on Mount Sinai, as of no use at all, for Matter or Form▪ to Christians now under the New Testament. And yet it is a Knotty and difficult Question: and learned men have rendered it the more intricate, by their cross disputes about it: Papists opposing Papists, and Protestants opposing Protestants therein. That I may more clearly and briefly resolve this Question in both the branches of it, I shall digest my Answer thereunto into certain distinct Positions, as followeth. viz.
I. Position. The Iudgements, or Iudicial Laws which God gave on Mount Sinai by Moses to Israel, were peculiarly given to them as a Body Politique or Commonwealth erected and constituted by God himself; and expired at the dissolution of that Jewish Politie, obliging no other state or Commonwealth besides that of the Jews, Mr. W. Perkins gives certain notes of judicial Laws, Moral in Substance and foundation▪ Comment. on Gal. 3. 23, 24, 25. further then the Natural or Moral equity of the matter thereof may extend and oblige. As See Exod. 21. throughout & 22. 1. to 29. with 1 Pet. 2. 13, 14. Mat. [...]. 17. with ver. 38; 39. 1 Cor. 9. 8, 9, 10. divers Scriptures compared together intimate unto us.
II. Position. The Deut. 6. 1. Ma [...]. 4. 4. Statutes, or Ceremonial Laws touching the Outward worship and Rom 9. 4. service of God, which God gave on Mount Sinai by Moses to Israel as to an Gal. 4. 1, 2, 3. Infant Church under age, were intended peculiarly to that Church, and no other: and obliged that Church only till the Death of Jesus Christ, when the Old Testament Administration expired, and no further: as hath formerly been intimated. So that, Col. 2. 14, 16, 17. Dan. 9. 27. Ep [...]. 2. 15, 16. Heb. 9. 9, 10, 11. not only all Christian Churches, but even the Jewish Church [...]ince Christ, are free from that yoke of bondage, enjoying the Spiritual liberty of the New Testament. For, 1. The Ceremonial Laws were intended of God, and Heb. 9. 10. imposed on Israel only till the time of Reformation: viz. the time of the New Testament. 2. The Ceremonial Laws consisted of many vanishing [Page 690] shadows, and Typical Ordinances▪ Partly▪ Typifying or Prefiguring, Heb. 9. throughout, & 10. 1. &c. Col. 2. 17. & 2. 10, 11, 12, 13. 1 Cor. 5. 7. The Person▪ office and benefits of Jesus Christ our Redeemes, the Soul and Substance of those shadows: [...] shadowing out certain 1 Cor. 5. 7. 2 Cor. 6. 17. Iude 23. Moral Duties implyed and instructed by those ceremonies. Therefore in the Nat [...]e of the [...], the Ceremonial Law was alwaies vanishing and perishing [...]and Christ the body being come▪ is actually abolished and abrogated, having fully attained its End and use. 3. The New Covenant administration obtaining its use and force in the Church, hath Heb. 8. 13. antiquated the Old Testament dispensation, great part whereof consisted in the Ceremonial Laws. 4. To maintain and use the Gal. 5. 1, 2, 3, 4. Ceremonial Law now since the Coming of Christ the body of it, were to deny and disclaim Christs Coming in the flesh as already past, and to fall from Grace under the bondage of Law, that Christ should profit them nothing, and become of none effect unto them.
III. Position▪ The Moral Law▪ or the ten Commandments given of God on Mount Sinai to Israel, In some sense is a brogated now under the new Testament, And in some sense is not abrogated but remains still of force. The difficulty and disputes are chief [...]y here; about the Moral Law. All may be Reduced especially to three Opinions, viz. 1. Some hold▪ that the Moral Law, as given by Moses, is abrogated, and doth not now oblige Christians under the New-Testament, as: Mosaical. They that are for this Opinion, go two waies. (1) One sort hold that the Moral Law given by Moses is totally and absolutely abrogated, as of no use at all (no not the very Matter of it) to Christians and believers. And to this extremity the Isleb [...]s Agricola ( [...]he F [...]t Antinomian, and Father of them) and his followers deliver▪ this Position; Assoon as thou once beginnest to think [...] men should live G [...]ly and modestly, presently thou hast wandered from the Gospel▪ And again; The Law and works only belong to the Court of Rome.) See Mr. [...] (i [...] his [...] Legis, [...] pag. 39. 40. M. Randal and Mr. Iohn Simso [...] ▪ delivered this; The Moral Law is▪ of no use at all to a believer▪ No Rule for him to walk by nor to exam [...]e his life by Gods eye on his Israel▪ by Tho. Ga [...]aker. B. D. in [...]pist. to the Reader. [...] 17. 18. London 1 [...]45. Antinomians do at last come, to deny the Mandatory power of the Law, and all good works therein required▪ like the blasphemous Manichees of old who rejected the Old Testament and the whole Law as given by another then the good God. (2) Another sort, directly opposing and condemning the loose Antinomian T [...]nets, yet maintain that the Moral Law as given by Moses belongs not to us Christians, but only so far as it is Consentaneous to the Law of Nature, and is Confirmed by Christ our King [...] Not only some [...] Popish writers▪ as Dominicus à Soto, Suarez, Medina, &c. but also divers learned and sound Protestants are for this opinion: As Hieronym. Za [...]chius in [...]ib. [...]. de Dec [...]logo. ca [...] ▪ [...]. The [...]. Za [...]chius▪ Wolfang▪ [...]usculus in L [...]c. Com. De A [...]rogatione L [...]gis [...] Mus [...]ulus, &c. 2. Some are of Opinion (as that [...] learned [...] shows) That the Moral Law, [quatenus à Mose [...]data est, Christianos oblig [...]re,] As given by Moses doth oblige Christians, in regard of the Preceptive Authority and Command which God then put upon it. And divers grounds [Page 691] are offered for confirming of this opinion recited there by him Bellarmine Ce [...]erum nos verius putamus, Legem moralem, etiam ut est data per Mosem & per prophe [...]as, at (que) ut est in libris veteris Testamenti scripta, ve [...]e obligare Christianos. Nam quod Dominus ait, Math. 6▪ Non veni legem solvere, sed ad implere, intelligitur de lege Moral [...], &c. R. B [...]llarm▪ de Iustificatione lib. 4. cap. 6. Tom. 4. And there Arguments. embraceth this Opinion, upon like grounds. Pareus D. Pareus in Aphorism 26: de Magistrat. Civili. ad Roman. 13. vid. And. Rivet. Explic. Decal. in Ex. 20. 2. Sub finem. seems somewhat to favour this way. Mr. Anth. Burges Mr. Anth. Burges in his Vindication of the Law. Lecture xvii. in his useful Lectures in vindication of the Moral Law, States this Question to this effect, Confirming it by divers Arguments. 3. Some take, as it were, a Middle way betwixt these two Opinions: holding that the Moral Law given on Mount Sinai in some sense may be said to be Abrogated, and in some sense to be still Obligatory, even to Christians under the New Testament. And they explain themselves by several Distinctio [...]s in stating the Question, Consenting in part to both these Opinions, but fully to neither, Rivet Andr. Rivet. in Com. ad Exod. 20. 2. in Q. An Lex Decalog [...] ad nos pertineat? declares himself to this effect; So Brevius, dicitur lex abrogata, quoad justificationem, damnationem, coactionem, significationem: non quoad Doctrinam, obedientiam. &c. D. Pareus in Com. ad Gal. 3. 25. Pareus, W. Perkins in his Comment on Gal. 3. 23, 24, 25. Perkins, Ioan Calvin. in Institut. lib. 3. c. 7. Sect. 6. ad 16. praecipue vid. § 14, 15. Calvin, Our Articles of Christian Religion. Chap. xix. Published by Authority of Parliament, Iune 20. 1648. Confession of Faith, and many others.
Now for the clearing of this Position in this Diversity of Opinions, That in some sense the Moral Law is abrogated, in some sense it remains still obligatory; I shall chiefly do three things. viz. 1. Premise certain Distinctions for finding out the true state of the Question. 2. Shew in what Sense or respects the Moral Law is now abrogated. 3. Declare in what Sense it is still Obligatory under the New Testament.
1. For finding out the true State of the Question, it is to be Considered, That the Moral Law is not purely and meerly Declarative, or purely Preceptive, but both. I. The Moral Law is Partly Declarative: viz. Declaring and expresly signifying what the Law of Nature was, which at first was engraven on mans heart, but by the fall was miserably obliterated. The Moral Law promulged on Mount Sinai revived the Law of Nature, that it might be clearly seen and read of all men: but over and besides this, comprized divers other Additionals, as formerly hath been intimated. II. The Moral Law is Partly Constitutive and Preceptive; viz. by vertue of that Outward Precept in the Promulgation, inducing a New and further Obligation upon the Conscience, besides that which the Natural inscription of the Law imposed upon mens hearts. The Natural inscription of the Law in the heart did oblige; but this solemn and outward Publication of it did add a further Obligation. Idolatry, Blasphemy, Murder, &c. were hainous, as against the Law of Nature; but double hainous, as also against the Law published on Mount Sinai. The Moral Law as Preceptive, obligeth two waies; viz. 1. More Generally, [Page 692] ratione Materiae, in regard of the Matter and Substance of it, which (as hath been evidenced) is the same with the Law of Nature: and therefore obligeth as generally and largely as the Law of Nature. 2. More Specially and peculiarly, ratione Ministerii▪ in regard of Moses his Administration; which hath been at large opened in Question III. Which Administration of his being peculiar to the Iews, did peculiarly oblige the Iews only.
Again, When it is said, The Moral Law, Quatenus, or ut, as given by Moses, as confirmed and explained by the Prophets, and as written in the Old Testament, doth oblige even us Christians; we are to know, That the word, Quatenus, ut, or As, may be taken (saith And. Rivet. in Explic. Decal. ad Ex. 20. 2. Q. An Lex Decalogi ad nos pertineat? Rivet) Reduplicatively, or Relatively. 1. Reduplicatively; As if it did bind, because it is of Moses. But in this sense, every thing of Moses should oblige; Ceremonials and Iudicials, as well as Morals. For A Quatenus ad Omne valet Consequentia. But this is most [...]. 2. Relatively; As when that Law is said to oblige, which is of Moses. There's a great difference betwixt, Quia ex Mose: & Quae ex Mose, which is of Moses: and Because it is of Moses.
These things premised; In my judgement, The state of the Question is not Whether the Moral Law oblige us Christians, As, or because given by Moses (as Rivet And. Rivet. in Explicat. Decalog. ad Ex. 20. 2. Q. An Lex Decalogi ad nos pertineat? speaks) Reduplicatively? for then all Moses Laws Ceremonial, Judicial, &c. should bind also: But, Whether that Moral Law doth oblige us, which was given by Moses, Relatively? Again; The Question is not, Whether the Moral Law given by Moses doth bind us Christians, as it is purely Declarative of the Law of Nature? For, this is so clear that none can rationally deny it; The meer Declaration of the Law of Nature being rather Doctrine, then Precept: and Divine Doctrine always obligeth, being still the same. But the Question is, Whether the Moral Law given by Moses, binds us Christians now under the New Testament, as it is Constitutive and Preceptive? This seems to be the very point in Question: and the true state of the Controversie. For Resolution hereof, I further adde;
2. The Moral Law given by Moses on Mount Sinai is abrogated now under the New Testament in this sense, and in these respects following: viz. 1. As it was part of that Gal. 4. 1, 2, 3, 4, 5. dark and Servile Nurture under which God educated and trained up his Infant-Church of the Jews. The Church of the Iews from Moses till Christ was in her Infancy, Minority, or Under-age; during this time God dealt with the Church as with a Child, brought her up under the Law Moral and Ceremonial, as under Tutors and Governours, more darkly, imperfectly and servilely. The Law was promulged to them in a cloud and thick darkness, with a veil upon the face of Moses: as also with extraordinary terribleness, to Israel. This the darkness and dreadfulness of the Law; which filled them with slavish fear, servitude, and a spirit of bondage. Gal. 4. 24, 25. Mount Sinai, which is Hagar, gendereth unto bondage. And in this state they were trained up darkly and slavishly, till their [Page 693] full age at the coming of Christ. Hence, The Ceremonial Law is called by Peter, Act. 1 [...]. 10. a yoke which neither they nor their fathers were able to bear: And by Paul, Gal. 5. 1. A yoke of bondage. And forasmuch as all the Ceremonials were reducible to the second Commandment: so far the Moral Law was part of this yoke of bondage, besides other discoveries of fear, and bondage in the Moral Law it self and the promulgation of it. From this bondage Christ coming Gal. 4. 1. 2, 3, 4, 5. Redeemed them, that they might receive the adoption of sons. 2. As it was a Gal. 3. 23. Ward or Prison, keeping the Jews under, and shutting them up unto the Faith, which should afterwards be revealed. It confined them within bounds, that they should not wander away from the Doctrine of Faith which should more fully be revealed at the coming of Christ. How; hath been Quest. IV. formerly explained. How long; the Apostle intimates, Before the faith came Gal. 3. 23.. Herein the Law was as the wals of the Red-Sea to Israel, shutting them in, that they could not march to the right hand or left, but straight forwards towards the Promised inheritance. 3. As it was with the Ceremonial Law, a Schoolmaster Gal. 3. 24, 25. to the Infant-Church of the Jews, bringing them (as hath already been explained) unto Christ, that they might be justified by Faith. But (saith Paul) after that faith is come, we are no longer under a Schoolmaster. So then this peculiar Schoolmaster's office of the Law to the Iews is ceased: whereby it Partly Discovered their Gal. 3. 19. Transgressions to them more clearly, till Christ the Promised Seed should come, that should both discover Sin more fully, and heal sin discovered; Partly kept the Iews from sin discovered, Lev. 18. 3, 4, 5. both from the Egyptian sins whence they came, and from the [Canaanites Sins whither they were Going; Partly, Carryed them on in an expectance of Christ afterwards to be revealed for taking Sin away. As such a Schoolmaster it ceased to the Iews. 4. As the Moral Law was the Old Covenant, the Old Testament, or Part of the Old Testament-Administration meerly Mosaical, peculiar to those times, and appropriate to the Church of the Jews, tending to Christ only as Promised, and afterwards to be performed: Having, A Typical Mediatour, Moses; Some typical Promises, as of Canaan, &c. Some typical or Positive Precepts, intended but to continue till Christ, as that Positive Part of the second Commandment that required the Ceremonial worship, typical Priesthood, &c. under the Old Testament, and that Positive part of the fourth Commandment that limited Gods Sabbath to the seventh Day; A Typical Sanction by the blood of Slain beasts, &c. In such regards the Moral Law so far as it was part of that Old Covenant Administration, so far it is Heb. [...]. 13. antiquated and abolished by the. New Covenant or New Testament brought in and established by Iesus Christ at his Death.
In this Sense, and in these respects, the Moral Law is not obligatory to us Christians now under the New Testament, but abrogated. This may further be confirmed by these Arguments, viz.
First, The Moral Law, As part of Gods Servile Nurture[?] to his Churchunder age, As a Prison shutting up his Church to the Faith that should [Page 694] after be revealed, As a Schoolmaster leading them to Christ, and As an Old-Testament-Administration touching life and happiness by Christ Promised and as yet Un-performed; I say, the Moral Law, as such, was peculiarly intended and given to the Iews, till the day of Christ: And therefore as such, it was obligatory only to the Iews before Christ, not to Iews or Christians since Christ. For, No Law can oblige any person, beyond the Law-givers intent of obligation. And Gal. 4. 4. Christ in fulness of time redeemed both Jews and Christian Gentiles from under the Law in this sense, that they might receive the Adoption of sons according to the New Testament. So that now the Laws of Moses both Moral and Ceremonial cease to be Tutors and Governours Gal. 4. 1, 2, 3, 4, 5. to the Church, being of full age: Gal. 3 23. cease to shut them up unto the faith that should after be revealed, it being revealed already: cease to be their Gal: 3. 23, 24. Schoolmaster, because Faith is come, and Christ the object of Faith is come: And cease so far as Heb. 8. 13. an Old Testament-Administration touching Christ promised, the New Testament being established by Christ already actually performed, &c. So far as the Moral Law had these uses and intentions: so far it is now abrogated both to Iews and Christians; these uses ceasing, and these ends being fulfilled.
Secondly, Should the Moral Law promulged on Mount Sinai remain still in full force every way, and not be abrogated in these respects forementioned, Many intolerable absurdities would thereupon ensue. For, 1. Then, The very Letter of the Preface, [I am the LORD thy God, which brought thee out of the land of Egypt, out of the house of bondage,] should be literally true touching Christians as well as Iews: but that cannot be; for Christians literally and properly were never in Egypt, nor in bondage there; nor literally ever brought thence by God. Though mystically their Natural state in sin was shadowed out by their Egyptian bondage: and their redemption from sin and misery figured by their redemption out of Egypt. And, though some say, Christians being made one people with the Iews, may in them be said to be in Egypt, and to be delivered thence as well as the Iews: yet this reacheth not to the Letter. 2. Then, The Positive part of the second Commandment, touching Gods worship then by Ceremonial observances: and the Positive part of the fourth Commandment, touching the seventh day Sabbath, as strongly obligeth us Christians now, as the Iews then, which is utterly contrary Gal. 5. 1. to 7. Col. 2. 14, 15, 16. Ioh. 20. 1, &c. 19. Act. 20. 7. 1 Cor. 16. 1, 2. to the New Testament Doctrine and Practice. 3. Then, The Promise of Canaan in Commandment 5. should literally belong to Christians now, as well as heretofore to the Iews. But the Apostle intimates the contrary: For, alleadging this first Commandment with Promise, He doth not recite the Promise particularly as there expressed, Exod. 20. 12. & Deut. [...]. 16. That thy days may be long in the land which the LORD thy God giveth thee: Or as recited in Deuteronomie, That thy days may be prolonged, and that it may go well with thee in the Land which the LORD thy God g [...]veth thee: But he only recites it in more general [Page 695] terms, Eph. 6, 1, 2, 3. That it may be well with thee, and thou mayst live long on the Earth. Hereby intimating to us, That this Promise, in the former particularity, belonged only to the Iews; but in this generality, to us Christians also. 4. Then, The terrible promulgation of the Law on Sinai should belong to us Christians under the New Testament, as well as to the Iews under the Old Testament. But the Apostle tels the Christian Hebrews, Heb. 12. 18, &c. ye are not come to Mount Sinai, &c. but to Mount Sion, &c. And this more fully reacheth the Christian Gentiles. 5. Then, Moses the Gal 3. 19, 20. Exod. 20. 19. with Deut. 5. typical Mediatour betwixt God and the Iews, should also be a Typical Mediatour betwixt God and all Christians whatsoever. 6. Then, The typical Exod. 24. Sanction of this Covenant by the blood of Sacrifices, belongs to us Christians now, as well as to the Iews of old, &c. But these absurdities cannot be granted: as being utterly repugnant both to the Nature of the New Testament, and to the Condition of Christians under it. Therefore in these forementioned respects the Moral Law must needs be abrogated to Christians now under the New Testament.
As for those Arguments which H▪ Za [...]ch. lib. 1 de Decalog. cap. 11. Th [...]s. 1. Zanchy brings to prove, That the Moral Law, as given by Moses, is wholly abrogated to us Christians; they prove not the thing, forasmuch as they do not overthrow the use and force of the Law in reference to Christians particularly, but only in reference to Gentiles more generally, which is not the thing in Question. For, this is the Sum of his Arguments. viz. 1. The Moral Law was promulged only to the Iews, not to Gentiles. 2. Moses, by whom the Law was given, was sent only to the Israelites, not to the Gentiles, Deut 4. 1. to 9. & 5. 1, &c. 3. Only the Israelites were chastized with heavy judgements for transgressing this Law: Gentiles being punished for sinning against the law of Nature only. 4. The Promise added to the Law belonged only to Israel, not to the Gentiles. 5. The Gentiles are convinced of sin by the Law of Nature only: The Iews by the Law of Moses, Rom. c. 1. & 2. & 3. 6. The Iews only were by this Law bound to keep the seventh day for a Sabbath: not the Gentiles. These are all his Arguments produced. And they prove well, That the Moral: Law given by Moses, was not obligatory to Gentiles out of the Church, that came not to the knowledge of that Law, but only to the Iews in the Church: whereas the true state of the Question is, Whether the Moral Law given by Moses obligeth us Christians within the Church of the New Testament? So that they reach not the very hinge of the Controversie.
3. The Moral Law given by Moses on Mount Sinai is not abrogated now under the New Testament, in this sense and in these respects following; viz. 1. It is not abrogated as it is purely Declarative of the Law of Nature. H. Zanch. lib. 1. de Decal. c. 11. Thes. 1. Zanchy that contends for the utter abrogation of the Moral Law as given by Moses, yet grants it is still of force so far as it agrees with the Law of Nature. And i [...] agrees fully with the Law [Page 696] of Nature for Sum and Substance, See in Q. as I have already proved. And thus far it binds not only all Christian Iews and Gentiles, but all Pagans that shall come to the knowledge of it. Thus being the Law of Nature revived, It clearly Discovers the Holy and Righteous Nature of God; It detects the Sinfulness of Sin, and the Curse Due thereupon; It sh [...]ws the Perfect path of Holiness and Righteousness, and consequently Rom. 3. 9. 20. that all the world is become guilty before God, because they come short of it, &c. 2. It is not abrogated, As it is Constitutive and Preceptive, In regard of the Matter and Substance of it. But in regard of the Mandatory or Commanding part thereof it still obligeth; not only by a Natural, but also by a Divine Obligation: not only as printed in mans heart at first by God as Creatour, but as published on Mount Sinai, and imposed on Israel by God as Redeemer. And this latter strengthens the former obligation. It still, even under the New Testament, remains in force, as a Rule both for Direction and Probation of an Holy, righteous and sober life, and that by vertue of Gods Promulgation of it upon Mount Sinai. 3. Nor is it absolutely and utterly abrogated ratione Ministerii, in regard of the Administration of it then by Moses. I say, not absolutely and utterly abrogated: for, herein I would be warily and heedfully understood. I thus explain my meaning. In Moses Ministry or Administration of the Moral Law; (1.) Something was peculiar to the Old Testament, and appropriate to the Iews precisely. As, Part of the Preface according to the very letter▪ which brought thee out of the land of Egypt, out of the House of bondage: Part of the second Commandment, so far as Positive, requiring the Ceremonial worship under the Old Testament: Part of the fourth Commandment, so far as Positive, determining the Sabbath to the seventh Day, till the coming of Christ: The Promise annexed to the fifth Commandment, That thy days may be long in the land which the LORD thy God giveth thee; which immediately and literally had reference to the promised land of Canaan, whither God was now conducting them: And divers other Circumstantials in giving of the Law, fore-mentioned. Now in regard of these things in the Administration of it, the Moral Law is utterly abrogated to us under the New Testament. To count the Law still Obligatory in these respects; were, to continue the Old Testament still; To disclaim the New Testament, and to deny the coming of Christ in the flesh. (2) Something in Moses Ministration of the Moral Law was Answerable to the New Testament, In mystical Signification▪ Or in Analogy or equitable proportion. As; Part of the Preface; Which brought thee out of the land of Egypt, out of the house of servants; Egypts bondage mystically signifying and typifying Mans natural bondage under Sin, Satan, &c. and Deliverance out of Egypt by Moses and Aaron, Our Redemption from Sin, &c. by Jesus Christ, as our Prophet, Priest, and King. Long life in the land of Can [...]an, annexed by Promise to the fifth Commandment▪ Analogically intima [...]ing our long life [Page 697] on Earth, and Typically signifying our endless life in Heaven the true Canaan. In the fourth Commandment; One day in seven, and particularly the seventh day is appointed for the Sabbath under the Old Testament, in memory of Gods finishing the Creation, and resting from all his works: Analogically, One day in seven, and particularly the first day is appointed for the Lords-Day Sabbath under the New Testament, in memory of Christs finishing the Redemption when he rose from the dead, and of his entring into his Rest. The Bondage, fear and terrour of the Law under which Israel was nurtured, shut up, and schooled, til the Faith should be revealed and Christ should come: may seem analogically to imply the use of the Law and its terrours even under the New Testament to prepare carnal men for Christ. In these and like particulars, though the Letter of Moses Ministration be annulled, yet the Mysterie and Analogy may have some equitable tye upon us now under the New Testament. (3.) Something, finally, in Moses Ministry of the Moral Law is so generally Evangelical, that it extends both to the Old and New Testament; both of them being Evangelical, though different, administrations. As; Part of the Preface; I am the LORD, thy God. The Promise and Threatning annexed to the second Commandment. And the Threatning added to the third Commandment. These were not in the Law of Nature, but are in Moses Administration of the Moral Law: and yet they equally concern the Iews before Christ, and all converted Gentiles since Christ. So that in some sense the Moral Law published on Mount Sinai obligeth still even under the New Testament, not only as Declarative of the Law of Nature; Nor only as Preceptive in the Matter and Substance of it, and that from authority and vertue of Gods Promulgation; But also in some respect and reference to Moses Administration of it.
That, In this sense, and in these respects the Moral Law given on Mount Sinai is obligatory and of force even now under the New Testament, may be further evinced by these Arguments. viz.
First, Because the Law of Nature is of perpetual force and Obligation to all mankind. It was concreated in and with Mans Nature, and by the fall Rom. 2. 14, 15. was not totally obliterated out of mans Nature: and therefore so long as Mans Nature continues, so long the obligation of the Law of Nature upon man will continue, whether among Iews, Christians or Pagans, under Old or New Testament. Consequently, the Moral Law, which for Sum and Substance is the same with the Law of Nature, so far as it is Declarative of the Law of Nature, remains obligatory now under the New Testament to all that come to the knowledge of it.
Secondly, Because Moses and the Prophets at large Explain, Confirm, and urge the Moral Law given on Mount Sinai, and this for the use of the Church under the New Testament as well as under the Old. All the Books of the Old Testament, so far as they treate of matters Moral, are wholly taken up in explaining, and urging the Moral [Page 698] Law. And this they did, not only with reference to the Iews then▪ but also to us Christians now. This is evident, 1. More Generally, in that it is said Rom. 15 4. What soever things were written aforetime, (viz. in the whole Old Testament before Christs time,) were fore-written for our learning. And again, 2 Tim. 3. 16, 17. All Scripture is inspired of God, and is profitable for Doctrine, for Reproof, for Correction, for Instruction in righteousness that the man of God may be perfect, throughly furnished unto all good works. Therefore all the writings of Moses and the Prophets, and particularly their explanations and pressings of the Moral Law, were for our instruction now under the New Testament, as well as for the Iews of old. And for compleating and through▪ furnishing of the Man of God, the Ministers of the New Testament, to all good works: both how to perform them themselves, and how to preach them to others. And what good works do Old or New Testament urge, which are not contained in the Moral Law? 2. More Particularly, this will appear in many instances. Take a few, for a taste; Moses 1 Cor. 10. 5. to 12. stories Israels many breaches of the Moral Law, by their inordinate and discontented Lustings after evil things, viz. Idolatry, Fornication, Tempting God and Christ, Murmuring, &c. not only with reference to the Iews under the Old Testament, but also to the Christians under the New Testament. Now all these things happened unto them for ensamples, and they are written for our admonition, upon whom the ends of the world are come; saith Paul to the Corinthians. Again, Moses [...]oan. Calv. in Octav. Praecep. Comment. pag. 350. expounding the eighth Commandment, chargeth that none oppress or defraud the labourer of his hire, saying, Deut. 25. 4. Thou shalt not muzzle the mouth of the Oxe that treadeth out the Corn. This was written not for Iews only, but for Christians also. Hence Paul 1 Tim. 5. 17, 18. proves the Honour of maintenance to be due to Ministers of the New Testament, for their labouring in the Word and Doctrine. And elsewhere, from this very text of Moses, he presseth the Duty of maintaining the Ministers of the New Testament, 1 Cor. 9. 9, 10, 11, 12. as written for our sakes to this end; For it is written in the Law of Moses, Thou shalt not muzzle the mouth of the Oxe that treadeth out the Corn. Doth God take care for oxen? Or saith he it altogether for our sakes? for our sakes, no doubt, this is written: that he that ploweth, should plow in hope: and he that thresheth in hope, should be partaker of his hope. If we have sowen unto you spiritual things, is it a great thing if we shall reap your carnal things? The Prophet Ieremie Ier. 31. 31, 32, 33, 34. Heb. 8. 8, 9, 10, 11, 12. mentioning the Law and Covenant given on Mount Sinai, but broken by Israel; prophesieth that this Law shall be better kept in the days of the New Testament, when the Law shall be written by God, not in two Tables of stone, but in two Spiritual Tables, the mind and heart. Isaiah and Micah Isai. 2. 2, 3, 4, 5. Mic. 4. 1. to 8. prophesying of the Conversion of the Gentiles after Christ, tell us that the Instrumental means whereby this shall be wrought, shall be the Law and Word of God going forth of Sion to that end. For out of Sion shall go forth the Law, and the Word of the LORD from Jerusalem: to teach them his ways, that they [Page 699] may walk in his paths. The Law then was intended for a Rule of life, not only to the Iews that Received it first from Sinai, but to the Gentiles also that should receive it from Sion. This, both Moses and the Prophets intimate to us, in their explaining and urging the Law, even in order to us under the New Testament. Therefore either we must cry down all Moses and the Prophets explications of, and exhortations to the Moral Law, and so lay waste the Old Testament, which were prodigious madness: or we must hence confess the Moral Law remains obligatory to us under the New Testament.
Thirdly, Because Our blessed Saviour Iesus Christ did not abrogate the Moral Law given on Mount Sinai, but fulfill it; and Commanded his Disciples to walk according to it. This is plain by his own words, Mat. 5 17, 18, 19, &c. Think not that I am come to destroy the Law, or the Prophets: I am not come to destroy, but to fulfil, &c. In this Chapter our Saviours intent is, rightly to expound the Commandments of the Moral Law, which the Pharisees and Scribes had corrupted by their false glosses, and to press the observance of them upon all his disciples according to their true sense and meaning, which he doth by many prevalent Arguments. And therefore they that have an Opinion, That in this Chapter Christ did abrogate the Moral Law, as given of God, and therefore as given of himself who is God, by Moses; and did thereupon Confirm them again by his own Authority as Mediatour, so adding a new Sanction to them; As if he had said, The Moral Law shall no longer oblige you as given of God by Moses on Mount Sinai, but as now given by me, &c. they, I say, that have such opinion, quite mistake Christs Scope and Intention here, and go upon a false supposition. For, Christ here doth not erect A New Law, Nor add a New Sanction to the Old Law, as if the Old Sanction by Gods authority were annulled; but only interpret the Old Law, and vindicate it from corrupt glosses and misinterpretations.
Fourthly, Because the Apostles of Christ earnestly press the observance of the Law upon Christians under the New Testament: and this oft-times by Arguments drawn from the Law it self, and from the Old Testament. Paul urging brotherly Love, tels the Romans, that Rom. 13. 8, 9, 10. Love is the fulfilling of the Law: and he proves it, by instancing in divers Commandments of the Moral Law; which are briefly comprehended in this, Thou shalt love thy neighbour as thy self. And charging children to Eph. 6. 1, 1, 3. Honour their father and mother: he presseth it with an Argument drawn from the Promise annexed to the fifth Commandment in the Moral Law. So that both the fifth Commandment, and the Promise annexed thereto, belong to Christians as well as Iews Iames also urgeth the Law upon Christians, not only from the Matter of it, but especially from the Author of it, God; and from the Authority of the Scripture of Moses in the Old Testament; Iam. 2. 8, 10, 11, 12. If ye fulfill the royal Law, according to the Scripture, thou shall love thy neighbour as thy self, ye do well.—For whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all. For he that said, [Page 700] Do not commit Adultery, said also, Do not kill. Were the Commandments of the Moral Law abrogated to us under the New Testament, the Apostles Arguments from the Old Testament for performance of them were invalid. But the Apostles thus arguing, do clearly evidence the obligatory force, both of the Old Testament, and of the Moral Law therein recorded, upon us Christians.
Fifthly, Because under the New Testament the Moral Law hath an analogical use and office of keeping men in bondage, till they come to Christ: so preparing them for Christ. Thus, when Peter charged Act. 2. 36, 37, &c. murder upon his hearers, they were pricked in their hearts, and cryed, Men and brethren, what shall we do? Afterwards they were Converted, and believed in Christ. Thus, Paul Rom. 7. 9, &c. was (in his own opinion) alive once without the Law: but when the Law came, sin revived, and he dyed. Sin was more fully discovered to be alive, and himself to be dead and miserable. Hereby he was prepared for Christ. As therefore the Moral Law had its use upon the Iews to keep them in bondage, and as a Schoolmaster to scourge them with fear and terrour to Christ: So it hath a like proportionable use now under the New Testament, to humble and terrifie the Sinner in himself, that he may go out of himself to Christ. First Rom. 8. 15. the Spirit of bondage: then the Spirit of Adoption. And therefore it is of force still.
Sixthly, The Matter and Duty of the Moral Law for Substance is of a Perpetual Nature and Necessity under the New Testament as well as Old: therefore the Law it self is perpetual, and still obligatory. Is it not of perpetual necessity, To have the true God, and no other; To worship this true God according to his own holy will; To use his Name reverently; To Sanctifie his Sabbath; To honour Father and Mother? &c. Is it not of perpetual necessity to avoid Idolatry, Blasphemy, Murder, Adultery, Theft, &c. under the New Testament as well as under the Old? Can we with any colour or probability imagine that God made these sins unlawful by his Moral Law only till Christ should come: and then they should become unlawful by another Law? How incongruons is a temporary Law for a perpetual Duty? Sacrifices and ceremonial worship were temporary Duties, therefore a temporary Law; the Ceremonial Law was sufficient for them: But the perpetual duty of the Moral Law, argues the perpetuity of the Law.
Seventhly, Because Those things in the Moral Law given on Mount Sinai, which seem most peculiarly appropriate to the Jews, do in some sense concern us Christians: As the Preface, fourth Commandment, and fifth Commandment. 1. The Preface hath three Arguments in it moving to the Observance of the whole Law: The Law-giver is The LORD, Thy God, and Israels Redeemer from Egypt. The two first equally concern Iews and Christians: The third literally concerned Israel, mystically and typically also concerned us. And some think, that forasmuch as believing Gentiles are added to, and accounted Abraham's Seed: In that notion they may be said in a sort literally to be [Page 701] brought out of Egypt. 2. The fourth Commandment, In the substance of it, Remember the Sabbath Day to keep it Holy, equally concerns both Iews and Gentiles converted to the Faith. In the Explanation and accommodation following, It literally concerned the Iews only to observe the 7th day for their Sabbath; but Analogically concerns even us Christians, intimating we are to keep one day in seven for the Sabbath under the New Testament▪ But Christs Resurrection on the first Day particularly determined the time. 3. As for the Promise annexed to the fifth Commandment, Though it literally intended Canaan▪ promised to Israel: yet typically it intended Heaven, and analogically any other part of the Earth, where Gods people, heirs of the world, should dwell, as the Deut. 5. 16. Repetition of the Law and the Apostles Eph. 6. 1, 2, 3. allegation of the Promise do in part intimate; And thus concerns us Christians now as well as Iews of old.
Eighthly and lastly, Because, If the Moral Law given by Moses at Mount Sinai be now abrogated, that comes to pass, either because God in his promulging of it did intend it to be of force only for some determinate time, and then revoked it; Or because Christ hath expresly antiquated and abolished it. What other way can be excogitated? But neither of these can be granted, 1. Not the First; For where hath God limited the time of the Moral Law? Or when did he revoke and repeal the same? And how absurd were it to impute this to God; I will have you to observe and keep the Natural precepts which I have commanded you in my Law, till such a time, till Christ shall come: but after that, I will not have you to keep them because they are my precepts, but because Nature so requires! 2. Nor the second; For Christ expresly testifies touching the Moral Law, Matth. 5. 17, &c. that he came not to destroy it, but to fulfil it. And therefore vindicating it from corrupt and false interpretations, he presseth the observation of it by many cogent and prevalent Arguments.
And thus I have cleared this intricate point, In what sense or respects The Moral Law given by God on Mount Sinai is now abrogated, or remains still obligatory under the New Testament.
IV. Position. The Moral Law given of God on Mount Sinai, so far as not abrogated, is of Manifold excellent and necessary use now under the New Testament. And this, 1. More Generally: 2. More specially and peculiarly.
1. The more General and Common use of The Moral Law to all Sorts and degrees of persons that shall come to the knowledge of it, now under the New Testament, may be expressed Negatively and Affirmatively.
Negatively, The Moral Law given on Mount Sinai is not now under the New Testament of use to any person whatsoever, as A Covenant of works tendering Iustification, life or Happiness by mans own working or Doing. For, 1▪ It was not given on Mount Sinai to the Iews themselves under the Old Testament as a Covenant of Works, but as a Covenant of Faith: Much less can it be a Covenant of Works [Page 702] to Christians or Gentiles under the New Testament▪ though [...] had the matter of the Covenant of works, yet it had the Form of the Covenant of Faith. 2. Since mans fall in the [...] Adam▪ No man can have any Gal. 3. 21, 22. benefit by a Covenant of works, as such because through Sin, all are Rom. 8. 3. utterly unable perfectly to keep it. Hence the Law of works cannot give life to any, of justifie any. [...] Should any man be justified since the fall by the Covenant of Work [...], or by the Moral Law as a Covenant of Works▪ Then, the Covenant of Faith in Christ, and justification by Faith, and Christ as a Mediator and as Righteousness for Sinners, should be all in vain.
Affirmatively: The Moral Law given on Mount Sinai is of General and Common use to all that shall come to the Knowledge of it, whether they be Carnal or Spiritual, Unregenerate or Regenerate, these seven waies viz.
(1) To represent immediately to the open view of all, its own excellent and exact Perfections. How Rom. 7. 12, 14. Psal. 19. 7, &c. Holy, Iust, and Good it is. How Wise, Pure, Spiritual, Heart-searching, Extensive, and Comprehensive it is: Requiring all sorts, degrees and Circumstances of Duty▪ towards God and Man: Prohibiting all sorts, degrees Circumstances and aggravations of sin against God, man, or ones own self. As David said, Psal. 119. 96. I have seen an end of all Perfection: but thy Law is exceeding broad: As the Sun by his own light immediately represents the excellency and perfection of his own beauty and glory to all the world.
(2) To evince That God is, and what manner of God he is that was the Giver of this Law. This Law being the exactest and Perfectest of all Laws, imports the supream exactness and Perfection of the Law-giver, above men or Angels. Consequently, 1. That God is, who gave this Law: it being beyond meer created ability. 2. That this God is Most Wise, Most Holy, Most Righteous, Most Perfect, Most Powerful, Most Excellent, Most Glorious, &c. who gave this Law, having imprinted the lively image of these his Properties upon this Law. Laws discover the Natures of Law-givers. No Law like this Law: no Law-giver like this Law-giver.
(3) To Evidence That the Iam. 2. 8. 10, 11. Rom. 7. 15, 16. Obligation of Duty imposed upon man by the Moral Law given on Mount Sinai, is exceeding great, and utterly transcending his own utmost ability. For, this Moral Law contained in it. the Matter and Substance of the Law of Nature, the Covenant of works, requiring Gal: 3: 10. perfect and perpetual petsonal obedience of every one. Such obedience, before the fall, man was able to perform: but since the fall, is utterly disabled. The Moral Law therefore being given since the fall, discovers both the greatness of mans Duty, and the impossibility of his performance: And Consequently the Rom. 8. 3. Gal. 3. 21, 22. impossibility of life and justification by his own Legal works.
(4) To Discover clearly to all the sinfulness of their Sin, and greatness of their misery thereupon. This flows from the former. For, the [Page 703] Law requiring such perfection of Duty, doth Consequently detect the Sinners great imperfection, Sin, and misery, because he cannot reach up unto that Duty exactly. Failing Iam. 2. 12. in the least point, he breaks the whole golden chain of the Law: and involves himself under Gods wrath and curse. Rom. 3. 19, 20. Now we know that whatsoever things the Law saith, it saith to them that are under the Law, that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the Law there shall no flesh be justified in his sight: for by the Law is the Knowledge of sin. Again; Rom. 5. 2 [...]. The Law entred that sin might abound. The Law makes sin to abound, Partly, by detecting that abundance of sin that is in mankind, which before the Law discover it, lies hid, and is not thought or known to be. Rom. 7. 7. I had not known sin (saith Paul) but by the Law: for I had not known lust, except the Law had said, Thou shalt not Covet. To this effect it is said elswhere, Gal. 3. 19. Wherefore then serveth the Law? It was added because of transgressions, till the seed should come, to whom the Promise was made. Why was the Law added because of transgressions? both to discover them, and to suppress them. 2. Partly, By irritating, exasperating and provoking sin through restraint; as the dam or stop put to a flood makes the waters swell more vehemently, or as obstructions in the body make the distempered humours rage more violently. The Law detects sin Directly: but irritates Sin detected accidentally, and occasionally. Rom. 7. 6. But sin taking occasion by the Commandment, wrought in me all manner of Concupiscence, for without the Law sin was dead. The Law having thus made sin to abound, thereupon it makes mans misery to abound in his own apprehension: for through sin he perceives himself to be under the wrath of God, curse of the Law, and therefore in himself Spiritually dead and undone. Rom. 4. 15.—The Law worketh wrath: for where no Law is, there is no transgression. Gal. 3. 10.—Cursed is every one that continueth not in all things which are written in the book of the Law to do them. Hereupon Paul saith, Rom. 7. 9, 10, 11. I was alive without the Law once, but when the Commandment came sin revived, and I dyed, &c. That is, I thought my self to be alive, and in good state: but the Law made me see I was an undone dead soul by reason of sin, &c. The Law is of use to detect sin and misery both to the Unregenerate, and Regenerate: But differently. To the Unregenerate, that they may be convinced of the Reign and curse of sin upon them, whilst they are in the first Adam: To the Regenerate, that they may be the more apprehensive of the Residence and rebellion of the remains of sin in them, and their Spiritual troubles thereupon, though they are in Christ the last Adam: To the unregenerate, in order to their first humiliation and Conversion: To the Regenerate, in order to their further Humiliation and Sanctification, &c.
(5) To compel and force men, upon the former Discovery of sin and misery, to make out of themselves unto Christ for Righteousness and happiness. This flows from the former; The Law discovers man's sin [Page 704] and misery: and thereupon brings him to despair in himself, and to seek out a Remedy in Christ the Mediator. The Law discovers sin directly: but drives unto Christ indirectly, and consequentially: forasmuch as man can find no life or foundation of hope in himself or in any thing short of Jesus Christ. Gal. 3. 21, 22. Is the Law then against the Premises of God? God forbid. For if there had been a Law given that could have given life, verily righteousness should have been by the Law. But the Scripture (especially the Moral Law) hath concluded all under Sin, that the Promise by Faith of Iesus Christ might be given to them that believe. That passage of Pauls is Observable to this purpose; Rom. 10. 4. Christ is the end of the Law for righteousness to every one that believeth. How is Christ the end of the Law? 1. Christ is the End, that is, The Scope and intent of giving the Moral Law. For▪ the Moral Law requires a perfect obedience, (which it knows is now impossible,) Promising life thereupon, Lev. 18. The man that doth them shall live in them; but threatning Gal. 3. 10. the Curse upon the least failing. Hereupon the Sinner must be forced to fly to Christ in whom alone perfect obedience is to be had, or he must eternally perish. 2. Christ is the end of the Law, that is, The Perfective, not the Destructive end of the Moral Law. He is the Complement and perfection of it, forasmuch as he alone compleatly hath fulfilled it. So that (as Christus est finis Legis perficiens, non interficiens. Finis quippe dicitur propter quem fiunt omnia, quaecunque aliquo fiunt officio. Nam inter officium & finem hoc distat, quod officium est in eis quae facere debemus: finis propter quem facimus. Aug. contra adversarium legis, &c. lib. 2. cap. 7. Tom. 6. Finis enim legis Christus est, alt Apostolus, ad justitiam omni credenti. Finis perficiens, non interficiens: finis quous (que) eamus, non ubi percamus. Sic omnino intelligendum e [...] pascha nostrum immolatus est, Christus. Ipse etiam finis noster: in illum est transitus noster. August in Expos. Evang. Ioannis Trac [...]at. 55. Tom. 9. Augustine hath it) Christ is finis Perficiens, non interficiens, the compleating, not the corrupting end of the Law, and this for righteousness to every believer. That is, that every believer, Jew or Gentile, embracing Christ by Faith, may have Christs perfect obedience and fulfilling of the Law, for his righteousness to justification, as fully as if himself had perfectly kept the whole Law in his own person. Thus the aim and intent of the Law is to lead men on to Christ, and this was a primary end of giving the Moral Law on Mount Sinai. And the Law doth not only force Carnal men (that are within Gods election) out of themselves unto Christ at first: but also doth drive believers closer and neerer to Christ day by day, upon renewed discoveries of their Sin and Misery by the Law. This Paul Rom▪ 7. 7. to the end. Especially See ver. 14, 15, 16, 22, 23, 24. acknowledgeth in himself even in his regenerate Condition, that the Law did so discover his sin and Misery to him, that it made him have fresh recourse to Jesus Christ, for relief and comfort. O wreched man that I am, who shall deliver me from the body of this death! I thank God through Iesus Christ our Lord.
(6) To display the Compleat and matchless perfection of Iesus Christ, the Sinners Surety, that could exactly fulfil the whole Law, in doing the Duty of it, and enduring the curse of it to the uttermost for his Elect. For their sakes he Gal. 4. 4▪ was made under the Law; He Mat. [...]. 17. came not to destroy the Law, but to fulfil it; None of his very adversaries could Ioh. 8. 46. convince him of the least sin against it; He Ioh 17. 4. finished the work [Page 705] which the father gave him to do, and that without sin; He Phil. 2 8. was obedient to the Death, and was Gal. 3▪ 13. made a Curse for us, by hanging and dying on the Tree of the Cross: Insomuch that this his Rom. 5. 19. obedience is able to make his Many righteous, freeing them from the wrath of God and curse of the Law for ever. O how perfect was Christ and his obedience, that could fulfil compleatly without the least defect such a compleat and exact Law in doing and enduring, beyond the ability of men and angels! How securely may poor sinners rest upon his obedience for justification against all their sin and misery!
(7) To intimate unto us, How perfect man was once in the Earthly Paradise when he was fully able to keep this Law, (being able to keep the Law of Nature the Covenant of works, which for matter and substance, was the same with the Moral Law published on Mount Sinai:) And how compleat man shall hereafter be in the Heavenly Paradise when he shall be fully conformable to the will and Law of God to all eternity. In the first Paradise Primum libe [...]um arbitrium quod homini datum est, q [...]um primum creatus est rectus, potuit non peccare, sed potuit & peccare▪ hoc autem novissimum eo quo peccare non poterit. Verum hoc quoque de [...] munere, non fuae possibili [...]ate Naturae.—Sed quia peccavit ista Natura cum peccare potuit, largiore gratia liberatur, ut ad eam per ducatur libertatem, in qua peccare non possi [...]. Sic [...] enim prima immortalitas fult quam peccando Adam perdidit, posse non mori; novissima erit, non posse mori: ita primum liberum arbitrium, posse non peccare; novissimum, non posse peccare▪ Sic enim erit inamissib [...]is voluntas pietatis & aequ [...]tatis quomodo est felicitatis. Aug. de Civ. Dei lib. 22. c. 30▪ Tom. 5. man had a possibility of not sinning, and of not dying, but mutable: In the last Paradise man shall have (as Augustine well expresseth it) an impossibility of Sinning or dying, and both immutable
And this is the more General or Common use of the Moral Law.
2. The More special and Peculiar use of the Moral Law, is; 1. To Carnal and unregenerate persons; 2. To Spiritual and Regenerate Persons; peculiarly.
1. Vnto Carnal and Vnregenerate persons, remaining yet in their Natural lapsed condition in the First Adam; The Moral Law is of use,
(1) To Convince them clearly of the sinfulness of their present Natural Condition and Conversation. The Moral Law doth this, Partly, As Declarative of the Law of Nature: Partly as Preceptive. The Apostle speaks notably to this effect, saying: Gal. 3. 22. The Scripture (especially the Moral Law) hath concluded all under sin. viz. Declareth and convinceth all men by Nature sin [...]e the fall to be under sin: under the full reign and dominion of it, &c. And: Rom. 5. 20. The Law entred that sin might abound. And: Rom 3. 20. by the Law i [...] the knowledge of sin. And having recited the Corruptions and sinfulness of all men by Nature, from divers Scriptures of the Old Testament explaining the Moral Law, he adds: [...]m▪ 3. 12. Now we know that whatsoever things the Law saith, it saith to them that are under the Law, (that [...], to all Carnal men,) that every mouth may be stopped, and all the world may become guilty before God. The Moral▪ Law convinceth the unregenerate of his present sinful State, of sins absolute and compleat [Page 706] dominion over him, and of Sins extream sinfulness in him peculiarly, so as in no regenerate person. And therefore in this sense it so Convinceth the unregenerate of sin: as it doth not, nor can convince the regenerate, who are by Christ delivered from the State and Dominion of Sin.
(2) To terrifie, curse and condemn them for their Sinfulness, thus convincingly discovered to them: for asmuch as they have not accepted Christ by Faith as a Remedy against sin, and the Laws terrour, Curse and Condemnation for Sin. For, every Carnal man, whilst he remains in his natural lapsed state in the first Adam, remains also under the obligation, curse and penalty of the First Covenant, the Covenant of works, which he brake in Adam: because he hath not accepted Gods Remedy against Sin and the Curse, Christ according to the Covenant of Faith. Gal. 3. 10. For as many as are of the works of the Law are under the Curse: for it is written, Cursed is every one that continueth not in all things that are written in the Book of the Law to do them. And who are of the works of the Law? Not only they who professedly seek to be justified in whole or in part before God by the works of the Law: But they also that content themselves in their lapsed natural Condition in the first Adam under the broken Covenant of works, having never fled for Refuge to Christ the last Adam under the Covenant of Faith. And this is the very Condition of every Unregenerate man. To like effect the Apostle saith elsewhere, 1. Tim. 1. 9, 10, 11. The Law is not made for a righteous man: but for the Lawless and disobedient, for the ungodly and for sinners, for unholy and prophane, &c. That is, The Law in some sort was given for an unrighteous, unregenerate man, as it was not given for a righteous and regenerate man. How is that? Thus, 1. Unregenerate mens sins Gal. 3. 19. were the occasion of giving the Law on Mount Sinai. 2. The Law is put, laid or Imposed on the Unregenerate as a burden and grievance. He could wish there were no Law to Cross his sins, and corruptions, &c. The Law in its Restraining, Terrifying, Maledictory, and Damnatory force is made for the unregenerate. Thus, and in these respects, The Moral Law was not made for the righteous and regenerate. Thus also that passage may be understood; 1 Cor. 15. 56, 57. The strength of sin is the Law. That is, by vertue of the Law forbidding sin under pain of Death and the Curse, Death, Curse, and Condemnation come upon the unregenerate: But thanks be to God, which giveth us the victory through our Lord Iesus Christ. That is, Us regenerate in Christ. So then the Law is the strength of sin to the unregenerate out of Christ, not to the Regenerate in Christ.
(3) To drive them utterly out of themselves unto Christ for righteousness and happiness. This is a Consequent use of the Moral Law from both the former. For Carnal man being clearly convinced of his own extream sinfulness, And thereupon Terrified, Cursed and Condemned by the Law; must needs be taken o [...] his own bottom, and [Page 707] despair in himself in regard of justification or Salvation as in, or from himself; and Consequently fly out of himself for Justification and life in Jesus Christ alone. This use the Moral Law as well as the Ceremonial had to the Jews, Considered according to the Old Testament Dispensation. Gal. 3. [...]4, 25. The Law was their Schoolmaster to bring them to Christ, that they might be justified by Faith. But after that faith is come, we are no longer under a Schoolmaster. That is, The Jew was no longer under the Moral and Ceremonial Law, as their Schoolmaster leading to Christ: Christ being come, and faith clearly come with Christ. Notwithstanding in some sort, and in some proportion, the Moral Law may be still said to be a Carnal man's Schoolmaster unto Christ: viz. As the Moral and Ceremonial Law, was a Schoolmaster to that Carnal people the Jews, leading them to Christ that should afterwards be actually revealed for them and their justification by faith: So the Moral Law analogically is a Schoolmaster to Carnal men, driving them out of themselves to Christ for life and righteousness. For, Gal. 3. 22. The Scripture (this chiefly intends The Moral Law) hath concluded all under Sin, That the Promise by Faith of Iesus Christ might be given to them that believe. Thus Gal. 3. 21. the Law is not against the Promise, but for the promise, and in order to it. And this universal expression reacheth Gentiles▪ as well as Jews: And therefore the Law's concluding all under sin, makes way for the application of the Promise in Christ by faith to all that shall believe. This use of the Moral Law to carnal persons, is confirmed by much experience of the Church in all ages, even to this day. Gods ordinary method in Conversion being▪ First, to Convince, Terrifie, Curse, Condemn and Humble the Sinner, that he may have no Confidence in the flesh, which is especially done by the Moral Law, or by some Exposition or Confirmation thereof▪ And then to draw and allure them to Christ by the Promises. First to Isa 61. 1, 2, 3. wound: then to heal them. First to make them feel they are in prison: then to set them at liberty. First to give them the Rom. 8. 15. Spirit of bondage to fear: then the Spirit of Adoption to cry Abba Father. And this is the sense of godly experienced See, Mr. Bolton's Instructions for Comforting of [...]icted Consciences, abun antly clearing this, both by Scr [...]ptures, and [...] of many learned Godly [...]. pag. 131. to 147. & 150. to 261. London▪ 16 [...]. writers unanimously.
(4) To leave them utterly inexcusable, both before God and their own Consciences, if they accept not the only Remedy against sin discovered, against Death, Curse and Condemnation den [...]nced, viz. Iesus Christ by Faith. For if the Rom. 1. 20. works of the Creation, and the Rom. 2. 15, 16. Law of Nature, shall be sufficient to leave the Pagans without excuse (who have not the Moral Law written) in the day of judgement: How much more shall the Moral Law written leave all [Page 708] them utterly inexcusable that shall come to the knowledge of it, forasmuch as it is more clear and full then the book of the Creature or Law of Nature, in order unto life and happiness?
(5) To Restrain Calv. Inst. 2. 7. §. 10. from Outward acts of sin and wickedness, and in a sort to constrain to outward acts of obedience towards God and man, within the Church, Even for the benefit of Humane society therein. Calvin thinks the Apostle properly toucheth at this, saying 1 Tim. 1. 8, 9. the Law is not given for a righteous man, &c. Unless the Law of Nature had some such work upon Rom. 2. 14, 15. Pagans out of the Church, they could not live together in Civil Society without devouring and being devoured one of another: —Nondum regenerati tantum timoris violentiâ ad legis studium tra [...]niur. Sed tamen haec coacta expressa (que) justitia, necessaria est publicae hominum Communitati, [...]ujus h [...]c tranquillitati consulitur, dum cavetur ne omnis permisceantur tumultu; quod fieret, [...]i omnia omnibus licerent. Calv. [...]nstit. 2. 7. §. 10. And unless the Moral Law had some such work of Restraint and Constraint upon professed believers and Christians, though carnal [...]and unregenerate men, in the Church; there were no living for Gods sincere and faithful Servants among them without ruine and destruction. Thus the Moral Law is of great avail (as Calvin also notes) unto Humane Society even amongst professed Christians.
2. Unto Spiritual and Regenerate persons, implanted into Iesus Christ the last Adam, the Moral Law is also of singular and Special use. I. Not, 1. To justifie or condemn them, as a Covenant of Works. For, it was not given on Mount Sinai as a Covenant of works, but as a Covenant of Faith. And they being justified by Faith in Christ, Rom. 8. 1, 2, 3. & 5. 1. there's no condemnation to them. 2. Nor, to irritate, provoke and occasionally to increase sin in them, by being wholly contrary to them. For the Moral Law is not at all contrary to the Regenerate, as Regenerate: Being written in their hearts by the Spirit of Christ. Therefore the Law of God and their Regenerate principles, do joyntly contend against Corruption: not irritating it, but ruining it. 3. Nor, To keep them in a servile state of bondage, as a Tutor, Governor Schoolmaster, Prison, or Old-Testament-Administration. For thus far [...] of the Moral Law is ceased at Christs death: The Church and all Regenerate persons being under the New Testament Dispensation, and set at liberty from all such legal bonda [...] and servitude by Christ. 4. Nor, To exact perfect obedience o [...] [...] rigorously to the uttermost. For the Lord in Christ 1 Pet. 2, 4, 5. accepts regene [...]te persons upright inchoate obedience, though incompleat, a [...]d attended with many infirmities: Covering all their frailties and imperfections with Christs perfect righteousness. II. But, The Moral Law remains still of peculiar use unto the regenerate in divers regards, Besides wherein it is useful to them in common with others. viz.
(1) To inform them more and more fully of the most holy and Righteous Nature of their God: and what Holiness and Righteousness he [Page 709] expects in and from them, in Conformity to himself. The Moral Law discovers to all sorts the Holy and just Nature of God, that they may know it: but the Regenerate more intentively looking into, and exercising themselves in, this Law continually, do thereby dayly grow up into further acquaintance with the Lord and his ways beyond all other People, As did David, Psal. 119. 97, 98, 99, 100. Oh how love I thy Law! It is my meditation all the day. Thou through thy Commandments hast made me wiser then mine enemies: for they are ever with me. I have more understanding then all my teachers; for thy Testimonies are my Meditation. I understand more then the ancients: because I keep thy precepts. And the more they know what the Nature of God is: the more they know what their Nature and ways should be; How holy, and righteous. Because the LORD hath said; Lev. 11. 44. & 19. 2. & 20. 7. 1 Pet. 1. 15, 16. Be ye holy: for I am Holy. As children they are more and more to aspire unto full Conformity to their Heavenly Father, in all Holiness, Righteousness, Wisdom, &c. both of Person and Conversation: according to his perfect Law.
(2) To perfect their discovery of Sin daily: That they may more fully prize Iesus Christ their Saviour from Sin, and be more perfectly rooted and built up in him. Rom. 3. 20. By the Law is the Knowledge of Sin, to all sorts; but differently. To the unregenerate the Law makes known the Compleat reign of sin over them, and the Curse of sin upon them, that they may be driven out of the first Adam to Christ the last Adam by Conversion: To the Regenerate the Law makes known the Rebellion of the Reliques of sin in them, with their daily frailties and faylings, that they may more closely be endeared unto Christ by progress in Sanctification and Communion with him. Thus Paul Rom. 7. 22, 23, 24, 25. having laid down his own experiments in reference to the Regenerate and unregenerate part within himself, and particularly that he found another Law in his members rebelling against the Law of his mind; he laments his Condition, O wretched man that I am, who shall deliver me from this body of Death! whereupon he flies to Christ, clasping faster hold of him; I thank God through Iesus Christ my Lord. And a little after; Rom. 8. 1, 2. There is therefore now no Condemnation to them that are in Christ Iesus; who walk not after the flesh, but after the Spirit. For the Law of the Spirit of life in Christ Iesus hath made me free from the Law of Sin and Death.
(3) To shew unto them How much they are obliged to Iesus Christ their Mediatour and Surety for his Obeying the Command, and Enduring the curse of the Law, fully for their sakes. The Duty of the Law is so exact, that since the Fall no ordinary meer Seed of Adam can perform it: And the Curse due for not keeping and performing of the Law is so heavy, that no meer man can endure it. Jesus Christ therefore, for the happiness of his Elect, takes upon him to Do all the Duty, and undergo all the Curse of the Law in his own Person being God-man: that his Rom. 5. 19. & 8. 3, 4. Gal. 3. 13, 1 [...]. Obedience might, by imputation, be their Obedience, and their righteousness, and their Redemption from the Curse. [Page 710] This Active and Passive obedience of Christ hath herein done that for his Elect, which neither they could do for themselves, nor any meer Creature in the whole world could do for them: even compleatly fulfilled this perfect Law. By this Law therefore Regenerate persons may easily compute what Christ hath Done, and endured for them: And how infinitely they thereupon stand indebted unto Christ; as Paul, upon such Consideration of the Law, Rom. 7. 23, 24, 25. acknowledged in his own Person.
(4) To incite and quicken them as a spur to all thankful Obedience towards God for Iesus Christ. Every blessing cals for thankfulness from us; because wholly of free grace and beyond all desert: Great blessings challenge great thankfulness. What gratitude then in heart, word and deed, is due to God, for our Redemption from the curse of the Law by the Death of Christ that Blessing of blessings? The Apostle prayd Earnestly for his Colossians; Col. 1. 11, 12, 13, 14. that they might be strengthened with all might, &c. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in light: who hath delivered us from the power of darkness, and hath translated us into the Kingdom of his dear Son; In whom we have redemption through his blood, even the forgiveness of Sins. Blessed Zacharias praising the Lord for Christ and his Redemption, shows that this was Gods intention therein, Luk. 1. 68, 69. with ver. 74, 75. That we being delivered out of the hands of our Enemies might serve him without fear, in holiness and righteousness before him all the days of our life. That, as Jesus Christ was really obedient to the Law, even to death for us: so we might be really thankful in all holy and righteous obedience according to the Law throughout our whole lives for him. Hath Christ kept the Moral Law and endured the Curse with such compleat. Obedience for our sakes: and shall not we thankfully endeavour to perform inchoate Obedience to the same Law in, and for Christ? shall Christ be obedient to the Law actively and passively for us in all legal exactness: and shall not we be actively obedient to the Law in thankfulness to him in all Evangelical uprightness?
(5) To Direct their Hearts into the fervent and sincere Love of God and Man more and more with delight. The true Love of God and man is a mysterie, hard to be found out and practised aright. The Lord alone can lead us into it, and make us increase in it. Hence the Apostle prays; 2 Thes. 3. 5. The Lord direct your hearts into the love of God. And; 1 Thes. 3. 12. The Lord make you to increase and abound in love one towards another, and towards all men, even as we do towards you. Now the Lord directs us into, and increaseth us in Love to God and man, by his Spirit, which is a Spirit of Love, breeding and cherishing this Grace in us: and by his Word and Law, peculiarly aiming and scoping at Love to God and man; 1 Tim. 1. 5. Now the end of the Commandment (viz. of the Law Moral) is Love out of a pure heart, and of a good Conscience and faith unfaigned. The more [...]a godly man meditates and exerciseth himself in this Law of God, the more he shall be instructed in this [Page 711] blessed Love with comfort and delight, which is the Sum of the Law, and End of the Law.
(6) To be a Constant Rule of life and obedience. True Obedience in Holiness and Righteousness springs from sincere Love Gal. 5. 6 acted by Faith. This Holiness and Righteousness towards God and man, is Commanded and Directed in the Moral Law: as both our Matth. 5. throughout. Blessed Saviour, and his Rom. 13. 8, 9, 10. Eccl. 6. 1, 2, 3. Iam. 2. 8, 10, 11, 12. Rom 12. 2. Tit. 2. 11, 12. Apostles often intimate. Hereupon, The Law of God is also so highly commended by David, who made it Psal. 119. 105, 24. A lamp to his feet, and a light to his paths, his Counsellour in his pilgrimage, &c. In all Acts of Holiness towards God, of righteousness towards man, and fobriety and temperance towards a mans self, what other Rule have we to steer our Course by, but the Holy Scriptures; and in the Holy Scriptures what Rule but the Moral Law, Propounded by Moses from God, and expounded by Moses and all the Prophets, by Christ and all his Apostles, both in the Books of the Old and New Testament? This is the perfect unerring Rule of walking with God, and Communion with him: All others are Lesbian, crooked, at best imperfect Rules unto us. This discovers our wanderings out of the way, brings us into the way again, and guides us in the way being brought into it.
(7) To evidence to the regenerate themselves the Truth of their Holiness, Righteousness and Sobriety, that Law written in their Minds and Hearts, answerable to this Moral Law of God written in Tables of stone. The Moral Law is a Touchstone to try the truth of Regenerate Persons spiritual estate and condition: As well as a Rule to direct their Practice and Conversation. God hath Ier. 31. 31, &c. Heb. 8. 10, &c. Covenanted in his New Testament to put his Law into his peoples minds, and write it in their hearts. The New Testament then brings a law into the Heart within, answerable to the Law in the Scripture without: As Indenture answers to Indenture, tally to tally, wax to the Seal, or One face in a glass to another. And this inward Law of Holiness and Righteousness is then true and sincere, when it answers in every part, though not in every degree, to the Outward Law. Then we are indeed Eph. 2. 10. Gods workmanship, created in Christ unto good works, which God hath ordained that we should walk in them. Then we are inwardly, and not only outwardly, in a true New-Covenant-State. Then we have the witness of our Regeneration within our selves. Then we may Hear, Read and Meditate upon the Moral Law with Comfort and Delight, as did David, and delight to walk therein Continually: finding this Psal. [...]0 8 Law in our hearts, in the midst of our bowels.
And this is the more General and more Special use of the Moral Law now under the New Testament in the Church of God.
Thus much for opening those seven Questions touching the Law published on Mount Sinai to Israel. Now come we to the 8•h and last thing propounded; viz. The Corollaries or Inferences resulting from the whole.
[Page 712]VIII. Inferences flowing from this Aphorism thus explained, are divers, and of consequence. As, Did God thus Give his Law to Israel on Mount Sinai? &c. Then,
I. God singularly manifested the Glory of his own Perfections, and highly Magnified the Goodness of his Dispensations to Israel, in Giving them his Law on Mount Sinai.
1. The glory of his own Perfections and excellencies God singularly manifested in giving the Law on Mount Sinai. Especially the Glory of his, 1. Supream Majesty and Soveraignty over all; 2. Wisdom; 3. Holiness; 4. Iustice; As hath been already discovered in the Manner of Gods giving his Law, Q. III. and in the Inferences thereupon; 5. His Omnipotency; that could Create such Thunder and Lightnings, such Blackness and Darkness, and Tempest, such a Cloud, and such a devouring fire, Mount Sinai being all on a Smoke, and burning up with a fire to the heart of Heaven, that could send forth such Sound of a Trumpet, that could utter such a voice of words, so great a voice, as all Israel trembled and stood afar off, Moses himself did exceedingly fear and quake, and the very dead Mountain did tremble and shake; 6. His Spiritualness; that the LORD is not like the idol-gods of the Heathens, wood and stone, gold and silver, the works of mens hands, drossie Earthy bodies that may be Eaten up with worms or Consumed in the fire: but he is a perfect Spirit, promulging a most Spiritual and heavenly Law for spiritual worship, reaching to the most inward heart, soul and spirit of man, to the thoughts, imaginations of the thoughts, and to the very first actings and stirrings of the Heart before Consent; 7. His Eternity; that hath promulged such a Law as for Matter and Substance is Eternal, obliging from the beginning to the end of the world, yea it shall have its full accomplishment in Heaven, when Holiness, Righteousness and Love shall be compleat in the Saints in the highest degree. Psal. [...] 9. 144. The righteousness of thy testimonies is everlasting. ver 152.—Concerning thy Testimonies, I have known of old, that thou hast founded them for ever. ver. 160.—Thy Word is true from the beginning: and every one of thy righteous judgements endureth for ever. Now an Eternal Law beyond all possibility of repeal doth notably evince an Eternal Law-giver.
2. The goodness of Gods dispensation to Israel, in giving his Law to them on Mount Sinai, as hath been explained, God exceedingly magnified. This is evident, by the Testimony of Deut. 4. 7, 8. & 32 46, 47. & 30. 11. to 15. Moses, and the Psal. 147. 19, 20. Hos. 8. 12. Prophets in the Old Testament, declaring that Gods Law thus given them was not a vain, but a great Matter; their life and Happiness did depend upon it, and God had not dealt so with any other Nation in the whole world, and by the Testimony of Mat. 5. 17. to the end. Christ and his Rom. 9. 4. & 3. 1, 2. Jam 2. 8, 9, 10, 11, 12. Apostles in the New Testament, Highly commending the Law given, Truly expounding the sense and scope of it, and greatly extolling the Iews Prerogative herein beyond the Priviledge of the Gentiles. More Particularly the Lord Magnified his great Goodness [Page 713] to Israel, three ways; I. In Giving them his Moral Law. For, 1. Hereby, God made his excellent Nature, Properties, and Will, to be eminently known of them. 2. Hereby, God made Israels Rom. 5. 20. Gal. 3. 10. sinfulness and misery clearly known unto themselves. 3. Hereby, Israel was Levit. 18. 2, 3, 4. 5. restrained and kept from Sin. 4. Hereby, Israel was Gal. 3. 23, 24. shut up and Confined within the bounds of Faith, that they should not expect righteousness and life any other way, then only by faith in Christ, which should at Christs coming be more fully revealed: The fulfilling of the Law being impossible, and the Curse inevitable to themselves. 5. Hereby, The Infant-Church of Israel was in part Gal. 4. 1, &c. Tutor'd and Govern'd during her Minority, in preparation for, and expectation of Christ promised. 6. Hereby, Israel had a perfect Rule of Life, for all Holiness, Righteousness and Temperance: And an exact Touch-stone for tryal of the Integrity both of their Inward Constitution, and Outward Conversation, in Church, in State; in Publique, in Private Capacity. 7. Hereby, Israel had a more Perfect Covenant with God in Christ, then all fore-going ages or Periods of the Church ever enjoyd: and a more Perfect Direction for expressing their thankfulness to God for his Covenant and all Covenant-blessings whatsoever. II. In Giving them his Ceremonial Law, Annexed to the Moral. For, 1. Hereby, Israel was of a Family-Church advanced to the Political Constitution of a National-Church. And is stiled, Act. 7. 38. The Church in the Wilderness. 2. Hereby, The Pure, Holy, Just, and Merciful Nature of the Lord, their God is discovered: requiring such ceremonial purifications, washings, cleansings, Sacrifices, Satisfactions, &c. and promising such pardons, acceptance, &c. 3. Hereby, Their sinfulness and misery were notably preached to them every year, yea every day in the Blood and Death of the Sacrifices and offerings for Sin. These were as a Heb. 10. 1, 2, 3. Continual arraignment of Israel at Gods bar, as extreamly guilty of Death and Damnation. 4. Hereby, Christ was evidently set forth unto Israel as the only Remedy against Sin and Death. Christ being the Substance of all the Sacrifices: The Center of all the Ceremonies: The Truth of all the Types. 5. Hereby, The First Table of the Moral Law, The Table of Holiness was notably expounded: And the whole publique Worship and Service of God fully described to Israel in all the Parts of it, that they might knowingly act what was pleasing to God in matters of Religion. 6. Hereby, Israel's hands were so filled with imployment in the externals of his worship, full of outward beauty and Glory, that they were singularly preserved from the seducing idolatries of the Nations whereunto they were by nature extreamly addicted. 7. Hereby, Finally as by a Partition-Wall, Gods people Israel were separated and distinguished from all other people in the world, As Gods peculiar Treasure and Inheritance. III. In giving them his Iudicial Law, as an Appendix to his Moral, God magnifi [...] also his goodness unto Israel. For, 1. Hereby, The Commonwealth [Page 714] of Israel was divinely Constituted, even by God himself. Hence, by some called A Theocracy, or A The-Archy▪ because God himself did immediately Constitute and Govern them. And his Political Constitution is most exquisite and excellent. 2. Hereby, Their Common-wealth was most justly Governed: without folly, Oppression or Tyranny, wherewith the Laws of other Common-wealths too much abound. 3. Hereby, The second Table of the Moral Law, The Table of righteousness, was excellently expounded to them. 4. Hereby, Impiety against God, and Iniquity against man was notably suppressed by just and equal Penalties. 5. Hereby, That Common-wealth and the Government thereof was supported; Gen. 49. 10. till Shiloh came, to whom the gathering of the people should be; till Christ came that should be the King and Head of his Church both of Iews and Gentiles till the end of the world, in whose Spiritual Government that Political Government should be swallowed up for ever.
II. The fall of Adam and of all mankind in him did miserably deface and obliterate the Law of Nature. For, The Moral Law was promulged for declaring and reviving thereof more clearly and convincingly: this was one Cause of its promulgation. Sin makes havock of all excellencies and happy enjoyments: of the happiness of Heaven to lapsed Angels; of the happiness of Paradise to lapsed man. Sin cast man out of Paradise, and Paradise out of man: Sin disrob'd man of Gods Image, dimmed the light, and defaced the Law of Nature so extreamly in him, that very few and small sparks thereof remained. So much only remained as to leave man inexcusable, and be sufficient to damn him; though wholly insufficient to save him. God therefore published his Moral Law, which for Sum and Substance is the same with the Law of Nature, that the expunged Law of Nature might be perfectly restored: that so man might more clearly See, whence he was fallen; whereunto he should re-aspire; and what legal perfection in man, or in his Surety, was necessary to his Justification and Salvation. The Fall had so expunged this Law of Nature: That till God descended on Mount Sinai to reveal his Moral Law, it was not perfectly to be found among all the sons of men.
III. The Fathers and Church before Moses had a much more imperfect Rule of Religion and Righteousness, then the Fathers and Church had afterwards under Moses. A Rule of Religion and Righteousness they had before Moses; Partly, The imperfect Reliques of the Law of Nature: Partly, Some few divine Revelations. And hereby they were Directed, 1. In some Morals, as, In Walking with God, Prayer to God, Faith, Fear, Love, and Obedience to God, &c. 2. In some Ceremonials, as erecting Altars, slaying and offering Sacrifices, &c. 3. Yea in some Iudicials, as Punishing Whoredome with Death. Gen. 38. 24. Bring her forth and let her be burnt, said Iudah of Thamar, though himself had committed incest with her being disguised, &c. But yet those Divine Revelations were very few [Page 715] and sparingly vouchsafed; and the Light or Law of Nature was extreamly imperfect and obscure: whereas under Moses God fully revived and declared the Substance and Matter of the Law of Nature, and gave Israel a Compleat and Perfect Rule of Religion and Righteousness, not only by voyce, but also by writing, for the greater Certainty thereof both to that present and all future ages of the Church.
Herein we may note, 1. The wisdom and order of Gods dispensations, beginning with more imperfect, and proceeding to the More Perfect Discoveries of his will touching Religion and Righteousness: according to the proportion of his peoples capacities. 2. The growth and increase of his Churches Priviledges and happiness from age to age. Before Moses, there was little noise or notice of Religion in the world: But under Moses it grew famous, eminent and flourishing. 3. The surpassing obligation of the Church and people of God under and after Moses, more then ever before him after the fall, to all possible thankfulness unto the Lord for his enlarged Benefits in giving the Law unto them.
IV. As the Church of God is the chief of all Societies on Earth; So the Laws of this Society are the chief of all Laws. They were Gods own Laws on Mount Sinai: therefore the choycest of all Laws. The Moral, Ceremonial and Iudicial Laws whilst of force in the Jewish Church, Deut. 4. 6, 7▪ 8. Psal. 147. 19, 20. far excelled the Laws of all Nations and people from Moses till Christ. The Moral Laws continuing of perpetual force in the Gentilish Churches also, as hath been explained, surpass the Laws of all Nations and Societies in the world. And this,
1. In their immediate Author and Law-giver, The LORD God himself. Exod. 20. 1, &c. God spake these words, and said; &c. All other Laws but given by weak sinful mortal men: they by the infinite eternal most holy God.
2. In their Manner of Dispensation and Promulgation, as hath been evidenced in eight particulars. Never was there such a Solemnity of Law-giving from the beginning of the world to this day: nor shall be to the end.
3. In their Matter and Substance. No Laws so Rom. 7. 12. Holy, Iust, Good. None so Psal. 119. 96. full and Comprehensive: so Rom. 7. 14. Spiritual and Heavenly: so wise and unerring: So cutting and Heart-peircing, &c. and accomplished with such Properties and Perfections. How did David Psal. 19. 7. to the end. & Psal. 119. throughout. Admire them, Affect them, Extol them!
4. In their End and Use, as hath been already declared. No laws in the world so useful, and of such high intentions.
As therefore the Jewish Church had great and manifold cause to bless God for his Moral, Ceremonial and Iudicial Laws, from Moses till Christ: So the Churches of the Gentiles have like Cause of magnifyng God for his Moral Laws to the end of the world.
[Page 716]V. Gods Church and Covenant-people must be a Composed, Regular, Orderly people, guided and governed by the exactest Laws. To this purpose God gave his Law on Mount Sinai to Israel; Not only that they might Hear it, Know it, Profess it, Talk of it, &c. but specially that they might be wholly guided and ordered by it, in heart and life, in thoughts, words and works, both towards God and towards man. And the Moral Law was intended for this purpose to the Israel of God among the Gentiles also. Christians under the New Testament must not live as they list, in Carnality, Loosness, Licentiousness, &c. but holily, righteously, soberly, conscientiously, unblameably, &c. according to this everlasting Law of God.
Be exhorted therefore all ye that sincerely fear, love, and believe in the Lord, to walk in the Law of the Lord blameless, to order your thoughts, words and actions sincerely according to this unerring Rule, to persevere and continue herein with great delight at all times. Let this be Psal. 119. 105. A light to your feet, and a lamp to your paths. Let this be your Psal. 119. 24, 54. Councellour and Song in your pilgrimage. Let this be the Isa. 30. 21. voice behind you, saying; This is the way, walk in it, when you are turning to the right hand, or to the left. What this Law Condemns as sinful, decline it: what this Commands as Duty, perform and pursue it. Psal. 1. 2. Meditate herein day and night, Addict and give your selves wholly hereunto. And lest any should say or think, That I should exhort Legally, and you Act Legally, not Evangelically, in this Matter: Let me here lay before you, 1. Evangelical Directions for Christians right observing, doing and walking in the Moral Law. 2. Evangelical Grounds or Motives inciting thereunto.
Gospel-Directions for Christians right Observing, Performing and Walking according to the Moral Law;
1. Observe and keep the Moral Law with a right judgement and understanding touching it, and the observance of it in all things. A misdeeming judgement herein, misleads a mans obedience to the Law, and renders it unacceptable to God. Miss-Obedience offends God as well as Disobedience. Errour in the judgement, works obliquity in the Action. Many have done much about the Moral Law, but having a false judgement and Notion of the Law, and about the Doing of it, have lost all that they have wrought: As Ph [...]risees that looked only at the Letter of Law, Papists that look for justification by the deeds of the Law, carnal men that rest in the work done, &c. Particularly beware of these Misapprehensions; 1. Iudge not the whole and entire obedience to the Moral Law to consist only in performing the bare outward letter of the Commandment. This was the Pharisees errour: which our Saviour Mat. 5. 20. to the end. abundantly refutes and reproves. 2. Think not there is in any meer man since the fall a full ability perfectly to perform and keep the Moral Law. Though Bellarm. lib. 4. de Iustificat. c. 11, 12, 13. Tom. 4. Bellarmine earnestly contends for it. For; The Law [Page 717] is Rom. 8. 3. weak through the flesh: that is, The Law hath not strength to justifie us, by reason of our flesh that cannot keep it. Iam 3. 2.—In many things we sin all. And, Iam. 2. 10. He that shall keep the whole Law, and yet offend in one point, he is guilty of all 3. Look not upon the Moral Law as a Covenant of Works, which will justifie and give life by the deeds thereof: Neither rest upon any deeds thereof for that end. For, The Moral Law, was not given on Mount Sinai as a Covenant of works, but of Faith; as shall after appear. And the best works even of regenerate persons have so much iniquity and infirmity adhering to them, that they are matter rather of Condemnation, then of Iustification. 4. In observing and doing the Moral Law, look not upon it as The Old Testament, or as Part of the Old Testament-dispensation, having reference to Christ that should come afterwards. For in the precise notion and formality (as hath been showed,) it is not now obligatory to us Christians. We are not bound to Ceremonial worship by the second Commandment, nor to the seventh-day Sabbath by the fourth, as the Jews were bound. So far it obligeth us, and is to be observed by us, as it is consistent with the New Testament.
2. Observe and do the Moral Law from true Gospel-principles: without which it can never be done rightly and acceptably. Such as are the Principles and Habits whereby we act, such are the acts put forth by them. Carnal Principles and Abilities produce only Carnal Acts. Sanctified Spiritual abilities bring forth Spiritual Acts. Let your obedience to the Moral Law flow, 1. From Heb. 8. 10. the New-Covenant-Law written in the Minde and Heart. When there's a Psal. 40. 8. Law within, harmoniously answering to the Law without, How sweetly and sincerely is the Law performed! 2. From Divine supernatural abilities of wel-doing created in them through Christ; [...]oh. 15. 5. Without Christ we can do nothing: in Phil. 4. 13. Christ we can do all things. Eph. 2. 10. For we are his workmanship, created in Christ Iesus unto good works, which God hath before ordained that we should walk in them. Till we act from this divine working and Creation, all we do are but dead works. 3. From sincere Love; Rom. 13, 8, 9, 10. Love is the fulfilling of the Law. Our Saviour teacheth us, Math. 22. 37, 38, 39, 40. Mark 12. 30. That the first and great Commandment, or the Sum of the first Table is, To Love the LORD our God with all our heart, with all our soul, with all our mind and with all our might: And the second, viz. The Sum of the second Table, is, To love our neighbour as ourselves. Every right act of Duty towards God or man, flows from true Love. Hence, Paul saith; 1 Tim. 1. 5. The end of the Commandment is Love, out of a pure heart and good Conscience and Faith unseigned. As obedience must arise out of love: so love must arise from these three roots. And such Love is The End of the Commandment; The Perfective End, the Scope and intended end which the Commandment aims at. Every duty is easie and delightful to love. 1 Iohn 5. 3. This is love that we keep his Commandments: and his Commandments are not grievous.
[Page 718]3. Observe the Moral Law with alacrity and delight of Soul. In all our obedience God loves willingness, readiness, chearfulness. It was Christs Iohn 4. 34. meat to do the will of him that sent him, and to finish his work. Job Job 23. 11, 12. went not back from the Commandment of his lips, but esteemed the words of his mouth more then his necessary food. Paul Rom. 7. 22. delighted in the Law in his inner man. David, how transcendently were all his affectious elevated to and transported with the Psal. 19. 7. &c. & 119. throguhout. Law of God! how did he abound in expressions, yea how did he as it were want words to set forth his ravisht desires to, and delight in, the Law of God! And all Christs true people are a Psal. 110. 3 willing people: as to Faith, so to obedience.
4. Keep and observe the Moral Law as an Evangelical Rule of Life, guiding the thoughts, words and actions of believers in all the duties of Holiness, Righteousness, and Sobriety, as well under the New Testament, as the Old. The Moral Law was Promulged on Mount Sinai as a Gospel-Rule of Life: being given there, not as a Covenant of works, but as a Covenant of Faith, as hath been already evidenced in part, and hereafter will more fully appear. And it was in this Notion, in all ages Confirmed, expounded and urged, by the Prophets, by our blessed Saviour, and his Apostles, from time to time. Therefore being our Evangelical Rule of Life, pressed upon Gods Covenant-people both under Old and New Testament: it is (so far as not peculiarly limited to the Old Testament) an Everlasting Rule, and Part of Rev. 14. 6. the Everlasting Gospel. And in this Notion we are still to observe the Moral Law. And in so doing we shall not warp from Christ, but walk after him; we shall not overthrow, but establish the Gospel; we shall not exclude, but exercise Faith: we shall not fall from, but persevere in Grace. Now the Moral Law as a Gospel-Rule may be kept and performed two waies, viz. By Faith, and by Love. 1. By Faith applying and appropriating Christs perfect obedience thereunto to ourselves in particular. For Christs obedience being ours by Faith, we perfectly fulfil the Law in him, his blood and sufferings washing away all our imperfections and failing therein. Hence, Servare legem, est Christum legis consummatorem, per fidem habere. Luth. Tom. 1. Lat. 437. [...]. Facere Legem est Credere, & sic per fidem praestare Legem Luth. Tom. 4. 83. 6. To keep the Law (said Luther,) is to have Christ the keeper of the Law by Faith.—By Faith we fulfil the Law compendiously.—And again; Ita [...]ulcescunt praecepta Dei, quando non in libris tantum, sed in vulneribus dulcissim [...] Salvatoris legenda intelligimus. Luth. Tom. 1. Epist. 66. ad Staupitium. An. 1518. Gods Precepts are sweet, when we can read them, not only in the Books, but also in the wounds of our sweetest Saviour. By Love; Partly beginning to have sincere respect to the Law in this life. Inchoate Love, expressing inchoate obedience. Partly, compleating the fulfilling of it in the life to come. Compleat love acting in compleat obedience in Heaven: Every Saint becoming a perfect Living Law to himself for ever.
5. Observe the Moral Law entirely and universally. The whole Law with the whole Heart. 1. Keep the whole Law with sincere respect to every Commandment therein, as in the sight of God. This is to keep the Law with integrity of the Object. As God hath extended his [Page 719] Precepts: So we are to extend our Performances. For, (1) The same God, Iam 211. that said, Thou shalt not kill, &c. said also, Thou shalt have no other Gods before me; Thou shalt not take the name of the Lord thy God in vain; Remember the Sabbath-day to keep it holy, &c. If therefore we keep any of these Commandments because they are the Lord's: we must consequently keep every Commandment. (2) Hereby the Integrity and uprightness of our obedience wil be evidenced Psal. 119. 1, 2, 6. Then shall we not be ashamed, when we have respect to all his Commandments. Though an upright heart may come short in the gradual Performance of every Commandment, yet hath he an universal respect unto all the Commandments. (3) To indent, omit, pick and chuse, what Commandments we will keep, what not, argues an hypocritical and unsound heart: And that the Commandments are not kept because they are God's, but because of some other collateral and indirect respects. Ahab could do 1 Kings 22 27. somethings, Herod did Mar 6. 20. many things, but still they had their Reservations and exceptions. (4) The sincere servants of God intend, and endeavour the observance of all God's Precepts, one as well as another.(e) Num. 14. 24, 30, 38. Caleb and Joshuah (d) followed the LORD fully: Heb. fulfilled after the LORD. David Psal. 119. 6. 1 Kings 15. 5. had respect to all Gods Commandments: not departing from any of them all his daies, save in the Matter of Uriah the Hittite. Zachariah and Elizabeth Luk. 1. 6. were both righteous before God, walking in all the Commandments and ordinances of the Lord blameless. Paul Act. 24. 16. & 23. 1. exercised himself herein, to have alwaies a Conscience void of offence towards God and towards men. (5) Integrity of obedience to all Gods Commandments is most acceptable to God. How doth the Holy Ghost commend it in David, in Zachariah and Elizabeth! How did God reward it in Num. 14. 30, 38. Caleb a [...]d Ioshuah, for this Cause granting them only of that generation the great priviledge of coming into the promised Canaan! 2. Keep the whole Law with the whole heart. Let the united Stream of all the faculties and affections of soul and heart bend to the observance of it. This is to keep the Law with integrity of the subject. (1) This is often required; Deut. 6. 5. & 10. 12. Math. 22. 37. Mark 12. 30. Luke 10. 27. Thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might. This is the first and great Commandment. (viz. The Sum of the first Table.) And the second is like unto it, Thou shalt love thy neighbour as thy self. The Lord calls for whole-hearted, not half-hearted Obedience. (2) Hypocrites may reach to this; only sincere ones can reach to that. Psal. 119. 10. With my whole heart have I sought thee, (said David:) O let me not wander from thy Commandments. (3) Such are a blessed people; Psal. 119. 2. Blessed are they that keep his Testimonies: that seek him with the whole heart. Such hearts are undivided in obedience, therefore act strongly towards the Law of God, and are perfect with him. A divided heart, an heart and an heart, is a false unsound heart.
6. Observe and keep the Moral Law in the Spirituality of it. Paul saith Rom. 7. 14. The Law is Spiritual. It reacheth not only to the body and [Page 720] outward Acts: but to the soul, heart and Spirit, and the most inward acts thereof, Mat. 5. 21. &c. as our Saviour teacheth. It prescribes Soulduties, Spirit-duties, &c. forbids▪ Heart-iniquities, Spirit-Sins. Therefore so walk in the Law of the Lord, as especially to minde the Spirituality of it. The first and most acceptable worship of God, is the Spirit-worship. Inward Spirit-duties towards God and man are the most immediate and excellent acts and results of Grace in the Spirit: Inward Spirit-sins are the first, most immediate and dangerous fruits of original Corruption in the Soul, having the venom and poyson of the old man, most immediately and strongly infused into them. Oh therefore Prov. 4. 23. keep thy heart with all keeping, for out of it are the issues of life, or death. Let this Spiritual Law guide thine heart and Spirit in all their inward Spiritual Motions and actions towards God and man. Rom. 7. 22. Delight in the Law of God in thine inward man.
7. Keep and observe the Moral Law in Testification of real filial thankfulness to God for Iesus Christ the end of the Law, for our Redemption by him, and for the effectual Application of this Redemption unto us. We are not to keep the Law that we thereby may have Christ, Redemption, Vocation, Sanctification, Iustification, Adoption, &c. But because we are Redeemed, Called, Sanctified, Justified, Adopted, &c. therefore we keep the Law. Hereby we express our real gratitude for these greatest benefits For this end Luk. 1. 68. to 76. Christ was in fulness of time revealed, according to his Covenant, Promise, and Oath of old, That we being delivered out of the hands of our Enemies without fear, might serve him in Holiness and Righteousness before him all the daies of our life. Moses therefore Deut. 8. 1. to Chap. 11. 10. having reckoned up Gods great favours to Israel in bringing them into Egypt, multiplying them in Egypt, delivering them and redeeming them out of Egypt, (A Type of their Redemption by Christ) and in his gracious dealings with them after that deliverance: in reference to all this presseth upon Israel the observance of Gods Commandments as a due Testimony of their gratitude for all. Deut. 10. 12, 13. And now Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his waies, and to love him, and to serve the LORD thy God with all thy heart and with all thy soul, To keep the Commandments of the Lord and his Statutes, &c. Deut. 10. 22. [...]ith▪ 1 1. 1, 9.—Thy fathers went down into Egypt with seventy persons, and now the LORD thy God hath made thee at the Stars in Heaven for multitude. Therefore thou shalt love the LORD thy God, and keep his Charge, and his Statutes, and his Iudgements, and his Commandments alway Luther said well▪ Non opera impl [...]nt legem, sed [...] legis [...]acit oper [...]: [...] endo [...] fi [...] ▪ sed fa [...]tus justu [...] facit justa. Prior est justitia [...] legis, antequam fiant opera, cum haec [...] [...]lla fluant. Lu [...]h. Tom. 1. La [...]. 409. a. A man is not made just, by doing just things: but being made just, he doth just things. A man keeps not the Law, that he may have Christ and his benefits: but because he hath Christ & his benefits, he keeps the law, in token of his real gratitude.
[Page 721]8. Finally, Keep and observe the Moral Law continually. For 1. God hath not given it for this or that particular age or time, but Psal. 119. 152. He hath stablished it for ever; therefore it is to be observed for ever. 2. This Deut. 11. 1. & 5. 29. & 6. 24. constant perpetual obedience thereunto God frequently calls for. 3. Christ hath therefore redeemed us, Luk. 1. 75. that we might serve the Lord in holiness and righteousness before him all the daies of our life. And Holiness and Righteousness comprehend all the duties of the Moral Law. Christs Redemption of us is Heb. 9. 12. an everlasting mercy: therefore our obedience should be a perpetual Duty. 4. The godly and sincere do persevere and continue in their Obedience to Gods Law. As David; Psal. 119. 112. 20. 44. 117.—I have inclined mine heart to perform thy Statutes alway, even unto the end.—My Soul breaketh for the longing that it hath unto thy judgements at all times.—So shall I keep thy Law continually: for ever and ever. Thus Ioh. 4. 34. Christs meat was to do the will of him that sent him, and to finish his work. 5. The Psal. 119. 53. 136. ungodly and hypocrites keep not the Law of God at all, or not alway.
Gospel-Grounds, or Motives, inciting to this Evangelical observance of the Moral Law.
1. Iesus [...]at. 5. 17. to the end of the Chap. & 22. 37, 38, 39, 40. Christ, and his Rom. 13. 8, 9. Eph. 6. 1, 2, 3. [...]am. 2. 8. to 13. Apostles in the New Testament frequently and strongly enjoyn the observance of the Moral Law. To cast off obedience thereto, will not be to cast off only the Authority of Moses and the Prophets under the Old Testament: but also of Iesus Christ and his Apostles under the New Testament.
2. Iesus Christ and his Apostles kept and observed the Moral Law diligently. Christ was Gal 4. 4. Mat. 5. 17. Ioh. 15. 10. Gal. 3. 13. made under the Law, and fulfilled it exactly in doing the Duty of it, and enduring the curse of it for us. His whole life was Isa. 53. 9. Heb. 4. 15. & 7. 26. without sin: therefore his whole life was an observance of the Moral Law. His Ioh. 17. 6. Apostles also (as Christ testified) kept Gods word, manifested to them by Christ; therefore they kept his Law. Paul was 1 Cor. 9. 21. not without Law to God, but under the Law to Christ: though he seemed to be as without Law, that he might gain them that were without Law. Now Mat. 11. 29. 1 Ioh. 2. 6. we are to follow Christ, and to walk as he walked: who is the chief Pattern of all Obedience. And we are to 1 Cor. 11. 1. follow the Apostles, as they follow Christ.
3. Christ destroyed not the Law given by Moses, nor set up any New Law, or any New Duty that for Substance was not prescribed in the Moral Law: but only fulfilled and expounded the Old Law Mat. 5. 17. &c. imposing the old Duties thereof upon his Disciples. This may be cleared upon these few following Considerations; For,
(1) Christ professeth, he Math. 5. 17, 18. came not to destroy the Law or the Prophets, but to fulfil. And he adds; For, verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the Law, till all be fulfilled. Here Christ, 1. Declares the end of his Coming into the world in regard of the Law and Prophets; Negatively, [Page 722] Not to destroy them: Affirmatively, But to fulfil. 2. Confirms this from the everlasting Nature of the Law, which shall continue till heaven and earth pass, viz. till the end of the world. By [Law] here Christ seems especially to intend the Moral Law, (expounded much by the Prophets:) as appears, ver. 19. by the next verse, and by his after-expositions of ver. 21. &c. divers Moral Laws. Now Christ fulfils the Moral Law many waies in his own person, viz. Doctrinally, in teaching the true sense, and pressing the Duty of the Law. Practically, Both in his Active performance of the Duty of it, And in his Passive undergoing the Curse and Penalty of it for our sakes. In this place some think he hath a special eye to his Doctrinal fulfilling of it, because he ver. 19. opposeth teaching of the Law to the breaking of it. And consequently that he came not to preach down the Law or the Duties thereof, but to preach them up, and explain them truly, that they might see the true sense extent and spirituality of them.
(2) Christ declares, that Math. 5. 19. whosoever shall break the least of these Commandments, and teach men so, shall be least in the Kingdom of Heaven (i. e. He shall be excluded the Kingdom of Heaven:) But whosoever shall do, and teach them, shall be great in the Kingdom of Heaven. He doth not say; who so shall do and teach New duties of a New Law: but whosoever shall do and teach these Commandments, these old Laws and duties. And he further adds, Mat. 5. 20. except your righteousness shall exceed the righteousness (not of the Moral Law, but) of the Scribes and Pharisees (who corruptly expounded the Moral Law, resting in the bare outward Letter, not reaching up to the Spirit thereof) ye shall in no case enter into the Kingdom of Heaven.
(3) The Moral Law is so Psal. 19. 7. perfect, that in regard of Moral duties of Holiness and Righteousness, as nothing ought, so nothing could be added thereto: no more excellent way could be prescribed. Psal. 119. [...]6. I have seen an end of all perfection: but thy Commandment is exceeding broad. Broader, Compleater, Fuller then all visible Perfection. This compleatness of the Moral Law will easily appear, if we seriously Consider The Extensiveness and Intensiveness of it. 1. The Extensiveness of the Law is such, that there can be imagined no Moral duty for kinde, but what is required in it: nor any kind of Contrary Sin, but what is forbidden in it. All Duties of Holiness towards God, All duties of Righteousness towards man, All duties of Sobriety towards a mans own self: and all sorts of sins opposite to these, together with all furtherances to those Duties, or Sins, are fully comprized in this Moral Law. 2. The Intensiveness of this Law is such, that all these Duties are required, and all contrary sins forbidden, to the uttermost. It calls not only for true love to God, but for extensive love to God, Math. 22. 37, 38, 39. 40. with all the heart, all the soul, all the minde, all the might: Not only for true love to our neighbour, but for intensive love; To love our neighbour as our self. The like understand proportionably of all other Duties, comprized under Love. [Page 723] All Duties are urged to the highest degree, with all their Amplifications: All sins are condemned to the least and lowest degree, with all their aggravations. And therefore the Law being thus exquisitely perfect, there could be no addition thereto. Christ imposed no new Law, or Duties: but expounded the old, Christ only opened and unfolded this Sacred Roll of the Law: that the beauty, glory and spiritualness of it might more evidently appear.
Obiect. 1. But Christ hath given new Commands, Appointing his Apostles and Ministers, Mat. 28. 19. To Baptize with water, and 1 Cor. 11. 23, &c. Mat. 26. 26. to 31. to Administer the Lords Supper, &c. Answ. 1. Christ hath appointed no New Moral Commandments or Duties, Though he hath appointed a New way of outward and Positive worship under the New Testament, which was not under the Old. Now Sacraments are not compleatly Moral duties, but Positive worship. 2. The Scope of the second Commandment, being to teach and command us in the general, To worship the only true God according to his own will: This Commandment, as it comprized the whole Ceremonial Old-Testament worship while it was Gods will to continue it; So it comprehends the whole New-Testament worship which since Christ God wills to succeed, and antiquate the former. And in this Sense New-Testament Sacraments, and way of worship are required in the Moral Law, and not a New Duty.
Obiect. 2. But Christ seems to have imposed New Moral Duties, which are not commanded in the Moral Law, as Faith, Repentance, Love, &c. And Christ himself cals Love a New Commandment; Ioh. 13. 34, 35. A New Commandment I give unto you, that ye love one another, as I have loved you, that ye also love one another. Answ. 1. All these and like Spiritual Duties are required in the Moral Law. For, How can we have the Lord to be our God, but in Christ? And that cannot be without Faith in him through Christ, and without repentance from Dead works. We cannot intensively have both God and sin at once. Abraham, Noah, Enoch, Abel, had Faith in God under weaker and more imperfect Foederal-dispensations: And shall not the Sinai-Covenant require Faith, which was a far more perfect Administration? 2. Love to our neighbour, or brother, is as strongly commanded for substance under the Old Testament as under the New: Lev. 19. 18. Thou shalt love thy neighbour as thy self, what brotherly love can be expressed more intensively? This therefore was an Old Commandment, and an Old Duty. 3. Christ cals this his Command of brotherly Love a New-Commandment; 1. Either in regard of his renewing of this Old Commandment. 2. Or in respect of his New manner of urging it from his own example: Love ye one another, as I have loved you. 3. Or in regard of the excellency of it. Excellent things are called New things. 4. Or in regard of the Perpetuity of it, because it should be always fresh and new, never waxing old. And thus the Covenant is called New. This 1 Ioh. 2. 7, 8, 9, 10, 11. Command of brotherly Love Iohn also cals [Page 724] both an Old Commandment and a New: An old, for the Substance of it, being prescribed in the Law; A new, for Christs renewing it, and their New receiving it, under the true and more clear▪light of the Gospel; As I have In my Key of the Bible, on 1 Ioh. 2. 7, 8, &c. elsewhere intimated.
4. The New-Testament-Doctrine of Faith, that is, Of Iustification by faith, doth not disanul, but establish the Moral Law. And if so, the Doctrine and Practise of Obedience to the Moral Law are not Anti-Evangelical, nor inconsistent with the Covenant of Faith. Now that it is so, The Apostle is very clear; Rom. 3. 31▪ Do we then make void the Law, through Faith? God forbid: yea we establish the Law. In these words, the Apostle having proved justification by faith only without the deeds of the Law, prevents an Objection that might thus arise. Object. If we be justified by faith only without the deeds of the Law, then the Law is utterly made void. Answ. 1. He denyes the Consequence, with horrour, God forbid. 2. He asserts the Contrary. We are so far from antiquating the Law by the Doctrine of justification by Faith, that we rather establish it. How is the Law established by Faith?
The Law is established by the Doctrine of Faith (to omit diversity of Opinions,) especially these two ways. 1. In the truth of it, The Law threatned death and curse to every transgression. This truth is established as irrevocable, whilst Christ is Gal. 4. 4, 5. & 3. 13. made under the Law for us, became a Curse and dyed to satisfie Gods justice, according to the Doctrine of Faith. 2. In the righteousness of it. The Law requires a perfect and perpetual personal obedience, as a legal righteousness. Faith Mat. 5. 17, 18. Gal. 4. 4. Rom. 5. 18, 19. holds forth, Christs perfect passive obedience to satisfie the penalty of the Law for mans redemption, and his perfect active obedience to purchase man a right to the life it promiseth. So that the Doctrine of Faith leads us to that perfect legal righteousness in Christ by faith, which we cannot find in our selves: and hence The righteousness which it requireth is not abolished, but established. If any Object; Then we are in effect justified by the righteousness and obedience of the Law. I Answ. What absurdity or inconveniency is there in some sense to say so? For Legal and Evangelical Righteousness seem not to differ, quoad Substantiam & Materiam, in Substance or Matter: but only efficiente & Modo, viz. in the Efficient and Manner of it. Having Christs righteousness and perfect legal obedience by faith, we have the same Righteousness which the Law requires: but in a different manner, and from a different Efficient then is required in the Law. The Law requires it in our own persons, and from our own principles: The Doctrine of Faith tels us it sufficeth to have it in Christ by Faith. Thus not only Christs Passive, but also his active Obedience, becomes the Matter of our Iustification. Furthermore, Persons thus justified are so renewed by Gods Spirit, that Rom. 8▪ 1, 2, 3, 4. they sincerely have respect to the whole Law to observe and keep it, not for justification thereby: but, Partly hereby to help forward their [Page 725] evidence and assurance of their justified state; Partly, To express their filial dutifulness to God their heavenly Father; Partly, to Luk. 1. 75. testifie their sincere and real gratitude to God for Jesus Christ and Redemption by him. To which purpose Obedience to the Moral Law is still one Condition imposed on Gods people by the Covenant of Faith both under Old and New Testament.
5. Christ dyed for us, that the Moral Law might be fulfilled by us: Therefore our endeavours to keep and fulfil the Moral Law, are not Legal, but purely Evangelical, Christian, and according to the New Testament. The Consequence cannot be denyed. The Antecedent is clear in that of the Apostles; Rom. 8. 3, 4, &c. For what the Law could not do, in that it was weak through the flesh, God sending his own Son, in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit, &c. In this Context the Apostle proves, that they that are in Christ are secure from Condemnation: Partly, From the Law of the Spirit of life in Christ, freeing them. Partly, From the Merit of Christs Death and Sacrifice, condemning sin, and justifying us, which the Law could not do, because we could not keep it, it was weak through our flesh. And God did this, That the righteousness of the Law might be fulfilled in us, &c. This was one End and Scope which God aimed at in Christs Death, amongst others, That the righteousness of the Law might be fulfilled in us, who walk, &c. The righteousness of the Law is fulfilled in us, two ways. 1. Virtually, by imputation of Christs fulfilling of the Law in our flesh, to us, as truly and fully as it were our own. Hereby we are justified. 2. Actually and Formally, by inchoation of sincere Evangelical obedience to the Law from principles of Sanctification. Hereby we walk not after the flesh, but after the Spirit. And they that are Rom. 8. 5, 6, 7, 8. carnal cannot thus fulfil the Law, but are enmity to it. Tit. 2. 14. Christ gave himself for us, (for what end? that we might be lawless, licentious, and live as we list? No; but) that he might redeem us from all iniquity, and purifie unto himself a peculiar people, Zealous of good works. What good works? works of ver. 12. Sobriety, Righteousness, Godliness: which he had formerly mentioned, viz. the works of the Moral Law. They then that oppose and cry down the observance of the Moral Law by believers, Cry down the death of Christ, and what lyes in them disappoint one end of his Death.
6. Till we have sincere desire and delight Evangelically to keep the Moral Law we cannot solidly perswade our selves that we are actually and effectually Christs New-Covenant-people. For, All Christs New-Covenant-people, Heb. 8. 10, 11, 12. Psal. 40. 8. have Gods Laws put into their minds, and written in their hearts; whence they are sweetly disposed and enabled to know and do them with delight. And they Eph. 2. 10. are Gods workmanship in Christ, created to good works, to walk in them.
7. The Observance of the Moral Law is Encouraged by many Promises, [Page 726] and the violation of it disswaded by many Threatnings in the New Testament of our Lord Iesus Christ, as well as in the Old. And therefore Keeping the Moral Law is a pure Evangelical Duty incumbent upon all believers both under Old Testament and the New.
New-Testament-Promises encouraging to the Observance of the Moral Law, are Many: expressed both by Mat. 5. 3. to 13. 19. Ioh. 14. 15, 16, 21, 23. & 15. 10, 12. Luk. 6. 37, 38. Christ, and his Jam. 1. 25. Eph. 6. 1, 2, 3. Apostles.
New-Testament-Threatnings, deterring from the breach of the Moral Law, Mat. 5. 19. Iam. 2. 10, 11, 12. Rev. 21. 8. Jud. v. 14, 15. are divers also: and very severe.
As against Ignorance of God, 2 Thes. 1. 8▪ 9. Unbelief, Joh. 3. 18, 36. Mar. 16. 16. Idolatry, 1 Cor. 6. 9, 10. Rev. 21. 8. Blasphemy and hard speeches against God, Matth. 12. 31, 32. Rash-Swearing, Jam. 5. 12. Against Any sort of ungodliness and unrighteousness against first or second Table of the Law, Matth. 7. 22, 23. & 25 41. to the end, Rom. 2. 5. to 13. 1 Cor. 6. 9, 10. Gal. 5. 19, 20, 21. Rev. 21. 8.
VI. Hence, All lawless loose licentious people, that reject the Moral Law of God, are deeply to be condemned. The Moral Law was given, Immediately to Israel at Mount Sinai; Mediately to the Israel of God for all after ages, even under the New Testament, as hath been explained. And is of perpetual obligation, and use. Here therefore two sorts of Anti-nomians, or Adversaries to the Moral Law are to be convincingly blamed and condemned, viz. 1. Anti-nomians in Iudgement, who maiantain sinful errours in Opinion against the Moral Law. 2. Anti-nomians in Practice, who walk in sinful errours of life contrary to the Moral Law. And it oft-times comes to pass, that such persons as entertain loose opinions against the Moral Law, (through Gods just judgement giving them up to their own lusts,) do at last fall into abominable offensive Courses against the Law of God: and of Anti-nomians in Iudgement, become Antinomians in Practice.
(1.) Anti-nomians in Iudgement or Opinion, (Luther stiles them Nomo-machists, Fighters against the Law▪ both of old and of late in(u) Luther. contra Antinom. lib. pag. 38. vol. 1. Sonsselberg. Hony-comb of Iustificat. these days, have belched out many unsavory and blasphemous things in their writings and speeches against the Law of God; and have implunged themselves into many other strange D. Taylor against Antinom. Errours about Sanctification, Iustification, Good-works, Afflictions of Gods people, &c. Their writings are very notorious in expressions: but their private discourses are double abominable. I intend not to point out a Synopsis of their Errours, and refute them, (I should then digress from my present intentions): but only to vindicate certain Scriptures from their misinterpretations, whereupon they seem to bottom their Opinion about the abrogation and uselessness of the Moral Law, to believers, now under the New Testament. Their foundations being destroyed: their building thereon cannot stand. The Scriptures chiefly urged by them, are these, viz.
1. The Lord thus prefaceth to the Moral Law; I am the LORD [Page 727] thy God which brought thee out of the land of Egypt, out of the House of servants, Exod. 20 2. whereby he shews that he intended his Moral Law only to his people redeemed out of Egypt. But believers under the New Testament were never in Egypts bondage, nor brought by God thence.
Answ. 1. Here are three General grounds whereupon Obedience to the whole Moral Law is urged; viz. (1) God's Supream Eternal Essence, I am the LORD; (2) His Covenant-Relation to his people, Thy God; (3) His wonderful Act of Redemption of them, That brought thee, &c. The two first grounds Equally concern all believers under the New Testament, as they did Israel under the Old: The bare Letter of the third ground more peculiarly concerned Israel of old. 2. The Mysterie of the third ground reacheth as fully to believers Now, as to the Iews Then. Egypt was a figure of our Spiritual bondage under Sin, Satan, &c. by nature; Their Deliverance out of Egypt a Type of our Redemption by Jesus Christ from that Spiritual bondage and misery, as The Sacrament of the Exod. 12. throughout▪ with 1 Cor. 5. 6, 7. 8. Passover Instituted upon that occasion doth clearly intimate. And this Redemption by Christ, far surpassed that from Egypt: and therefore more strongly binds to observe the Moral Law. 3. Some (and not without just cause) do affirm, That even all believing Gentiles now under the New Testament were in Egypt, and thence delivered in the Persons of their Fathers of old. For the Convert Gentiles are Rom. 11. 24. grafted into the stock of the true Olive tree, and so adjoyned to the people of the Patriarchs. All believers (as the Apostle shews) are Gal. 3. 7. Rom. 4. 16, 17. Gen. 17. 3. the children of Abraham, his Seed by Promise; according to that, A Father of many Nations have I made thee. Hence Paul writing to the believing Corinthians, which were Gentiles, saith, 1 Cor. 10. 1, 2, 3. Brethren I would not have you ignorant that all our fathers were under the cloud, and all passed through the Sea, &c. To this effect also Augustine observes from Pauls Allegory, Gal. 4. that believing Gentiles are Abraham's children by Sarah the freewoman according to the mysterie, and belonged to Israel; Ecce quem admodum sumus Israel adoptione divina, non humana cognatione gloriantes, nec in manifesto sed in occulto, nec litera séd spiritu, nec Carnis sed cordis Circumcisione Iudaei. Aug. Epist. 200. As [...]lico. To [...]. [...] 2. Lo how we are the sons of Israel by divine Adoption, not by humane cognation, not openly but secretly, nor by the letter, but by the spirit, not Jews by Circumcision of the flesh, but of the Heart. Now being thus added to Abraham's family, the believing Gentiles as Abrahams children, and spiritual Israel, may be said to have been in Egypt, and to have been brought out thence in their fore-fathers. Consequently the Preface of the Decalogue concerns them throughout, as well as the Iews: and obligeth them to the observance of the Moral Law every way. Thus the Preface to the Moral Law makes clearly against, not for, the Antinomians.
2. The Law and the Prophets were until John, Luk. 16 16 Therefore the Law and Prophets ceased at John's Ministry, and oblige not believers after him.
Answ. 1. This proves not that the Moral Law was to expire, in [Page 728] reference to its force and Authority, at Iohn's coming. Especially seeing Christ immediately adds, Luke 16. 16, 17. And it is easier for heaven and earth to pass, then one tittle of the Law to fail. And after Iohn's Ministry Christ himself and his Apostles urge the observance of the Moral Law, (as hath been evidenced.) 2. The word Law in this place is to be taken in a large sense, as comprizing the whole Administration of the Law given by Moses, and not restrictively for the Moral Law only. Now the Law largely taken, hath in it Morals, Ceremonials, Iudicials: The Ceremonials and Iudicials of the Law vanished away after Iohn Baptist, who was the last Prophet of the Old Testament, as our Saviour Mat. 11. 11. intimates; The Morals continuing still. And in this speech our Saviour intended rather the Typicals and Ceremonials of the Law and Prophets, that prophecyed and fore-shadowed Christ to come: then the Doctrinals and Morals: As appears by the parallel place in Matthew; Mat. 11. 12. For all the Prophets and the Law prophecyed until Iohn. Which Prophetical Types and figures, having their accomplishment at Christs coming, ceased
3. For, Sin shall not have Dominion over you: for ye are not under the Law, but under Grace. Rom. 6. 14. Therefore hence they conclude, that to the Regenerate the Law is of no use, but abrogated. And they insist much on this place, with great confidence and triumph.
Answ. For clearing of this Text, I shall enquire a little, 1. What is here meant by these words; Law and Grace. 2. What it is, To be under the Law, and To be under Grace. 3. What is the Apostles present Scope and sense in this expression. I. As touching the word [Law] the Apostle both in this Epistle, and in his other Epistles to the Galatians, And Hebrews, &c. useth it in very various and different senses: which must wisely be distinguished. As, 1. More Generally, for the Gal. 3. 23, 24. & 4. 5. whole Ministry of Moses under the Old Testament; which Administration was far 2 Cor. 3. 6. to the end. short of the Administration of the New Testment. 2. More Particularly, for the Moral Law, which was the most Eminent of all other Laws. In this sense the word (Law) is often used Rom. 7. 6, 7, 8, 9, 12, 14, 16, 22, 25. in the seventh to the Romans. 3. Most Particularly, by a Synechdoche, for some part of the Moral Law, not the whole Moral Law. As for the Minatory, Maledictory, and Condemnatory part of the Law; contradistinct from the Mandatory and Promissory part of the Law. Thus the Apostle reckoning up the fruits of the Spirit, adds; Gal. 5. 22, 23. Against such there is no Law. That is, there is no Threat, Curse, or Condemnation in the Law, against such fruits of the Spirit: though there was Precept, Command, Encouragement, and Promise in the Law, for such fruits of the Spirit. As touching the word [Grace] The Apostles in their Epistles use it in divers significations, viz. 1. Sometimes for the fountain-Grace, the Rom. 3. 24. Eph. 1. 6, 7. Free favour of God. 2. Sometimes for the Streams that flow from this fountain, the effects and fruits of Gods free Grace and favour vouchsafed to us: whether 2 Pet. 3. 18. 2 Cor. 12. 9. Sanctification, or other Spiritual [Page 729] gifts flowing from meer divine Grace. 3. Sometimes for the Rom. 1. 5. [...]ph. 3. 8. & 4. 7. Doctrine of Grace set forth in the Gospel, especially in the New Testament, which is called Tit. 2. 10, 11. The Grace of God bringing Solvation; Acts 20. 38. The word of his Grace, &c. because herein the Lord hath peculiarly revealed his gratuitous way of saving sinners by faith in Jesus Christ alone of meer Grace. II. As for the phrases of being under the Law, and under Grace: They are here opposed one to another, as Contra-distinct, and as setting forth two contrary states or Conditions. To be under the Law, [...]; 1. Sometimes signifies, To be in subjection under Moses his servile Administration of the Law, Ceremonial as well as Moral; Gal. 4. 21 Thus also understand th [...]t in 1 Cor. 9. 20. Tell me, ye that are willing to be under the Law, &c. He speaks to them amongst the [...]alatians that urged the Necessity of Circumc [...]sion and the Ceremonial Law, unto Justification and Salvation. And in opposition to this sense, To be under Grace, is to be under the New-Testament's free and gracious dispensation in Christ. To be brought from the Old Testaments servile Condition; to the New Testaments free and filial condition 2. Sometimes it signifies, To be under the Rigour and Curse of the Moral Law, exacting obedience to the uttermost, upon pain of Curse and Death. Thus Christ was made under the Law; as Sinners Surety, voluntarily: And Sinners are under the Law as Principals in transgression, naturally and necessarily. The Apostle mentions both together: Gal. 4. [...]. 5. God sent forth his son made of a woman, made under the Law to redeem them that were under the Law, that we might receive the adoption of Sons. To redeem whom? Only the Iews which were under Moses servile dispensation of the Law? Nay, to redeem both Iews and Gentiles that by reason of sin were under the Rigour, Terrour, Curse, and Condemnation of the Moral Law, and in opposition to this sense, To be under Grace is to be actually partakers of the power of supernatural grace, in Sanctification, Adoption, Justification, and other fruits of Christs Redemption. And I finde not this phrase ( [...], under the Law) used in the New Testament in any other then in these two senses. Nor do I finde the phrase applyed to any believer under the N. Test. No Christian believer is said to be [...], under the Law, nor is he [...], 1 Cor. 9 21. without Law to God; but he is [...], in the Law, or within the Law to Christ. III. The Scope of the Apostle in this present text Objected is this; Rom. 6. 12, 13. To comfort & encourage the believing Romanes to go on in Mortifying of Sin, and living righteously to God, notwithstanding the reliques of Sin remaining in them: ve [...]. 14. for though sin had still some being in them: yet Sin should not have dominion over them, they should at last have the upper hand, and be conquerours. This he proves: because they were not under the Law, but under Grace. How were they not under the Law, but under Grace▪ (1) Were they not under the Old Testament's servile, but under the New-Testament's filial administration? That was true, but that was not a sufficient proof, that sin should not have dominion over them. For many are under the New Testament-dispensation, [Page 730] that remain still under Si [...]'s dominion: and many were under the Old Testaments administration, that were delivered from sin's dominion. (2) Were they not under the Guidance of the Moral Law, as a Rule of life and obedience▪ So the Libertines would fain interpret it. But this cannot be the meaning: Partly, because it doth not prove the thing in hand: viz That Sin shall not have dominion over them. For, Rom. 5. 12, 14, 21. sin and death had dominion and reigned over all men from Adam to Moses before the Moral Law was given. And Sin and Death have dominion still, even over Pagans, that were never under the obedience of the Moral Law, nor heard of that Law. Partly, because the Apostle himself in the words presently subjoyned prevents this misapprehension, and misinterpretation. Rom. 6. 15, 16. What then? shall we sin, because we are not under the Law, but under Grace? God forbid. As if he had said: I do not mean, ye are under Grace, not under the Law, so as to sin without controul, and do what you list: God forbid that such a loose prophane construction should be made of my words: ye must still be guided by the Law though ye be under Grace. (3) What then? were they not, (as carnal unregenerate men,) under the Irritation, Rigour, Terrour, Curse, and condemnation of the Moral Law; but under Grace, in a Sanctified, Adopted, Justified state through Christ, Gal. 4. 4, 5. who was made under the Law, to redeem them that were under the Law? &c. This I like best. This proves the matter in hand strongly. They that are thus under Grace, are delivered from the state, reign, and dominion of Sin, though not from the in-dwelling of sin: And consequently from the Irritation, Rigour, Terrour, Curse and Condemnation of the Law: in which(a) 1 Cor. 15. 56. sense the Law is the strength of sin. Thus this text makes nothing at all for the Antinomians.
4. Wherefore my brethren, ye also are become dead to the Law by the body of Christ,—But now we are delivered from the Law, that being dead, wherein we were held, that we should serve in newness of Spirit, and not in oldness of the Letter, Rom. 7. 4, 5, 6. Therefore by Christ the regenerate are freed from the Law.
Answ. The Apostle insisting still in his former Subject of regenerate persons freedom from Sin's dominion, and from the Laws rigour and malediction, to explain it more fully; the Answer to the former place Objected, may serve much to clear this place also. But I add further, 1. As the Rom. 7. [...]. to 14. woman is by the Law bound to her husband while he liveth, but he being dead she is free: So the unregenerate, while their husband (Sin) is alive and unmortified, are under the Law, viz. as irritating [...]in, as Cursing and Condemning for sin; but they being regenerated and their husband (Sin) dead, (that being the thing wherein they were held in bondage) they are delivered from the Law, as Rigorously Exacting, Irritating, and Condemning, and are marryed to Christ a better husband to bring forth better fruit to God. This seems to be the plain and direct intent of the Apostle in this Paragraph. 2. This being delivered from the Law, in reference to the [Page 731] rigour, irritation and condemnation thereof, doth not deliver from the Obedience of the Law, as a Rule of life: but rather restores and enables to the true spiritual observance thereof.—ver. 6. that we should serve him in newness of Spirit, and not in the oldness of the Letter. As the Apostle afterwards professeth, ver. 2 [...], 23, 24. He delighted in the Law of the Lord touching the inner man: and mourned, that the reliques of sin in him, impaired his obedience. Hence some observe, the Law is not said to be dead; but they are dead to the Law.
5. Christ is the end of the Law, for righteousness to every one that believeth. Rom. 10. 4. Therefore the Law is now abrogated to believers.
Answ. The Apostle here declares in what respect Christ is the end of the Law, viz. See this text also before interpreted in Pos. IV. (5) for righteousness or justification. Christ is the perfective end of the Law: having fulfilled it to the uttermost, so that every believer applying his obedience by Faith shall be justified. He needs seek no further then Christs obedience for his justification. But Christ is not the Destructive end of the Law in reference to Holiness and obedience, which justified persons are Luk. 1 [...] 75. still to perform to the Law Evangelically in testimony of thankfulness for their justification.
6. The Law is not made for a Righteous man, but for the Lawless, &c. 1 Tim. 1. 9, 10, 11. Therefore the righteous are not under it.
Answ. How the Law is not made for a righteous man, hath been In Pos. IV. 2. ( [...]) formerly explained. The righteous are not under the Rigour, Irritation, Curse, Condemnation of the Moral Law, as the unrighteous are: but are still under the Information, Direction, Guidance, and Probation of it. Thus its said of the fruits of the Spirit, Gal. 5. 23. Against such there is no Law: That is, no Law condemning them: but commending and commanding them.
7. Wherefore then serveth the Law? It was added because of transgression, till the seed should come, to whom the Promise was made.—Wherefore the Law was our Schoolmaster to bring us to Christ, that we might be justified by Faith. But after that Faith is cōme, we are no longer under a Schoolmaster, Gal. 3. 19.—24, 25. Therefore, since Christ, believers are no more under the Law.
Answ. 1. The word Law is divers times used in this Epistle More Generally, for the whole Administration of Moses, comprizing the whole Law given by him, especially both the Moral and Ceremoal Law: And in this latitude, I take it, we must understand him in these two places alledged. Till the Moral and Ceremenial Law was given, Sin was in the world but not so clearly and fully imputed by the Jews unto themselves, as afterwards. Then the Moral Law distinctly(i) Rom. 5. 13. gave the Rom. 3. 20. & 5. 20. knowledge of sin. And the Ceremonial Law in the continual washings, and Purifications, and Sacrifices did Heb. 10. 1, 2, 3. yearly and daily arraign them at Gods bar as deeply guilty of Sin. And [Page 732] both the Moral and Ceremonial Law discovered the Death and Curse which they had deserved by sin, withal typifying and pointing out Christ that should take away their sin and Curse. And thus, Partly by Correcting them for their faults, Partly by Directing to the right Remedy, both Moral and Ceremonial Law joyntly were a Schoolmaster to bring them to Christ. 2. Whereas he adds; But after that Faith is come, we are no longer under a Schoolmaster: The meaning is, they are no longer under the Law as a Schoolmaster to Christ that was to come; Christ being come already, they could not be under the Law in this Notion any longer. Not under the Ceremonial Law: for now the body, the Anti-type, Christ, was come; and therefore all those shadows and Types vanished away, as the morningdarkness before the Sun. Nor under the Moral Law so far as part of Moses servile Administration, Gal. 4. 1, 2, 3, 4. the Church now as an heir coming to fulness of age in Christ, and capeable of filial Liberty. But still they were under the Light, Guidance, &c. of the Moral Law, as a Rule of Holy and Righteous life: As the Apostle plainly intimates afterwards in this very Epistle; Gal. 5. 13, 14. For, brethren, ye have been called to liberty: Only use not liberty for an occasion to the flesh, but by love serve one another; for all the Law is fulfilled in one word, even in this, Thou shalt love thy Neighbour as thy self. This being the Sum of the second Table.
8. But if ye be led by the Spirit, ye are not under the Law. Gal. 5. 18. Therefore the regenerate are not under the Law.
Answ. 1. The Apostle's Scope in this Context is, To exhort them To walk in the Spirit; that is, according to the guidance of Gods regenerating, sanctifying, adopting Spirit, verse 16. Hereunto he urgeth them from two Priviledges that would ensue upon such walking; (1) They should not fulfil the lusts of the flesh, which are contrary to the Spirit, ver. 16, 17. (2) They should hereby discover that (as regenerate persons,) they were not under the Law, ver. 18. that is, Not under the Rigour, Curse and Condemnation of the Law; though you have many failings and infirmities in your Obedience. God covers the frailties and imperfections of his regenerate people, and accepts their upright desires and endeavours of inchoate Obedience, as perfect in Christ. 2. But the guidance of the Spirit shuts them not from the guidance of the Moral Law; which a ver. 13, 14. little before he had urged. And afterwards he explains himself, saying: (Against (p) Gal. 5. 24, 25. such (that is, such fruits of the Spirit, wherein they were to walk) there is no Law, viz. No Rigorous, Cursing Condemning Law of God.
These are the principal places of Scripture urged by Anti-nomians in Opinion for the abolishing of the Moral Law to believers under the New Testament: But how weakly they are objected may appear by these Resolutions.
[Page 733](2) Anti-nomians in Practice, Lawless ungodly unrighteous intemperate livers, Psal. 50. 16. to the end▪ & 10. 13. 1 Pet. 4. 4. do in their lives and practice reject the Moral Law of God, and trample it under their feet proudly, presumptuously, prophanely. Despise God, and his authority: even to all excess of Riot, &c. hate to be reformed, &c. And usually Anti-nomians in Opinion, become Anti-nomians in Practice, through a just judgement of God. Let such lawless livers Consider,
1. That the LORD God, the Holy and just Law-giver is infinitely above them, and can crush them in a moment. It's dangerous, desperate to fight against the high and mighty God.
2. That, their Contempt of, and Rom. 8. 5, 6, 7, 8. Eph. 2. 12. [...] against the Law of God, is a certain evidence of their meer carnal condition, without God, Christ, and hope in the world; In which state remaining they cannot please God, or be eternally saved. Gal. 5. 24. They that have not crucified the flesh with the affections and lusts, are none of Christs. They that have not Gods Law written effectually in their hearts, are(t) Heb. 8. 10. &c. not savingly within the New Covenant.
3. That, All such as are not Gal. 3. 10. Evangelically Obedient to the Moral Law in Christ, are wholly under the Penalty, Curse, and Condemnation of the Moral Law without Christ.
4. That, As the Moral Law had at first a most majestical and terrible Promulgation: So at last it will bring upon all impenitent transgressors thereof a much more terrible doom and Condemnation. When God gave his Law, Mount Sinai was all on a smoak, and burnt up to the heart of Heaven: But 2 Thes. 1. 7, 8. when Christ shall come in flaming fire taking vengeance of them that know not God, and obey not his Gospel (whereof the Moral Law, as given on Mount Sinai, was an eminent part) Heaven and earth shall be all on a light flame and the very 2 Pet. 3. 10. elements shall melt with fervent heat. Oh, Heb. 10. 31. it is a fearful thing to fall into the hands of the living God. Heb. 12. 29. For our God is a Consuming fire.
APHORISM II. Of Gods giving the Law on Mount Sinai as a Covenant, and that of Faith.
GOd gave the Law by Moses to Israel from Mount Sinai, as a COVENANT: and that not as a Covenant of works, nor as a mixt Covenant of Works and Grace, nor as a Covenant subservient to the Covenant of [...]race, but as A COVENANT OF FAITH.
Here-upon this Covenant-Administration, (to distinguish it from other Foederal Expressures,) may be stiled, Gods SINAI-COVENANT. And this Distinctive Denomination the Scripture hath already in effect given it. For Paul discoursing of Abraham's two wives, Hagar, the bond woman; and Sarah the Free-woman, saith; Gal. 4. 22, 23, 24, 25. Which things are an Allegory: for these are the two Covenants (or, Testaments,) the one from the Mount SINAI, which gendreth to bondage, which is Agar. So he cals it, THE COVENANT FROM MOUNT SINAI. This SINAI-COVENANT is also elsewhere called, Heb. 9. 16, 17, 18, 19, 20, 21. A TEST AMENT, [...]: in reference to the Testators Death and Blood typically represented by the death and blood of Sacrifices added for the Dedication and Confirmation of the Testament. For where a Testament is, there must also of Necessity be the Death of the Testator. For a Testament is of force after men are dead. And, Heb. 9. 15. 18. [...], THE FIRST TESTAMENT: because it was in order of time, and in actual subsistence, the First of those two Testaments, which God vouchsafed his Church. Also Heb. 8. 9, 13. [...], A DECAYING and OLD TESTAMENT: So called, Partly Because it was Older then the New Testament, though not older then the Evangelical Promises and Covenant; Partly and especially because it was of such a dispensation that it was to wax old and decay, and did wax old and decay when the New Testament obtained and came in Place. This Sinai-Covenant, This Testament, This First Testament, This Old Testament; is that Foederal Administration which now is to be Considered. The surpassing excellencies of this Foederal Dispensation, beyond all that went before, have been touched upon in the beginning of this chapter, in ten Particulars. All which may as cogent Motives, strongly perswade us diligently to enquire into the abstruse Mysteriousness of this [...]xcellent Covenant.
For clearing of this Aphorism, Consider; 1. That the Law given on Mount Sinai, was given as a Covenant to Israel. 2. What Law it was which was given as a Covenant 3. What sort of Covenant the Law was. 4. Why God at that time gave such a Covenant by Moses unto Israel. These four things being evidenced, the Aphorism will be plain.
[Page 735]I. That the Law given from Mount Sinai to Israel, was given as a Covenant; in a Covenant-way, in the notion of a Covenant. This is unquestionably clear, in that 1. The name of Covenant is often given to the Law. 2. The true nature of a Covenant was in the Law, as then dispensed.
I. The Name of COVENANT is frequently attributed to the Law given on Mount Sinai, both in books of Old and New Testament. As,
1. By the Lord God himself. In his Preface to the giving of the Law he stiles his Law a Covenant. Exod. 19. 5.—Now therefore if ye will obey my voice indeed and keep my Covenant, then ye shall be a peculiar treasure unto me above all people. So he stiles it often elsewhere.
2. By Moses the man of God. Deut. 4. 13. 23.—And he declared [...]nto you his Covenant, which he commanded you to perform, even Ten Commandments, and he wrote them upon two Tables of stone.—Take heed unto your selves, lest ye forget the Covenant of the LORD your God, which he made with you, and make you a graven image, or the likeness of any thing which the LORD thy God hath forbidden you. And elsewhere; Deut. 5. 2, 3, 4, 5, 6. to ver. 22. The LORD our God made a Covenant with us in Horeb. The LORD made not this Covenant with our Fathers, but with us, even with us who are all of us here alive this day. The LORD talked with you face to face, in the Mount, out of the midst of the fire,—Saying, I am the LORD thy God, &c. So he repeats the whole Moral Law, as the Covenant then made with them. And again; Deut. 29. 1. These are the words of the Covenant, which the LORD commanded Moses to make with the children of Israel in the land of Moab, beside the Covenant which he made with them in Horeb. And; Deut. 17. 2. If there be found among you—man or woman that hath wrought wickedly in the fight of the LORD thy God, in transgressing his Covenant, And hath gone and served other Gods, &c.
3. By the Prophets. As, Psal. 50. 5. Exod. 24. Gather my Saints together unto me: those that have made a Covenant with me by Sacrifice. He seems peculiarly to intend that solemn Covenant at Mount Sinai. And when King Solomon caused the Ark to be brought into his place in the Temple finished by him, it's said▪ 1 King. 8. 9. with 2 Chro. 6. 11. There was nothing in the Ark save the two Tables of stone, which Moses put there at Horeb, when the LORD made a Covenant with the children of Israel, &c. And Israel is said to be carryed Captive into Assyria, 2 King. 18. 22. Because they obeyed not the voyce of the LORD their God, but transgressed his Covenant, and all that Moses the servant of the LORD commanded. The Lord also said by Ieremiah; Ier. 11. 3, 4, 5. Cursed is the man that keepeth not the words of this Covenant, which I commanded your fathers in the day that I brought them forth out of the land of Egypt, &c. And afterwards prophesying of the days of the New-Covenant; Ier. 3 [...]. 31, 32. 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: [Page 736] Not according to the Covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt, &c.
4. By the Apostle▪ also. Paul reciting the Iews priviledges, saith; Rom▪ 9. 4, 5. Who are Israelites, To whom pertaineth the Adoption, and the Glory, and the Covenants▪ and the giving of the Law, &c. By [Covenants] he seems to intend▪ the two Tables of the Covenant. And alledging that of Ieremiah touching the New Covenant he saith; Heb. 8. 9.—Not according to the Covenant that I made with thy fathers in the day when I took them by the hand to lead them out of the land of Egypt. And elsewhere he tels the Ephesians touching their Paganish State; Ephes. 2. 11, 12. That at that time ye were without Christ, being aliens from the Common wealth of Israel, and strangers from the Covenants of Promise. Where, though he may call all the Covenant-dispensations before Christs coming, Covenants of Promise: yet seeing he immediately before mentions, the Common-wealth of Israel, it is to me very probable that he intended especially this eminent Sinai-Covenant.
II. The Nature and Properties of a Covenant evidently agree to, and are found in the Law, as published on Mount Sinai to Israel. For, Herein are,
1. Foederal Articles agreed upon, containining the Matter and Substance of the Covenant. These are; 1. Summarily Propounded, in Gods Preface to the giving of the Law, Exod. 19. 3, 4 5, 6. God propounds them to Moses: and Moses to the people. 2. Largely and audibly Promulged with a great voyce by God himself from Mount Sinai in the hearing of all Israel, Saying, I am the LORD thy God, &c. Exod. 20. 1. to 18. Deut 5. 2, 3, 4, 5, 6, &c. these things promulged were the ten words, or Commandments of the Moral Law. 3. More largely and fully recorded in a Book by Moses for the Constant Memory of the thing. For, Moses told the people all the words of the LORD, and all the judgements: (viz. Not only the Moral Law, but many Ceremonials, and the main body of the Judicials, which God had already declared to Moses, And Moses wrote all the words of the LORD, Exod. 24. 3▪ 4. This hath reference to all that went before: Morals, Ceremonials, Judicials▪ And▪ this writing is called, The Book of the Covenant, Exod. 24. 7.
2. The Mutual Consent of Foederates to these Articles and Matters of the Covenant: according to the Custom of Covenanting. This Consent between God and Israel, is remarkably storyed three times, viz. 1. When the Sum of the Covenant was propounded in the Preface. God propounds, Exod. 19, 3, 4▪ 5, 6. And all the people answered together, and said▪ All that the LORD hath spoken, we will do, Exod. 19. 7, 18. 2. When the Moral Law was promulged. God spake it, Exod▪ 20. 1. &c. Deut. 5. [...], 3, 4▪ 5, 6. &c. 22. And the people terrified with Gods immediate voice, and unable to hear it any more, requested Moses, saying; [Page 737] Go thou near, and hear all that the LORD our God shall say▪ And speak thou unto us, all that the LORD our God shall speak unto thee [...] ▪ And we will hear it, and do it, Exod. [...]0. 19. Deut. [...]5. 27. 3. When Moses, both by word of month, and by writing, had declared to Israel all the words of the LORD, touching Morals, Ceremonials, and Judicials: The People Answered▪ All the words, which the LORD hath said, will we do▪—All that the LORD hath said, will we do, and be obedient, Exod, 24▪ 3, 7.
3. The Foederal Sanction, Heb. 9. 18, 19, 20, 21. [...]edication, and Solemn Ratification of the Covenant betwixt God and Israel thus consented unto by them Moses reading the Book of the Covenant in the Audience of the people, under Mount Sinai; Offering of Sacrifices; And Sprinkling the blood, one half upon the Altar, representing God, and the other half upon the people, Saying; Behold the Blood of the Covenant which the LORD hath made with you concerning all these words, Exod. 24. 5, 6, 7, 8. This was a most renowned Foederal Solemnity.
4. The Divine Recording and Custody of the Covenant for a perpetual Memorial to after Generations. God himself wrote his Covenant in two Tables of stone, Deut. 4. 13. which Tables are thereupon called; The Tables of the Covenant, Deut. 9. 9, 11, 15. And God commanded these Tables to be kept in an Ark appointed for that end, Exod. 25. 21. which Ark is thereupon frequently stiled, The Ark of the Covenant, Numb. 10. 33. & 14. 44. and often in the Old Testament. See also Heb. 9. 4.
By these things it is undenyably evident, That the Law given on Mount Sinai, was given in the Notion and way of a Covenant. I have cleared this the rather, because few consider that the Law was given at Mount Sinai as a Covenant.
II. What Law it was, which was given as a Covenant at Mount Sinai. This may the rather be questioned, because three sorts of Laws, viz. The Moral, Ceremonial, and Iudicial Laws were then and there given to Israel, as I have already manifested.
Thus, I conceive, we may briefly resolve; viz.
1. That the Law in the largest acceptation, as it imports the whole Administration of the Law Moral, Ceremonial, and Iudicial at Mount Sinai by Moses to Israel, was given as A Covenant. And this, for these Reasons. 1. Because, Compare well Ex 20. & 21. & 22. & 23. & 24. together. God gave on Mount Sinai to Israel, (before his Covenant was compleated and [...]fied beneath the Mount) Not only his whole Moral Law; but also Many Ceremonials, as touching Altars, Sacrifices, First▪fruits, The seventh year Sabbath, The three Solemn Feasts every year, &c. And the chief Body of Iudicials. Why should these be given before the Sanction of the Covenant: but because they were to be integral parts of the matter of the Covenant? 2. Because, On the evening before the Covenant was solemnly Ratifi'd, Moses Exod. 24. 3, 4. came and told the people all the words of the LORD and all the judgements. To all which the people [Page 738] consented promising obedience. This evidently refers both to Morals, Ceremonials and Iudicials▪ which Moses had in charge from God▪ Exod. 24. 4, 5, 6, 7, 8. And Moses wrote all the words of the LORD. And early in the morning he builded an Altar beneath the Mount, killed Sacrifies; Read the Book of the Covenant to the people, Sprinkled the Blood of the Covenant: and thus the Covenant (containing all these three sorts of Laws) was solemnly established. This is a very cogent and convincing Reason, to shew, That the Covenant contained the whole Law given on Mount Sinai, Moral, Ceremonial, and Iudicial. This is much to be noted, because this will hereafter tend singularly to shew the Nature and kind of this Covenant; that it was not a Covenant of Works, h [...] of Faith.
2. That, Notwithstanding, Deut. 4. 13, 23. & 5. 2. to 22. The Moral Law is by way of Eminency counted and peculiarly stiled, The Covenant, as God promulged it, and wrote it twice vn two Tables of stone▪ As those two Tables are called, Deut. 9. 9, 11, 15. The Tables of Covenant▪ and the Art containing the Tables. Numb. 10. 33. & 14. 44. The Ark of the Covenant. All having special and peculiar reference to the Moral Law. This I conceive to be stiled The Covenant, not by way of Exclusion of the rest, but by way of Eminency and Prerogative above all the rest. 1. Because, the Moral Law was the chiefest and most eminent of all these Laws, in many regards▪ 2. Because, The C [...]remonial and Iudicial Laws were comprized in the Moral. For, the Ceremonial Laws are all comprized in the First Table, being additional Explanations thereof, till the time of Reformation, when Christ the Promised Seed should come: And all the Iudicials were comprized under the Second Table, being Additional explanations thereof to continue in force till the Iewish Common-wealth should be dissolved. Thus, if we say, the Moral Law, as given on Mount Sinai, was that Sinai-Covenant, we shall speak safely▪ Inasmuch as both the Ceremonial and Iudicial Laws were comprehended therein, and so are not excluded from the Covenant.
III. What sort and manner of Covenant this Law was: is next to be considered.
This Particular is involved in much difficulty▪ and therefore requires the larger handling. One Mr. Anth. Burges in his vindic Legis. Lect. xxiv. Compares it to the land of Canaan: (which was a good and pleasant land,) but there are many Gyants, many Great▪ Objections in the way. And as Abraham's Ram was intangled in the thicket by the head: So very many and learned writers are much intangled and perplexed in their Notions and Expressions bout the Nature of this SINAI-COVENANT, wherein they not only dissent oft-times from one another, but sometimes from themselves so far, that it is hard to discover their sense and meaning.
I find principally four Several Opinions touching this Matter, viz. 1. The first holding, That the Law on Mount Sinai was given as a Covenant of Works, not of Grace, (of, of Faith, as I had [Page 739] rather stile it.) 2. The second holding, That it was a Mixt Covenant, Partly of Works, Partly of Grace. 3. The third holding, That it was not purely and properly either A Covenant of Nature or of Grace, but a Covenant Subservient to the Covenant of Grace, and preparing thereunto. 4. The fourth holding, That it was a Covenant of Grace for Substance, though propounded in an unusual way of terrour and seruile bondage, suitable to that people, time, and state of the Church under age. Touching these various Opinions, I intend not Polemically to discuss them; but rather Positively, to give a brief Narrative of them severally, And to annex briefly some few Reasons, Partly against such of them as do not satisfie; and Partly for that, which is the Truth. After which, I shall remove Objections made to the Contrary.
I. Opinion That the Law given on Mount Sinai, was given as a Covenant of Works, not as a Covenant of Grace. And so the Asserter of this Opinion, makes the Old and New Testament, as the Covenant of Works and Grace, not only differing Gradually in some degree of Manifestation and Ministration, but also Opposite Specifically in Substance and in Kind.
Some express themselves thus herein; That God conferred Grace to the Fathers before Moses, not by Covenant, but only by Promise: Accounting all that Moses comprehends under Covenant, to be the Co venant of Works and Old Testament.
Answ. But this satisfies not. For, 1. That distinction of Promise, from Covenant, as opposite and contra-distinct thereunto, is not solid; not grounded sufficiently on any Scripture. Yea Scripture contrariwise Assures us, that Gods Contract with Abraham is sometimes stiled, Rom. 4. 13. Gal. 3. 18, 19. The Promise; Sometimes, Gal. 3. 17. Covenant; and Sometimes it is reckoned up and comprized among, Eph. 2. 12. the Covenants of Promise; yea Sometimes stiled Gal. 3. 16▪ 17. Promises, and Covenant. So that the Scripture useth, in this dispensation to Abraham, the words Covenants and Promises promiscuously as Synonyma's, to denote one and the same thing. 2. God made a a Covenant with Noah a little before the flood, which was a Gen. 6. 18, &c. with Heb. 11. 7. Covenant of Grace, and Faith. For Noah believing and obeying God therein became heir of the righteousness which is by Faith. This God cals his Covenant with Noah. God made afterwards Promises to Abraham, which he cals his Gen. 15. 18 & 27. 1, 2, &c. Covenant again and again: and which▪ had all the accomplishments of a Covenant. Under which Abraham was Gen. 15. 5, 6. Iustified by Faith, and became Rom. 4. 1 [...]. to 18. father of all the faithful. Therefore▪ the Covenant of Grace was▪ and was called Covenant, long before Moses. 3. After the Covenant of works was broken by Adam's Fall, it cannot be proved that God did at any time after set on foot A Covenant of Works in the Church of God. As afterwards will more appear.
Some express themselves with much more colour of Scripture, thus; Synops. pur [...]or. Theolog▪ Disp. 23. Thes. x. ad. xxi. This phrase, The Old Testament, is taken Largely, and [Page 740] strictly. Largely, So, not only the Law of Moses, but also the Promise to Adam, and after to Abraham, are comprized under the Old Testament, Gal. 3. 17. Eph. 2. 12. and in this Notion the Old Testament differs not from the New in Substance, but only in Manner of Administration. ibid. Thes. 5, 6, 7.—Strictly and Properly; So, under the name of (The Old Testament) was signified the Law, as given by Moses to the Iews, Promising life under the Condition of the Curse to transgressors, together with an intolerable burden of legal Rites, and yoak of strictest Politie: which therefore is called, a Killing Letter, A Ministration of Death and Condemnation gendring to bondage, like Hagar, 2 Cor. 3. 6, 7. Gal. 4. 23, 24. To this the New Testament in proper signification is opposed, viz. A Doctrine of Spiritual Grace and Salvation fully revealed by the son of God from the bosom of the Father, and divulged by the Apostles preaching, wherein is promised free righteousness and eternal life, through and for the merit of Christ the Testator, to all that should believe in him, by the Grace that he would give them. In this signification, To this effect also Gerhard expr [...]sseth his Opinion. Loc. Com. de Evangel. c. 27. S. 123. Tom. 3. the Old and New Testament do not differ only in some Circumstances and Accidents, but Essentially, (and that we may use Pauls words,) they are two Testaments. Gal. 4. 23. For in them both is Instituted An altogether diverse way of Salvation: Seeing, That promiseth life under the Condition of works; but This remission of sin and eternal life to him that leans on Christ by faith. Therefore they are said to be Fallen from Grace, that would be justified by the Law, Gal. 5. 4. And the Law is so Opposed to the Promise, that if the inheritance be by that, it cannot be by this, Gal. 3. 18. There's the same Opposition of the Law of works, and the Law of Faith, Rom. 3. 27. The first whereof is understood to be a Doctrine promising Salvation, upon Condition, If Thou shalt do all-things: The other a Doctrine propounding the same Salvation, upon Condition If thou shalt believe: which very Condition God gives all that are justified ability to perform. Therefore in this sense the Old Testament is called, The Ministery of Death, A Killing Letter, 2 Cor. 3. 6. A yoke pressing the worshippers with intolerable servitude, Acts 15. 10. A shadow of good things to come, Heb. 10. 1. Imperfect, to be abolished, &c. Opposite unto which the New Testament in the foresaid Signification is the Ministry of the Enlivening Spirit, Christs light yoke, Storing us with the Spirit of Adoption and liberty of the sons of God, Mat. 11. 29. Rom. 8. 17. Having the true image of the things, Perfect and Eternal. Thus they.
Answ. Though I do much honour the learned Authors of this viz Synops. Purior. Theolog. elaborate Book, yet I desire much more to honour the Truth of the Gospel; and therefore I cannot but profess my self wholly unsatisfied in this their Opinion about the Old Testament, or Sinai-Covenant; and do account it an Errour, chiefly upon a threefold account. For,
1. The distinction of the Old Testament; as 1. Largely taken, comprizing thr Promise to Adam and to Abraham as well as the Law of Moses; and 2. As Strictly taken, only for the Law of Moses promising [Page 741] life, under condition of the curse to transgressors: I say this Distinction, (whereupon this opinion is grounded) is not sound nor warranted by Scripture. For I find this phrase, The old Testament, used in Scripture only in these two Senses or Acceptations, viz. 1. Properly; for the Covenant which God made with Israel at Mount Sinai which is called Heb. 8. 9, 13. a Covenant or Testament decaying, and waxing-Old, because God had antiquated it, made it old, by Instituting the New. 2. Improperly and Metonymically for the Books of Moses and the Prophets, containing this Old Testament in them; 2 Cor. 3. 14. for until this day remaineth the same veil untaken away in the reading of the Old Testament. As Aug. in E [...]ist. 86. pag. 389. C. Tom. 2. Basil. 1569. Apostolorum Instrumentum T [...]rtul. advers. Marian. l 4. 6. 5. Augustine calls the Books of the Scripture vetera & Nova Instrumenta, Old and New Instruments, as being authentick and confirmed by many witnesses: And Tertullian, alluding to the Judicial term, calls the Bible, Tertul. advers. Marian. l. 4. c. 3. Nostra Digesta: Others, Our Pandects: &c. Now this distinction wanting sufficient footing in Scripture, The Opinion set thereon, That the Law was given as a Covenant of works, falls with it. As for those two texts alledged to countenance the distinction, Gal. 3. 17. Eph. 2. 12. Covenant, and Covenants of Promise, are mentioned therein; but not at all, Old Covenant: therefore they prove nothing. Add hereunto; Synop [...]. pur. Theol. Disp 23. Thes. 10. & 15. This Distinction interfers, contradicts itself. Whilst it grants, That as the Old Testament is taken Largely, comprizing the Law of Moses: and Promise to Adam, to Abraham, &c. it differs not in substance but only in manner of Administration from the New Testament: But as Strictly, for the Law of Moses, it differs in Substance. How can this be? Seeing in the larger acceptation also the Law of Moses is comprized. Can the same Law of Moses, as such, both agree and differ in Substance from the New Testament?
2. The further Proofs from Scripture, That the Old Testament and [...] dispensed by Moses differ Essentially, and not only in some Accidents and Circumstances from the New Testament, are invalid to prove the thing, As,
(1) That the Old Testament is called, A Killing Letter, A Ministration of Death and Condemnation, gendering to bondage, as Hagar, 2 Cor. 3. 6, 7. Gal. 4. 23, 24.
Answ. These expressions prove not the Old Testament dispensed by Moses to be essentially differing from the New Testament, nor consequently that Old Testament to be a Covenant of works. For, 1. These expressions of (x) Paul to the Corinthians, touching(z) 2 Cor. 3. 6, 7. Moses Ministration of the Law, are not to be taken absolutely; as if it had been absolutely and in it self the Ministration of death and Condemnation. For, Scripture elsewhere stiles it, [...], Acts 7. 38. with Lev. 18. 5. Ezek. 20. Neh. 9. 29. Lively Oracles; Or (as some Copies) [...], A lively word, or living word: that is, An enlivening word, giving life. But understand them respectively and accidentally, in respect of this errour and mistake of the carnal and ignorant Jews, and such as follow [Page 742] them; who abstracted and separated Moses▪ Ministration from Christ, Faith, and the Gospel, resting in the works of the Law, and seeking to be justified thereby, contrary to Gods intention and Scope in that Ministration▪ Rom. 10. 2, 3, 4. For they had a zeal of God, but not according to knowledge. For they being ignorant of Gods righteousness, and going about to stablish their own righteousness, have not submited themselves to the righteousness of God Not perceiving that Christ is the end of the Law for righteousness to every one that believeth. Hence therefore it came to pass that they perverted the true End and Scope of Moses Ministration of the Law: and his lively Oracles became to them a Ministration of Death and Condemnation, Rom. 8. 3. Gal. 3. 10. they being unable fully to perform them. Nor need this seem strange; For, Even the New Testament, called 2 Cor. 3. 6, 8, 9. The Ministration of the Spirit and The Ministration of Righteousness, because it is such absolutely and in itself; yet accidentally upon occasion of mans abuse and Corruptions, it is 2 Cor. 2. 16. The Savour of death unto death: and men are said to Ioh. 15. 22. have had no sin if Christ had not come; and that those men shall more hardly escape Heb. 2. 2 3. & 10. 28, 29. that neglect Christs Ministration, then they that transgressed against Moses Ministration. These expressions, of a Ministration of death and Condemnation, reached also the Ceremonial Law, as well as the Moral: for the Ceremonial was part of the Ministration. But the Ceremonial Law (as is confessed by all) in itself held forth life and righteousness in Christ: therefore it was a Ministery of death, not in itself directly, but by accident and indirectly through [...]he Jews errour and abuse. 2. If the Ministration of the Law in itself ministred death and condemnation, it was not universally the whole Ministration, but only some part of it: viz. Exod, 20. 1. to 22. compared with Deut. 5. 1. to 26. Gods own immediate and terrible promulgation of the Moral Law out of the midst of the fire at the first to Israel without a Mediator. For hereby they [...]ere so terrified, that they durst hear Gods immediate voice no more [...]lest they should dye, and that great fire should consume them: and therefore they sued to have Moses for a Mediatour; a Type of Christ. 3. Should the whole Ministration of the Law be a Ministry of Death and Condemnation, then that absurd Doctrine of the Socinians would hence ensue, who hereupon conclude, that nothing of Christ, Faith, Grace or Spirituals was offered to the Jews by Moses. 4. Whereas it is said, that Gal. 4 23, 24. the Old Testament at Sinai gendred to bondage, as Hagar: understand it not absolutely and wholly, as if it gendred to bondage and nothing else, having no liberty at all therein: For, even Rom. 9. 4. to Israel under this Ministration pertained The Adoption, which hath in it filial liberty. But understand it Comparatively: for under this Ministration, the Church being in Minority, was kept in a far more servile and slavish Condition Gal. 4 1, 2, 3, 4, 5, 6. under Tutors and Governors till Christ, then the Church come to age since Christ now is in, under the New Testament. So that the difference betwixt these two Testaments is not essential and Specifical: but only Accidental and Gradual.
[Page 743](2) That the Old and New Testament are two distinct Testaments, Gal. 4. 24. holding forth two altogether divers waies of Salvation: That, under Condition of works: this, of Faith. Hence, they are said to be fallen from grace, that would be justified by the Law. Gal. 5. 4. And the Law is so opposed to the Promise, that if the inheritance be by that, it cannot be by this. Gal. 3. 18. So, the Law of works, and Law of Faith are opposed, Rom. 3. 27.
Answ. 1. Though the Apostle stile the Old and New; that, from Sinai, this from Sion: Two distinct Covenants, or Testaments: yet doth he not make them opposite, and contrary one to the other, as a Covenant of works, and a Covenant of Faith, requiring these opposite Conditions; but rather in the G [...]l. 4. 21. to 27. Allegory of Hagar and Sarah prefers the New Covenant before the Old, this being more servile, that more free, in the manner of administration, as he had Gal. 4. 1, 2, 3, 4, 5, 6, 7. formerly intimated. Nor were works the Condition of the Sinai-Covenant the Old Testament required unto Justification: but Faith. Partly, Because the [...]al. 3. 24 Law was their Schoolmaster to bring them to Christ, that they might be justified by Faith. Partly Because the Law did Gal. 3. 2, 3. shut them up unto the Faith, which should afterwards be revealed: that so they might not wander away into any erroneous by-path of justification, from the true way of justification by faith only. Partly, because Christ is the End or Scope) of the (o) Rom. 10. 4. Law for righteousness to every one that believeth. The Law therefore intended not justification by works at all; but only by Christ, and faith▪ 2. They that did seek to be justified by the Law, are said to be Gal. 5. 4. fallen from Grace: Not that the Law, (as it comprehends the whole administration thereof by Moses,) holds forth or intends a justification by works, repugnant to the Gospels justification of free grace by faith: but that they who erroneously mistook the Law and ends thereof, and sought for a justification by the deeds of the Law of their own invention, and establishment, these were fallen from Grace, even from the gracious way of justification by faith, revealed both in the Sinai-Covenant and in the New Testament. 3. Whereas it is said, Gal. 3. 18. If the inheritance be of the Law, it is no more of Promi [...]e; Understand not the Law in that sense and Notion in which it was dispensed at Mount Sinai, viz. as a Covenant of Faith, (as after wil appear) for so the eternal inheritance of heaven typifyed by Canaan was by Promise in the very Law, Exod. 20. 12 with Iosh. 14, 1. to 20. 1. & 11. 43, 44, 45. and under this Covenant-administration they came to possess Canaan: but understand the Law as abstracted from Christ and from faith, and indeed from Moses dispensation of it, as meerly requiring works under penalty of the curse, as the Legal Justitiaries took it▪ and so the inheritance cannot be by promise, if it be by the Law. 4. The Rom. 3. 27. Law of works and Law of Faith are opposed: As the Law of works is separated and considered abstractedly from Moses Ministration, not as it is Concretely joyned with and comprized in Moses administration. As the Law of works, was given in Paradise, not on Sinai: As the Law of works was mistaken by men, [Page 744] not as it was on Sinai intended by God: so it is opposed (to) the Law of Faith, and not otherwise. Thus the grounds of this opinion fail.
3. There are many cogent Grounds or Reasons on the contrary, evincing the Negative: viz. That the Law was not given on Mount Sinai as a Covenant of works. As,
(1) Because, The Covenant of Works once violated and broken, admits of no repetition or re-iteration to the parties delinquent. For in the Nature and tenour of it, it Gen. 2. 27. with Gal. 3▪ 10. requires perfect and perpetual personal Obedience: which cannot be after obedience is once interrupted by the least failer. Now in Adam's fall all his meer posterity in and with him brake the Covenant of works: and therefore are for ever rendred uncapeable of any Covenant of works more. Nor can it be evidenced by any good ground from Scripture, that ever God renewed or set on foot again the broken Covenant of works with lapsed man. But rather by way of remedy to that irreparable Covenant of works, he presently reveals the Promise and Covenant of Faith in Christ, still enlarging the same from age to age, till the perfection of it in the New Covenant.
(2) Because, If the Sinai-Covenant had been given as a Covenant of works, then it had antiquated and abrogated the Covenant of Faith which God formerly revealed in Christ to Abraham, to Noah, and to Adam; For a New Covenant succeeding and brought in place antiquates the former, as the Heb. 8. 13. Apostle argues. But, 1 ▪ Gods Covenant with Abraham was to be Gen. 17. 7. an everlasting Covenant being confirmed Heb. 6. 17, 18. by two immutable things, Gods Word and Oath wherein it was impossible for God to lye. 2. Besides, this Sinai-Covenant was so far from abolishing Gods Covenant of Faith with the Fathers, that it confirms it, and is in substance and effect one and the same with it. Deut. 7. 12. Wherefore it shall come to pass if ye hearken to these judgements to do them that the LORD thy God shall keep unto thee the Covenant and the Mercy which he sware unto thy fathers. And in this Sinai-Covenant the same inheritance of Canaan (a Type of the heavenly inheritance) is promised again and again, which was Covenanted to Abraham in the Covenant of Faith. 3. Finally how absurd is it to imagin, That at the Fall of Adam God should lay aside the Covenant of works, and set up the Covenant of Faith from Adam, till Moses: and at Sinai should again lay aside the Covenant of Faith, and erect the Covenant of works from Moses, till Christ: and last of all at Christs coming lay aside once more the Covenant of works, and tak up again the Covenant of Faith, till the end of the world? This is fast and loose, backwards and forwards, and makes God very inconsistent with himself.
(3) Because the Law, as given on Mount Sinai, the whole Ministration there, is not against the Promises, or Covenant of Faiih. It is Ergo non adversa, sed diversa: non contradictione oppositâ, sed subordinata sunt haec duo doctrinarum genera. Gerh. loc. Com. de Evangel. lib. 12. Sect. 53. diverse, but not adverse: subordinate, not contradictory to the New Testament. Gal. 3. 21, 22, 23, 24. Is the Law then against the Promises of God? God [Page 745] forbid. He abhors such a thought. The Law, as considered by legal justitiaries was against the Promises, but as given on Mount Sinai, was not against them. This he proves, 1. Because the Scripture, especially the Law, concludes all under Sin, that the promise may be given to believers. 2. Because by the Law they were, not shut up from the faith, but shut up unto the faith, that after should be revealed. 3. Because the Law was their Schoolmaster to Christ, that they might be justified by faith. But if the Law were a Covenant of works, it must needs be against the Promises.
(4) Because, The Law, the Sinai-Covenant seems especially to be intended in that phrase, Eph. 2. 12. The Covenants of Promise. All Gods Covenants, after the Fall till Christ was performed, seem to be stiled in reference to Christ Promised, the Covenants of Promise: but chiefly the Sinai-Covenant; because the Common-wealth of Israel, constituted at Mount Sinai, is mentioned with it. Now the Cove nants of Promise were not the Covenant of Works, but of Faith, one as well as another.
(5) Because, The ordinary fixed Sacraments annexed to the Covenant of Faith dispensed from Abraham till this Sinai Covenant, viz. Circumcision and the Passover, (both of them signifying Christ,) were also annexed and continued to this Sinai-Covenant till Luk. 2. 21. & 22. 13, 14, 15. the coming of Christ, and none other ordinary Sacraments but they▪ Therefore the Sinai-Covenant could not be a Covenant of works: being Sealed and Confirmed with the Rom. 4. 11. Seals of the righteousness of Faith.
(6) Because, This Sinai-Covenant Gal. 3. 19, 20. with Exod. 20 19. Deut. 5. 27. Deut. 18. 15, 16, 17. was ordained in the hand of a Mediator Moses, as a Type of Christ the true Mediator. But the Covenant of works hath not, needs not any Mediator.
(7) Because, All the following Arguments that prove this Sinai-Covenant to be a Covenant of Faith, do thereupon consequently conclude it not to be a Covenant of works.
II. Opinion. That the Law was given on Mount Sinai was a Mixt Covenant, Partly of Works, Partly of Grace. They explain themselves to this effect. See this Opinion laid down▪ more at large by Mr. [...] Ball in his Treatise of the Covenant, Ch. 7. p. 95 to 102. lond. 1645. That the Law was propounded two ways. viz.
First, The Moral Law alone, after great Preparation of the people, was promulged immediately by God to Israel, with a great voice, and in most terrible manner, afterwards somewhat lenified by Moses writing it with some Ceremonials and Iudicials in a Book, by his reading them thence to the people, and by Covenanting with offering of Sacrifices. After which God cals Moses again up into the Mount, and writes the ten Commandments with his own finger in two Tables of stone of his own preparing, and sends Moses down with them open in his two hands to the people, who in Moses absence had broken the Covenant by idolatry in the matter of Aarons Calf, which when Moses saw he brake the two tables beneath the Mount in their sight, to signifie their breach of Covenant with God. This was the first way of propounding the Law, and most rigid, being a perfect and exact draught of the law of prime Nature, wherein [Page 746] the Law breathe nothing but wrath to fallen nature having no Grace nor Mercy, Joh. 1. 17. this exacted perfect obedience to eternal life, threatning the Curse to all that continue not in every thing written in the Book of the Law to do it, Deut. 27. 26. This Contained a perfect Covenant of Works: and stood in full Opposition to the Covenant of Grace.
Secondly, The whole frame and Oeconomy, of Moses Law was given by him to the people, in a Comfortable [...] or moderation, with promises of pardon to the penitent, and of blessings to the Obedient: and the Tables renewed differently from the former. viz. 1. Now no more terribleness and thundering, nor strictness of Preparation. 2. Now The Mediator Moses must prepare the Tables, and bring them up to God, who would write therein the same words which were in the former. 3 Now Moses must prepare an Ark, not only for safe-keeping of the Tables, but for covering the Curse of the Law from the people: Nor must People or Priest read the Law out of Stone, but as it was mollified by Moses transcription in his books. 4. Now the Lord proclaims all his goodness before Moses, Exod. 34. for the support and encouragement of penitent Sinners. 5. Now Moses coming down, his face shined so gloriously, that he put a veil upon it to hide the Curse of the Law from the people. And till the Law was in Arked, and veiled, &c. the peoples hearts and consciences were not quieted. Thus the Law was a Covenant of Grace, or subordinate to the Covenant of Grace.
Answ. This Opinion to this effect Explained, some, do embrace. But this Opinion satisfies not: though it be very plausibly represented, and divers things, therein related, be true. For,
1. In this twofold Proposal of the Law fore-mentioned, the one, with rigour, the other with moderation, This Opinion supposeth two distinst and opposite kinds of Covenants to be propounded; viz. A Covenant of Works, in the former; A Covenant of Grace, in the latter. But this cannot be admitted. For, 1. Moses never speaks of any more Covenants made with Israel at Horeb, then one. He still cals it Exod. 19. 5. Deut 5. 2, &c. & 4 13, 23. & 17. 2. & 29. 1. Covenant: not Covenants. 2. The Prophet Ier. 11. 3. 4, 5. & 31. 31, 32. Ieremie also, and the Apostle Heb. 8. 9. Paul reciting this Sinai-dispensation, speak of it as one single Covenant only. 3. The Covenant of Works and the Covenant of Faith, or of Grace are so essentially opposite and inconsistent one with another, that they cannot be comprized in one and the same Sinai-administration. For as the Apostle in another case said of Gods Rom. 11. 5, 6. Election, so in this case we may say Gods Covenant-administration; If by Grace, then it is no more of Works: otherwise Grace is no more Grace. But if i: be of Works, then it is no more Grace; otherwise work is no more work.
2. The Series and order of Gods proceeding in this Sinai-dispensation of the Law is not so exactly and heedfully observed and related by the Authors of this opinion, Whilst they make the first proposal of the Law and inscription thereof in the first Tables, to be a most rigid and exact draught of the Law of prime Nature, wherein the Law [Page 747] breathed nothing but wrath to fallen Nature, without Grace and Mercy: containing a perfect Covenant of Works, opposite to the Covenant of Grace. Herein is a great mistake. For, 1. In Gods Exod. 19. 4, 5, 6. Preface before the giving of the Law, he gives them an abstract of his Covenant, which he now intended, and a sweet fore taste of divers excellent Gospel-graces and mercies promised to Covenant-keepers. This some take to be that Ier. 31. 31, 32. Spiritual Contract, whereby God espoused Israel to himself, and became an husband to them. 2. In the very Preface of the Decalogue, God represents himself to them, as their Exod. 20. 1, 2. Covenant-God and Redeemer. And in Exod. 20. 6, 12. the second and fifth Commandments, promising mercy to thousands of them that love him and obey him, and the Land of Canaan a Type of the Eternal Rest in Heaven. 3. When the people were terrified by Gods immediate voice, so as to see the need of, and sue for, a Mediator betwixt God and them: Exod. 20. 18 19, 20, 21. with Deut 5. 23 to the end of the chapter. Deut. 18. 15. to 20. God highly commends their desires; gives them Moses a Typical Mediator, and promiseth Christ the true Mediator to them. 4. The Lord Exod. 20. 24, 25, 26. & ch. 21, 22, 23. throughout. & 24. 3. 4. annexed to the Moral Law, many Ceremonials typifying Gospel-grace and mercy by Jesus Christ, besides the body of Iudicials: All which Moses rehearsed to the people, and recorded them in a Book. 5. After this, Exod. 24. 4. to 9. Moses brings all the people below the Hill to enter into Solemn Covenant with God by Sacrifices slain: Moses reading the Book of the Covenant to the people, and the people expressing their Consent, the bloud of the Sacrifices being sprinkled as the blood of the Covenant (a type of Christs true Covenant-confirming blood,) the one half on the Altar, the other half on the people, for ratification of the Covenant. 6. This Solemnity of the Covenant being dispatched, Exod. 24. 9, 10, 11. Moses, Aaron and his sons, with seventy Elders of Israel, went up into the Mount and there had a most gracious vision of God, in representations of divine grace and favour, as their Covenant-God. 7. Moses is Exod. 24. 12. to the end of the chapt. called up higher into the Mount, and was there with God forty days, and forty nights, during which time God Exod 24. 18. with 25. 1, to 31 18. specially note that 18. ver. Communed with him and gave him Commandments touching the Tabernacle and other Ceremonials, clear Types of Christ and Gospel mercies. Now all these acts of grace and Gospel-mercy were manifested Exod 32. throughout. before Moses came down with the first Tables. And therefore this part of the Proposal of the Law, as it had much terribleness, so also it had much Comfortableness and Evangelical sweetness evidently imprinted thereon.
3. That particular, viz. That the veil was put upon Moses face to hide the Curse, is justly exceptionable. For, 1. The Apostle Paul expounds the mysterie of it otherwise, viz. That 2 Cor. 3. 7, &c. by the shineing of Moses face, was signified, the Outward glory of the Mosaical Ministration of the Old Testament. And The veyl put upon Moses face, did 2 Cor. 3. 13 14, 15, 16 declare, both the darkness of that Ministration in regard of the primary true and proper end of it, Christ, which (as Calvin saith) is Anima Legis the very Soul and life of the Law; and also the [Page 748] blindness of the minds of the Jews, that could not see into the bottom of the Law, into the End and Scope of that which was to be abolished, but generally rested in the outward letter, and carnal apprehension of the Law. The Apostle speaks not a word of veyling the Curse of the Law from them, which would have been a mercy; but of veyling the end and scope of the Law from them, which was a great judgement upon them. 2. Many learned and judicious Authors thus also understand and interpret the Apostle concerning Moses veil, not at all mentioning any use of it for hiding of the Curse. Calvin saith; Ioan. Calvin. in Exod. 34. 29. After Paul hath taught the genuine use of this shining, viz. That the Law might be glorious; he proceeds further, that this was a Presage of the future blinding of the Jews. He adds what was accidental, that the veil was upon Moses face: because it should come to pass, that the Jews could not behold the chief thing in the Law, nor attend to the true end thereof: As after Christs coming their senses were blinded, and the veil on them, till Moses should be turned of them to Christ, who is the Soul of the Law. To the like effect also, H. Ainsw. in his Annot. on Exod. 34. 29, &c. Ainsworth, And [...]. Ri [...]et. in Comment. ad Exod 34. 29. [...]d fin. Rivet, The late Lond. Annot. on 2 Cor. 3. 13. &c. London Annotations, Quod autem [...] est de ministro veteris Testamenti Moyse, quod non poterant intendere fil [...]i Israel in faciem ejus propter gloriam vultus ejus, Signum erat, quia in lege Christum [...] non erant. Et id eo velamen inter [...] Moysis & ipsos positum erat, ut non intenderent, [...] scriptum est, filii Israel us (que) in finem. Finis autem legis, quis est? Ad hoc, non ego, sed Apostolis ipse respondeat. Finis enim legis, inquit, Christus, ad justitiam Omni [...]: Finis pe [...]ficiens, non interficiens. Finis quippe [...], propter quem fiunt omnia quaecun (que) fiunt aliquo officio. Nam inter officium & finem hoc distat, quod officium est in e [...]s quae facere debe [...]jus; finis, propter quem facimus. Quia itaq illa omnia propter [...] fiebant, quem filii Israel in e [...]s quae faciebant non intelligebant: hoc significabat velamen, quod eos us (que) in finem non sinebat intendere, id est, us (que) ad faciem Moysis, quae significabat Christum, &c. August. contra Adversar. legis. & Prophet. lib. 2. c. 7. Tom. 6. Augustine, and others expound this veil on Moses face.
III. Opinion. That the Sinai-Covenant, or old Covenant, was A Covenant Subservient to the Covenant of Grace, and preparing thereunto. Thai God made this Covenant with the People Israel at Mount Sinai, to prepare them unto the Faith, and to inflame them with desire of the Promise and Evangelical Covenant (which otherwise had languished in their minds) and to restrain them from Sin as with a bridle, till the time that he should send the Spirit of Adoption into the hearts of his, and should govern, them by the Law of Liberty. And this is the Opinion of learned Ioan. Cameron. de triplici Dei cum homine Foedere, Thes. 7, &c. in Opuscu [...]. misc [...]llan. Cameron, who doth thus further explain himself herein. viz.
Gods Covenant is, 1. Of Nature, with man in innocency. 2. Of Grace, with man lapsed. 3. Subservient to the Covenant of Grace, which in Scripture is called, the old Covenant, Heb. 8. 13. Idem ibid. Thes. 42. 43, 44, &c.—The Nature and Condition whereof cannot more certainly be found out, then by comparing it, 1. With the Covenant of Nature. 2. With the Covenant of Grace.
1. With the Covenant of Nature, this subservient Covenant or old Covenant, Agrees; and Differs from it divers ways.
[Page 749](1) It agrees herein, 1. That in both, the one Party Coutracting is God, the other is man. 2. That both have a stipulation annexed. 3. That the Stipulation is the same in respect of the Moral Law. 4. That the Promise is the same in the General. 5. That both [...]ead unto Christ.
(2) It differs herein. 1. That the Covenant of Nature, was con tracted with all men altogether: this, with Israelites alone. 2. That the Covenant of Nature was presently made with man created, and had no preludia: The old Covenant long after, and had many preludia's. 3. That the Covenant of Nature obliged only to obedience due by the Law of Nature: the Old Covenant bound also to Ceremonies. 4. In both, life is promised; there, in the fruition of Paradise, here, in the enjoyment of Canaan. 5. Both, bring unto Christ. The Covenant of Nature doth this, not by it self, but by accident: The Old Covenant doth this by it self, for it is it's true and proper Scope. For God did not enter the Covenant of nature with men, that being pressed with its weight they might sigh after Christ; but the chief and ultimate end of it was, this, that man might Give to God what was his: but in the Subservient Covenant God requires his right to no other end, then that men convinced of their weakness might fly unto Christ. 6. The Covenant of Nature leans on the Creation and General Conservation: The subservient Covenant on the Election of the people Israel, their deliverance out of Egypt, and conservation in the land of Canaan. 7. The Covenant of Nature was made, that thereby men might be led sweetly, for it was written in their hearts: The Subservient Covenant that men might be even compelled, for it gendred to bondage, Gal. 4. 24. 8. The Covenant of Nature was Eternal: The Old Covenant temporary. 9. The Covenant of Nature respected not the restraint of outward wickednesses, neither in its principal, nor in its less principal scope: The Old Covenant had respect this way according to its less principal scope, Exod 20. 20. 10. The Covenant of Nature was written in the Heart: The Old Covenant in Tables of stone. 11. The Covenant of Nature was made in Paradise: the Subservient Covenant in Mount Sinai. 12. The Covenant of Nature had no Mediator: the Subservient Covenant had a Mediator, Moses. 13. The Covenant of Nature was made with men Perfect: The Subservient Covenant with part of man lapsed.
2. With the Covenant of Grace this Subservient Covenant Agrees, and Differs from it diversly.
(1) It Agrees with it herein. That, 1. God is the Author of both. 2. Both of them are contracted with man a Sinner. 3. Both shew Sin. 4. Both restrain from Sin. 5. Both lead to Christ. 6. Both of them are a Symbole of the Church of God. 7. Both of them are a Covenant through a Mediator. 8. In both, life is promised.
(2) It differs from the Covenant of Grace herein. 1. In the habitude of the Author. For in the subservient Covenant God is considered [Page 750] as reproving sin, and approving righteousness alone▪ but in the Covenant of Grace as pardoning sin, and rene [...]ing in man a new righteousness 2. In the Stipulation. For the Stipulation of the Old Covenant is this, Do this, and thou shalt live, Gal▪ 3. 12. Of the New, Believe, and thou shalt not come into Condemnation. John 3. 18. 3. In Antiquity. For the Subservient Covenant was added to the Promises of Grace which went before, Gal. 3. 16, 17, 19. 4. In the manner of shewing sin. For the Subservient Covenant doth not shew sin primarily, but by experience of humane imbecillity in keeping that Covenant, Rom. 7. throughout: but the Covenant of Grace doth this primarily, for it teacheth expresly man to be a Sinner, Rom. 3. 9. &c. 23. And his happiness to be placed in remission of sins, Rom. 4. 6. &c. 5. The Subservient Covenant restrains from sin, but with [...]oaction, Rom. 7. 22, 23, 24, The Covenant of Grace with a free inclination of the soul, Rom. 6▪ 6. Both bring to Christ. The Covenant of Grace, directly: The Subservient Covenant, indirectly. 7. Both are a Symbole of the Church. The Old Covenant is a carnal Symbole of the Iewish Church: but the Covenant of grace is a spiritual Symbole of the Church of the Gentiles as well as of the Iews. 8. Both Covenants being made through a Mediator; The Mediator of the old Covenant is the man Moses: The Mediator of the new Covenant is not ( [...]) feeble man; but ( [...]) God-man, Christ. 9. In the Old Covenant the spirit of bondage was given, Gal. 4. 24, 25. But in the Covenant of Grace the Spirit of Adoption, Rom. 8. 15. 10. The Old Covenant was a means to the End: The Covenant of grace, the end. 11. The Old Covenant terrified the Consciences: The New, Comforts. 12. The Object of the Old Covenant is Man fallen asleep in sin: Of the New, the Conscience terrified with sin. 13. The Old Covenant shewed the way of worshipping God, but performed it not: The New Covenant doth both. 14. The Old Covenant was an Hand-writing against us. Col. 2. 14. But the New, a refreshing and easie yoke Math. 11. 28. 15. The Old Covenant was given from the terrible Mount Sinai, Heb 12. 18. to 24. The New, from the Heavenly [...]miable and delectable Sion, Psal. 2. 6. 16. The Old Coveenant excludes the Gentiles: The New admits them. 17. Lastly, this difference is added by some. That seeing life is promised in both, [...]here life seems to be promised in the Land of Canaan, Here in Heaven.
Hence by way of Corollary, he adds this Definiton of the Old Covenant. The Old Covenant is that whereby God requires of the people Israel the Obedience of the Moral, Ceremonial, and Political Law and to the Performers promiseth all manner of blessings in the possession of the Land of Canaan, but contrariwise to the [...], severely threatneth Curses and Death, and that to this end that he might lead them to the Messiah that was to come. Thus Cameron.
Answ. Though this be the Opinion of a learned Author, yet it doth not satisfie as being justly liable to sundry exceptions, 1. Some More General, Some more particuler.
More General exceptions against this Opinion thus▪ stated, are these; viz.
[Page 751]1. That The Covenant of Nature, The Covenant of Grace, and the Subservient Covenant or old Covenant, are made three distinct sorts or Kinds of Covenant essentially and specificaly different one from another: and yet, 1. The Covenant of Nature before the [...]all, and the Covenant subservient at Mount Sinai, are both of them made [...] Covenant of Works, having one and the same stipulation in respect of the Moral Law, Do this and live. The Division of a Genus into its Species, must be into members specisically distinct and opposite▪ but these are Co-in cident. 2. Besides, the Subserviont or old Covenant is not a Covenant of works, (as I have already proved) nor is the stipulation of it, Do this and live; opposite to the stipulation of the Covenant of Grace, Believe and live, The Old Covenant being one distinct dispensation of the Covenant of Grace (as will after appear.) So that the Subservient Covenant and Covenant of Grace, are Co-incident. Therefore his first Distribution of Gods Covenant into these three Kinds, (two whereof, viz. The Covenant of Nature, and Subservient Covenant himself makes Co-incident: and two whereof, viz. The Subservient or Old Covenant, and the Co-venant of Grace, are in their own Nature Co-incident,) is a Distribution neither Logical nor Theological.
2. That, By this Distribution of Gods Covenant with man into these three Kinds the clear order of Gods Covenant-Administrations is obscured and inverted. This was evidently the Lords way; with man perfect in Gods image he made a Covenant of works or a Covenant of Nature, which by meer natural concreated abilities man could in his own person perfectly fulfil. With man lapsed from this first Covenant of works he makes a Covenant of Faith in Jesus Christ, Partly as Promised, more and more clearly by certain steps and degrees, as the Church grew riper and the exhibition of Christ nearer; and these gradual Promises and Covenants are called; Eph. 2. 12. Covenants of Promise: Partly as performed in fulness of time in humane flesh, and so he gives his last and clearest Feederal Dispensation, the New Covenant or New Testament, to continue to the worlds end. In this way all things are most Clear, and in beautiful Order. But this opinion setting forth, First the Covenant of Nature with perfect man, Then the Covenant of Grace with lapsed man, Then the Covenant Subservient as a Covenant of Works, and last of all the Covenant of Grace again in these latter daies; obscures the Lords Dispensations which are clear, and disorders them that are orderly, as if the Lord did do, and undo, went backward and forward, in his Foederal administrations.
3. That, All these three distinct kinds of Covenants are said to lead unto Christ. This is a Paradox. For the Covenant of works, exacting perfect and perpetual personal obedience from man in perfect state, knows [...] Mediator▪ needs no Mediator and in case of non-performance, denounceth [...] without mercy, without any [Page 752] place for repentance. And had not the Covenant of Faith been revealed after the Fall to lead to Christ, the Covenant of works had left man utterly desperate and remediless, not affording to lapsed man the least [...]limering of a Mediator. This is the primary and most essential difference betwixt the Covenant of works and the Covenant of Faith, That the Covenant of works assures of life upon mans own meer perfect and perpetual personal obedience: The Covenant of Faith assures of life upon Faith in Christ the Sinners Surety and his Obedience.
More Particular exceptions against this Opinion (to mention no more) are these, seven, viz.
1. That herein the Covenant of Grace and New Covenant are spoken of as one and the same: and yet the Covenant of Grace or New Covenant is said to be more ancient then the subservient or old Covenant Whereas the Covenant of Grace differs from the New Covenant, as the Species from the individuum as the Kind of Covenant from one Individual Administration of that kinde. And if the Covenant of Grace and New Covenant be taken as equivalent and Convertible terms, so the Covenant of Grace is not more ancient then the subservient or old Covenant: The New Covenant succeeding the Old.
2. That, It considers God in the Old subservient Covenant only as reproving [...]in, and approving righteousness: but not as pardoning [...], or renewing righteousness in man. Whereas, God is also considered and represented in this Old Covenant, 1. As Pardoning sin: witness, His Exod. 34. 6, 7. name proclaimed at the renewing of the Tables, pardoning iniquity transgression and sin: His often Numb. 14. 19 20. pardoning of Israel from their coming out of Egypt: and the blood of Sacrifices ordained under this Covenant-administration, Heb. 9. 12, 13, 14. &c. 1 Ioh. 1. 7. which led that people to the true blood of Iesus Christ that cleanseth from all si [...]. 2. As renewing righteous [...]ss in man: witness, Gods Promise in his preface to this Covenant, Exod: 19. 5, 6. And ye shall be unto me a peculiar treasure, a kingdom of Priests and an holy Nation; His Promise annexed to this Covenant, Deut. 30. 6. To Circumeise their heart and the heart of their Seed to [...] the Lord, &c. And the many Ceremonial [...], purifications, &c. shadowing out the spiritual washing by the holy▪Ghost.
3. That, It makes man the only Party Contracting with God in the old Covenant. Whereas the Party contracting with God in every Dispensation and period of the Covenant of Faith, (whereof this Old Covenant is one) is Jesus Christ and his Spiritual Seed: As In Book II. Chap. 2. Aphorism 2. hath been already evidenced.
4. That According to this Opinion, as life in Paradise was the only life Promised in the Covenant of Nature: So life, in the possession of Canaan was all the life promised in the Subservient or Old Covenant. Whereas, (not to dispute about the life in Paradise,) 1 Undet Life in Canaan, was shewed [...] life life in [...] ▪ Canaan being a Type of Heaven, as hath been formerly manifested 2. The(q) In Book III. Ch. 3. Fathers, Abraham, Isaac, Iacob, &c. to whom God gave the inheritance [Page 753] of Canaan by Promise: lived H [...]b 11. 9. 14, 15, 16. as pilgrims and strangers in the land of promise, declaring plainly thereby that they sought a better Country, that is an heavenly. 3. This entrenches too near the borders of Socinianism, That under Moses the fathers had only earthly and temporal blessings.
5. That it makes Moses alone the Mediator of the Old Testament. Whereas 1. Moses was only the Typical Mediator: Christ the true Typified Mediator, Deut. 18. 15. to 20. as Moses plainly intimateth. And Christs blood, typified in the blood of Sacrifices, was the principal blood that made it a Testament. 2. Whereas it is said, Gal. 3. 18. The Law was ordained by Angels in the hand of a Mediator: It is much Questioned by some, whether that Mediator was not indeed Iesus Christ himself, and not Moses.
6. That, It asserts The Old Covenant to lead to Christ indirectly. Whereas, 1. Every expressure of the Covenant of Faith (among which this old Covenant is one) led to Christ directly, though darkly. The further from Christ, the darker: the nearer to Christ, still the clearer. Christ being the Primary scope, end, and intention of them all. 2. The Apostle saith; Rom. 10. 4. Christ was the end of the Law, the very chief scope and intention thereof. And the Law was the Jews Gal. 3. 24. Schoolmaster to bring them to Christ, &c. understand Moses his whole dispensation. Which, Partly by detecting Sin and Misery; Partly by typifying the Remedy, led most excellently to Christ the Mediator.
7. That, This Opinion makes it peculiar to the Old Covenant, to terrifie the Consciences; to the New Covenant, to Comfort them. Whereas it is evident, 1. That Though the Old Covenant hath much more servitude and terrour in it, then the New, yet it is not only and wholly terrour. For (1) The Promises Prefixed before the Promulgation: (2) The Preface to, and Promises in, the Moral Law itself. (3) The sweet vision they had of God when the Covenant was now newly established: (4) The glorious back-parts of God proclaimed at renewing of the Covenant: (5) The Mysterie of Christ shadowed out in the Ceremo [...]ial Law: and (6) The many Promises affixed to this dispensation: do flow (like the land of Canaan) with milk and honey, with sweet streams of Soul-reviving Consolations. 2. That, Though the New Covenant do more abundantly comfort the Conscience, then the Old; yet therein also are Corrosives as well as Cordials; Thunder and lightnings in severe threats against impenitent unbelievers, as well as a small still voice of promises and consolations to penitent believers.
By these things we may see what to think of this third Opinion or Interpretation.
IV. Opinion. That this Sinai-Covenant was for Substance indeed and in truth A Covenant of Grace, or A Covenant of Faith: though for Circumstance and manner of Administration it seems at the first aspect; to be otherwise being published and dispensed in an altogether unusual way of [Page 754] Majesty, Glory, Terrour, Rigour, Servitude, and Bondage to the People Israel; yet most necessary, suitable, and accommodate to that time, People, and Condition of the Infant▪ Church.
This Opinion and Interpretation some have pitched upon: And I am abundantly convinced in my judgement, that it is the undoubted Truth. For Evincing whereof more satisfactorily, I shall 1. Shew, That this Sinai Covenant was dispensed in an altogether unusual way, in comparison of all other Foed [...]ral Administrations Fore-going, or Following it. 2. Declare, How this unusual way of Administration of the Sinai-Covenant, was then, and to that people, most Apposite and Accommodate, notwithstanding. 3. Lay down certain Grounds and Reasons why This Sinai-Covenant was a Covenant of Faith, and so given. 4. Answer, Such Objections of any moment or consequence as are made to the contrary.
I. That this Sinai-Covenant was dispensed in an altogether unusual way in comparison of all other Foederal Administrations Before or After it: will appear, by this brief Paralell betwixt It, and Them. viz.
1. The Place was Unusual; In an un inhabited Exod. 19. 1, &c. Wilderness, the desolate Wilderness of Sinai, where God and Israel were alone, separate from all the world. No other foederal dispensation was in a Wilderness.
2. The Exod. 19. throughout. Preparation of the People to it, with such Strictness and Caution and rigour was altogether unusual. No such Preparations are recorded, before any other Covenant.
3. The Promulgation of it was wholly unusual: Exod. 19. 16, 18, 19. & 20. 18, 19, &c. D [...]ut. 5. 22, &c. Heb. 12. 18, 19, 20, 21. with thunders, lightnings, thick-cloud, darkness, Sound of Trumpet, Mount Sinai quaking greatly and burning with fire to the heart of heaven, out of the midst of which fire the Lord uttered his Law with a great voice which shook the very Earth, &c. Oh how dreadful and terrible was this promulgation! so that all Israel trembled for fear, and stood a far off, and Moses himself did exceedingly fear and quake. Never was Covenant dispensed, before or after, with such terrour and amazement.
4. The Condition of it imposed on the people, was imposed altogether unusually. Faith in Christ being imposed very obscurely: but obedience from that faith, being urged most exactly and particularly, both in Morals, Ceremonials, and Iudicials. The like exactness and particularne [...]s is not expressed in any Covenant; the Lord usually propounding the stipulation required from his people in more brief and general expressions.
5. The Number of C [...]venanters unusual: Exod. 19. 17. & 24. All Israel being brought forth to meet with God below the Mount, who were Exod. 30. 12, 13, 14. & 38. 26. Numb. 2. 46. 603550 warriours of 20 years old and upwards, besides women and children. When were such a number convened at once, at any other time to enter into Covenant with God?
[Page 755]6. The solemn Exod. 24▪ 4. to 9. Sanction of the Covenant by killing of Sacrifices, and sprinkling their blood as the blood of the Covenant, half on the Altar, and half on the people, was wholly unusual. Some such thing was done darkly and more imperfectly Gen. 15. 9, 10, 11, 17, 18. when God made Covenant with Abraham: but this was done most compleatly and clearly.
7. The Writing of the Matter of the Covenant was wholly unusual; God himself Exod. 31. 18. & 34. 1. 28. writing the ten Commandments in two Tables of stone once and again, and Moses recording Exod. 24. 3, 4, 7. both Morals, Ceremonials and Iudicials in a Book. When were there such Covenant-Rols and Records in any other dispensation?
8. The Gal. 3. 19 Ordaining or Disposing of this Covenant by Angels in the hand of a Typical Mediator, Moses, was altogether unusual: No other Covenant mentioning a Typical Mediator.
9. The Renewing of this Covenant, when the people had broken it by idolatry, was wholly unusual: Exod. 34. 1, &c. God renewing it, with Proclamation of all his goodness, and with manifestation of outward Glory, signified by the shining of Moses countenance. The like we find not in other Covenant-expressures.
10. Finally, The Exod. 25. 16. & 40. 20. keeping of this Covenant in the Ark, under the Mercy-seat, was altogether unusual: No other Covenant besides this being kept in the Ark of the Covenant.
In all these regards this Sinai▪ Covenant was dispensed in an unusual way respectively to other Covenants.
II. This unusual way of the Sinai-Covenant's Administration, was notwithstanding most apposite and accommodate to that time and People. And that in divers respects. For,
1. The people of Israel, (having for divers generations been born and brought up in Egypt, a Paganish ignorant idolatrous land, without the knowledge, worship and fear of the true God,) must needs be very ignorant of the true God, and of his ways. The Lord therefore so dispensed his Covenant to them, having brought them out of Egypt, as to make himself more truly and clearly known to them▪ in his Invisible Spiritualness, Majesty, Glory, Greatness, Power, Dominion, Holiness, Righteousness, Terror, Goodness, Mercy, Grace, Truth, and in such other his persections: To make known also his whole way of worship and service unto them, whether Moral or Ceremonial; That by his Law as a Rule of Religion and Life, they as his Covenant-people might be directed how to walk before God acceptably in Holiness and Righteousness in Christ, in order to their inheriting of Gods gracious Promises. For which end the Lord incorporated his Law and Gospel together. For (as Mr. Io. B [...]ll in his Trea [...]. of the Covenant [...]. 7. p. 102. Lond. 1645. one well observeth), The Law was never given or made Positive without the Gospel, neither is the Gospel now without the Law: Although the Old Testament be usually called the Law, and the New, the Gospel: because the Law is predominant in the one, and the Gospel, in the other.
2. Since Man's Fall the world had not been so (l) throughly convinced of the sinfulness of Sin, wherein they were involved; No nor yet Israel▪ [Page 756] that had only lived in that sinful Egyptian land. Rom. 5. 13. Before the Law sin was in the world: but sin was not imputed, when there was no Law. God imputed it to Sinners impenitent: & believers imputed Sin to themselves imperfectly, but the generality of the world, yea of Israel in effect did not impute sin to themselves, or charge sin upon themselves, so as to drive them out of themselves to the Promised Seed, and to the true Passover, and Sacrifice, Christ, for remedy. God therefore so dispensed this Sinai-Covenant to them, as to let them see, The Sinfulness of Sin for kind, degree, and aggravation exactly in the Moral Law; The deadly and damnable Nature of Sin, in the curse of the Law, and in the blood of Slain sacrifices; As also the terror of the Lord against Sinners without a Mediator. Rom. 5. 20. The Law entred that the offence might abound. Rom. 3. 20.—By the Law is the Knowledge of sin. Gal. 3. 19.—The Law was added because of transgression, till the Seed should come, to whom the promise was made. Gal. 3. 22.—The Scripture (especially the Law) hath concluded all under Sin, that the Promise by faith of Iesus Christ might be given to them that believe.
3. Israel was now a most numerous people, a Mighty Nation, being able warriours: of 20 years old and upwards 603550, besides women and all children under 20, and all these without any established Order or Government amongst them. It was no small matter that would subdue and subjugate so great a people, make them tractable. God therefore makes known this Covenant to them, with such unparalleld discoveries of his Majesty, Supremacy and Greatness, as made all that mighty people to quake and tremble, and promise all obedience unto God.
4. Israel were naturally a stubborn stiff-necked and rebellious people against the Lord. Moses tels Israel to their face, Deut 9 6, 7. to 25. Thou art a stiff▪necked people.—From the day that thou didst depart out of the land of Egypt, untill ye came to this place, ye have been rebellious against the LORD. Then enumerating their rebellions, he concludes; ye have been rebellious against the LORD from the day that I knew you. God therefore, that he might tame and keep under their sturdy necks and rebellious hearts, imposed this Covenant upon them as an heavy intollerable yoke till Christ, to humble and bow them under the burden, rigour and bondage of it.
5. They Rom 10. 2, 3. being ignorant of Gods righteousness in Christ, sought to stablish their own righteousness by doing. They idolized and rested in their self-righteousness. God therefore so disposed this Covenant, as to strip them of all their imaginary righteousness, detect their Sin, shame, nakedness and wretchedness, that they might not have any confidence in themselves, but only in Rom. 10. 4. Christ, the end of t [...]e Law for righteousness, to every one that believeth.
6. They were a people generally very weak, childish, carnal, and dull in their apprehensions of Spirituals, especially of the Mysterie of Christ; being Gal. 4. 1; 2, 3, 4, 5. like a child in Minor [...] under age. The Lord therefore put [Page 757] them, as children under age, under Tutors and Governors, viz. The elements or rudiments Heb. 9. 10. and carnal Ordinances of the Ceremonial Law, wherein (as in their A B C of Christianity they might learn to spell out Christ, and Sinners Salvation by him: till they should come to ripeness of age in the fulness of time, when Christ himself was actually revealed. They could not ascend to Christs spirituality: God condescends to their carnality.
7. Israel was now grown up beyond the compass of a Private family or Domestical Church, to the capacity of being moulded and formed into a National Church. The Lord therefore so dispensed this Sinai-Covenant to them, as at once to constitute them a National Body Politique both Ecclesiastical and Civil; A Church (called Act. 7. 38. The Church in the Wilderness), and a Eph. 2. 12. Common-wealth of Israel; A Political Church, and Ecclesiastical Politie: He sweetly intwisted them together, as inseparable twins, by compacting his Laws Moral, Ceremonial and Iudicial (which were Constitutive of their Church and Common-wealth) into one Covenant.
Thus the Lord in his singular wisdom accommodated this Sinai-Covenant to the then present capacity and condition of Israel.
III. Although this Sinai-Covenant had such an unusual Administration, that it might be Accommodated to the state of Gods Church and People in those times, till Christ should be revealed: yet notwithstanding it was Dispensed and given as A COVENANT OF FAITH and Grace in Iesus Christ. And this may be strongly evinced by these ensuing grounds and Reasons, viz.
1. Because, The Sinai-Covenant is for Substance one and the same with the Covenant made with the Fathers; Abraham, Isaac, and Jacob. This is evident by two Testimonies, to mention no more. viz. 1. By that Promise of God to keep the Covenant and mercy with them, which he had sworn to their fathers; if they should keep his Commandments, Statutes, and judgements. Deut. 7. 11, 12. Thou shalt keep the Commandments, and the Statutes, and the Iudgements, which I command thee this day, to do them. Wherefore it shall come to pass, if ye hearken to these judgements, and keep and do them; that the LORD thy God shall keep unto thee the Covenant and the Mercy which he sware unto thy fathers. Their keeping of this Sinai-Covenant, hath the promise of Gods keeping to them, and performing to them his Covenant and Mercy sworn to their Fathers: therefore this Sinai-Cove [...]ant, and that Covenant made with their fathers, held forth and [...]ed unto them the same Mercy, and are, for Substance, the same kind of Covenant. 2. By that passage in the Deut. 29. 1, &c. Covenant made with Israel in the land of Moab, (which is the same with the Sinai-Covenant, being a part of it renewed.) Deut. 29. 10, 11, 12, 13. Ye stand this day all of you before the LORD your God;—That thou shouldst enter into Covenant with the LORD thy God, and into his Oath, which the LORD thy God maketh with thee this day. That he may establish thee to day for [Page 758] a people unto himself, and that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob. This speaks clearly and fully to the point, that by this Covenant he would be their God, and they should be his people, as he had sworn to Abraham, Isaac, and Jacob, that is, according to the tenor of his Covenant with Abraham, &c. So that this Confirms Gods former Covenant with Abraham, and the same Covenant-interest betwixt God and Abraham with his Seed, and in the same way, As he had sworn to Abraham, &c. therefore these Covenants were one and the same for Substance. Consequently, This Sinai-Covenant was a Covenant of Faith: for Gods Covenant with the fathers, Abraham, &c. was a Covenant of Faith, as I have at large evidenced in that Covenant-Period.
2. Because, The Preparatory Abstract, or Summary abridgement of the Sinai-Covenant, (premised by God for the better preparing of Israel for the promulgation of the Law and Covenant at Sinai) briefly insinuates, that the Sinai-Covenant intended, should be a Covenant of Faith. God gives them a brief hint of his intention and purpose: and what he was now about to do with them; viz. that he was about to enter into a most Solemn Covenant with them, and that a Covenant of Faith and Grace in Christ, promising Evangelical priviledges therein unto them. Exod. 19. 3, 4, 5. 6. The LORD called unto him out of the Mountain, saying, Thus shalt thou say to the house of Israel; ye have seen what I did unto the Egyptians, and how I bare you on Eagles wings, and brought you unto my self. Now therefore, if ye will obey my voice indeed, and keep Covenant, ye shall be a Peculiar treasure unto me above all people: for all the Earth is mine. And ye shall be unto me a Kingdom of Priests, and An holy Nation. These words In this Chap. Aph. I. Quest. 3. Particular 1. I have already distributed and Explicated formerly, there See. Now I only add; That God being about to Enter into Covenant with them, gives them herein a Breviate, A precious taste of his Covenant: 1 On their part; They must obey his voice, and be faithful in his Covenant. 2. On his part; God would accept them as his Peculiar Treasure; A Kingdom of Priests, and An holy Nation. In themselves they were the sinful Seed of lapsed Adam: but here God looks upon them in Christ, and promiseth such pure Evangelical Mercies, as cannot befall lapsed Sinners, but only in and through Christ. For, Jesus Christ is Rev. 1. 5, 6. the Prince of the Kings of the Earth. It's he, that hath loved us, and washed us from our sins in his own blood, And hath made us Kings and Priests unto God and his Father. Hence, Peter reckoning up the Gospel-Priviledges of believers in Christ, saith; 1 Pet. 5. 9, 10. But ye are a chosen Generation, A royal Priesthood, An holy Nation, A peculiar people, &c. Hence, these pure Gospel-Blessings in Christ, do necessarily infer a pure Gospel-Covenant at Sinai promising them.
3. Because, The Covenant-Relation betwixt God and Israel, established by this Sinai-Covenant, is substantially one and the same [Page 759] with that of the Covenant of Faith: consequently the Covenants are the same. This is the Covenant-Relation established betwixt God & men, by the Covenant of Faith; Ier. 31. 33. with Heb. 8. 10. [...]zek. 36. 28. I will be to them a God, and They shall be to me a people. This same Relation also is stablished betwixt God and Israel by this Sinai-Covenant. For, 1. The Covenant made with them in the land of Moab, (which was only some part of the Sinai-Covenant repeated,) expresseth this Covenant-Relation plainly; Deut. 29. 11, 12, 13. That he may establish thee to day for a people unto himself, and that he may be unto thee a God, as he hath sworn to thy fathers, to Abraham, &c. So that this Covenant-Relation is hereby stablished, as it was sworn to Abraham, viz. upon the same terms, namely, in Christ through faith. 2. The Prophet Ieremiah also evidently confirms this, saying; Ier. 11. 3, 4, 5. with Lev. 26. 3. 12 Thus saith the LORD God of Israel, Cursed be the man that obeyeth not the words of this Covenant, Which I commanded your fathers in the Day, that I brought them forth out of the land of Egypt, from the iron-furnace, saying; Obey my voice, and do them, according to all which I command you: So shall ye be my people, and I will be your God, &c. How can the Lord be A Covenant-God to Sinners; or Sinners be a Covenant-people to God, but only in Christ by faith? For its only Christ, according to Gods Covenant and promises, that brings God and Sinners into Union and Communion, whom sin had divided. Therefore this Evangelical Covenant Relation betwixt God and Israel, stablished by this Sinai-Covenant, proves this Covenant to be a Covenant of Faith.
4. Because, The Preface to the Decalogue, and the First Commandment, judiciously considered and compared together, contain in them Sum▪ arily the Covenant of Faith for substance. I. The Preface to the Decalogue, (which some Count the Reason of the first Commandment, set before the Commandment, as the Reasons of the four following Commandments are set after: nor matters it, as to the force of my present Argument, whether way we refer it,) hath in it three great Arguments or Reasons inforcing to obedience; Exod. 20. 1, 2. I am the LORD, thy God, which have brought thee out of the land of Egypt, out of the House of Servants. 1. That he is IEHOVAH: This is Gods chief essential Name, setting forth his Nature more fully then any one word in the Hebrew, or any other language under heaven. Its derived from, Being: And it implyes, 1. Gods Supream eternal independent unalterable Being in and of himself alone. 2. Gods giving Being to all Beings. He is the fountain of all Beings. 3. Gods giving actual existence, subsistence and being to his Decrees and [...] Promissory or Minatory. Hence, when the time drew nigh that Israel was to be delivered out of Egypt, to go to inherit the land o [...] Canaan, according to his Covenant and promises to Abraham, &c. Exod. 6. 2, 3, 4, 5, &c. God said; I am IEHOVAH: and I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty: but by my name IEHOVAH was I not known to them, &c. that is, I declared my self to them to be an Almighty, Alsufficient God in my Covenant [Page 760] and Promises, and though Covenanted blessings were not actually performed to them, yet I my self was their Al-sufficiency against all wants: but I declared not my self a Covenant-performing God, a IEHOVAH to them, making my promises actually to subsist, in actual redeeming them out of Egypt, and bringing them into Canaan; Though they all knew me by my name IEHOVAH Doctrinally, yet did they not know me by it experimentally. But now I am come to make my self known experimentally to Israel to be IEHOVAH, in fulfilling my Covenant and Promise to Abraham in his Seed. 2. That he is Israels God, Thy God. Not by Common Creation or Providential Conservation only, as he is even to the wicked: but by Special Covenant, made formerly with their fathers. 3. That he is their Redeeemer, Typically from Egypts thraldom; Spiritually from Sin's and Satan's thraldom shadowed out thereby: As is clear from the Passover; Exod. 12. 11, 12, 13, 21, 22, 23. a means of their deliverance from Egypt, and a clear 1 Cor. 5. 7. Type of Christ. Now these three Arguments prefixed to the Law notably proclaim the Law this Sinai-Covenant to be a Covenant of Faith in Christ: for, God as JEHOVAH performs his Covenant and promise to Abraham and his Seed 2 Cor. 1. 20. only in Christ; is Israels Covenant-God, only in Christ; and is Israel's Redeemer only in Christ. II. The first Commandment also speaks this further. The Affirmative part of it is; Exod. 20. 3. Thou shalt have me the Lord to be thy God only, and worship me as thy God. Now since the fall how can any have or worship the Lord as their God, without Faith in Jesus Christ? Heb. 11. 6. without faith in Christ its impossible in any thing to please God. Without Faith in Christ, Love cannot be acted towards God, for Gal. 5. 6. faith works by Love. Without faith in Christ no mans heart can be Act. 15. 9. purified, and God cannot be purely worshipped by an impure heart. And that Covenant, which necessarily requires faith in Christ, must needs be a Covenant of Faith in Christ▪
5. Because, The Law was given in such sort and See formerly in Aph. 1. Quest. 3. manner, that he that runs may read, that God fully intended it, and peculiarly gave it, as a Covenant of Faith in Iesus Christ. Besides what hath been formerly laid down, these things are pregnant to evince this, viz.
(1) The terrour and exactness which God observed in Exod. 19. 16. 19. & 20. 1. to 22. Giving of the Law was exceeding great: that hereby God might convince the people of their own utter impotency and inability to deal with God and his Law immediately by themselves without a Mediator. God and his Law were so clothed with thunder, [...] ning and fire at the first publication of the Covenant, that they [...] not able to hear it any more without a Mediator.
(2) The terrified people Exod. 29. 18, 19, &c. Deut. 5. 22. to the end. cry out a Mediator betwixt God and them, and desire that Moses might be this Mediator. Hereupon God highly commends their request, Grants Moses (according to their desire,) to be their Mediator, and afterwards still spoke to Israel mediately by him: and in Moses, the [Page 761] Type, D [...]ut. 18. 15. to 20. promiseth Iesus Christ the Anti-Type, and only true Mediatour.
(3) The Ceremonial Law is Exod. 20. 22 to the end. & 25. to 32. chapter. presently annexed to the Moral, as part of the Sinai-Covenant, to instruct them yet further in the deep Mysterie of this blessed Prophet and Mediator promised, Christ Iesus. The Ark, Mercy-seat, Golden Altar of Incense, Table of Shew-bread, Altar of burnt offering, The veil of the Tabernacle, The Tabernacle it self, The Priests, The sacrifices of all sorts and their bloods, The Purifications, washings, &c. all being but Heb. 10. 1 Col. 2. 16, 17. shadows of good things to come: but the body, Christ. Whose Person, Office, Condition, Effects of his office, &c. were typifyed and shadowed out to the people in these things. Thus the Law was contrived to be Gal. 3. 24. Their Schoolmaster to bring them to Christ, that they might be justified by Faith. The Moral Law chiefly by scourging and Correcting them: The Ceremonial Law chiefly by Directing them. I say chiefly: because the Moral Law, having some glimmerings of Christ in it, did in some sort also direct them; and the Ceremonial did also correct them, as being a yearly and daily remembrancer of their sin and guilt. The perfection of the Moral Law, whereof they could not but come short, forced them to seek a Mediator: And the imperfection of the Ceremonial Law, which in it self Heb. 7. 19. made nothing perfect, but typically pointed further, viz. to Christ, helped them to finde a Mediator.
(4) The Ceremonial and Iudicial Laws being added to the Moral, and Exod. 24. 3, 4. to 9. all written in the Book of the Covenant, are solemnly read in the Hearing of Israel, and publiquely stablished for a Covenant with the consent of Foederates in a Testamentary▪form by slaying of Sacrifices, and Sprinkling of blood, half upon the Altar, and half upon the people; Moses saying, Behold the blood of the Covenant whith the LORD hath made with you concerning all these words. This manner of Solemn Sanction of the Sinai-Covenant by Sacrifices and Sprinkling of blood, (Types of Christ the true Sacrifice and of his blood, Heb. 9. 13. to the end of the Chapter. & 13. 20. whereby the Everlasting Covenant was established as a Testament by the Testator's Death,) I say, this Sanction shews it to be a Covenant of Faith in Christs death.
(5) The seventy elders, with Moses, Aaron and his sons, had a sweet vision of God, as well pleased with Israel, presently upon this Foederal establishment. Exod. 24. 9, 10, 11. Then went up Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel. And they saw the God of Israel▪ and there was under his feet, as it were a paved work of Saphirstone, and as it were the body of heaven in its clearness. And upon the nobles of the children of Israel he laid not his hand; also they saw God, and did eat and drink. These words I have Aphorism 1. Q. 3. particular 6. formerly explained. The seventy elders representing all Israel, now being brought into Covenant with God, and thereupon appearing nearer to God, by Moses the Mediator, beheld God, without fear, hurt or danger: yea [Page 762] they beheld him as smiling, not as frowning; under his feet being a clear heaven, a token of favour: not a dark cloudy heaven, a token of displeasure. Ier. 4. 23, 28. Zeph. 1. 15. without Moses the Mediator, and before their entring into Covenant with God, God was terribly represented to them in devouring fire: But after their entring into Covenant, and with Moses the Mediator, God was comfortably and sweetly represented to them in a clear heaven. How serene bright and clear is Gods Countenance to his Covenant▪ people in Iesus Christ!
(6) The People having Exod. 33. 1. &c. broken Covenant with God most grosly by idolatry in Moses absence, the Lord brings them to a sense of their haynous sin, to humiliation and repenting for it, by Denying his wonted presence in the midst of them, and by Moses pitching the Tabernacle without the Camp.
(7) Israel repenting of their idolatry and Covenant-breaking. Exod. 34. 1, 2, 3, 4, 5, 6, 7. The LORD proclaims himself most comfortably and evangelically to Moses, as pardoning iniquity transgression and sin to the penitent, but by no means clearing the guilty impenitent; and renews the same Covenant again with them, repairing the Tables, and receiving them into wonted favour. Now all these passages in the Manner of giving the Sinai-Covenant (to mention no more) are pregnant Indications, that it was intended and given as a Covenant of Faith in Iesus Christ. For, what else can be clearly collected from this way and order of Gods Dispensation? 1. The Promulgation is exact and terrible, forcing them to cry out for a Mediator: 2. Their request for a Mediator is Commended by God highly, and granted presently; Moses being given as a Typical Mediator, Christ being Promised as the true Mediator: 3. The Ceremonial Law is added to, and inserted in the Covenant, to instruct them familiarly in the deep Mysterie of Iesus Christ the Mediator. 4. The Solemn Sanction of the Covenant was by the Death and blood of Sacrifices shadowing out Christs Covenant-confirming Death and blood: 5. They had a sweet vision of God as serene and favourable, presently upon the solemnity of the Covenant, they approaching nearer to God with Moses their Mediator: 6. God reduced them to Humiliation and Repentance for their Breach of Covenant: 7. And God renewed the Tables and Covenant again with them, upon their Repenting. These things were brought to pass, not accidentally, but intentionally. They were not bare outward Transactions, but were full of inward Mysteriousness. And the chief mysterie in the whole Series of this Administration is Iesus Christ the soul of the Law and Covenant. Therefore these steps of Gods proceedings in this Covenant-Administration are to me a clear and cogent Argument, that this Sinai-Covenant was A Covenant of Faith:
6. Because, The mutual Stipulation betwixt the Foederates in this Sinai-Covenant, is in Substance one and the same with the Stipulation in the Covenant of Faith: viz. On Gods part, Gracious Promises of Gospel-Mercies: On Israels part, Restipulation of Gospel Duties. [Page 763] I. God on his part in this Sinai-Covenant Stipulateth and Promiseth many Gospel-mercies and Blessings. As, 1. To be Exod. 20. 2. Levit. 26 12. le [...]. 11. 4. [...]eut 18. 15. [...]o 20 their God in Covenant, in and through Jesus Christ promised. This the highest fundamental Gospel-Promise, which virtually and eminently comprizeth in it all the rest. 2. To vouchsafe them his peculiar presence, favour, and fellowship Levit. 26▪ 11, 12. And I will set my Tabernacle amongst you: and my soul shall not abhor you: And I will walk among you, and will be your God. 3. To make and accept them to himself, Exod. 19 5▪ 6. as A peculiar treasure above all people, A Kingdom of Priests and an Holy Nation. 4. To give them Exod. 20. 12. [...]eut. 7. 12. [...]er. 11. 4, 5. Deut 8▪ 7, 8, 9. Canaan, a land flowing with milk and honey, according to his Oath and promise to their fathers. Under Canaan typically promising Heaven itself the eternal inheritance and Rest. 5. To add Levit. 26. 3. to 11. Deut. 7. 12. to 25. & 28. to 15. unto them, keeping his Covenant, a Confluence of all outward blessings and enjoyments; as appendixes to his Covenant. Temporals God promiseth to superadd to Spirituals: And 1 Tim. 4. 8. Godliness hath the promise of the life that now is, and of that which is to come. II. Israel on their part, in this Sinai-Covenant, promise and Restipulate divers Gospel-duties imposed by God upon them. As, 1. To be his Exod. 19. 5▪ Levit. 26. 12. Ier. 11. 4. people. To be wholly and solely his This the highest Duty they can restipulate. 2. To believe in God and in Jesus Christ. This is implyed in the First Commandment, as I have already shewed. For, Israel could not have the LORD alone as their Covenant God, but by faith in Jesus Christ the Messiah and Mediator, in whom alone Sinners are brought nigh unto God in Covenant. Faith in Christ is also necessarily intimated in the right use of all the Ceremonial worship and Service. And in the accepting of Christ the Mediatour, and Prophet, like Moses, Deut. 18. 15. to 20. promised to them.. 3. To Deut. 6. [...], 5. [...]ev. 19. 18. love God, entirely over all, with all their heart, with all their soul and with all their might: And to love their neighbour as their self. 4. To Exod. 24. 3, 7. Obey the Lord sincerely and fully in all things which he Commanded them. These and like stipulations betwixt God and Israel in this Sinai-Covenant are purely Evangelical: therefore the Sinai▪ Covenant itself must needs be a Covenant of Faith.
7. Because, The Sacramental Tokens and Seals annexed to Gods Covenant with Abraham, (which was a Covenant of Faith,) viz. Circumcision and the Passover; are continued still under this Sinai-Covenant, (n) Gen. 17. 9. to 15. even till the very Death of Iesus Christ. Circumcision (u) was added to Gods Covenant with Abraham at the solemn making of that Covenant. The Passover Exod. 12. was also annexed to the same Covenant, when God was now presently to bring Israel out of Egypt, to judge the Egyptians, and to carry his people on towards Canaan, as he had Gen. 15. 13. to the end of the chapt. Covenanted to Abraham. Both these Sacraments being notable Types of Christ Jesus that was to come. Now when the Sinai-Covenant was established and all the while it continued in force from Moses till Christ, these two Sacraments of the Covenant [Page 764] of Faith were not abrogated and antiquated: but still continued of use a [...]d force in the Church of God, so long as this Covenant-administration continued. Yea Iohn 7. 22, 23. & Lev. 23. 4. to 9. Deut. 16. 1. to 9. they were pressed and charged upon Gods people by this Sinai-Covenant under Moses. Consequently, this Sinai-Covenant, being confirmed and ratified by these seals and tokens of The Covenant of Faith it must needs be a Covenant of Faith in Christ: for it were most improper and absurd to add the Seals of the Covenant of Faith, to A Covenant of works, A mixt Covenant, A Subservient Covenant, or to any other sort of Covenant but the Covenant of Faith,
By these seven Arguments, (to add no more) it is undeniably evident, That the Sinai-Covenant was given and intended of God as a Covenant of Faith in Iesus Christ.
IV. Objections urged to the contrary are Many, and some of them weighty. And therefore they had need to be Removed and Answered. As,
Obiect. 1. Iesus Christ seems not to be promised and Revealed in this Sinai-Covenant: and therefore how can it be a Covenant of Faith, without Christ the peculiar Object of Faith? Answ. That Jesus Christ is held forth and Revealed in this Sinai-Covenant, hath been already intimated in part: And shall now be more fully evidenced in these ensuing particulars▪ For,
1. Jesus Christ and his Apostles in the books of the New Testament frequently testifie that Moses Revealed Christ, spake and wrote of him. Jesus Christ witnesseth this. Ioh. 5. 45, 46, 47. Ioh. 1. 45. Had ye believed Moses, ye would have believed me: for he wrote of me. Luke 24. 44.—These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled which were written in the Law of Moses and in the Prophets, and in the Psalms, concerning me. Luk. 24. 27.—And beginning at Moses, and all the Prophets, he expounded unto them in all the Scriptures the things conconcerning himself. 2. The Apostles testifie this also. Acts 3. 22, 23. Moses truly said unto the fathers, a prophet shall the Lord your God raise up unto you of your brethren like unto me, him shall ye hear in all things whatsoever he shall say unto you, &c. Act. 26. 22, 23.—Saying none other things then those which the Prophets and Moses did say should come. That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles.
2. Jesus Christ is implicitly revealed, 1. In the Preparatory Gospel-Promises, Exod. 19. 5, 6. with 1 Pet. 2. 9, 10. of Israel's being to God a Peculiar Treasure, a Kingdom of Priests, An Holy Nation. For, (as Peter intimateth) without Christ no Sinners can be advanced to these Evangelical Priviledges. 2. In the Preface to the Decalogue. For, Exod. 20. 2. God is not a IEHOVAH to any as giving actual subsistence and performance to his promises, nor a Covenant-God, Nor a Redeemer from sin and misery typified by their Redemption out of Egypt, but only in and by Jesus Christ, 3. In the first Commandment, For, [Page 765] The Lord alone cannot be had and worshipped as our Covenant-God, but only in, and through Jesus Christ. Christ is the only Iohn 14. 6. way to the father: and Iohn 15. 5. without Christ we can do nothing pleasing unto God. To this effect said Luther: In primo precepto Invenies Christum, vitam, victoriam, mortis, & resurrectionem mortuorum in vitam eternam: totum denique vetus & Novum Testamentum in Lut. Gen. 22. p. 195. b. In the First Praecept thou shalt find Christ, Life, victory of Death, and the Resurrection of the dead to life eternal: and to conclude the whole Old, and New Testament. 4 In the Sanction of the Covenant (l) by the Death and blood of slain Sacrifices: shadowing out the blood of Christ the true Sacrifice, whereby the Everlasting Covenant was confirmed. 5. In the Types and shadows of the Ceremonial Law. All the Heb. 10. 1. Ceremonies ultimately typifying Christ, variously describing him, and directly, though darkly leading unto him. The Ceremonies are Christ veyled: Christ wrapped in swadling-cloaths: Christ, the Son of righteousness, shining through a cloud: Christ was implicitly revealed in(s) Exod. 24. them all.
3. Christ was explicitly revealed and Promised, as Deut. 18. 15. to 20. [...]oh. 1. 45. Acts 3. 12. & 7. 37. A Prophet like unto Moses to be raised up by God unto Israel; when they, terrified with the dreadful Promulgation of the Law, requested for a Mediator betwixt God and them.
4 Iesus Christ was the very Principal Scope and Soul of the Law, or Sinai-Covenant in all the Doctrines, Commands and Promises thereof. The Law, without Christ, is but as a dead Carkase, 2 Cor. 3. 6. &c. a dead Letter, yea a deadly killing Ministration of Death: but with Christ is Acts 7. 38. lively Oracles, and the 2 Cor. 3. 6. 9. Ministration of life. Rom. 10. 4. Christ is the end of the Law for righteousness to every believer. Gal. 3. 19.—The Law was added because of Transgressions, till the promised Seed should come. Gal. 3. 24.—The Law was our School-master to bring us to Christ, that we might be justified by Faith. So that in this whole Sinai-Covenant Jesus Christ was primarily intended. Yea Jesus Christ is more abundantly and clearly set forth in the Sinai-Covenant, then in all that went before. It is therefore a gross mistake, to say that Jesus Christ was not revealed in the Law or Sinai-Covenant.
Obiect. 2. Faith in Iesus Christ, and Iustification by faith in Christ, are not revealed in the Sinai-Covenant, For, the Law is not of Faith, Gal. 3. 12. though Faith in Christ be the peculiar Condition restipulated, and Iustification by faith, be the peculiar benefit promised in the Covenant of Faith. And the Apostle tells us Gal. 3. 23. That Faith was revealed afterwards, after the Law. How then can the Sinai-Covenant be a Covenant of Faith in Iesus Christ?
Answ. This Objection somewhat borders on the former. Both of them arise from the Mis-understanding, or Non-understanding of Gods Mysterious administration of the Sinai-Covenant, as hath been shewed; Consequently Faith in Iesus Christ and justification by faith in him, must be necessarily implyed in the same Covenant. For these; Christ and saving Faith; Christ and justification by Faith; have inseparable connexion and dependance one upon the other, as the Act and Object, as the Cause and effect. Where Christ is revealed for life and [Page 766] justification, there faith in him is implicitly required: and where Christ is received by Faith, there justification by faith must infallibly ensue.
2. That, saving Faith in Christ is implicitly commanded in the Affirmative of the first Commandment, of having the Lord alone for our Covenant-God, and worshipping him accordingly. For, God cannot be had or worshipped acceptably, without faith in Christ: this faith only Act. 15. 9. purifying the heart; this faith only Gal. 5. 6. working by love; this faith only Heb. 11. 6. pleasing God.
3. That, The Sinai-Covenant did directly lead Israel from all Opinion of justification by works, to Gods true and only way of Iustification by faith in Christ alone: And consequently it did eminently reveal Iustification by Faith. I. The Sinai-Covenant was so dispensed, as to drive men quite away from all vain Opinion and Hope of Iustification by works. This is plain. For, 1. the Sinai Covenant or Law required such Deut. 27. 26. Rom. 8, 3. Gal. 3, 21. exactness and perfection of obedience, as absolutely surpassed every meer mans ability since the fall. And therefore it could not justifie, being weak through the flesh. Supposing mans fall, it required meer impossibilities. This could work nothing, but de [...]pair. 2. The Sinai-Covenant or Law most accurately Rom. 3. 20. & 5. 20. discovered sin, in all its kinds, degrees, and aggravations: together with the Curse due thereunto. And thereby let them see, that Rom 4. 15. Gal. 3. 10. by the works of the Law, only Condemnation, not at all [...]ustification, could be expected. 3. The Sinai-Covenant was Exod. 20. 22. &c. with Heb. 12. 20. promulged so terribly, that the people could not (of themselves, without a Mediator,) endure that which was commanded: much less fulfil it, or be justified by doing that which was Commanded 4. Presently See Exod. 32. throughout. after the Sinai-Covenant was established, and before Moses was come down out of the Mount, the people brake the Covenant by gross Idolatry, which Moses signified by breaking the two Tables in their sight beneath the Mount. Hereby God would experimentally convince them, how impossible it was for them exactly to fulfil the Law, or to be justified by the works thereof. II. The Sinai-Covenant was so dispensed, as on the other hand to draw and direct man unto Gods only way of Iustification by Faith in Iesus Christ. For, 1. To this end the Law or Sinai-Covenant did Convince of sin, and Gal. 3. 22. concluded all under sin, that the promise by Faith of Iesus Christ might be given to them that believe. What Promise? Understand, (by a Metonymie of the Containing for the Contained) The promised Blessing of Abraham, Righteousness, Life, Salvation, Inheritance. The Law shuts all up under sin, that righteousness and happiness may not be had or expected by doing, but by believing. 2. To this end also, Gal. 3. 24. The Law was our Schoolmaster to bring us unto Christ, by Correcting and by Directing us: that we might be justified by faith. Christ Rom. 10. 2, 3, 4. being the righteousness of God, and the perfective end of the Law for righteousnes [...] to every one that believeth. All the discoveries of Christ in this dispensation, tending to set forth righteousness and life by faith [Page 767] in Christ alone. Christ was the true Ark, having the Covenant and Law of God fully in his heart and bowels: Christ was the true Mercy-seat, covering the Curse of the Law: Christ was the true Sacrifice, purging away sin, and making atonement by his own blood: Christ was the true Table of shew-bread, whereon all his Israel are daily presented as acceptable before the Lord. Christ was the true veil; by which, Rent, we have open entrance made into the Holy of Holies, Heaven it self, &c. 3. Paul himself deriveth and proveth the righteousness of faith from this Sinai-Covenant: As contained therein, and revealed thereby. Rom. 10. 6. to 11. But the righteousness which is of Faith speaketh on this wise, Say not in thine heart, who shall ascend into heaven? (that is, to bring Christ down from above;) Or who shall descend into the deep? (that is, to bring up Christ again from the dead;) But what saith it? The word is nigh thee, even in thy mouth, and in thine heart: that is, the word of Faith which we preach, That if thou shalt confess with thy mouth the Lord Iesus, and shalt believe in thine heart that God raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth Confession is made unto Salvation. Whence had [...] this Description of the Righteousness of Faith; but from Deut. 30. 1 [...], 12, 13, 14. Moses describing the Law or Sinai-Covenant? And Paul excellently expounds the words of Moses, as peculiarly intending to set forth the righteousness of Faith. We cannot wish a better Commentator. And to speak the truth, since the Fall of man, God from the foundation of the world never justified any person any other way but only by faith in Jesus Christ. This [...]. &c. Clem. Rom. in 1. Epist. ad Corinth. pag. 41. Edit. Oxon. 1 [...]33. Clement, in that renowned and almost Apostolical Epistle testifies; We also being called [...] his will in Christ Iesus, are not justified by our selves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in Holiness of heart; but by Faith, by which the omnipotent God hath justified all from the beginning. To whom be Glory for ever, and ever, Amen.
4. That, whereas Paul elsewhere saith: The Law is not of Faith, that is, sets not forth the Righteousness of Faith, Gal. 3. 12. To this I answer three things, viz. 1. That, This cannot be meant of the Law, absolutely taken, (for then, you see, Paul should contradict himself, who proves the Righteousness of Faith from the Law, as revealed therein:) but it must needs be intended of the Law in some limited and restrictive sense. 2. That this cannot be meant of the Law, More Generally and complexively taken, for the whole Sinai-Covenant as dispensed by Moses: for in this sense the Law is of Faith, principally intending Justification by faith in Christ, as hath been proved: But it may be intended of the Law, More Strictly and [Page 768] abstractively taken, for the meer Preceptive part of the Law, as Declarative of, and in Substance one with the Law of Nature in Adam's heart, and as abstracted from Moses Administration thereof, in which sense the carnal Jews and Legal Justitiaries did most usually take the Law: and in this sense the Law is not of Faith, nor held forth the righteousness of Faith in Christ. 3. If it should be urged, That Paul saying, The Law is not of Faith, intends the Law in its latitude as dispensed by Moses, because he adds the tenour of the Law out of Moses, Gal. 3. 12. But the man that doth them shall live in them; and that he means not the Law in that restrictive mistaken sense of the Legal Iustitiaries: It may be further replyed; That this Sinai-Covenant was in such sort Administred, As to press upon them the perfect fulfilling of the Law, as most necessary to life and Salvation, denouncing the Curse upon the least failing: but withal revealing to them, that this perfect fulfilling of the Law in their own persons being utterly impossible, he was pleased to accept it in Christ their Surety, perfectly fulfilling it on their behalf, and bearing the curse for their offences, according to the intimation of the many Types and Ceremonies in the Law. By exacting of them perfect obedience, impossible to them, it takes them off their own bottom, [...]ot to seek for righteousness by their own doing: by representing Christs perfect obedience and sufferings as a Remedy, it teaches them to seek for righteousness by Christs perfect obedience, through faith in him. And this Answer I hold to be most satisfactory, and most agreeable to the intent of this Sinai-Covenant.
5. Though the Apostle saith; Gal. 3. 23. Before faith came, we were kept under the Law, shut up unto the faith which should afterwards be revealed; As intimating that Faith was not revealed before, or under, but after the Law: yet his words are not to be taken simply and absolutely, as if Faith was not at all Revealed till after the Law, for Faith was revealed before the Law, as is evident in the Covenant Gen. 15. 6. with Abraham, and Heb. 11. 7. with Noah: and under the Law, as I have formerly manifested, and as Paul himself plainly Rom. 10. 6. to 11. from Deut. 30. 11. to 15. testifies: but they must be understood only Comparatively and respectively, that till after the Law faith was not revealed so fully and clearly. The Revelation of Faith Before and under the Law was so small, imperfect, dim and obscure, in comparison of the clear, full and glorious manifestation of Faith afterwards under the New Testament, that till then it seemed as it were not to be revealed at all.
Obiect▪ 3. If Faith in Iesus Christ be commanded in the Law, then Faith justifies as it is a work of the Low: and so we are justified by works.
Answ. This follows not at all. Its a false and sophistical way of Arguing: Faith is commanded in the Law, therefore it justifies as a work of the Law; or Faith is commanded in the Gospel, therefore it justifies a [...] an act or work of Grace. Both are inconsequent. [Page 769] Here's non Causa, pro Causâ. More particularly, I say.
1. That saving and justifying Faith in Iesus Christ is not commanded in the Law, as the Law is absolutely considered exacting perfect obedience from a mans own person, and as abstracted from Moses administration: But as it was foederally dispensed on Mount Sinai, principally intending to lead Israel unto Christ, who is Anima Legis, The very soul and life of the Law.
2. That though saving Faith in Christ be commanded both in the Sinai-Covenant and in the New Covenant, yet it justifies not as an Act of Obedience, or as an Act of Grace, commanded in Law or Gospel, by its worth or dignity: but in regard of that office whereunto God hath ordained and appointed it in Iustification; as it is an Organ or Instrument Receiving Christ and his righteousness in the promise. This very point Book III. Chap. 3. Aph. 5. Qu. 4. I have already discussed and cleared at large: thither I refer the Reader for fuller Satisfaction.
Obiect. 4. The Sinai-Covenant is opposed, by the Prophet Jeremiah and by the Apostle, to the New-Covenant, and is said to be broken by the People of Israel, Jer. 31. 31, 32. &c. Heb. 8. 8, 9, 10. Therefore it is not a Covenant of Faith, which is everlasting and cannot be broken; but a Covenant of works, which is but Temporary, and liable to be broken.
Answ. These Premises will not bear this Conclusion. For,
1. The Sinai-Covenant, made with Israel when God brought them out of the land of Egypt, is said to be unlike, or Not according to the New Covenant: but it is not said either by the Prophet or Apostle to be unlike to the Covenant of Faith. And the Dissimilitude or Difference here intimated betwixt the Sinai-Covenant and New-Covenant, Is not in Substance or Kinde, For in both the Lord saith, [...]er. 31. 33. with Lev. 26. 12. Ier. 11. 9. I will be their God and they shall be my people: But only in Manner of Administration and Degree. God promising in his New-Covenant a Greater, fuller and clearer Measure of Grace upon his people, then under the Sinai-Covenant: Especially in these three Particulars; viz. 1. In the Inscription of the Law upon better Tables. In the Sinai-Covenant, it was written on two dead Tables of stone: In the New Covenant it should be written upon two living Tables, The Minde, and Heart, ver. 33. 2. In Illumination, touthing the LORD and his waies. Which shall be more clear, full and universal under the New-Covenant, then under the Sinai Covenant, ver. 34. 3. In Remission and obliteration of sin. In the Sinai Covenant, sins Heb. 10. 1, 2, 3, 4, &c. must often be purged with Sacrifices, and could not fully be taken away with blood of buls and goats, there being in those Sacrifices a remembrance again made of sins every year, yea every day: but in this New-Covenant Christ by offering Heb. 10. 10. to 19. one Sacrifice for Sins for ever, that is, himself, hath by that one offering [Page 770] perfected for ever them that are Sanctified, God remembring their s [...]ns and iniquities no more, So that no more offering for Sin is necessary at all, vers. 34. Thus the Sinai-Covenant, gradually, not specifically, differs from the New-Covenant. They are both Covenants of Faith: but the New-Covenant every way more Excellent, Compleat and Perfect.
2. Though Israel brake the Sinai-Covenant by their Idolatry, yet they brake it not utterly and irreparably, as Adam brake the Covenant of Works by his first transgression: for God Exod. 33. & 34. admitted them to repentance; upon their repenting pardons them; and renews the Sinai-Covenant again with them. Therefore this breach of Covenant doth no way prove the Sinai-Covenant to be a Covenant of works, not of faith; Temporary, not Everlasting.
Obiect. 5. Iohn saith; Ioh 1. 17. The Law was given by Moses: but Grace and Truth came by Jesus Christ. And Paul saith; Rom. 6. 14, 15. Sin shall not have dominion over you: for ye are not under the Law, but under Grace. Herein they oppose the Law or Sinai-Covenant, unto Grace: and therefore the Sinai-Covenant seems not to be a Covenant of Faith, or A Covenant of Grace.
Answ. Presupposing the Distinction of Grace In this ch. Aph [...]r. [...]. Inser 6. Answ. to 3. Obiect. formerly laid down, viz. That Grace is used, 1. For Gods free favour, Rom. 3. 24. Ephes. 1. 6, 7. 2. For effects and fruits of Gods free favour to us, and upon us, 2 Pet. 3. 18. 2 Cor. 12. 9. Ephes. 3. 8. 3. For the Doctrine of Grace set forth in the Gospel, especially in the New Testament, Tit. 2. 10, 11. presupposing and premising this Distinction, I Answer;
1. As for that of John, Ioh. 1. 17. The intent of the Apostle seems plainly this: viz. To prefer the Ministry of Iesus Christ, far before the Ministry of Moses: And the New Testament-dispensation, beyond that of the Old. Moses he gave the Law: but Jesus Christ he brings Grace and Truth. That is, 1. Either, Christ brings the Tit. 2. [...]1. Doctrine of Grace more clearly and fully now, then Moses did; and the true substance and accomplishment of the Legal Types and shadows now under the New Testament. For, Truth is here opposed, (not to lyes and falshood, but) to Types and Shadows. And the Law of Moses was not wholly destitute of Grace, Christ being the end and Mysterie of the Law, The Old Testament was a Doctrine of Grace, as well as the New: but not so fully and clearly▪ Law predominated in Moses Doctrine of the Old Testament, hence its called Law, as if there were no Grace in it: Grace predomniated in Christs Doctrine of the New Testament, hence its called Grace, as if there were no Law in it. And according to this interpretation the Law is not so opposed to Grace, but that it hath Grace in it: The opposition is not in regard of different kinds, but of different degrees; both Old and New Testament, both Moses and Christ teach Grace, but Christ more clearly, fully, illustriously. 2. Or, Grace, viz. The effects and fruits of Divine Grace. Covering and pardoning our transgressions [Page 771] against the Law, and enabling us to sincere Evangelical performance of the Law of Moses, came by Iesus Christ. Moses gave the Law, that taught and commanded what was to be done, and that prefigured Christ and Sinners Life, Redemption and Salvation by him; but Moses gave not the grace whereby men should be enabled to perform what was commanded, or should have their failings pardoned, nor did he exhibit the very Truth and Substance of spiritual things prefigured in the Law: but Jesus Christ gives grace to perform what was commanded, covering all failings and imperfections, and himself is the body and accomplishment of all Legal types and shadows obscurely pointing at him and conducting to him. This Answer I like rather then the former, because it better suits with Iohns expressions, in ver. 14, 15, 16. immediately foregoing. And according to this interpretation, Christ and Grace are not wholly excluded from the Law: for if the Law of Moses directed the Iews to Christ, and how to walk in him believingly and obedientially, (though of it self it did not give Grace or Truth, yet) it did reveal Christ and Faith in him in some measure, which is proper and peculiar to the Covenant of Faith. To this effect Ioh. Calv. Com in Ioan. 1. 17. Iohn B [...]ll of the Covenant, ch. 7. p. 119 Lond. 1645. I. D [...]od. Annot. on Ioh. 1. 17. our Modern Writers resolve this doubt: And Augustine himself expresseth his sense to like purpose, saying; Praeceptum quippe reos faciebat ad desiderandam salutem, Promissum autem figuras celebrabat ad expectandum Solvatorem: ut per adven [...]um Novi Testamenti illo [...] libe [...]aret gratia donata, illas au [...]erret veritas reddita. Ipsa enim lex per Mosen data est: Gratia & ver [...]as per Iesum Christum facta est. Gratia scili [...]et, ut eata indulgent [...]a peccatoru [...] qu [...]d pr [...]ceptum erat ex Dei dono custodiretur; Veritas autem, ut ablata observatione umbratum, quod promissum erat ex Dei fide presentatetur. August. contra Faust. Manichae [...] lib. 22. cap. vi. Tom. 6. The Law was given by Moses, but grace and truth came by Iesus Christ. Grace, that pardon of sin being granted, what was commanded might through Gods gift be performed: And Truth, that the observation of shadows being taken away, what was promised might by Gods faithfulness be exhibited.
2. As for that of Paul, Rom. 6. 14, 15. His Scope therein is to comfort and encourage the Regenerate in their course of Sanctification, notwithstanding the reliques of Sin in them: And this he doth from their Spiritual condition that they are not (as carnal men are) under the irritátion, rigour, curse, and condemnation of the Law, that Sin should reign over them; but under the power and force of saving grace that is stronger then Sin; and at last will have the total victory. So that this Antithesis of Law and Grace here, excludes not the Law from being a Covenant of Faith and Grace. But this rext In this ch. A hor. I. I fer. vi. Answ. to 3. Obi [...]ct. hath been fully opened heretofore: there See.
Obiect. 6. The Apostle Paul seems directly to Oppose the Law or Sinai-Covenant to the Promise or Covenant of Faith, declaring Gal. 3. 18. That if the Inheritance be by the Law, it is no more of Promise. That the Law or Sinai-Covenant Gal. 4. 22, &c. Gendereth to bondage, the Sion-Covenant to liberty. That the Law is a 2 Cor 3. 7, 8, 9. Ministration of Death and condemnation, but the Gospel a Ministration of life and righteousness. [Page 772] Therefore the Sinai-Covenant or Law cannot be a Covenant of Faith or Grace.
Answ. All these particular Scriptures objected, have been formerly cleared, that they conclude not against the Sinai-Covenant's being a Covenant of Faith. Let the Reader look back to the foregoing Resolution, in this Aphorism, in Answer to the I. Opinion, That this Sinai-Covenant is a Covenant of works.
Obiect. 7. The Condition upon which Life and Happiness is held forth in the Law or Sinai-Covenant, is Perfect Doing; For, Moses describeth the righteousness which is of the Law, That the man which doth those things, shall live by them. Rom. 10. 5. with Lev. 18. 5. Gal. 3. 12. And he denounceth a Curse upon the least failing; Cursed is every one that continueth not in all things which are written in the Book of the Law to do them, Deut. 27. 26. Gal. 3. 10. But the Condition upon which life and happiness is tendered in the Covenant of Faith, is believing in Christ, Rom. 10. 6. to 12. Doing and Believing, works and faith, are two contrary Conditions of life: Consequently the Law or Sinai-Covenant which requires Doing, unto life, cannot be a Covenant of Faith, but must needs be a Covenant of Works.
Answ. This Objection, as it is most obvious to every one that reads the Epistles of Paul to the Romanes, and to the Galatians: so it is (in my judgement) of greatest difficulty to be clearly and satisfactorily answered. And yet it is of great Consequence, and necessity to be cleared, because otherwise the true Nature and intent of this Sinai-Covenant, as a Covenant of Faith in Iesus Christ, will not be fully and sufficiently evidenced. Several Answers are given, I shall propound them, and pitch upon such as afford best satisfaction.
1. Some express themselves thus; That the Condition of Doing whereunto the Promises are made in the Law, is not an Antecedent, but a Consequent Condition: And that the Perfect Doing, required in the Law so exactly and frequently, is not to be interpreted Legally, but Evangelically. This way Mr. Io. Ball goes, who in his days was a most pious, judicious and shining light in the Church of God. Thus he expresseth his notion more particularly in these words.
Mr. Ioh. Ball in his Treat. of the Covenant. ch. 8 p. 133. London. 1645. True it is, The Promises run upon this condition; If ye obey my voice, and do my Commandments. But Conditions are of two sorts: Antecedent, or Consequent. Antecedent, when the Condition is the Cause of the thing promised or given, as in all Civil contracts of justice, where one thing is given for another. Consequent, when the Condition is annexed to the Promise, as a Qualification of the Subject, or an Adjunct that must attend the thing promised. And in this later sense, Obedience to the Commandments was a Condition of the Promise. Not a cause why the thing promised was vouchsafed: but a Qualification of the Subject capable, or a Consquence of such great mercy freely conferred.
And afterwards he explains himself further; saying; In ch. 8. p. 136, 137. These words, Do this and live, must not be interpreted, As if they did promise [Page 773] life upon a Condition of perfect Obedience, and for works done in such exactness as is required: But they must be expounded Evangelically, describing the subject capable of life eternal, not the cause why life and Salvation is conferred. And by Doing, Sincere uniform impartial Obedience, not exact fulfilling of the Law in every title, is to be understood. Do this and live, what is it more then this? Exod. 19 5. If ye will obey my voice indeed, and keep my Covenant, then ye shall be a peculiar Treasure unto me. Ps. 112. 1. Blessed is the man that feareth the LORD, that delighteth greatly in his Commandments. Ps. 106. 3. Blessed are they that keep judgement, and he that doth righteousness at all times. Psal. 119. 1, 2. Blessed are the undefiled in the way, who walk in the Law of the LORD. Blessed are they that keep his Testimonies, and that seek him with the whole heart. Iam. 1. 25. Who so looketh into the perfect Law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, shall be blessed in his deed. Rom. 2. 7▪ To them, who by patient continuance in well-doing, seek for glory and honor, and immortality; Eternal life. Which passages are to be understood of sincere and upright walking: and shew who are justified, and to whom the promises of life pertain; but not why they are justified. And in like manner, that of the Apostle, The doers of the Law are justified, may be expounded Evangelically: Not of them that fulfil the Law, which should be justified by their works; but of them that soundly obey, who are justified of grace by faith, not for their works. So he.
But this interpretation, (though in it self very pious,) comes not home to satisfie and remove the force of the Objection: and therefore I cannot acquiesce in it. For, it may be easily Replyed. 1. That, Do this and live, hath something more in it, then those other passages of Scripture alleadged by him. They may be interpreted Evangelically: but this phrase in the passages objected can hardly be so interpreted. Partly, because, Doing, in those Scriptures is directly opposed to Believing, as to the point of Iustification and life, Lev. 18. 5. with Rom. 10. 5. Gal. 3. 12. Here the Apostle purposely compares the righteousness of works and the righteousness of faith together, (saith Ioan. Calv in Com. ad. Rom. 10. 5, 6. Calvin) that he may the better shew the repugnancy of them one to another. Partly, because the curse is denounced upon the least failing, Deut. 27. 26. Gal. 3. 10. But failings in Evangelical obedience are Covered, not Cursed. 2. That, this explication doth not reach the Mysterie and intent of this Sinai-Covenant in pressing both Perfect Doing, and Believing: which that Answer, which shall satisfie, must necessarily unfold, as after will appear.
2. Others thus; Pet. Martyr in Loc. Com. class. 2. cap. 16. Sect. [...]. Ioan. Calv. Com. in Ep. ad Rom [...]. 10. ver. 5. D. Pareus in Rom. 10. Deut. 3. Mr. Iohn [...] of the Covenant, ch. 7. Mr. Anth. Burges in his vindic. Legis s [...]ct. xxi [...] ▪ do all speak to this effect. That the Law may be considered, 1 More largely, as comprehending the whole Doctrine and Administration [Page 774] of the Sinai-Covenant, as delivered by Moses on Mount Sinai. 2 More restrictively, as it is an abstracted Rule of righteousness consisting in Precepts, Threats and Promises; holding forth life upon a Condition absolutely impossible to lapsed man, viz. perfect and perpetual personal obedience to the Law; but denouncing the Curse and death upon the least contrary failing. In the later sense Paul understands the Law in Rom. 10. 5. & Gal. 3. 12. and in this sense, The righteousness of the Law stands in perfect doing, The man that doth them, shall live in them. And the Law, thus taken, is a Covenant of works. In this Sense the Carnal-Iews, (being ignorant of Gods righteousness, and seeking to establish their own righteousness,) did take, or rather mistake the Law; and so did the false Apostles, who obtruded upon divers Churches the necessity of the works of the Law, in whole, or in part, unto justification. But this acceptation of the Law, abstracts the Law from Moses dispensation of it, from faith, and from Christ the Soul of the Law: and so leaves the Law as a meer 2 Cor. 3. 7, 9. Ministry of Death and condemnation. For in this sense the Law was not given by Moses at Mount Sinai. And therefore the Apostle Rom. 10. 1. to 12. condemns the Iews, as ignorant perverters of the true meaning of the Law, while they sought to be justified by their own works: and shews that Deut. 38. 11, 12, 13, 14. Moses himself in the Law taught them to look for Salvation in the Messiah, and for that righteousness which is by faith in Christ alone. In the former Sense, which is more Complexive and Comprehensive, Paul understands the Law, in Rom. 10. 4. Christ is the end of the Law for righteousness, to every one that believeth: and in Gal. 3. 23, 24.—We were kept under the Law, shut up unto the Faith which should afterwards be revealed. Wherefore the Law was our Schoolmaster to bring us to Christ; that we might be justified by faith. And the Law thus taken is a Covenant of Faith in Christ Iesus, holding out life and happiness only upon condition of believing in Christ, in the sight of God. To this effect saith one; Mr. Ioh. Ball of the Covenant, ch. 7. p. 113. The Law in it self considered, exacted perfection of works as the cause of life: But when that was impossible to man by reason of the infirmity of his flesh, it pleased the Lord to make known to his people by the Ministry of Moses, that the Law was given, not to detain men in confidence of their own works but to lead them unto Christ. Whatsoever the Law teacheth, whatsoever it promiseth, whatsoever it commandeth, always it hath Christ for the scope thereof. For though the Law of righteousness promise a reward to the keepers thereof; yet after it hath shut up all men under sin▪ it doth substitute another righteousness in Christ, which is received by Faith, not purchased by merit of works. In both the former and later sense, the word Law seems to be used in that passage; Rom. 3. 21, 22. But now the righteousness of God without the Law (viz. strictly [...]) is manifested, being witnessed by the Law (viz. largely taken) and the Prophets: even the righteousness of God, which is by faith of Iesus Christ unto all, and upon all them that believe. This Answer cuts asunder the Sinews of the Objection, shewing, That the Law largely [Page 775] taken, holds forth life on condition of believing in Christ, and in this Notion it was given in the Sinai-Covenant, which therefore is a Covenant of Faith; That the Law strictly taken requires perfect doing, and in that Sense Moses gave it not, nor is it a Covenant of Faith but of works: But yet it doth not so fully clear the Mysterie of the Sinai-Covenant in holding forth life both upon Doing, and Believing, which the Apostle in that 10th to the Romans, and in the Epistle to the Galatians, intimateth evidently.
3. I add therefore, for the unfolding of this Mysterie more clearly, and for Answering of this Objection more fully, these few Considerations touching the Law or Sinai-Covenant, and the Condition of life and happiness therein revealed, viz.
(1) That, The Sinai-Covenant was purposely so dispensed as to tender life and happiness upon two opposite and contrary conditions, viz. Works, and Faith; Perfect Doing, and Beleiving. This is clear by Pauls Epistles beyond dispute. 1 Upon Perfect Doing all in the Law. Rom. 10. 5. Gal. 3. 12. with Levit. 18. 5. The curse being denounced against the least failing, Gal 3. 10. with Deut. 27. 26. 2 Upon believing in Iesus Christ the Messiah promised, Rom. 3. 21, 22. & 10. 6. to 12. compared with Deut 30. 11. to 15. See also Rom. 10. 4. Gal. 3 22, 23, 24. To deny this, which is so clear, will but tend to weaken Pauls authority, to darken many Scriptures both of Moses and Paul, and to strengthen the Objection.
(2) That, In this Sinai-Covenant these opposite Conditions, of Perfect Doing under pain of Curse and Death, and of Believing in Christ, are very differently required and revealed. Believing in Christ is revealed very sparingly and obscurely: Perfect Doing▪ very frequently and plainly; if the Series of the text be heedfully observed, and considered. Whence (as Io [...]n. Cal [...] i [...] Com. ad Rom. 10. 5. Calvin noteth) Though the whole Ministration of the Sinai-Covenant belongs to Moses his office; yet that function most properly and peculiarly seems to be ascribed to him, which consisted in teaching what the true righteousness of works was▪ and what rewards or punishments attend upon the observers or breakers of the Law. Upon which account Moses is compared with Christ; Ioh. 1. 17. The Law was given by Moses: but Grace and Truth came by Iesus Christ.
(3) That, Though these two Conditions of Perfect Doing, and Believing, be thus differently revealed and required in the Sinai-Covenant; yet Believing in Christ unto life and righteousness was therein chiefly and ultimately intended, and perfect doing only urged upon Israels Subordination and tendency to that Believing.
That Believing in Christ unto righteousness is chiefly and ultimately intended in the Sinai-Covenant, is plain; 1. From all the former Arguments whereby I have demonstrated the Sinai Covenant to be a Covenant of Faith. 2. From the many Testimonies of the Apostle▪ Paul, Rom. 10. 4. Gal. 3. 19, 22, 2 34. declaring Christ, and Faith, and justification by faith to be the very chief scope and intent of the Law or Sinai-Covenant: [Page 776] 3. From Moses himself Deut. 30. 11. to 15. with Rom. 10. 6. to 11. drawing the Righteousness of Faith from the Sinai-Covenant.
That Perfect doing upon pain of curse and death was urged upon Israel only in subordination and tendency to believing and the righteousness of Faith, is also evident▪ For, 1. Hereby God brought Israel to see the need of a Mediator, and to desire him; which desire the Lord highly commended, giving them Moses as a Typical; and promising Christ, as a true Media [...]on. 2. To the Moral Law, the impossible Rule of perfect [...]. God added the Ceremonial Law, revealing Christ, the object of believing, And the end of the Law for righteousness to every believer. 3. The Gal. 3. 22. Scripture, peculiarly the Law, hath hereby concluded all under Sin, that the promise by faith of Iesus Christ may be given to them that believe. 4. By the Law requiring perfect doing under a Curse, they were Gal. 3. 23. shut up unto the faith that should afterwards be revealed. 5. The Law Moral and Ceremonial in this respect was to the Iews, Gal. 3. 24. a schoolmaster to bring them to Christ, that they might be justified by faith in Christ.
(4) That, The Condition of perfect doing under pain of Curse and Death, convincing the Sinner of his Sin and misery, leaves him Hopeless in himself, not to trust in his own works for righteousness: But the condition of believing gives him Hope, without himself, in Jesus Christ, to trust to him alone for justification.
(5) That, The Sinai-Covenant tendered life and happiness upon these two opposite Conditions of Perfect Doing under penalty of curse and death; and of Believing in Christ: because both these Conditions were necessarily required to the Sinners happiness, in the Sinner, Or the Sinners Surety. 1. Perfect doing of all Gods Law upon pain of death was required to the Sinners Happiness: Because Gods Covenant of works at first made with Adam and with all his posterity in him, but broken by them, cannot be eluded or evaded. They must do it, or Dy: Otherwise God himself should not be just and true. Do. it, in their own persons they could not, because the Rom. 8. 3. flesh was weak: therefore they lye under the Curse and Death. This Covenant hereupon (such the contrivance of Gods infinite Wisdom and Grace) reveals the Sinners Surety Jesus Christ, who alone could satisfactorily bear this curse upon himself, and perform the Duty of the Law to the uttermost, for the Sinners Redemption and Righteousness. 2. Believing in Christ is also necessary to the Sinners happiness: because without faith his Sureties Perfect Doing and enduring cannot become his by imputation.
(6) That, Perfect Doing on pain of Death, and Believing in Iesus Christ are so required and conditioned in this: Sinai-Covenant, as to let all men fee, that the Penalty and duty of the Covenant of Works, have their plenary accomplishment in the Covenant of Faith through Iesus Christ alone. For, 1. Herein perfect obedience is exacted from Sinners under a. Curse: which Obedience is as impossible, as the [Page 777] Curse intolerable, unto Sinners. 2. Herein Jesus Christ the Mediator and Sinners Surety, is set forth, As bearing the Penalty of the Curse, and fulfilling all Obedience for them most exactly. 3. Herein they are directed unto Jesus Christ by faith, for life and righteousness. Thus according to the tenor of the Sinai-Covenant, The Covenant of works hath it's perfect accomplishment in Christ, by Doing and enduring, all which becomes ours, by believing. Thus the Covenant of works is digested into, incorporated with, and wholly swallowed up by the Covenant of Faith. Thus perfect doing is attained, by Believing.
(7) That, The Condition of Perfect Doing being thus attained by Believing, with greatest ease unties the Knots of many Difficulties, and unveils the Secret of many Mysteries. As,
How Ps. 85. 10. Mercy and Truth have met together, Righteousness and Peace have kissed each other. This passage Ioan. Calv. in loc. immediately had reference to Israels deliverance from the Babylonish captivity, and the sweet effects thereof: but Mediately to Christ and our Redemption by him. In Christ these divine Attributes have sweet agreement and accomplishment towards Sinners: which without Christ seemed to be in great opposition. Mercy is expressed to the lapsed Sinner under the Penalty of the Law of works, by giving Christ to be the Sinners Surety: Truth is fulfilled, which threatned Death to the transgression of the Law, while Christ the Surety Dyed for Sinners. Iustice or Righteousness is satisfied; while Christ, by perfect doing what the Law could require, and enduring what the Law could inflict, for mans offence, became an odour of a sweet smell to God: And Peace is hereby obtained for them that were by Sin at war with God, to whom by the bloud of Christ they are now reconciled. This Sinai-Covenant is so revealed, that therein all this is sweetly intimated. Misericordia & verit [...]s obviaverunt sibi. i. e. Simul convenerunt in Personâ Christi; quia ex Dei misericordiâ Verbum assumpsit carnem ad complendam veritatem Promissionis factae patribus Vet. Testamenti de incarnatione Filii-Dei. Iustiti [...] & pax osculat [...] su [...]t, q [...]ia Christus in s [...]â passione satisfecit pro nobis per vi [...]m justiti [...]: quam justitiam statlm pax fuit osculata, quia per suu [...] Sang [...]inem pacifica vit ea quae sunt caelis & [...]n ter [...]â. Col 1. Lyranus, in loc. Lyra, D. Field of the Church. Book. 5. chap. 11. Field, and others speak also to this effect.
How Sin may be condemned, and yet Sinners Saved. Sin Rom. 8. 3. was condemned in the flesh of Christ, sent in the similitude of sinful flesh, and for Sin: And yet the Sinner is saved, viz. by Christs condemnation. The Sinai-Covenant, detecting Sin and the curse, condemns Sin: Directing the Sinner to Christ the true Sacrifice and Substance of all the legal shadows, saves the Sinner.
How Sinners are at once Iustified, By Perfect Doing, and by Believing. By Perfect Doing, in Christs Person, to whom the Law drives them, by exacting impossibilities of them: By Believing, in their own persons; whereunto the law allures them, by representing Christ as the Scope and End of the Law to them. Thus its [Page 778] no Paradox for Sinners to be Iustified, in the sight of God, both by Works, and Faith: By Christs Works, By their own Faith.
How Sinners can do nothing, and yet can do all things, the Law requires. In themselves, through the weakness of the flesh, they can do nothing, as the Law requires, viz. exactly, without the least failing: And yet in Christ, the perfect Performer of the Law, embraced by Faith, they can do all things perfectly; Christ's perfect obedience being imputed to thee by Faith. This Sinai-Covenant therefore, requires perfect doing from the Sinner under pain of curse, that it may drive him from himself who can do nothing: And requires Believing in Christ, that it may draw the Sinner unto Christ, who hath done all things Rom. 8. 4. that so the righteousness of the Law may be fulfilled in him.
How sweetly the Law and Gospel do agree in one. They are both digested and incorporated together in this one Sinai-Covenant. They joyntly conduct the Sinner out of himself unto Jesus Christ that he may be justified by Faith, not by works. They joyntly require faith in Jesus Christ unto Justification. They joyntly tender eternal life and happiness, upon Believing. They joyntly direct Believers, how to walk towards God and man after justification, in order to the promised happiness. How admirable is this Consent and Harmony! In this Sinai-Covenant, the Law was not administred without the Gospel, nor the Gospel without the Law: they were indivisibly conjoyned, and inseparably marryed together: becoming a Legal Gospel, and an Evangelical Law; A Gospel, full of Doing, and a Law full of Believing. Hereby God will have us know, that neither God nor man shall lose by substituting the Covenant of Faith in stead of the Covenant of Works, but rather both shall gain: God shall gain a better observance of his Law in the second Adam, then he had in the First; And man shall gain a better righteousness in Christ by faith, then ever they had in themselves before the fall. Thus the Gospel Rom. 3. 31. doth not overthrow, but establish the Law, by setting forth Christ the perfectest Performer, of the Law: And the Gal. 3. 21. 22. Law is not against the Gospel and Promise, but contributary to it, in that it concludes all under sin, that the Promise by faith of Iesus Christ might be given to them that believe. So that we may, as the Apostle in another case; be astonished and cry out; Rom 11. 33. O the depth of the riches both of the wisdom and knowledge of God!
Thus I have at large unfolded the third thing propounded for clearing the Second Aphorism, Touching the Law given by Moses to Israel at Mount Sinai, as A Covenant: viz. What sort or kind of Covenant the Law was, which was given as a Covenant at Mount Sinai. Wherein I have (I hope) sufficiently made it out; That the Law, this Sinai-Covenant, 1. Was not given or intended, As a Covenant of Works; 2. Nor as a Mixt Covenant, of Works and Grace; 3. Nor as a Covenant Subservient to the Covenant of Grace, distinct in kind from the Covenant of Grace and Nature; But that it was given and intended [Page 779] as A COVENANT of FAITH, or Grace, in Iesus Christ: Not withstanding all Doubts and Objections of any moment to the Contrary.
I have hereupon insisted the more particularly and fully, Because; 1. This is, without exception, the hardest Gordian-Knot [...]ounty, both in this and all other Covenant-Administrations. 2. This point rightly stated and cleared, Gives singular light to the whole stream and current of Scriptures both of Old and New Testament; Excellently illustrates the Order, Beauty and Mysterie of Gods Covenant-proceedings, and Discloseth the true use and intention of the Law thus moulded up into a Covenant-frame, purely Evangelical. 3 This Sinai-Covenant is much mistaken by very many, and but darkly apprehended by Most. 4 And because This Sinai-Covenant hath been a very intierate Mysterie to my self, having heretofore been not a little puzled in my Notions about it, and finding very little clear Satisfaction either in Books, Sermons, or Conferences, though with godly and judicious Ministers touching this Covenant-Expressure. Whereupon I am the more desirous to impart the grounds and matter of my satisfaction to others, that they also may possibly receive some competent satisfaction with me. And now having (through the good hand of my God) passed this great rub, what remains; will be more easily and speedily dispatched.
IV. Why the LORD from Mount Sinai, Gave this faederal Law, or Covenant of Faith, by Moses to Israel: is the fourth and last thing to be evidenced, before we come to Inferences.
This particular will receive a quick dispatch: As being in effect resolved already. For I have See before, in this fourth chap. Aphor. 1. Quest. 4. at large. formerly declared Sundry Causes or Reasons, Why God gave his Law to Israel at that time from Mount Sinai by Moses: All which are also Reasons why God at that time gave his Sinai-Covenant to Israel. For Gods Law and Covenant at Mount Sinai; or Gods Sinai-Law, and his Sinai-Covenant are wholly and entirely one and the same in Moses Administration; Though Law, and Covenant, may come under divers Notions, in our Abstractive Consideration of them. Therefore change but the word Law in those Reasons, into the word Covenant: And you have a full Resolution to the present Particular. For The Law was not Given at Mount Sinai,-Absolutely and abstractively as a meer naked Law: But Relatively and Concretively as A Covenant, yea as a Covenant of Faith betwixt God and Israel. Now therefore thus laying hold of this compendious and gainful advantage for accelerating my progress in this subject, I proceed to Inferences from the whole.
V. Inf [...]ences, resulting from the body of this Aphorism thus explained and proved, are divers. Was the Law, promulged on Mount Sinai, given as a Covenant; and that not of Works, nor mixt, of Works, and Faith, nor Subservient only to the Covenant of Grace, But as a Covenant of Faith in Jesus Christ? Then,
[Page 780]I. Hence, Gods giving of his Law to Israel at Mount Sinai, was an Act of his Singular Grace and Favour towards Israel. Had God dealt with Israel at Mount Sinai only in an Absolute way, as a Supream Lord and Law-giver, giving them only a meer Rule of life, and Absolute Law of Holiness and Righteousness, without the least reflection or respect to any Foederal Contract with them: This had been an Eminent Act of his Divine favour and respect to Israel, above all other Nations; 1. That, God would so far own them; 2. So far reveal a Specimen and representation of his Holy and Righteous Nature to them, viz. His Holy and Righteous Law; 3. So far hold forth this shining Torch of Caelestial light unto them, for guiding of their steps in the Darkness of this world; 4. So far distinguish betwixt Israel and all other People. But that God should at Mount Sinai give his Law to Israel, 1. As A Covenant: 2. As A Covenant of Faith: This was a Singular and supereminent Act of Divine favour unto Israel. For,
1. God's giving his Sinai-Law as a Covenant to Israel, hath in it three Great intimations of divine Grace and favour, viz. Gods Condescention. Israels Ascension. And Familiar Union and Communion betwixt God and Israel. 1. Gods condescention to Israel. The highest God stoops so low, as to take a Covenant-way with Israel: with newly redeemed Servants, and despicable dust and ashes, with spiritually enthralled sinners. And will the Most High stoop in a Covenant-way to such worms▪ We read not of such his Condescention to the glorious Angels. 2. Israel's Ascension and Elevation towards God. As God stoops below himself: So Israel rises up above themselves, by this Covenant. Gods Covenant, as a Golden chain, draws the creature nearer God; yea joyns the creature with God: This lifts the creature above itself. 3. Familiar Union and Communion betwixt God and Israel. God and Israel agree in this Covenant: Theres their foederal union. God and Israel thus agreed walk together, God in performing Covenanted-blessings, Israel in performing Covenanted-duties: Theres their Foederal Communion. This Union and Communion is betwixt God and Israel, not as at odds or distance one from another, but as brought nigh together in love: Here's the [...]iliarity of their Union and Communion. A Covenant is a Cure of Strangeness: A bond of Familiarness. Herein God deals familiarly with Israel: God is Israel's, and Israel is God's.
2. Gods giving his Sinai-Law to Israel, not only as a Covenant, but as a Covenant of Faith in Jesus Christ, sets forth Ezek. 16. 8. Gods most compassionate Love and favour to Israel in many respects. 1. Hereby, Christ is revealed, as the Mysterie of this Covenant, the object of their Faith, and the Author of their Happiness. 2. Hereby, All spiritual blessings in Heavenly things, in Christ are assured. As Redemption from Sin and Death; Reconciliation to God, Sanctification of their Natures, Justification of their Persons, Adoption into Gods Family, Communion with God, And hope [Page 781] of Glorification in heaven for ever with Jesus Christ. 3. Hereby, Faith is required for actual appropriating of all these benefits unto them. 4. Hereby, the Gospel of God bringing Salvation is preached to them for their present and future Consolation. Ps. 147. 19, 20. He sheweth his words to Iacob, his Statutes and his judgements unto Israel. He hath not dealt so with any Nation: and as for his judgements, they have not known them. Praise ye the LORD.
II. Hence, The Sinai-Covenant being a Covenant of Faith, not only Revealed Christ, but discovered him with some further Manifestation then did the foregoing Covenants. Christ is the Center, Soul and Life of the Covenant of Faith in every period and dispensation thereof: consequently of this, which is a Covenant of Faith. And forasmuch as God still riseth in his Covenant-Administrations to greater and greater perfection, beginning with the most dark and imperfect, and ending with the most clear and perfect discoveries of Christ and Covenant-favours: therefore proportionably this Sinai-Covenant Reveals more of Christ then any, yea then all that went before. The first Covenant-expressure from Adam till Noah, Revealed Christ, Gen. 3. 22, 23. as The Seed of the Woman, that should be at enmity with the Serpent, and bruise the Serpents Head. This was most obscurely and imperfectly. The second from Noah till Abraham Revealed Christ, as Gen. 6. 17, 18. &c. with 1 Pet. 3. 20, 21. The water that saves his Elect in the Ark of the Church from destruction with the ungodly. This was somewhat more clearly. The third from Abraham till Moses, Revealed Christ, as Gen. 12. 3. &c. The primary and eminent Seed of Abraham according to the flesh, in whom all the families of the earth should be blessed. This was yet more clearly and perfectly. But the fourth from Moses till David, yea till Christ the true David, which is this Sinai-Covenant, Revealed Christ much more clearly and fully then all the foregoing Dispensations. Take these few Instances for Demonstration hereof; The Sinai-Covenant Reveals Christ, 1. In his more Particular Discent. 2. In his Person. 3. In his Office. 4. In his States wherein he executed his Office.
1. In his more particular descent. Not only as the Seed of the Woman, nor only as the Seed of Abraham, but as the Seed of Israel. Deut. 18 15. Acts 3. 22. & 7. 37. The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me: said Moses to the people Israel. This Prophet, the New Testament interprets to be Christ.
2. In his person, and Natures constituting his Person. That he should be God-man, God manifested in the flesh; God dwelling in the Tabernacle of flesh. The Exod. 25. 8, 21. 22. Numb. 7. 19. 1 Sam. 4. 4. Tabernacle wherein God dwelt between the Cherubims, and whereby he visibly testified his presence in the midst of Israel; was a Heb. 8. 2. & 9. 11, 12. Iohn 2. 19, 21. Col. 29, 10. Iohn 1. 14. Type of Christs Tabernacle and temple of the flesh or Humane Nature, wherein the fulness of the God-head dwelt bodily, that is, Personally. The word was made flesh, and Tabernacled amongst us: as the Greek signifies. Hence it is that [Page 782] his flesh is sometimes called. The Tabernacle, Sometimes the Temple: In reference to the personal inhabitation of the God-head therein. In like sort, the God-head and Manhood of Christ were shadowed out, by the Altar, and the Sacrifices offered up thereon. The Altar Exod. 27. 1. &c Num 7. 1. 88. Exod. 29. 37. Mat. 23. 19. was anointed, dedicated, Sanctified to be most Holy, that it might Sanctifie the gifts thereon, and that whatsoever touched it might be holy This signified the God-head of Christ, greater then the gift and Sacrifice of the Manhood, and Sanctifying the same. Christ is called, Heb. 13. 10. The Altar: Christ is called, Heb. 9. 26. & 10. 10. 12. The Sacrifice: and Christ is called, Heb. 8. 1, 2. the Priest; The High-priest, the Minister of the Sanctuary and true Tabernacle. How was he at once The Altar, The Sacrifice, and High-priest? He was the Altar as God sanctifying himself: The Sacrifice as man, consecrated through sufferings: And the Priest, as both God and man. For Heb. 9. 14. Christ through the eternal Spirit offered himself without spot to God. In the former Covenants they had no such discovery of Christs Person.
3. In his Office. That Christ should be a Mediator betwixt God and man. For, Israel extreamly terrified by Gods immediate voice and Presence, could not endure it, Exod. 20. 22. &c. with Deut. 5. 22. to toe end. & 18. 15. to 20. but desired Moses to pass betwixt God and them, and God approved their desires, And so Gal 3. 19▪ the Law was ordained in the hand of a Mediator, viz. Moses. In which Mediatory Office Moses typifyed Christ the true Mediator, as Deut. 18. 15. to 20. Gods promising Christ, the Prophet like Moses at the same time intimates. Nor did this Covenant set out Christ only as a Mediator, more Generally; but it also delineated his Mediatory office in the chief branches of it, Particularly, viz. Prophecy, and Priesthood and King-ship. Christs Prophetick function: In that he is Promised to be Deut 18. 18. a Prophet like unto Moses, in whose mouth God would put his words, and he should speak to them all that God should command him. As a Prophet he should reveal the whole will of God for their Salvation. 2. Christs Priesthood: In that he is Heb. 4. 14, 15 & 8. 1, 2, 3. & 9. 7, 8, 9, 10, 11, 12. &c. A great High-Priest; typified by the Levitical Priesthood, especially by the High-Priest. The principal Acts of Christs Priest-hood were these. viz. (1) Expiation, or Heb. 9. 14 & 10. 10, 12, 13, 1 [...]. purging away of the sins of his Electby his own death and blood, by the Sacrifice once for all, whereby he of himself fully satisfied his fathers justice. This Heb. 10. 1. to 19. & 9 6. to the end. was typified in all the bloody Sacrifices offered by the Priests in the time of the Law. (2) Ascension and entrance into the true Holy of Holies Heaven itself through his own blood, by a new and living way which he hath Consecrated for us, through the veil, that is to say, his flesh rent and crucified. This was Heb. 9 7, 8, 9, 10, 11, 12. 24, 25. & 10. 19 20. fore-shadowed by the High-Priests entring once a year into the Holy of Holies through the veil with the blood of others. (3) Intercession for his elect at Gods right hand. Heb. 7. 25. He ever lives to make Intercession for us. Heb. 9. 24.—Christ is entred into Heaven itself, now to appear in the presence of God for us. 1 Iohn 2. 1.—We have an [Page 783] Advocate with the father Iesus Christ the righteous. This was prefigured out by the High-Priests Exod. 30. 1. to 11. burning a perpetual Incense morning and evening upon the golden Altar for Incense before the veil, by the Ark of the Testimony before the Mercy-seat. (4.) Benediction of his people Gal. 3. 13, 14. Christ hath redeemed us from the Curse of the Law, being made a curse for us:—That the blessing of Abraham might come on the Gentiles through Iesus Christ: That we might receive the Promise of the Spirit through Faith. And Peter tells the Jews also, Acts 3. Unto you first, God having raised up his son Iesus, sent him to bless you, in turning away every one of you from his iniquities. This was fore-typed in the Priests Deut. 10. 8. & 21. 5. Blessing the People in the Name of the LORD: the Numb. 6. 23, 24, 25, 26, 27. form of which Blessing was prescribed to them. 3. Christs Psal. 110. 1, 2, 3. Eph 4. 8. Luke 1. 74. King-ship also, whereby he Gathers Governors and Protects his Elect, but [...]ubdues his and their Enemies under his and their feet: was also intimated under this Sinai. Covenant; Partly under the Type of Moses, Exod. 3. 10. Ps. 77. 20. who as a Prince rescued them from under the rigorous Egyptian bondage by the mighty hand of his God upon him, and Governed them as a mighty Prince in the wilderness fourty years together. Deut 33. 4, 5. Moses commanded us a Law, even the inheritance of the Congregation of Jacob. And he was King in Jeshurun, when the Heads of the people, and tribes of Israel were gathered together. Partly, under the type Heb. 4. Iosh. 12. 7. &c. of Ioshuah, who subdued the Kings and Nations that were enemies to Israel, and setled them in the promised Rest of the Land of Canaan. Partly under the Type Hos. 3. 5. 2 Sam. 5, 6, 7, 8, 9. & ch. 6. of King David who compleated the victories over the Iebusites and other enemies of Israel.
Thus the Sinai-Covenant Revealed Christ in his Mediatory office, as Prophet, Priest and King. As Deut. 18. 18. Prophet he was revealed and Promised presently upon the Promulgation of the Law Moral: As Priest he was revealed and shadowed out in the Law Ceremonial: And as King he governed the Commonwealth of Israel by the Law Iudicial, till that outward Politie was swallowed up in the Spiritual Kingdom of Jesus Christ under the New Testament.
4. In his two distinct States or Conditions, Luk. 24. 26. Eph. 4. 9, of Humiliation and Exaltation, wherein he executed his Mediatory office, The Sinai-Covenant set forth Christ. 1. In his Humiliation: (1) That he should become man, and descend of the Jews according to the flesh. Deut. 18. 15. 18. Acts 3. 22 & 7. 37. The LORD thy God will raise up unto thee a Prophet, from the midst of thee, of thy brethren. (2)▪ That he should suffer death and shed his blood for the sins of his people: This was signified by the Death and blood of all the Levitical Sacrifices under the Law, they being peculiar Types of Christ crucified. 2. In his Exaltation. (1) That he should revive and rise again from the dead. This was notably signified by the Scape-goat. Lev. 16. 3. 7. to 29. When the High-priest was to go within the veil into the most Holy, he was [Page 784] to take two goats, The one to be killed for a Sin-offering, whose blood he was to carry within the veil, and Sprinkle it upon the Mercy-Seat and before the Mercy-Seat to make an atonement; The other, to be presented alive before the LORD, to make an atonement with him, and to let him go for a Scape-goat into the wilderness, after Aaron had laid both his hands upon his head and had confessed over him all the iniquities of Israel and all their transgressions in all their sins, putting them upon the head of the goat. By the former Goat-was prefigured Christs death and blood purging away our sins, by which he entred into Heaven itself: By the latter, Christs reviving and Resurrection from the dead, bearing our sins far away us. Rom. 4. 25. He was delivered for our offences: and was raised again for our justification. (2) That he should also ascend into Heaven. This was Typed out Heb. 9. 24. by the High-priests entring once a year into the most holy place, a Type of Heaven.
These and divers other waies, Christ was Revealed in this Sinai-Covenant more fully, then in all the former Covenants. And the more we have of Christ in any foederal dispensation, the more excellent that Covenant must be acknowledged: Christ being the very Marrow, Center and Soul of the Covenant.
III. Hence, Gods Israel of old was saved by the same Christ under the Sinai-Covenant, whereby the Israel of God is now saved under the Sion-Covenant. That there Gal. 4. 22. to 29. was a Sinai-Covenant, and a Sion-Covenant, (That, answering to Hagar the bond-woman, and in the manner of administration gendring to bondage; This, answering to Sarah the free woman, and in the manner of administration gendring to liberty and spiritual freedom;) is very clear in the Apostles Allegory. That the Sinai-Covenant was not a Covenant of works but a Covenant of Faith in Jesus Christ, as well as the Sion-Covenant, hath also been abundantly proved. Consequently, The same Christ and Saviour of Sinners, Heb. 13. 8. who is yesterday, and to day, and for ever the same; The same Redemption, Sanctification, Justification, Adoption and Glorification, even the same compleat Salvation by Christ, was revealed in both Covenants; though in different manners and degrees. For, this is the peculiar Nature and Scope of the Covenant of Faith to Reveal Sinners Salvation by Jesus Christ alone through Faith: as hath been formerly cleared in handling the Covenant of Faith, more Generally▪ Now if the people of God were saved by the same Christ, both under the Sinai-Covenant, which was the Old Testament, And under the Sion-Covenant, which is the New Testament: Hence,
1. All the Lords saved, under both the Sinai and Sion-Covenant, under both the Old and New Testament, are joynt-members of one and the same Mystical body of Christ. All Christ saved are members of his body, Eph. 5. 23. Christ is the Head of the Church, and he is the saviour of the Body. He is Saviour of none, but of them of whom he is head▪ [Page 785] he is Head of none, but of his own Mystical members, which collectively taken, are his mystical body. Hereupon all Christs saved ones under Old or New Testament, are joynt members of one and the same Mystical body of Christ. Christ Eph. 2. 14 to the end. having reconciled both Iews and Gentiles unto God in one Body by the Cross: hath made them fellow-Heirs of the same Kingdom, fellow-Citizens of the same spiritual Jerusalem, fellow-inhabitants of the same house of God, and fellow-members of the same mystical body of Christ; enjoying as Saints, not only Comunion with Christ, but also with one another in him.
2. Not only Carnal and Earthly, but also spiritual and heavenly Blessings were revealed to the faithful under the Old Testament or Sinai-Covenant, as well as under the New-Testament or Sion-Covenant. For, this Sinai-Covenant, as a Covenant of Faith, revealed Christ to them: and Christ hath fundamentally and virtually all Spiritual blessings in him, brings effectively all Spiritual blessings with him. Christ is Abraham's eminent Seed, in whom all the families of the earth are blessed. He blesseth, Primarily with Spirituals: as Gal. 3. 13, 14. with the promise of the Spirit (viz. the promised Spirit) by faith: Acts 3. 25, 26. Conversion from iniquities to God; yea, Eph 1. 3. with all spiritual blessings in Heavenly things in Christ, Eph. 2. 4, 5, 6, 7. God quickening us together with Christ, and raising us up together, and making us sit together in heavenly places in Christ Iesus. Secondarily with temporals, Math. 6. 32, 33. cast in as additional advantages to the true seekers of Gods Kingdom.
Therefore, the Catec. Rakovian. apud Hen. Alsted. in Theol. Polem Part. 3. §. 10. Socinians do greatly derogate from the rich grace of God to the faithful under the Old Testament this Sinai-Covenant, whilst they say, That therein God promised to them neither Eternal life, nor the Holy Spirit; but reserved them, as the proper and peculiar gifts of the New-Testament, till Christs coming; and that if eternal life should have been promised under the Old Testament, The New Testament should not have better Promises then the old. Answ. The folly and falshood of this Opinion may thus in brief be discovered. 1. Christ was abundantly revealed and promised under, and in this Sinai-Covenant (as hath been shewed;) and this, as a Redeemer, Justifier and Sanctifier in ordinances for expiation and purification as a Prophet, Priest and King. Consequently, The Spirit of Christ was promised; for Christ Sanctifies none but by his Spirit; And eternal life was Promised; for all these spiritual blessings in Christ, Are revealed in order to eternal life, have an indivisible Rom. 8. 29, 30. connexion with Glorification, And Iohn 17. 3 & 6. are eternal life in the foundation and inchoation thereof. 2. God promising Christ under the Old Testament, promised all things in him: as God performing and giving Christ under the New Testament, Rom. 8. 32. gives freely all things with him. 3. God in this Sinai-Covenant Deut. [...]7. 1 [...]. &c. Exod. 20. 12. revealed and promised Canaan, the land of Rest; Consequently he promised Heaven and eternal rest therein; Their life and Rest in Canaan being a Type of their eternal life and Rest in Heaven, as In Book III. ch. 3. hath [Page 786] been manifested. 4. The faithful under the Old Testament obtained eternal life. For, (1) Before the Sinai-Covenant, Gen. 5. 22, 24. [...]ith Heb. 11. 5, 6. Enoch walked with God, and so pleased him▪ that God took him up bodily into Heaven, and translated him, that he should not see Death: and God stiled himself at the bush, Exod. 3. 6. Math. 22. 32. The God of Abraham, the God of Isaac, and the God of Jacob: and Christ adds, God is not the God of the dead▪ but of the living, for all live unto him. How are Abraham, Isaac and Iacob living unto God: but in their Souls, which being Heb. 12. 23. Spirits of just men made perfect, live in Heaven with God? Now if the faithful before the Sinai-Covenant, under more imperfect Covenant-administrations obtained eternal life: how can eternal life be denyed to them that lived under the Sinai-Covenant, which was a more perfect dispensation? (2) Under the Sinai-Covenant, Moses was at his death made partaker of heavenly glory, and Elias 2 Kings 2. 11. was carried up to heaven in a fiery chariot with a whirl-wind: and these two Moses and Elias Luke 9. 29, 30, 31. appeared in glory with Christ at his transfiguration, and spake of his▪ decease which he should accomplish at Ierusalem. (3) The Catech. Rakovian▪ apud Hen. Alsted▪ in Theol. Polem. Part. 3. Sect. 10. Socinians themselves confess, That all who under the Old Testament worshipped God from the heart, and were obedient to him, obtained eternal life, which they hoped for, although it was not promised unto them. God performing more then he promised. Seeing then the faithful under the Old Testament obtained eternal life: consequently eternal life must needs be promised to them. For, how should they obtain eternal life, but by Faith and Hope? and how should they believe or Hope, without a word of promise in Christ, the only foundation of faith and hope to lapsed sinners? Without a Promise, Faith is not Faith, hope is not hope, but groundless Presumption. 5. The New Testament Heb. 8. 6. Promises are better then those of the Old; not in kinde; but in Degree. Revealing spirituals more clearly, fully, spiritually.
3. The Sinai-Covenant or Old Testament, and the Sion-Covenant or New-Testament, are for substance one and the same: though they differ never so much in the Circumstance or Manner of administration. Forasmuch as The Salvation of lapsed sinners by one and the same Christ through Faith, is the substance of them both; The chief Matter and Scope of them both: Though differently set forth in them both. In that, Christ was set forth darkly, as to come afterwards, to the Jews only: In this, Christ is set forth clearly, as come already, and to all Nations.
IV. Hence, The Sinai-Covenant intended not Sinners Iustification in the sight of God by works, but only by Faith in Iesus Christ. Why? For that the Sinai-Covenant▪ is not a Covenant of works: but a Covenant of Faith. Had it been a Covenant of works, it had peculiarly intended and revealed Iustification by works: but being a Covenant of Faith, as hath been proved abundantly, it intends and Reveals Iustification by faith only in Iesus Christ. For, every [Page 787] Covenant holds forth such a Righteousness and Justification for kinde, as is agreeable to the Nature and kinde of such a Covenant respectively. This the Apostle testifies saying, Rom. 3. 21. But now the righteousness of God without the Law is manifested, being witnessed by the Law and the Prophets. The Law itself testifieth, Th [...] that the righteousness of God (viz. which God hath ordained, revealed, and will accept,) is without the Law: that is, by faith without the deeds of the Law. So that, Rom. 10. 4. Christ is the end or scope of the Law for righteousness to every one that believeth. And Paul Rom 10. 6. to 11. with Deut. 11. to 15. alledgeth Moses and the Law itself, to prove The Righteousness of Faith The Law therefore, which is this Sinai Covenant, intended Sinners Justification only by faith in Jesus Christ before God. So then, Hereupon we may clearly conclude,
1. That, The Iews, Rom. 10. 2, 3, 4. through ignorance of Gods righteousness, ran into a great and fundamental errour in the point of Iustification, whilst they went about to establish their own righteousness by the works of the Law; and so come short of the righteousness of God This the Apostle plainly condemns in the carnal Jews: and the greatest part of the Jews split upon this Rock, not being able spiritually to discern the Mysterie of the Law, viz. Rom. 10. 4. Christ the end of the Law for righteousness to every believer. Therefore Rom. 9. 30, 31, 32▪ 33. the Gentiles which followed not after righteousness (viz. not by the deeds of the Law) have attained to righteousness, even the righteousness which is of faith. But Israel which followed after the Law of righteousness hath not attained to the Law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the righteousness of the Law: for they stumbled at that stumbling stone. viz. Jesus Christ.
2. That such teachers, as urged the Law of Moses, and the works of the Law, upon any of the Primitive Churches as necessary unto Iustification, were false teachers, false Apostles: not preaching the Gospel, but Gal. 1. 6, 7. perverting the Gospel of Christ; not edifying, but Acts 15. 24. subverting the souls of believers. Such false teachers began to creep into the Romane and Galatian Churches: whereupon Paul wrote those two excellent and most accurate Epistles, clearly stating the Question about Iustification and proving Iustification before God by Faith alone in Christ, without the deeds of the Law. Such Acts 15. throughout. false-teachers also, before that time, came from Iudea to Antioch, and exceedingly disturbed the Church there, teaching the Necessity of Circumcision and keeping of the Law of Moses unto Justification: whereupon that famous Apostolical Syned met at Ierusalem, stated the Question for Justification by faith, Censured the false-teachers, and by Decrees, established and comforted the Churches of Antioch, Syria, and Cilicia, in the truth. And, in like sort, The Antichristian Doctors now under the Papacy maintaining Justification in the sight of God by works of the Law, [Page 788] as Bellarmine, Stapleton, Suarez, &c. are false-teachers, either mistakeing or perverting the true intent of the Law in the Sinai-Covenant.
3. That, The Law, as promulged in the Sinai-Covenant, nor was, nor could be contrary, destructive to the Doctrine of Faith in the Gospel. For, the Law, so promulged, intended Justification by Faith only. Gal. 3. 21. Is the Law then against the Promises of God? God forbid. (x) Do we then (z) Rom. 3. 31. make void the Law through faith? God forbid: yea, we establish the Law.
Object. If the Sinai-Covenant intended not Sinners Iustification before God by works, but by Faith only, whence is it that the whole stream of that Covenant runs, so much upon works in the Commands, Promises, and Threats thereof; as if life and righteousness were to be had only by Doing, not by believing.
Answ. To this I Answer, a few things briefly. viz.
1. Though the Sinai-Covenant runs much, yet it doth not run altogether upon Doing. It requires Believing also, as hath been shewed: Rom. 10. 4. Gal. 3. 22, 23, 24. Rom. 3. 21. Reveals Iustification in the sight of God only by believing.
2. The clear Revelation of the Mysterie of Faith was purposely reserved till Christs coming, to be one of the glorious Priviledges of the New Testament, as Gal. 3 23. the Apostle intimates. The Lord therefore in this Sinai-Covenant, and before, revealed the righteousness of faith more darkly, and obscurely to his Infant-Church under age; but yet sufficiently for their Salvation.
3. The stream of the Sinai-Covenant runs much upon Doing, and Perfection of Doing; Partly, To Rom. 3. 20. Gal. 3. 21, 22. Convince that carnal people of Israel (so addicted to acquiesce in their own works,) that they could never be justified by their own doing, because they could not do perfectly without sin. Partly, To force men to seek out Gal. 3. 21, 22, 23, 24. Rom. 10. 4. unto Christ by faith, who is the only perfect doer and fulfiller of all that the Law can exact to the uttermost. Partly, To let Israel see, That sinners cannot be justified, unless his Law be exactly fulfilled by sinners, or by their Surety Jesus Christ. Partly, To instruct them, That though God intended not their works and obedience as an Antecedent condition requisite to their Iustification; yet he intended them as a Consequent condition and Qualification in justified persons, as fruits of true Faith, and the way towards the attainment of the Promises.
V. Hence, The Sinai-Law was Israels Gospel. For, The Sinai-Law was given as a Covenant of Faith: and every Covenant of Faith is pure Gospel. what is Gospel, But the good tidings of sinners Salvation by Faith in Jesus Christ alone? Now in this Sinai-Covenant, Christ is most variously Revealed; Faith in Christ is evidently and unquestionably required; and sinners salvation by Christ alone through Faith is frequently inculcated, How could any understanding Israelite fix his eye upon the Tabernacle, Mercy-Seat, Ark, Veil, Altar of incense, Altar of burnt-offering, Sacrifices, Death and Blood of those Sacrifices, The High-priests and all their Holy-garments, but in all these [Page 789] he must needs behold very much of Christ and of sinners salvation by him! The Gospel was preached to their ears, while the Law was promulged to them: The Gospel was preached to their eyes, while the Law, especially the Ceremonial Law was executed in their sight: yea the Gospel was preached to all their outward, as to all their inward Senses, while the Law was mannaged according to Gods appointment. In the Law how much sweetness might they suck by faith from Christs Person, Offices, Humiliation and Exaltation! It was therefore Israels High-priviledge indeed above all Nations, to have such a Law, which was such a Gospel.
VI. Hence, The many Misapprehensions of this Sinai-Administration may justly be condemned and confuted, that have occasioned so many mistakes and errours about this Sinai-Law: especially that grand misapprehension, That the Sinai-Covenant was a Covenant of works, not of Faith and Grace. As.
1. Of the Legal Iustitiaries, who have in whole, or in part sought to be justified in the [...]ight of God by the works of the Law. The Sinai-Law revealing justification, not by works of the Law, but by faith only.
2. Of the Antinomians, who totally condemn and disallow the use of the Moral Law to Christians as given on Mount Sinai, and as in the hand of Moses. They not considering that it was given on Mount Sinai as a pure Evangelical Covenant of Faith: and therefore the substance of it concerns Christians, as well as Iews.
3. Of the Socinians who deny that eternal life and the Spirit were promised under the old Testament. And this whilst they observe not the Old [...]estament, or Sinai-Covenant to be a Covenant of Faith, revealing Christ, righteousness, holiness and happiness in him; consequently the anctifying spirit, and eternal life.
VII. Hence; They that would rightly understand the Sinai-Covenant must look upon it with an Evangelical eye. Since the Fall, the Law was never given, but in a Gospel-way; The Gospel was still the marrow of it, the mysterie of it, the bottom of it, the scope of it. Thus it was in this Sinai-Law. They therefore that would pry into the spiritual depth of this Law given at Horeb, they must look upon it with Gospel-Spectacles they must principally have an eye to Christ there, to faith there, to Gods righteousness by Faith there. This is the Pole-star, and the Compass they must sail by, into the port of solid knowledge in the Law; this is the Cleu that will orderly direct them lest they lose themselves, as in a Maze, in the intricate Labyrinth of the Sinai-Covenant Administration
APHORISM III. Of the Foederate-Parties: God and Israel.
THe Confederates, or Federate-Parties to this Sinai-Covenant, were, God and Israel with their Posterity. viz. 1. On the One part God, As JEHOVAH, Israel's Covenant-God, Redeemet, Law-Giver aud endeared Husband. 2. On the other part Israel and their Posterity, As Abrahams Seed in Covenant with God, The LORD's Redeemed and Espoused People, and as keys of the promised Inheritance (though under age) going on to receive some part of the Promises.
Consider here two things for clearing of this Aphorism. viz. 1. That God and Israel with their Posterity, were the Foederates in this Sinai-Covenant. 2. That they were the Foederate Parties under these Notions and Considerations.
I. That the Foederate Parties to this Sinai-Covenant were, God on the one hand, Israel and their Posteiity on the other; is evident divers ways. viz.
1. From Manifold Testimonies. As, 1. Of Moses; Deut. 5. 1 2, 3. The LORD our God made a Covenant with us in Horeb. He speaks this to all Israel that came out of Egypt, both male and female, parents and posterity, young and old. And when God renewed this Horeb-Covenant in the land of Moab, Moses said; Deut. 29. 1, 2, 10, 11, 12, 13. ye stand this day all of you before the LORD your God: your Captains of your Tribes, your Elders, and your Officers, with all the Men of Israel, your little ones, your wives, and thy stranger that is in thy camp, from the hewer of thy wood to the drawer of thy water: That thou shouldst enter into Covenant with the LORD thy God, and into his Oath, which the LORD thy God maketh with thee, this day, &c. This takes in all Israel, and all their posterity then living, who stood in the Order forementioned to enter into Covenant with God. And it is most likely they all stood in the same Order before God, when he made his Covenant with them at Horeb. And least they should think this Covenant extended only to Israel, and their posterity then in being, he adds; Deut. 29. 14, 15. Neither with you only do I make this Covenant and this Oath; but with him that standeth here with us, this day before the LORD our God: And also with him that is not here with us this day. Meaning their Posterity throughout all generations, though yet unborn, to whom this Covenant did belong, till the New-Covenant did come in place. And elsewhere; Deut. 4. 12, 13. The LORD spake unto you out of the midst of the fire,—And he declared unto you his Covenant, which he commanded you to perform, even Ten Commandments,—And; Deut. 4. 23.—Take heed [Page 791] unto your selves, lest ye forget the Covenant of the LORD your God, which he made with you. 2. Of the Prophets; God said by the Psalmist; Psal. 50. 5. Gather my Saints together with me: those that have made a Covenant with me by Sacrifice. In Solomons days it was said; 1 King. 8. 9. with 2 Chr. 6. 11. There was nothing in the Ark, save the two Tables of stone, which Moses put there at Horeb, when the LORD made a Covenant with the children of Israel. In Ezekiel, God, having respect to his dealings with Israel at Horeb, saith, Ez [...]k. 16. 8. When I passed by thee, and looked upon thee, behold thy time was the time of love, and I spread my skirt over thee, and covered thy nakedness: yea I sware unto thee, and entred into a Covenant with thee, saith the LORD God, and thou becamest mine. In Ieremiah also the Lord saith; Ier. 31. 31, 32. Behold the days come that I will make a New Covenant with the House of Israel, and with the House of Judah: not according to the Covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt, which my Covenant they brake, although I was an husband unto them, saith the LORD. 3. Of the Apostle Paul, Heb. 8. 8, 9, &c. alledging that Testimony of Ieremiah, to prove the surpassing excellency of the New Covenant beyond the Old. By which Testimonies of Moses, The Prophets, and Paul, it is plain, that God was the one Foederate party, And that it (viz. Gods [...]ovenant with Israel and their posterity) might be the better established, God gave special charge and commandment, that the words which he had spoken by Moses and the Prophets, should be pub [...]iquely read, often inculcated and expounded unto them: and that all his visitation of this people, whether in mercy whilst they obeyed his voice, or in judgement for their disobedience, should be registred to remain upon record as so many [...]uled Cases and Presidents, and published and rehearsed unto their children, that they might learn to set their Hope in God, and not forget his commandments, Deut. 4. 10▪ & 6. 6, 7, 8. Psal. 78. 6, 7, 8. But this Covenant was so made with the Iews, that if any stranger amongst them, or near adjoyning Heathen, did turn unto the Lord, he was not to be excluded, Exod. 12. 48. Deut. 16. 11, 14. Mr. I. Ball of the Covenant, chap. 8. p. 129. Israel and their posterity the other Foederate party to this Sinai-Covenant.
2. From the explicit consent and agreement of God and Israel as Parties to the matters of this Sinai-Covenant. This their Consent is noted by Moses three times. viz. 1. When the Breviate or brief Sum of the Covenant was first propounded in the Preface before the Promulgation of the Covenant. God propounds, Exod. 19. 3, 4, 5, 6 And all the people Consent, Exod. 19. 7, 8. 2. When the Moral Law, the excellency of the Sinai-Covenant, was promulged. God spake it immediately, Exod. 20. 1, &c. Deut. 5. 2, 3, 4, 5, 6. &c. 22. And the people promise obedience thereto, desiring to hear Gods will by Moses, as a Mediator to that end, Exod. 20. 19. Deut. 5. 27. 3. When Moses had declared Gods Covenant more at large, viz. His Moral, Ceremonial, and Iudicial Laws. The people Answered; Exod. 24. 3. All the words that the Lord hath said, will we do.
3. From the Solemn Sanction, Dedication, or Ratification of this Covenant at the bottom of the Mount of God, after all this was transacted. For, there Exod. 24. 4 to 9. Hen. A [...]nsw. in his Annot. on that p [...]ace. An Altar was erected under the Hill; and twelve pillars according to the twelve Tribes of Israel. The Altar (as Ainsworth [Page 792] notes well) represented God, the first and chief party in the Covenant: The twelve pillars represented the twelve Tribes and their stony Nature, the other Party to the Covenant. This done, Burnt-offerings and Peace-offerings were slain and offered on the Altar, and the blood sprinkled, Half on the Altar; After which Moses (having written the Morals, Ceremonials, and Iudicials in a Book) took the Book of the Covenant, and read in the audience of the people; and they said, All that the LORD hath said, will we do, and be obedient. And Moses took the blood, (viz. the other half of it) and sprinkled it on the people, and said, Behold the blood of the Covenant which the LORD hath made with you concerning all these words. In this eminent Dedication of the Sinai-Covenant, The Parties to the Covenant, God and Israel, are expresly declared, and foederally conjoyned.
II. That God and Israel with their Posterity, were Parties to this Sinai-Covenant in the fore-said Notions and Considerations; may be also thus explained and proved particularly. viz.
I. God was the First and chief Party to this Sinai-Covenant, especially in this fivefold Notion and Consideration. 1. As the LORD. 2. As Israel's Covenant-God. 3. As Israel's Redeemer. 4. As Israel's Law-giver. 5. As Israel's endeared Husband.
1. As IEHOVAH, the LORD. In this Notion Moses represents God making Covenant with Israel, Deut. 5. 2, 3, 4, &c. The LORD, or IEHOVAH made a Covenant with us in Horeb. In this notion God represents himself, when entring into Covenant with Israel; Deut. 5. 6, &c. Exod. 20. 2 &c. I am IEHOVAH,—Thou shalt have none other Gods before me, &c. As if God had said; O Israel take notice that in this Notion and Consideration I enter into Covenant with thee, viz. As IEHOVAH. This is Gods chief Essential Name, that sets forth the Essence and Nature of God more fully, then any one word in the Hebrew tongue, or in any other language whatsoever. [...] IEHOVAH is derived from [...] Havah, He was. This Root denotes the Essence, Being or Existence of God. It especially signifies. 1. Gods absolute underived simple and eternal Essence in and of himself. Rev. 1. 14. [...]; which was, which is, and which is to come: As Iohn excellently expresseth the Divine Nature. The Hebrew Etymology of [...] well agrees hereunto. For [...] the root of it, signifies, which was: [...] the present tense, the points being a little changed, signifies, which is: and' being prefixed, it becomes [...], the future tense, signifying, which will be, or is to come. So that it notes out an absolute eternal being, without beginning, succession or end: which was, without beginning; is, without succession; will be, without end. And to this effect God is Exod. 3. 14, 15. Ps. 9. 7. Isa. 43. 10. & 57. 15. 1 Tim. 1. 17. oft-times set forth in Scripture. 2. Gods deriving of Essence and Being to all things besides himself that have being. He is the fountain of all Beings. Divers [...]sa. 44. 24, 25. Amos 5. 8. Rom. 11. ult. Act. 17. [...]8. Scriptures import this to be another thing implyed in his name IEHOVAH. 3. Gods immutability in his [Page 793] Decrees; and according to his Decrees, his giving essence, being, and actual subsistence to all his Threatnings and Promises whatsoever. (1) To his Threatnings, fulfilling them according to his eternal Counsels. Hence, He is wont frequently to seal up his Ez [...]k. 5. 15, 16, 17. & 6. ult. & 7. ult. Threatnings with this, or like expression; I IEHOVAH have spoken it.—They shall know that I am IEHOVAH. (2) To his Promises, Isa. 44. 24, 26. performing them and giving existence actually to them according to his Decree, because he is IEHOVAH. Hence, he is wont to ratifie his promises, with these or like phrases;—I am IEHOVAH.—saith IEHOVAH.—thus saith IEHOVAH. In one chap▪ in Ier. 31. Ieremiah Gods Promises are 33 times confirmed by such phrases. And in this sense God here entred into this Sinai-Covenant with Israel as IEHOVAH: viz. as giving actual being and subsistence to his Promises made to their fathers Abraham, Isaac, and Iacob, touching the land of Canaan, &c. He had formerly made Promises to them: but now he would make his Promises subsist; he would make them good, and really perform them. Therefore a little before the Sinai Covenant was made, when the time of Israels deliverance out of Egypt was come, God said, Exod. 6. 2, 3. I am JEHOVAH. And I appeared unto Abraham, unto Isaac, and unto Jacob, by the Name of God Almighty: but by my Name JEHOVAH was I not known to them. That is, Hitherto they were sustained Act. 7. 5. Heb. 11. 9, 10. by faith in Gods all-sufficiency, or almighty-power, without receiving the thing promised: they lived upon mine alsufficiency and my promise, without performance thereof. But now their posterity shall receive the Promises, now I am about to perform the Promised deliverance out of Egypt, and the promised inheritance of Canaan unto them: Now they shall experimentally know that I am IEHOVAH, A Promise-performing God indeed. This name IEHOVAH, was Doctrinally made known, Gen. 15. 7. To Abraham, Gen. 26. 24, 25. To Isaac, and Gen. 28. 13, 16. To Iacob: but not Experimentally. Or if Experimentally: nothing so fully and clearly, as now it should be made known to their Posterity. This is the first Notion in which God made Covenant with Israel at Horeb, as IEHOVAH, As a Promise-performing God, that would now speedily make all his ancient Promises actually to subsist to Israel. This was a most comfortable notion and consideration of God: tending exceedingly to raise up Israels Faith and Hope in Gods Covenant and Promises.
2. As Israel's Covenant-God. God made not this Sinai-Covenant with Israel, as to whom he had no Covenant-Relation before: but as being already their Covenant-God, viz. by his Covenant long ago made with Abraham and his Seed. Hence Moses said; Deut. 5. 2. The LORD our God made a Covenant with us in Horeb. Deut. 29. 12, 13.—That thou shouldst enter into Covenant with the LORD thy God Deut. 4. 23.—Take heed to your selves lest ye forget the Covenant of the LORD your God. The Lord making Covenant with Israel in this No [...]ion and Consideration, as their God already in Covenant▪ seemed to intimate [Page 794] to them; 1. That, He was now about no new kind or sort of Covenant with them, but only he would deal with them with the same kind of Covenant as formerly with their fathers: The Covenant of Faith, not the Covenant of Works. For he would now Contract and Covenant with them, as their Covenant-God: viz. by Abraham's Covenant; which was only a Covenant of Faith. 2. That, He was still constant in the Covenant which he had made with Abraham and his Seed. He now remembred it afresh: and was now about the renewing and confirmation of it to Israel. Hence Moses tels them; Deut 29. 10, 11, 12, 13. Ye stand this day all of you before the LORD your God,—That thou shouldst enter into Covenant with the LORD thy God,—That he may establish thee to day for a people to himself, and that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob. How did he swear to be a God to Abraham, Isaac, and Iacob? Not by a Covenant of Works, but by a Covenant of Faith. So now he would declare himself to be a God to Israel by the like Covenant of Faith. 3. That, He would now augment and enlarge his Covenant made to their Fathers, by sundry Additional Benefits. For his Renewing of the Covenant of Faith in several Periods of time was still with enlargement.
3. As Israels Redeemer: Literally, From their bondage and misery in Egypt; Spiritually and Mystically, from their Bondage and Misery under Sin, Satan, &c. 1. As their Redeemer from Egypts bondage, God made a Covenant with Israel. This is often noted: As, In the Introduction to this Covenant;—Exod 19. 3, 4 5, 6. Ye have seen what I did to the Egyptians, and how I bare you on Eagles wings, and brought you unto my self. Now therefore if ye will obey my voice indeed, and keep my Covenant,—In the Preface to the Covenant it self, the Decalogue; Exod. 20 1, 2, 3, &c.—I am the LORD, thy God, which have brought thee out of the land of Egypt, out of the house of servants, &c. And in Ier. 11. 3, 4. 5. & 31. 31, 32. Ieremiah, divers times. By Redeeming Israel out of Egypt, God had purchased to himself a special right to them, and authority over them, yea he had brought them into a great debt of all possible gratitude, Homage and Observance to himself. Now therefore the Lord takes advantage hereof, to bind them the faster and closer to himself by the Sinai-Covenant for ever; That they and theirs might be wholly his. 2. As their Redeemer from their Spiritual bondage under Sin, Satan, Death, &c. whereof Egypts bondage was but a shadow, and of which Redemption their deliverance from Egypt was but a Type, as is clear by the Exod. [...]. Sacrament of the Passover (signifying Christ the true 1 Col. 5. 7, 8, 9. Passover to be sacrificed, for the Elects Redemption) at that time instituted. Hereby God would have Israel know, that their Great Redemption from spiritual thraldom, which should in fulness of time be accomplished by Christ their true Passover's death and blood, should most strongly oblige them and theirs from generation [Page 795] to generation, to be wholly and perpetually his Covenant people in all Faith and Obedience to the uttermost.
4. As Israel's Law-giver. He being, The LORD, their Covenant-God, and Their Redeemer; He had supream, absolute and compleat Right and Authority to give Laws to them, as he pleased. Hence, though he would not deal in a meer absolute way with them as a Law-giver only, but in a more sweet and familiar way of a Covenant: yet he moulded his Laws, both Morals, Ceremonials, and Iudicials, into a Covenant, and that a Covenant of Faith; hereby notably dulcing and facilitating his Laws unto them in Jesus Christ. Thus, God gave his Exod. 19. & 20. Covenant at Horeb, as the Supream Law-giver, with highest expressions of Majesty: He gave it by way of Command: and it is called Deut. 4 13. ten Commandments, and Deut. 4. 13. Exod 24. 12. A Law and Commandments. Deut. 4. 13. And he declared unto you his Covenant, which he commanded you to perform, even Ten Commandments. God Entred into Covenant with Israel as their Law-giver, and digested his Laws into this Evangelical Covenant. 1. To convince them throughly Gal. 3. 19. Rom. 5. 12, 13. & 3. 20. & 7. 7, 8, 9. Heb. 10. 1, 2, 3. both by the Moral and Ceremonial Law, of the extream Sinfulness of Sin: of which mankind had not been throughly convinced since Adam's fall. 2. To convince them consequently of their utter inability to perform an exact legal Obedience: because of the Rom. 8. 3. sinfulness of their flesh, needing daily expiations and purifications. And that therefore they could never be justified by their own doing. 3. To demonstrate to them notwithstanding that the Justice and Truth of God Gal. 3. 21, 22. required the exact performance of his Law to the uttermost, either in Sinners, or in their Surety: otherwise they could not have been justified, but must inevitably have dyed the Death. 4. To indi gitate and point out the Sinners Surety Iesus Christ, that should both exactly fulfill the Law; and bear the penalty of Death to satisfie divine justice for their Offences. This Gal. 3. 22, 23, 24. the intent of the Ceremonial Law throughout: which especially was a Schoolmaster leading them to Christ for justification, under the servile Gal. 4. 1, 2, 3, 4. Tuition and Government of which Law especially, Israel (as an Infant-Church in Minority) was kept till the fulness of time in Christ. 5. To shew them that the Covenant of Faith in Jesus Christ required all sincere Obedience, in a way of Religion towards God, and in a way of Righteousness and Sobriety towards man. And this, As Luk. 1. 68. to 76. an Expression of thankfulness for Christ and happiness by him; As a proper Gal. 5. 6. fruit and evidence of true faith in Christ; And as Ier. 1 1, 3, 4, 5. Gods beaten path towards the attainment of the Blessings Covenanted and Promised. 6. To Constitute Israel a peculiar Common-wealth to God: which was especially done by Gods own immediate Iudgements, or Political Laws.
5. As Israel's endeared Husband. God Covenanted with Israel at Mount Sinai, in the notion of an Husband to them, Ier. 31. 31, 32.—Not according to the Covenant that I made with their fathers, in the day [Page 796] 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 to them, saith the LORD. Heb. And I have married them. For, the verb is Active. So that the Sinai-Covenant, was Gods Marriage-Covenant with Israel: God was as the Husband, Israel as the wife. They troth-plighted themselves thereby one to another. The Exod. 19. 3. to 9. Contract or Espousals were immediately before the publication of the Law: The Exod. 24. throughout. Marriage-Solemnity and compleat Covenant after that Publication, at the skirt of Mount Sinai. This, God by Ezekiel also intimates, saying; Ezek. 16. 8. Now when I passed by thee, and looked upon thee, behold, thy time was the time of love, and I spread my skirt over thee, and covered thy nakedness; yea I sware unto thee, and entred into Covenant with thee, saith the Lord GOD, and thou becamest mine. By (spreading the skirt over Israel) God means, He married Israel: and as an Husband entred into Covenant with them. This seems to be an ancient Ceremony, that the Husband when he married his wife, Ruth 3. 9. Gen. 20. 16. cast his skirt over her: thereby signifying his right and property in her, love to her, and protection of her. God Covenanting with Israel at Mount Sinai as an Husband, thereby testified; 1. His infinite love and affection to Israel, though most undeserving of his love. Marriage-Love is most intensive love. 2. The intimate familiarity of his love to Israel, as to his Spouse. 3. His faithfulness and constancy of love to Israel. In marriage, the husband promiseth constant faithfulness to his wife. 4. His co-habitation as an Husband with Israel. His divine Presence. 5. His Special tender Guidance and Government of Israel, as their Head and Husband. 6. His Protection of her against adversaries and injuries. 7. His Provision of all necessaries for her, and for all the Spiritual Posterity which he should have by her. He enstated her in Canaan, for this life; and in Heaven, typified by Canaan, for the life to come.
In these Notions and Considerations God Covenanted with Israel.
II. Israel with their Posterity, was the other, and less Principal Party to this Sinai-Covenant; and that in this four-fold Notion or Consideration. viz. 1. As Abraham's Seed in Covenant with God. 2. As the LORD's Redeemed. 3. As Gods espoused People. 4. As Heirs of the Promised Inheritance (though under age) going on shortly to possess some part of the Promises.
1. As Abraham's Seed in Covenant with God. God Covenanting with Abraham, did in him, through Christ, Covenant with all his Seed to the end of the world; viz. both with the Seed of his Flesh by Isaac, the Iews; and with the Seed of his Faith, all believers of Iews or Gentiles, as hath been shewed. Now in this Sinai-Covenant God looked upon the people of Israel, as the Seed of Abraham, already in Covenant with him, by his Covenant with their Fathers. He calls himself their God, in the Preface of the Covenant promulged, before it was established: viz. Exod 20. 2. Deut. 5. 2, &c. Their God, [Page 797] by Covenant made with Abraham and his Seed. Now if the Lord be their Covenant-God: Israel must needs be his Covenant-people, before this Sinai-Covenant was established. And in his preparatory Introduction to this Sinai-Covenant he stiles them: Exod. 19 3, 4. the House of Jacob, and the children of Israel: which seems to have reference to them, as the Covenant-Posterity of Abraham, Isaac and Iacob. God would now further Ratifie his ancient Covenant with Abraham, and amplify it with further benefits to his Seed, As God therefore was constant in Covenant with them, So they should be constant in Covenant with God.
2. As the Lords Redeemed. God Covenanting with them Exod. 19. 3, 4, 5, 6. & 20. 1, 2, 3. &c. as their Redeemer: they Covenant with him, as his Redeemed, both from Temporal and Spiritual misery and thraldom. By this Consideration they might justly be provoked, 1. To accept Gods Covenant (which he was now bringing them into) most readily and chearfully. They being his Redeemed, they owed themselves wholly to him; they were more his, then their own: Their lives, liberties, possessions, temporals, spirituals, and their all being so entirely derived to them from God. 2. To perform Gods Covenant-Laws with all faithful and thankful obedience, in way of grateful return to God for their Redeemed state.
3. As Gods espoused people. God Covenanted with them as their Ier. 31. 31, 32. Ezek. 16 8. Husband: Consequently they restipulate to God as his Spouse. Ier. 2. 2, 3. Thus saith the LORD, I remember thee, the kindeness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land that was not sown. Israel was Holiness to the LORD, and the first-fruits of his increase. Hence, when Israel afterwards revolted from God to Idols, God challenges them for [...]er. 3. 1 2. Ezek. 16. 8. 15. &c. Hos. 2. 1, 2, 3. spiritual whordom and uncleanness, as a whorish wife breaking her Marriage-Covenant by following other lovers. Now Israel coming into Covenant with God as a Spouse, Bride or Wife: did oblige her self; 1. To love the Lord God as her Husband with a Marriage-affection absolutely over all: even Deut. 6. 5. with all her heart, soul, minde and might, as Moses explains her Covenant-duty. 2. To be subject and obedient to the Lord her Husband as a dutiful wife in all things, and that from a principle of sincere love. This Deut. 6. 1, 2, 3, 4, 5, 6, 7, 8, 9, 17. to the end. obedience Moses often presseth on Israel in reference to this Covenant. 3. To walk chastly and faithfully with God according to this Marriage-Covenant, not entertaining other lovers, nor lewdly defiling her self with other Gods, to the violation of the Marriage knot. This the intent of the Exod. 20. 2, 3 &c. first and second Commandments. And elsewhere, Deut. 6. 13, 14, 15. Thou shalt fear the LORD thy God, and serve him, and shalt swear by his name, ye shall not go after other Gods, of the Gods of the people which are round about you: for the LORD thy God is a jealous God among you. And no duty is more frequently and ve [...]emently urged upon them by Moses then this Conjugal parity, chastity and fidelity against all idolatrous defilements: nor ordinarily any sin in Israel more speedily and severely punished then [Page 798] her spiritual whoredoms. 4. To train up Deut. 6. 6. to 10. & 11. 18. to 22. her children piously and religiously for God, and according to his holy Laws. 5. To depend upon the Lord her God, as a wife upon a faithful Husband, for Direction in all her doubts and difficulties, for Provision in all her wants and necessities, for Protection against all her dangers and enemies, and for Supporting Consolation in all her sorrows and discomforts.
4. As Heirs of Gods Promises, though under age, and going on to receive some part of the Promised Inheritance. This the Apostle partly intimates: comparing Gal. 4. 1, 2, 3, 4, 5, 22. &c. & 3. 23, 24, 25. the Church of the Jews to an Heir under age, kept under Tutors and Governors in a servile Condition, till the time appointed of the father; so Israel was, in her Infant-Condition, put under the Sinai-Covenant, which was of a more servile Nature, till the fulness of time came, that Christ, the great blessing of the Covenant should be actually exhibited, and they in him be made free indeed. And Moses partly testifies this: Exod. 19. & 20. & 24. & 29. throughout. shewing that Israel was now newly brought out of Egypt, and through the Red-Sea into the wilderness, to march on towards the Promised Canaan to take possession of it as their Inheritance, typing out unto them their everlasting Rest and Inheritance in Heaven it self, which all true believing Israelites should at last possess through Jesus Christ. Now Israel's entring into Covenant with God in this Notion, implyed: 1. That their present Church-state was but an imperfect Infant-state: They were but as children in Spirituals, and in their Minority, in comparison of the Churches riper Condition which should be in after times. And therefore, the Lord having respect to their Capacity, brings them into such a Covenant as was most accommodate to their state. They were dull of apprehension in spirituals, very carnal: Therefore he revealed Christ and Spirituals in a multitude of Types and shadows, and carnal ordinances, which were as their first Elements or A B C to Christianity. They were like children, very stubborn, untractable and stiff-necked: Therefore he made this Sinai-Covenant as an heavy yoke of bondage to them, to humble, tame and hamper them. 2. That their Minority or Under age would continue till the exhibition of the Messiah in the flesh, and the establishment of the New Testament in his blood: forasmuch as this Sinai-Covenant or Old Testament, given to them as children, should continue till then. 3. That they should submit themselves to Gods Instruction, Correction and Disposition, as under-age children to a father: breathing after maturity and perfection of Church-state, that they may receive the inheritance and liberty of sons in Christ. 4. That they should shortly possess the promised Canaan as an Handsel of the Compleat Covenanted Inheritances.
III. Inferences. Were God and Israel, in these Notions, Parties to the Sinai-Covenant? Then;
1. Hence, How admirable was the Loving-kindness of God to Israel, [Page 799] and the Happiness of Israel in God, in that they were foederate Parties to this Covenant in these sweet comfortable and excellent Notions! Recollect but a little the Notions and Considerations wherein they became Foederate-Parties: And consider the Infinite distance and disparity betwixt God and Israel: And then say with admiration, Who so gratious a God as the Lord! who so happy a people as his Israel!
2. Hence This Sinai-Covenant established a dear and strong Union and Communion betwixt God and Israel, and that upon sundry intimate Relations. 1. He herein Covenanting as IEHOVAH, performing his Promises: They as heirs of his Promises to whom they should be performed. 2. He as their Covenant-God of old: They as his Covenant-people of Old. 3 He as their Redeemer, They as his Redeemed. 4. He as their Law-giver, They as his Subjects. 5. He as their Husband, They as his espoused Bride. These manifold Covenant-Relations, carry in their bosoms great variety of Covenant-blessings from God to Israel, and of Covenant-duties from Israel to God. Mutual Relations imply mutual obligations.
3. Hence, Christ must needs be implyed as a joynt-foederate-party with Israel on the one hand, as God was the foederate party on the other. For all these particulars, Notions and Considerations, in which they entred into Covenant, have their foundation and accomplishment only in Christ in whom they are The Heirs, Covenant-people, Redeemed, Subjects, and Spouse of God.
4. Hence, This Sinai-Covenant was dispensed in order to Gods further Confirmation Augmentation, and Performance of his Covenant with Abraham. For God made this as their Covenant-God already, confirming their Covenant-state: as their Redeemer, Law-giver and Husband. Augmenting their Covenant-priviledges: and as IEHOVAH, that now would give actual subsistence to his Covenant and Promises. Consequently, This Sinai-Covenant was the same kinde of Covenant that Gods Covenant with Abraham was, viz A Covenant of Faith.
5. Hence, Israel could sin against none of Gods Laws Moral, Ceremonial or Iudicial, but they must therein necessarily sin against Gods Covenant. For he entred into Covenant with them as their Lawgiver, digesting all his Laws into the body and Substance of his Covenant. And this is the great Reason why God all along in the Books of the Old Testament so often challengeth his people Israel in any their offences against his Laws, to have transgressed, or rejected, or broken his Covenant.
6. Hence, None could do or offer any injury to Israel, but it reflected and terminated at last upon God, unto whom she was so nearly joyned by this Marriage-Covenant. So that God was very jealous for the injuries done them, as if they had been done immediately against himself: and most severely punished them.
7. God and Israel becoming such foederate Parties to this Covenant, As God did graciously count Israel his: so Israel might comfortably count [Page 800] God, theirs. He wholly theirs, to make them Happy. They wholly his, to do him Homage.
APHORISM IV. Of the Matter of this Sinai-Covenant.
THe Subiect-Matter, or Substance of this Sinai-Covenant, agreed upon by God and Israel, the Parties to this Covenant, were: 1. On Gods Part, certain Covenant-mercies Promised: viz. To be a God to them, To raise them up Christ a Mediator and Saviour, To give them the Spirit of Christ, To confer upon them in Christ, Blessings Temporal, Spiritual and Eternal: 2. On Israels Part, Certain Covenant-Duties required and restipulated: viz. To be a People unto God: to keep the Covenant of God, By true Faith, and by all sincere constant Obedience: And to Repent in case of any failings herein.
To these Heads all the chief-Matters of this Sinai-Covenant may be easily reduced. I shall insist the more briefly upon them, because I have spoken in effect to most of them already; which I shall note and refer to in order, as I come to unfold these Particulars.
SECTION I.
I. ON GOD's PART, The Subject Matters in this Sinai-Covenant, were certain Covenant-Mercies Promised. Herein God promised these Great things especially; viz. 1. To be A God to them. 2. To raise them up Christ A Mediator and Saviour. 3. To give them the Spirit of God and of Christ. 4. To heap upon them Temporals. 5. To Confer upon them Spirituals. 6. To crown them at last with Eternals.
I. To be A God to them and to their Posterity. This is incomparably the greatest Covenant-Blessing promisable: That either God could give, or Israel Receive. This is the Fountain-Blessing; All the Springs of other Blessings are Originally in it, And all their Streams do flow derivatively from it. When God-Promiseth himself, he Promiseth All; When Israel obtain God, they obtain all.
[Page 801]For further clearing of this Supream Blessing Covenanted, these things are to be evidenced. 1. That the Lord in this Sinai-Covenant, did Promise to be a God to Israel, and to their Posterity. 2. In whom, or through what Means the Lord intended in this Covenant to be Israel's God. 3. What the Lord promised, when he Covenanted to be a God to them. 4. Why he Covenanted to be a God to Israel. 5. What Inferences may hence particularly Result.
1. That, The Lord in this Sinai-Covenant did Agree and Promise to be a God to Israel and their Posterity; is evident divers waies. 1. By Gods intimation of this in the Body of his Covenant promulged by his own immediate voice. For, (the Preface prefixed to the first Commandment, being a Particular Reason of that Commandment, as well as a General Reason of the whole Law,) it is very observable, That God uttering his Covenant, his ten Commandmentments to Israel, stiles himself in every one of the five first Commandments, viz. Deut. 4. 13. & 5. 2. 5. 6. five times, and in the Repetition of them Exod. 20. 2. to 13. Deut. 5. 6. to 17. nine times, The LORD thy God. Thereby giving them to understand, that as he was The LORD their God, by his Covenant with Abraham and his Seed, before he made his Covenant with them at Horeb: So by this Covenant made at Horeb he intended to stablish this supream fundamental Blessing still unto them, and hereby to assure them yet further, That he would be the LORD their God. 2. By the Lords following explanation of this Covenant: Wherein he plainly Promiseth, both in Moses and Ieremiah to be a God to Israel. Lev. 26. 3.—22. If ye walk in my statutes, and keep my commandments,—I will walk among you, and will be your God Ier. 11. 3, 4, 5.—Cursed be the man that obeyeth not the words of this Covenant, which I commanded your fathers in the day that I brought them forth out of the Land of Egypt from the iron furnace, Saying; Obey my voice, and do them, according to all which I commanded you: So shall ye be my people and I will be your God. 3. By the tenour of God's Covenant made in the Land of Moab with Israel; (which was the same with the Sinai-Covenant, or an Explanatory renewing thereof, as is evident by comparing both these Covenants together,) wherein Moses hath these words: Deut. 29. 10, 11, 12, 13. ye stand this day all of you before the LORD your God,—That thou shouldst enter into Covenant with the LORD thy God, and into his Oath, which the LORD thy God maketh with thee this day: That he may establish thee to day for a people to himself, And that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob. So that in this Covenant the Lord declared himself to be A God to Israel, upon the same terms that he had sworn to be a God to Abraham and his Seed. And God Covenanting with Israel and with their Posterity: consequently implyed, that he would be A God, as to Israel, so to their Posterity.
2. In whom, or through what Means, the Lord Agreed in this Covenant [Page 802] to be Israel's God. This may be in brief thus resolved. viz.
First The Lord may said to be A God to mankinde since the Fall, 1. In a Common notion or General Consideration of their dependance upon him in reference to his Creation and Providence. So he is, Numb. 16. 22. & 27. 16. The God of the spirits of all flesh: The God of the whole Earth, &c. 2. In a special Notion or peculiar Consideration, in reference to his Covenant of Grace or Faith, into which he brings them with himself, for removal of their sin and misery, and investing of them with the contrary felicity. [...]o he was, Exod. 3. 6. The God of Abraham, Isaac and Jacob; And here in this sense The God of Israel.
Secondly, In the General Notion The Lord is the God of all mankind, without the intervening of any Mediator for establishing of that Relation betwixt God and his Creature. The God of Pagans and Infidels, naturally: though they are Eph. 2. 12. without Christ and without God in the world supernaturally. But in that Special Notion The Lord nor is, nor can be the God of any, but in and by Means of a Mediator intervening betwixt God and lapsed man, Reconciling them. For, 1. The Fall and Sin of lapsed man hath made an infinite distance, and utter Enmity betwixt God and man: so that whilst this enmity remains, God and man cannot agree in one Covenant. 2. This Enmity cannot be removed, but by full satisfaction to Gods justice offended, and by effectual Reconciliation of lapsed Sinners offending, unto God. For, Gods justice truth and Holiness also are so exact and infinite, that he cannot let sin scape, without deserved punishment inflicted upon the Sinners themselves, or upon their Surety: nor can he admit the Sinner to Reconcilement unto himself till the sinners Surety hath made full compensation for his Sin. 3. Gods justice cannot be fully satisfied for sin, nor the sinner effectually reconciled to God, but by a Mortal suffering of infinite value. There must be a suffering of Death for Sin: otherwise Gods Gen. 2. 16, 17. threatning of Death for sin should not exactly be fulfilled. And that suffering of Death must be of infinite value: otherwise it would not be proportionable and satisfactory to Gods infinite justice in a sort infinitely wronged. 4 No meer created Nature can undergo a Mortal suffering of infinite value. For That which is meerly finite can do or endure only that which is finite, and of finite limited bounded worth. The effect cannot exceed the total vertue of the Cause. And the meer divine Nature cannot suffer at all. 5. Jesus Christ God-man and he alone, could perform and did undergo a Mortal suffering of infinite value. As man, he suffered death for sinful man in the same Nature that had sinned, himself being without sin: As God, he made that suffering of infinite value in the sight of God. It was more for Jesus Christ God-man to suffer death for a time: then for all lapsed mankinde to have suffered death to all eternity. [Page 803] To apply this therefore to the present purpose; 1. Jesus Christ God-man, for lapsed mans Sin, endured Sufferings and Death, which were of infinite value: 2 Christs death and sufferings for sinners, being of infinite value: have fully satisfied Gods infinite justice for Sin, and reconciled sinners unto God: 3. Gods justice being fully Satisfied, and sinners effectually reconciled unto God, The Enmity betwixt God and sinners is removed and taken away: 4. The Enmity being fully removed from betwixt God and Sinners thus by Christ, God becomes an amicable Covenant-God to lapsed sinners through Christ, they believing in Christ. Thus God becomes A God by special Covenant-Relation and Interest to lapsed Sinners only in Jesus Christ. He is the only Material and Meritorious Mean in whom the Lord becomes their Covenant-God, And particularly in whom the Lord became a Covenant-God at Mount-Sinai to his people Israel.
3. What the LORD promised, when he Covenanted to be a God to Israel. This is the supream blessing: This is the chief Happiness, that can be assured to Gods people in any Covenant. What is not Promised to Israel, when God promiseth himself to Israel? What is there in the Earth; what is there in the Kingdom of Christ; what is there in the Highest Heavens themselves, that is not comprized and folded up in this, that the Lord will be a God to Israel? To this most high and excellent Priviledge, (The Lords being A Covenant-God to any,) I See Book III. Ch. 3. Aph. 3. have spoken very largely heretofore in Gods Covenant with Abraham: thither I refer the Reader for his further Satisfaction and Consolation. And yet I say; Who besides God himself alone, can fully understand, what God promised unto Israel, when he Covenanted to be A God to Israel? For none can fully understand God, but God himself.
4. Why the Lord Covenanted to be a God to Israel. This may be briefly resolved in these few Particulars: viz.
First, Because of the riches of his meer grace and favour to Israel. Of meer Grace he made this Covenant with Israel: and of meer Grace he promised this, as all other the Benefits of this Covenant unto Israel. In Israel there was no cause, nor motive at all, as Moses plainly tels them, why God should set his love upon them: only he Deut. 7. 6, 7. loved them, because he loved them; He, had Exod. 33. 19. mercy and compassion upon them, because he would have mercy and compassion upon them.
Secondly, Because he had already promised to be A God to Abraham and his Seed by an everlasting Covenant: And now superadded this Sinai-Covenant for further Ratification of that grand Blessing then Covenanted to Abraham, To this effect Moses tells Israel Deut. 29. 10. 11, 12, 13. you stand this day all of you before the LORD your God,—That thou shouldst enter into Covenant with the LORD thy God,—That he may establish thee to d [...]y for a People unto himself, and that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, [Page 804] and to Jacob. This is spoken of Gods Covenant with them in the land of Moab: but that Covenant was the same with the Sinai-Covenant, being in some particulars an Explanation, and further pressing of it upon the people. To Abraham and his Seed the Lord Covenanted to be a God: therefore in this Sinai-Covenant, which was a more perfect Covenant-administration, and Confirmatory to Gods Covenant with Abraham, he Covenants also to be a God to Israel.
Thirdly, Because God intended by this Sinai-Covenant to let Israel know, that he would make Israel the Exod. 19. 4, 5, 6. Deut. 4. 5, 6, 7, 8. Lev. 26. 3. to 14. Deut. 28. 1. to 15. happiest people under the face of Heaven, as is evident by many expressions of the LORD, recorded by Moses to that effect. Now wherein doth the supream and most transcendent happiness of any people Consist? Is it not herein especially, That they have and enjoy the LORD for their God in Covenant? For, 1. God alone is the Highest and chief Good. Mat. 19. 17. Mat. 10. 18. There is none Good, save one, that is God. Creatures are good, as Creatures, viz. derivatively good, finitely good, mutably good, &c. but God is Good, as God, viz. Essentially, Primitively, Infinitely, Unchangeably, Eternally. What the Creature, or whole Creation hath, tending in any regard to mans Happiness, is but a little drop out of his Ocean, a small beam darting out of his Glory: and in Comparison of him is but as vanity, and lighter then vanity. All sublunary things are far inferior to man, and below him: and nothing below man can be his Happiness. Mans happiness must lift and raise man up above himself. 2. God alone had and enjoyed in Christ, Removes all mans Sin and Misery, that keep him from Happiness; And supplies with all Grace, Glory, and desirable fulness, in, and from himself, that bring him into compleat Happiness: yea God had and enjoy'd, is All things to him that hath and enjoys him, And All things in the Highest; Honor, Riches, Pleasure, Habitation, Tuition, Friends, Father, Husband, Grace, Glory, Comfort. Ravishment, Heaven, A world, and Above ten thousand worlds of felicities. 3. God Ps. 73. 25. & 4. 6, 7, 8. alone can compleatly satiate and fill mans heart. All Creatures, though in fullest enjoyment, leave mans heart still empty, and still craving and aspiring to something beyond them all. But God enjoy'd as ours, fils every corner of the heart brim-ful and over-flowing: Now only we can say, we have enough; here we can fully acquiesce and rest contented for ever. As the Psalmist; Ps. 73. 25. Whom have I in heaven but thee? And in earth there is none that I desire with thee. As Augustine noted; God hath made mans heart capeable of God: and therefore nothing in the world can fill mans heart, but God. God is the only compleat Center and Satisfaction. Psal. 144. 15. Happy is the people that is in such a case! yea happy is that people whose God is the LORD! That therefore Israel might see the Lord desired to make them the only Happy People upon Earth, He Covenanted to be A God to them, and consequently to be A Supream Happiness to them, and not to any other people. This Moses elegantly expresseth; Deut. 26. 17, 18, 19. Thou hast avouched the LORD [Page 805] this day to be thy God,—And the LORD hath avouched thee this day to be his peculiar people,—And to make thee high above all Nations which he hath made, in Praise, and in Name, and in Honor, and that thou mayst be an Holy people unto the LORD thy God, as he hath spoken.
5. Inferences Did the Lord Promise thus in his Covenant at Mount Sinai to be A God to Israel and their Posterity? Then, How many Excellent Consectaries may hence result, by way of Application! But, See Book III. Ch. 3. Aph. 3. Sect. 1. Having spoken exceeding largely to such Inferences already upon that clause of Gods Covenant with Abraham, That he would be A God to Abraham and to his Seed, all or most whereof are easily applicable to Israel and their Posterity, mutatis mutandis: Thither I refer the Reader for Brevity sake, and so proceed to the next Covenant-Mercy.
II. To raise up to Israel, Christ a Mediator and Saviour. All mankind through Adams Fall are become Sinners: yea Israel themselves by Nature Sinners and children of wrath, even as others. The Lord will not be a Covenant-God to any Sinners, but by Means of a Mediator; Satisfying divine justice for their Sin fully, Ransoming them from Death the wages of Sin eternally, and Reconciling them hereupon to God effectually. Therefore in this Covenant, As God Promised to be A God to Israel; So he Promised to raise them (x) Deut. 18. 18 &c. up Christ a Prophet, a Mediator, from among themselves, in whom he would be their Covenant-God. This was a most sweet Covenant-blessing. Touching which Consider, 1. That God promised in this Sinai-Covenant to raise up unto Israel from among themselves, Christ a Mediator and Saviour. 2. Why God Promised Christ the Mediator in this Covenant. 3. Inferences thence resulting.
1. That God Promised in this Sinai-Covenant to Deut. 18. 18, &c. raise up unto Israel Christ a Mediator and Saviour for them: I See in this Chap. IV. A [...]h 3. Inference I. have already demonstrated in this present Chapter, and need now to add no more as to that point.
2. Why God thus Promised Christ the Mediator unto Israel in this Covenant: may be cleared by divers Reasons. As,
First, Because God cannot As a God in Covenant, look upon, own, or accept, Israel, or any people in the world since mans Fall, as a peculiar people to himself in Covenant, but only in and through Iesus Christ the sole Mediator betwixt God and man: as hath been shewed. Mercy will not embrace the Sinner: till Iustice be satisfied for the Sin. Light will not have Covenant-fellowship with Darkness, nor Life with Death: till Christ the Light and Life of the world bring Light out of Darkness, and Life from the Dead. Hence, they that are ph. 2 12. without Christ are reputed by the Holy-ghost, to be without God in the world. And such as are Accepted of God, are said to be Ephes. 1 6. accepted in The Beloved: viz. in Jesus Christ.
Secondly, Because lapsed Sinners cannot endure a Covenant-fellowship with the Great, the dreadful, the Holy and righteous God, immediately, without a Mediator. This is evident in Israel; For, when [Page 806] God immediately by his own voyce promulged and uttered his Covenant out of the midst of the fire on Mount Sinai, Israel trembled and fled back afar off, being unable to endure that which was commanded, and fearing that they should be consumed by that great fire. And therefore they desire Moses to speak from God unto them, and they would obey▪ but that God might not speak any more immediately unto them, least they dye. They could not bear Gods manifesting his Covenant to them immediately by himself alone: But mediately, by a Mediator. Their Sinful impurities, Infirmities and Disproportion to God being exceeding great. The Lord therefore in this Covenant Exod. 20. Deut. 5. with Deut. 18. 18, &c. Condescended to them: granted them a desired Mediator, viz. Giving them Moses, one of themselves, as a Typical Mediator for the present; and Promising them Christ to be raised up according to the flesh from among their brethren, as a True Mediator, for the future.
Thirdly, Because this Sinai-Covenant (as hath been shewed) was a pure Evangelical Covenant of Faith, and one of Eph. 2. 12. Gods Covenants of Promise, as Gods former Covenant with Abraham was: and therefore Christ, as Mediator and Saviour of Sinners, must necessarily be revealed, and Promised in this Covenant. For this is the very Nature and intent of the Covenant of Faith, to reveal Christ as Mediator and Saviour for restoring of lapsed Sinners, the peculiar object of Faith in every such Covenant: and this is the very Scope and Design of every Covenant of Promise, to reveal Christ as Promised, and afterwards to be performed, as hath been Book II. Ch. 2. Aphor. 3. formerly proved in opening the general Nature of the Covenant of Faith. And forasmuch as this Sinai-Covenant (taking Gods Covenants with David, and with the Captive-Jews in Babylon to be comprized therein, as indeed they were)▪ was the last Administration of the Covenants of Promise, continuing in its Compleat force and use till the very Incarnation of Christ: it was Consequently a fuller and clearer Discovery of Christ for Sinners Salvation; then any, then all foederal dispensations that went before it. Every following Administration more clearly disclosing Christ, then those that went before: and the last Administration most clearly of all.
3▪ Inferences. Did God Promise in this Sinai-Covenant thus to raise up unto Israel, Christ a Mediator and Saviour? Then,
(1) Hence, Gods Grace and bounty to Israel in this Sinai-Covenant was exceeding Great. For the Promise of Jesus Christ therein, as their Mediator and Saviour, was an exceeding Great Promise. Consider, 1. What Christ was to the Father, Rom. 8. 32. His Own Son, Ioh. 1. 14. & 3. 16. His only begotten Son, Col. 1. 13. Ma [...]th. 3. 17. The Son of his Love in whom his Soul delighted, Heb. 1. 3. The Brightness of his Glory and express Character of his Person. 2. What Christ was in himself, Phil. 2 6. Rom. 9. 5 Ioh. 2. 1, 2. Col. 1. 15, 16, 17. God equal to the Father in all common Titles, Essential Perfections and Works, of the Deity: which in Scripture are frequently ascribed unto him. 3. What [Page 807] Christ was to be to Israel, according to this Covenant. A Mediatory Prophet, Priest, and King; Their Redeemer; Their Saviour; The glory of the people Israel. And then say, what rich Grace and bounty God discovered in Promising Christ in this Covenant to Israel: Christ being most Dear to the Father, most precious in himself, most necessary and advantagious unto Israel.
(2) Hence, Israels Priviledge in Christ by this Covenant was peculiarly excellent: Christ being peculiarly Promised to be raised up from among them as their Mediator and Saviour. This Priviledge hath two Eminent aspects;
First, Christ was naturally to descend of Israel according to the Flesh. This was the Iews peculiar prerogative among all other Nations, and the Apostle specially notes it; That Rom. 9. 5. of them according to the flesh Christ came, who is over all God blessed for ever, Amen.
Secondly, Israel was Supernaturally to descend of Christ according to the Spirit He was to be their Mediator, Saviour and Redeemer: They his ransomed, saved and spiritual Isa. 53. 10. Psal. 22. 30. Seed, that should be counted to the Lord for a Generation. How mysterious and full of gracious wisdom are Gods dispensations.
(3) Hence, The same Christ was revealed under the Old Testament heretofore, that is now revealed under the New. False Christs of mans Pretending have been and may be many: but true Christ of Gods Revealing there is but one. The same Christ, under both Testaments; One and the same Heb. 13. 8. Christ yesterday, and to Day. The Christ Revealed in both is one and the same: though the Manner of Revealing be different. Then in Shadows, now in Substance: Then in Types, now in Truth: Then under a veil, now with open face: Then more Carnally, now more Spiritually: Then as to come afterwards, now as come already: Then Christ was the Sun under a cloud, but now in a clear Heaven, the veyling cloud being vanisht away.
(4) Hence, The Old Testament was Gospel as well as the New. As true Gospel: though not so compleat full and clear Gospel, as the New. Their difference was only gradual and accidental, not substantial or essential. Its the same person: though at first a child, and after a man. A child is as true man, though not in strength or stature so compleat a man, as he that is of full age. The good tidings of Sinners Salvation by Christ, (which is the abstract, the Sum, and life of the Gospel,) was published under the Old Testament as well as under the New: though not so clearly, fully, universally, effectually. They therefore that can find no Gospel in the Law, and thereupon oppose the Law to the Gospel, and reject the Old T [...]stament as void of Gospel, do sufficiently betray their gross ignorance both in Law and Gospel.
(5) Hence, Faith in Christ was Saving, and unbelief Damning under the Sinai-Covenant, as under the New Covenant. For, In that, as in this, Christ was Revealed and Promised for Sinners Salvation [Page 808] through Faith. No Christ, no Salvation: No faith, no Christ, under Old Testament or New. Believing Iews then, and believing Gentiles now, are alike saved by faith in Christ: Rom 3. 30. Seeing it is one God which justifies the Circumcision by Faith, and uncircumcision through Faith. And on the contrary, unbelievers in Christ both then and now, do alike perish for that unbelief. How precious is Faith, How dangerous infidelity in all ages!
(6) Hence, True Believers were Christians in Deed, though not in Name, under the Old Testament as under the New. Believers in Christ were Act. 11. 26. first called Christians at Antioch, but they were really Christians long before, even ever since the Sinai Covenant was made, yea even since the Seed of the woman was Promised to Adam; forasmuch as they were by faith implanted into Christ revealed in those Covenants.
(7) Hence, Not only Temporals (as some do grossly imagine) but Spirituals and Eternals were Revealed and Promised unto Israel under the Old Testament as well as under the New, though more darkly and sparingly. For Christ was promised as Mediator and Saviour in this Sinai-Covenant: And Christ the Mediator, Brings Spirituals and Eternals with himself, yea, Is Spirituals and Eternals in himself, to all that do receive him, believing in the Promises.
III. To give them the Spirit of God and of Christ. By Spirit of God and Christ, I understand the third Person of the God-head the Holy-Ghost, Ioh. 15. 26. Eternally proceeding from the Father and the Son. This Spirit God promised to Israel in this Covenant, and accordingly gave his Spirit under this Old Testament; viz. in his efficacy, fruits, effects, graces, operations, &c. which metonymically the Scripture is wont to stile The Spirit, and the Holyghost. Here Consider two things;
First, That God promised in this sense his Spirit to Israel in this Covenant. This may be evinced divers ways. viz.
1. Because, The Lord hath in this Covenant promised to be Deut. 4. 13. & 5. 2, 5, 6. Lev. 26. 3, 22. Ier. 11. 3, 4, 5. L [...]z. 25. 38. Deut. 29. 10, 11, 12, 13. a God to Israel, as hath been manifested: Consequently, That Father, Son, and Spirit should be theirs, together with their peculiar relations and operations. That God the Father would be their Father, God the Son their Saviour and Redeemer, God the Holy Spirit their Sanctifier and Comforter. That greatest and most comprehensive Promise of the LORD to be a God to Israel, necessarily implyes this and much more.
2. Because, Moses inviting Israel to the diligent and faithful performance of this Sinai-Covenant, tels them; Deut. 30. 11, 12, 13, 14. The Word is very nigh unto thee, in thy mouth, and in thine heart, that thou mayst do it. And Paul alledging this place, thus expounds it; Rom. 10. 6, 7, 8, 9, 10. That is the Word of Faith which we preach, &c. Clearly intimating that this Commandment and word given at Mount Sinai was given as a Covenant of Faith, not of Works. Now, how was the Law in their Heart [Page 809] to do it? 1. Not Naturally, for by nature mans heart is hard and stony since the fall, and so far from receiving Gods Law into it, that it is meer Rom 8. 7. enmity against God, is not subject to the Law of God neither indeed can be. therefore while it so remains, the Law is but (Litera mortua & mortifera) a dead and deadly Letter to it. How then should this word have seat in such a stony heart? 2. But Supernaturally the word might be in their heart to do it: If God should by his Spirit of regeneration and renovation correct the pravity of the heart, (as Ioan. Calvi [...]. in Deut. 30. 14 p. 132, 133. Ge [...]ev. 1 [...]83. Calvin hath excellently noted,) and soften the hardness of it, according to the tenour of the Gospel and Covenant of Faith in Christ Its the peculiar work of Gods Spirit to Sanctifie and [...]zek. 36. 26, 27. soften the stony heart by infusion of his grace: and then to put the Law of God into the softned heart, for the doing of it evangelically. Hereby then Moses seems to imply that the word of the Sinai-Covenant was in their heart in some measure by the Grace and work of Gods spirit already given them; and further to be bestowed upon them afterwards for that end.
3. Because, This Covenant Promiseth Circumcision of heart, for love, life, and obedience to God. Deut. 30. 6.-8. And the LORD thy God will Circumcise thine heart, and the heart of thy Seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou maist live.—And thou shalt return and obey the voice of the LORD, and do all his Commandments which I command thee this day. Here two things are principally promised: viz. 1. Heart-Circumcision. 2. The Effects or Consequents thereof. And both of them the work of the Spirit: therefore in the Promise of these effects of the spirit, He promiseth the Spirit. I. Circumcision of heart both to them and their Seed. This is a spiritual Promise of Regeneration and Sanctification by Christ and his Spirit. In Christ Col. 2. 11, 12. we are circumcised with Circumcision made without hands in putting off the body of the sins of the flesh, by the Circumcision of Christ, buried with him in Baptism, &c. II, Effects of this Heart-Circumcision are divers. 1. Sincere and entire Gal. 5. 22. love of God. This is a special fruit of the sanctifying Spirit. 2. Life viz. Here, by Gal. 5. 22. Eph. 5. 9. 1. Cor. 6. 11. Faith and Holiness. Both of them fruits of the Spirit. Hereafter, by glory in Heaven. 3. Obedience. This also a fruit of the sanctifying spirit. 1 Pet. 1. 2. Elect through Sanctification of the spirit unto obedience. So that in the promise of these Spiritual blessings, singularly wrought by the spirit of God, who can say but the spirit of God was promised?
4. Because, In this Sinai-Covenant God promised, that Israel should be to him Exod. 19. 4, 5, 6. An Holy Nation, A Kingdom of Priests and a Peculiar Treasure above all people. These are all spiritual blessings: the [...] Pet. 2. 7, 9, 10. Special work of Gods Spirit upon true believers by effectu al calling, as Peter intimates evidently. In these blessings therefore the spirit was promised to them.
5. Because, Under this Sinai-Covenant, the Old Testament (which extended itself till the Coming of Christ) Gods spirit was both Promised [Page 810] in express terms, and Performed divers waies, unto the people Israel. 1. Promised very clearly to the Jews when they should return from their Babylonish Captivity. Ezek. 11. 19, 20. & 36 26, 27. And I will give them one heart, and I will put a new spirit within you: and I will take the stony heart out of their flesh and will give them an heart of flesh.—And I will put my Spirit within you, and cause you to walk in my statutes. 2. Performed also; Both in regard of his extraordinary operations in the Prophets, inspiring, acting and assisting them extraordinarily in their Prophetical Function, for Preaching, Prophecying things to come and writing the Scriptures. And in regard of his ordinary works of Sanctification and Consolation. Whence had Heb. 11. throughout, with Gal. 5. 22. those witnesses their excellent Faith, so highly commended, but from the Heb. 11. throughout, with Gal. 5. 22. Spirit of God working it in them? David himself who was under the Sinai-Covenant, intimates that God had given his holy spirit unto him, when repenting after his fall he praies; Psal. 51. 11, 12. Cast me not away from thy presence, and take not thy holy Spirit from me. Restore unto me the joy of thy Salvation, and stablish me with thy free Spirit. Thus the first thing is clear; That Gods spirit was promised to Israel in this Sinai-Covenant.
Secondly, How this can stand with that passage in John? viz.—Iohn 7. 37, 38, 39. But this spake he of the Spirit, which they that believed on him, should receive, for the Holy-ghost was not yet given, because that Iesus was not yet glorified. By this it seems the Holy-ghost was not given till Christs ascension into Heaven, and consequently not promised to be given before: for then God would have performed his promise. And therefore the Holy-ghost was neither given, nor promised to the Iews under the Old Testament, this Sinai-Covenant.
Answ. For clearing this doubt, Consider:
1. That the particle [...], not-yet, (The Holy-ghost was not-yet given) may be here taken Comparatively, rather then Negatively. The Holy-Ghost was not yet given so plenteously, so fully, so visibly, so variously, &c. before, as after Christs ascension and glorification. For it cannot be denyed by any that deny not the Scriptures, that the Holy-Ghost was given before Christs Coming even under the Old Testament, both Extraordinarily, and Ordinarily, in some measure and degree. Extraordinarily, to Moses and the Prophets and to other persons extraordinarily imployed by God: that thereby they might be enabled to and in extraordinary Services to God and his Church. Ordinarily to all the true believers before and under the Old Testament in the ordinary gifts graces and endowments of Sanctification, as Faith, Repentance, Love, Fear, Ioy in Christ, &c. which we read Gods people of old commended for: all which they had from the Spirit of God, as his peculiar Eph. 5. 9. Gal. 5. 22, 23. fruits and effects. And thus (note) is sometimes used as a Comparative: rather then as a Simple Negative in divers Scriptures. As, Iohn 9. 41. If ye were blind ye should have no sin: viz▪ not none at all absolutely; but none comparatively. Knowledge adds an aggravation to sin. Iohn 15. 22. If I had not come, and spoken to them they had not had sin: that is, they had not had [Page 811] so great hainous and inexcusable sin. Sinning against great means of grace greatly aggravates sin 1 Cor. 1. 17. Christ sent me not to baptize, but to preach the Gospel: that is, Christ sent me not so much to baptize, as to preach. Christ sent him and all his Apostles Math. 28. 18, 19, 20. to do both; otherwise Paul shauld have sinned to have baptized any at all, without Commission: but he sent them principally and especially to preach the Gospel, as being a more principal work of their Ministery.
2. That, this term (Holy-Ghost) signifies among other things, The Extraordinary, and The Ordinary gifts and endowments of the Holy Ghost: which are (by a Metonymie of the cause put for the effect) called the Holy-Ghost. 1. The Acts 2. 4. & 4 8. 31. & 6 35. & 7. 55 & 8. 15, 18. & 10. 44. 47 & 11. 15. & 19 2. &c extraordinary gifts and endowments of the Holy-Ghost, which were visible and apparent: as Doing Miracles, Speaking divers strange languages, &c. These are often called the Holy-Ghost. 2. The ordinary gifts and graces of the Spirit, Regenerating, Renewing, and Sanctifying the heart and soul more invisibly and indiscernably. These also are called [...]ohn. 3. 5. Tit. 3 [...] 5. 1 Cor. 6. 11. Gal. 5. 17. the Spirit and Holy-Ghost, frequently. Now when Iohn saith, The Holy-Ghost was not yet given, because Iesus was not yet glorifyed; By Holy-Ghost there we are to understand the extraordinary gifts of the Holy-Ghost principally and especially, which were promised of old by the Prophets, and were actually performed and poured out upon the Apostles on the day of Pentecost after Christs Ascension, as the Holy-Ghost Compare Acts 2. 14. to 34. with loc [...] 2. 28. Isa. 44. 3. interprets it by Peter: which wonderful endowments were also afterwards poured forth upon many other believers. So that this hinders not at all, why the Ordinary gifts of the Spirit might be given under the Old Testament. But if any shall yet contend that Iohn seems to intend both Ordinary and Extraordinary gifts of the Holy-Ghost: Let that be first proved; and when that's done, All that can be gained shall be this, That the Holy-Ghost was not so eminently and abundantly given, till Christ was glorified, but he was truly given both in ordinary and some extraordinary endowments under the Old Testament.
Inferences. Did God thus Promise, and also perform, the Holy Ghost in some measure under the Old Testament this Sinai-Covenant? Then,
1. Hence, The Socinians do greatly err, and grosly derogate from Gods rich grace, and believers priviledges under the Old Testament, whilst they say; Duo sunt promissa Christi ad novum soe [...]us duntaxat pertinentia, v [...]z vita aeterna, & dōnum spiritus sancti quorum neutrum in lege Mosis suit Comprehensum. Etenim nusquam in lege Mosis reperies, aut vita [...] aeternam, aut donum Scriptus Sancti obedientibus praeceptis legis promissum, quemadmodum in lege per Christum data promis [...] sunt. Catechis. Racoviens. Apud Hen. Alf [...]ed. in Theol. Polem. part. 3. §. x. pag. 322. Hanov. 1627. There are two Promises of Christ belonging only to the New Covenant, viz. Eternal life and the gift of the Holy Ghost: neither of which was comprehended in the Law of Moses. For you shall no where finde, either eternal life, or the gift of the Holy-Ghost promised to them that obey the precepts of the Law: as they are promised in the Law given [Page 812] by Christ. This is a false and wicked slander. For it is already proved, that under this Sinai-Covenant, the Old-Testament, the Holy Spirit was Promised, and also then Performed in some degree both in his Ordinary and Extraordinary endowments. I think not this gross Opinion worthy any further refutation.
2. Hence, The Sinai-Covenant or Old Testament was a Doctrine of justification, not by works, but by Faith: because, by, and under it the Iews received the Spirit. The Doctrine of Justification by works, according to the Covenant of works, vouchsafeth to none the Spirit, neither in his ordinary nor extraordinary gifts and operations: but the Doctrine of Justification by Faith, the Doctrine of the Gospel is crowned with this blessing. Gal. 3. 2. Received ye the spirit by the works of the Law, or by the hearing of Faith? As if he had said, ye did not receive the Spirit in his Ordinary or Extraordinary gifts, by the Doctrine of justification by works of the Law, but by the hearing of the Doctrine of justification by Faith. Consequently I conclude, this Sinai-Covenant was not a Legal Doctrine of works, but an evangelical Doctrine of Faith; the same for substance with the New Covenant: because in it the Spirit was promised, under it the Spirit was given.
3. Hence, The grace of God, and Priviledge of the believing Iews, was exceeding great in regard of the Spirit of God bestowed upon them, even under the Old Testament this Sinai-Covenant. Till Christ, no other Nation in the world was thus honoured. Christ counts Gods Spirit one of his highest Gifts: Luk. 1 [...]. 13. how much more shall the heavenly father give the Holy Spirit to them that ask him? True, they had the Holy Spirit given more sparingly, more imperfectly, and more obscurely; in weaker measure, and with less variety and eminency of gifts, ordinary and extraordinary; then he is given under the New Testament. But they had their measure, according to the then condition o [...] the Church, by drops and showers: but the Iohn 7. 37, 38 39 Act. 2. 14 &c. [...]el 2. 28. Isai. 44. 3. Rivers of this living water were reserved till Christs times as glorious Trophies of his Ascension and Glorification.
4. Hence, The Mystical body of the Church of Christ, was united to Christ the Head, as also acted, enlivened and guided from Christ the Head, by one and the same spirit of Christ, both under Old and New Testament.
IV. To bestow upon them many Temporal and outward Mercies and blessings for their present life in this world. For opening this, I shall shew; 1. That God in this Sinai-Covenant promised many Temporal Outward Blessings to Israel. 2. Why he promised to them such blessings. 3. In what Notion such Temporals were promised to them: whether meerly as Temporals in reference only to the outward man; or also as Types of Spirituals and Eternals?
First, That God in this Sinai-Covenant Promised many Temporal Mercies of this life to Israel and their Posterity; may be abundantly [Page 813] proved by Induction of many Particular Blessings Promised. As, The Lord Promised these, and like Blessings;
- 1. To give them the Land of Canaan for an Inheritance, to them and to their Seed. Exod. 20. 12. Deut. 11. 8. to 13▪ 31. & 1. 8, 35, 36. & 4. 1, 37, 38. & 6. 10, 11, 18, 19. & 8. 6, 7, 8, 9.
- 2. To subdue, dispossess and cast out the Heathen Canaanites, &c. that dwelt therein, that Israel might possess and enjoy their Land, Cities, Houses, &c. Deut. 11. 22. to 26. & 6. 18, 19. & 7. 16. to the end.
- 3. To give them length of daies in the land of Canaan. Exod. 20. 12. Deut. 5. 16. & 11. 9. 21. & 4. 40. & 5. 33.
- 4. To multiply them exceedingly in the land of Canaan, Lev. 26. 9. Deut. 6. 3.
- 5. To Heap upon them all sorts of Outward Blessings, Health, Wealth, Honour, Victory, Peace, and all manner of Prosperity in the land of Canaan, and to set them on high above all Nations of the earth, when they should come to possess it. Levit. 26. 3. to 11. Deut. 28. 1. to 15. & 11. 13, 14, 15. & 7. 12, 13, 14, 15.
- 6. To put all the contrary curses upon their enemies that should hate and persecute them, Deut. 30. 7. & 7. 15.
- 7. To return them again, from all Nations and Countries, even from the utmost part of heaven whither they should be scattered for their sins and breach of Covenant, into their own land of Canaan, upon their Repentance, Deut. 30. 1, 2, 3, 4, 5.
And not to destroy or cast them away utterly, but to remember his Covenant with them, repenting, Levit. 26. 42. to 46.
Secondly, Why the Lord Promised such Outward blessings to Israel in this Sinai-Covenant, and that so plainly and plentifully viz.
1. Because, The Lord is a faithful Covenant-keeping God. In pursuance and Deut. 7. 12. to 17. performance therefore of his Covenant with their fathers, viz. with Abraham, Isaac and Iacob, he promised thus to furnish Israel, their seed, with all plenty and variety of outward Blessings.
2. Because, The Lord would encourage and oblige the people Israel to all chearful Love, Service and Obedience to himself: that they might faithfully, diligently and constantly keep his Covenant and Commandments. Every mercy is a Motive to Obedience: A Confluence of Mercies carries as a forcible stream thereunto. Hence its very observable how God▪ in Exod. 20. 12. Deut. 7. 11, 12. &c. & 28. 1, 2. &c. Lev. 26. 3. 4. &c. Deut. 8. 6, 7, 8, 9, 10. propounding of these Promises, still indents and conditions with them for Love, or Obedience to his Commandments, or keeping his Covenant, or something to like effect.
3. Because, Israel was a very carnal people, much led and moved [Page 814] by Outward and visible things in the waies of Religion. God therefore so far condescended and stooped to their dulness and weakness, as to allure [...]nd hire them to the love of himself and his waies, by promises and performance of Outward sensible blessings. And it is plain, though God here and there in the propounding and expounding of his Covenant do sprinkle some Spiritual Promises, yet they were very few: The stream of the Promises principally running upon earthly and carnal Blessings, to that earthly and carnal people.
4. Because, All Abrahams believing Seed of the Iews were with Abraham Rom. 4. 13. heirs of the world by Faith. This their Heir-ship therefore, and their faith touching the same, the Lord was willing to confirm by these ample and various Promises touching outward worldly Blessings.
5. Because, God would have them know, That they who by true Faith accept his Covenant for spirituals and eternals, shall have also a plentiful superaddition of Temporals unto them, as advantages cast into the main agreement. So true is that of our Saviours, Math. 6. 33. Seek ye first the Kingdom of God and his righteousness, and all these things shall be added unto you. And that of Paul's, 1 Tim. 4. 8. Godliness is profitable to all things, having the Promise of the life that now is, and of that which is to come.
Thirdly, In what Notion Temporals were thus Promised to Israel: whether meerly as Temporals, for the benefit of this life present only; or also as Types and shadows of better things, viz. Spirituals and Eternals?
Answ. These Promises of Temporals, visible; were intended also to lead Israel to Spirituals and eternals invisible. For, 1. The inheritance of Canaan was a Type of Believers inheritance in Heaven: As See Book III. Chap. 3. I have already proved. So that in this respect Augustine said well; Terra promissionis intel igitur regnum coelorum. August Enarrat [...]n Ps. 95 p. 824 B. B. sil. 15 [...]9. Tom 8 The Land of Promise, is understood (to be in the mysterie of it) the Kingdom of Heaven Let the learned also elsewhere August. de Tempore Serm. 105. per tot Tom. 10 consult him, how ingeniously (I will not say how solidly) he gives the Allegory of The land of Canaan in reference to spirituals. 2. Canaan Typing out Heaven, Consequently long life in Canaan, and a Confluence of all Prosperity there, seem to shadow out eternal life and all coelestial happiness in heaven. That Land flowed with Milk and Honey: This heavenly and better Country flows with unmixed Psal. 16. [...]. joys and ravishing pleasures at Gods right hand for evermore. 3. The keeping of many Israelites out of Canaan for unbelief, typed Gods keeping unbelievers out of Heaven, Numb. 14. Heb. 3. & 4. 4. The casting out of the Canaanite from that Holy Land, was a shadow Zech. 14. 20 21 with Isa 35. 8 Ioel 3. 17. Rev. 21. 27. & 22. 15. o [...] the Purity of the Church in the latter daies, especially when the New Jerusalem shall descend from God out of Heaven, and no unclean thing shall in any wise enter therein, &c. but only they that are written in the lambs book of life.
Inferences. Did God thus Promise Temporals in this Sinai-Covenant to Israel? Then, Hence take notice,
[Page 815]1. That Psal. 24 1. the earth is the LORD's and the fulness thereof: the round world and they that dwell therein. Heaven and earth are his, and at his sole disposal, Gen. 14. 19. He is the most high God possessor of Heaven and earth: He promiseth and consequently performeth them to whom he will.
2. How good the Lord was to Israel of old 1. In Promising them Temporals so plentifully of his meer grace, for their Comfortable being and well-being in this world. 2. In promising them, under those Temporals, Spirituals and Eternals, for their Glorious being and well-being in Heaven in the world to come. Here was rich goodness, double bounty. The Letter and outside of this Promise, was Gracious: but the Spirit and inside of this Promise, was Glorious. God couched Heaven in Earthly blessings promised to Israel: that when Israel should come to enjoy these earthly blessings they might thereby in a sort enjoy Heaven and live in Heaven.
3. That, Gods people have and hold their Temporal blessings for this life by Gods Covenant of Faith and Promises: not only, as others by his common bounty and Providence. And herein they have great advantage above all unbelievers.
(1) Their Title and claim is clear and just to the good things of this life: by Gods free grant in his Great-charter the Covenant and Promises thereof in Christ, in which respects others are but usurpers: When they want any earthly comfort, they may plead to God his Covenant and Promises. And God will not, cannot go back from his word: He is IEHOVAH.
2. Their Possession of these outward things is most comfortable and sweet. For, All these Earthly Blessings are, Their Heavenly Fathers Love-tokens; Their Saviour Jesus Christs Legacies, (who is the marrow of this and of every Covenant of Faith,) they come swimming and flowing to them in the streams of his blood, They are as the pot of Manna with Gods Covenant in the Ark: this advantage is upon them by Being thus Covenanted and Promised, They are hereby elevated above their own Nature and become in a sort blessings Spiritualized. Hence it comes to pass, that the Psal 37. 10. Little of the righteous, is better then the Mammon of many wicked.
(3) Their Privation of Temporals, whether by want or Loss, is a Condition of Hope. The Covenant and Promises of God are rich, be they never so poor: are full, be they never so empty of outward enjoyments: And to this Well they may come and draw with the buckets of Faith and Prayer, and shall speed so far Psal. 34. 9, 10. as shall be good for them. They have this Magizine and Treasury of Gods Promises to run to in all their straits: which others have not. Though they 2 Cor. 6. 10. have nothing in possession: they have all things in Gods Covenant and Promises.
V. To confer upon Israel many Spiritual Blessings in Christ. In this Covenant the LORD promised to Israel not only Temporals, but also Spirituals; yea in Temporals, Spirituals. Nor did he [Page 816] only Promise Spirituals implicitly, and covertly in, and under Temporals: but explicitly, openly, and distinctly by themselves. These Spirituals, (if we respect this Sinai-Covenant the Old Testament in his full latitude and extent from Moses till Christ▪) are very numerous and glorious: sufficient to fill a Considerable volume, should they all be recited and briefly explained. But because many of them will come under Consideration opportunely in treating of Gods Covenant with David and after with the Babylonish Captives; I shall therefore now only give the Reader a brief taste of some Eminent Spiritual Mercies promised to Israel in this Sinai-Covenant, as it was Propounded and Expounded by Moses himself, by which he may judge of all the rest.
Spiritual Blessings promised to Israel in this Sinai-Covenant, and that more expresly, were such as these. viz. 1. Gods Special Acceptation of the people Israel. 2. His Sanctification of them. 3. Their Iustification by Faith in Christ. 4. His furnishing them with Ability to Observe and keep his Covenant. 5. His choosing out a place for his Name to dwell in, and for his Solemn Worship to be exercised in, within the Land of Canaan, when they should be quietly possessed of it. 6. His gracious Presence and habitation among them in his Tabernacle. 7. His furnishing them with Eminency of Church-enjoyments above all other People.
1. Gods Special Acceptation of the People Israel to himself among all the people of the Earth. This his peculiar Acceptation of them, Paul cals The Adoption: Rom 9 5. vid. D. Pareus in loc. Whose are, The Adoption, and the Glory, &c. By Adoption here I understerstand, Not that singular Adoption strictly taken, whereunto the Elect of God are eternally predestinated in Christ, of which the Apostle speaks, Ephes. 1. 5. for in that sense all Israel were not Adopted, but only a remnant among them; But that Special Adoption more largely taken, whereby the Lord placed his love and favour so upon the whole body of that people Israel, as to take them into Covenant, to make them his Church, to count them his own people alone among all other people; &c. Calling them not only his children, Exod. 4. 22. Ier. 31. 9. but his firstborn. Now this his Special Acceptation of Israel, the LORD on Mount Sinai testified in his Introduction to the Sinai-Covenant most emphatically, by Moses. Exod. 19. 3, 4, 5, 6. Thus shalt thou say to the House of Jacob, and tell the children of Israel; ye have seen what I did to the Egyptians, and how I bare you on Eagles wings, and brought you unto my self. Now therefore if ye will obey my voice indeed, and keep my Covenant: Then ye shall be a peculiar treasure unto me above all people; though all the Earth is mine. And ye shall be unto me a Kingdom of Priests: And an holy Nation. These are the words which thou shalt speak unto the children of Israel. Omitting what I have In this 4. Chap. Aph. I. Quest. III. formerly noted in explaining these words, it is here plain; That God, haveing brought Israel out of Egypt, unto Mount Sinai, most graciously and miraculously, promised to them his Special acceptation of them, [Page 817] if they would obey him, and keep his Covenant which he was now about to make with them at Mount Sinai. This was his Introduction to the promulging of his Sinai-Covenant.
Now this his Special Acceptation of them promised, is laid down in three distinct branches, every of them eminently Emphatical.
(1) That, They should be a peculiar Treasure unto God above all people. The Hebrew word [...] Segullah, here translated Peculiar-Treasure, doth properly signifie; A Peculiar, Proper, Special, Chief, and Singular thing, as In The [...] saur. ad ve. b. Pagnin notes. Or, A singular, or Excellent Thing in a Treasury, whether Silver, or Gold, or Precious-stones, which is Rare, and therefore is reckoned among delights, and is preserved as Singular. Hence Metaphorically that which is entirely dear to one, is stiled Segullah. The Hebrew Logicians call the fourth Predicable Segullah, which we call Proprium: as Io. Mercer. in Pag. Thes. ad verb. Mercerus observeth touching the proper Emphasis of this word. Or, As others interpret the force of the word, It signifies, Ioh. Ball of the Covenant, ch. 7. from H. Ainsworth on Exod. 19 5. Ones own proper Good which he loveth, and keeps in store for himself, for his special use: A thing desired, Dear and singular or proper to a man himself: A beloved treasure, a glorious thing and desirable, an holy treasure, a treasure which hath both magnificence, splendour and Ornament; Eccles. 2. 8. 1 Chr. 29. 3. The peculiartreasure of Kings.—I have of mine own proper-good, of gold and silver, &c. given to the house of my God, saith David: that is, Of my proper goods of excellency, and most precious, of gold purely refined, &c. which I had choicely laid up in my treasury, have I given. Learned Rivet excellently explains this word to this effect▪ And that the sense is; Eritis mihi [...] Segullah. Vulgata; Pretium Graeci, [...]; selectus, eximius & quasi mihi segregatus. Chaldaeus, Dilecti eritis coram me. Segullah Haeb [...]aeis rem caram, preciosam, & quae ab omnibus expetitur, significat; ut est argentum, aurum, gemmae, & reliquae respreclosae, cujusmodi reges, in thesauris suis solent asservare. Theodotion vert it [...], acquisitionem: Symmachus [...], egregium, seu praecipuum. Sensus ergo est, Etitis mihi tanquam propria possessio, tanquam preciosus thesaurus, quem prae caeteris omnibus rebus charum habebo. Sic Deut 32. 9. & 7. 6. Est autem haec beneficiorum omnium summa, quia caput & origo est omnium bonorum, si Deus in suum curam & protectionem singularem, aliquem suscipit, quo modo res nobis preciosas sollicitè asservamus. Andr. Rivet. Comment. in Exod. 19. 5. Ye shall be to me as a proper possession, as a precious treasure, which I will above all other things count dear unto me.—Now this is the Sum of all benefits, because it's the Head and Original of all good things; if God takes any one into his Singular care and protection, as we sollicitously keep things precious to us. Ainsworth saith; H. Ainsworth in Annot. on Exod. 19. 5. The Chaldee translateth it beloved: So do other Hebrews, saying; Segullah signifieth that they should be beloved before him, as a desirable treasure, which a King delivereth not into the hand of any of his officers, but keepeth it himself. And such is the case of Israel, of whom it is said (in Deut. 32. 9.) For the LORDS portion is his people, &c. R. Menachem on Exod. 19.
So that the word is very significant and emphatical, to set forth Gods special acceptation of Israel above all other People [...] Israel shall [Page 818] be Gods R. Selomoh, thesaurum (seu gazas) regum; Aurum scilicet, argentum & lapides, preciosos, quae reges reponunt in thesauris (gazis) suis.▪ R. Abr. Scribit, quod est Res desiderata, reservata ad jactandum se in illa, ut lapides preciosi, qui inveniuntur apud reges, & desiderabilia quae in unâ duntaxat inveniuntur provinciâ. Pag. in Thesaur. ad verb. Segullah; his peculiar-treasure, which he singularly prizeth, loves and lays up in his own treasury, which he peculiarly challengeth as his own possession, pertaining to none other; which he accounts peculiarly near, dear, and delightful unto himself above all other people; which he boasts in, which he will not part with, &c. This was Gods special acceptation of the people Israel which he promised them; this their great Priviledge above all others, which for the praise of Gods rich grace and love to them, and their happiness in God, is often mentioned. Deut. 7. 6. The LORD thy God hath chosen thee to be a special-people unto himself above all people that are upon the face of the Earth. Deut. 14. 2.—The LORD hath chosen thee to be a peculiar people unto himself, above all the Nations that are upon the Earth. Deut. 26 18.—The LORD hath avouched thee this day to be his peculiar people, as he hath promised thee. Hereupon said the Psalmist; Ps. 135. 4. The LORD hath chosen Jacob to himself: Israel for his peculiartreasure. This word is applyed in Malachi to them of Israel that feared the Lord: and there it is translated Mal. 3. 17. Iewels. In the New Testament the Apostle applying this phrase unto believers, cals them Tit. 2. 14. vid. Hieronym. Com. in loc. Tom. 9. [...]) A peculiar people. Hierome in his Comment, renders it (populum egregium) an excellent people, but confesseth he could not know the meaning of the word from any Grecians, till he consulted the version of the Lxxij, who by this word render the Hebrew [...] Segullah. Io. Camer. de Eccles. ▪ Cameron saith; the word [...] signifies, Abundance. For, Ornaments and precious things abound: therefore they are treasured up, and had in greater price then vulgar things. Another saith; T. Taylor in his Com. on Tit. 2. 14. p. 522. Cambr. 1619. The Greek word properly signifies something, on which a man, for some excellency in it, sets his affection more then on others, and therefore layeth it up, and reserveth it for some special use and purpose, and will not at any hand part with it: as if a man should lay up some bright and beautiful pieces of gold, which he will not suffer to see the Sun, as we say, or be brought out scarce in extream necessity. If we look at the Notation of the word, [...] seems properly to signifie, A compassed-substance, or possession: from [...] Substance, and [...] about; that substance which with much care and diligence we have brought about into our own possession. Or, An Eminent Substance, as [...] sometimes denotes Eminency. And as Paul stiles believers, [...], a Peculiar people: So Peter to like effect cals them, 1 Pet. 2. 9. [...], A people for peculiar-acquisition; or, for peculiar-challenge, claim or interest, viz. whom God hath▪ acquired, framed, and fitted peculiarly for his own possession and inheritance. As Calvin well; Sic enim simpliciter accipio, Quod dominus nos vocavit, ut tanquam vere suos & sibi addictos possideat. Io. Calv. in loc. The Lord hath called them, that he may possess▪ them as truly his, and addicted to him. The Greek word Scap. Lexic. in verb. signifying, 1. Acquisition or purchasing of any thing, and this by peculiar cost, care, pains, art, &c. as Act. 20. 28. 1 Thes. 5. 9. Tit. 2. 14. 2. Asserting or challenging any thing to ones self, as his own appropriate possession or proper inheritance by special and peculiar right, As Ephes. 1. 14.
[Page 819]Now, Israel according to this Promise became Gods peculiar-treasure in many respects above all other people. For, 1 They were peculiarly Deut 7. 6, 7, 8, &c. setled and chosen of God to be a Special people unto God above all other people: and this not for their own worth, but for his free grace and love to them. He loved them, because he loved them. 2. They were peculiarly above all other people Eph 2. 12. Rom. 9 4. Deut. 4. 6, 8. brought into Covenant with God. The Law only given to them. The Old Testament was peculiarly appropriate to them. 3. The Rom. 9. 4. Promises of the Covenant peculiarly belonged to them. 4. They only had Rom. 9 4. with 1 Sam. 4. 21, 22. the Glory. The Ark of God, wherein the Covenant was Contained, A Special token and indication of Gods presence among them, and a most Eminent type of Jesus Christ, was this glory. 5. They peculiarly had Rom. 3. 1, 2. Deut. 4. 6, 8. the Oracles of God committed-of-trust unto them. This was a Primary priviledge of the Iews. They were his Feoffees in trust, His special Trustees, His Library keepers, for preserving the blessed Treasure of his Scriptures, for the benefit of all Succeeding Churches in all ages. sal. 147. 19 20. He sheweth his Word to Jacob, his Statutes and his Iudgements to Israel. He hath not dealt so with any Nation, and for his judgements they have not known them. 6. They peculiarly enjoyed the true worship and Rom 9▪ 4. Eph. 2. 14, 15. Act. 17. 30. Service of God, and all his Ordinances or Outward means of Grace, set forth in his Sinai-Covenant, both in Moral and Ceremonial Laws, distinguishing them from all other people in the world, as a Partition-Wall. All other Nations of the Heathen God over-looked ( [...]) suffering them to perish in ignorance and unbelief during the times of the Old Testament. 7. They peculiarly had the Lord God Deut. 4. 7. nigh unto them in all things, that they called upon him for. They only had the▪ Ear of God for all their Petitions. 8. They peculiarly were the blessed Stock, descending from the faithful fathers, and having the Holy Line of Iesus Christ according to the flesh among them: Rom. 9. 5. Whose are the Fathers, and of whom according to the flesh Christ came, who is over all, God blessed for ever; Amen. 9. They peculiarly were Eph 2 12. Deut. [...]. 6, 8. the Common-wealth of God; constituted and governed by Gods own immediate Political Laws, the most wise and righteous Laws that ever were framed for any Politie in the world. 10. And, what shall I further say? They peculiarly and only were the Church of the Living God, Deut. 32. 7. to 15 Act. 7. throughout. whom God did peculiarly take care of, protect and guide, among whom he did in peculiar manner dwell and walk. All other Nations being Eph. 2. 12. without Christ, without Covenant, without Church, without Hope and without God in the world. Thus Israel was every way Peculiar to God, His appropriate Treasure, His singularly exempt people. No wonder that Balaam said of Israel, Numb. 23. 9. Lo, the people shall dwell alone: and shall not be reckoned among the Nations. Thus, though all the Earth was Gods by right of Creation, Conservation and Government, yet God would separate and single out Israel alone to himself out of all the world. One Israel should [Page 820] be more Among this people God had his peculiar portion; For, 1. He had the Israelites for his Nation. 2. The Levites for his service. 3. The first-born of clean creatures for Sacrifice. 4. The Sabbath for Time. 5. The Tabernacle and Temple for Place. 6. The Tithes for Revenue. So, to all [...]nate any of these without his consent is Sacriledge. L [...]nd. Annot. on Exod. 19. 5. peculiar and dear to him then all the whole world besides. For the LORD's portion is his people: Jacob the line of his inheritance, Deut. 32. 8, 9, 10, 11, 12, 13, 14.
(2) That, They should be to God a Exod. 19 5, 6. Kingdom of Priests. Or, 1 Pet. 2. 9 A Royal Priesthood, as Peter renders this phrase: Or, Rev. 1. 6. & 5. 10. Kings and Priests to God, as Iohn explains it. This is Gods second expression, denoting his special acceptation of that people Israel. It is very variously interpreted. 1. Some thus; That this is a comparison betwixt this Kingdom, which God was about to erect in Israel, and all other Kingdoms in the world. Other Kingdoms were prophane: but this should be Sacred, whose King, God, is Holiness it self; whose subjects should be consecrated to this God, performing sacred things to their King; yea shall be a Kingdom, not prophane consisting of wealth and arms; but of sacred persons, and sacred things. 2. Some thus; Flagius. That this is a tacit comparison of Israels former, with their future state, in reference to the freeness, wealth and honorableness of their Condition: yea, remember that in the great famin, The Kings family, and Priests that had a portion of food allowed, were preserved free in their persons and estates, and in honorable condition in Egypt, when all the rest of the Egyptians sold themselves and their possessions, for food: thus ye shall be to me as the King and Priests of Egypt, I will maintain and preserve you in freedom, wealth honor, when others shall be in contrary distresses. And whereas your selves have been Bond-men, Poor, and Despised in Egypt: I will make you Free-men, Rich, and Honorable; like Kings and Priests, which among people are in chief Honor and Happiness. There might be something in this; God might have some allusion hereunto: but this reacheth not the full intention of God herein. 3 Some therefore note, That the word (Kingdom) may be here taken Actively, or Passively. Actively, as the Chaldee Paraphrast renders it, Kings: ye shall be Kings and Priests unto me: Answerable to which is the Rev. 1. 6. & 6. 10. phrase of Iohn in the Revelation. Kings, In conquering the Canaanites, and all their Enemies, and ruling over them: Priests, In being peculiarly above all other Nations set apart and sanctified to God and his service, and so brought nearer unto God, then any Nation in the world; Psal. 148. 14. the children of Israel, a people near unto him; As Priests were separated to God and his service out of all their Tribes, and were brought nearer to God, then all the rest of the Tribes. Passively, for them, over whom a King shall reign, viz. God. As if God had said; ye shall be to me such a Kingdom, as can agree or befall none other beside me, because so many Subjects as ye shall be, so many Priests ye shall be, offering to my name. This interpretation [Page 821] likes And Rivc [...]m. in Exod. 19. 6. Rivet best: Partly because the Pronoun ( [...] to me,) shews that God did choose this Kingdom to himself, and he was King of this Priestly Kingdom. Partly, because that Epither, (Kingdom of Priests,) seems specially to declare this, for it's peculiarly proper to God only to have Priests, nor is there any other King to whom the honor of Sacrifice is due, but to God alone. Nor doth he oppugn, if any shall here understand the word both in the Active and Passive signification. And to this last interpretation I subscribe, as most full and pertinent, in this place: denoting Gods singular acceptance of Israel, As his Subjects, to be ruled by himself; as his Priests, to serve him in a special manner, and be nigh unto him; yea, as his Kings, to subdue and rule over Canaanites, and all other their and his enemies.
(3) That, They should be an Exod. 19. 6. Holy Nation. The whole Nation or Body of the people Israel were accordingly counted Holy, by God: though every individual among them was not truly and savingly Holy in the inward man. They were accounted an Holy Nation, 1. In regard of their Exod. 19. 4. 6. Deut. 7. 6. & 14. 2. & 16. 19. Calling, Separation and peculiar segregation, from all the impure idolatrous Nations of the Heathen, unto the Lord the Holy one of Israel, and to his Holy service to be near unto him. Seperation of any person or thing from Common prophane condition or use, to sacred, renders them Holy. viz. Holy by Separation or Dedication. 2. In regard of their being brought into an Luk 1. 72. [...]sal. 105. 42. Holy Covenant with God, not only in their Fathers, Abraham, Isaac, and Iacob, but also in their own persons Deut. 5. 2, 3, &c. at Mount Sinai. Gods Holy Covenant renders all in Covenant with him Holy: the Covenant bringing them near to the most Holy God. Psal. 50. 5. 2 Cor. 7. 14. Gather my Saints together unto me; those that have made a Covenant with me by Sacrifice. This is called Foederal Sanctity, or Covenant-Holiness. 3. In regard of their Holy Profession. They visibly and outwardly Deut. 26. 17, 18, 19. professed to be Gods peculiar people, to walk according to his Holy Laws; both in avoiding all defiling impurities, and in purifying themselves from all impurities contracted against the Law, and in pursuing all purity required and prescribed in the Law. This Holiness they professed, in which regard they were externally Sanctifi'd and Holy, as the phrase is used to like sense in the Heb. 10. 29. 1 Cor. 1. 2. with 3. 3. & 5. 1. &c & 6. 1, &c. 11. 20, 21, 22, 30, 31, 32. & 15. 12. New Testament also. In all these respects the whole Body of Israel was an Holy Nation: and in comparison of them all other Nations in the world were unclean, unholy, prophane, wallowing in their Paganish pollutions, defilements and idolatries.
Thus the Lord Promised to Israel His special and peculiar Acceptation of them, even of the whole Body of that people in these three eminent expressions. Notwithstanding, the Inward Life and Spirit of these three Priviledges, A peculiar Treasure, Kingdom of Priests, and Holy Nation, was participated by no carnal unregenerate Iew, but only by them that were then regenerate and true believers [Page 822] among them: and for such especially and peculiarly the Lord intended these Excellent Promises; As 1 Pet. 2. 7. 8, 9, 10. with 1. 1. Peter tels the dispersed Iews, after Christ, that were true believers, effectually called out of darkness into his marvellous light, saying; But ye are an Elect Generation, a Royal Priesthood, an Holy Nation, a peculiar people.
True Believers are,
A Kingdom of Priests, A Royal Priesthood, or Kings and Priests to God. I. Kings to God, in divers spiritual respects. For, 1. They are the Royal Seed and posterity of Iesus Christ, the King of Kings. By their New-birth they are all born Princes, of the blood-royal of Heaven, Rev. 19. 16. with Psal. 22. 28, 29, 30. Isai. 53. 10, 11. Psal. 110. 1, 2, 3. Ioh. 3. 3, 5. & 1. 11, 12. 1 Pet. 1. 3, 4, 23. 2. They are the Royal Eph. 1. 22, 23. & 5. 23. 30, 31, 32. members of Christ, their Head and King, with whom they make up but one body. And so are Kings in him. 3. They, as Royal heirs and co-heirs with Christ, heir of all things, having Royal right by Covenant and Promise to the whole world, Rom. 8. 17. Heb. 1. 3. Rom. 4. 13. 1 Tim. 4. 8. 4. They live a princely life; As Gods Subjects, whom to serve is to Reign; And as Princely Rulers of their own Spirits, Hearts and Affections, Prov. 16. 32. which is more then taking or ruling a City. 5. They have royal Battels to fight on Earth against many spiritual Enemies, over whom they are 2 Tim. 4. 7. Rom. 8. 35, 36, &c. more then Conquerors, even Triumphers, and reign over them, as Kings in and through Jesus Christ, As Sin, Rom. 3. 21, 22. Heb. 12 4. Gal. 5. 16, 24. Satan, 1 Pet. 5. 8, 9. Rom. 16. 20. Ephes. 6. 16. The world, 1 Ioh. 5. 4, 5. Rom. 8. 35, &c. Death, Heb. 2. 14, 15. Phil. 1. 23. 1 Cor. 15. 25, 26, 54 to 58. 6. They have a Royal Crown prepared for them after their Conquest, 2 Tim. 4. 7, 8. They shall sit upon a Royal Throne with Christ, Rev. 3. 21. 8. They shall have Royal power over all Nations, to rule them with a rod of iron, as Christ himself received of his Father, Rev. 2. 26, 27. viz. In this world, Psal. 149. 6, 7, 8 9. vid. Ioan. Calv. Com. in loc. & H. Ainsw. Annot. there. by the two edged sword in the Gospel, whereby they shall reprove Nations for their iniquities, and bind their Kings restraining their vices, and bringing them into subjection to the Gospel. In the world to come at judgement day, when 1 Cor. 6. 2, 3. Saints as Assessors to Christ shall judge the world of wicked Angels and men, by acclamation to Christs judgement. 9. They shall possess the Heavenly Kingdom for ever, prepared for them before the foundation of the world. II. Priests to God also, viz. Spiritual Priests in divers regards. For, 1. They are of the Priestly line of Jesus Christ our great High Priest by their Spiritual descent, Exod. 28. 1. Psal. 110. 3, 4. 2. They are all mystical members of their Head: and therefore are Priests in his Priesthood, Ephes. 5▪ 23, 30, 31, 32. 3. They are qualified for this Spiritual Priesthood, by being without blemish, and spiritually unblameable, Lev. 21. 17. to the end, with Cant. 4. 1, &c. 7. Col. 1. 22. 1 Thes. 3. 13. Act. 26 24. Ephes. 5. 27. 4. They are actually called to this Spiritual [Page 823] Priesthood, and to the execution thereof at their Conversion. Heb. 5. 4, 5. with Acts 9. 11. 5. They have Priestly employments, offering up of Spiritual Sacrifices to God by Jesus Christ. 1 Pet. 2. 5. (1) A broken and contrite heart for sin, Psal. 51. 16, 17. (2) Living Sacrifices of soul and body, serving God according to his word, Rom. 12. 1, 1 Cor. 6. ult. (3) The Incense of Prayer, Rev. 8. 3, 4. & 5. 8. (4) The Peace-offering of Praise and thanksgiving, Psal. 50. 14. Heb. 13. 15. Hos. 14. 2. (5) The Freewill-offerings of Bounty and Charity. Heb. 13. 16. Phil. 4. 18. (6) All manner of Sacrifices of righteousness, Psal. 4. 5. & 51. 19. (7) Themselves in suffererings for Christ, and that (if need be) to death, Phil 2. 17. 2 Tim. 4. 6. 6. They have Priestly subsistence and recompences. Priests lived of the Altar and Sacrifices, 1 Cor. 9. 13. These spiritual Priests live of Christ their true Altar and Sacrifice, Gal. 2. 20. Heb. 13. 10. & 10. 10, &c.
An Holy Nation. All true believers of Jews or Gentiles are an Holy Nation, in divers respects. For, 1. They are Elected unto Holiness, and through Sanctification to Happiness, Eph. 1. 4. Col. 3. 12. 1 Pet. 1, 2. 2. They are called with an holy calling, 2 Tim. 1. 9. The Author of it, the Holyest God, 1 Pet. 1. 15, 16. The Instrumental Mean of it, the Holy Scriptures, Rom. 1. 2. with 1. Pet. 1. 23. The Nature of it is Holy. Calling comprizing in it Sanctification, Rom. 8. 30. The end or scope of it, is to Holiness, 1 Thes. 5. 7. Rom. 1. 7. 3. They make an Holy Profession, whereupon they are said to be Sanctified, 1 Cor. 1, 2. Heb. 10. 29. If hypocrites are said to be sanctified through their counterfeit Profession: how much more may sincere believers be said to be sanctified by a true Profession? 4. They are interested and savingly enstalled in Gods Holy Covenant: whence both they and their children are foederally Holy, Luke 1. 72. Exod. 19. 5, 6. 2 Cor. 7. 14. 5. They are savingly adorned with inherent holiness and sanctification of the Spirit, 1 Cor. 6. 11. Eph. 4. 24. 2 Pet. 1. 4. 6. They are built up an Holy Temple unto God, through the Spirit, Ephes. 2. 21, 22. 1 Cor. 3. 16, 17. 7. They live and walk Purely and Holily in their Conversations, Rom. 6. 18, 19, 22. 1 Thes. 2. 10. In these regards believers are an Holy Nation.
A Peculiar Treasure to God above all people, are all true believers. For, 1. They were peculiarly elected of God out of the world, that they might believe, Eph. 1. 3, 4, 5. 1 Pet. 1. 2. Rom. 8. 28, 29, [...]0. & 9. 22, 23, 24. 2. They were peculiarly purchased and redeemed by the death and blood of Jesus Christ to be Gods own people, Eph. 5. 23, 25, 26. Act. 20. 28. Iohn 10. 11, 15. 1 Tim. 4. 10. Tit. 2. 14. 3. They are peculiarly segregated and seperated from among all other people by their effectual calling. 1 Pet. 2▪ 9, 10. & 1. 15. to the end. 4. They are peculiarly principled with the divine Nature, Image of God, and Habits of supernatural Grace, enabling them to believe in Christ Jesus for life and happiness, 2 Pet. 1. 4. [Page 824] Eph. 4. 23, 24. Ioh. 1. 12, 13. 5. They alone are peculiarly justified by faith in Christ Jesus, having put on long white robes dipt in the blood of the lamb, Acts 13. 38, 39. Rom. 1. 17. & 5. 1, 2, 3. Acts 15. 9. Rev. 7. 9, 13, 14. 6. They are peculiarly Adopted in Christ to be the children of God, and of Gods Houshold; of the blood-royal of Heaven, as Kings, Queens, &c. Iohn 1. 12. Eph. 1. 11, 12, 13, 14. & 2. 5, 6, 19. Rom. 8. 15, 16, 17. Cant. 6. 7. 7. They are peculiarly fitted and fashioned by Gods own workman-ship, to all good-works, that they should walk zealously therein with God, 2 Cor. 5. 17. Eph. 2. 10. Tit. 2. 14. 8. They are peculiarly priviledged by God with special exempt Prerogatives above all other people in the world. Taste these few; Peace with God, Rom. 5. 1. Phil. 4. 7. Joy and comfort in the Holy-Ghost, Rom. 14. 17. & 5. 2, 3, 4. Diffusion of Gods love in their hearts, Rom. 5. 5. Increase in Grace, 2 Thes. 1. 3. Prov. 4. 18. Assurance of Faith, Heb. 6. 11. & 10. 22. 1 Cor. 2. 14. 1 Iohn 5. 13. Audience in all their believing Prayers according to Gods will, Mat. 21. 22. 1 Iohn 5. 14, 15. Heirship of the world, and of all things by Covenant and Promise, and co-heirship with Christ heir of all things, Rom. 4. 13. & 8. 17. 1 Tim. 4. 8. Co-operation of all things for Good, Rom. 8. 28. Gods Constancy to them, and theirs to God, Heb. 13. 5. Iohn 10. 27, 28. Rom. 8. 35. to the end. 9. They have special and Peculiar Relations to God, Father, Son and Holy Ghost. viz. (1) God the Father is, Their Shield, they his shielded; Gen. 15. 1. He their exceeding great Reward, they his Recompensed, Gen. 15. 1. He their Shepherd, they his flock, Psal. 23. 1, 2, 3. He their Father, they his sons and daughters, 2 Cor. 6. 17, 18. He their Covenant-God, they his Covenant-people. Heb. 8. 10. (2) God the Son, Jesus Christ is their Rock and foundation, they the superstruction built upon him, Math. 16. 18. 1 Cor. 3. 11. Eph. 2. 20, 21, 22. 1 Pet. 2. 4, 5, 6. He the Root, They his branches, Iohn 15. 1, 2. He their Good Shepherd, they his flock, Iohn 10. 11, 14, 15, 16. He their Husband, they his spouse, Eph. 5. 25, 30, 31, 32. He their Head, they his body and members mystical, Eph. 5. 23. He their Saviour, and they his saved, Eph. 5. 23. (3) God the Holy Spirit is their Inhabitant, they his Temples, Eph. 2. 21, 22. 1 Cor. 3. 16. He their Sanctifier, they his Saints, 1 Cor. 6. 11. 1 Pet. 1. 1, 2. He their Comforter, they his comforted, Iohn 14, 16, 17, 18. Acts 9. 31. Iohn 16. 7. 10. They have peculiar fellowship and Communion with God, Father, Son, and Holy-Ghost: according to the peculiarity and propriety of their Operations unto the happiness of believers, 1 Iohn 1. 3. 2 Cor. 13. 14. 11. They are Gods peculiar claim among all people. God singularly challengeth them from among all other to be his, by peculiar right and title, Mal. 3. 16, 17. Iohn 10. 3. 12. Finally, They alone have peculiar well-grounded Hope of immediate vision and fruition of God in eternal glory, and of all felicity in him, Math. 5. 8. 1 Iohn 3. 2, 3. Iohn 3. 18, 36.
[Page 825]Thus the People of Israel had Promise of Gods special Acceptation of them, in all these three sweet Expressions: the Life of which Promise did more specially and peculiarly belong to the true believers among them.
2. Gods Sanctification of the people Israel. By Sanctification, here I understand, Their Eph. 4. 23, 24. Regeneration or Renovation by Gods spirit in their whole man according to Gods image: by which spirit and grace they are enabled more and more to Rom. 6. 4. 6, 14. Gal. 5 24. die unto sin, and live unto righteousness. So that the Spirit of God, in Sanctifying sinners, puts forth two acts especially (1) He principles them Acts 11. 18. 1 Ioh. 3▪ 9. with infused Habits and Seeds of all renewinggrace, according to Gods image: He draws all the lineaments of the New man into the Soul, in some measure. These are called, 2 Pet. 1. 4. The Divine Nature, 2 Cor. 5 17. The New Creature, Gal. 4. 19. Christ formed in us, &c. (2) He actuates excites and quickens these gracious seeds and principles infused in such sort, as that thereby we are daily enabled, Rom. 6. 4. 6, 14. Gal. 5. 24. to dye to sin by Mortification, To live unto righteousness by vivification, which are the principal Acts or branches of Sanctification.
Such Sanctification for Substance God promised to Israel in this Sinai-Covenant, under the Notion of Heart-Circumcision. Deut. 30. 6. The LORD thy God will circumcise thine heart, and the heart of thy seed, To love the LORD thy God with all thine heart, and with all thy soul that thou maist live. In which words the Lord promiseth two spiritual Blessings: viz 1. Heart-Circumcision. Not a Proper but Metaphorical Circumcision consisting in putting off the body of the sins of the flesh, Col. 2. 11. Described and amplified: Partly, by the Author or efficient cause thereof, The LORD thy God. His Circumcision is made not with hands but Col. 2. 11. without hands. This is called Rom. 2. 29. The Circumcision of heart and spirit, the praise whereof is not of men▪ but of God. Partly, by the subject recipient of this Circumcision of Heart, viz. (1) Israel, thine heart: (2) Israels Seed, and the heart of thy Seed. Understand all of Israel, and of their Seed which were within Gods eternal election. For, Rom 8. 29, 30. whom he predestinateth, them be calleth: and them only. 2. The effects or fruits of this Heart▪Circumcision here promised, are chiefly two. (1.) Love. Sincere, and entire Love of the Lord their God. Sincere love to God. viz. with heart and soul. That is love, not only in word and in tongue, but in deed and in truth. Entire or perfect love to God. viz. with all their heart and with all their soul. This points out the integrity, wholeness or compleatness of their Love: when the united Stream of soul heart and affection flows towards God alone: without any dividedness of Heart betwixt God and sin betwixt God and the Creature. This is a sweet and Heavenly fruit of Heart-Circumcision indeed: far more then all burnt-offerings and sacrifices. This is the Math. 22. 37, 38. first and great Commandment of the Law, the Sum of the first Table. This implies and presupposeth Faith: for Gal. 5. 6. Faith works by love. This is beyond 1 Cor. 13. ul [...]. both faith and Hope: Love is chiefest of all the three: for when Faith and Hope shall in some sort vanish [Page 826] in fruition of the thing believed and hoped for, Love shall then principally flourish, The heart being fully ravished with God in Christ face to face to all eternity. (2 ▪) Life▪ I hat thou maist live. How? Partly, In this world, The Eph. 4. 18. Gal. 2. 20. Rom▪ 6. 11, 13. & 14. 7, 8. 9. life of God by Faith, Holiness Heavenliness, New Obedience, &c. This Peter calls 1 Pet. 4▪ 2. living in the flesh, not to the lusts of man, but to the will of God. Partly, in the world to come, in Heaven, Living gloriously with God to all eternity. Thus, Mark 9. 47. entring into the Kingdom of God, is elsewhere stiled, Math. 18. 9. Entring into life. This life with God in Heaven is called Math. 25. 46. Life eternal; and comprizeth in itself all Heavenly Happiness. This Spiritual and Eternal Life is another blessed effect of this heart-Circumcision. By all this its evident, That by this Heart-Circumcision and the effects thereof, the Lord intended and promised them True Sanctification of heart and way, of Person and Conversation, both in putting off and mortifying the old man with his deeds, and in putting on the New man with his actions.
This Sanctification is called here Circumcision of heart, from the notable resemblance that it hath to bodily Circumcision. For, 1. In the Corporal Circumcision, the infant of eight daies old was meerly Passive; So in this Spiritual Circumcision, Sanctification, when the Habits and principles of Grace are first in used, we are meerly Passive under Gods hand. Hence its called, Iohn 3. 3, 5. Regeneration, 2 Cor. 5. 17. Newcreation, Eph. 2. 1, 5, 6. Quickning of the dead, &c. In this first work we are meer patients, but after acti agimus, being thus acted by God, we act together with God. 2. In Circumcision of the flesh, the Gen. 17. 13. foreskin of the generative part was to be cut off, So in Circumcision of the heart, the Col. 2. 11. body of the sins of the flesh is to be put off, viz. that mass of sins and corruptions which arise from the flesh, that is, from Original corruption of Nature. In true Sanctification, The Deut. 30. 6. & 10. 16. sin of the heart, The Exod. 6. [...]. 12. sin of the lips, The Acts 7. 51. sin of the ears, yea Iam. 1. 21. all filthiness and superfluity of naughtiness are to be Circumcised and cast away. 3 Corporal Circumcision was painful, the fore-skin could not be cut off without Gen. 34. 25. pain and smart o [...] the flesh: So Spiritual Circumcision is painful, the corruption of the heart cannot be cut off, without great grief trouble and pain of heart. Much Conviction, Contrition Godly Sorrow, and repentance of heart is comprized in this Sanctification. Peters hearers, when they were converted and Sanctified, they were Acts 2. 37. pricked in their Hearts for the guilt of Christs blood: [...]; The word Pungendo penetro, punctim caedo. Scap. Lex. properly signifies, To penetrate with pricking, to pierce or wound punctually. They were stabbed to the heart by the word of God sharper then any two edged sword; Every even the least part and point of the heart was pricked and stung (saith Mr. Rob. Bolton. one) as if the sharpest points of many empoysoned daggers and Scorpions stings had been all at once fastned in their Hearts, in the cruellest manner that could be devised. This is the Rom. 8. 15. spirit of bondage, working fear: and 2 Cor. 7. 10. Godly sorrow, working repentance. Thus Zechariah prophecyed of Ierusalem's repentance and sanctification, [Page 827] Zech. 12, 10, 11, 12, 13. And I will pour upon the House of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications, and they shall look upon me, whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born. In that day, shall there be a great mourning in Jerusalem, as the mourning of Hada-drimm on in the valley of Megiddon. And the land shall mourn every family apart.—What expressions are here! Looking on Christ pierced; mourning for him as for an only son; being in bitterness as for a first-born; great mourning as for good Iosiah in Hada drimmon; Universal mourning, all the(q) Ille dolet verè, qui sine teste dolet. land shall mourn; Secret mourning, Heb. families families, that is, every family severally. O how painful a thing is it, to cut off iniquity by Repentance, and to cast it away by true Sanctification! Peter's Circumcising of his heart and tongue from that base fear and corrupt denial of his Lord Christ, cost him many Math. 26. 75. a bitter tear: He went out and wept bitterly. 4. In Corporal Circumcision there was an utter abscision or cutting off of the foreskin for ever, that it dyed and perished and was never set or fixed to the body any more: So in Heart-Circumcision by Sanctification there must be an utter cutting off and casting away of all sin, in some sort for ever. Tit. 2. 11, 12. All ungodliness and worldly lusts are to be denyed. 1 Thes. 5. 22. All appearance of evil is to be avoided. The Eph 4. 22. Col. 3. 5. &c. 8. whole old man is to be put off, so as to be put on no more; and all the members thereof are daily to be crucified: As 1 Pet. 4. 1. Christ hath suffered for sin, so Christians should cease from sin; that they should live no longer to the lusts of men, but to the wil of God; For, Rom. 6. 2. how shall we that are dead to sin live any longer therein? Hos. 14. 8. Ephraim shall say, what have I to do any more with idols? They that allow themselves in any known sin: or that, after in some sort they were purged from their old sins, 2 Pet. 2. 22, 22. return again with the dog to their vomit, or with the swine to their wallowing in the myre, were never truly heart-circumcised or Sanctifyed. In the most sanctified in this life, sin and corruption will be; (1) In regard of the Residence thereof in them; Rom 7. 17, 20. But sin that dwelleth in me. (2) In regard of the acts and motions thereof in them; Gal. 5. 17. The flesh lusteth against the Spirit. It hinders from good, inclines to evil. (3) In regard of a Rom. 7. 15. to 23. tyrannical force and violence which it excercises against them, by which it oft-times prevails too far over them. Rom. 7. 23, 24. Its a Law in their members warring against the Law of their minde, and bringing them into Captivity unto the Law of sin. But notwithstanding in these regards sin is not in the truly sanctified, whose hearts are spiritually Circumcised in Sincerity, viz. (1) Not in the guilt of it, obliging them to eternal wrath and death Rom. 8. 1. Theres no condemnation to them that are in Christ Iesus. Christ hath Rom. 8. 3. Gal. 3. 13, 14. condemned sin in the flesh, and redeemed as from the curse, by his cursed Death. (2) Not in the reign and dominion of it. They do not willingly with full consent of will (non voluntate plenased tantum semine plena) Rom. 6 12, 13. obey sin in the lusts thereof; nor yield their members as weapons of unrighteousness [Page 828] unto sin. By which two acts the Reign of Sin is notably discovered. In the reigning power of it, it is abated, mortified, subdued and brought under daily. (3) Not in the approbation of it. The sancrifyed person Psal. 66. 18 regards not iniquity in his heart, doth not mingle with it, or incorporate with it; it is not woven into the frame and constitution of the heart though it hath some inherence and residence in the heart. He Psal. 119. 104, hates every false way. He Iude 23. hates the very garment spotted with the flesh. 5. By Corporal Circummcision persons were incorporated into the of body Gods visible Church, and solemnly admitted as members thereof: So by Spiritual Circumcision, persons are joyned as true members to Christs invisible Church, and are by saving relation and connexion true members of his mystical body. 6. By Corporal Circumcision persons were admitted to visible Communion with the Church in all acts and ordinances of Gods worship: by this Heart-Circumcision persons are admitted indeed to the Communion of Saints, with Christ, and with one another, worshipping the Lord in spirit and truth with Spiritual Sacrifices acceptable to God in Jesus Christ. 7. The Corporal Circumcision was a great priviledge, wherein the Jews greatly rejoyced: The Circumcision of Heart is a greater priviledge, Rom. 2. ult. whose praise is not of man, but of God, wherein all true believers have much more cause of spiritual glorying, for that they are thereby delivered from so great sinful pollution, and instated contrariwise in such an holy and happy Condition.
Thus God in this Covenant promised to Israel Sanctification.
3. Gods Iustification of Israel by faith in Iesus Christ. Sanctification (largely taken both for Habits of Holy graces infused, and the Acts thereof continually expressed) in order of Nature goes before Iustification: we must have faith habitually before we can be justified by faith actually; Therefore I have spoken of Sanctification before Iustification. What Iustification is, hath been Chap. 3. Aph. 5. Qu. 7. formerly at large described: there see. That God in this Sinai-Covenant promised to Israel Iustification by Faith in Jesus Christ, as another emininent spiritual Blessing, may be evinced four waies
(1) God promised to charge their sins upon Christ, to lay or put their iniquities upon him, to impute them unto him, &c. that he might bear them quite away from them. This was lively shadowed out in the Scape-goat, For on the Atonement-day, Lev. 16. 21, 22. Aaron was to put both his hands on the head of the live-goat, and to confess over him all the iniquities of the sons of Israel and all their trespasses, and all their sins: and to put them upon the head of the Goat, and to send him away by a fit man into the wilderness. And the goat shall bear upon him all their iniquities, unto a land of separation; and he shall let go the goat into the wilderness. God hereby tacitly promised, to lay all their iniquities on Christ who should bear them far away from them, that they should be imputed no more unto them, and to this effect God Lev. 1. 4. required the people, when they brought their Sacrifices to the Priest to offer [Page 829] them on their behalf, to impose or put their hands upon the Heads of their Sacrifices whilest they were alive: thereby disburthening themselves of sin, and laying it upon the Sacrifices, and so testifying their Isa. 53. 6, 11. 2 Cor. 5. 21. faith in Jesus Christ the true Sacrifice that should be slain for them to bear their iniquities. Thus God by this Covenant assured them of the Psal. 32. 1, 2, 3. Rom 4. Imputation of their sins to Christ; And this is a great part in Iustification.
(2) God assured them also of the non-imputation of their sins unto themselves, viz. the Remission and Pardon of their iniquities, in this Covenant in and through Christ. For, 1. In this Covenant the Lord promised to be a God to them, as hath been shewed. And when the Lord becomes a God in Covenant to any people, Heb. 8. 10. 12. with 10. 17, 18. consequently he will be merciful to their unrighteousness, and their sins and their iniquities he will remember no more.—Now where remission of these is, there is no more offering for sin. Where not remembring sin any more, and remission of sin, are accounted by the Apostle one and the same thing. 2. In renewing this Covenant and the Tables, the Lord Exod. 34. 1, 2, 3, 4, 5, 6, 7. proclaims his back-parts, viz. so much of his gracious nature and goodness as was necessary for Israels comfortable Restauration after their breach of Covenant: And one of his sweet properties then proclaimed, was this: Pardoning iniquity Transgression and Sin. That is, Constantly, daily pardoning all sorts degrees and aggravations of sin to every true penitent. This hath the vertue of a Promise of pardon in it. 3. In this Covenant also God promised, That, Deut. 30. 1. to 6. if Israel should be driven into other Nations for their sins, according to the curse of this Law and Covenant, and there should penitentially return to the Lord their God; He would again receive them into favour and restore them into their own land. Which implies his pardon of their sins: as the 1 Kings 8. 33, 34. paralel promise evidenceth. 4. All the Expiations and purging away of sin, by the death and blood of Burntofferings, Sin-offerings, &c. Typified and promised to Israel the everlasting purging away of their sins by the death and blood of Jesus Christ, the substance of all those Sacrifices Now this Acts 10 [...]3. & [...]3. 28, 29. Purging away and Pardonig of sin, is also an eminent branch of Justification: And Psal. 32. 2, 2. David placeth mans happiness in Gods not-imputing his iniquities to him.
(3) God implicitly promised to Israel the actual Applying of Christs blood sufferings and obedience unto them, in the Typical sprinkling of the blood of the Sacrifices upon the people with a bunch of Hysop, Exod. 24. 4. to 9 [...]ith Heb 9. 18, 19, 20, 21. at the Dedication of this Sinai-Covenant, and at other times. Not the blood in the veins of the Sacrifices, but the blood shed was of vertue to purge away sin: Not the blood shed but the blood sprinkled on the people actually, did actually cleanse their sins away. By this sprinkling of the blood of Sacrifices on the People, The Actual applying of Christs blood (the Heb. 12. 24▪ blood of Sprinkling) to the Conscience, to purge it from dead works to serve the living God, was intended. Hence. David begging pardon of his Murder and Adultery, prayeth: Psal. 51. 7. Purge me with Hysop and I shall [Page 830] be clean. By Hysop dipped in the blood of the Sacrifices, the blood was sprinkled on the people: So that Hysop shadowed out the Instrumental Mean whereby Christs blood was actually applyed unto the Soul. The Instrumental Mean of Justification applying Christs blood and obedience is twofold, viz. 1. Outward and Mediate, The Rom. 1. 16, 17. 2 Cor. 5. 19. Dan. 12. 3. Math. 18. 18. Preaching of the word of Faith, tendering Christ unto the Soul for righteousness. [Hysop.] this herb was used to sprinkle with, in other services and purifications; See Ex. 24. 6, 8. Lev. 14. 4. Numb. 19 6. 18. And signified the Instrument whereby the blood of Christ is sprinkled upon, and applyed unto our hearts, which is the Preaching of Faith; for Faith purifieth the heart of sins, Act. 15. 9. and it cometh by the preaching of the word, Rom. 10. 14.—17. which ministreth unto us the spirit, Gal. 3. 2. And we are elect through sanctification of the spirit, unto obedience and sprinkling of the blood of Iesus Christ, 1 Pet. 1 2, which purgeth our Consciences from dead works, to serve the living God, Heb. 9. 14. See Psal. 51. 9. H. Ainsworth in his Annotat. on Exod. 12 22. Ainsworth thinks that this was shadowed out by Hysop. 2. Inward and Immediate, True saving Rom. 1. 17. & 3. 26. 30. & 5. 1. Gal. 2. 16. & 3. 8. 11. 24.—Rom. 3. 28. Phil. 3. 9.—Rom. 3. 22. 25. 30.—Rom. 10. 10.—Gen. 15. 6. Rom. 4. 3. 5. 9. 22, 23, 24. Faith, whereby the soul receives and applies Christ thus tendred in the Gospel for righteousness. Others are of opinion that Hysopus Fides, quae cum sit Herba humilis radicibus haeret in Petrâ. Augustin. Question super Numeros lib. 4. c. 33. pag. 247. B. Tom. 4. Basil. 1569. Hysop. is Faith, and Faith resembles the Herb in four things, 1. It is a ground herb low and weak; so faith in itself, and in us, is weak, frail, feeble, and of most despised. Neither hath every man that hath Hysop in his Garden, this bunch of Hysop in his heart. 2. Rooting in a rock (for so it is used among the [...]ews) whence some thought it to be Pellitory of the Wall, Faith roots itself upon the Rock Iesus Christ, and cannot grow or prosper in any other soyl. Other Hysop roots in Earth; this in Heaven. 3. Its an herb cleansing and curing. Faith only is an herb of Soveraign virtue, both to purifie the heart, Acts 15. 9. And to heal all the wounds of Conscience, Acts 16. 31. The Gaoler wounded and pricked in heart must believe in the Lord Iesus Christ; and be saved. Our Lord himself was wont to say to distressed persons according to thy Faith be it to thee. 4. It was fitter then other nerbs for receiving and sprinkling of liquor; so faith, although a low and weak plant is only fit to receive the precious liquour of the blood of Christ. Only faith draws virtue from Christ; as in the poor woman that stood behind Christ, Mark 5. 27, 28, 29, 30, 34 And the want of this bunch of Hysop disables Christ from doing thee any good. Christ could do nothing in Capernaum for their unbelief. D. Tho. Taylor in his Treat of Types Chap. 19. Sect. 3. pag 225. Lond. 1635. Hysop signified Faith, and declare the fit resemblance betwixt them. What inconvenience may arise, if we joyn both together: and say Hysop signified both? For, The word cleanseth: and Faith purifieth the heart.
(4) Finally, Moses exhorting Israel to obey and keep this Law and Covenant, tells them; Deut. 30. 11, 12, 13, 14. This Commandment which I command thee this day, it is not hidden from thee, neither is it afar off. It is not in heaven, &c. but the word is very nigh unto thee, in thy mouth and in thine heart, that thou maist do it. Which words Paul expounds to be the tenour and language of the righteousness of Faith,; Rom. 10. 6, 7, 8, 9, 10, 11. But the righteousness which is of Faith, speaketh on this wise, Say not in thine heart, who shall who ascend into Heaven? that is, to bring Christ down from above. [As if it had said: Doubt not in thine heart, whether thou shalt go to heaven and there be eternally saved: for that were to deny Christs ascension into heaven, who ascended for his elect, Heb. 10. 19, 20. Ioh. 14, 2, 3. Heb. 7. 25. & 9. 24. to open heaven-gates for them, to prepare a place for them, and to make continnal intercession for them.] Or, who shall descend into the deep? that is to bring up Christ again from the dead, [Neither doubt thou, whether thou shalt not go to hell, and [Page 831] there be everlastingly damned; for that were to deny Christs Resurrection from the dead, Col. 2. 14. 15. Heb. 2. 14, 15. whereby he subdued Death, Hell, and all the powers of darkness for his Elect, and triumphed over them.] But what saith it? The Word is nigh thee, even in thy mouth, and in thine heart, that is the Word of Faith which we preach, That if thou shalt confess with thy mouth the Lord Iesus, and shalt believe in thine heart, that God hath raised him from the dead, thou shalt be saved. [But Faith hath a sure and infallible Word▪ of God to rest upon, even the Word of Faith, the Doctrine of Faith, the Gospel which we preach, which Word is in thine heart to believe it, and in thy mouth to Confess it; And if thou shalt believe and confess Christ in his Person, Offices, Passion, Death, Resurrection, Ascension, &c. with the benefits hereof, thou shalt be saved.]
Thus God promised to Israel Justification by Faith in Christ Jesus.
4. Gods furnishing of Israel with ability to observe and keep his Covenant. In this Covenant the Lord not only Promised many Blessings to Israel upon their Covenant-keeping: but also promised to give them ability for such Covenant-Keeping. He not only required this Duty from them: but also assured them of his assistant Grace for Performance. No Matter what God Commands us, whilst he enables us to performance. Augustine said sweetly, once and again; Et tota spes mea, non nisi in magna valde misericordia cua. Da quod jubes, & jube quod vis, &c. Aug. Confess. lib. 10. c. 29. p. 175. [...]. Basil. 1569. O Give me to do, what thou commandest: and command me to do, what thou pleasest. If God give us a back to bear: no matter what burden he impose. Israel must observe and keep Covenant with God: but Israel shall be enabled thus to keep Covenant, by God. This ability for keeping his Covenant, God promised divers times to Israel. 1. When Moses, reciting the Sum of Gods Sinai-Covenant in the land of Moab, said; Deut. 29. 1, 12. 13. The LORD thy God maketh his Covenant and Oath with thee this day, That he may establish thee to day for a people unto himself, and that he may be unto thee a God. How could Israel be established by God, for a Covenant-people unto himself, unless God undertook to furnish them with some ability to keep this Covenant with God? This establishment could not meerly stand in a Covenant-Relation to God, but also in a Covenant-Ability from God, to discharge the duty of that Relation. 2. When God promised, in the Explanation of this Sinai-Covenant, Deut. 30. 6. 8. To circumcise the heart of Israel, and of their Seed, To love the LORD their God with all their heart, and with all their soul, that they might live: In the next verse save one, it's added; And thou shalt return and obey the voice of the LORD, and do all his Commandments which I command thee this day. Here (as I formerly noted) God promised (1.) Sanctification of their Spirits, under the Notion of Heart-Circumcision. (2.) The Effects of true Sanctification, viz. Sincere and entire Love to the LORD their God: Life, Spiritual and Eternal: And Obedience to the voyce and Commandments of God. In [Page 832] and under Sanctification of their Hearts, and Sincere Love to God therein, Inward spiritual ability to keep Gods Covenant, in an Evangelical sense, is plainly promised. For, 1 Pet. 1, 2. Election is through Sanctification of the Spirit unto obedience. And by Sanctification we become [...]ph. 2. 10. Gods workmanship, created in Christ Iesus unto Good works. And, Rom. 13. 8. 9, 10. with Mat. 22. 36. to 41. Love is the fulfilling of the Law; the very Sum of both Tables of the Sinai-Covenant. And, 1 Tim 1. 5. The End of the Law is love, out of a pure heart, and good conscience, and faith unfeigned. 3. In reference to this Sinai-Covenant betwixt God and Israel, Moses tels Israel; Deut. 26. 16, 17, 18, 19 Thou hast avouched the LORD this day to be thy God, and to walk in his ways, and to keep his Statutes, and his Commandments, and his Iudgements, and to hearken unto his voice: And the LORD hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldst keep all his Commandments, In these words are laid down the mutual Covenant-obligations betwixt the Foederates, God and Israel. (1) Israel did pro [...]ess, promise, and avouch, The LORD to be their God, To keep his Covenant, To obey his voice; These were their Covenant-Duties, viz. Faith and Obedience, restipulated. (2) God did Profess, Promise and Avouch, Israel to be his peculiar people, And that Israel should keep all his Commandments; These were Gods Covenant-Mercies Promised. God then, on his part, did in this Covenant promise and undertake, [...]hat Israel should keep all his Commandments. Consequently he promised such Grace and ability to Israel, as was necessary and sufficient for keeping all Gods Commandments; that is, for keeping his Covenant in an Evangelical sense. To keep] that is, that th [...]n shouldst keep; which, a [...] It is a part of the Covenant on Gods behalf so is i [...]th work of his grace in all his people▪ as he hath said, I will put my Law in their inward parts, and write it i [...] their Hearts. Ier. 31. 33. Hen. Answ. in his Annot. on Deut. 26. 18. This was Israels great comfort and priviledge, that God undertook for both Foederate-Parties; For himself, and for Israel: For himself, that he would Perform to them Covenanted-Mercies; For Israel, that they should Perform to him Covenanted-Duties. He would, and they should. He undertook for both sides: He required Covenant-duty from them, and to that end promised Covenant-ability to them. And such of Israel as were within the Election effectually obtained this ability. Compare Rom. 11. 5, 6, 7. with Ier. 31. 33, 34. Ezek. 36. 26, 27.
Thus God in this Covenant promised to Israel, Ability to keep his Covenant.
5. Gods choosing out a place for his Name to dwell in, and for his solemn worship to be exercised in, within the land of Canaan, when they should be quietly possessed of it; was another Spiritual blessing which he promised to Israel in this Covenant. Deut. 12. 9. to 14. Ye are not as yet come to the Rest, and to the inheritance which the LORD your God giveth you. But when ye go over Jordan, and dwell in the Land which the LORD your God giveth you to inherit, and when he giveth you rest from all your enemies round about, so that ye dwell in safety: Then there shall be A place which the LORD your God shall choose to cause his Name to dwell there, thither shall you bring all that I command you, your Burntofferings and your Sacrifices, your Tithes, &c.—Take heed to thy [Page 833] self, that thou offer not thy burnt-offerings in every place that thou seest: But in the place, which the LORD shall choose in one of thy tribes, there thou shalt offer thy burnt offerings, and there thou shalt do all that I command thee. Deut. 12. 5, 6, &c.—But unto the place which the LORD your God shall choose out of all your tribes, to put his name there, even unto his Habitation ye shall seek, and thither shalt thou come, &c. In these words, note three things, viz. I. The Description of the Mercy, or Publique Place promised; 1. By the special designation of it; The LORD their God would choose it: He would not leave it to Israel to appoint him a Place. 2. By the situation of it; within their tribes, in the land of Promise. viz. at Ierusalem, where the Temple was to be built afterwards. 3. By the Divine Dedication or Consecration of it; The LORD should put his name there, and cause his name to dwell there. That is, He would consecrate it to himself for an Habitation, (as its expounded ver. 5. and as the Chaldee saith there upon, To cause his Majesty, or divine presence, to dwell there,) and to his Service and Worship for the publique solemnity thereof. H. Ainsw. Annot. on Deut. 12. 5. Such (saith Ainsworth) was the Tabernacle of Moses, the Temple of Solomon, the City Jerusalem, after God had chosen it: for of them God said, My name shall be there, 1 King. 8. 29. And his name was called upon them, Dan. 9. 18. and put there, 2 King. 21. 4, 9. 1 King. 14. 21. II. The use of this Place to Israel, which was chiefly twofold. 1. To seek there Numb. 7. 89. Exod. 25. 22. Numb 27. 21. Answers and Oracles from God, which from the Mercy-seat, and by Urim and Thummim, were given to the people. Unto his habitation shall ye seek, ver. 5. All other places were forbidden, Amos 5. 5. 2. To come thither to sacrifice and offer unto God all their offerings which God commanded them for his publique worship, ver. 5, 6, 11, 12, 13, 14. For the place which God should choose was to be a Type of Christ, (as after I shall shew,) and hereby God would teach them that all their Sacrifices and religious performances should be acceptable unto God only in Jesus Christ the true Temple of God, and the true Sacrifice of Sacrifices who should be slain and offered up for their sins at Ierusalem. III. The Season when God would choose and set apart this place to himself for his presence and worship. When God should have given them, in the land of Promise, Rest from all their Enemies round about, so that they dwell in safety, ver. 10, 11. This was fulfilled, 1 Chron. 13. 25. 1. King. 8. 56. after Israel had Rest from all their Travels and Wars towards the latter end of King Davids reign, and the beginning of King Solomons. And therefore this Place here Promised, seems not to be Shiloh, where the Tabernacle, (called the Temple, 1 Sam. 1. 9.) was placed, Ier. 7. 12. Psal. 78. 60. Where it continued till the days of Samuel, (viz. 243. years or. 300. years, as some think) 1 Sam. 4. 12, 13. But it was Ierusalem; where God gave them Rest, 1 Chron. 23. 25. and where 1 Chron. [...]. 1. 2. Gen. 22. 2 14. 2 Sam. 24. Solomon built the Temple of God, in Mount Moriah, where Israel was offered in a Figure, where the LORD appeared to David in the threshing floor of [Page 834] Ornam the Jebusite, and at which City Jesus Christ was crucified, offering up himself without spot to God for us. To this place they were to Resort to seek Gods will, and to worship him: when God had set them safe and secure from their enemies.
This Place thus promised (The Temple at Ierusalem) was an Eminent mercy. For, 1. The Temple was the place of Gods Psal. 132. 13, 14. [...]est and Habitation, among his heople in Canaan the Land of Rest. While God dwelt in his Tabernacle he was in motion, as Israel while they dwelt in Tents. 2. The Temple was the place of all Gods publike worship. (1) There Israel was to receive Exod 25. 22. Numb. 7. 89 & 27. 21. Psal 27. 4. Answers from Gods Oracle, touching his Holy will. (2) There Israel was to Deut. 12. 5. to 15. perform all their publike and solemn worship by Sacrafices, &c. and not elsewhere. All their males being to appear there before the Lord at three set times in the year: besides all other times. (3) There the godly Israelites with a spiritual eye, Psal. 27. 4. & 63. 3. beheld the pleasantness of the LORD, yea, his power and glory in his Sanctuary. (4) And Isai. 56. 7 Mat. 21. 13. This was the Place or House of Prayer. And thitherward, towards this Temple, Israel and every one of their posterity, Psal. 28. 2 1 King. 8. 29, 30, 33, 38, 42, 44, 48. with 9 3. Dan. 6. 10. were to pray unto the Lord, whether they were in their own land, or Captives in a strange land. Which prayers so directed sincerely in Faith, had promise of acceptance and audience: with reference to Christ shadowed out thereby. 3. The Temple was a Singular Type, (1) Of Christs Humane Nature, Ioh. 2. 19, 21. Col. 2. 9. wherein the fulness of the Godhead dwels ( [...]) personally. In and through whom God is present with his Church, Accepts their prayers and Spiritual Sacrifices, Instructs them unto Salvation, makes them a way even through the veil of his flesh into the Holiest of all Heaven it self. (2) Of the 1 Cor. 3. 16. & 6. 19. 2 Cor 6. 16. Eph. 2. 21, 22. Church, the mystical body of Christ, and of every true believer a member of that mystical body, in whom God dwels spiritually through his Spirit. (3) Of Heaven it self, which is the Holiest of all, wherein God dwels gloriously: and Heb. 10. unto which Christ hath made way for us by his blood, even a new and living way through the veil of his flesh. Upon which and like Considerations the godly Iews did so highly Ps. 27. 4. & 63. 3. & 48. 1, 2. prize and reverence the Temple, delighting to converse with God therein; accounting it the joy of the whole Earth.
Thus God promised to Israel A publique place for his Name and Worship in Canaan.
6. Gods glorious Presence and Habitation among the people Israel in his Tabernacle and Temple. Exod. 25. 8. & 29. 45. Levit. 26. 3. to 14. And let them make for me a Sanctuary, and I will dwell among them. If ye walk in my Statutes, and keep my Commandments, and do them; Then I will give you rain,—And I will set my Tabernacle amongst you: and my soul shall not abhor you: and I will walk among you; And will be your God, and ye shall be my people. And elsewhere; Deut. 12. 5. The place which he would choose, to put his name there, is called his Habitation. Hence, Ierusalem is called, Psal. 46. 4. the City of God, the Holy place of the Habitacles of the most High. And [Page 835] elsewhere; Psal. 132 13, 14. The LORD hath chosen Zion: he hath desired it for his habitation. This is my Rest for ever: Here will I dwell, for I have desired it. And; Psal. 76. 2.—In Salem is his Tabernacle: his dwelling place in Zion. But though the Lord dwelt among his People in his Tabernacle and Temple, yet the place of his peculiar presence and residence therein, was in the Holy of Holies: viz. Exod. 25. 21, 22. Numb. 7. 89. between the two Cherubims which were upon the Mercy-Seat over the Ark of the Testimony, whence God did commune with Moses and the High-Priest, and so by them with Israel. Hence he is called, 1 Sam 4. 4. 2 Sam 6. 2 2 King. 19 15. Isal. 37. 16. 1 Chr. 13. 6. Psal. 80. 1. & 99. 1. The LORD of Hoasts dwelling (or sitting) between the Cherubims.
This Presence and Residence of God among Israel, was peculiar to them alone among all the people of the world. For, Deut. 4. 7. what Nation (said Moses) is there so great, who hath God so nigh unto them, as the LORD our God is in all things that we call upon him for? And this was a very high and eminent blessing▪ The greatest fign of Gods grace towards his people. And therefore it is often mentioned, Exod. 25. 8. & 19. [...]5 [...]6. Levit, 26. 11, 12. Numb. 35. 34. Zech. 2. 10. & 8. 3. 2 Cor. 6. 16, 17. Rev. 21. 2, 3. And no wonder. For, This presence dwelling, and walking of God among them, denoted and implyed these things, viz.
(1) The blessed neighbourhood betwixt God and Israel. God was Deut. 4. 4 nigh to them in all things, they called upon him for, so as to none other people: and they were Psal. 148. 14. a people nigh unto God. O wonder of Divine condescenfion: that God should reside so near unto despicable dust and ashes! God is the best neighbour in all the world. Happy they, that may dwell near unto him!
(2) Gods sweet favour to them as reconciled unto himself in Christ. Amos 3 3. Can two walk together, unless they be agreed? Hence God said, Lev. 26. 11. I will set my Tabernacle amongst you: and my soul shall not abhor you. And therefore when Israel had broken Covenant with God by the idolatrous worship of the Calf, The Lord was so offended with them for it, that he denyes them his presence, saying; Exod. 33. 1, 2, 3.—I will send an Angel before thee, and I will drive out the Canaanite, &c.—for I will not go up in the midst of thee. Whilst Gods dis-favour: and displeasure was upon them for their sin, whilst they were out with God, and at odds, He would not dwell nor walk among them. Hereupon Moses begs of the Lord to pardon them, that is, to reconcile them to himself in Christ, that they might enjoy his presence; Exod. 34 9. O Lord, let my Lord, I pray thee go amongst us,—and pardon our iniquity and our sin, and take [...]s for thine inheritance. Where therefore the Lord dwels and walks among a people, it is a notabe evidence of Gods special favour towards them, and of their reconcilement in Christ to him Exod. 33. [...]6. 81 wherein shall it be known here, (said Moses), that I and thy people have found grace in thy sight, is it not in that thou goest with us, &c?
(3) Spiritual Communion betwixt God and them. They that dwell and walk together, have Communion and fellowship together: [Page 836] dwelling and walking with any, import Communion. Where God dwels with any spiritually, to such he affords a spiritual Communion with himself: they have 1 Ioh. 1. 3. 2 Cor. 13, 14. fellowship with the Father, and with his Son Iesus Christ, and with the Holy Spirit. They have Communion with God in his Life, in his Love, in his Graces, Priviledges, Comforts, and all his benefits. He Communicates to them the endeared smiles of his Countenance, kisses of his lips, embracements of his arms of mercy and favour, &c. Oh what sweet hony-dews and heavenly illapses from God distill upon, and are shed abroad, in their hearts! Oh this Communion with God is an Heaven on Earth! A Paradise of delights. Moses did earnestly beg it, Exod. 33. 18. &c. I beseech thee, shew me thy Glory: David did Psa. 4. 6. 7. highly prize and prefer it above the sweetest earthly enjoyments: And the 1 Ioh. 1. 3. 2 Cor. 13, 14. Apostles, Iohn and Paul, did heartily wish it unto the Churches.
(4) Gods guidance and direction of Israel, in his ways, and that especially in all doubts and difficulties. God dwelt and walked in the midst of Israel in the Wilderness; and by his presence, there he led them on sweetly and safely in the Wilderness. Psal. 78. 14. 52 53, 54. In the day time he led them with a cloud: and all the night with a light of fire.—He made his own people go forth like sheep▪ and guided them in the Wilderness▪ like a flock. He led them on safely, so that they feared not. Ps. 107. 7.—And he led them forth by the right way, that they might go to a City of Habitation. God dwelt also among his people Israel, when possessed of Canaan. Ps. 76. 2. In Salem was his Tabernacle, and his dwelling place in Sion. There he Psal. 99. 1, 2. dwelt between the Cherubims, over the Mercy-Seat, a special Type of Christ: and thence he gave forth his Oracles and Answers to the people, There he did Exod. 25. 22. meet with them and Commune with them touching all-things which he gave them in Commandment:
(5) Gods protection of them in all dangers against all sorts of evils and enemies. His presence among his people is the Protection of his People. Balaam could say of Israel; Num. 23. 21, 22, 23. The LORD his God is with him, and the shout of a King is among them. God brought them out of Egypt; he hath as it were the strength of an Unicorn. Surely there is no enchantment against Jacob: neither any Divination against Israel Gods Presence with Israel, Protected them from all Balaam's Curses and Inchantments. Hence the Church so triumphed in Gods presence; Psal. 46. 5, 6, 11. The LORD of Hosts is with us: The God of Jacob is our Refuge. Selah.—God is in the midst of her: she shall not be moved; God shall help her in the peering of the morning. Upon this ground also David so sweetly encouraged himself; Psal. 23. [...]. yea though I walk through the valley of the shadow of Death, I will fear no evill: For, Thou art with me, Thy rod and thy staffe they comfort me. Gods presence protected, Dan. [...]0 The three noble-spirited. Jews from the fiery furnace; Dan▪ 6. Daniel, in the Den from the devouring Lyons, Act. 18. 10. and Paul from all his adversaries. Gods presence Exod. 3 2, 3, 4. in the midst of the burning bush, preserved the [Page 837] burning bush from being consumed: that is, preserved Israel in the midst of all evils, enemies and afflictions from being destroyed. To this effect Isa. 43. 1, 2. &c. & 41. 10. God is wont often to assure his people of his presence, as the ground of their sa [...]ety against all evil.
(6) Gods Provision for them in wants. As Gods presence with his people is a Defensive presence against evil, so it is a provisional presence for good. Its a very Treasury and magazine of all necessary plenty and enjoyments. God brings Israel into a desolate wilderness wherein was neither food, nor physick, nor rayment: but God was with his Acts 7. 38. Church in the wilderness, and supplyed all her wants, Psal. 78. 19. 24. 25. &c. spread a Table for them in the wilderness. The Heavens raind bread and flesh: The Rock ran constant streams of water: Their Deut. 8. feet did not swell, nor their rayment wax old upon their backs for forty years together: and the Numb. 21. 8, 9. brazen Serpent cured the stings of the fiery Serpents. They wanted not Gods presence amongst them: and therefore they wanted nothing. Hence David: The Psal. 23. 1, 4, 5, 6. LORD is my shepherd: I shall not want.—Thou art with me, thy Rod and thy Staff, they comfort me. Thou preparest a Table before me in the presence of mine enemies: thou anointedst my head with oyl, my cup runneth ever. Surely goodness and mercy shall follow me all the daies of my life: and I will dwell in the house of the LORD for ever.
(7) Gods presence and residence amongst Israel in his Tabernacle, implyed Gods highest Communication of himself to them for their Consolation. Levit. 26. 11, 12. And I will set my Tabernacle amongst you: and my soul shall not abhor you. And I will walk among you, and will be your God, and ye shall be my people. This is the Sum, the spring head of all Consolation, that the LORD is our God and we his people. This is the Supream Consolation, infinitely beyond the extent and reach of all created Comforts, infinitely above the touch or annoyance of all creature-disconsolations. This is the General and universal Comfort, against all possible and imaginable discomforts: The LORD is our God, this Answers all. This is an eternal comfort: where the Lord becomes once our Covenant-God indeed, he will remain our Covenant-God for ever; in life, in death, in this world and in that which is to come.
Thus God in this Covenant promised to Israel His residence and walking amongst them.
7. Finally, God in this Sinai-Covenant promised to furnish: Israel with eminency of Church-enjoyments above all other people. This Moses seems to intend in those stately expressions; Deut. 26. 18. 19. The LORD hath avo [...]ched thee this day to be his peculiar people, as he hath promised thee; And that thou shouldst keep all his Commandments: And to make thee high above all Nations which he hath made, in Praise, and in Name, and in Honour: and that thou maist be an holy people unto the LORD thy God as he hath spoken. Here are four Eminent Blessings promised and included in this [...] Covenant▪ viz. I. That Israel should be Gods peculiar people, of which hereafter. II. That Israel [Page 838] should have ability to keep this Covenant, that they should keep all his Commandments, of this formerly. III. That Israel should be made high above all Nations, in Praise, Name, Honour, IV. That Israel should be an Holy people to the Lord. Of this also I have formerly spoken. All these four I take to be spiritual blessings in this place. The two first, and the last are plainly Spiritual: and the third ranked in the midst of them, why should not it be accounted Spiritual also? This third Blessing of being High above all Nations seems to intend their spiritual dignity and Church-advancement above all Nations on Earth, Their High excellency in Spirituals which they should obtain from God in this life; and should fully possess in the end: And this, by their Phil. 3. 14. Heb. 3. 1. Prov. 15. 24. High and Heavenly calling whereof they should be partakers by Means of his Ordinances in Christ, whereby they should Col. 3. 1, 2, 3▪ Phil. 3. 20. seek the things above, and have their Conversation in Heaven; And by the Isa. 2. 1, 2, 3. establishing of the Mountain of the LORD's House, in the top of the Mountains and exalting it above the Hills in the latter daies, when all Nations should flow unto it. And this third Blessing hath in it (as it were) three Degrees. 1. Praise, That Israel should be a Deut. 4▪ 6, 7, 8. Praise among all the Nations round about in reference to Gods dealing with them, especially in Spirituals. So God is said, Isa. 62. 7. to establish, to make Jerusalem a Praise in the Earth. And God Psal. 148. 14. exalteth the Horn of his people, the Praise of all his Saints, the sons of Israel a people near him. 2. Name. viz. Fame or Renown. It seems to imply a Continuation and Augmentation of the former Praise. Called elsewhere, Isal. 66. 22. A name that shall remain: and Isai. 56. 5. An everlasting name that shall not be cut off. This Name befel them by the Continuance and increase of their Church-establishment in a good spiritual state. Contrary to which is 2 King. 14. 27. blotting out the name of Israel from under Heaven. 3. Honour. Hebrew Beautiful-Glory. This Beautiful-Glory, or Honour, seems chiefly to consist in these excellent visible endowments wherewith God adorneth his Church as with beautiful garments, Hebr. Isa. 52. 1. Garment of Beautiful-Glory. Elsewhere opposed to Ashes, wherewith Mourners covered their heads, Isa. 61. 3. To give unto them Beauty for Ashes. Now this denotes the Continuance of Gods Spiritual Kingdom and Holy Ordinances among them▪ which are wont to be set forth under such expressions of Beauty and Praise. Isa. 64. 11. Our Holy and our Beautiful House, where our fathers praised thee, is burnt up with fire: and all our pleasant things are laid waste. And in this sense that Beautiful Ezek. 16. 9. to 15. Adorning of Ierusalem, in Ezekiel so elegantly described, is by some understood principally of her visible Church-Glory. All which three degrees of excellency in Church-enjoyments, Israel had by being united to the Lord in Covenant▪ according to that of Jeremiah; Ier. 13. 11. & 33. 9. As the girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel and the whole House of Judah, saith the LORD: that they might be unto me for a People, and for a [Page 839] Name, and for a Praise, and for a Beautiful-Glory.
Now all the Nations of the world came utterly short of Israel in regard of this Spiritual dignity: Having no Praise, Name, or Beautiful-Honor at all, in regard of the Kingdom, Gospel or Ordinances of God amongst them; being wholly Eph 2. 11, 12. without Christ, aliens from the Common-wealth of Israel, and strangers from the Covenants of Promise, having no Hope, and without God in the world. And therefore in the phrase of the Holy-Ghost, Israel is called, Psa. 2. 1. 1 Pet. 2. 10. Psal. 50. 5. 7. Eph. 2 19. The People, Gods people, Fellow-Citizens with the Saints, The Houshold of God, &c. All others are stiled Psal. 2. 1. Eph 2. 19. the Nations, Forreiners, Strangers. Rev▪ 12. 1. 3, 7, 16. The Church is stiled, Heaven: All others, Earth.
Thus in this Sinai-Covenant God assured Israel of Eminent Church-enjoyments. These are the Spiritual Blessings which God Promised to Israel in this Sinai-Covenant.
Inferences Hence are divers, viz.
1. Hence, The Sinai-Covenant was, not a Covenant of works, (as the common mistake is) but a Covenant of Faith; revealing to Israel their Salvation by Faith in Iesus Christ. All these seven sorts of Spiritual blessings Promised do notably evince thus much, being peculiar blessings of the Covenant of Faith, not of works. As, 1. Gods Acceptation of Israel for a Compare Exod. 19. 5, 6. with 1 Pet. 2. 9, 10. Peculiar Treasure, a Kingdom of Priests, An holy Nation, was according to the Covenant of Faith, as Peter intimates. How was Israel peculiar to God above all other people: but by Gods peculiar accepting them as his people in Christ, when all other lapsed sons of Adam were rejected? How were they a Kingdom of Priests: but in Christ Rev. 1. 5. making them Kings and Priests to God? How were they an Holy Nation: but in Christ 1 Cor. 1. 2. [...]0. Heb. 13. 12. who is made Sanctification to his people? 2. Gods Sanctification of Israel, by Deut. 30. 6. Circumcising their hearts to love the Lord their God with all their heart and will all their soul, is the meer blessing of the Covenant of Faith in Christ▪ This inward Heart-Circumcision, is Col. 2. 11. Christs Circumcision made without hands in putting off the body of the sins of the flesh. 3. Their Iustification Rom. 10. 5. to 12. & 5. 1. & 3. 20, 21, 22. &c. by Faith in Christ and Remission of their sins in him, is the clear voice of the Covenant of Faith, and the great distinctive character betwixt the Covenant of Faith, and the Covenant of works. 4. This Compare Deut 26. 18. with Ier. 31. 31, 32, 33, 34. Ability to keep this Covenant was a fruit of Gods meer Grace, according to the Covenant of Faith. Such ability they neither had nor could have, of themselves, as the Covenant of works required; being the sinful Posterity (as well as others) of lapsed Adam. 5. Gods choosing out a place to put his name there and for his publike worship, was wholly according to the Covenant of Faith: Heb. 10. 1. &c. Col. 2. 16. That place, The Utensils therein, The Sacrifices and whole worship there being shadows of good things to come, but the body of Christs 6. Gods Presence with and among them there in his Tabernacle and Temple, denoted his Eph 2. 20, 21, 22. 2 Cor. 6. 16, 17, 18. presence and habitation in his Church through Christ by his Spirit: according to the Covenant of Faith: All Gods manifestations, and Communications of himself and his [Page 840] grace to his Church in and through Jesus Christ alone, Ioh. 14. 6. the only way unto the Father. 7. Finally, Their eminency of Church-enjoyments in Praise, Name, and Beautiful-Glory above all other Nations, were also fruits of the Covenant of Faith in Iesus Christ. For in the first Adam, according to the Covenant of works, all were equal as to visible Church-enjoyments; and had he and his posterity Persevered in innocency, one Nation of his upright race should not have been herein set on high above the Rest: But Adam and all his posterity being lapsed, God makes this difference between Israel and all other Nations of his meer grace in Jesus Christ, The last Adam, according to the Covenant of Faith.
2 Hence, Christ and the Salvation of Israel by Faith in him, was the Great Scope and Mystery of this Sinai-Covenant. All these seven spiritual Blessings promised in this Covenant, pointed at Christ, conducted and led to Christ, as sometimes the Star the three wise men. This is plain by the former Inference. Iohn 5. 46, 47. Rom. 10. 4. Gal. 3. 23, 24. Moses therefore was an Eminent Preacher of Christ, and of sinners salvation, righteousness and happiness by Christ. They are too great stangers both to Christ and Moses, that cannot find Christ abundantly though more obscurely revealed by Moses.
3. Hence, The Sinai-Covenant of God with Israel, was Gods Gospel to Israel. It was a Covenant of Faith, And a Doctrine of Christ, such as the dulness of the Church and those times would bear: Therefore it was Gods Gospel to Israel. For, what is Gods Gospel? Gods good-speech or good-tidings of sinners Salvation by Jesus Christ through Faith. As therefore Cal. 3. [...]. the Gospel was preached to Abraham: so afterwards the same Gospel for substance was preached to Israel, but more plentifully. Abraham and Israel had the veyled Gospel: we have the un-veyled Gospel. They had the Morning-Gospel: we have the Noon-tide Gospel; but all one and the same Gospel. They therefore are far wide that reject the Sinai-Covenant, as no Gospel.
4. Hence, The Spiritual bounty of God to Israel was very great and wonderful. His Bounty in Temporals did abound: but his bounty to them in Spirituals did super-abound. The expressions of Gods Covenant and Promises touching Temporal Mercies are (I confess) more Frequent, Particular and Numerous, and their stream runs so much this way, that some have thought, God in this Covenant promised nothing else to Israel: but the expressions of this Covenant touching Spirituals are much more comprehensive and ponderous. That one promise of Pardoning their Sins, or of Circumcising their heart to love the Lord their God with all their heart and soul, &c. is worth all those Promises of Temporals. I had rather have my heart savingly Sanctified, and My sins fully pardoned: then to have all the Land of Canaan, or this whole world below for mine inheritance.
5. Hence, How happy was Israel in all these Covenanted Spirituals! [Page 841] Happy in Gods acceptation of them above all People as a Peculiar People, Kingdom of Priests, and Holy Nation to himself. 2. Happy in their Sanctification and inward effectual Heart-Circumcision. 3. Happy in their Psal. 32. 1, 2. Pardon, and Justification. 4. Happy in their Covenant-ability for Evangelical Performance thereof. 5. Happy in Gods Tabernacle and Temple, such pregnant Types of Christ. 6. Happy in Gods dwelling and walking among them in his Tabernacle and Temple. And 7 Happy in all their Eminent Church-enjoyments. All this hath been fully evidenced in the former opening of these Particulars. Happy art thou, O Israel! who is like unto thee? And proportionably the Israel of God now under the New Testament are happy above all people in the world in enjoying of like spiritual blessings, yea, and in asmuch as they enjoy them now more clearly, fully and spiritually, they far surpass the Israel of old, in this their happiness.
6. Hence, The true believing Israelites alone did participate the life and saving force of these Covenanted Spirituals. There were two sorts of Iews, as Paul tels us, viz. Rom. 2. 28, 29. Some, [...], Iews outwardly, openly: Others [...], Iews inwardly, secretly. These were all Gods professed People, and had some benefit by the externals of many of these blessings: But those were Gods people indeed, who alone had the Soul and inward of these Spirituals. Those might lick the Rock: but these sucked the Hony out of the Rock. These were inwardly and indeed accepted of God, Heart-Circumcised, Pardoned, Enabled to keep the Covenant, &c. These had the marrow and Substance, when others had only the Shadow of the Blessings But those Promises are tendered generally to all Israel, that all the elect among them might embrace them, and the rest be left without excuse.
7. Hence finally, They groslly bely and slander the Grace of God, and happiness of Israel, who say that God promised to Israel only Temporal Mercies in this Sinai-Covenant, and fed them only with the husks of outwardly Earthly blessings. For, Here are seven sorts of Spiritual Mercies promised, and those of high Excellency. And besides these, as I have formerly evidenced, The Lord in this Covenant Promised, To be A God to them, To raise them up Christ from among themselves as a Prophet like Moses and a Mediator, and To give them his Spirit. And what higher Spirituals could be promised to them? yea, as in the next place I shall shew, God in this Covenant promised them Eternal life. They therefore that ignorantly or maliciously deny the Spirituality of Gods Sinai-Covenant, in regard of no Spirituals therein promised, may hence see more then cause enough to be silenced and covered with shame for ever.
Thus God Promised in this Covenant, To confer upon Israel many Spirituals.
VI. Lastly, God promised in this Sinai- Covenant To crown Israel at last with Eternals. Not only to furnish them [Page 842] with Temporals and Spirituals in this world: but also with eternal life and happiness in the world to come. That this is so, may be evinced briefly by these few Arguments, or Considerations, viz.
1. In this Sinai-Covenant the Lord tels Israel; Exod. 20. 1, 2. I am the LORD thy God which have brought thee out of the land of Egypt, out of the House of Servants: Thou shalt have none other Gods before me. This was spoken literally, not only to that generation of Israel, which in their own persons were brought out of Egypt to Mount Sinai; but also to all their posterity during the Old Testament, when that many other Generations were dead, and spiritually to all the redeemed of Christ even among the Gentiles. God is the Covenant-God of all the believing Israelites, though they be dead: he stiled himself, Exod. 3. 6. The God of Abraham, Isaac, and Jacob; though they were dead. Therefore all the faithful Israelites, from Moses till Christ, live unto God. Matth. 22. 32. Mark. 12. 26, [...]7. Luk▪ 20 37, 38. For (as our Saviour argues) God is not the God of the dead, but of the living: for all live unto him. All his faithful Covenant-people, though dead, yet live unto him. They live unto him, and with him; Actually, in their Souls in heavenly glory, being Heb. 12. 23. spirits of just men made perfect: And they live unto him also Potentially, and virtually in their bodies, which shall 1 Cor. 15. 12. to the end. Rise again to be reunited to their souls, that therewith they may live to God for ever.
2. Life is Lev. 18. 5. Deut. 30. 6. promised to the keeping of the Commandments of God, in this Sinai-Covenant: what Life? Not only Exod. 20. 12. Ps. 34. 12, 13, 14 long life, and good days on Earth in Canaan: but eternal life, and the best days in Heaven; As is plain Mat. 19. 16, 17, 18. 19. Luk. 10 25, 28 by the young man's Question and our Saviours Answer. And the Promise elsewhere is; Deut. 30. 6. The LORD thy God will circumcise thine Heart, and the heart of thy Seed, to love the LORD thy God with all thine heart, and with all thy soul, That thou mayst live. How live? Spiritually by Faith and holiness on Earth; Gloriously by fruition of God and all happiness in Heaven. And if Gal. 3. 13. with Rom. 6. 23. Eternal death be principally comprized under the Curse threatned for breach of this Covenant: Consequently Eternal life was principally intended in the Life promised to the keeping of this Covenant.
3. Life Eternal was performed under this Covenant: for, Mat. 17. 2, 3, 4. Luk 9. 29, 30, 31. Moses and Elias, (both under this Covenant-administration) appeared in their glory with Christ in his glorious transfiguration. As Christs was a real transfiguration: so theirs was a real apparition in glory with him. They then, were in glorious state of heavenly bliss. And as both Moses and Prophets bear witness to Christ crucified so by Christ and the vertue of his death, both Moses and Elias, both believers under Law and Prophets, were celestially glorified. Consequently eternal life was promised to them in this Covenant: for Gods Promises are the grounds of his Performances.
4. In the Levit. 16. throughout. with Heb 9. 24, 25, 26, 28. & 10. 19, 20, 21. Holy of Holies, wherein God dwelt Symbolically, [Page 843] unto which the High-Priest once entred every year with the bloud of others; God typically promised unto them Heaven it self, wherein God dwels gloriously, into which Christ our great High-Priest should once for all enter by his own death and blood, by vertue whereof way was made for the faithful before, and since Christ to enter, at their death into Glory. Which unless it had been commonly and familiarly understood by the Iews, Luk. 23. [...]2, 43. The Convert thief, ready to dy upon the Cross, had not thought of Christs Kingdom in another world, nor desired Christ to remember him, for a place there; nor had Christ promised him, This day shalt thou be with me in Paradise.
5. The Land of Canaan was promised and performed to Israel in the notion of Exod. 20. [...]2. with Deut. 12 9, 10 & 25. 19. Iosh. 1. 13, 15. & 21. 44. 45 & 22. 4. & 23. 1. 1 Chr 23. 25. a land of Rest, wherein they were to Rest from all their wearisome Travels, Pilgrimages and Wars with many sorts of enemies on every side: And herein as a Type of Heaven the true Canaan, Heb. 3. 11. to the end & 4. 1. to the end. the eternal Rest of Gods people, wherein they shall perfectly Rest from all their labours of Sin, Sorrow, Temptation, and Conflicts with all sorts of enemies for evermore. That Canaan was promised as a Type of Heaven; I have also formerly manifested in Gods Covenant with Abraham. Therefore under long life and good days in Canaan, God Promised Eternal life and happiness in heaven it self to all believers.
6. In this Sinai-Covenant Iesus Christ was abundantly Promised to Israel, as hath been proved: Consequently Rom. 8. 32. Eternal life and all blessings necessary to salvation, the fruits of Christs Mediation were promised in, and with Jesus Christ. For, He that promised Christ, would he not promise Eternal life, Rom. 6. 23. & 5. 21. which is the gift of God in Iesus Christ our Lord? yea in Jesus Christ 2 Cor. 1. 20. all the promises of God are yea, and in him Amen And 1 Tim. 4. 8. Godliness hath the promise of the life that now is, and of that which is to come. Therefore all the faithful and godly Israelites had questionless the Promise of eternal life in Christ, and a saving interest therein.
Inferences.
1. Hence, We may see the vanity of the Socinian Errour, Asserting, Vid. Catechism. Rakov [...]ens. de Prophet. Iesu Christi munere §. x. apud Henric. Alst. in Theol. Polem. Part III. [...]. 322. &c. that in the Law of Moses (this Sinai-Covenant) Neither the Gift of the Holy Ghost, Nor Eternal life were Promised, nor comprehended. But why was not Eternal life promised under the Old Covenant? They pretend three Reasons, (such as they are,) viz. 1. God deferred so excellent a Promise, till the time of the New Testament, which God judged opportune, that it might so much the more evidently appear to all, so excellent a Good was his own proper gift, flowing from his meer benignity. 2. Though under the New Covenant the Good things of this life present are promised, 1 Tim. 4. 8. Mark 10. 29, 30. Yet under the Old Covenant it was lawful not only to seek and profess more things, then the use of this life required; but over and above to provide pleasures and other things, which we may be without in this life. 3. If life eternal had been promised under the Old Covenant, the New Covenant [Page 844] should not have better Promises, then the Old had. Thus they.
To which I briefly Answer; 1. As I have formerly proved, That under this Covenant God promised to Israel the Holy-ghost: So here I have now proved (I think sufficiently) that God also promised to them eternal life. Let the strength of the Arguments be duly weighed: And both these Errours will easily fall. 2. Their Reasons, whereon they bottom this Errour, are wholly invalid, and not at all Cogent to conclude the thing in hand. Not the First; For the time of the Old Testament was as fit and opportune, as the time of the New, for clear evidencing that excellent Good of eternal life to be Gods own gift of his meer grace and benignity. All mankind in Adam having forfeited their life, and involved themselves under Death and Curse, by falling from God: Eternal life to any must needs be Gods sole gift of meer grace, in the sight of Men and Angels, As well under the Old Testament as under the New. Sinners were as utterly undeserving and uncapeable of life eternal, then, as well as Now: and therefore the Promise of eternal life must needs exalt and shew forth the riches of Gods Grace, then, as well as now. Not the second; For, what though it were lawful for Israel under this old Covenant to seek for more temporals, pleasures, and other good things, then the use of this present life required: will it therefore follow, that Eternal life was not promised to them in this Covenant? This is clearly, Non Causa, pro Causâ. Godliness hath the Promise of both lives, and of the blessings thereof, not only for bare Being, but also for comfortable well-being; not only for Necessity, but also for Delight. And usually, God gives his people more abundance of his blessings for their Delight, then for their Meer Necessity. And Gods people under the 1 Tim. 4. 8. 1 Cor. 3. 21, 22, 23. New Testament have as large a share by Covenant and Promise to Temporals for Necessity and Delight, as the Iews had under the Old: why should not this then exclude as now from the Promise of eternal life? Not the third; For, Heb 3. 6. The Promises of the New Covenant are not better essentially, but Accidentally: not in Substance, but in Circumstance. The same Christ, The same Righteousness and Justification by faith in him, The same Sanctification, The same happiness, Salvation and eternal inheritance, &c. was promised in both: but in the Old Testament more sparingly, more darkly, more restrictively to one sort of people, &c. in the New Testament more frequently, more fully, more clearly, more generally to all sorts of Nations, &c. 3. These Quo suprà. Socinians notwithstanding confess; There was some hope of eternal life among Gods people before Christ. For, nothing hinders but thou maist hope for something, though thou wantest Gods Promise, So be that thing be greatly to be desired, and of such sort as is probable God would give it to his worshippers. But such is Eternal life. Hence, all who from their heart worshipped God under the Old Testament, and were obedient to his Word, obtained eternal life, which they hoped for, although it was not promised to them. For nothing hinders, but that God may Perform [Page 845] more, then he Promised. So they. But contrary to this, Note; (1) That lapsed Sinners, who have forfeited all things, can, without Gods Covenant and Promise of Grace, expect nothing at all from God. Gods Word is the Sole Base, foundation, and measure of our Faith and Hope. Rom. 10. 14. How should they believe in him of whom they have not heard? How should they expect eternal life from God, which he never revealed to them? Faith must have a word to lean and rest upon; Without a word, a report, a record from God, we may groundlessy Presume, but cannot Believe or Hope: for Rom. 10, 17. Faith comes by hearing, and Hearing by the Word of God. Without which Word, who can tell what God will give? or what probability can there be thereof? (2) That, in their Confessing, That all, who worshipped God from the heart and were obedient to his Word under the Old Testament, obtained eternal life, which they hoped for, They yeeld the Cause in hand. For, Gods Promise is the necessary ground both of all true Hope and enjoyment of eternal life. If they hoped for it, and at last enjoy'd it: then God aforehand had Promised it unto them.
2. Hence, Behold how happy Israel was in this Sinai-Covenant, assuring them through faith in Christ of Eternal life. This is not promised in such plain and express terms under this Covenant, as under the New Covenant: yet is it revealed and promised therein sufficiently for the Comfort of the faithful in those times. God is not content herein to Provide for Israels welfare, both in Temporals and Spirituals in this world: but also he ensures them of Eternals in the world to come. As they now live with God Holily for a while on Earth: So they shall hereafter live with God happily for ever in Heaven. As they now entred once every year in the High Priest into the Holy of Holies in the Earthly Tabernacle and Temple with the bloud of Sacrifices: So they should hereafter Heb. 4. 1. &c. & 10. 19, 20. enter into the Holiest of all Heaven it self, viz. in their Souls, at Death; and in their bodies also, at the day of judgement, and this by vertue of the death and bloud of Jesus Christ their great High-Priest, and Sacrifice of Sacrifices. As in this world, after their 40 years sojourning in the Wilderness, they entred by the Conduct of Ioshuah into the land of Canaan, as the Promised Inheritance and land of Rest, stowing with Milk and Honey, which was the glory of all lands: So at the end of their lives, all the faithful among them, after they have sojourned a while in the wilderness of this world, should Heb. 3. & 4. enter by the conduct of Iesus into Heaven it self, the Promised Endless Inheritance and Eternal Rest, the Glory of the whole world, where Psal. 16. 11. in Gods presence is fulness of joys, and at his right hand pleasures for evermore.
Hitherto of the Subject-Matters or Substance of the Sinai-Covenant ON GOD's PART: His Covenant-Mercies Promised.
SECTION. II.
II. ON ISRAEL's PART, The Substance or Subject-Matters of this Sinai-Covenant were Certain Covenant-Duties Required, Conditioned and Restipulated. Herein God Conditioned and required from them, and they Restipulated or re-promised to God, 1. To be a People unto God in Covenant. 2. To keep this Covenant of God, (1) By true Faith. (2) By all sincere entire and constant obedience, accordingly. 3. To repent in case of any failings herein. All Covenant-Duties conditioned and required from them may be easily Reduced to these few Particulars.
I. To be A Covenant-People unto God. This God required of Israel; and this Israel restipulated to God. This is the First, and Greatest Duty, that Israel did, or could Restipulate to God: and is the foundation of all the Rest. They must first give themselves to God; and then all theirs, whether enjoyments or endeavours: As the Lord first Gave himself to be their God in Christ, by the Spirit; and then with himself gave them all things. For there must be some Correspondence betwixt the Foederate Parties in the Mutual Articles of Agreement.
For further clearing of this, Consider; 1. That God required, and Israel restipulated; That they would be a Covenant-People to God. 2. What it implyes, To be a Covenant-people to God. 3. Why Israel must be such a Covenant-people. 4. What Inferences may hence Result.
First, That God required, and Israel restipulated, That they would be a Covenant-people to God; is plain divers ways, viz.
1. By Gods Preparatory Introduction to this Sinai-Covenant three days before the solemn Promulgation of it. Herein God told Israel by Moses, Exod. 19. 5▪ 6. If ye will obey my voice indeed, and keep my Covenant, then ye shall be a Peculiar-treasure unto me above all people: though all the Earth be mine. As if God had said; O Israel, I am now about to make a Covenant with thee here on Mount Sinai, which Covenant if thou wilt faithfully keep, know this for thine encouragement, I will accept thee as a peculiar Covenant-people to my self above all other people. For the Hebr. word [...] Segullah, Peculiar-treasure, is in the New Testament (alluding to this phrase) rendred, Ti [...]. 2. 14. 1 Iet. 2. 9, 10. A peculiar people to God. And if God, upon this their Covenant keeping, would account them as his Peculiar people in Covenant: Consequently they were to be, and to demean themselves towards God, as his Covenant-people.
2. By the Current and sense of the Sinai-Covenant it self. The Sinai-Covenant is Summarily comprized in the ten words of the Moral Law: All Ceremonials and Iudicials are reducible thereunto, as comprized therein. Now in the first Commandment (which Luther [Page 847] was wont to call▪ Primum p [...]aeceptum [...] & mensura est omnium aliorum Luth. Tom. 1. Latin. p. 71. a. b. The measure of all the rest) The Lord propounds himself to Israel Exod. 20. 2, 3. as his Covenant-God requiring Israel to accept him and him alone as his Covenant-God. The Lord could not fully be accepted by Israel as their Covenant-God, unless they should sincerely and wholly give themselves, in Minde Conscience Will and Affections, in Senses and Members, of Soul, and Body unto God, so many and so great so extensive and intensive, are the duties required from Israel to God in this Commandment that if they reserved from God and his service, any faculty of the soul any affection of the heart, any part of the body, they should therein have come short of full having and worshipping the Lord as their God▪ This Commandment requires, The minde should be Gods, to know him, The Conscience Gods, to serve him; The will his, to obey him; The affections his▪ to embrace him▪ and avoid all things contrary unto him; The members of the body his, to be weapons of righteousness and holiness towards him▪ yea that the whole man be his, to glorifie him. This Commandment therefore (which is the most glorious and Comprehensive part of this Sinai-Covenant) doth unquestionably require that Israel should be entirely his Covenant-people, that they might own, accept and worship him alone as their Covenant-God.
3. By the after-explanations of this Covenant and the tenor thereof. After the promulgation of this Sinai Covenant, the Residue of Moses writings are principally spent in Explaining of this Covenant. Among other explanations that is very observable: Levit. 26. 3▪ ▪22. If ye walk in my statutes, and keep my Commandments and do them—I will walk among you, and will be your God and ye shall be my people. This last clause, [ye shall be my people] hath in it both A Dignity, and A duty. 1. A Dignity, put upon them, that God would own and account them A people to himself: 2. A Duty expected from them, that they should yield up themselves to God as his People, and walk accordingly. And elsewhere God chargeth Israel: Deut. 6. 4, 5, 6 &c. & 10. 12, 13 Thou shalt love the LORD thy God with all thine heart, with all thy soul, and with all thy might, &c. Doth not this imply, That Israel must entirely dedicate themselves, even their whole man to God, and be wholly his? with all thine heart: That takes in all the affections: with all thy soul: That takes in all the faculties: with all thy might; That takes in both all inward and outward abilities of soul and body: So that all these conclude the whole man. Hence (as Deum vero ex toto eorde & ex tota anima, & ex tota mente: ut omnes cogitationes tuas, & omnem vitam, & omnem intellectum in illum conferas▪ a quo habes ea ipsa quae confers. Cum ait, toto corde, tota anima, tota mente, nullam vitae nostrae reliquit partem quae vacare debeat, & quasi locum dare ut al [...]a re velit fru [...], sed quicquid aliud diligendum vene [...]it in animum, illuc rapia [...]ur quo toti [...]s d [...]ionis impetus cur [...]t. Aug. de Doct [...]. Christian. l. 1. cap. 22. Tom 3. Augustine fitly) all the thoughts, all the understanding, all the life, are to be bestowed upon God: from whom thou hast all those things which thou bestowest on him.
[Page 848]4. By the rehearsal of some part of this Covenant in the land of Moab. Wherein Moses tels Israel Deut. 29. 1. 10, 11, 12, 13. ye stand, this day all of you before the LORD your God,—That thou shouldst enter into Covenant with the LORD thy God,—That he may establish thee to day for a people unto himself, and that he may be unto thee, a God. In these words the grand Covenant-obligations betwixt God and Israel mutually are recited, viz. On God's part, That he might be a God to Israel. On Israels part, That they might be for a people to God. By Gods Covenant both these obligations are mutually setled and established.
5. By the Lords acceptation and acknowledgement of Israel afterwards to be his Covenant-people. After the solemnity of this Covenant the Lord did own and avouch Israel for his people; Deut 26. 16 17, 18. [...] The Lord hath avouched thee, this day to be his peculiar people, as he hath promised thee. Heb. The LORD hath-made-thee-say this day to be unto him for a people of a peculiar treasure. That is the Lord hath made thee Promise, or to give thy word, &c. This is the tenour of the Covenant according to this after-explanation of it. And long after this God said: Psal. 50. 5, 6, 7. Bring h ther to me my Saints that have stricken my Covenant with Sacrifice.—Hear O my people and I will speak: O Israel, and I will testifie.—This seems to have special reference to the Sinai-Covenant, Exod. 24. solemnly struck betwixt God and Israel by Sacrifice: whereupon God stiles Israel; My Saints, My People. viz. his Covenant-Saints, his Covenant-people.
Secondly, What it implies, To be a Covenant-people to God. This may be resolved two waies. More Generally; What doth not this imply on Israels part by way of Condition and Restipulation towards God? When the Lord Covenanteth to be See formerly in Gods Covenant with Abraham, Chap. III. Book III. a God to them▪ this is the highest and most Comprehensive Blessing that he could Promise, This is the foundation of all Mercies, This hath all blessings and mercies in it: So when Israel promised to be a People to God; This is the highest and most complexive Duty that they could restipulate, This is the foundation of all duties, This hath all Duties in it. When Rom. 8. 32. God gives himself and his son to us, with himself and Son he freely gives us all things: when we give ourselves to God, with ourselves we freely give God all things.
More Particularly, To be Gods Covenant-people implies.
1. To be his Covenant-people solely and only, by Foederal Appropriation. viz. To be so seperated, segregated, divided, disobliged, &c. from all others, that might stand in opposition against God, or might come in Competition with God: that they may have no contrary dominion over us, interest in us, or claim to us, to obstruct or hinder Gods Covenant-claim, interest, and Dominion. Exod 20. 36. with Deut. [...]. 5. 13, 14. & 10 20. Math 4. 10. The first Commandment requires us, as to be Gods wholly, so to be Gods only. Then we are Gods Covenant-people, when we are his only. When we come out from among other things, when we are seperate from them, when we reject and Deny them, addicting and [Page 849] devoting ourselves to God only. As, when we are, 1. Not Sin's; 2. Not the World's; 3. Not Satan's; 4. Nor our own, any longer: but are divorced from them, that we may be God's. When all these streams are dammed up: that the united Current may flow towards God only. We must be divided from every thing, that would divorce us from God.
(1) Not Sin's. Sin may be, yea inevitably will be, Rom. 7. 20, 21. with 8. 8, 9 & 6 12, 13. in us: but we are not in Sin. Sin doth not possess us, act us, domineer over us. It hath a residence, but no Rom 7. 23, 24. Reign. It's a Disease, not a Delight, in us. As a Wen, a Mole, a Plague-sore, &c. which we would fain have cured. It is Rom. 7. 20. in us: but it is not of us: It Psal. 66. 18. with Ezek. 24. 6. 12. enters not into our frame and constitution; it is not woven into our hearts; this scum is not boiled into them, &c. But contrariwise Psal. 119. 104. Tit. 2. 12. Rom. 13. 12▪ Iude 23. 1 Thes. 5. 22 Eph 5. 11. we hate it, abandon, it, deny it, cast it way, abstain from it, &c. desiring to have no fellowship with it.
(2) Not the world's, Gods Covenant people are in the world, but are not of the world: Christ hath Iohn 5. 19 1 Iohn 5. [...]9. chosen them out of the world. They may have the world, may possess much of the world, &c. but the world hath not them, possesseth not them. They must not inordinately 1 Iohn 3. 15 Math. 10▪ 37. Luke 14. 26. love the world, nor the things of the world, nor the dearest things in the world, like God or Christ: that the love of the father may be in them. They must not serve Math. 6. 24. Mammon: that they may serve God. They must 1 Tim. 6. 17. not trust in the uncertainty of riches: but in the living God. They must 1 Cor. 7 23 not be the servants of man, so as to hinder them or withdraw them from Christs service, so as to serve them against Christ, so as to subject and enslave their souls and Consciences to the authority Dictates or impositions of any man on Earth: for they are bought with a price, that they might be Christs servants peculiarly, and wholly depend upon him. They Math. 23. 8, 9, 10. must not, by way of vain-glorious affectation, or Pharisaical ambition after primacy and principality, gape after high Titles, as of Rabbi Rabbi, Father Master; (though the dignity of Order and superiority which God himself hath set in Church Commonwealth and Family ought to be obserued as Gods Ordinance:) For God, is the Principal Father, and Christ is the primary Rabby and Master whose Authority and Doctrine must absolutely and Unniversally sway them. They must not lie 1 Ioh 5. 19. with the world in wickedness, nor 1 Pet. 4. 3, 4. run with the world to all excess of ryot, nor be Rom. 12. 1, 2, 3. conformed unto this present evil world: but be transformed by the renewing of their mindes, &c. Tit. 2. 11. 1 [...]. denying all wordly lusts, Col. 3. 1, 2 3. &c. crucifyng all earthly affections, and setting their hearts on things above, 1 Cor. 7. 29, 30. rejoying, as if they rejoyced not, weeping, as though they wept, not possessing, as if they possessed not▪ using this world, as not abusing it.
(3) Not Satan's. Gods People were once Eph. 2. 2, 3. 2 Tim. 2 [...] 24▪ 25. children of disobedience; acted by the Power of the Prince of the air, led captive by him at his will; were once children Iohn 8. 44. of Satan wilfully set upon doing his lusts: but when Satan the (k) strong man armed is cast out by Christ stronger (h) Luke 11. 21. then he, and they are Acts 26▪ 18. turned from the power of Satan to God: They [Page 850] are now no longer to do the lusts of this damned Father, no longer to be possessed, captivated or acted by him and his Temptations: but to 1 Pet. 5. 9. resist him stedfast in the faith, and with the Eph. 6. 11. to 20. Rom. 13, 12. Armor of light, that whole armor of God, to fight against Satan and all the powers of darkness. For they cannot at once be under the power of Satan, and in Covenant savinly with God.
(4) Not their own. God's Covenant-people are not their own, but Gods. They are God's, by all manner of Right: viz. 1. By right, of Creation: Psal. 100. 3. He made them, not themselves. 2 By right of Gubernation and Providence: In him we live, and move, and have (n) Acts 17. 28. our being. 3. By right of Redemption: He hath 1 Cor. 6. 20. 1 Pet. 1. 18, 19. Acts 20. 28. bought us with a price, even the great price of Christ's invaluable blood. So that God hath much more right to us, whether we consider our being, or our well-being▪ 1 Cor. 6. 19, 20. What, know ye not that your body is the Temple of the Holy-Ghost, which is in you, which ye have of God, and ye are not your own? For, ye are bought with a price: therefore glorifie God in your body, and in your Spirit, which are Gods. God hath all the Title, claim, interest and property in his people. Therefore, they must not live, think, speak, act or walk, as their own: but as his. They Luke 9. 23. 1 Cor. 3. 18. Luke 11. 2. & 14 26. Phil. 3. 7, 8, 9, 10. Tit. 2. 12. Mat. 10. 37. Luke 14. 33. must deny themselves, and all their self-wisdom, self-will, self-love, selfesteem, self-excellencies, self-righteousness, self-unrighteousness, self-relations, self-interests, and self-ends, whatsoever: not seeking their own things, but the things of God and of Jesus Christ every way.
2. To be his Covenant-people by Foederal Profession and Denominction. This implyed in being a people to God in Covenant: 1. That they confess, profess, declare, or openly Deut. 26. 17, 18. Psal. 100. 3. avow themselves to be Gods Covenant-people: They are not ashamed nor afraid to own God and his Covenant, but rather rejoyce and glory therein, as in their great priviledge and happiness. Deut. 9. 26. 29. Exod. 32. 11. 12. & 33. 13, 16. & 15, 16. Praying to God and Praising him, as his people: and this is often urged as a potent and prevailing Argument with God. And by this 2 Sam. 7. 23, 24. 1 Chr. 17. 21. distinguishing themselves from all other people of the Nations. Such profession is most frequent and familiar to the Israelites in the Old Testament. 2. That they are also called by Gods name: haue their denomination from God being brought into Covenant with God, as the wife being brought into Covenant with her husband bears his name. Thus Daniel prayed for the Captive Jews; Dan. 9. 19. Defer not, for thine own sake, O my God: for thy City, and thy people are called by thy name. Thus Jeremiah; Ier. 14. 9. we are called by thy Name, leave us not. Thus the Church prayed against her Heathenish Enemies, Isa. 63. 19. we are thine, thou never bearest Rule over them, they were not called by thy Name. The Gentiles are a Isai. 65. 1. Nation not called by Gods name. Thus when the Priests blessed the people, God said: Numb. 6. 27. And they shall put my name upon the sons of Israel: and I will bless them. Thus now under the New Testament, the Math. 26. 19. name of Father, Son, and Holy-Ghost is put upon the baptized. And they [Page 851] that inhabit the New Ierusalem which is from above, Rev. 22. 4. see the face of God, and his name is in their fore-heads. Eph. 3. 15. Of him the whole Family in Heaven and Earth is named. They are named Gods people, The Lords people, His peculiar treasure, &c.
3. To be his Covenant-people in Christ, that right Covenant-foundation. The Covenant of Faith in every discovery and dispensation thereof, is peculiarly founded on Christ: as the Covenant of works, was founded upon mans own ability. Since man's fall, all 2 Cor. 1. 20 the Promises of God are in Christ yea, and in him Amen. They all have their prime establishment on him, as their Center and their chief accomplishment in him, as their Scope. Gal. 3. 16, 17. To Abraham and his Seed were the Promises made. He saith not, And to seeds, as of many; but as of one, and to thy Seed, which is Christ. And this I say, That the Covenant was fore-confirmed of God in Christ.—Christ is here taken Complexively, in aggregation, for both Head and body: not individually and personally, for the Head alone. Christ, thus complexively taken, is the Covenant-party with God: all the elect, as one with Christ, and accepted in Christ, are taken into Covenant with God. Without Christ since the fall, man is wholly incapable of Gods Covenant: having no Covenant-ability either in himself, or in a Surety; Not in himself: because he is fallen: Not in a Surety: because the only Surety for Sinners Jesus Christ is none of his. And the Covenant of works must be fulfilled by us, or by our Surety to Salvation: or it shall be fulfilled upon us, to Destruction. Therefore to be Gods Covenant-people, is to be in Christ by faith the sole Covenant-performer: In whose compleat Covenant-abilities and Performances we compleatly keep this Covenant through faith in him. Thus to be Gods Covenant-people in Christ, denotes, The Supernaturalness, The Sufficiency, The Supereminency, And the Perpetual stability of our Covenant-Condition. 1. The Supernaturalness of our Covenant-state. For Christ the last Adam, and the Covenant of Faith in him, is wholly supernatural: as the first Adam and the Covenant of works in him was Natural. 2. The sufficiency of this Covenant-state. Because Christ is alsufficient to Covenant-performances, though we be wholly insufficient. And all Christs sufficiencies are by this Covenant of Faith made ours. 3. The supereminency of this Covenant-state. Because the first-Covenant-Condition, was upon mans finite and mutable ability: but this last Covenant-state in Christ, is founded upon Christs infinite and unchangeable ability: made ours, fully by Imputation: sufficiently, by Gradual Communication. 4. The stability and perpetual security of this Covenant-state. Being now not in our own, but in Christs keeping.
4. To be his Covenant-people in all Covenant-Relations. A Covevenant-state with God, brings in certain Covenant-Relations to God in Christ, peculiarly resulting from that Covenant-state. In all such Relations we stand towards God when we are brought into Covenant with him: and our being his Covenant-people comprehends [Page 852] in it those Relations. And the Duties of those Relations. As,
(1) God is our Psal. 16. 15. & 73. 28. Portion: we are his Exod. 19. 5. D [...]ut. 32. 9. Peculiar treasure and inheritance. Therefore we ought to be fully contented with him, wholly at his disposal, under his Custody, &c.
(2) God is our Inhabitant: we his Eph. 2. 22. 2 Cor. 6. 16, 17, 18. 1 Cor. 3. 16, 17. Temples, wherein he dwels and walks. His Temples we must not sinfully pollute or defile, pull down or destroy: but endeavour to purifie and edifie the same, &c.
3. God is our 2 Cor. 6. 16, 17, 18. Eph. 2. 19. Father adopting us to himself in Jesus Christ into his Houshold: we are his children, his sons, and daughters, of the Houshold of God. Therefore we must fear him, love him, obey him, be in holy subjection to him, Trust and depend upon him for Provision, Protection, &c. and be wholly at his disposal, &c. as children to a wise, faithful and loving father.
(4) God and Christ is our Hos. 2. 14 to the end. Ezek. 16. 8. Ier. 31. 32. Rev. 21. 12. Husband: we his Spiritual Spouse. The Church is the Lambs Wife, his Bride, &c. we must therefore forsake all other corrivals and competitors and cleave only to him in all conjugal faithfulness, love obedience, subjection, &c.
(5) God and Christ is Eph. 5. 23. 30, 31, 32. our Head mystically: we his body, and members. Therefore we must honour him as our Head, be guided and governed by him, Receive all Spirit and influences from him, &c.
5. Finally, To be a Covenant-people to God, implies, To be his people wholly and entirely, according to all Covenant-Obligations to himself. viz. 1. In all we are; 2. In all we have; 3. In all we can do, or procure; 4. In all we can undergo or Endure: for the Lord our Covenant-God. As hath been in part formerly noted in opening the Nature of the Covenant of Faith in General.
(1) In all we are, Being Gods Covenant-people, we are and should be entirely and wholly his, in all we are: that is, in our whole Souls and Bodies. All we are, is comprized under Soul and Body. 1 Cor. 6. 20. ye are bought with a price; Therefore glorifie God in your Body and in your spirit, which are God's. As if he had said: By right of Redemption ye are wholly and entirely Gods, and not your own, nor any others: All you are, your Body, your Spirit, all is God's: therefore with all, you are to glorifie God. Your Body, with all the bodily senses members and abilities thereof are and should be God's: your eyes, to behold his wondrous works: your years, to hear his heavenly and saving words, your smell, to savour his surpassing sweetness in his creatures: your Taste, to relish not only Gods pleasantness in corporal food, but also Christs deliciousness in the spiritual food of his Supper, as sometimes the Jews in the Passover: your Touch to groap after God in his works, (yea as it were) to handle Christ crucified in his Sacraments, as Iohn 20. 27, 28. Thomas thrust his finger into the print of his nails, and his hand into his side. All these senses are [Page 853] as Casements in the body, every way to be God and Christ into the Soul. Your Faces, as a Mirrour of Gods Wisdom and Beauty, your Tongues, as Psal 30. 12. & 57. 8. & 108. 1. your glory, To trumpet out, and triumph in, his praises; your hands, as skilful Artists, to work that, which is good; your feet, as diligent travellers to walk in his ways; All your members, as Organs and instruments of Gods Spirit and the Sanctified soul unto Holiness, Righteousness, and Sobriety according to their respective Capacities. But especially your Souls and Spirits, with all the Faculties, Affections and Endowments thereof, are and should be Gods: your Minds and understandings his; To know, discern and contemplate upon him graciously, and upon all his ways; the Memories his, to treasure up and retain his Counsels, Covenants, Promises, and sweet experienced dispensations; your Consciences his, as Vice-gerents and Deputy-judges over the soul under God, To bind and loose, to Rom. 2. 15. accuse, or excuse, to pacifie or terrifie, &c. as cause shall require; your Wills his, to will, or nill, in subordination to his will that perfect Rule of all Righteousness; your Desire his, to long for him, your Detestation his, to fly every thing inconsistent with him; your Love his, dearly to embrace him; your hatred his, to abhor every thing contrary to him; your joy and delight his, to acquiesce fully and contentedly in him; your grief his, to mourn for every thing offensive to him, or obstructive to your delightful enjoyment of him. And as thus all the affections in the Concupiscible part, so all in the Irascible part, Hope, Fear, Anger, and their opposites, are and ought to be his also ultimately tending to his glory; yea, your whole man, 1 Cor. 6. with Rom. 20. 1. soul and body being every way his, not your own, should be his living Sacrifices, every way acceptably serving him according to his Word; and should be his living Temples, wherein he might delightfully dwell and walk by his Holy Spirit. Thus we are truly and really Gods Covenant-people, when we are willingly his, in all we are, as of right we ought to be when all within us is entirely and sincerely devoted to him. This is to Deut. 6. 5. Ma [...]. 22. 37. Luk. 10. 27. love the LORD our God, with all our heart, with all our Soul, with all our mind, and with all our might.
(2) In all we have. As we are to approve our selves Gods Covenant-people in all we are: so we should, in all we have. What have we, but we have Received? And what have we Received, but Primarily from him, and Ultimately for him? Rom. 11. 36. For, of him, and through him, and to him, are all things; to whom be glory for ever; Amen. Therefore, Gods people we should be in all the Relations, Qualifications, and Possessions which we have. 1. In all the Relations which we have; especially those that are subordinate to us. We should improve our interest and diligence, that with us they might be the Lords people also in all they are. Are we Magistrates? We should use our best endeavours that all the subjects and people that are under us in the Common-wealth should be the Lords people, worshipping and serving him as the Lords people: [Page 854] As did Ps. 101. 8. 1 Chr. 29. 5. David, 2 Chr. 3. & 4. & 5. & 6. & 7. Solomon, 2 Chr. 19. 4. to the end. Iehoshaphat, 2 Chr. 15. 8. to the end. Asa, 2 Chr. 29. & 30. & 31. Hezekiah, 2 Chr. 34. & 35. Iosiah. Are we Ministers? we should take heed to our selves and to all the flock, so to guide and feed them, that they may be presented as a chast Virgin unto Christ, without spot and blemish: abounding in Truth, Unity, Purity, and all Holiness. This was the care of 1 Ioh. 1. & 2, &c. Iohn, Iam. 1. & 2, &c. Iames, Iude Epist. Iude, 2 Pet. 1. 15. & 3. 1, 2, &c. Peter, Act. 20. 28, &c. Paul. Are we Masters of Families? we should endeavour that our Families and children after us, serve the Lord, keep his way, and walk religiously with him. As did Gen. 18. 19. Abraham, Iosh. 24. 15. Ioshuah, Iob 1. 5. Iob, Psal. 101. 1, 2, 3. David, Act. 10. 1, 2. Cornelius. 2, In all the Qualifications and endowments which we have; whether Natural, propagated with us; Artificial, acquired by us; or Supernatural, of divine grace infused into us. All our understanding, skill, gifts, graces, abilities, should sweetly run out towards God and his service: to extol and advance him, to promote and further his Gospel, Kingdom, cause, and all his ways. For Prov. 16. 4. the Lord hath made all things for himself. And 1 Cor. 12. 7. the manifestation of the Spirit in all common and special endowments is given to every man, to please God, and profit man withall. 3. In all the outward Goods and Possessions which we have. Our wealth and riches, &c. we should according to our state and ability, imploy to his honor, to the furtherance of his Worship, Gospel and Religion: as also to the spiritual advantage of our selves and ours therein. Prov. 3. 9. Honor the LORD with thy substance, and with the first-fruits of all thine increase. All Israel Exod, 35. & 36. offered liberally for the erecting of the Tabernacle, David and his people afterwards 1 Chr. 28. & 29. more bounteously for building of the Temple, and from Moses till Christ, the whole body of the Iewish Church were constantly at very great cost for maintaining Gods publique worship therein. Many godly women Luk. 8. 3. ministred to Jesus Christ in the days of his incarnation, of their Substance, while he was discharging the office of his Mediatourship. The Apostles were relieved by certain 2 Cor. 11. 8. Phil. 4. 15. Churches, and Phil. 2. 25. 2 Tim. 1. 18. godly persons, whilst they preached and planted the Gospel in the Nations of the world. And, as they 1 Cor. 9. 13, 14. which wait at the Altar, are partakers with the Altar: Even so hath the Lord ordained, That they which preach the Gospel, should live of the Gospel.
(3) In all we can do, or Procure. We should approve our selves the Lords Covenant-people, In all we can do for him, Our selves; and in all we can well procure to be done for him, by others. I. All we can do our selves for God, All our Believing and Obeying, All our Godly, Righteous and Sober living, All our Duties, Performances and Abilities thereunto; All should scope at God, should tend to God, should terminate and center in God, as the principal, ultimate and perfectest end of all. 1. If all we are, should be Gods, which is greater: much more all we can do, which is less. 2. All our Act. 17. 28. Phil. 2. 13. abilities, Natural and Supernatural, are from God; therefore all our Actings from those Abilities should be to God. As the Sea sends forth springs into all parts of the Earth: and the Earth returns [Page 855] those springs again in floods and Rivers into the Sea. 3. All which we can do for God, is Gods Due from us: yea and we owe much more, then we can perform to him. God cals for all; 1 Cor. 10. 31. Whether ye eat, or drink, or whatsoever ye do, do all to the Glory of God. Rom. 14. 7, 8 9. For none of us liveth to himself, and no man dyeth to himself. For, whether we live, we live unto the Lord: and whether we dy, we dy unto the Lord: whether we live therefore or dy, we are the Lords. For to this End Christ both dyed, and Rose, and revived, that he might be the Lord both of dead and living. 4. Gods faithful people have thought nothing they could do for God, too much, nothing enough. The Psal. 69. 9. Ioh. 2. 17. & 4. 34. zeal of Gods house did even eat up our blessed Saviour. It was meat to do the will of him that sent him, and to finish his work. Davids Soul did even Psal. 119. 20. 139. break for the longing that it had to Gods judgements at all times.—And his zeal had consumed him, because his enemies had forgotten Gods Words. Paul Act. 20. 24. counted not his life dear to himself, so that he might finish his Course with joy, and the Ministry which he had received of the Lord Iesus, to testifie the Gospel of the Grace of God. 5. When all we can do hath its ultimate tendency to God, our doing is elevated to the highest perfection. This highest End nobilitates all our actions and endeavours: and lifts them up on high. II. All we can procure or provoke others to do for God, should also be endeavoured by us. We should not think it enough to act for God our selves; but excite and engage others also, as we have interest or opportunity, to act from him, to do all they can for him. We should endeavour to make Gods party as strong as is possible, against all opposite Parties. And let us diligently Consider, 1. That God requires this from us. Heb 3. 13. Exhort one another daily while it is called to day. Heb. 10. [...]4.—Let us Consider one another, to provoke unto love, and to good works. 1 Thes. 5. 11.—Comfort (or Exhort) your selves together, and edifie one another. 2. The people of God have been frequent in quickning and encouraging and provoking one another. Not only the Apostle, 1 Thes. 2. 11, 12. exhorted and charged the Thessalonians, as a father doth his children, to walk worthy of God: but also 1 Thes. 5. 11. they themselves comforted and edified one another. Not only David offered liberally to the building of the Temple himself: but he excites also his Princes and great men, saying; 1 Chr. 29▪ 1. to 6. And who then is willing to consecrate his service this day unto the LORD? 3. This is a successful course. By mutual incitements and encouragements we are more and more engaged for the Lord. One hot coal kindles another. Prov. 27. 17. As iron sharpeneth iron: so a man sharpeneth the countenance of his friend. Ezra 6. 14. The Elders of the Jews builded, and prospered, through the Prophesying of Haggai the Prophet▪ and Zechariah. Quickning words are as spurs and goads in the sides of the sluggish, to make them active for God and his ways.
(4) Finally, In all we can undergo or endure, we should be for God For, 1. To do for God, is an Honour: To suffer for God, a double Honour. Phil. 1. 29. To you it's given, in the behalf of Christ, not only to believe [Page 856] on him, but also to suffer for his sake. 1 Pet. 4. 14.—If ye be reproached for the name of Christ, happy are ye, for the Spirit of glory and of God resteth upon you. So that when the Apostles had been beaten before the Councel, Act. 5. 40, 41. They departed from the presence of the Councel, rejoycing that they were Counted worthy to suffer shame for his name. 2. God hath given Christ to endure a thousand times more for us, then we can undergo for him. Christ shed his bloud for us: shall we grudge our tears for God? Christ had his hands, and feet, his Head, his side, his heart, his very soul peirced for us: shall we think much to have our States, our Names, our bodies wounded for him? Christ was laid dead in grave for us: shall we think strange to be laid alive in prison for Christ? &c. 3. We cannot approve our selves Gods truehearted people and Christs Matth. 10. 37. Luk. 14. 26. & 9. 23. Disciples, unless denying all that's dear to us, we are ready to suffer for Christ, and take up our Cross daily with all willingness, and follow him. 4. No sufferings that we can undergo for God, can Rom. 8. 35, &c. separate us from God: yea rather they bring us nearer and closer to God. That Martyr said sweetly; I was in Prison till I came into Prison, See to this effect [...]r [...] fords Epist. ad matren. in Act. & Mon. vol. 3. for there I find my good God always. 5 All the sufferings for God or Christ which we can possibly undergo in this world, are incomparably short of the recompences which we shall have in the world to come: and these sufferings augment those recompences. This Cross, is nothing to that Crown. This Martyrdom, is nothing to that Kingdom. This 2 Cor. 4. 17. Momentary lightness of affliction, is nothing to that hyperbolical eternal weight of glory. Rom. 8. 18. The afflictions of this present time are not worthy to be compared with the Glory that shall be revealed in us. 6. Finally, How zealous have Gods sincere people been to honor God by sufferings! Yea, they have gloryed therein exceedingly. Moses Heb. 11. 25, 26, 27. esteemed the reproach of Christ greater riches, then the treasures of Egypt. Paul Eph 6 20. Phil. 1. 7. 13, 14, 16. Col. 4. 3, 18. 2 Tim. 2. 9 Philem. 1. 9. Act. 28. 20. 2 Tim. 1. 16. Gal 6. 17. gloryed in his bonds, in his prisons, in his chains, in the marks of the Lord Iesus more then if he had had imperial crowns set upon his head: He 2 Cor. 12. 10. took pleasure in sufferings for Christ: yea, he professeth Act. 21. 13. his weeping friends broke his heart, when they sought to deter him from sufferings, being ready not only to be bound, but to dy at Jerusalem for the Name of the Lord Iesus. Think of those Heb. 11. 35. to end. Worthies that sayled through such a Sea of troubles for Christ, not accepting deliverance. Think of those blessed Martyrs, that Sung in prison, embraced the fagots, kissed the stake, and triumphantly clapt their hands in the midst of devouring flames. Think of Ignatius, who said, Ignat. in Epist. ad Roman. p. 86. Oxon. 1644. Now I begin to be a disciple: I am zealous after nothing of visibles or invisibles, that I may obtain Christ. Let Fire, Cross, Concourse of wild Beasts, the dissection, tearing in peices and dispersion of my bones, the dissipation of my members, the dissolution of my whole body, and the damnation of the devil, come upon me, only that I may obtain Iesus Christ.
Thus we see, what it is, To be Gods Covenant-people, viz. 1. To be his only: Not Sin's; not the world's; not Satan's; Not their [Page 857] own. 2. To be his by Covenant-Prefession and Denomination: 3. To be his in Christ, that true Covenant-foundation. 4 To be his in all Covenant-Relations. 5. To be his wholly according to all Covenant-Obligations: In all we are; In all we have, In all we can do, or procure; In all we can undergo, or endure, for our blessed God in Covenant. All Israel were thus Gods people Professedly: The Elect thus his Really.
Thirdly, Why was it requisite that Israel should be such a Covenant-people to God? Answ. For many and weighty Causes. viz.
1. Because, The Lord declared himself by this Covenant to be A God to Israel, as hath been proved: Therefore proportionably and answerably Israel must be a Covenant-people to God. For, 1. His being to them a God, and Their being to him a People, in Covenant: are Covenant-Relatives: And Relata mu [...]uò se ponun [...] & tol [...]unt. Relatives mutually infer, and remove one another. His being their Covenant-God, implyes they must be his Covenant-people: and their being his Covenant-people, implyes that God is their Covenant-God. 2. Again, There must be some suitable and Answerable correspondency betwixt the Foederates. The Nature of a Covenant consists in their mutual agreement: And agreement is concluded, upon suitableness of mutual obligations. As therefore the Lord promiseth To be to them, a God: so it was most equal, they should re-promise, To be to him, a people. For, Their being his, doth most suitably Answer to His being theirs. 3. Add hereunto, Israel could no way so really render to the Lord a grateful return for his being their God, as by their own becoming his People.
2. Because, Gods Covenanting with a People, is his Spiritual Espousing and Marrying of a people to himself. His Covenant is a Marriage-Covenant, A Conjugal-Covenant with his people: God himself the husband, Israel the Spouse of God This is clear, both in Gods Constitution of the people Israel a National Church by his Sinai-Covenant, which both Ier 31. 32. Ieremiah, and Ezek. 16 8. Ezekiel, declare to be a Marriage-Covenant betwixt God and Israel; And also in Gods Restitution of the people Israel from their idolatries and back-slidings, by another Conjugal-Covenant, as Hos. 2. 19, 20, &c. See from ver. 14. to the end. Hosea testifies. Now this Sinai-Covenant, being Gods Marriage-Covenant betwixt God and Israel, doth plainly declare in the Nature of the Covenant, that The Foederate Parties did therein mutually give up themselves one to another: as the Husband and Wife in Marriage do reciprocally give themselves each to other: God gave himself to Israel to be their God and husband, and Israel gave himself to God to be his Spouse and people. God gave himself to Israel, of Grace: Israel gave themselves to God, of Duty. If at Marriage the woman give not herself to the man, as well as the man give himself to the woman, theres no Marriage-Covenant established betwixt them, it must be mutual: So here, there had been no Spiritual Marriage-Covenant betwixt God and Israel [Page 858] at Sinai, if Israel had not given up themselves in that Covenant to God, to be his people, as God gave himself to them to be their God. Therefore Exod. 24. throughout. both God and Israel declared their express Consent to this Covenant, when it was solemnly established betwixt them.
3. Because, Israel was to be a peculiar and select people to God, distinct and separate from all other people upon the face of the Earth. The glorious Lord, of his meer Grace, was pleased to set his love upon them, to single and choose them out from among all Nations, to distinguish them from all others, to appropriate and bring them nigh unto himself; that they might be his special delight, portion and inheritance. To this end, he brought them into a gracious distinguishing Covenant with himself at Mount Sinai, The chief clause whereof was, That he would be their God, and they should be his people: hereby discriminating them from all other Nations. If therefore Israel should not have closed with God in this Covenant, to become his people, as he became their God: they had despised Gods distinguishing Mercy, they had remained in the common Covenantless condition of the hopeless Nations without any difference from them, and they had rejected Gods Covenant with their Father Abraham and his Seed.
4. Because, Till a people becomes Gods Covenant people, they cannot enjoy his Covenant-Benefits by Covenant-right. By the Common bounty of Gods Providence, they may perhaps enjoy many Outward Mercies for this life: But by this general right they enjoy neither Spirituals, nor hope of Eternals at all; no nor yet temporals by Covenant-right. The Special Covenant-right to Temporals, Spirituals and Eternals, is only to them that are in Covenant, that are Gods Covenant-people. For all Communion is founded upon Union. The Cions hath no Communion with the life, sap and fruitfulness of the stock, but by being ingraffed and united thereunto; The woman hath no Communion with the man in his goods and possessions, but by being united to him in Marriage: So we have no Communion with God in Covenant-benefits, as Sanctification, Justification, Adoption, &c. but as we accept Gods Covenant, are his Covenant-people, are foederally united to him. It was necessary therefore, that Israel should become Gods Covenant-people, that so they might have a true Covenant-claim to all Gods Covenant-Blessings. They that become Gods Covenant-people only outwardly, by visible Profession, they only obtain the Externals of the Covenant: but they who become his Covenant-people as well inwardly in power, as outwardly in Profession, obtain with the externals the internals also of the Covenant.
5. Because, Theres no possibility of true keeping Covenant, and walking therein with God acceptably, till men first become Gods Covenant-people. For, 1. Till then, their Persons are 1 Per. 2. 8, 9. uncalled, unsanctified, defiled, [Page 859] unclean, and abominable. They that lay hold of Gods Covenant really, become really holy indeed: all without the Covenant remaining unholy. Now while Hag. 2. 14. Tit. 1. 15. mens persons are unclean, all their performances are unclean also, and their actions abominable to God. 2. Till then, they are Eph 2. 12. without Christ. Without Covenant, without Christ. For, Christ is the Matter, Mysterie, and very Marrow of the Covenant: Hence Isa. 49. 8. he is called the Covenant it self. And Ioh. 15. 5. without Christ we can do nothing truly acceptable to God. In him only all 1 Pet. 2. 5. our spiritual sacrifices are acceptable to God. 3. Till then, we are without Faith. For when we believe, we close with the Covenant, that Record that God hath given of his son: 1 Iohn. 5. 10. and when we close with the Covenant, we believe. But without Covenant-state as Gods people, without Faith. Now Heb. 11. 6. without Faith it is impossible to please God. And, Rom. 14. 23. whatsoever is not of Faith, is sin. For, that which is not of Faith, is not of Christ, but of Satan, and of our selves; and whatsoever is of Satan and of our corrupt selves, is corrupt and sinful, like Satan and our selves. 4. Till we be indeed Gods Covenant-people, not only in formality, but also in reality, All we do or can do in matters of Religion is meer Hypocrisie. Till then, our selves are meer formalists and hypocrites: and such are all our religious professions and actions, though never so specious, meerly hypocritical. An hypocrite can produce nothing but hypocrisie. Nothing can act beyond the sphere of its activity. Now both Isa. 1. 10. to 16. Ier. 7. 3. to 12. Mat. 6. 1, 2, 5, 16. & 23. 13. to 43. & 24. 51. 2 Tim. 3. 5, 6. Tit. 1. 15, 16. Hypocrites, and all Hypocritical actions in matters of Religion, are extreamly detestable and abominable in the fight of God. Thus, till persons become Gods Covenant people, they are Uncalled, Christless, Faithless, and meer Hypocrites in Religion: and therefore totally unable in any Evangelical sense to keep Covenant with God. Israel therefore must become Gods Covenant-people, that they might Evangelically perform Gods Covenant.
6. Because, when any People become Gods Covenant-people indeed: then all they are, all they have, all they can do, all they can endure for God, become Gods also indeed, so that they are wholly and entirely Gods with all their heart, soul and might. And this Entireness of self-resignation to God, as it is oft required by him, so it is most acceptable to him.
Fourthly, Inferences hence may be these, viz.
1. Hence, How great Dignity, Advantage, and Duty did God cast upon Israel, in bringing them into Covenant with himself at Mount Sinai! For, by taking them into Covenant with himself, he made them his Covenant-people. And to be Gods Covenant-people, O how great a Matter is it! It implies,
- (1) Singular Dignity, whereunto the Lord hath advanced them.
- (2) Manifold benefit and Advantage, wherewith the Lord hath enriched them.
- (3) Great and Weighty Duties, which the Lord hath imposed upon them. Is it a small matter to be Gods people? are there small things comprized therein? Is it a small matter, 1. To be Gods People only; [Page 860] Not sins, Not the worlds, Not Satans, Not our own: 2. To be his by Profession and Denomination: 3. To be his in Christ that true Covenant-foundation: 4. To be his by all Covenant-Relations: 5 To be his wholly by all Covenant-obligations, In all we are, In all we have, In all we can do, In all we can endure for God? But of the 1. Dignity, 2. Advantage, and 3. Duty, of being Gods Covenant-people, I have Book III. Chap 3. Aph. 3. § 1. In that branch, A God in Covenant. Inference 3. Abraham and his true Seed are Gods Covenant-people. p. 424. to 527.formerly spoken in Opening Gods Covenant with Abraham: Thither I refer the Reader, for Brevity sake.
2. Hence, Its very plain, That a great part of Israel came utterly short of their Covenant-Duty towards God. For, though the whole body of Israel became Gods Covenant-people by visible Profession, and Denomination: yet very few of them became his People indeed. 1. How few of them were only his? but either Sin's, or the World's: or Satan's; or their own: as all the carnal Israelites. 2. How few of them were his in Christ, by Faith? But contrariwise, They Numb 21. 5, 6. 1 Cor. 10. 9. tempted Christ in the wilderness, who led them, and went before them, and thereupon were destroyed of fiery Serpents. They Acts 7. 51, 52. resisted the Holy Ghost, and which of the Prophets did they not persecute? yea they slew them which shewed before of the Coming of the just one. Yea, when in fulness of time Ioh. 1. 11. Gal. 4. 4. Christ came to his own Covenant-people these Jews, his own Received him not; 1 Cor. 2. 8. none of the Pirnces of this world knew him; They Mat. 12. 24. Ioh. 15. 20. Acts 4. 25, 26, 27, 28. & 3. 13, 14, 15. & 7. 52. & 2. 23. 1 Thes. 2. 14, 15, 16. reviled him, persecuted him, plotted and conspired against him, how they might destroy him; and at last they rejected him, preferring Barrabas a murderer, before him: yea they became betrayers and murderers of him, taking him, and by wicked hands crucifying and slaying him; and afterwards were cruel Persecutors of the Apostles that preached this crucified Jesus to be the Christ. Though Israel was as the sand of the Sea, yet was but a small remnant of them saved by Jesus Christ, for they believed not the Prophets report of Christ before his coming, nor Christs own Testimony and Doctrine at his coming, nor the Apostles preaching of Christ afterwards: and they, for the greatest part of them, miserably miscarried in that great point of Rom 10. 27. to the end. & 11. 7. 8. Iustification: seeking it, not by Faith in Jesus Christ according to Moses and the Prophets rightly understood, but as it were by the works of the Law, ignorantly mistaking the end and mysterie of the Law, this Sinai Covenant, for they stumbled at that stumbling stone Jesus Christ, and sn attained not the Law of righteousness which they sought for, though the Elect amongst them obtained it, and the rest were blinded. 3. How few of them were Gods Covenant-people indeed by the inward life of Covenant-Relations? 4. Yea, how extreamly did they come short in being entirely and wholly Gods Covenant-people by all Covenant-Obligations, In all they were, had, could do or endure: the generality of their waies being diligently observed according to the See these Psalms throughout. Ps. 50. & 78. & 81. & 106, & 107. Scripture-declaration thereof. Their Covenant-Duty was great: and their Profession of obedience and Covenant-keeping in all things was very large and liberal: but their Performance was extreamly short [Page 861] and defective: their great failings in Covenant-duty, after large Professions and Promises, may be our warning and Caution that our Covenant-performances come not short of our like Covenant-professions.
3. Hence, The same Great Covenant-Duty laid on Old Israel by the Old Testament, or Sinai-Covenant, is imposed also upon New Israel by the New Testament, or New-Covenant. For, as the Old Testament Israel was to be Gods Covenant-people: so the New Testament Israel is to be Gods Covenant-people also, as both [...]er. 31. 31, 32, 33. Ieremiah, Hos. 2. 14. to the end. Hosea, and Heb. 8. 8, 9, 10. Paul, speaking of the New-Covenant, do testifie. By this we may see, 1. That, both Old and New Testament have a sweet Harmony, as in the substance of Blessings Promised, So in the Substance of Duties restipulated. 2. That, in Israels Duty of being Gods Covenant-people and the extent thereof: we may see our own Duty and the Compass thereof, viz. of Being God's Covenant. people likewise, and walking accordingly: As hath been laid down(f) In Book III. Ch. 3. Aph. 1, &c. as is before alledged. in Opening this Duty both here, and heretofore. For these things were written for our Instruction: The same Covenant of Faith for Substance requiring the same duty for Substance.
4. Hence, One special way to discover whether a people be in Covenant with God, is to examine and try themselves whether they be the Covenant-people of God. All in Covenant with God, and partakers of Covenant-Blessings, whether heretofore under the Old Testament, or Now under the New, were Gods Covenant people: They therefore that are Gods Covenant-people, are in Covenant with him; they that are not his Covenant-people, are not in Covenant with him, nor have any Covenant-right or claim to the Benefits and mercies of the Covenant. Men may be Gods Covenant-people, and so in Covenant with God two wayes, viz. 1. Formally, Outwardly, appearingly; by a meer visible Profession of the Faith and Covenant of God: as all carnal men and hypocrites in Israel were heretofore, and such like now are in our visible Churches. These reap only some visible and Common benefits of the Covenant: As, To be accounted by God Foederally Holy, and Sanctified: 1 Cor. 7. 14. Heb. 10. 29. 1 Cor. 1. 2. Deut. 10. 6. Yea a Special and peculiar people unto God above all other people that are out of Covenant, Deut. 10. 6. & 14. 2. 2. & 26. 18. To have their children and Seed, together with themselves, accounted Holy: The lump holy with the first-fruits, and the branches Holy with the root▪ Rom. 11 16. 1 Cor. 7. 14. To have the Priviledge of the Oracles and other Ordinances of God, Psal. 147. 19, 20. Rom. 3. 1, 2. & 9. 4. Eph. 4. 11, 12, 13. 1 Cor. 12. 28. Gen. 17 7, 8, 9, 10, &c. Exod. 12. 48, 49. Mat. 28. 19, 20. Acts 2. 38, 39. To have some common gifts of the Holy-Ghost, Act. 2. 38, 39. Heb. 6. 4, &c. All which are great advantages. 2. Really, and inwardly by an invisible effectual and powerfull Participation of true saving Faith and Covenant-interest: as well as all true believers. These reap both inward and outward, visible and invisible benefits of the Covenant, and that savingly.
[Page 862]Now we may discover and try whether we be inwardly, really, and savingly Gods Covenant-people or no, by these and like Properties or Adjuncts of Gods Covenant-people, viz. Gods sincere Covenant-people.
- (1) Are inwardly and effectually called, Rom. 9. 23, 24, 25. 1 Pet. 2. 9, 10. Acts 26. 18. Gen. 12. 1, 2, 3. with Gal. 3. 16.
- (2) Are an Holy, Select and Separated people, in inward, as well as outward state and condition, from all carnal people, 2 Cor. 6. 16, 17. 1 Pet. 2. 9, 10. Exod. 19. 5, 6.
- (3) Are a Self-denying people, Gen. 12. 1, 2, 3, &c. Phil. 3. 5. to 11. Psal. 45. 10, 11. Math. 16. 24, &c.
- (4) Are a willing people, Psal. 110. 2, 3.
- (5) Are Gods own Spiritual Temple, 2 Cor. 6. 16, 17, 18. 1 Pet. 2. 5. Eph. 2. 21, 22. 1 Cor. 3. 16.
- (6) Are an Holy and Royal Priesthood. Kings and Priests to God, 1 Pet. 2. 5, 9, 10. Rev. 16. & 3. 21. Lev. 19. 6.
- (7) Are Gods own adopted children, his spiritual sons and daughters, Rom. 9. 26. 2 Cor. 6. 16, 17, 18.
(8) Are more Christs, then their own, 1 Cor. 3. 22, 23. & 6. 15, 19, 20. Gal. 3. 29.
All these evidences of being Gods people, See In Book IV. ch. 5. Sect. 3. Aph. 1. Art. 4. Inference II. p. 1500. to 1504. hereafter explained in opening of Gods New Covenant. Let such, as desire further Satisfaction in these particulars, consult those Explanations. To which may be added these that follow from the explanation of the present Covenant-Duty of Being Gods People.
- (9) Are his people in Christ, the foundation of the Covenant.
- (10) Are his people by all dear Covenant-Relations.
- (11) Are his People only, by peculiar appropriation to himself. Not Sin's: Not the world's: Not Satan's: Not their own.
- (12) Are Gods People wholly, and entirely: In all they are; In all they Have: In all they can do: In all they can undergo.
And all these are cleared and opened already. Look a little back, and be satisfied herein.
5. Hence, Let all that would approve themselves to be in Covenant with God, and interested in all his Covenanted-Mercies, study and strive to the uttermost to become the People of God truly and really in Iesus Christ by believing. In Book IV. chap. 6. Many Considerations and Motives are hereafter at large opened and urged in Gods New Covenant, very fitly applicable to this present purpose.
Thus of the First-Covenant-Duty restipulated by Israel to God: viz. To he his Covenant-people.
II. To keep and perform this Covenant of God entirely▪ That is, 1. By true Faith in Iesus Christ. 2. By sincere, entire and Constant obedience accordingly.
[Page 863] In the General it is evident; 1. That God required and expected from Israel, the entire keeping and performance of his Covenant. [...]xod. 19. 4, 5, 6. Now therefore, if ye will obey my voice indeed, and keep my Covenant: then ye shall be a peculiar treasure unto me above all people, &c. Deut. [...]. 13, 23.—And he declared unto you his Covenant, which he commanded you to perform, even Ten Commandments and he wrote them upon two Tables of stone. Deut. 26. 18.—Take heed to yourselves, lest ye forget the Covenant of the LORD your God. The LORD hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldst keep all his Commandments. The tenour of his Covenant is laid down Deut. 5. 2. to 22. by way of Commandments: even in Ten Precepts, which are the Compendium, Abstract, or Epitome of all Gods Ordinances, Moral, Ceremonial or Iudicial, belonging to this Covenant. And presently after promulgation thereof, he pathetically adds: Deut 5 29. O that there were such an heart in them that they would fear me, and keep all my Comandments alwaies: that it might be well with them and with their children for ever! But Contrariwise, God oft times warned, cautioned, threatned, condemned and punished Israel and their Seed for breaking of this Covenant: as is abundantly testified both by Deut. 8. 10, 11. & 4. 23. & 17 2 & 29. 18 19, 20, 21. & 31▪ 19 20. Moses, and the Iosh. 7. 11. 15. & 23 16. udg. 2 19. 20 Psal 78. 37. Ier. 11. 3. to 9. Prophets. 2. That, Israel also restipulated and re-promised unto God, again and again, To obey Gods voice, keep his Covenant, and do all that the Lord should command them. As, (1) Immediately before the Promulgation of this Covenant, Exod. 19. 5. 6. 8. (2) Presently after the Promulgation thereof, Ezod. 20. 18, 19. Deut. 5. 27, 28, 29. (3) As also on the solemn day of Gods entring into Covenant with Israel afterwards, at the skirts of Mount Sinai, Exod. 24, 3. to 9. Deut. 26. 16, 17, 18. Thus its plain in the General, That God required, and Israel restipulated, To keep God, Covenant made with them at Mount Sinai.
In Particular, it is also clear: That both God, and Israel (all of good knowledge and understanding among them in the things of God) intended, That keeping of Gods Covenant which is effected: 1. By true Faith in Iesus Christ. 2. By sincere, entire and constant obedience resulting from such Faith.
First, As touching Israels keeping this Covenont with God by true faith in Iesus Christ: These things had need to be a little unfolded and cleared, viz. 1. What true faith in Iesus Christ is. 2. That true Faith in Iesus Christ was intended by God and Israel in this Covenant, for their performance and keeping of it. 3. How true Faith in Iesus Christ was required in this Sinai-Covenant. 4. What Inferences may hence flow,
1. What true Faith in Iesus Christ is. It may be briefly thus described.
True Iustifying and saving Faith in Christ, is a saving Grace wrought in the hearts of the elect at their Regeneration by Gods Spirit and word, whereby they not only know, Assent to, and Apply to themselves the Promises, [Page 864] Gospel and Doctrine of Iesus Christ for Gods glory in their justification and salvation; but also whereby they afterwards walk as becometh justified Persons.
This Description of Faith I have Book III. Chap. 3. Aph. 5. Quest. [...]. already confirmed and explained, in Treating of Gods Covenant with Abraham. There See. As also In Aph. 3. Sect. II. before that, I have at large manifested, what it is to walk before God in Faith, viz. It implies, 1. Having of true Faith. 2. Acting true Faith had. 3. Living by Faith had and acted 4. Progress in Faith unto Perfection. 5. Perseverance in Faith unto the end. These things are all of them of important consequence to set forth abundantly the true Nature of Faith in Christ: and they are so fully insisted upon, that now I need to say no more.
2. That true faith in Christ was required of Israel by God, for the Keeping and performance of this Covenant. This may be evinced by many Arguments, viz.
(1) True Faith in Jesus Christ was required in the three fore-going and lesser expressures of the Covenant of Faith, and accordingly performed. For, 1. In the First expressure of this Covenant of Faith from Adam till Noah, Gen. 3. 14, 15. Christ is promised as the Seed of the woman to bruise the Serpents head for the salvation of all the Spiritual Seed of Christ the second Adam: the Serpent having, by seducing of the woman, brought condemnation upon all the meer Natural seed of the first Adam. Here Faith in Christ was implicitly required, for the receiving of this Promise and the benefit thereof: without which faithful reception, the Promise could not actually work unto salvation. And the Godly testified their faith in this Seed, by Gen 4. 4, 5. Heb. 11. 4. Sacrifices and Gen. 5. 24. Heb. 11. 56. walking with God. 2. In the second expressure of the Covenant of Faith from Noah till Abraham Faith in Christ was tacitly required, when Gen 6. 18. &c. 1 Pet. 3. 20, 21. God Promised to save Noah and his family in the Ark by water. And Noah believing this, Heb. 11. 7. became heir of the righteousness, which is by Faith. Thus God expected, and accepted his Faith. 3. In the third expressure of the Covenant of Faith from Abraham till Moses, God, Gen. 12. 1, 2, 3. promising that in his seed all the Nations of the earth should be blessed, implicitly expected that Abraham should believe in this promised Gal. 3. 16. Seed, which was Christ: And Gen. 15. 6. Abraham believed in the LORD, and that was counted to him unto righteousness. Had not God expected and required Faith from Abraham, how can we imagine, that God would have so accepted and recompensed his faith, imputing it to him unto righteousness? God would never have accepted or rewarded any will-worship or inventions of man which himself had not required.
Now, if in these three expressures of the Covenant (which were much more imperfect and dark then this Dispensation thereof at Mount Sinai) true Faith in Jesus Christ was required and restipulated, at least implicitly: how much more must it needs be required in this Sinai-Covenant, which is more clear, full and compleat then all that went before?
[Page 865](2) In this Sinai-Covenant Jesus Christ is frequently tendered unto Israel, and that in variety of Notions and considerations as hath been abundantly manifested: The As is hereafter ex-plained in the General Corollaries. Corol. VII. There See at large Tabernacle, the Veil, the Ark, the Mercy seat over the Ark, the High priest with his Consecration, Garments, Office, &c. The Sacrifices of all sorts, The Altar of Incense, The Altar of burnt-offering, &c. they all typed out and tendered Christ to Israel. Consequently true Faith in Christ must herein be necessarily implyed and required of Israel for discerning Christ in these mysteries, for apprehending and applying him unto themselves for righteousness and salvation accordingly. For without such Faith to apprehend and apply Christ, All these Manifestations of Christ to Israel had been vain, useless and ineffectual.
(3) As in this Sinai-Covenant Jesus Christ was many waies typed out and tendred to Israel: so Faith in Iesus Christ was therein also shadowed forth and required of Israel. Especially in these two particulars, viz. 1. in the bunch of Hysop, Exod. 24. 5 6, 7, 8. with Heb. 9. 19, 20. whereby the blood of the Sacrifices, at the deidcation of this Covenant, was sprinkled upon the people. As Augustine hath noted, August. Quest. sup. Numer [...]s l. 4. c. 33. Hysop is Faith: and the actual sprinkling of the blood of Sacrifices upon the people denoted the actual applying of Christs blood to their souls by Faith: But of this, See formerly in the third Spiritual blessing promised in this (f) Numb. 21. 6, 7, 8, 9. Covenant. viz. Iustification. Sect. (3) 2. In the Eye of a Serpentbitten Israelite looking up to the brazen Serpent for Cure, according to Gods Ordinance. The biting of the fiery Serpents represented the fiery and deadly sting of the old Serpent the devil by Sin. The brazen Serpent lifted up upon a pole in the wilderness for the healing of this sting, typified Jesus Christ lifted up upon the tree of the Cross for curing of all the sinful wounds and bites of the old Serpent the Devil and Satan. And the eye looking upon that brazen Serpent for obtaining of healing, shadowed out Faith in Jesus Christ that eye of the soul whereby they were to look up to Jesus Christ for cure and healing of their Sins the fruit of the old Serpents biting. This Christ himself teacheth us thus to understand, Ioh. 3. 14, 15, 16. As Moses lifted up the Serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him, should not perish, but have eternal life. Where, The son of man is interpreted to be the Mysterie of the Serpent lifted up: and looking on the Serpent, to be believing on Christ: and healing by that look, to be their not perishing, but having everlasting life. We should scarce have been bold to have interpreted this Et cum sc [...]amus Diabolum in Scripturis serpentem nominarl, quis auderet de domino ita credere, nisi ipse in serpentis similitudinem verb is propriis expressiss [...]t dicens; Sicut Moyses exaltavit serpentem in deserto, &c. Hieron. Comment. in Iob 38. sub finem. Tom. 7. Serpent, of Christ, seeing in Scripture the Devil is called the Serpent, had not Christ himself (as Hierom noteth) thus directed us.
[Page 866](4) Christ, Faith, and Justification by Faith in Christ Jesus, is the great End, Scope and Mysterie of the Law; The very Life and Soul of this Sinai-Covenant. For, Rom. 10. 4. Christ is the End of the Law for righteousness to every one that believeth. Gal. 3. 24.—The Law was our Schoolmaster to bring us unto Christ, that we might be justified by Faith. And some refer that of Pauls elsewhere, to this Sinai-Law, or Covenant; 1 Tim. 1. 5. Now the End of the Commandment is charity, out of a pure heart, and of a good conscience, and of Faith unfeigned. Love arising from Faith Act. 15. 9 purifying the heart, is the end of the Law. Justification by Faith in Christ, is the Doctrine of this Covenant: As Rom. 10. 6. to 14. with Deut. 30. 22, &c. Paul proves out of Moses. True Faith then in Christ is singularly intended and required in this Covenant; without which, neither Christ, nor justification by him, could possibly be received or applyed. And the Apostle Rom. 10. 1, 2, 3, 4. reckons it as the great ignorance and mistake of the Iews, that they did not thus understand the Law. Whereupon they fell into that gross fundamental error in the grand point of Iustification; seeking to establish their own righteousness as it were by works of the Law▪ being ignorant of Gods righteousness by faith in Christ intended in the Law.
(5) This Covenant required sincere and entire Deut. 6. 4, 5, 6. & 30. 6. love to God, with all the heart, and with all the soul, and with all the might; promising Heart-Circumcision, viz. Sanctification of Heart, to that End. Now, God Promising to them heart-Sanctification, promised Gal. 5. 22. with 2 Pet. 1. 5, 6, 7. Faith to them, which is an eminent Sanctifying Grace, and as a Captain-Grace unto the rest. And God Requiring such hearty entire love to himself, required Faith also, 1 Tim. 1. 5. with Gal. 5. 6. which is as the Mother and Nurse of Love; and worketh by love. Hence one observeth; Mr. Io. Ball of the Covenant, ch. 7. p. 106. The Sum of the Law is faith, or Love: And both these carry the same sense; because though Moses make mention of Love, and Paul of Faith; yet that Love doth comprehend Faith, and this Faith doth contain live. Love therefore in some sense, Deut. 10. 12. vid. Io. Calvin. ibid. Rom. 10. 4. presupposeth Faith, and is enlivened and actuated by Faith.
(6) In the first and great Commandment of the Sinai-Covenant, True Faith in God through Jesus Christ is implyed and required: Implyed, in the Promissory; Required, in the Mandatory part of it. Exod. 20. 2, 3. Iam (or, I will be) the LORD thy God, &c. for in the Hebr. no verb at all is expressed, but understood): Thou shalt have none other gods before me, viz. I will be thy God, Thou shalt have me for thy God, and Thou shalt have me alone for thy God. Herein true Faith is undenyably required. For God was not the Covenant-God of Israel, but only in and through Jesus Christ the Mediator; All that are accepted of God, being Eph. 1. 6. accepted in the beloved only: And Israel could not have the LORD for their Covenant-God, but only by Faith in Jesus Christ the Messiah, the only way unto the Father. Ioh. 14. 6. Iesus said, I am the way, The truth, and the life; No man cometh unto the Father, but by me. And Paul said; Heb. 11. 6▪ Without Faith it is impssible to please God: For he that cometh to God, [Page 867] must believe that he is, and that he is a rewarder of them, that diligently seek him. None can acceptably seek him, but by faith in Christ▪ none can comfortably expect rewards from him, but through and for Christ by faith. The Sinner hath forfeited all rewards of debt, by falling from the Covenant of Works. True Faith then in Jesus Christ, or in God through Christ, is required in this first Commandment; without which Israel could not have the LORD for their God.
(7) Finally, God frequently requiring entire impartial obedience to his Law and Covenant, doth presuppose and implicitly require Faith, the necessary Spring-head and root of all sincere and acceptable Obedience. Obedience to all Gods commands, is the Condition which God most frequently urgeth in this Sinai-Covenant upon Israel, both in the Deut. 5. 2. to 22. & 4. 13. & 5. 27, 29. Promulgation, Exod. 24. 3, 7. 8. Sanction, and Deut 6. 1. to 10. 16, 17, 18, 24, 25. & 7▪ 12, 13. & 8. 1. & 11. 1. 18. to the end. & 12. 1. & often. Explication of this Covenant: and which Israel restipulated to perform again and again. But can we think, that Obedience, which God required, and Israel promised, was a faithless Obedience? Assuredly no. For, (1.) Unbelievers Tit. 1. 15, 16. have nothing pure to them: their mind and Conscience is defiled: they are abominable disobedient, and to every good work reprobate. Though for matter and substance the works they do be never so warrantable Saint-like and Angelical: yet they are polluted to unbelievers. (2.) All true obedience flows from true love to God and man: and all true love ariseth from, and is acted by, true Faith. Gal. 5. 6. Faith which worketh by love. 1 [...]im, 1 5.—The End of the Commandment is love, out of a pure heart, and a good Conscience, and Faith unfeigned. Therefore without this Faith all obedience and works are formal, hypocritical, dead, vain; the meer corps and carkase of a good work without Faith, which is the life and soul of all obedience. (3.) Without Faith, no obedience or works can be done in and through Christ, or be sprinkled with his bloud for the washing and cleansing away of the spots and deformities adhering to them. Faith is the only bunch of Hysop, that applyes the bloud of Christ to us and our Spiritual Sacrifices. (4.) And therefore consequently, without Faith no works or obedience can be acceptable to God, but must needs be utterly abominable, as loss and dung. God Heb 9. 14. Isai 1. 10. to 21. Heb 11. 4. with Gen 4. 4, 5. 1 Pet. 2. 5. accepting no dead works, hypocritical obedience, faithless Service, or Christless Sacrifices. Thus God pressing so much obedience and works, presseth also faith, and condemneth unbelief. That passage is very observable, Deut. 6. 16, 17. Ye shall not tempt the LORD your God, as ye tempted him in Massah. Ye shall diligently keep the Commandments of the LORD your God, and his Testimonies and Statutes which he hath commanded them. How did they tempt God in Massah, but by Exod. 17. 7. unbelief? Unbelief therefore is here forbidden, as a ground of their disobedience: and faith is required, as a foundation of their true Obedience. Thus its plain, That true Faith in Christ was required of Israel to the keeping of this Covenant.
[Page 868]3. How true Faith in Christ Iesus was required in this Sinai Covenant; comes next to be considered. This may be briefly resolved in these two Positions. viz.
(1) True Faith is not required in the Covenant of Faith or Grace for the performance thereof; in such sort, as it was required in the Covenant of Works or Nature, for the keeping thereof. 1. Some General Agreement may be granted; Faith required in both these Covenants, (1) Had the same Author; viz. God. Adam's Faith in Innocency, and the Elects faith since, were both wrought in them by God. (2) Had the same General Nature or Substance of the Duty; both of them being a Perswasion of Gods love. (3) Had the same General effect; both of them breeding a reciprocal love again to God, breaking forth into Obedience. 2. But Particular disagreements and differences betwixt them are great. For, they differ; (1) In the peculiar Notion and Consideration of their Author, God. Faith required in the Covenant of Nature, was of God, as a Creator, per modum Naturae; it was con-created in, and with Adam: But Faith required in the Covenant of Grace, was of God, as a Redeemer, per modum Gratiae supernaturalis: it is supernaturally infused and instilled into man by the Gal. 5. 22. Spirit of Christ. (2) In their Proper Subject. Faith required in the Covenant of Nature, was seated in the heart of Adam perfectly upright: But Faith required in the Covenant of Grace, is seated in the heart of Sinners, effectually called, but imperfectly Sanctified. (3) In their ground or foundation. Faith required in the Covenant of Nature, leaned and was bottomed upon the Promise of life, upon perfect doing, and the Title of the perfect Creature; and therefore man being lapsed it hath no place: but faith required in the Covenant of Grace, leaneth and is founded upon the Rom. 4. 18. gratuitous Promise made in Jesus Christ. (4) In the peculiarity of their Object. Faith required in the Covenant of Nature, had God, immediately without a Mediator, for it's object as Creator, Preserver and Rewarder with life and continued happiness in case of perfect obedience Continued: Faith required in the Covenant of Grace, hath God mediately in the Mediator Christ Jesus, for its Object, as Redeemer and Heb. 11. 6. Rewarder of them that diligently seek him by Faith, with everlasting life. (5) In their proper fruit and effect. Faith required in the Covenant of Works, considered Absolutely as a work, did in part afford Adam A perfect Righteousness, but mutable; because depending upon the title of perfect Nature, which was mutable: But the Faith required in the Covenant of Faith, considered Relatively as an Instrument, doth afford unto believers a more perfect Righteousness, viz. Christs, and that immutable, because depending upon Gods free grace and faithful Promise in Christ, not upon the strength of the believer.
(2) True Faith was not required in such sort under the Old-Testament, as now it is under the New Testament. Both of them were the Covenant of Faith and Grace, not of Works or Nature; as hath been [Page 869] proved: But the several Administrations of them were very different. Accordingly faith required in them both, was the same for Substance, but different in some Circumstances. 1. In Substance, Faith required in the Old and New Testament was the same: Having, (1) The same Spirit of God, for the Supernatural Author; (2) The same gratuitous Promise in Christ, for the foundation; (3) The same Christ and Mediator betwixt God and man, for the Object; (4) And the same righteousness of Faith in and through Christ, for the effect and fruit thereof. 2. In Circumstance notwithstanding they differ. For, (1) Faith required in the Old Testament this Sinai-Covenant, was revealed and required more Implicitly: Faith required in the New Testament, was revealed and enjoyned most explicitly. (2) Faith required in this Old Covenant, looked on Christ as Promised only and to be performed afterwards in fulness of time: but Faith required in the New Covenant looks at Christ as performed already, and actually exhibited in our flesh already. (3) Faith required in this Old Covenant did consequently behold Christ more remotely and darkly in the Prospective-glasses of Levitical Types and Shadows: but Faith required in the New Covenant beholds Christ 2 Co [...]. 3. 18. more nearly and clearly as with open face, all veils and shadows of the Old Testament being totally removed away. (4) Finally, Faith required in the Old Testament delivered not Israel from that spirit of bondage and servitude which had Fear in it, the Church being then as a child in Minority: but Faith required in the New Testament delivers the Israel of God from this Spirit of bondage, and furnishes them with the Spirit of Adoption and sonlike liberty, whereby we cry Abba Father, The Church being now grown up to Manlike Maturity.
4. Inferences hence resulting are divers, viz.
First, Hence, The Sinai-Covenant or Old Testament ought of right to be ranked and reckoned among the Expressures or Administrations of the Covenant of Faith. True Faith in Jesus Christ being thus required by God, and restipulated by Israel, for keeping and performance of this Covenant, as hath been proved; it's plain, Faith in Christ is a special Condition of this Covenant. And therefore this Covenant administration at Mount Sinai, must needs be a Covenant of Faith, (viz. one of Eph. 2. 12. the Covenants of Promise before Christ); and cannot be a Covenant of Works, as it hath been heretofore too commonly mis-apprehended. In the Covenant of Works there being no use or need at all of Christ, or of Faith in Christ. One great difference betwixt the Covenant of Works, and the Covenant of Faith, being this; The different Condition required in them: That requiring perfect and perpetual Works in a mans own person, This requiring true Faith in Christ. From which two opposite Conditions, these Covenants have their distinct Denominations.
Secondly, Hence See in what sense it is said, Gal. 3. 12. The Law is not of Faith; but the man that doth them, shall live in them. According to [Page 870] the judgement of some, Mr. w. Perkins in his Comment. on Gal. 3. 12. The Meaning is this, The Law doth not prescribe faith in the Messias: neither doth it promise life to him that believeth in the Messias, but to him that doth the things contained in the Law. In these words Paul adds a new Argument to the former, thus; Iustice is by Faith: The Law is not of Faith: Therefore the Law is not our justice. Or again, thus; He that is justified, is justified by Faith, The Law Iustifies no man by Faith: therefore the Law doth not justifie. But though it be true, That the Apostle here speaks of the Law in reference to Justification, and in that respect here opposeth it to the Gospel; The Law holding forth Justification by perfect personal doing, The Gospel by believing in Christ: yet this seems not fully to clear the Apostles meaning, and therefore satisfies not. For, I have already proved, That the Law is of Faith, requiring true Faith in Christ Jesus to the Israelites keeping or performing of this Evangelical Sinai-Covenant with God. And the Apostle Rom. 10. 4, 6. to 11. with Deut. 30. 14, &c. Gal. 3. 23, 24. oft-times asserts justification by Faith out of the Law, as administred by Moses.
Here therefore, for further clearing the Sense of these words, The Law is not of Faith; we are to distinguish, of Faith, and of the Law. 1. Faith is twofold, (1) Con-natural, con-created in man in his first state of integrity, having for its special Object God the Creator and Governor of man and of all the world. (2) Supernatural, New-created in mans heart, since the fall, by Gal. 5. 22. the Spirit of Christ, having for its peculiar object God the Redeemer and Saviour of man in Jesus Christ. 2. The Law of God may be Considered also two ways, viz. (1) More Abstractedly, As a Meer Covenant of works written in Adam's heart in innocency. (2) More Concretely, As mixt and moulded up with the Gospel, or Doctrine of Sinners Salvation by Faith in Christ Jesus. And thus the Law was contempered with, intwisted or woven into the texture or Frame of the Gospel; Partly, In the Administration of the Old Testament, this Sinai-Covenant, promulged by God Deut. 5. 2, &c. Covenant-wise, and Deut. 4. 13. written in two Tables of Stone. Partly, In the Dispensation of the New Testament or New Covenant, since Christ, promising the writing of Gods Law in two spiritual Tables, the Mind and Heart.
These things premised, we may thus Resolve. 1. If we take the Law More Abstractedly, as a meer Covenant of works; so it is not of Faith Supernatural, but of Faith Connatural. That is, The Law as a meer Covenant of works, though it require Faith in God, as Creator and Preserver, yet doth it not admit or require Faith in Christ as Mediator and Redeemer, the Covenant of works knowing no Redeemer or Mediator, nor consequently any Faith in a Redemer. And the Rom. 10. 1, 2, 3. 4. &c. with Rom 9. 30, 31, 32, 33. carnal Iews with the Legal Iustitiaries, grossly mistaking Gods end and meaning in the giving of this Sinai-Covenant, abstracting it from Christ and Faith, and apprehending it as a Covenant of works, sought for justification and life by the works of the Law, [Page 871] stumbling at that stumbling stone. Against which mis-apprehension of theirs the Apostle so much disputes, in his Epistles to the Romans and Galatians, as some judge; rather then against the Law it self as dispensed by Moses. 2. If we take the Law More Concretely, as Moulded and woven into the very frame of the Gospel: So the Law is of Faith; that is, requires Faith in Christ unto life and justification, holding forth justification by Faith in Christ, both as Dispensed from Mount Sinai, and from Mount Sion, in Old and New Testament, by Moses and by Christ: yet with this difference The Law at Mount Sinai, requiring faith in Christ to come afterwards: The Law from Mount Sion requiring Faith in Christ as come already. These distinctions judiciously understood and apply'd, will (I think) unty all Knots of this Nature.
Thirdly, Hence, All that acceptably performed and kept with God this Sinai-Covenant, or Old Testament, were true Believers in Iesus Christ the Messiah Promised. Such Faith God required, and Israel restipulated in this Covenant in order to the keeping thereof, as hath been evidenced: therefore all that kept it acceptably in the sight of God, must needs be true believers, As Moses, Aaron, Caleb, Ioshuah, &c. The true invisible Church of Christ was made up of true Believers, under the Old Testament as well as under the New.
Fourthly, Hence, Iesus Christ the only true Messiah was revealed and offered to Sinners for life and righteousness, as well under the Old Testament as under the New. For Faith in Christ being required, Christ, the pecular Object of that Faith, must needs be implyed: Saving Faith and Christ being such special Relatives, one to another. Christ then was offered under a veil: but now the veil is done away.
Fifthly, Hence, True Faith in Iesus Christ was a Duty Conditioned, and the opposite unbelief A Sin Condemned, under the Old Testament as well as under the New. But under the New Testament Faith in Christ is more plainly, frequently and vehemently pressed, The dispensation of grace being greater: and unbelief is more clearly and severely threatned, The Augmentation of means of Grace adding the greater Aggravation to all contrary Sins.
Sixthly, Hence, All acceptable Covenant-keeping with God was founded upon Iesus Christ under Old Testament as well as under the New For, Faith in Christ being required to that end, fetches all ability for Covenant-keeping from Christ, which abilities are accepted and the infirmities thereof covered and washed away, only for and through the bloud of Sprinkling and merit of the Lord Jesus.
Seventhly, Hence, The Old Testament reveals Iustification by Faith in Iesus Christ the true Messiah, as well as the New. God in this Covenant Promiseth Christ, and in him Pardon of Sin and Justification, as hath been manifested: but requires Israel to apprehend [Page 872] and receive this Pardon and Righteousness by believing in Christ. So true is that of Iustificatio per fidem Iesu Christi data est datur, & dabitur c [...]edentibus, Ante legem, sub lege & post legem, eadem. Augustin. Augustine, The same Iustification by the Faith of Iesus Christ was given, is given, and shall be given to Believers, before the Law, under the Law, and after the Law.
Secondly, As touching Israels keeping this Covenant with God by Sincere, Entire and Constant Obedience, these things shall be opened briefly for clearing of it, viz. 1. What we are to understand by Sincere, Entire and Constant Obedience. 2. That God required, and Israel restipulated such Obedience for Keeping of this Covenant with God. 3. How and in what notion such Obedience was required in this Sinai-Covenant. 4. What Rule God gave to Israel for such obedience. 5. What Inferences may hence flow.
1. What we are to understand, by Sincere, Entire and Constant obedience. Hereby we may understand, Sincere and Perfect walking before God in all good works unto all well-pleasing in Jesus Christ. And of this Book III. Chap. 3. Aphor. 3. Sect. 2. I have spoken at large in opening Gods Covenant with Abraham: thither I refer the Reader, for brevity sake, for his Satisfaction.
2. That God required, and Israel Restipulated such Keeping of Covenant with God by Sincere, Entire and Constant Obedience in all good works, may be evidenced variously, viz. 1. On Gods part; and 2 On Israels.
That God on his part required such Obedience from Israel is plain.
(1.) By his affectionate desire of such obedience from them. Deut. 5. 29. Oh that there were such an heart in them, that they would fear me, and keep all my Commandments always, that it might be well with them, and with their children for ever! This pathetical wish or Desire God uttered presently after the Promulgation of his Covenant: wherein The Obedience desired is described, 1. By the Sincerity of it. It must arise, From the Heart; From such an Heart, so seasoned and Qualified with Grace and Principles of true Obedience; And From the Fear of the Lord. 2. By the Entireness or integrity of it: and keep all my Commandments. 3. By the Constancy of it: Always. 4. By the everlasting Benefit thence redounding to them and their posterity: That it might be well with them, and with their children for ever.
(2) By his frequent Commands, requiring such Obedience, Both in the Covenant it self, the ten Commandments; And in the following Explanations of that Covenant. (1) The Sum and Substance of the Deut 4. 13 Exod. 20. 2. to 18. Deut. 5. 1 to 22. Covenant is Comprized in the ten words, published on Mount Sinai. And they are all propounded in a Mandatory way, by way of command. Hence its called, Psal. 105. 8, 9, 10. The word which he commanded to a thousand generations.—Confirmed to Jacob for a Law, to Israel for an Everlasting Covenant, &c. (2) The Deut. 6. & 7. & 8. throughout. & 11, 18, 19, 20, 21. & 12. 1. & 27. 1. to 11. wherein also they are commanded to write all the words of thi [...] Covenant upon Great Stones, very plainly, when they should have passed over Iordan, for a Memorial and Motive of Obedience. Deut. 28. 1. following [Page 873] Explanations and urgings of this Covenant, do also often Call for and Command such Obedience.
(3) By his gracious Promises unto them in reference to such Obedience, viz. 1. To give them supernatural ability thereunto, Deut. 30. 6. & 26. 18. by a Sanctified or spiritually Circumcised frame of Heart. 2. To keep and multiply upon them abundantly all Exod. 20. 12. Lev. 26. 3. to 11. Deut. 11. 13, 14, 15. & 5 29. & 28 1. to 15. Exod. 19. 4, 5 6. Lev. 26. 11, 12. Deut. 5. 16. 32, 33. sorts of blessings thereupon▪ both Temporal, Spiritual and Eternal.
(4) By his severe Prohibitions and Threatnings of all contrary Disobedience to his Covenant and Commandments. And these, 1. In the Exod. 20. 3, 4, 5, 13, 14, 15 16, 17, Body of his Covenant it self, the Ten Com mandments. 2. In the following Deut. 6. 12, 14, 15, 16. & 7. 10, 11. & 8. 11, 19, 20. & 11. 26, 27, 28 & 28. 15. to the end. Lev. 26. 14. &c. Explanations thereof, most abundantly.
(5) Finally, By his Answerable Retributions both to the Obedient and Disobedient respectively. 1. To the Obedient he rendred of his free grace according to his Promises, Sundry and great favours; Numb. 1 [...] 22 to 40. & 26. 63, 64, 65. Caleb and Ioshuah, following the Lord fully, had the great priviledge of continuing in life in the wilderness, of entring into and possessing of the land of Promise, when all the people of Israel of that Generation for their unbelief and disobedience perished in the wilderness, not one of them entring into Canaan, but only their little ones. 2. To the rebellious and Disobedient he rendred Divers and Severe Punishments. (1) Some were Numb. 1 [...]. 22, 23, 2 [...]. kept out of the land of Promise: (2) Some fell by the sword of Justice, Exod. 32, 26, 27, 28. 3000. being slain by Moses Command for their Idolatry in the Calf of Aaron, and afterwards Numb. 25. 4, 5, 9▪ with 1 Cor. 10. 9 twenty thousand being put to death about the matter of Peor: (3) Some were Numb. 21. 5, 6. with 1 Cor. 10. 9. destroyed by fiery Serpents in the wilderness: (4) Some were swept away by Gods immediate stroke the plague of Pestilence, as the evil spies, Numb. 14. 37. 23000. about the matter 1 Cor. 10. 8. Numb 25. 9. of Peor, and probably others Exod. 32. 34, 35. about the Calf of Aaron: (5) Some were dreadfully Numb. 16 31. to 35. swallowed up alive of the Earth, as K [...]rah and his Confederates, with all that belonged to them: (6) Some were Consumed by fire from the Lord, As Lev. 10. 2. Nadab and Abihu for offering strange fire before the Lord, and as Numb. 16 35 the 250 men who offered incense in the matter of Korah: (7.) And after they were got over Iordan into the Land of Canaan, Iosh. 7. throughout. some fell by the sword of the Canaanites, because of the accursed thing that was amongst them.
By all this its clear, That God in this Covenant required such Obedience from Israel for keeping thereof.
That Israel also on their Part restipulated such Obedience to God, is in like manner evident. And this Before, At, and After the Sanction of this Covenant.
(1) Before the Sanction of the Covenant, Exod. 19. 4. to 9. & 20. 19. Deut 5. 27. Exod. 24. 3.
[Page 874](2) At the solemn Sanction of the Covenant. Moses read the Covenant in the peoples hearing: and they Promise entire Obedience, Exod. 24. 7, 8.
(3) After the Sanction, Deut. 26. 16, 17.
Thus Israel restipulated entire Obedience to God, in order to the keeping of this Covenant.
3. How, and in what Notion, such sincere and entire Constant Obedience was required in this Sinai-Covenant: is next to be opened. This may be Resolved Generally, and Particularly.
Generally, That since entire Constant Obedience is not required in this Sinai-Covenant in a Legal, but in an Evangelical Sense; Not as an exact condition of the Covenant of works, but as an upright Condition of the Covenant of Faith. For, 1. This Covenant at Mount-Sinai was there made and given, not as a Covenant of works, but as a Covenant of Faith: as In this fourth Chap. Aph. 2. hath formerly been proved. And, being a Covenant of Faith, it could not formally require the Condition of the Covenant of works, as such. As the Covenant was Evangelical: so the conditioned Obedience was Evangelical also. 2. The Obedience required in this Covenant, is accepted of God, as agreeable to the Covenant, so it be sincere, entire or impartial, and constant; although it be not in every point and degree compleatly accurate and exact. God calls for exactness: accepts uprightness of Obedience; as Exod. 34. 6, 7. Deut. 30. 1, 2, 3. Moses, Psal. 18. 20. to 27. 1 Kings 15. 5. [...]sal 19. 7, 12, 13. David, Rom. 7. 14. to the end. & 8. 1, 2, 3, 4. Paul▪ and Iam. 3. 2. Iames do not obscurely intimate. But the Obedience required in the Covenant of works, must in every part and degree be accurately exact and Compleat and so continued, else the Covenant is utterly broken, Gal. 3. 10. Deut. 27. 26. 3. The Obedience required in this Covenant Deut. 30. 6, 7, 8. was to flow from the supernatural Principle of Heart-Circumcision or true Sanctification: but the Obedience required in the Law as a Covenant of works Eccles. 7. 29 Gen. 1. 26, 27. & 2. 16, 17. was to flow from the Principle of Natural integrity wherein man at first was created.
Particularly, sincere, entire and constant Obedience was required in this Sinai-Covenant.
(1) Not as an of such Conditions See Book II. Chap. 2. Aph. 2. Sect. 5. Corol. 4. Antecedent Condition of the Covenant, moving God to enter into Covenant with Israel, or meriting in any sense any such thing from God: But as a Consequent Condition of the Covenant, required by the Covenant from all that accept Gods Covenant.
(2) Not as performable Legally by a mans own meer Natural ability, as it was in the Covenant of works made with all, in the First Adam: But Evangelically, by supernatural ability from Christ, who gives both to will and to do: which ability also this Deut. 30. 6, 7, 8. Covenant Promiseth. In Chap. [...]. Aph. 1. Inference 5. Evangelical Rules and motives for Obedience to this Law have been already propounded.
(3) Not as opposite to true faith and Grace: as in the Covenant of works, Rom. [...]1. 6. Doing and works, were opposed to Faith and Grace, Adam [Page 875] was to have life by working in and from himself, not by believing in a Mediator: But as Consequent from, and subservient to Grace and Faith. True Obedience is a consequent fruit or effect of Faith, and Faith is a fruit of divine Grace. How Doing is here required with tendency Faith. See Book III Chap 3. Aph. 2. Answ. to Object. 7. formerly opened.
(4) Not as a Con▪cause or joynt-cause with Faith in Justification: for, Rom. 10. 4. Christ was the end of the Law for righteousness to every one that believeth, and Gal. 3. 23, 24. the Law was our Schoolmaster to bring us to Christ that we may be justified by Faith, and Moses reveals the righteousness of Faith Deut 30 11, 12, 13, [...], with Rom 10. [...]6. &c. in this Sinai-Covenant as Paul evidenceth, and Iustification by Faith in Christ excludes Justification by our own works in a proper sense, whereupon the Apostle so plainly affirms, (n) we are justified by Faith without the Deeds of the Law: But as a proper fruit and effect (m) Rom. 3. 28. of true Iustifying Faith; True justifying Faith being a lively working fruit-bearing Faith, not a dead workless fruitless Faith, as [...]am. 2. 14. to the end Iames at large manifesteth. Faith justifies our persons before God, applying Christs righteousness to that end: Obedience sincere entire and constant justifies our Faith before God, ourselves and men, God requiring true obedience from Faith ourselves & others discerning and discovering truth of Faith by true Obedience. And in this sense that passage of Iames seems to be understood; Iam 2. 20, 21, 22, 23. But wilt thou know O vain man, that Faith without works is dead? was not Abraham our Father, justified by works, when he had offered Isaac his Son upon the Altar? Seest thou, how Faith wrought with his works and by works was Faith made perfect? And the Scripture was fulfilled which saith, Abraham believed God, and it was imputed to him unto righteousness. But this Book III. Chap. 3. Aph. 5. Que [...]. 5. passage, as also that whole Paragraph in Iames, hath been explained already, Consult the place. To this effect, Good works of all sorts are, by Faith was the efficient cause of that precious oblation in Abel, of Reverence and preparing the Ark in Noah, of Obedience in Abraham: But it was the instrument only of their Iustification. For it doth not justify as it produceth good works, but as it receiveth Christ; though it cannot receive Christ, unless it brings forth good works. A Disposition to good works is necessary to Iustification, being the Qualification of a lively and active Faith. Good works of all sorts are necessary to our Continuance in the state of Iustification, and so to our final Absolution, if God give opportunity: but they are not the Cause of, but only a precedent Qualification or Condition to final forgiveness and eternal [...]. Mr. Ioh. [...]all in his Treat. of the Covenant. Chap. 3. pag. 20. Lond. 1645. And after [...]ards more s [...]y he speaks to this effect, hinting some ground thereof; The Faith that is lively to embrace mercy is ever conjoyned with an unfeigned purpose to walk in all well pleasing; and the sincere performance of all holy obedience, as opportunity is offered, doth ever attend that Faith whereb [...] we continually lay hold upon the Promises once embraced Actual good works o all sorts (though not perfect in degree) are necessary to the Continuance of actual Iustification; because Faith can no longer lay faithful claim to the Promises of life, then it doth virtually or actually lead us forward in the way to Heaven. For if we s [...]y we have fellowship with God & walk in darkness, we lie and do not the truth; but if we walk in the light, as he is in the light, we have fellowship one with another, 1 Ioh. 1. 6, 7. This [walking in the light, as he is in the light] is that Qualification whereby we become immediately capeable of Christs righteousness, or actual participants of his propitiation, which is the sole immediate cause of our justification, taken for Remission of sins, or Actual Approbation with God The truth of which Doctrine S. Ioha likewise ratifies in terms equivalent, in the words presently following; And the blood of Christ cleanseth us (walking in the light as God is in the light) from all sin. ibid. pag. 1. some, said to be necessary to our Continuance in the state of Iustification and to our final absolution: not as Instrumental [Page 876] Causes of our Justification, but only as precedent Qualifications or conditions of final forgiveness and eternal bliss. Such passages had need to be very wisely and warily understood, lest thereby the minds of any be withdrawn from the pure doctrine of Iustification by Faith in Iesus Christ.
(5) Finally, Obedience in this Covenant is not required so clearly without darksome types and shadows, so spiritually without Carnal Commandments observances and promises, nor so filially without fear and an heavy yoke of bondage, as in the New Testament, wherein all Obedience is urged with greatest Clearness Spiritualness and Liberty.
Thus of the sense and Considerations in which this Covenant required Israels Obedience.
4. What Rule God gave Israel for Regulating, Guiding, Bounding and Ordering of their Obedience, which he conditioned for, in this Covenant; comes next to Consideration.
The Rule of their Covenant-Obedience was the Covenant itself. God not only required their Obedience in General, but also accurately Describes that Obedience in Particular, in this Covenant: and that in such sort, as he had never set forth mans Obedience to himself in any fore-going Covenant. This he did, Generally in his Moral, Ceremonial and Iudicial Laws, which were all digested into one Covenant, as I have In this fourth Chapter Aph. 2. partic. [...]I. formerly shewed: Spiritually and most Eminently in his Ten words, or Ten Commandments summarily comprehending in them not only all Morals, but also Reductively all Ceremonials and Iudicials. Hence these Ten words are, by way of eminency, stiled, Gods Covenant, which (as the Rule of their Obedience, as well as of their Faith) they were Commanded to Perform; Det. 4. 13. And he declared unto you his Covenant, which he commanded you to Perform, even Ten Commandments, and he wrote them upon two Tables of stone.
And here, That the Nature of Israels Obedience required in this Covenant may be more fully laid open, It will be very proper and seasonable briefly to explain this most requisite and accurate Rule of their Obedience, viz. Their Covenant, the Ten Commandments. Herein I shall chiefly intend this thing, viz. To lay down General Rules for understanding and observing of the whole Covenant, These Ten Commandments; As may be most suitable to my present undertaking for unfolding of Gods Covenants: And as for larger particular explications of Questions, Cases of Conscience, Common places, &c. touching the same, I refer the Reader to such as have purposely Treated of the Ten Commandments: especially to As And. Rivet. Prelect. in Cap. 20. Exod. a most solid piece—The Moral Law Expounded by Bishop Adnrews; A learned work.—Mr. Ioh. Dod's Exposition of the Commandments; very Plain, Familiar and Practical.—Zach. Ursin. in his Cat [...]chism, Quest. 92. to Quest. 116. A sound and useful Treat. now in English.—Edw. Flron—Hieron. Zanch. lib 1 cap. 11. &c. ad fin. lib. Tom. 4.—Ioan Calvin Institut. lib 2 cap. 8.—Hen. Alsted. in Theol. Catech. Sect. III. cap. 1. ad cap. 13.—Ioan. Gerhard. de Leg. Dei Tom. 3. ad init.—Pet. Martyr. loc. com. Class. Secund. cap. 3. ad cap. 16. Besides many others in their Common-places. these here noted. in the Margin.
General Rules, for the right understanding and keeping of the Ten Commandments.
(1) RULE.
THE Sinai-Laws, The Ten Commandmens, are very Spiritual. Paul testifies, Rom. 7. 14. We know that the Law is Spiritual, but I am carnal; How is the Law Spiritual? Not in Origens sense, The Law is Spiritual, that is, It is not to be understood Literally; but Spiritually in an Allegorical sense. This is a dangerous interpretation, and besides the Apostle's intention. Here Spiritual, is op posed to Carnal. Pareus said well: D. Parees in Com. ad Rom. 7. 14. Its called Spiritual, because it prescribes a Spiritual, that is, an evangelical and Divine integrity to men. The Spirituality of this Law, the Ten Commandments is very eminent; The Author, Matter, Object, and End thereof being all Spiritual. 1. The Author, God: now Iohn 4. 24. Ex. 20. 1. God is a Spirit. Yea as one saith, Deus est spiritus spiri tualissimus. Less. de persection D [...]vin. He is the most spiritual Spirit. Above all Spirits. But we call him a spirit: because we have not an higher word to express him by. And these Ten Commandments are a most lively character or Expressure of Gods most holy and Righteous will. 2. The Matter is spiritual which is here Commanded viz. Math. 22. 36. to 41. Entire Love to God and to our neighbour both elicit and imperate, inwardly conceived and outwardly expressed. Theres an inward spirituality as well as Outward Letter, of Du-ty in every Commandment. 3. The Object is Spiritual about which these Commandments are conversant: viz. The soul and spirit of a man. They reach all the faculties of the Soul, all the affections of the Heart, and all the acts of them: as well as the Body, Senses, Parts, Acts, Words and Gestures thereof. These we must keep with our Spirits as well as with our Bodies. 4. The end is spiritual. That, as the true worshippers, we might worship God in Ioh. 4. 24. Spirit and Truth, and live Spiritually to him in all Holiness, and Righteousness.
(2) RULE.
THis Law of the Ten Commandments (though laid down throughout by a Synecdoche of the part) is perfect compleat and most Comprehensive. David notably testifies this, Psal. 19 7. &c. The Law of the LORD, that is perfect Psal. 119 96.—I have seen an end of all Perfection, but thy Commandment is exceeding broad. No perfection here below like the Perfection of Gods Law. Its perfect in, 1 Wisdom, Deut. 4. 5, 6. 2. Righteousness, Deut. 4. 8. Rom. 7. 12. 3. Incomprehensiveness, a perfect discoverer of fin: a perfect Rule of Universal Righteousness towards [Page 878] God, man, and ones own self. It is so perfect Extensively and Intensively in every regard, that it Rom. 3. 19, 20. Deut. 5. 29. Math 22. 37, 38, 39 & 5. 22. to the end. Iam. 2. 10. obligeth All persons (that come to the knowledge of it) in their whole man, soul and body to be fully conform to all Holiness and Righteousness, for kind and degree therein required, and that at [...]ll times even for ever, More Particularly the Perfection and Comprehensiveness of it is evident in these respects. For,
First, When any Duty is Commanded herein, under that General, all Specials, Individuals and all degrees thereof, Outward and inward together with all Causes, Means, Helps, Occasions and Signs thereof, are Commanded also. This Law is so Spiritual and Perfect, that it reacheth not only to all outward Acts in Deed, Word, Gesture, &c. but to all inward acts of heart and Spirit also requiring the utmost Perfection of every Duty, Outward and Inward, for Parts and Degrees. Thus in the first Commandment, being commanded to have the LORD alone for our God, we are therein commanded also to 1 Chron. 28, 9 Ioh. 17 3. Prov. 3. 6. Gen. 15. 6. Isai. 8. 13. Math. 22. 37, 38. know him, to acknowledge him, to believe in him, to fear him, to love him with all our Heart, Soul, Minde and Might, &c. To know and accept Christ: that the Lord may be our God in him. To signifie and prosess the Iohn 14 1. Faith in God through Christ, and true love and obedience to him: Not smothering Gods graces in us, but sincerely Rom. 10. 9 10. manifesting them for Gods glory, our own satisfaction, and others imitation. We 2 Cor. 8 21. are to provide things honest not only in the sight of God, but of all men. Means useful for furtherance of all Duties, are; 1. The Rom. 10. 14. 17. word preached, instructing and encouraging unto Duty. 2. The Sacraments dispensed, obliging to and strengthning for Duty, from our 1 Cor. 10. 16. & 11 20. Communion with, and nourishment by Christ therein. 3. Prayer, Isal. 119 33. to 39 2 Cor 3. 5. fetching all ability from God, having no sufficiency of ourselves. 4. Good company, Prov. 2 20. Heb. 10. 24. Psal. 16. 3. Society of Gods people, inciting to love and good works. Such Davids delight. Depart from me ye evil-doers, for I will keep the Commandments of my God, Psal. 19. 115. Thus in the fourth Commandment, The Sabbath is not only to be sanctified, by an outward Holy Rest; but also by all Religious Acts 20 7 Duties, publikely and privately, Counting the Isai. 58. 13. Sabbath a delight, not doing our own waies, nor finding our own pleasure; nor speaking our own words: by Remembring the Sabbath, to prepare for it aforehand that it may be duly Sanctified, &c. Like be said of all other Commands.
Secondly, When any sin is forbidden in any Commandment; Under that General sin expressed, Math. 5. 21, 2 [...], 27, 28. & 15. 4. 5, 6. Heb. 11 24, 25. 1 Thes. 5. 22. Iude 2 [...]. Cal. 5. 16. All the specials, sorts, individuals and degrees of that sin, together with all the Causes, Means, Inlets, Occasions, Provocations or Appearances thereof, or fellowship with others therein, are forbidden. Thus in the second Commandment, not only Imagemaking and worshipping is sorbidden: but also all superstitious devices of men, Acts 17. 22. Col. 2. 21, 22, 23. All tolerating of false Religion, Deut. 13. 6. to 12. Zech. 13. 2, 3. Rev. 2. 2, 14, 15, 20. & 17. 12. 16, 17. All contempt or neglect of Gods true worship [Page 879] and ordinances, &c. Mat. 22. 5. Mal. 1. 7. 13. Exod. 4. 24. 25, 26. Thus in the fifth Commandment, Math. 15. 3, 4, 5, 6. the not relieving of Necessitous Parents, under pretence of Gifts to the Temple, is condemned, as a dishonouring of them. Thus in the sixth Commandment, Math. 5. 21, 22. under the term of Killing and Murder, all Causeless rash anger, and like wrathful words or expressions are forbidden. Thus in the seventh Commandment, Math. 5. 27, 28. under the gross name and sin of Adultery, all lustful looks, and all lustful thoughts are condemned by our Blessed Saviour. Whence we may learn, That we are to count no sin small.
In reference to these two branches of this sixth Rule, there is a notable passage in Peter Martyr, saying; Porro observare debemus, omnia mandata Dei vel p [...]aecipere aliquid vel interdicere—Quare in his duobus mandat is Energia & (ut ita dicam) Anima legis esse intelligitur; ut sine quibus, coetera Dei mandata, plena & perfect a esse non possunt. Pet. Martyr in Loc. Com. class. Secund. c. 3. § 24. Further we must observe, All the Commandments of God, to command or forbid something. And they Command not only that something be done lightly, but that it be done with all the soul, and with all the heart, and with all the strength and most accurately: that there should be nothing at all in us, which should not obey the divine will. And what they forbid, they not only forbid it that it be not done by us: but also that there should not be left in us, so much as an Affection or propension unto it. And therefore God hath said, Thou shalt not Covet: that with minde, will, and even all the parts both of soul and body we should abhor those things, which God hath prohibited. And thus these two Commandments mutually answer one another, Thou shalt love the LORD thy God with all thy soul, with all thine heart, &c. which is to be repeated in all the Precepts Commanding any thing: And the last, Thou shalt not Covet, which in like sort is to be understood in all things which are forbidden. Wherefore the Energy and (as I may say) the Soul of the Law is understood to be in these two Commandments, as without which the rest of Gods Commandments cannot be full and perfect.
Thirdly, When any sin is expresly forbidden, the Contrary Duty is implicitly commanded: and contrariwise, when any Duty is expresly required, the Contrary sin is Implicitly prohibited. This flows from the Law of Contraries, which are still to be understood by a like parity and proportion of Reason. Thus, in the sixth Commandment, Math. 5. 21. to 27. Where the gross act of Murder, Tongue-Murder and Heart-murder, are forbidden: The contrary present Reconcilement to an offended brother, and speedy agreement with an adversary, is commanded. Thus, in the seventh Commandment, Math. 27. to 31. not only adulterous acts, adulterous looks, and adulterous thoughts, are forbidden: but the cutting off of all occasions of such offences, though as dear as right-eye or right hand, is contrariwise commanded. So, in the eighth Commandment, Eph. 4. [...]8. As the sin of stealing is forbidden: so the contrary Duty of diligent labour, that we may have to give the needy, is Commanded. And so, in the third Commandment. Math. 5. 33. to 38. As Perjury, Rash-Swearing, Swearing by Creatures, &c. are forbidden: So the Contrary Duty of true sober inoffensive Communication is Commanded. Hence, The Distinction of the Commandments into Affirmative, as the fourth and fifth: and Negative, as all the rest, is not a Distinction [Page 880] of the thing, but of the Manner of expression. Every Affirmative implies his Negative, and every Negative his Affirmative.
Fourthly, When the Duties or Sins of Relatives are commanded or forbidden, the Answerable Duties or Sins of Correlatives are commanded or forbidden proportionably. This flows from the Law of Relations and Relatives, which have still a reciprocal respect one to another: and cannot consist without one another. Thus in the fifth Commandment, Eph. 6. 1, 2, 3, 4. Col. 3. 20, 21. As children must honor and obey Father and Mother: So parents are charged not to provoke their children to wrath, but to bring them up in the nurture and admonition of the Lord. As Eph. 6. 5. to 10. Col. 3. 22. to the end. & 4. 1. Servants must obey their Masters reverently, sincerely, heartily, willingly: So Masters must do the same thing, forbear threatning, give unto them what is right, &c. As Col. 3. 18, 19. Eph. 5. 22 to the end. wives must be subject to their husbands, &c. so husbands must love their wives, &c.
Fifthly, When any Promise is expressed for well-doing, the Contrary threatning is implyed to the opposite evil-doing: and so contrariwise. Thus, Exod 20. 12. with Prov. 30. 17. As long life is promised to them that honor father and mother: so untimely death is threatned to them that mock and despise their parents. So, Exod 20. 7. with Psal. 15. & Psal. 24. 1. to 6. As God threatens, not to hold him guiltless that taketh his name in vain: on the other hand, he promiseth to him a place in his Church Militant and Triumphant that honoreth and reverently useth his Name. And in the second Commandment, Exod. 20. 4, 5, 6. both the Promise to pure worsh ppers, and the threatning to false idolatrous worshippers, are expressed.
Sixthly, What is commanded or forbidden to our selves in our places, we are obliged in our place and calling to endeavour that it may be performed, or forborn by others according to the Duty of their places and callings. Thus Exod. 20 10. Governors of Families must not only Sanctifie the Sabbath themselves: but also take care that their children, servants, and strangers within their gates Sanctifie it also. Gen. 18. 19. Deut. 6. 6, 7. Iosh. 24. 15. 2 Chron. 34. 32. Parents and Magistrates must not only worship and serve the true God only themselves: but take care that their Families and Subjects do the like with them. Christians, as they must not suffer sin upon themselves: nor must they Lev. 19. 17. suffer it upon their brethren without due reproof.
Seventhly, According to our Places and Callings, we should help others to perform their Duties commanded them: and avoid all fellowship in their sins forbidden them. Thus, Ministers should ministerially 2 Cor. 1. 24. 1 Thes. 2. 11, 12. be helpers of the peoples joy, graces and gracious exercises; and People should 1 Thes. 5. 11. Heb. 10. 24, 25. edifie and comfort one another, provoking each other to love and good works, &c. Thus also Ministers should be singularly vigilant against all Partaking in other mens sins, either 1 Tim. 5. 22 24. by laying hands suddenly upon any unworthy persons desiring ordination, or Act 20. 26, 27. 2 Cor. 6 3. 4. by any miscarriage in Doctrine or Conversation in their Ministerial Course, to the Spiritual corrupting of the flock: And in like sort, Every of the people should studiously eschew all Eph 5. 11 fellowship with the unfruitful works of darkness in any, but rather reprove them: [Page 881] We must neither be Principals, nor [...]ccessarium sequ [...]tur naturam principalis. Accessories in Sinning. Actors and Consenters are alike guilty and Agentes & Consentientes, pari [...] plectuntur. punishable.
Now, because, The guilt of other Sins may be contracted upon our own Consciences Many ways; And the clearing of this will add much light and furtherance to the due Knowing and Observing of all the Commandments: here I shall briefly explain this Partnership in Sin. We are in danger of having fellowship with others in their Sins, chiefly three ways, viz. Before, In, After the Sin. I. Before, In Breeding the Sins of others. As, 1. By Permitting others sins to be, which Might and ought to be prevented. Qui cum possit, non prohibet, jub [...]. He that can, and ought, and yet will not, hinder others sins: in effect commands them, and partakes of them. As, Neh. 13. 17. Magistrates; Ezek. 3. 18. Rev. 2. 18, 20. Ministers; 1 Sam. 3. 13 1 King. 1. 6. Parents: especially are apt to do. 2. By becoming Patterns or Examples in Sin, before others. And the more Eminent any person is: the more dangerous will be his evill example, 1 Sam. 2. 12. to 18. Gal. 2. 11, 12, 13. 3. By 1 King. 21. 25. Provoking and inciting unto sin, (1) Through insinuating allurements, Prov. 1. 10, &c. & 7. 10, &c. Gen. 3. 1. to 7. 1 King. 12. 28. to the end. Isai. 56. ult. Rev. 17. 4, 5. (2) Through corrupting Counsel, Rev. 2. 14. with Numb. 25. 1, &c. 1 King 13. 15, &c. 2 Sam. 13. 1, &c. 2 Chron. 22. 3, 4. (3) Through importunate instigation unto sin, 1 King. 21. 25. Psal. 137. 7. Obad. 11. 12. Act. 26. 11. Gal. 5. 26 4. By wicked Precept, or Commands, 2 Sam. 11. 15, 16, 17. with 12. 9. 1 Sam. 22. 18, 19. 2 Sam. 13. 28, 29. especially in making and executing wicked Laws and edicts publiquely, Isai. 10. 1, 2, 3. Dan. 3. 4, 5, 6. & 6. 7, 8, 9. II. In the Production or bringing forth of others Sins into Act. As Instruments, Consenters, or Confederates. 1. As Instruments, 1 Sam. 22. 18, 19. 2 Sam 11. 15, 16, 17. Dan. 3. 20, 21, 22. Matth. 2. 16. 2. As Consenters to the act of sin, Act. 8. 1. with 22. 20. Such Consent is declared, (1) By Symbolizing Actions. Saul shewed his Consent to Stevens Death, by keeping the Rayment of them that slew him, Act. 22. 20. (2) By words, Matth. 27. 22, 23. Act. 26. 10. (3) By Qui tacet, Consentire videtur. Ut malus Sermo inducit in peccatum; sic malum silentium relinquit in peccato. Augustin. Silence, Levit. 19. 17. 1 King. 1. 6. Ezek. 33 8. (4) By Needless Presence amongst offenders, whereby they are animated and countenanced the more in their offensive acts, Revel. 18. 4. Psal 26. 4, 5, 6. 3. As Confederates in sinful actions, Psal. 83 3. to 9. Prov. 1. 10, &c. Psal. 50. 18, Act. 4. 25, 26, 27, 28. & 9. 1, &c. Thus receivers become guilty of theft, by confederating with theives: Bawds of Adultery, by confederating with Whores, &c. III. After the Acting of Sin and bringing it forth, by Nourishing or Nursing it up. And this is done; 1. When we grieve not at the fins of others, which ought to be lamented, 1 Cor. 5. 1, 2, &c. with Psal. 119. 136. & 2 Pet. 2. 7, 8. 2. When we conceal the sins of others, which ought to be revealed, Levit 5. 1. Deut. 13. 6 8. & 21. 7. 3. When we Approve the sin of others, which ought to be Eph. 5. 11. Reproved and Condemned: which Approbation of others sins is done, (1) By [Page 882] delighting, or taking pleasure in the Sinful acts and Actors, Ier. 5. 31. Rom. 1. 32. Hos. 4. 8. (2) By countenancing the Sin of others, 1 Cor 8. 9, 10, 11. Neh. 13. 17. (3) By commending and applauding the sins of others, which should be condemned, Prov. 24. 24. (4) By defending, justifying, excusing or extenuating others sins, beyond the bounds of judgement or charity, Iudg. 20. 13, 14. Prov. 17. 15.
By all these Instances the admirable Perfection and Comprehensiveness of this Law of the ten Commandments both extensively and Intensively, is very evident. So that though the words be few, the Sense is much. And all the Commandments are laid down by God, and are to be understood of us, In omnibus Praeceptis Decalogi Synechdochen esse agnoscendam; qua specie unâ proposita▪ intelliguntur omnes sub eodem Genere: & externa actione imperatâ, intelligitur etiam interna: similiter in prohibitionibus. Id probat ipsa Leg sl [...]toris Natura, qui non tam actionem externam, quam Cordis puritatem requirit, &c And R [...]vet Exp [...]ic. Decal. in Exod. 20. 1. pag. 6. Lugd. 1637. H [...]. A [...]sted. in Theol. Catechet. Sect. 3. [...]p. 1. Regul. 13. By a Synechdoche of the part for the whole; without which consideration we shall never reach the sense of the Decalogue. Which Synechdoche we shall best understand, by observing diligently the particular intent and scope of every several Commandment.
(3) RULE.
THese ten Commandments are clearly and perfectly distinct one from another, in respect of the Matters or Doctrines therein comprized. But they are so nearly linked together, and so inseparably depending one upon another, in respect of Practise, that no one can be perfectly obeyed, unless all be obeyed, and Deut. 27. 26. Gal. 3. 10. Iam 2. 10, 11. he that breaks one Commandment, transgresseth the whole Law. As he that breaks but one link of a gold-chain, breaks the whole chain. Thus, a man cannot prophane the Sabbath, but in so doing. He contemns the Lord his God, contrary to the first Commandment: He despiseth Gods true worship, contrary to the second Commandment: and he takes Gods name in vain, not reverencing his Authority and Ordinances aright, contrary to the third Commandment.
(4) RULE.
THe Commandments and obedience of the first Table, have a singular Preheminence and Predominancy over the Commandments and obedience of the second Table. That is, 1. Where the Obedience of both cannot at once stand together, Our obedience to the Commands of the Second Table must give place to our obedience to the Commands of the First Table. The lesser Commandment must give way to the greater and weightier. Because, The First Table hath immediate reference to God, The Second hath immediate respect to our neighbour. And we are to love our neighbour for God, not God for our neighbour: our love to God is the ground of our love to our neighbour, 1 Ioh. [Page 883] 4. 20. & 5. 1, 2. Our love to our neighbour a Testimony of our love to God, Rom. 13. 8, &c. So that the first Table is of greater dignity, and hath a nobler End; the End of the second Table being regulated by it. The Duties of the First Table are more excellent, and the breaches of it more grievous, 1 Sam. 2. 25. whereupon (as P. Martyr in loc. [...]om. Class Sec [...]nd. cap. 3. § 21. Peter Martyr observes) Luther in his Catechism did prudently repeat the end of the first Table to every Precept of the second, thus; Because God is to be beloved with all thine heart, and all thy soul, Thou shalt not Kill: Because God is to be loved with all thine heart, and all thy soul, Thou shalt not commit adultery, &c. Besides, The Duties of the second Table are not so durable as those of the first. As Luther said, well; Quid est secund [...] Tabula sine prim [...] [...]st enim brevis temporis secunda Tabula; cessint Parentes. e [...]ssant nostra corpora, Uxor, liberi, res Familiaris. Res autem primae, sabu [...]ae non cessabunt. Luth. in Psal 122. p. 432. b. What is the Second Table without the first? For the second Table is of short time, Parents cease, Our bodies, wife, children, houshold, possessions cease: but the Matters of the First [...]able shall not cease. Thus Christ teacheth; Luk. 14. 26. that Father, Mother, Wife, Children, Brethren, Sisters, yea and a mans own life is to be hated, for Christ, that we may be his disciples, that is, when both cannot be loved together, when these come into opposition against Christ, or Competition with Christ. So Inferiors are to obey their Parents and Superiors: Eph. 6. 1, 2, 3. but only in the Lord. Therefore when Superiors Command any thing which is Contrary to the Lord, As when the Iewish Rulers Act. 4 18, 19 2 [...]. forbad the Apostles to preach any more in the Name of Christ, when Christ had commanded them so to preach; when Dan. 3. Nebuchadnezzar Commanded the three Iews to worship his idolatrous golden image, which was Contrary to Gods Command▪ when Dan. 6. Darius had made a Decree, that whosoever should ask any thing of God or man for thirty days, except of himself, should be cast into the Den of Lyons, which was contrary to the Duty of Gods daily worship by him required, &c. In such cases, It is just in the sight of God to hearken unto God, rather then to man. For the Obedience of the second Table must not be Opposite, but Subordinate to the Obedience of the First Table. 2. But notwithstanding, The Ceremonials and Positive Commandments of the First Table, yield to the Morals of the Second Table. And this, Because Hos. 6. 6. Matth. 9. 13. God will have Mercy, and not Sacrifice: that is, Rather Mercy then Sacrifice, when both cannot stand together. Thus, To Prov. 25. 21. feed the hungry and thirsty, though an enemy, is a Moral Duty of the 2nd Table: That Exod. 29. 32, 33. Lev. 8 31. & 24. 9. 1 Sam. 21. 6. Matth. 12. 3, 4. Priests only should eat the Shew-bread, was a Ceremonial pertaining to the First Table: yet David, in his hunger and necessity, did eat the Shew-bread, The Things Consecrated should not be converted to common use, was a Numb. 16. 37, 38. Iosh. 6 19. Ceremonial pertaining to the first Table: The Subjects arming and assisting the chief Magistrate in case of necessity is a Moral of the second Table: Hereupon 1 Sam 21. 8, 9. Abimelech the Priest armed David, the chief Captain of King Sauls Army, in his necessity, with Goliah's sword, though consecrated. So, the Sanctifying of the Exod. 20. 8. to 12. Deut. 5. 12, 13, 14, 15. Seventh day Sabbath by resting from servile work therein, was a Positively Moral Commandment of the First Table: Preservation of life, by [Page 884] preparing necessary food, or by defence against enemies, &c. is a necessary Moral Duty of the Second Table: Hereupon Mat. 12. 1, 2, 3, &c. the Apostles being hungry, rubbed the ears of corn and did eat them, as they went through the corn fields on the Sabbath day; and the Mac. 2. 41. Maccabees resolved to defend their lives by fighting with their enemies, though on the Sabbath-day. Like is to be said, of Ioh. 5. 15 16, 18. Luk. 13 13, 14, 15, 16. Healing a Sick-person on the Sabbath day, of Quenching fire in an house, lifting an Oxe or Ass, &c. out of a pit, foddering them, or leading them out of the water on the Sabbath-day. And upon this account, three sorts of servile and laborious works are allowable on the Sabbath-day, whereon we ought to rest, viz. 1. Works of Piety not only the very acts of pious worship themselves, which are laborious, as Preaching the Word, &c. but also such other works as are subservient to Gods worship, as the Priests killing the Sacrifices, blowing the Trumpets to gather the assembly together, our ringing of a Bell to that end, &c. 2. Works of Necessity; as Fighting with enemies for our own defence, Quenching of fire, &c. 3. Works of Charity; as Feeding the hungry, &c.
(5) RULE.
THe First Commandment, and the Obedience thereof, must be the Ground and End of Obedience to all the rest of the Commandments. This Commandment must give light to the whole Decalogue. For, we must perform all the rest, from the true Faith and love which we have to God, and the sincere affection which we bear to his worship: else all we do is but hypocrisie. And we must do all 1 Cor. 10. 31. for God, and for his Glory, as the Apostle directs; else all we do is Self-seeking. Rom. 11. 36. For of him, and through him, and to him, are all things. All true obedience to every other Commandment must be, From God, as the Principal Motive; and For God, as the ultimate End. Hence Luther notably; Omnia fluunt ex Occano illo magno primi Praecepti. & rursus in ipsum refluunt, &c. Luth. p. 108. a. Tom. 3. latin.—Primum mandatum omnia alia in se continet. Qui enim hoc servat, omnia servat; & qui aliquod non servat, hoc non servat, quia Cor ejus alium quam solum Deum respicit. Luth. p. 137. a. Tom. 1. latin.—Omnia praecepta sunt in primo praecepto tanquam capite suo. Nam omne peccatum est Contemptus Dei, ac per hoc ipsum contra primum praeceptum; nec potest aliquid praeceptum l [...]di, nisi simul & primum laedatur quod Continet omnia. ibid. p. pag 170. b. All flow from that great Ocean of the First Commandment, and flow back into it again, &c.—The First Commandment contains in it all the rest. For he that keeps this, keeps all: and he that keeps not any, keeps not this, because his heart regards another thing then God alone.—All the Commandments are in the first Commandment as in their Head. For all sin is a Contempt of God, and hereupon contrary to the First Commandment, &c.
(6) RULE.
AS the General End and Scope of this Law of the ten Commandments, directs to the true Sense and right use of this whole Law: So the Particular immediate end of every Commandment, leads to the right Sense and use of that individual Commandment. 1. The General and Great End of the whole, is Jesus Christ promised under Types and Figures, together with life and righteousness by him through Faith, for Sinners: As hath been evinced. Hence, This is Rom. 3. 27. a Law of Faith, not of works: Is to be expounded Evangelically, not Legally: And, so far as not peculiarly restrained, to that people, to that Administration, and those times, remains of use to Christians now under the New Testament. So that this is, The Key of the Interpretation: which some not duly considering, have involved themselves and their Readers into many intricate puzling doubts and difficulties: yea have engaged themselves in inevitable and yet unsufferable Errors. 2. The Particular Scope of every Particular Commandment, clearly observed, tends accurately to distinguish Commandment from Commandment, to describe the distinct sense of every one of them, and their harmonious Connexion and dependance one upon another. The peculiar Scope of each Commandment, See in the In this 4. Ch. Apho. is. 1. Quest 2. par [...]. III Analitical Table of the Decalogue formerly propounded, and then judge of the Sense of every Commandment.
(7) RULE.
INward worship of God is simply and always necessary, and by it self is acceptable to God in Iesus Christ: Outward worship is not simply and always necessary, nor doth it please God by it self, but as it ariseth from inward worship, and as it is not repugnant to the Glory of God, and love of our neighbour. We must distinguish betwixt Inward and Outward worship. The inward worship of God, by knowing him, believing in him, loving him, fearing him, &c. By performance of outward worship, with sincerity, integrity, and spiritualness of Heart, By inward and upright reverence of heart to his Name, By inward delighting in his Sabbaths, &c. is simply and always necessary, admits of no Dispensation, and highly pleaseth God, who cals for the Prov. 3. 1. oh. 4. 23, 24. Heart and Spirit. This the Life and Soul of all worship. Outward worship publique or private is not always necessary; A Christian need not always be hearing, always praying, &c. but in their seasons: and the most Eminent seasons of outward worship admit of dispensations. A man may leave the outward worship, To defend himself against Enemies, to Quench a sudden fire, &c. And Isal 1. 10. to 16. [...]. 33 31, 32, 33. Mat 15. 4. to 10. Tit. 1. 16. no outward worship can please God, without the inward: being meer hypocrisie; and so, extreamly abhorred of God, Ye Hypocrites, well did Isaiah Prophesie of you, saying; This people [Page 886] draweth nigh unto me with their mouth, and honoreth me with their lips: but their heart is far from me, &c. Hence, We are never to rest in the outward worship, without the inward.
(8) RULE.
THe Duties herein commanded are Perpetual, to be practised as the Lord gives Opportunity and calleth thereunto: But all sins here forbidden are to be declined, and that both always, and at all times. What Good the Lord Commands in any of these precepts, is Deut. 4. 8, 9. always our Duty, (as To Sanctifie his Sabbath-day, To honour superiors;) yet such Duty is not to be acted or done at all times, (works of Mat. 12 7. Necessity and of Charity dispense with the Sanctification of the Sabbath, and the office of Magistracy or Ministry may sometimes suspend the Duties of the fifth Commandment): But what Evil the Lord forbids Iob 13. 7, 8. Rom. 3. 8. is at no time to be acted, no not upon any pretence whatsoever of obtaining the greatest Good. Circumstances may sometimes so dispense with Duties required, that they may be omitted: but no Circumstances can render evil forbidden, lawful to be acted. This Rule some express thus, Praecepta Affirmativa obligant semper, sed non ad semper; Prae cepta Negativa obligant semper, & ad semper. H. Alsted. in Theol. Cat. Sect. 3. c. 1 Reg. VIII. Affirmative Precepts bind always, but not to every Particular time: Negative Precepts bind always, and to every particular of time.
(9) RULE.
ONe and the same Duty or Sin may be commanded or forbidden in several Commandments, under several respects and Considerations. This is the rather to be noted, that so the precise bounds and proper limits of every Commandment may be preserved distinct and entire, though commanding or forbidding the same things, whilst it is upon different grounds, and for different Ends. Thus, Idleness is forbidden; In the fourth Commandment, As Act. 20. 7. Contrary to the Sanctification of the Sabbath by religious exercises, The Idlemans Sabbath being but Sabbathum Asinorum, The Asses Sabbath, for by bare Rest and Idleness an Ass may keep the Sabbath as well as he; In the seventh Commandment, As an 2 Sam. 11. 2. 3, 4, 5. Occasion of lust and incontinency; and In the eighth Commandment, As an Eph. 4. 28 Occasion of beggery, want, &c. which induce men unto stealing. Thus, Covetousness is forbidden; In the First Commandment, As 1 Tim. 6. 10. with Col. 3. 5. occasioning error from the faith of God, and as Idolatry with the Creature; In the fourth Commandment, as Amos 8. 4, 5, 6. weary of the Sabbath, and distracting the heart in Sabbath-imployments; In the sixth Commandment, as Prov. 1. 19 & 1 Tim. 6. 10. Destructive to mans life; And In the last Commandment, As Heb. 13. 5. opposite to true Contentment. Thus Lying, false Testimony, and Perjury are forbidden; In the third Commandment, As taking the name of God in vain; In the sixth Commandment, As unjust means of destroying our neighbours life; [Page 887] In the eighth Commandment, As taking away unjustly our brothers Goods; And In the ninth Commandment, As unjustly blasting our neighbours Eccl. 7. 1. good-name, which to him is better, then precious oyntment.
(10) RULE.
THe ten Commandments (comprizing not only Summarily all Morals, but also reductively all Ceremonials and Iudicials, [...] were given at Mount Sinai, Not Absolutely as a Law, But Relat [...]vely as a Covenant. 1. That the ten Commandments do summarily Comprize in them all Morals; Reductively All Ceremonials, and Iudicials, In this 4. ch. Apho [...]. 2. pa [...]tic 2. hath been formerly noted. And to these ten word [...] learned writers Reduce all Morals, Ceremonials, and Iudicials. Thus Calvin I [...] C [...]lv in Penteteuch. Com [...]e t. by way of Harmony, Ranks all these in the Books of Moses after the Promulgation of the Law, to these ten Words, and so expounds them. And Th. Cartwright. Com. in [...]roverb Tab. Poster. Cartwright refers, in a Table on purpose, all the Proverbs or Moral Aphorisms of Solomon, to the ten Commandments. It is to like effect noted by some of the Iewish Rabbins, Vid H. Al sted. in Theolog. Catech. Sect. 3. c. 1. Reg. 15. That the Manner of the Hebrew writing in the Decalogue is somewhat singular; one and the same word having oft times three Accents: and this they suppose to be done, because Mountains of Sentences do hang upon the Decalogue: 2. That, The ten Commandments were given in this latitude, and that, not Absolutely as a Law, but Relatively as a Covenant; In this 4. chap. Aphor. 2. Partic. I. hath also been sufficiently cleared heretofore by many Arguments. Since the Fall, These ten Commandments were never given, but in a Covenant-way.
(11) RULE.
THe Covenant of the ten Commandments was given at Mount Sinai, not as a Covenant of Works, intending Iustification and Life by Israels own Doing, as the common mistake runs; but as a Covenant of Faith, Intending and Revealing Iustification and Life by unfeigned supernatural Believing in Iesus Christ. Now for Evincing of this, I have In this 4. chap. A [...]hor. 2. Partic. III. formerly at large Stated this Question, refelled three Opinions repugnant hereunto, Proved this Assertion, and Answered the Contrary Objection, that might militate against the same. There See.
(12) RULE.
HEnce this Covenant of Faith the ten Commandments (in the forementioned latitude) had Iesus Christ, and life unto Sinners by him through Faith, for the Rom. 10. 4, 6, &c. Gal. 3. 23, 24. Primary and more immediate Scope or End thereof; Requiring Obedience exactly, Discovering Sin compleatly, and Denouncing Gods wrath for Sin Severely, that hereby Israel might be [Page 888] more powerfully Divorced from themselves, Conducted to Christ, and Directed in Christ. This Rule flows necessarily from the former. For, if this Covenant were such a Covenant of Faith, intending Justification and Life by believing in Christ: Consequently Jesus Christ, and Sinners Life by him, must needs be the chief more immediate End and Scope of this Covenant. As Justification by a mans own Doing, is the end of the Covenant of Works: So Justification by Christ, and believing in him, is the end of the Covenant of Faith. In this Rule Note, 1. The chief immediate End and Scope of this Covenant; viz. Christ and life by him for Sinners, through Faith. 2. Gods Contrivance of this Covenants Administration in such sort, as might most effectually attain this End: viz, Therein (1) Requiring Obedience most exactly; (2) Discovering of Sin most Compleatly; (3) Denouncing of wrath for sin most severely; That thus by the clear view of their Sin and Misery they might be driven out of themselves, and from all Self-Confidence, unto Christ alone by Faith for life and righteousness, and might also be directed as by an exact Gospel-Rule how to walk with Christ in all integrity. But all these particulars See in this 4. Ch. Aphor. 2. Partic. III. Especially, The Confirmation of the 4. Opinion, The Answers to Obiections, and Inferences thence resulting. Consult these diligently. have in effect been sufficiently spoken to before, though not in this very order. See there, The mysteriousness of this dispensation unfolded.
(13) RULE.
HEnce, Though this Covenant of the ten Commandments doth command duty, and forbid sin most exactly: yet it accepts Sincerity and Integrity in and through Iesus Christ, both in doing of good and eschewing of evil. This flows from the two last foregoing Rules. This Rule must needs stand. For, 1. If exactness were not required, the Highest degrees of performance were not Duty; the least contrary faylings were not sin: those were not to be endeavoured, nor these to be avoided. If integrity herein were not accepted in Christ: no obedience of believers since the fall could be accepted, for none, not the best can be ex [...]ct; nor should this be a Covenant of Faith, wherein God is Merciful to his people, transgressions and failings, but a rigorous Covenant of Works. But this is contrary to what hath been already proved. 2. Under this Old Testament, David 1 King. 15. 5. Psal. 18. 21. & 19. 12, 13. had many failings, but they are passed by, and his uprightness is accepted. Asa also 2 Chron. 15. 17. had his miscarriages, yet they are covered, and his constant integrity commended. Israel had many and grievous sins upon them, especially Idolatry in the Calf of Aaron, and unbelief with murmuring against the Promised land: For that, Exod. 32. throughout. & 33. 1, 2, 3. God threatned to with-draw his presence from Israel; For this, Numb. 14. 1, 2, 3, 4, 10, 22. to 40. & 26. 63, 64, 65. God destroyed all that present generation in the Wilderness, except two persons, that they should never enter into Canaan. Notwithstanding, In the former case, God endeavours, both by denying his Presence, and removing the [Page 889] Tabernacle out of the Camp afar off, Ezod. 33. 3. to 8. with 34. 6, 7. To humble them and bring them to repentance for their idolatry, and then, Israel repenting, reveals himself. The LORD, The LORD God, merciful, and gracious, long suffering and abundant in goodness and truth, Keeping mercy for thousands, Forgiving iniquity and transgression and sin; viz. to the penitent. Herein declaring how he would pardon their sins, and accept their integrity even under this exact Covenant And, In the later case, The integrity of Caleb and Ioshuah was Numb. 14. 24, 38. & 26. 65. Iosh. 14. 6, 9. 14. accepted, who followed the LORD fully; not in exactness, but in uprightness: and they alone of that generation were possessed of Canaan after the Carkases of all the rest had fallen in the wilderness. 3. Finally, The many Sacrifices appointed under this Covenant, did, among other things, intimate thus much to Israel, that though they had many Corruptions in themselves, yet if they did sincerely repent and believe in Christ the true Sacrifice of Sacrifices, their sins should be purged away in his blood, their persons and services should be accepted in Christ.
(14) RULE.
HEnce, This Covenant of the ten Commandments, so far as it was not peculiarly limited and appropriated to the Iewish Church or Commonwealth, concerns all Christians whether unregenerate or Regenerate under the New Testament. This also flows from the third and fourth Rules. As it is in the general a Covenant of Faith in Christ: As Christ, Faith, and Justification by Faith in Christ, are the End of this Covenant: And as it is a Gospel-Rule of Faith and Obedience: It concerns Christians as well as Jews, The substance of the Covenant of faith in all ages being one and the same. But, as it erected Ceremonial worship, pointing out Christ to come afterwards: As it comprized Iudicial Laws for the commonwealth of Israel, &c. Thus it was peculiar to Jews. But How far this Sinai-Law is Abrogated, or remains still in force to us now under the New Testament, In this I [...]I. Book, Ch. 4. Aph. 1. Quest. VII. hath been formerly discussed at large.
(15) RULE.
HEnce, The whole Performance of this Covenant of Faith the Ten Commandments, on Gods part toward his People, and on his Peoples part towards God, is only in and through Iesus Christ. As this Covenant had its foundation upon Jesus Christ alone: so it is to have its accomplishment and Consummation, [...]in and through Jesus Christ alone. 1. On Gods part, all the Mercies and Covenant-blessings Promised, whether to his Jewish People Immediately, or to his Christian People Mediately, according to their proportionable Concernments therein, were to be performed and made good, in and through Jesus Christ alone. God made these Promises in Christ, of meer free-Grace: God makes good these Promises in [Page 890] Christ of meer faithfulness. 2 Cor. 1. 20. All Gods Promises in Christ are yea, and in him Amen. Christ is the Center, and Circumference of them all. Without Christ, or Out of Christ, the Performance of none of them is to be expected. 2. On his peoples Part, (1) All the Covenant Performance and Obedience restipulated by his Jewish People, in reference to the Morals, Ceremonials and Iudicials of this Covenant, was to be done and presented to God, (as the Ceremonials did notably touch them,) in and through Jesus Christ alone; Upon whose Grace and Merit only all their Iohn 15. 5. Phil. 2. 14. Ability thereunto, and all their Eph. 1. 6. 1 Pet. 2. 5. acceptation therein, doth fully depend. In the Preface to the Law, Christ as Mediator and Redeemer is made the foundation of Obedience to the whole Law. (2) All the Covenant Obedience required of his Christian People in reference to the Morals thereof, is to be done and presented to God also in Jesus Christ alone, through his Grace and Merit; Eph. 2. 10. 1 Tim. 1. 5. from a pure Heart, good Conscience, and Faith unfeigned. The Morals of this Covenant being for substance required in every dispensation of the Covenant of Faith, whether revealed, To certain Families as all the Covenants with Adam, Noah, and Abraham, before this: To the whole Nation of Israel, as this Old-Covenant: Or To all Nations of the world, as the New Covenant. This Moral Obedience, as a Golden thread, runs through them all.
(16) RULE.
HEnce, This Covenant of Faith in Christ the Ten Commandments, is to be expounded by the word of Christ: viz. By the Sacred and divinely inspired Writings of Moses, The Prophets, Apostles, and of other Holy Pen-men of Holy Scriptures. The whole Scriptures are stiled, Col. 3. 16. the word of Christ. And deservedly: for, 1 Christ is the Author of them from the Father, Revealing and inditing them by his own Spirit. Christ is the essential word: by him the Father speaks his will to his Church. Christ is the great Prophet, revealing the Father and his will savingly unto us. 2. Christ is the chief Subject-matter of the Scriptures. All the Scriptures are the sacred Swadling-cloaths of this blessed child Jesus. 3. Christ is the end of them all. Therefore this Covenant of the Ten Commandments (being a Covenant of Faith in Jesus Christ, which is the compendious Mysterie of the whole Scriptures revealed since the Fall) is to be explained by the whole word of Christ in Old or New Testament: revealed since this Covenant was established. All the Ceremonials explain the First Table, All the Iudicials the Second Table, All the Morals both the Tables, All the ensuing Scriptures are one way or other Comments upon these most wise Rom. 7. 12. Holy and Righteous and Good Commandments. The Ten Commandments are these Scriptures contracted: These Scriptures are the Ten Commandments enlarged. These Pet. Mart in loc. Com. Ten Commandments are (as Pet. Martyr notes) like the Ten Predicaments: For, as all things in Nature may be referred to these: so all sins and duties in Religion may be reduced to those.
(17) RULE.
THE Due Distribution of this whole Sinai-Covenant into Laws, Moral, Ceremonial and Judicial: And of the Morals, 1. Into Ten words, or Ten Commandments: 2 Into two great Commandments of love to God, and love to man: 3. Into two distinct Tables, viz. The Table of Holiness, and the Table of Righteousness; is very useful and advantagious to the clear and distinct understanding of this Covenant. Of all which Book III Chap. 4. Aph. 1. Quest. 2. partic. 3. formerly.
I conclude these Rules with that note of Alsted; Hen. Alstea. in Theol. Catechet. Sect. 3. cap. 1. in fia. As in the first Table, The Beginning is from the foundation of piety, Gods Inward worship, and thence Progress is to Gestures, Speech and works; and in the fourth Commandment as the close of the First Table, The Outward worship of God is Ioyned with the Inward; And as in the midst of the Commandments all the Duties of both Tables are reduced to practise on the Sabbath, whence that Rule, The Neglect of the fourth Commandment draws along with itself the Neglect of all the rest: So in the Second Table, Obedience to Superiors is first ordered as the Base and Mother of all Duties propounded in the four following Precepts, And in the Tenth Commandment there is an Exegesis or Explanation, whereby God takes care touching all the five foregoing Precepts of the second Table, that they should not be misunderstood of outward actions only.
5. Inferences. Did God Condition and Covenant with Israel and Israel Restipulate with God, to keep this Sinai-Covenant by Sincere, Entire and Constant Obedience, In such sense, and according to such an exact Covenant-Rule as hath been expressed and explained? Then, Hence these things may be inferred, viz.
First, That, the chief stress of Conditions, expresly required from Israel to the Keeping of this Sinai-Covenant, consisted in Obeying or Doing. True Faith in Christ was more Implicitly required from Israel, as hath been already cleared: and True Repentance was also more sparingly enjoyned them, as shall after be shewed. But the main stress of Conditions expresly required, stood in Obeying and Doing. It is very observable, (1) That, Obedience was the Exod. 19. 4, 5, 6, 8. chief matter hinted by God to Israel, and consented unto by Israel in his Introductory Preparation of Israel for this Covenant. (2) That, Obedience was the chief thing, which God Exod. 20. 3. to 18. Deut. 4. 13. & 5. 1. to 22. expresly called for in Promulgation of this Covenant of the Ten Commandments: every Commandment pressing them to many distinct Acts of Obedience: and which Israel, then extreamly terrified, did Exod. 20. 18, 19. Deut. 5. 27, 28, 29 Promise to God. (3) That, Obedience was the Principal Duty Exod. 24. 3. to 9. which God required and Israel restipulated expresly in that solemn Sanction of the Covenant afterwards. (4) That, Obedience was that Foederal Duty which God most frequently and most expresly urged upon Israel both by Moses and the Prophets, in all their Explanations of this Covenant, during [Page 892] the whole Old Testament: As every one that is but slenderly acquainted with Moses and the Prophets may easily discern with half an eye. (5) That the main strength of all Gods Deut 28. throughout. Lev. 26. throughout. Promises and Threats laid down afterwards in the whole Old Testament writings, tend most fully and expresly to Encourage Israel to such Obedience, and to deter them from the Contrary Disobedience. (6) That, the Psal. 105. throughout, especially note ver. 45. & 106. & 107. & 78. Ezra 9. Neh. 9. Mercies conferred and judgements inflicted, upon Israel, had Principal and special reference to their Obedience or Disobedience. So that, it is very clear, The chief current and stream of Conditions required from Israel in this Covenant did most plainly and fully run in this channel of Obeying and Doing.
But why did the Lord, in this Sinai-Covenant, thus press upon Israel, Obeying and Doing, more then Believing: seeing Believing is a more necessary and excellent Duty? Answ. The Lord seems to have done this, in his infinite wisdom and goodness, for these Reasons, 1. Because, The full and compleat Reavealing of the Doctrine of Believing in Jesus Christ was reserved till the actual exhibition of Jesus Christ in our flesh. Gal. 3. 23. But before faith came (that is, before the Doctrine of Faith in Christ came, fully and compleatly: for, more imperfectly, it came and was revealed to Israel, to Abraham, to Noah, to Adam) we were kept under the Law, shut up unto the Faith, which should afterwards be revealed. Faith in Christ was revealed even by the Law, as hath been shewed; but so obscurely and imperfectly in comparison of the after-Revelation thereof under the New Testament, that till the New Testament, faith in Christ seemed as it were not to be revealed at all. Hereupon God urged Faith the less: but Obedience and Doing so much the more, not to shut them out from, but to shut them up to, The Faith, which should afterwards be revealed; that so they might still be necessitated to, and kept in, the way of Faith in Christ. But now Christ being already come, Obedience is insisted upon so much the less: and Faith in Christ is urged so much the more under the New Testament. 2. Because, Naturally Man is more capable of, and disposed to, Doing, then to Believing in Christ. For even in corrupted Nature there are some Principles of Obeying and Doing, which remain; whereupon even Rom. 2 14. Pagans do by nature the things contained in the Law: But, neither in Upright Nature before the fall, nor in Corrupt Nature after the Fall, are there any prints or Principles at all of Believing in Iesus Christ: Faith in Christ being in no degree Natural, but wholly Supernatual. Besides, Believing doth Phil. 3. 7, 8, 9, 10. utterly empty a man of himself, totally denude him, strip him, and take him off his own bottom, leaving him nothing at all to boast of, or rest upon in himself, in reference to Salvation: and this makes flesh and blood so averse to believing in Christ. But Doing seems to have some foundation in Nature. The Lord therefore in this Covenant, Guides and directs Israel in right Doing, and that from Faith, That their Obedience might be acceptable. 3. Israel was a people very dull of understanding and [Page 893] apprehension in Spirituals, as Gal. 4. 1, 2. a childe under age, during the whole time of the Old Testament, and their Infant-time was at Gods making this Covenant of the Ten Commandments with them. Hereupon God urged upon them the more easie and familiar work of Doing, abundantly: but the more intricate and strange work of Believing, very sparingly. 4. Israel was a people extreamly prone to backsliding and defection from God by Idolatry: God therefore abounds in his Commands of Obedience to them, that so filling their hands full of all sorts of Obeying and Doing, they might be the less exposed to temptations and solicitations of departing from him. Want of full imployment, leaves active spirits too open unto Temptations to ill imployment. 5. Finally, In this Covenant God required such obedience as did incomparably surpass all obedience required in all false Religions: that thereby he might endear the hearts of Israel to the constant love and esteem of his true Religion alone above them all.
Secondly, That Israels Sincere, Entire and Constant Obedience to God, was Covenant-keeping; their Contrary Disobedience, was Covenant-breaking with God. The Conditions and Foederal terms (which are the strength of the Covenant) performed, or neglected: The Covenant it self is proportionably kept or violated. And thus God interprets Israels Exod. 19. 5. Deut. 4. 13. [...]er. 11. 3, 4. Obedience, or Deut. 17. 2, 3. [...]er. 31. 32. Disobedience. Its true, their Unbelief and Impenitency were Covenant-breaking as well as their disobedience, their Faith and Repentance were Covenant-keeping as well as their Obedience: but (yet the stress of their Covenant-Conditions being laid upon their Obeying and Doing) their Covenant-keeping or breaking was more emphatically imputed to their Obedience or Disobedience, throughout all the Old Testament.
Thirdly, That Hence, Israels Obedience was so acceptable to God, and their Disobedience so abom [...]nable: Their Obedience being more expresly Conditioned, and more frequently required, then any other Condition whatsoever. 1. The acceptableness of their Covenant-Obedience unto God, appears illustriously in that: (1) He Deut. 4. 13. & 5. 1. to 22. Exod. 20. 2. to 18. Psal. 105. 8, 9, 10. Commanded it, and called for it, frequently. (2) He Deut. 5. 28▪ 29. Psal. 8 [...]. 13. to the end wished and desired it most affectionately. (3) He made many sweet and precious Lev. 26. 3. to 14. Deut. 28. 1. to 15. Promises not only of Temporals, but also of Spirituals and Eternals, to encourage them to obedience. (4) He heaped many showers of blessings and Mercies upon them, and all to engage and Hire them to Obedience. Hence 1 Chron. 16. 7, 8. &c. with Psal. 105. throughout, & ver. 45. David, having recited a large Catalogue of Gods favours to Israel, declares this to be the end and scope intended by God therein, That they might observe his Statutes and keep his Laws. 2. The Abominableness of their contrary Disobedience appears also most evidently, in that: (1) He disallowed, Exod. 20. 2. to 18. forbad and condemned the same abundantly. (2) He Deut. 32. 16, 17, 18, 19. aggravated their disobedience variously and extreamly. (3) He thundred out against it very many and severe Deut. 28. 15, &c. & 29. 19, &c. Lev. 26. 14. to the end. Threatnings. (4) He inflicted upon them for it many heavy and dreadful Psal. 78. & 106. & 107. [...]zra 9. Neh. 9. Dan. 9. Judgements.
[Page 894]Fourthly, That Israel came far short of performing their Covenanted obedience to God. Sincere, Entire and Constant Obedience was restipulated by them: but how foully and frequently did they fail therein! Their frailty, weakness, yea wickedness contrary to Gods Covenant is testified by many witnesses. As, 1. By Moses. He clared their great failings and rebellions at Deut. 9. 8. to 22. with Exod. 32. Horeb in the abominable idolatrous calf that Aaron made, whereby they did speedily break Covenant with God in a most gross manner. Whereupon he tels them: Deut. 9. 6, 7.—Thou art a stiff-necked people. Remember, forget not how thou provokedst the LORD thy God to wrath in the wilderness: from the day that thou didst depart out of the land of Egypt, until ye came unto this place, ye have been rebellious aginst the LORD. And having Deut. 9. 8. to 22. upbraided them for their rebellions at Horeb, Taberah, Massah, Kibroth-Hattaavah, and Kadesh-Barnea, he thus concludes; you have been rebellious against the LORD, from the Day that I knew you. He recited their eight notorious murmurings in their journeys all along. As (1) At Taberah, for the Numb. 11. 1, 2, 3. irksomeness of their journey. (2) At Kibroth Hattaavah, for Numb. 11. 4. to the end. flesh. (3) The murmuring of Aaron and Miriam at Moses because of the Numb. 12. throughout. Ethiopian woman which he had married. (4) At Kadesh Barnea, against the Numb. 13 & 14. Promised land, upon the report of the evil Spies. (5) The murmuring of Korah, Dathan, and Abiram, and their followers, Numb. 16. 1, 2, 3, &c. against Moses and Aaron. (6) The peoples murmurring at Moses for the Numb. 16. 41, &c. Death of the people about the matter of Korah. (7) In the desart of Zin, Numb. 20. 1, &c. for water at Massah (8) Their murmuring as they compassed the land of Edom, Numb. 21. 4, 5. at their discouraging way, light-bread, and want of water. He storied their odious whoredoms, viz. Their Numb. 25. 1, 2, 3, &c. Corporal whoredoms with the daughters of Moab: and their Spiritual whoredoms with the idols of Moab, how Israel joyned themselves to Baal-Peor. He Prophecyed also Deut. 31. 16. to the end. with 32. 1. to 44. of Israels future rebellions and idolatries which they would run into after his death when they should be possessed of the Land of Canaan: and by Gods appointment wrote a Song touching the same as a Memorial against them to all succeeding generations. 2. By the Psalmist, who in divers Psal. 78. & 81. & 50. & 106. & 107. Psalms recapitulates the disobedient and rebellious carriages of Israel in the wilderness and in Canaan: aggravating them exceedingly by the contrary gracious carriages of God towards them. 3. By Daniel, Dan. 9. 5, &c. confessing his own and their sins. 4. By Ezra, Ezra. 9. 6, &c. bewailing their promiscuous joyning in affinity with the idolatrous Canaanites. 5. By the godly and prudent Levites, who in their solemn day of Humiliation, Neh 9. 5, &c. confess Gods mercies, and Israels sins against all those Mercies both in the Wilderness, and in Canaan. 6. By the Angelical Proto-Martyr Steven; Acts 6. 15. with 7. 55, 56, 60. Who, in his zealous and pithy Sermon, having historically declared Gods manifold goodness to Abraham and his Seed till the Covenant at Mount Sinai, afterwards recites Acts 7. throughout. their foul idolatrous defection from God in the wilderness; and their Persecutions of Gods Prophets, and murdering [Page 895] of Christ in the promised Land. 7. By the Apostle Paul, 1 Cor. 10. 1. to 13. Recording both their Mercies from God, and their Rebellions against God, and those his mercies in the wilderness, as also Gods judgements upon them for those rebellions. Who tels us; Now all these things happened unto them for Types, and they are written for our Admonition, upon whom the ends of the world are come. And it is noted by some, The sins which they committed in the wilderness were many and great. As open Idolatry by the Calf at Horeb, Exod. 32. and with Baal-Peor; Numb. 25. Unbelief at Kadesh, Numb. 14. and afterwards presumptuous boldness in the same place; Murmurings against God sundry times, with Tempting of Christ (as the Apostle speaketh, 1 Cor. [...]0.) Contention and Rebellion against their Governors often. Lusting for flesh to fill their appetite; And loathing Manna the heavenly food. Whoredom with the daughters of Moab, and sundry the like: that this Complaint is after made of them; How oft did they provoke him in the wilderness, and grieve him in the desart! Psal. 78. 40. All sorts of persons sinned against God; The multitude of people very often. The mixt multitude of strangers among them. Numb. 11. The Princes; As, the ten spies, Dathan, Abiram, &c. The Levites; as, Korah and his Company. Mary the Prophetess, Numb. 12. Aaron the Priest, with her: beside his sin at Horeb, Exod. 32. and at the water of Meribah, Numb. 20. Moses also himself at the same place, for which he could not come into the land of Canaan, The Punishments laid on them by the Lord for their disobedience were many, &c. H. Ainsworth in his Annot. on Numb. 33. 49. That as Israels sins in the wilderness were many: so all sorts and degrees amongst them sinned and failed in their Obedience: and were accordingly very severely chastized.
By these many and gross failings of Israel in their Covenanted Obedience, which was so eminently Covenanted by them, we may learn; 1. That the Performances of Gods people do oft come short of their Promises: Their works of their wills: Their deeds of their desires. Rom. 7. 18. To will is present with me, said Paul; but how to perform I finde not. 2. That 1 Cor. 10. 11, 12. He who thinks he stands fastest in Obedience and Well-doing, had need to take heed lest he fall. If Israel that had Covenanted such Obedience to God, yet so grossly and frequently failed: who may not justly fear! Their lapses and falls are recorded for our admonition and caution upon whom the ends of the world are come. They fall, that we might be kept from falling. 3. To call to minde and lay to heart our own failings in Covenanted Obedience to God, upon consideration here of Israels disobediences. Which of Israels rebellions, hath not England paralelled by like rebellions? yea Englands rebellions have exceeded Israels, in that they have rebelled against the New-Covenant, which is more clear, spiritual, effectual, compleat, comfortable, continuing, and every way excelling Gods Old Covenant with Israel.
Fifthly, That the Obedience required to the Keeping of this Covenant, was purely Evangelical. For, as hath been explained; 1. The fountain of this Obedience was to be true Faith in Iesus Christ: without which no obedience can be acceptable to God as hath been shewed touching Keeping this Covenant by Faith. And Gal. 5. 6. 2 Tim. 1. 13. Tit. 3. 8. Faith in Christ is an Evangelical root of Obedience. 2. The Properties of this Obedience, 2 Cor. 1. 12. Phil. 1. 10. Sincerity, Iam. 2. 8. to 12. Tit. 2. 11, 12. Integrity, and Acts 23. 1. & 24. 16 Constancy, are Evangelical Properties required in all true Gospel-Obedience. 3. The Notion or Consideration in which Obedience was required of Israel, viz. Not as an Antecedent, but as a Consequent Condition of [Page 896] the Covenant; Not as performable from our own, but from Christs ability; not as opposite, but subservient to Grace and Faith; Not as a Con-cause, with Faith, of our Justification, but as a fruit or effect of Justifying Faith: I say, this Notion or Consideration of Obedience is also plainly Evangelical. So that the Obedience of Israel in the General and for the substance of it was, as ours is, Evangelical: and The Old Testament was Gospel, as well as the New.
Sixthly, That, Israels Obedience for keeping this Sinai-Covenant, was not to be Israels righteousness before God. This follows also upon the former: for Israels Obedience being purely Evangelical: it is an effect of true Justifying Faith, evidencing and demonstrating Iam. 2. 14. to the end. the truth and life thereof: but, neither the Matter of their Righteousness, as perfect personal Obedience once was the Matter of mans righteousness, under the Covenant of works in innocency: Nor the Instrumental Mean of their Justification, which is Rom. 3. 20. to the end. Gal. 2. 16, &c. Faiths sole prerogative.
Seventhly, That, Exactness of Obedience was imposed upon Israel by this Covenant, with much sweetness and Comfortableness. Not with such rigour as upon Adam in innocency, when the least failing was an utter breach of Covenant under pain of death without mercy: but with such Evangelical Moderation and sweetness, that though Exactness be required, yet uprightness is accepted through Faith in Jesus Christ, and all failings covered and pardoned in him. And therefore this Covenant was an easie yoke in comparison of the Covenant of works, as to the Substance of Obedience in the General: though in regard of the Particular imposition of Ceremonies, it was Acts 15. 10. a yoke which the Iews were at last not able to bear. All which being done away in Christ, Mat. 11. 28, 29, 30. Christs New Testament-yoke is easie, and his burden light.
Thus of Israels second Covenant-Condition, viz. To Keep Covenant with God by true Faith in Christ, and Sincere entire constant Obedience.
III. Lastly, To repent and return again to the Lord their God, in case of any failing, either in being his Covenant-people, or in keeping his Covenant by true Faith and Obedience. This the last condition at least implicitly imposed upon, and restipulated by Israel in this Covenant. For clearing of which, note: 1. What Repentance is. 2. That God in this Covenant Conditioned with Israel to repent in case of any failings or miscarriages against this Holy Covenant. 3. Inferences hence resulting.
1. What Repentance is. Omitting the Denominations or several Names given to Repentance both in Old and New Testament: as also the Synonimous expressions and phrases whereby the Holy-Ghost sets it forth with great variety, All which would add much light and lustre to Repentance, were the Common-place of Repentance here to be handled, (which is besides my intention:) I say omitting these for brevity sake, Consider we, 1. The Sorts. 2. The Nature of Repentance [Page 897] so far as seems necessary for opening this Covenant-Condition of Israels Repentance.
(1) The Sorts of Repentance are many and various: But Sinners Repentance towards God, is principally of two sorts, viz. 1. More General and Common both to Elect and Reprobate persons, viz. A Repentance, arising from the Knowledge and Faith of God the Creator's omnipotency, (sometimes manifesting it self even in the vertues and Miracles of Christ,) and from fear of Punishments: whereby the heart is smitten with some kind of remorse and grief for sin: and some Outward expressions or Testifications thereof are made, as by confessing sin, humbling for sin with weeping, Fasting, Sackcloth, Ashes, &c. Thus 1. Kings 21, 27, 29. Ahab repented: thus Iona. 3. 5, &c. Ninevoh repented; thus Mat. 27. 3, 4, 5. Iudas repented; and thus Christ saith Math. 11. 20, 21. Tyre and Sidon would long ago have repented in Sackcloth and ashes, if the mighty works had been done in them, which were done in Chorazin and Bethsaida. This sort of repentance (as Fran. Gomar. in Part. 1. Explic. in Math. 11. 20, 21, 22 some acutely learned judge) is required before saving Faith in Christ, and sometimes exists without subsequent Faith in Christ, and is clearly distinguished from it, as, Mat. 1. 15. Repent ye, and believe the Gospel. Acts 20. 21.—Testifying Repentance towards God, and Faith in Iesus Christ. Heb. 6. 1.—Not laying again the foundation of repentance from dead works, and of Faith towards God. And this Repentance is 2 Tim. 2. 25. praevious and preparatory to the other Repentance and unto Faith; whereupon some call this, Poenitentiam Primam, The first Repentance: the other, Poenitentiam Secundam, The Second Repentance. 2. More special and peculiar to Gods Elect only. viz. A Repentance, Acts 11. 17, 18. Arising from true Faith in Jesus Christ the Saviour, or at least inseparably accompanying the same: which Eph. 2. 8, 9, 10. Acts 11. 18. Faith and Repentance have no foundation in man, as the former have, but are the meer gifts of God. This is called, Acts 11. 18. Repentance unto life: and 2 Cor. 7. 10. Repentance unto Salvation: because it is the certain way for sinners to life and salvation by Jesus Christ. Now God conditioning with Israel that they should Repent, took in both sorts: but especially and primarily intending this later, whereunto the former Repentance was but preparatory.
(2) The Nature of true Repentance in this second sense, may be thus described, Repentance is a Grace of God, whereby a sinner, after true Sense of sin, and Godly sorrow for sin, is changed and converted in heart and life, from sin to God. This description of Repentance I have In my Communit. instructed. p. 127▪ to pag. 138. Lond. 1651. formerly in another Treatise, 1. Explained and confirmed by Scriptures, according to the several branches of it. 2. Improved in a way of Tryal of the truth of Repentance, by certain Characters of true Repentance comprized in this Description of repentance. Especially. (1) Conviction and true sense of sin. (2) Contrition of heart, and true godly sorrow for sin. (3) Conversion and true change of heart and life from sin. Touching all which, I refer the Reader to what I have there written for his fuller Satisfaction: because I hasten forward.
2. That God in this Covenant either explicitly, or at least implicitly [Page 898] Conditioned with Israel, their Repentance and returning again unto him, in case of any failings or offences against his Covenant: may be evinced by these Particulars, viz.
(1) Repentance in case of any sinful failings against this Covenant is a Duty implicitly enjoyned to Israel in the first Commandment of this Covenant: as hath been manifested. For this Commandment required Israel, To Exod. 20. 2, 3. have the only true God IEHOVAH alone as their Covenant-God in and through Iesus Christ: and to worship him as such accordingly. This worship of God 2 Cor. 5 9 1 Iohn 3. 22. consisted (as in other, so) in this Duty particularly, viz. In an holy carefulness to please their God in all things: as also consequently in Grief and Sorrow of heart and spirit with unfeigned Repentance, for every their offending of him: Psal. 51. throughout. Ier. 31. 18, 19, 20. As did David, and Ephraim, under this Old-Covenant.
(2) Assoon as Israel had sinned against this Covenant, and that most grosly, in the idolatrous Calf made and worshipped while Moses was up in the Mount with God, the Lord in his rich mercy and compassion See Exod. 32. & 33. throughout. used sundry means of reclaiming and reforming them by true Repentance. Which evidenceth, How much God willed their Repentance: and How agreeable it was to his Covenant which they had broken and transgressed, that they should repent. He would never have used Means to bring them to true Repentance, had he not in this Covenant, in case of failings, intended their Repentance. Now these Means and way he used:
He Exod. 32. 7. to 15. gave Moses (their typical Mediator) occasion of interceding for them, that they might not presently be destroyed. For, He declared their sins to Moses now in the Mount with God: Whereupon Moses intercedes for them, and God spared them according to his Prayer.
He Exod. 32. 19. sent Moses to convince them of their sin, and of the extream Haynousness of it. Which Moses effected, 1. Symbolically, by breaking the two Tables of the Covenant, at the skirt of the Mount in the fight of Israel: thereby signifying to them that they had already sinned so grievously, that they had broken Gods Covenant. 2. Really, (1) By utter Exod. 32. 20. Abolition of their idol: grinding it to powder, strawing it on the water that came out of the Rock, and making the people drink it, that so the detestable Idol might go into the very draught. (2) By sharp Exod. 32 21. to 25. Reprehension of Aaron, for bringing this sin upon Israel by making the Call. (3) By severe Exod. 32. 25. to 30. Execution done upon the principal offendors by the sword of the Levites, to the destruction of 3000. persons. (4) By his earnest and most zealous interceding with the Lord afterwards for their Pardon, Exod. 32. 30, 31, 32, &c. Oh this people have sinned a great sin, and have made them Gods of Gold: yet now, if thou wilt, forgive their sin: and if not, blot me I pray thee out of thy Book which thou hast written.
He took course to humble them for their sin; (1) Partly, by [Page 899] Exod. 33. 1. to 7. refusing to go with them any longer in the midst of them, only he would send his Angel before them. (2) Partly by Moses his Exod. 33. 7. to 12. removing of the Tabernacle the Sign of Gods presence, and pitching it without the Camp, afar off from the Camp.
The Compare Exod. 33. 4, 5, 6 with 34. 6, 7. People humbling themselves hereupon, and Repenting, The LORD proclaims himself; The LORD, the LORD God, Merciful and Gracious, Long-suffering and abundant in Goodness and Truth▪ Keeping Mercy for thousands, forgiving iniquity, and transgression and sin, viz. to the truly penitent. Which done, Exod 34. 10, 11, 12, &c. He again immediately renews his Covenant with them, to give them Canaan, and to drive out the inhabitants thereof from before Israel.
(3) The Neh. 9. 30, 35. Mat. 21. [...]3. to the end. LORD in all after-ages from Moses till the Death of Jesus Christ their only true Messiah, according to his great Patience and Long-suffering gave them space for Repenting, and according to his rich grace gave them both Ordinary and Extraordinary Means of Repentance. 1. Ordinary, by the Ministry Ioel 2. 17. Mal. 2. 7. of the Priests: who, besides their Expositions of the Law, tending to convince and humble them for sin, offered daily Sacrifices, which were as a Heb. 10. 1, 2, 3, 4. Continual Remembrance of their sins, and an Arraignment of them daily for sin before the Lord: yea, herein Israel did daily confes, their sins, and that for them they deserved to die the Death like those slain Sacrifices, and that their sins could not be purged away, but by the Death of Jesus Christ the true Sacrifice. 2. Extraordinary, by the Ministry of The Prophets, John Baptist, and Iesus Christ himself. (1) The Prophets were Ministers raised up extraordinarily by God for reducing Israel to himself from their rebellions by repentance. Neh 9. 29, 30.—Many years didst thou forbear them, (Hebr. didst-thou-protract over them), and testifyedst against them by thy Spirit in the hands of thy Prophets. How oft did he invite and importune them to repent by his Prophets? As, by Isaiah, Isai. 1. 16. to 21. Jeremiah, Ier. 3. 1, 7, 22, &c. & 4 1, 2. Ezekiel, Ezek. 18. 21, 27, 28. 30, 31, 32. & 33. 11, 12, 15, 16. Hosea, Hos. 6. 1, 2, 3. with 5. 15. & 14. 1, 2, &c. Joel, Io. 2. 12, 13, 15, 16, 17. Amos, Am. 4. 6. to 13. Zechariah, Zech. 1. 2, 3, 4, 5, 6. and Malachi, chap. 4, 5, 6. (2) Iohn Baptist the Harbinger of Christ, preparing his way before him, was an extraordinary Prophet, yea greater then any former Prophet, in that he pointed out the Lamb of God present with his finger. This Iohn Mat. 3. 1, 2, 3, 8. Preached Repentance to Israel both by his Doctrine, and Practise. (3) Jesus Christ himself, that Great Prophet of Prophets, came last of all, Preaching to Israel; Mat. 4. 17. Mar. 1. 14. Repent, for the Kingdom of Heaven is at hand. [...]uk 13. 3▪ 5.—Except ye repent, yea shall all likewise perish.
Now to what End did God vouchsafe Israel all along under this Sinai-Covenant the Old Testament, such Space and Means of Repenting: but that by this Covenant he conditioned and required their Repentance?
[Page 900](4) The Lord Deut. 30 1, 2, 3. Lev. 26. 40, 41, 42. 2 Chr. 7. 12, 13, 14. 1 King. 8. 33, 34, 35, 38, 44, &c. Promised for future to accept and pardon his people Israel, Repenting for their miscarriages against his Covenant. And his Promises made to their Repenting, imply'd his will and pleasure that they should repent.
(5) God Promised also to Deut. 30 6, 8. Ezek▪ 36. 26, 27▪ 31. Circumcise their heart, that they might love him, turn to him, and obey him. This imply'd also his Conditioning their repentance in this Covenant; yea Ier. 31. 18, 19. 20. he turned and instructed Ephraim, so that he repented, &c.
(6) The Lord Exod 33. 1. to 8. Isa [...]. 1. 10. to 21. was wont to estrange himself from Israel under this Covenant, whilst they went on in their sins impenitent. Their sins were odious to him: but their impenitency under their sins made them double odious and abominable. Because impenitency was so extreamly against his Covenant.
(7) Finally, The Lord was pleased Compare Exod. 33. 4 5, 6. with 34 6, 7. Hos. 14. 1. to the end. Ier. 31. 19, 20. most graciously to accept and pardon his repenting People Israel, embracing them with dearest arms of his wonted favour. Because their Repentance was so pleasing to him, and so agreeable to his Covenant.
3. Inferences Hence;
(1.) How plain is it, That this Covenant at Mount Sinai was a Gospel Administration: because in case of Israels fayling therein it conditioned and called for their Repenting! Repentance is a pure Evangelical Condition and Duty, pressed often in the Gospel-Doctrine of Old and New Testament, as hath been already shewed: whereas the Law, that is, The Covenant of works, admits of no Repentance at all, no not in the least case of failing in Covenant-Duties but denounces Death without Mercy for the smallest transgression. So then the Sinai-Covenant, was a Covenant of Faith Evangelical, not a Covenant of Works Legal.
(2.) That common Distinction of Repentance into Legal and Evangelical had need to be wisely and warily understood. For, 1. If by Legal Repentance such repentance be understood, as is wrought by the Law, or Covenant of the ten Commandments as dispensed by Moses; that being a pure Evangelical Administration, Repentance wrought thereby must needs be Evangelical also. And therefore in this sense the distinction is not logical and proper, because thus the Members of the Distinction, viz. Legal and Evangelical are not duly opposite and contradistinct one to another. And yet, I doubt, this is the usual notion of most in this Distinction, but questionless a gross mistake. 2. If they understand by Legal Repentance, such Repentance as the Law of works required before the Fall: Such Repentance the Law or Covenant-works properly allows not, admits not in any Case. 3 But if by Legal Repentance they in [...]end such Common and General Repentance upon consideration of God as Creator and Supream Judge and fear of punishment, arising from the ten Commandments, or any thing in them, as abstracted from Moses Administration thereof: then the Distinction may be tolerated, as implying, A General servile Repentance from fear of God the Creator, and a [Page 901] Special filial Repentance from Faith in God the Redeemer.
(3) How Great was Gods Covenant-Mercy to Israel even in this terrible Sinai-administration, in Granting liberty of Repenting in case of Covenant-miscarriages. Such mercy, was not vouchsafed at all under the Covenant of works: nor vouchsafed so clearly in any fore-going Administration of the Covenant of Faith. His favour was herein therefore the greater to Israel, But how much more to the New Israel of God under the New Testament, to whom God hath revealed most fully this liberty of Repenting. It is not only our great Duty, to repent: but our great Priviledge, that we may repent.
(4.) How justly did the Lord multiply and aggravate his Amos 4. 6, 9, 10, 11. Ier. 5. 4, 5. Complaints against Israel by his Prophets under the Old Testament for their Impenitency, hardness of heart, and refusing to return to God! Because their Covenant-failings were many: and in such cases it was God's Covenant-Condition that they should repent.
(5.) Not only Unbelief and Disobedience, but also Psal. 78. 34. to 38. Impenitency, a Counterfeit Repentance in Israel was Covenant-breaking with God. Repentance was Covenant-keeping: Impenitency and Counterfeit Repentance was consequently Covenant-breaking. And shall not our Impenitency, &c. under the New Testament be Covenant-breaking much more?
(6.) Hence, When Israel solemnly repented of publique sins, they were wont to renew their Covenant with their God, therein a fresh promising their sincere Reformation. Why? Because Gods Covenant called for true Repenting in case of miscarriages: therefore when they solemnly set about Repenting and Reformation, to testifie their Duty and Engage themselves more vigorously thereunto, they renewed Covenant with God the ground of such Repenting. And therefore when any Church now under the New Testament is upon publique Repenting and Reforming, it is a most proper and helpful course to enterprize the same by this Gospel practise of Renewing Covenant with God: as is the Manner of the true Reformed Churches.
(7) Finally, Israels Duty, May be our Iustification. If under the Old Testament Israel was to repent in case of failings in Covenant-observances, wherein Repentance was urged more sparingly: How much more ought we to repent of all our failings under the New-Covenant, wherein Repentance is required more abundandtly?
APHORISM V. 5. The Form of Gods Sinai-Covenant.
THe Form of Gods Covenant with Israel and their Seed at Mount Sinai, Consisted, More Inwardly and Essentially in the Mutual Covenant-Agreement and Obligation betwixt the Federates, God and Israel: More Outwardly and Accidentally, In the Manner of this Sinai Covenants first Manifestation and Establishment, and of it's after-Administration.
This Aphorism I explain as followeth.
First, The More Inward and Essential Form of this Covenant at Mount Sinai stood, In the reciprocal Agreement and Obligation of the Foederates one to another, viz. of God to Israel and their Seed, and of Israel and their Seed to God, upon certain Terms or Conditions, Evidently Expressed, or Necessarily Implyed.
1. God on his part, (as IEHOVAH, Israels God, and Redeemer) of Meer Free grace Agreed, Covenanted, and Promised, I. To be a God to Israel, and to their Posterity. II. To raise up unto them from among themselves, Christ A Prophet, Mediator and Saviour: In whom he would be their Covenant-God. III. To give them the Spirit of God and of Christ. IV. To Confer upon them in Christ all sorts of Blessings, Temporal, Spiritual, and Eternal. 1. Blessings Temporal. And of this sort these especially, viz. (1) The Inheritance of Canaan. (2) The Casting out of the Canaanites. (3) Long life in Canaan. (4) Multiplying them there. (5) A conflux of all good things for their outward Prosperity. (6) The imposing of all the Contrary Curses upon their Enemies. (7) Their return again into Canaan from all their dispersions upon their Repentance, &c 2. Blessings Spiritual. Of which sort these especially; viz. (1) Gods peculiar Acceptation of Israel. (2) His Sanctification of them. (3) Their Justification by Faith in Jesus Christ. (4) His Enabling them to keep this Covenant. (5) His choosing out a place for his Name to dwell in, and for his solemn worship to be exercised in, within the Land of Canaan, when they should peaceably inherit it. (6) His gracious Presence and Residence among them there in his Tabernacle. (7) His furnishing them with Eminency of Church-enjoyments above all other People. 3. Blessings Eternal, viz. Eternal Life and Happine [...]s in Heaven: whereof Canaan was an eminent shadow.
2. Israel on their part Restipulate and Re-promise to God sundry necessary Duties. As, 1. To be a Covenant-people unto God. 2. To perform and keep this Covenant with God, (1) By true and unfeigned Faith in Christ. (2) By sincere, entire and constant obedience [Page 903] thereunto. 3. To repent and Return again unto the Lord, in case of any Failings or Miscarriages contrary to this Covenant.
These Covenant-Mercies God Promised to Israel and their Seed: These Covenant-Duties Israel Re-promised to God. All which have been formerly cleared and explained. And in their Mutual Obligation each to other, upon these Terms and Conditions, stands the More Inward Essential Form of this Covenant. Touching which I need now to add no more.
Secondly, The More Outward and Accidental Form of this Sinai-Covenant doth consist, in the Outward way or Manner, 1. Of this Covenants first Manifestation and Establishment. 2. Of the After-Administration of this Covenant, thus Manifested and Established Of Both these, Consideration may be had, (1) More Generally. (2) More Particularly.
More Generally, touching the Outward Form of this Covenant's Manifestation, and Administration, these things are Observeable, viz.
1. That, The Way and Manner of this Covenant's Exod. 19. & 20. & 24. & 34. Deut. 5. Heb. 12. 2 Cor. 3. Manifestation and Administration was singular and Eminent. No Covenant before it, or after it, was Given, or managed with such Outward Majesty and Glory: as afterwards will more fully appear.
2. That, This Covenant was Manifested and Revealed to Israel, from God, Not only by word of Mouth, as all fore-going Covenants were; but also by writing. God himself Deut. 4. 13. wrote the Abstract of this Covenant the ten Commandments, in two Tables of stone, with his own Finger: Signifying the Perpetuity of the Covenant and Law; as also their stony hardness of Heart under the Old Testament. And Moses the Man of God, Exod. 24▪ 3, 4. wrote this Covenant at large, even all the Morals, Ceremonials, and Iudicials thereof, in a Book; For the more certain knowledge and perpetual memory thereof among the people of Israel under the Old Testament, and among the Israel of God under the New Testament.
3. That, This Covenant was not left to Israels liberty to accept or reject it at pleasure, but was authoritatively imposed by God upon Israel. When man Covenants with man, his fellow-creature, both parties are at liberty to elect and choose such Articles and terms of Covenanting, as suit best to their several likings on both sides: but when God Covenants with man, the Creator with the Creature, The distance betwixt the foederates is so infinite and extraordinary, and man so absolutely and compleatly under Gods Authority, that God may impose what he pleaseth, and man must accept & submit to such terms as God imposeth. Deut. 4. 13. And he declared to you his Covenant, which he Commanded you to perform, even Ten Commandments, and he wrote them upon two Tables of stone. God Commanded Israels performance of this Covenant often: As Exod. 20. [...], &c. At the First Promulgation of it▪ Exod. 24. [...], &c. At the Sanction of it; Exod. 34. 10, 11, &c. At the Renewing of it and the Tables▪ [Page 904] And in the Explanations of it very frequently. Hence this Covenant is stiled, Psal. 78. 5. 10. & 105. 8, 9, 10. The Word which he commanded to a Thousand Generations.—And, Which God confirmed to Jacob for a Law.
4. That, This Covenant was Manifested and Administred to Israel, not as in a Private Family-Capacity, as all the former Covenants were limited to the particular Families of Adam, Noah, Abraham; but as in a publique National-Capacity, as a Body Politique, both Ecclesiastical and Civil: yea the House of Iacob, being very numerous when they came to Mount Sinai, was by this Covenant digested and first moulded into a National-Church and Commonwealth.
5. That, As the Establishment of this Covenant with Israel made them a National Church, and then first gave them that their Infant-Church-being: So the whole ensuing Administration of it was accommodated to Israel, as to Gal. 4. 1, 2, 3. a Church under age, till the fulness of time came.
6. That, Answerably to this their Minority, The fullest Stream of Gods Promises in this Covenant did run in the channel of temporal Mercies, and the main stress of Israels Covenant-Conditions was laid upon Obedience. True Spirituals and Eternals were promised by God: Faith, Repentance, and other Duties were also required from and restipulated by Israel; but very sparingly and obscurely. Because God condescended to the Infant-state, to the dull and weak capacity of Israel, in this Dispensation.
7. That, God extended this Covenant (thus Manifested and Administred) both to Israel and their Posterity, as In this 4. Ch. Aphor. III. hath been already manifested: and that Exod. 19. & 20. & 24. Deut. 5. with Mat. 26. 17. to 31. Ioh. 19. 20. Luk. 23. 45, 46. Heb. 10. 1. to 23. from the Sanction thereof at Mount Sinai, till the Death of Iesus Christ. For by Christs Death, The Old Testament Administration was abrogated and finished: And the New Testament Administration entred and succeeded.
8. That, The first Manifestation and After-Administration of this Covenant was such and so managed, as might most advantagiously conduct Israel and their Posterity to Jesus Christ, the only true Messiah and Saviour of Sinners, that Rom. 10. 4. Gal. 3. 23, 24. by him, through Faith they might be justified and eternally saved.
9. That, All passages, occurrents and events of Providence towards Israel, in the Wilderness, in Canaan, or in their Enemies lands, did singularly co-operate, by the wisdom, faithfulness, power and goodness of God, to the full accomplishment of this Covenant, in Rom. 10. 4. Gal. 3. 23▪ 24. Jesus Christ the Mediator, who was the Foundation, Center, and Scope thereof. In the Wilderness, The Pillar of cloud and fire that guided them day and night; The Mannah from heaven, and Water out of the Rock, wherewith they were fed 40 years together; The Brazen Serpent; The Tabernacle erected in the Wilderness with the utensils thereof; Moses his Mediation, and Kingly Government over them, Aarons Priesthood, and their frequent Sacrifices; what were they but Types of Christ, and of better things in Christ? In [Page 905] Canaan, the land of Immanuel, heaven was represented as prepared for them by Christ for their Everlasting Rest; Their conquering of Canaanites under Ioshuah, shadowed out their Spiritual victories in Christ Jesus; The Temple and Sacrifices there, pointed out Christ the true Temple and Sacrifice. In Babylon, Their 70 years Captivity, wherein they were as men dead and buryed, and yet afterwards their deliverance, (God as it were opening their graves,) &c. pointed out their natural, dead and hopeless State under sin, and their Supernatural Recovery by Christ, even beyond hope, &c. Thus God by all his Providential dispensations took them by the hand, to lead them on to Christ; till at last Iohn Baptist pointed out Christ in person already incarnate; Io [...]. 1. 36. [...]9. Behold the Lamb of God that taketh away the sins of the world
More Particularly herein two distinct Sections, Consider, 1. The first Manifestation and Establishment of this Covenant. 2. The Ensuing Administration thereof; severally.
SECTION I.
I. TOuching The Form of Gods first Manifestation of this Sinai-Covenant to, and Establishment of it with Israel, it well best appear, by following and observing the plain Series and Order of the History, which most certainly represents to us the way and method of Gods mysterious Proceedings therein, and consequently his intent and end thereby. And here these ensuing Particulars are especially to be noted, viz.
1. Gods Preface and Introduction to the Revealing and Manifesting of this Law and Covenant uttered in Mount Sinai, when Israel was now brought to God, and encamping before the Mount. Exod. 19. 2 3, 4, 5, 6.—Thus shalt thou say to the House of Jacob, and tell the children of Israel; ye have seen what I did to the Egyptians, and how I bare you on Eagles wings, and brought you unto my self. Now therefore if ye will obey my voice indeed, and keep my COVENANT, then ye shall be a peculiar treasure unto me above all people, for all the Earth is mine. And ye shall be unto me a Kingdom of Preists; and an Holy Nation. These the words which thou shalt speak unto the children of Israel. This is a most remarkable Preface to this Sinai-Covenant and Law, wherein note; I. Gods Commemoration of his former great Redemption and deliverance of them from Egypt, whereof themselves were Ey-witnesses. Herein are three things: viz. 1. Gods dreadful acts and proceedings against their Enemies the Egyptians. Especially in the ten grievous plagues. 2. Gods gracious redeeming and rescuing them out of Egypt, above all dangers and difficulties. He bare them on Eagles wings; that is, He brought them out of their place of bondage, openly, safely, speedily, as the Eagle doth her young from their sluggish nest. See this Metaphor further urged and explained, in Deut. 32. 11, 12. 3. Gods Providential conduct of them to [Page 906] Mount Sinai, where probably his Pillar of cloud (that token of his special presence) pitched, and in which Mount God had formerly promised his people should serve him. Thus God brought them to himself. II. Gods Promise of eminent future blessings to them, in case they should dutifully and faithfully demean themselves towards him their Redeemer in Obeying his voice, and keeping his Covenant. The Blessings Promised on Gods part are three, viz. 1. That they should be a peculiar treasure unto God, above all the people of the Earth, that is, Gods peculiar people above all People. [...] Segullah signifies Thus this Heb. word is used in 1 Chr. 29. 3. Eccles 2. 8. the most choyce, rich, rare, precious things, which Kings and Princes put into their Treasuries. 2. That they should be unto God a Kingdom of Priests. This seems to intimate their future liberty, dignity and honor, opposite to their former base servitude and bondage in Egypt; and seems to allude to the condition of the Kings and Priests in Egypt, who lived in honor, retaining their lands and liberties in the famine, when all the rest of the Egyptians were forced to sell theirs: So when others should be debased, despised, &c. Israel should be honored and provided for, as Kings and Priests: yea, as Kings, they should reign on Earth: as Priests, they should offer Sacrifices to God. Thus under the New Testament. Rev. 1. 6. & 5. 10. 1 Pet. 2. 5, 9. Christ makes us Kings and Priests to God. 3. That they should be an holy Nation. Even Consecrated, Dedicated and Devoted to God, above all Nations. The Duty conditionally required on their part, was; 1. Obedience to Gods voice. 2. Faithfulness in his Covenant. Whereby God intimates, That he was now about to renew his Covenant with them, which was done in this Deut. 4. 13. & 5. 2, 3, &c. Covenant of the ten Commandments. And in this brief Preface thereto he gives them a fore-taste of the Matter of his Covenant intended, an Epitome or Abstract of the Covenant-obligation betwixt him and them. Those things he would perform to them, on his part: and these things he required from them, on their part. This excellent Introduction Exod. 19▪ 6, 7, 8, 9. Moses reports from God to the Elders of Israel: All the people answer together; All that the LORD hath spoken we will do. Here's their unanimous and actual consent. Moses returns the peoples words unto the LORD: who thereupon tels Moses, that he would speak with him in the thick cloud in the peoples hearing, that they might believe him for ever; thus he would convincingly evidence to them the Divine Authority of Moses Doctrine.
2. The Manifold and extraordinary Preparation of the People for the Hearing and Receiving of the Law and Covenant from God on Mount Sinai. The Lord receiving this tractable Answer from the People, Commands Moses now to prepare them. Their preparation was effected, 1. By Moses Sanctifying them two days together; commanding them, To wash their clothes, And not to come at their wives. (1) To Exod. 19 10. wash their clothes. Thus the Priests afterwards must Exod. 40. 30, 31, 32. wash their hands and feet at the river before they approached to the Altar [Page 907] to Minister, or entred into the Sanctuary. This Ceremony of washing, peculiar to those times, implyed the inward purity and cleanness of their Hearts and Spirits wherewith they should approach to God. Hence David, Psal. 26. 6. I will wash mine hands in innocency, and so will I compass thine Altar, O Lord. Pagans, in imitation hereof, Plaut. in A [...]ut. Act. 3. Scen. 6. washed before their Sacrifices; yea this Ceremony was superstitiously observed in the Christian Church, as Tertul. de Orat. c. 11. Tertullian, and after him Ioan. Chry. sost. in Mat. Hom. 52. Chrysostom have observed. This washing their clothes signified to them, what Holiness, cleanness and purity of Heart was necessary to them for the Receiving of Gods Law and Covenant. (2) Not to Exod. 19. 14, 15. come at their wives. Some here understand such of their wives, as were legally unclean. Rather understand here, all their wives: Conjugal Society is forbidden for a time, not as Sinful, but that they might withdraw their hearts from their lawful earthly comforts, to attend the Heavenliness and Spiritualness of Gods Law the more intentively. 2. By Moses Exod. 19. 12, 13, 23, 24. Sanctifying the Mount, setting bounds round about it, that neither Priests nor People, man nor beast, might go up into it, nor touch it, or the very border of it, lest they be put to death: only Moses and Aaron might go up into it. This very Mount was separated from all other Ground, and from all common use, for the time; in reference to the purest majestical presence of the most holy God there, and to the Lords Giving of his pure Law, and holy Covenant thence. Hence it is called, The Mount of God Exod. 24. 13. Israel must be abased and humbled at their Law-givers feet: They must highly reverence both God and his Law. 3. By the LORD's Exod. 19. 16▪ 17, 18. Deut. 4. 11, 12. H [...]b. 12. 18, 19, 20, 21. discovering himself, and descending in fire upon the top of the Mount on the third Day in the Morning, with most terrible tokens of Divine Majesty, able to subdue and amaze the stoutest heart, viz. Thunders; Lightnings; Thick-cloud and darkness; voice of Trumpet exceeding loud; Mount Sinai altogether on a smoak, ascending as the smoak of a furnace; The Mount burning with fire unto the Heart of Heaven, that is, the midst of Heaven; The whole Mount quaking greatly; Insomuch, That all the people in the Camp trembled; And so terrible was the Sight, that Moses said, I exceedingly Fear and Quake. These were dreadful tokens, (1) Of the Majesty and terrour of the Lord; (2) Of the severity and terribleness of the Law to Carnal man, that can do nothing but break and transgress it; (3) Of the fear and bondage of the Old Testament dispensation (fitted to the proud, stiff-necked, and hard-hearted disposition of the Iews,) in comparison of the more free, filial and sweet dispensation of the New Testament: for herein the Heb 12. 18. to 25. Apostle placeth a great difference. 4. By Moses Exod. 19. 17. bringing forth the people Israel out of the Camp, to meet with God. And they stood at the skirt of the Mount, without the bounds that were set. Probably All Israel at this time stood together before God at the skirt of the Mount, in the same Deut. 29 1, 10, 11. Order that they stood in when Moses renewed the Covenant about 40 years after in the land of [Page 908] Moab: viz. First, The First-born, the Exod. 19. 22. Priests, who were to come nearest to God at that time. Secondly, After them the Captains or Heads of their Tribes the Rulers. Thirdly, Then the Elders. Fourthly, The Officers. Fifthly, All the men of Israel. Sixthly, Their little ones. Seventhly The women. Eightly, The Strangers which were within their gates. Thus they presented themselves before the Lord every of them individually in their own persons, not by Proxies or Representatives, being now to receive such a Law from God, and to enter into such a Solemn Covenant with God: that hereby the incomprehensible Majesty and terror of God, The Glory, Greatness, Authority and Excellency of his Law and Covenant, might have the deeper impression upon them. 5. Finally, By the LORD's Exod. 19. 19. to the end. calling Moses (after he had thus placed the People,) to the top of the Mount; and sending him down again, to charge the Priests to sanctifie themselves, and to contest with, or charge, both Priests and People not to break through, to come up into the Mount to gaze, lest the Lord break forth upon them. All this singular Caution and Solicitude tending to advance highly the Majesty of the Lawgiver, and authority of the Law; as also to engrave more deeply and indelebly a most awful reverence to both in the hearts of all Israel.
3. Gods Deut. 5. 22. & 4. 13. Promulgation of the Moral Law, The Covenant of the Ten Commandments, (immediately after all his Preparation,) from Mount Sinai, to all Israel. Herein note; 1. The Matter promulged, and 2. The Manner of promulgation.
(1) The Matter promulged was the Exod. 20. 3. to 18. Ten Commandments, all storied in express Terms. These Ten Commandments I have formerly in the General, Analytically explained, so as to point out the peculiar and distinct Scope of every one of them, with their mutual reference to, and dependence upon each other.
(2) The Manner and way of Gods Promulgation of these ten Commandments, was in this sort, viz. I. In the same Method and Order, wherein they are left upon record for us by Moses. 1. The Commandments of Religion and Holiness to God, being set before the Commandments of Righteousness and equity to men. Those being the First and Great▪ Commandment: These the second like unto it. 2. The first and last Commandments, being the most Comprehensive piercing spiritual and convincing Commandments among all the rest: and as it were comprizing all the other between and within them. Shewing the extensiveness and spiritualness of this Law. 3. The fourth Commandment being ranked in the midst of them: the Sabbath being as the Prop and Pillar upholding both Holiness to God, and Righteousness to man. In this Order Moses recorded them, And in this order God uttered them. II. In the same words and number of the Commandments God uttered his Moral Law, wherein Moses afterwards wrote them, Exod. 20. 1. God spake all these words, Deut 4. 13.—even ten words, or ten sayings, viz. ten commanding sayings. Deut. 5. 22.—And he [Page 909] added no more. That is, He added no more distinct Moral precepts: or, He added no more words at all immediately to all Israel: what he spake besides these, he spake immediately to Moses, and by him mediately to all the people. In these ten words the whole Moral Law is comprized compleatly. III. God promulged not these ten Commandments meerly and nakedly, as so many bare precise precepts: but with a notable Preface prefixed, and Promises annexed. 1. The preface prefixed; Exod. 20. 2. Deut. 5. 6. I am the LORD, thy God, which brought thee out of the Land of Egypt, out of the house of Servants. This Preface contains Reasons for keeping all the Commandments in General: and the first Commandment in particular. Wherein are three General Arguments, perswading to the observance of the whole Law. They are drawn, (1) From Gods incomparable Nature and essence: I am IEHOVAH. (2) From Gods Covenant-Relation to Israel, as the Seed of Abraham; Thy God, viz. Not only by Creation and Providence commonly, but by special Covenant peculiarly. (3) From Gods wonderful Act of Grace in Redeeming them from Egyptian bondage; which brought thee out, &c. An eminent Type of Christs spiritual Redemption of of his Church. 2. The Promises annexed to some particular Commandments expressly were two, viz. (1) A more General Promise, of shewing mercy to thousands of them that love him and keep his Commandments, added to Commandment second. (2) A more Particular Promise of long life in Canaan, whither Israel was now going,(m) Ephes. 6. 2 annexed to the fifth Commandment, This is called, The first Commandment with Promise: either, because its the first Commandment with particular Promise, the former being general: Or, the first Commandment of the second Table with Promise. But I like best the former Reason. This Preface, and these Promises are so evangelical, that they notably evince this Law to have been given as a Covenant of Faith in Iesus Christ. IV. God Promulged all these words immediately to all Israel from Mount Sinai with an audible voice. Exod. 20. 1. God spake all these words saying.—Hence the Apostle cals the Law, by way of eminency, Heb. 12. 19. The voice of words. Deut. 5. 22. These words God spake with a Great voice to all their Assembly. This voice was so Great, that it Heb. 12. 26. shook the very earth. V. God spake this Law Deut. 5. 22. out of the midst of the fire, he uttered these words out of the midst of devouring flames. Hence its called Deut. 33. 2. A fiery Law; or, Heb. A fire of Law. This intimated the terrour of God, and of his Law to transgressors. VI. God spake these words also Deut. 5. 22. out of the midst of the cloud, and of the thick darkness. The cloud seems to be that pillar of cloud that went before Israel and covered them, which now rested on Mount-Sinai: It was a Type of Christ, in whom this Law and Covenant was given: As also a token of Gods special presence and protection. The thick darkness, is often used to set forth Psal 18. 9, 11, 12. & 97. 1, 2, 3. Gods glorious Presence, Majesty and Greatness, as here also to denote his severe and darksome judgements against the transgressors [Page 910] of his Law and Covenant. The Apostle calls it Heb. 12. 18. blackness and darkness and tempest. Besides God speaking out of the cloud and thick darkness seems to imply the obscurity and darkness of that Dispensation and Covenant: The Old Testament was all veiled under clouds, darkness, Types, figures and such dim representations. VII. Finally God in promulging his Law, made use of the Acts 7. 53. Gal. 3. 19. Ministery of Angels about the former particulars. Steven saith, Israel received the Law by the disposition of Angels. Hence, Paul cals it, Heb. 2. 2. The word spoken by Angels. And those words of Moses in his Blessing Israel before his Death, viz. Deut. 33. 2. The LORD came from Sinai,—and he came with ten thousands of Saints, &c. are by some interpreted of Holy Angels: though they may be referred to the holy people of Israel that received the Law. Angels are ministring spirits, imployed by God both about dispensation of Law and Gospel, Old and Heb. 12. 22. New Testament, and are Heb. 1. 13, 14. sent forth in many regards for their good that shall be heirs of salvation. This imployment of Angels in giving of the Law tends to magnifie the dignity and excellency of the Law: as also the supream Majesty Authority and Glory of the Law-giver. This was Gods way and manner of promulging his Law.
4. Israels Exod. 20. 18, 19, 20, 21. Deut. 5. 23. to the end. & 18. 15. to 20. extream fear and terror, by reason of Gods mighty voice and dreadful promulgation of his Law, so that they removed and stood afar off: and being unable to hear the voice of God any more immediately, they desired that God would speak to them by a Mediator: which request the Lord highly approving, condescended to them▪ in it. This is a very observable passage. Herein especially note three things, viz. Their Fear, Their Desire, The Lords fulfilling of their Desire, I. Their Fear at this dreadful promulgation of the Law was so great, that Exod. 20. 18, 19, 21. they removed from the bounds of the Mount where Moses had set them, and stood afar off: all the Deut. 5. 25. heads of their tribes and elders saying to Moses; This great fire will consume us. If we hear the voice of the LORD our God any more, then we shall die. Whereupon the Apostle(g) Heb. 12. 19, 20. saith;—And the voice of words, which voice they that heard, intreated that the word should not be spoken to them any more, for they could not endure that which was commanded. This their fear intimated, 1. Their guiltiness under sin where theres no sin, theres no cause of slavish fear: but guilt of sin fils with fear and terror at Gods presence. Guilt made Adam Gen. 3. flie, and hide himself: guilt makes Israel remove, and stand afar off. 2. The penetrating and convincing power of the Law to discover sin. Rom. 3. 20. By the Law is the knowledge of sin. Rom. 7. 6.—And without the Law sin is Dead. Had not the Law detected to them their sin, why should they thus have feared? 3. The effect of the Law upon the guilty Conscience; it Gal. 4. 24, &c. Rom. 8. 15. fils with terror, and gendereth to bondage, all that are under it. It fils the carnal awakened soul with thunder and lightning, with flashes of fire, with blackness and darkness and tempest, &c. 4. Their utter inability to keep the Law in the exactness of it, in that they were now unable to hear it Rom. 8. 3. Gal. 3. 21, 22. Heb. 12. 19, 20.: They could [Page 911] not endure that which was commanded. Therefore the Law could not give life: because of their inability to keep it. Thus of their Fear. II. Their desire arising and resulting from their fear, was; That God would not speak to them any more immediately, but by Moses mediately. Exod. 20. 19. Deut. 5. 23. to 28. And they said unto Moses, speak thou with us and we will hear, but let not God spaek with us, lest we die. Thus the [...] are brought to see the necessity of a Mediator betwixt God and them, and pitch upon Moses for that Mediator. Hence, 1. The sinful creature is not able to approach to God, or to converse with God immediately, without the intervention of a Mediator. The distance and disparity betwixt God and sinners is so infinite. God is Holiness and purity in the highest, Sinners are meer lumps of impurity. They are as chaff or stubble: but God, without a Mediator, is to them a consuming fire. 2. The Law notably discovers the utter inability of the sinner, and the absolute necessity of a Mediator, for Communion with God. Israel is now taken off their own bottom, driven out of themselves to a Mediator by whom they may have access to God and knowledge of his will. This was one eminent End and effect of the Law, to take the sinner off his own bottom, and discover the necessity of a Mediator. Gal. 3. 24. The Law was our Schoolmaster, to bring us to Christ. III. The Lords fulfilling of this their desire of a Mediator, to pass betwixt God and them, is very eminent. For, 1. He Deut. 5. 8. heard, their voice in this behalf. 2. He commended their request; 28. They have well said all that they have spoken. 3. He 29. wished such an heart in them, as that they might constantly fear and obey him, for the eternal good of them and their children 4. He Dismissed them from the terrible presence of God on Mount Sinai, 30. Go say to them, get you into your Tents again. 5. He accepted Moses as a present Typical Mediator betwixt himself and them▪ 31. Commanding him to stand by him, to receive all the Commandments Statutes and Iudgements which he should teach Israel. 6. He hereupon also further promised to them the true Mediator Jesus Christ. (of whom Moses was but a figure,) to speak to them all that God should command him. And this according to their desire in Horeb. Deut. 18. 15. to 20.—And the LORD said unto me, They have well spoken that which they have spoken. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth, and he shall speak unto them all that I shall command him, &c. They desire Moses for a Mediator: God grants them Moses for present, & Promiseth Christ for the future: gives them the Type, assures them of the Anti-type, according to all, yea above all that they desired of God in Horeb. Hence we may note (1) How compassionate and condescending God is to sinners. When they cannot endure to approach his prescence and receive his Law immediately he yields to them to deal with them mediately. When they cannot ascend to him: he will descend and condescend to them. (2) How acceptable a thing is it to God, [...]hen sinners desire to come to him, and to converse with him, by a Mediator! [Page 912] He seems to be much taken and exceedingly affected with Israels desire of a Mediator. And after this their request, he never spake to them immediately without a Mediator as before: but mediately by Moses.
5. Gods speaking to Moses out of the thick darkness on Mount Sinai, at the same time (after he had accepted their request for a Mediator,) some Exod. 20. 21, &c. Additionals to his Moral Laws. The people now were either gone to their Tents: or through fear they stood afar off: Only Moses drew neer to the thick darkness where God was, to receive Gods further pleasure. These Additionals which God spake to Moses, were either Moral, Ceremonial, or Iudicial. I. Moral: viz. Some further Explication of the second Commandment, about Gods outward worship. Seeing Exod. 20. 22, 23. with Deut. 4. 15, 16, 17, 18, 19, 20. they only heard Gods voice from heaven, saw no shape of him, they must not make with him to themselves Gods of silver or gold. He knew how prone their nature was to Idolatry; He f [...]resaw their Idolatry which they would shortly run into in the golden Calf: therefore he thus plainly repeats and explains the sense of his second Commandment. II. Ceremonial: viz. About Gods outward worship prescribed in the second Commandment. These Ceremonials were touching an Altar, Sacrifices, and Places of Gods publique (z) Exod. 20. 24, 25, 26. worship. All touched very briefly. 1. Touching an Altar he prescribes; Partly, The Materials of it, viz. Earth, or Stone un-hewen with any tool. Partly, The way of framing it, viz. without tool. The tool would pollute it. Partly, The Site and posture of it. It must not be such as that they should need to go up to it by steps, lest their nakedness be discovered thereon. This Heb. 13. 10. &c. Altar was a Type of Christ, especially of his Divine Nature, sanctifying his Sacrifice: and the Earthly Materials a shadow of his Earthly humane nature. 2. Touching Sacrifices to be offered thereon. Here two sorts are mentioned, viz. Burnt-offerings, and Peace-offerings. Both Types of Jesus Christ crucified, who is our true Sacrifice. 3. Touching the Places of Gods publique worship, where such Sacrifices should be offered upon the Altar, viz. In all Places where I record my name. And there God promises to come unto them and bless them. Such places were, Many encamping places in the Wilderness, Sundry places afterwards in Canaan, especially the Tabernacle, and Temple. Which Tabernacle and Temple were eminent Iohn 1. 14. Heb. 9. 11. Ioh. 2. 19, 21, Col. 2. 9, 10. Types of Christ, in whom the fulness of the Godhead dwelt bodily. These are the Ceremonials, at this time very briefly mentioned: but afterwards, they, with many others, are more fully described. Hence, let this be remembred, That immediatly after the terrible Promulgation of the Moral Law to Israel, and their deep consternation thereupon, desiring that God would not speak to them any more by his own immidiate voice, which was so terrible and intolerable to them, but by Moses, as an intervening Mediator, whereunto the Lord Consented; I say, immediatly after these things the Lord spake these Ceremonials to Moses, which were evident Types of Christ. III. Iudicial; viz. The main body of his Exod. 21. 1. to chap. 24. 1. Iudicial Laws, called [Page 913] Iudgements, whereby the Civil State and Common-wealth of Israel was to be ordered and governed, under God himself their supream King and Monarch. In which Iudicials notwithstanding there are some few Morals and Ceremonials touched upon, but they are very few. Now all these three sorts of Laws, Moral, Ceremonial, and Iudicial, were (if the Series of the History be accurately observed) spoken by God on Mount Sinai, partly to Israel, partly to Moses for Israel, on one and the self-same day.
6. The Exod. 24. 1. to 12. solemn Ratification or establishment of these three sorts of Laws, Moral, Ceremonial and Iudicial (thus promulged and published) as a Covenant or Testament betwixt God and Israel; which seems to be done, partly on the self-same day that the Law was promulged; and partly in the morning following. God is not content only to promulge immediately to Israel his Moral Law, and to Moses for Israel some Morals, Ceremonials, and the main body of his Iudicial Laws: but he will have these Laws most solemnly Confirmed as a Covenant betwixt himself and Israel, that so his intention in thus publishing them might be evidently understood, which otherwise would have been very dark and doubtful to the people. In this Solemn Confirmation of these Laws for a Covenant, note especially, 1. The Place, 2. The Manner, 3. The event thereof. I. The Place where this Confirmation was had, Exod. 24▪ 1, 2. was threefold, according to the three Ranks and Degrees in Israel. viz. 1. At the foot or skirt of the Mount without the bounds; there all the people must stay. 2. In the Mount afar off, viz. about the middle of the Mount: There, Moses, Aaron, Nadab and Abihu, and seventy of the Elders of Israel must worship afar off. Some A [...]dr. Rivet Com. in Exod. 24. 1. I [...]an. Ca [...]vin Com in Exod. 24. 1, &c. think this number of seventy Elders representing Israel was here made use of, to remember them of the seventy persons that went down into Egypt, which were now according to Gods promise so wonderfully multiplyed into above six hundred thousand, able for war, besides women and children under twenty years old. 3. On the top of the Mount near unto God: There Exod. 24. 2, 13, 14, Moses alone, with his Minister Ioshuah, (both Types of Jesus Christ the true Mediator,) were to come near the LORD. These things were not as yet acted by them; but only by way of preparation for the Covenant commanded by the Lord. In this threefold rank of persons appointed by God according to these three places, we may note: Partly, The difference of gifts offices and places which God confers upon men in his Church, some superior, others inferior, not all in a level of equality. Partly, The eminent greatness and extraordinary excellency of the Benefit or Covenant now to be dispensed to them, whereunto God so prepares them by this previous Command. Partly, The Nature and impotency of this Dispensation, wherein they were not brought near, but kept afar off from God, only the Mediator approaching near him. Whereas Heb. 10. 19, 22. & 12. 18, 22, &c. the New Testament brings us nearer to God in Christ. Partly, That God would have a compleat number of witnesses, besides Moses, to testifie Gods gracious [Page 914] and heavenly manifestation of himself to them: whereby also the authority, not only of Moses, but also of The Priests and Elders, might be of more note and validity with the people. II. The Manner of this Confirmation or Ratification, was such, that it appears evidently to be an Eminent and Solemn Foederal transaction betwixt The Lord and Israel, Moses Mediating betwixt them therein. More Particularly, The way and Manner (doubtless according to Gods appointment) was thus: 1. Exod. 24. 3. Moses (having received Morals, Ceremonials and Iudicials from God, and afterwards Command about their three degrees of approach towards God,) came and told the people all the words of the LORD, and all the Iudgements, viz. All the Lords words from Exod. 20. 1. hitherto. 2. The people unanimously consent to all Gods Commands. Exod. 24. 3. And all the people answered with one voice, and said, All the words which the LORD hath said, will we do. Thus God and Israel mutually and voluntarily consent to the Covenant. 3. Moses Exod. 24. 4, 7. Heb. 9. 19. wrote all the words of the LORD forementioned, viz. Morals, Ceremonials and Judicials, in a Book. For certainty of Remembrance, and conveniency of use upon all occasions. But after this God wrote the Morals, the ten Commandments in Tables of stone. Hitherto the History seems clearly to have recorded all Gods Transactions with Moses and Israel only for one and the same day, wherein God promulged his Law, his ten Commandments on Mount Sinai: On the Even thereof probably Moses wrote the Lords words. 4. Moses Exod. 24. 4. rose up early in the morning, (probably it was the very next morning,) and under the Hill, he builded an Altar, and twelve Pillars according to the twelve tribes of Israel; or, Heb. for the twelve tribes of Israel: viz. for to represent them. The Altar a Type of Christ, and token of Gods presence represented God in Christ the first and chief Foederate Party: The twelve pillars, builded near the Altar, represented the twelve Tribes of Israel the other and secondary Foederate party. The twelve pillars I [...]. Calv Com. in Exod. 24. 4. p. 416. Genev. 1583. were built near the Altar, to intimate to them, that, by their distance of place, they were not rejected from God, nor excluded from the Holiness of his Altar, but instructed in their unworthiness of God, before whom they should appear with fear and trembling. 5. He Exod. 24. 5. with 20. 24. & Lev. 1. & 3. chap. caused Burnt-offerings and Peace-offerings of Oxen, &c. to be offered to the Lord, by young men, viz. by the first-born; which were Priests, till the Levites were separated to that office. These sorts of Sacrifices were formerly mentioned: and are hereafter more fully described. They were Heb 9. throughout. types of Jesus Christ and his death, whereby Gods Covenant was established for ever, and his people fully purified to present themselves acceptably and thankfully as spiritual sacrifices to God. The use of Sacrifices in making and Confirming Covenants, hath been formerly spoken to: there see. 6. He Exod. 24. 6. sprinkled half of the blood upon the Altar. 7. Having Exod. 24 7, 8. read the Book of the Covenant in the audience of the people, and Received the Peoples consent and restipulation [Page 915] thereto, saying, All that the LORD hath said will we do and be obedient; He sprinkled the other half of the blood upon the People, and said, Behold the blood of the Covenant which the LORD hath made with you Concerning all these words. Thus oh. 17. 19. Heb. 9 13, 14 1 Pet. 1, 2. the first Testament was not dedicated without blood, both Altar and People were sanctified by blood: signifying, that Christ by his own blood and death should consecrate himself for his people, and sanctifie his people to himself, under a better Testament. This was the manner of this illustrious Foederal Sanction, Moses still intervening as a Typical Mediator betwixt God and Israel. III. The Event of this foederal-Sanction, or Confirmation of the Law, for a Covenant, was (according to Gods former prescription in ver. 1, 2. twofold. viz. The first event, was the Ascent of Moses, Exod. 24. 9, 10, 11. The Priests and Elders into the Mount to worship afar off, as they were commanded, and their vision of God there without hurt. And they saw the God of Israel: [that is, not perfectly in his essence, which is invisible; or in his full glory▪ whereof mortality is incapable: but Ioan. Calvin. Com. in Exod. 24. 9. in such a dispensation, and according to such manifest tokens of his presence, as was most suitable to the present occasion and their Capacity:] And there was under his feet, as it were a work of brick of Saphir, and as it were the body of heaven in his clearness. Here was no image of God but of his footstool. His foot-stool was like brick-work of Saphir, and as the body of heaven for clearness. The Andr. Rivet Com. in Exod. 24. 10. Saphir-stone is one of the most excellent precious-stones, yea the chiefest; as Rivet hath it out of Ruëus; It is of a transparent clear-skie-Colour, as Boetius Anselm. Boaetius Hist. Lap. l. 2. c. 42. notes: By which symbole God would set out his most bright and most excellent majesty, transcending infinitely all the splendor and glittering brightness both of heaven and of all precious stones which are below the glory of his very feet. The work of Brick, thinks H. Ains. Annot. on Ex. 24. 10. Ainsworth) might call them to remember their brick-work in Egypt, Exod 1. 14▪ & 5. 16, 19. From which bondage God had now brought them, to labor in the heavenly work of his Law, and the mysterie of the same, whereby the Throne of his glory should be erected among them, and his Church (which is as the foot-stool of the Lord, Lam. 2. 1.) should have the foundation laid with Saphires, Isai. 54. 11. and such should be the polishing of the Saints, Lam. 4, 7. This clear heavenly appearance did set forth the favour of God towards them that keep his Covenant; as on the Contrary, a dark or cloudy heaven is a sign of Gods displeasure, Jer. 4. 23, 28. Zeph. 1. 15. It signified, also the clearness and purity that should be in the people of God. So he. This vision they had of God, and yet he laid not his hand on them, viz. he hurt them not: yea they did eat and drink, viz. without fear, and with chearfulness they did Feast of the Peace) offerings, then sacrificed. When God promulged his ten Commandments, Immediately, nor Priests nor Elders might ascend the Mount, or touch it, or go beyond the bounds, under pain of Death: But now that he gives his Laws by a Mediator Moses, and had brought the people into Covenant with himself, both Priests and [Page 916] Elders (the representations of the people) might ascend to the middle of the mount, and have this reviving and comfortable manifestation of Gods favourable prescence with them, and fear no harm; which divine manifestation doubtless they declared to the people, at their return to them, with singular joy. Thus without a Mediator, the Law is most terrible and intolerable to Sinners, so that they dare not approach to God: but by a Mediator the Law is tolerable and comfortable to sinners, so that they dare approach gladsomely to God. As a Law of works it kills: As a Law and Covenant of faith it revives the Sinner. Thus of the first event. 2. The second event, was the further Ascent of Moses (with his Minister Joshuah,) from the Priests and Elders towards the top of the Mount, near unto God, to receive more perfect instruction in his Law and Covenant, for Israel. In this Event, note; (1) Gods Exod. 24. 12. calling of Moses to ascend up to him into the Mount, and abide there: that he might receive from God the written Law, to teach it to Israel. (2) Moses his Exod. 24. 12, 13, 14, 15. &c. going up into the Mount (after he had substituted Aaron and Hur in his stead, for all matters of the people, till his return:) and his waiting on God six daies before the Lord spake to him, and this without the cloud. This was to prepare Moses and to elevate his minde to such further manifestation of Gods Glory and Law as he should please to reveal. The people were prepared three dayes, for hearing the Law and Covenant spoken: Moses is prepared six daies for receiving the Law and Covenant written. This highly extols the dignity and authority of the Law. (3) The Exod. 24. 15, 16, 17. Cloud covering the Mount six daies, and the glory of the LORD appearing, over the Cloud, on the top of the Mount, like devouring fire, in the eyes of Israel. Tokens of Gods presence: though obscure, and terrible to transgressors of his Law. (4) Gods further Exod. 24. 16. calling of Moses on the seventh day, out of the midst of the cloud, to come up to him into the cloud. (5) Moses his higher ascent into the Mount, into the Exod. 24. 18. midst of the cloud. (6) Moses his Exod. 24. 18. Deut. 9. 9. abode in the Mount with God forty daies and forty nights, during which time he did neither eat bread nor drink water. Whilst he enjoyed Gods presence and conference with him he needed neither bread nor water. An excellent emblem of the heavenly happiness, wherein the Elect shall be like the Angels needing no corporal food, while they have eternal vision and fruition of God. Thus 1 Kings 19. 8. Elijah fasted forty daies and forty nights, going unto Horeb the Mount of God. Thus Math. 4. 2. Christ fasted forty daies and forty nights, before he entred into his publique Ministry. These the three great Fasters; Moses, Gods Law-giver: Elijah, the great Reformer and Restorer of Gods worship: and Christ, the great and only Redeemer of the world. To draw these miraculous extraordinary Fasts into ordinary imitation, argues, in the Papists, extream ignorance, and ridiculous superstition. (7) The Lords Communing or speaking with Moses on the Mount, in the midst of the cloud, during this his abode there: The substance of his speech with Moses being Touching The [Page 917] framing of the Tabernacle, and of the Utensils thereof: Touching Priests: their vestments or Ornaments for Ministration, and their Consecration: Touching certain Sacrifices: touching The Altar of inecnse, Atonement-Money, The Brazen Iaver, The holy anoynting oyl, The holy perfume, The workmen called by God to frame all these things, and the strict Sanctification of the Sabbath, about Exod. 25. 1. to 31. 18. these things especially God conferred with, and gave Commandments to Moses on Mount Sinai. (8) The LORD's Exod. 31. 18. giving unto Moses (when he had made an end of communing with him on Mount Sinai,) Two Tables of Testimony, Tables of stone, written with the finger of God. These Tables Exod. 32. 15, 16. were the work of God: and the writing, the writing of God graven upon the Tables;—The Tables were written on both their sides, on the one side and on the other were they written. They were, two Tables, in regard of two grand parts of our Obedience, Religion and Holiness to God; Righteousness and temperance towards man and our selves. Tables of stone, to signifie, the perpetuity of the Law, men being wont to write things in brass or stone for durableness, Iob 19. 24. As also the stoniness or hardness of mens hearts, under the Old-Testament-dispensation, far more then under the New Testament more efficacious Administration, 2 Cor. 3. 3, &c. written on both sides, Ioan. Calvin Com. in Exod. 32. 15, 16. To note (saith Calvin) the Laws fulness, perfection, and compleatness, there being no space or room left for any addition, it was not lawful for man to add any thing, God had comprized all things in these ten words, whereof all the other Laws Ceremonial and Judicial were as Expositions and Commentaries, and whereunto they were to be referred. H. Ainsw. in his Annot. on Exod. 32. 15. Ainsworth thinks, This manner of writing on both sides, Signified; In respect of the Law it self, that it hath both the Outward Letter, and Inward Spiritual meaning, Rom. 7. 14. Gal. 4. 24. In respect of men, That the Law should be written Outwardly in their Actions, before men; and Inwardly in their hearts, before God, Mat. 5. 16. Heb. 8. 10. Rom. 2. 28, 29. The Tables were the work of God, and the writing was the writing of God, with his finger. Not as if God had body, hand, or finger, properly: but metaphorically, what man doth with his finger, is ascribed to the vertue and power of God. Here was nothing at all Humane or Angelical, but all wholly Divine about these Tables, which highly commends the Divine Authority and excellency of the Law in every regard. Thus, of the second Event of the foederal Sanction or Ratification of the Law and Covenant of the ten Commandments. And in this Manner, and with these events ensuing, the Law (Moral, Ceremonial, and Iudicial,) was solemnly ratified as a Covenant of Faith or Testament betwixt God and Israel on Mount Sinai. All this is diligently to be considered.
7. The notorious transgression of this Law, and horrid Exod. 32. 1. [...] ▪ 34. 1. Ier. 31. 32. Heb. 8. 9. breach of this Covenant of Faith, by the people of Israel in their odious Idolatry to the Galf which Aaron made, whilst Moses was with the Lord in the Mount, and absent from the people. This sad Narrative sets sorth, [Page 918] How the Israelites, (who with one voice promised, Exod. 24. 3. & 19▪ 8. All the words which the LORD hath said, will we do,) violated that great commandment, which Exod. 20. 4, 5▪ 6, 23. both God himself had spoken to them from Heaven, and after repeated by Moses: That so the Rom. 8 3. N [...]h. 9. 13, 16. impossibility of the Law, in that it was weak through the flesh, might be evidenced in this people at the very first, before any obedience at all was performed thereunto Here Particularly are described, I. Their heynous sin it self; set forth by the Occasion, Matter, and Manner of it, Exod. 32. 1. to 7. II. The Lords Cognizance of their Sin, Accusing and Threatn [...]ng them with destruction for it: But at Moses intercession, Gods fury was asswaged, Exod. 32. 7. to 15. III. The Singular zeal of Moses both towards God and his People Israel, having vehement indignation against this Sin, when he returned out of the Mount into the Camp. This Zeal he manifested. 1. By casting the Tables out of his hands, and breaking them before the peoples eyes, beneath the Mount, at the sight of the idolatrous calf: which he did not rashly, but purposely and advisedly; to signifie to them their breach of Covenant with God, by their idolatry, Exod. 32. 15. to 20. This fact is Deut. 9. 15, 16, 17. See H. A [...]nsw. his Annot. on this place. again recited in the Repetition of the Law, as done on purpose by him: And is no where condemned in all the Scripture. Questionless he brake them, by special and secret direction from God himself. 2. By demolishing uttterly and most disgracefully the idolatrous molten calf: Burning it with fire, grinding it to powder, casting the powder into the water of the brook that defeended out of the Mount, from the Deut. 9▪ [...]1. Exod. 17. 6. 1 Cor. 10. 4. Rock in Horeb, a Type of Christ, and causing the people to drink of it, Exod. 32. 20. The fire made it, and marr'd it: that done, he reduced it to powder as small as dust, by grinding, or fil [...]ng it, that not the least relique thereof might remain: He strawd the dust on the water of the brook, that it might be utterly abolished: And caused them to drink of it, that so their idol might go into their bowels, and be mingled with their dung, in execration and abomination of their idolatry. Under these Acts also the mysterie of By this they were taught the way of Salvation from their sins; whiles Moses (that, is, the Law) giveth the knowledge of sin and condemnation for the same, Rom. 3. 20. Gal 3. 10. and forceth men unto Christ, the Rock from whom do flow the waters of life, wherein all sin is swallowed up to the repeutant believing sinner; who by drinking the dust thereof with the waters of the Gospel, into their own bowels, do acknowledge the curse which they have deserved, and do judge themselves, who are else to be condemned of the Lord, Gal. 3. 24. Ezek. 36. 31. & 20. 43. 1 Cor. 10. 31. compare Numb. 5. 17, 19. H. Ainswin Annot. on Exod. 32. 20. Christs washing away their sins in the stream of his own blood, through repentance and faith, seem to be figured unto them: these waters being a Type of the blood of Christ the Spiritual Rock smitten. 3. By his sharp rebuking of Aaron as principal in this Sin, though his elder brother, Exod. 32. 21. to 25. 4. By causing the sons of Levi to slay 3000 men with the sword the same day, of those that were chief agents in this idolatry, Exod 32. 25. to 30. 5. By his most servent intercession unto the Lord for the people, Exod. 32. 30, &c. IV. The Lords resolute purpose of visiting this sin upon Israel: and his actual plaguing them for it, Exod. 32. 35. V. The Lords threatning to with draw [Page 919] his wonted presence from them, though he would send his Angel before them, to conduct them to the promised Land, Exod. 33. 1, 2, 3. VI. The Peoples Repentance hereupon: testified by their mourning, and refusing to put on their ornaments, Exod. 33. 4, 5, 6. This their Repentance Moses endeavours to detain and exercise them in a while, that it might be more through and serious: by removing the Tabernacle afar off out of the camp. The Camp was now defiled by idolatry: therefore unfit for Gods habitation, who would remove from such Covenant-breakers, ver. 7. to 12. VII. The peoples Reconcilement again to the Lord after their Repentance upon Moses his Intercession. The Lord promising his favourable presence to Moses and to Israel, and to Moses a peculiar and visible manifestation of his glory, viz. of his back-parts, so far as Moses was able to bear it, Exod. 33. 12. to the end.
8. Gods gracious renewing of this Law and Covenant with that ungrateful, backsliding, idolatrous, Covenant-breaking people, but now repenting of their wickedness. In this great act of Divine Grace, many things are very remarkable, viz. I. The Restoring of the Tables of the Law and Covenant. Exod. 3 [...]. 1. to 5. And the LORD said to Moses, How thee two Tables of stone, like the First: and I will write upon the Tables, the words which were on the first Tables which thou brakest, &c. God calls Moses again up to the top of the Mount to receive the writing of God on the Tables: None must ascend with Moses, nor be seen throughout all the Mount: nor must flocks or herds feed before the Mount: And Moses must hew the Tables, which God would write upon. Moses did all accordingly. Here I note two differences betwixt Gods giving of these, and the former Tables. 1. In the Preparation of the Tables. The former Tables were prepared by God, were his own immediate work, as the writing was only his: Here Moses must hew and prepare these later Tables, and God would write on them the words of the former Tables. The Restoring of the later Tables is parted betwixt God and Moses.—And though there be some doubt among learned men, whether Moses also did not write the ten Commandments in these later Tables, as well as form the Tables, from that passage in Exod. 34 27, 28. where God saith to Moses, Write these words,—and he was there with the LORD forty days, &c.—He did neither eat bread, &c.—and he wrote upon the Tables the words of the Covenant, the ten Commandments: yet if the Context and manner of speaking be well considered, this doubt may be clearly and easily resolved. For, Compare Exod. 34. 10. to 27. with ver. 27. That which God Commanded Moses to write in ver. 27. was not the ten Commandments, but some additional explanations thereof. And in ver. 28 the word [He] in the two first Sentences or propositions is to be referred plainly to Moses; in the third Proposition, to God himself. 2. In the manner of Moses Ascent into the Mount to receive the Tables from God. In the former ascent Ex [...]d. [...]4. 9 10, 13. Moses went up accompanyed with Aaron [Page 920] the Priest, and Ioshuah that was to succeed Moses, and bring Israel into Canaan, and 70 of the Elders of Israel, as the representatives of the 12 tribes, though Moses alone went near the Lord to receive the Law: But in this later ascent Moses alone must come into the Mount, and besides him no man might be seen in all the Mount. In this different dispensation, learned men think there was some mysterie intended: though somewhat hard to be found out. (1) Some think, hereby the Iews were taught, that the Law was void and frustrate, unless they offered stony hearts to God, wherein he might write the Law. But Io. Calv. Com. in Exod. 34. 1. Calvin counts this subtile & frivolous. (2) One saith; H. Aynsw. in his Annot. on Deut. 10. 3. The Tables which God made and gave before, were written on: These which Moses made were hewed, but empty, till God wrote upon them. So the Law is written in mens hearts, and they do by Nature things of the Law, Rom. 2. 14, 15. but corrupting themselves in the things that they know, their hearts are hewed only by Moses Ministry; and however they boast of the Law, yet through the breaking of the Law they dishonour God, Rom. 2. 23. till that be fulfilled which God hath promised, I will put my Laws into their mind, and write them in their hearts, Heb. 8. 10. (3) Most are of opinion, that though (upon their repentance) God was pleased to restore his Law and Covenant again to them, yet it should be with some maim or defect of glory that was in the former Tables. These were prepared as well as written only by God: These hewed by Moses, but written by God. Something of man was in them. Though God would heal their wound: yet some scar thereof shall remain in the very Tables of the Covenant hewed by man; to remember them of their sin, and to humble them for it continually, Ioan. Cal [...]. Com. in Exod. 34. 1. Calvin, And. R [...]v. Com. in. Exod. 34. 1. Rivet, Hieronym. ab O [...]eastro in Annot. ad Exod. 34 1. Oleaster, and Lond. Annot. on Exod. 34. 1, &c. others go this way: consult them. II. The Lords shewing to Moses (according to his Promise) his back-parts, and Exod. 34. 5, 6, 7. proclaiming all his goodness in such Attributes as tend most to the Consolation of the penitent, and terrour of the impenitent amongst them. 1. The three first Attributes setting forth Gods Essence, distinguished in three Persons: 2. The seven next Attributes revealing Gods sweet and gracious disposition towards penitent and believing Sinners 3 The two last Attributes declaring Gods severity upon the impenitent wicked, and thier wicked posterity. III. The Exod. 34. 8. to 29. manner of the Lords renewing of Covenant with his people. Herein note, 1. Moses his interceding with the Lord for his presence, and pardon. 2. The Lords Covenanting to expel the Canaanites, Adding divers explanatory Ceremonial Laws, Commanding Moses to write them, who was forty days and forty nights in the Mount as at first; The Lord himself writing in the Tables the words of the Covenant the ten Commandments. 3. The Glorious Exod. 34. 29 to the end of the chap. shining of Moses face, when he came down from the Mount with these later Tables, (Gods glory had made Moses glorious;) So that the people being afraid of him, he put a veil over his face while he spake with them. In this the 2 Cor. 3. broughout. Apostle points out a Mysterie; For hereby was signified [Page 921] The glory of the Law and of the Ministration of Moses, which the brighter it is, and so discovering sin, the more terrible it is to Sinners, they cannot endure it, they cannot behold the primary proper and true end of it, Christ. But this Glory was under a veil; which imported both the darkness of that dispensation then, and the darkness of the peoples hearts by ignorance and unbelief to comprehend it, till this veil be done away in Christ by the surpassing Glory and Brightness of the Gospel, transforming us from glory to glory. 4. The Exod. 25. 10. to 23. with Deut. 10. 1. to 6 laying up of these two later Tables in the Ark, according to Gods appointment, into which Ark the two former Tables never came, being broken before the Ark was made. This Ark is said, in the Repetition of the Law, to be Deut. 10. 1, 2, 3, 4, 5. with Exod 25 10 &c. made by Moses: and elsewhere, in the former Narrative of the History, it is said to be Exod. 37 1, &c. made by Bezaleel. Not that there were two distinct Arks made, The one Temporary before the Tubernacle was made, which afterwards should be laid aside: The other Continuing still in the Tabernacle. For, we read of no such Temporary Ark: It was one and the same Ark which the Lord had Exod. 25. 10. to 23. formerly described and appointed to keep the Testimony in. And Bezaleel is said to make it, because he was the Workman that framed it; Moses is said to make it, because he from the Lord commanded and directed Bezaleel about the makeing of it, the supervising and ordering of the whole work lay upon Moses. This Ark was peculiarly made for the keeping of the two Tables of the Testimony therein: neither 1 King. 8. 9 was there any thing in the Ark besides them. These Tables were called, Exod. 25. 16. Deut. 31. 26. Exod. 31. 18. The Testimony: because they testified what was the Covenant betwixt God and the people, and would testifie against all that should break the same. Hence the Ark is stiled, [...]xod. 25. 22. The Ark of the Testimony: And the Tabernacle containing the Ark, Exod. 38. 21. Act. 7. 44. The Tabernacle of the Testimony; yea, because these two Tables had the Covenant of God engraven on them, they are called, Deut. 99, 11, 15. The Tables of the Covenant: and proportionably, the Ark, Numb 10. 33. Heb. 9. 4. The Ark of the Covenant. Here we have excellent Mysteries of Christ adumbrated; For as the Law and Covenant of God in the two Tables was contained in the midst of the Ark, The Mercy-seat covering that Law in the Ark, The two Cherubims looking towards the Mercy-seat, the Lord himself dwelling between the Cherubims, vouchsafing his gracious presence and Answers to his people from over the Mercy-seat: So Iesus Christ, our true Rev. 11. 19. Ark of God, had Gods Psal 40. 7, 8. Heb. 10. Law and Covenant perfectly in his heart, in the midst of his bowels; is our true Rom. 3. 25. 1 Ioh. 2. 2. Mercy seat or Propiriatory, covering the curse of the Law and our sins from the eye of God, Eph. 2. 18. 20, 21, 22. in whom the Lord vouchsafes his favourable presence and guidance to his Church. This custody of the Tables in the Ark did highly commend the Dignity, Glory and Authority of the Law, this Sinai-Covenant.
Thus of the Manner or Way of Gods giving his Law, in these eight Particulars especially.
Hence we may easily Iufer and conclude;
[Page 922]1. That, The Law-giver is most glorious. No Judge or Law-giver like unto him in the whole world; 1. In wisdom how glorious! Most wisely providing in Ten words, in Ten short commanding Sayings, For all sorts and degrees of Duties, and Against all sorts and degrees of sins, perfectly. As all things may be referred to the ten Predicaments: So all Duties are commanded, and all sins forbidden, in the ten Commandments; As P. Martyr in Loc. Com. Peter Martyr hath in effect observed. No such wisdome in any of all the sons of men in framing their Laws: they cannot make sufficient provision at once for all cases and corruptions, hence they are still making new Laws, upon new Emergencies, so that huge volumes cannot comprize all their Laws. 2. In Holiness how gloriou [...]! The Matter of this Law is Rom. 7. 12. Holy: So holy, that there is no print nor shadow of unholiness or impurity in it: yea, it is a perfect Law and Rule of Holiness to all his Covenant-people, in the first Table in four words. 3. In Iustice and Righteousness how glorious! Every Duty required, every Sin forbidden, every Mercy promised, every Judgement threatned, in his Law declare his righteousness. Rom. 7. 12. The Law is just: and the Rule of all Righteousness and Temperance to man, in the second Table in six words, and How severely did God punish Israels breach of this Law, with the death of 3000 at present, with his own removal out of their camp, and with divers Exod. 32. 34. after-reckonings! 4. In Goodness and Mercy how glorious! Israel could not Endure to hear his immediate voice: therefore he condescends to speak to them by a Mediator. Exod. 32. 7, 8, 9, 10. He tels Moses of their Sin, bids him let him alone, that he might consume them: hereby putting an opportunity into Moses his hand to intercede for them, that their destruct on might be prevented. He said, Let me alone: that Moses might not let him alone. How willing was God, that Moses intercession should prevent Israels destruction! And when they had so heynously transgressed and broken Covenant with God; yet Exod. 33. 4 5, 6, 19. & 34. 5, 6, [...], 28, 29. the Lord gives them hearts to repent, and upon their repentance proclaims all his goodness for their comfort, and afterwards renews the [...]ables of the Covenant with them. Oh how infinite this his goodness! 5. In Supream Majesty how glorious was God in this dispensation! Such Preparation for his Law, Such promulgation of his Law, such terror upon the People, and upon Moses himself thereupon, proclaim his incomparable Majesty. Think of the Trumpet sounding, The Lord descending in fire on the top of Sinai, Ten thousands of his Saints attending him, The thunder and lightnings, the blackness and darkness, and tempest the Mountain smoaking, and all on a light fire burning to the heart of Heaven, Israel, Moses, and the dead Mount it self quaking and trembling at the Lords presence: and Psal▪ 96. 1, &c. & 97. throughout. then admire his glorious greatness and Majesty.
2. That, The Law, the Moral Law is most excellent, in Authority, Purity, Equity, Extent, Spiritualness, Durableness, and Outward Glory. 1. It Excels in Authority: God having engraven his own Authority [Page 923] upon it so immediately and variously. God spake it once by immediate voice: wrote it twice by his own finger in Tables of stone: and Gave it to Israel under the Solemn Ratification by Sacrifices and blood as his Covenant with them. 2. It excels in Purity: The purest God giving it; Israel the purest people must be sanctified, washed and prepared for receiving it; It commanding purity in the highest, forbidding impurity in the least and lowest degree imaginable. 3. It excels in equity: being a perfect Rule of all Righteousness. 4. It excels in extent: reaching to all sorts and degrees of persons; to all sorts, degrees and circumstances of actions, good or evil; not only to the outward works, but to every word, to every thought, to every imagination, and (if there be any thing before the imagination) to every first motion or stirring of corruption even before deliberate consent. Well might David say; Ps. 119 96. I have seen an end of all perfection, but thy Law is exceeding broad. 5. It excels in Spiritualness: it reacheth to the Spirit within, as well as to the body without; it requires the Soul and Spirit, as well as the body of any action. Rom. 7. 14. The Law is Spiritual. The Author of it is a Spirit: The Matter of it is chiefly Spiritual: The end of it is Spiritual, an holy spiritual heavenly life. 6. It excels in durableness: being twice written in Tables of Stone by Gods own finger, for perpetuity thereof. Mat. 5. 18. Luk 16. 17. Heaven and Earth shall pass away, but this Law shall not pass away. The Rom 3. 31. Doctrine of Faith doth not destroy, but establish the Law: Christ himself did not nul it, but fulfil it. 7 It excels in outward Glory: God having put such and so many characters of visible Glory and Dignity upon it, in all those eight particulars. The 2 Cor. 3. Apostle acknowledgeth this Glory to be very great: though the New-Testament Glory surpass it. The Antinomians therefore deal ignorantly and impiously against this Law of God, whilst they study to evacuate its Authority, and to trample the glory and dignity of it in the dust.
3. That, Lapsed Sinners are not able to endure the voice of God in his Law immediately. They cannot draw near to God and his Law, without a Mediator: but Moses could draw near to God, a Mediator could come immediately into his presence. And no wonder; For, 1. God, immediately considered without a Mediator, Heb. 12. 29. Exod. 34. 7. is to the lapsed Sinner a Consuming fire; a God of vengeances, that will not, cannot, clear the guilty, without full satisfaction to his justice offended. The lapsed Sinner is utterly unable for such satisfaction, Gods justice being infinite: and therefore must be swallowed up of divine wrath for evermore. 2. The Law, Considered without a Mediator, is 2 Cor. 3. 6, 7, 8 9 Rom 8. 3. Gal. 3. 10. only a Ministration of Death and condemnation, a Killing Letter, to the Sinner. Requiring impossibilities, through the weakness of the Sinners flesh that cannot keep it; and yet denouncing Death, and thundering out the Curse against the least transgression without Mercy, without ability or liberty of Repenting. There being no Mediator to Endure that Curse which lapsed Sinners have deserved, that so they may be redeemed from it: not to fulfil the [Page 924] Law for them, as their Surety, which themselves could not keep. Hence, without Christ the true Mediator, no Sinner since Adam's fall can endure God or his Law immediately: they swallow up the Sinner with horror and Confusion, with despair and Death. But Christ the Mediator draws near to God, to his Law; Gal. 4. 4. 5. & 3 13, 14. endures it, and fulfils it compleatly for us: and so in him lapsed Sinners can comfortably endure both God and his Law.
4. That, The Law was so given from God on Mount Sinai, as might best set forth the Necessity and Sufficiency of Christ, and bring Sinners to him. Here's the wisdom and grace of God in a Mysterie. The Mysterie is; Christ in the Law. We wonder not to hear of Christ in the Gospel: But is Christ in the Law? How can that be? Not to insist upon that which some well observe, If any man shall think, That Christ (the second Person in Trini ty to be incarnate, who is called the Angel of the Covenant, or Messenger of the Covenant, [...]scil. by whom it was sent unto Moses,] Mal. 3. 1. and the Angel of his presence, Exod. 23. 20, 21. & 33. 14. Isa. 63. 9.) did deliver the Law unto Moses, I will not gainsay it, because it is expresly said; That Moses was in the Church in the Wilderness with the Angel, who [...] to him in the Mount Sinai, Act. 7. 37. who is called Christ, 1 Cor. 10. 9. And this Covenant of Grace was made in Christ, the Promised Seed. For, God was not the God of Isra [...]l, but in and through the promised Messiah: whose Person and Offices are more fully described, whose Death and P [...]esurrection is more lively typified in this expressure of the Covenant, then in either of the former. Had ye believed Moses (saith Christ himself the Author of Truth) ye would have believed me; for he wrote of me, Ioh. 9. 46. that is, Christ was, if not the sole subject, yet the only Scope of Moses his writings. Mr. Ioh. Ball in his T [...]eat. of the Covenant, Chap. 8. p. 124, 125. Lond. 1645. That Christ was the Angel, who gave the Law to Moses. Mark well the former Manner of the Laws dispensation, and then you shall See Christ in it, yea Christ chiefly and especially in it, nothing being in it so much as Christ. For, 1. Christ is in the Preface to the Law fundamentally. As our Mediator, Exod 20. 1, 2. w [...]th Exod. 12. 11, 12, 13. 1 Cor. 5. 7 Heb 9. 12, &c. in whom alone the Lord is our God; And as our Redeemer, that hath alone brought us out of more then Egyptian bondage, all our Spiritual thraldom. This his Mediation and Redemption is laid down as the foundation of all our Obedience to the Law. 2. Christ is in the Precepts and threats of the Law, intentionally; for, Rom. 10. 4. Gal. 3. 23. Rom. 8 3, 4. the end of these impossible precepts, and intolerable threats, is to drive Sinners out of themselves, that consequently they may flie to Christ alone, for performance and happiness. 3. Christ is in the Promises of the Law virtually; The Mercy promised generally in Commandment second, and Canaan (the type of Heaven) promised particularly in Commandment fifth, are through the vertue and efficacy of his merit only; in which regard [...] Cor. 1. 20 all the Promises of God are in Christ Yea, and in him Amen. In effect 1 Pet. 2 8, 9. we obtain no mercy, till we obtain Christ: and there's no coming to the promised eternal Canaan but by Christ. 4. Christ is Deut. 18. 15. to 20. Col. 2. 16, 17. Heb. 10. 1, &c. in the Mediator of the Law, Moses; and in the Ceremonials annexed to the Morals, and in the Sanction of the Law, typically: Moses, all the Ceremonies, and the Sanction of the Law, being evident types of Christ, that great Prophet, the body of those shadows, who by his own death and blood established his own Testament. 5. Christ, in a word, is in the renewing of the Covenant and Tables broken, Evangelically: for that, Luk. 24. 47. in Christ lapsed Sinners find place for repentance, and pardon, mercy and reconcilement to God upon [Page 925] their Repentance. By all this it is clear, That God so and in such manner purposely gave his Law on Mount Sinai▪ that it might be Israels Gal. 3. 23 School-master to bring them to Christ, that they might be justified by Faith. Thus the Law is full of Christ. Where now is the Rayling and black-mouth'd Antinomian, belching out his hatred, scorn, contempt and reproaches against the Law with bitterest invectives? Cease to blaspheme Gods Law, lest you blaspheme Christ: for the Law, as given on Mount Sinai, abounds with Christ, and sets forth much of Christ every way.
5. That, The Lord is well-pleased when Sinners; sensible of their own inability to endure God and his Law immediately, do flie out of themselves to a Mediator. How doth the Lord seem to be affected, when Israel (terrified with Gods voice, being unable to endure that which was commanded) fled to Moses the typical Mediator, that he might pass betwixt God and them, and in Moses to Christ the true Mediator typifyed: Now God had obtained one end of this terrible publication: now he had taken this self-conceited people in some measure off their own bottom, that they might not rest upon their own abilities and actions for justification, which were weak and insufficient: but only upon the abilities and sufficiencies of a Mediator, viz. In Christ especially. In like sort, the Lord is abundantly delighted when by the severity of the Law, any sinner is brought out of himself, taken off his own Base, to lean only upon Christ for salvation. This takes all glorying from the Creature: and devolves the whole glory upon God alone.
6. That, The Law promulged on Mount Sinai was given to Israel as a Covenant. It was not given precisely and absolutely as a Law, but as a Foederal Law, or Covenant Law. For, 1. This Law given on Mount Sinai is divers times stiled Exod. 34. 28. Deut 4. 13. & 5. 2, 3, &c. & 29. [...]. Ier 31, 32. a Covenant. 2. The Tables wherein this Law was written, are called, Deut. 9. 15. The Tables of the Covenant, and Rom. 9. 4, 5. The Covenants. 3 The Ark containing these Tables is called, The Deut. 10. 8. & 31. 9, 25, 26. Ark of the Covenant. 4. Gods Exod. 19 4, 5. Preface to the Promulgation of the Law, is a Summary Abridgement of the Covenant and mutual Foederal Obligations betwixt the Foederate Parties. 5. The Exod. 20▪ 2, &c. Preface prefixed, and Promises intermixed, in the Law promulged, clearly import the Nature of a Covenant therein. 6 The Solemn (g) Foederal Sanction or Ratification of this Law, by erecting an Altar to represent God the chief party to the Covenant, and twelve pillars by the Altar to represent the twelves tribes; By killing of Sacrifices and sprinkling the blood thereof half on the(h) Exod. 24. Altar, and half on the People, for mutual Confirmation thereof on both sides. 7. The breach of this Law is counted and called a Ier. 31. 3 [...]. breaking of Gods Covenant. In all these regards it must needs be confessed this Law on Mount Sinai was given as a Covenant.
7. That, the Law on Mount Sinai, though seemingly given as a Covenant of works, yet was really given and intended as a Covenant of Faith.
[Page 926] Seemingly, and at first blush, The Law given on Mount Sinai appears to be, and hath a face of a Covenant of works. For, 1 The Promulgation of the Law was with such and so many tokens of Divine Terror and Majesty, as seem inconsistent with the Gospel. 2. The tenor and Current of the Law seems to be wholly for Doing not at all for Believing; for Works, not for Faith: and is for substance the same with the Law of Nature, the Covenant of Works, naturally engraven in mans heart in innocency. 3. Israel was not Heb. 12. 20 Exod. 20. 18, 19, 20. Deut. 5. 23, &c. able to endure that which was commanded, but fled from God, apprehending that that great fire would destroy them, and if God should speak to them any more they should die. 4. Israel are said to Ier. 31. 32. break this Covenant, and the Tables were Exod. 32. 19. broken by Moses to signifie so much to them. But the Covenant of Faith is so contrived in, and founded on Christ, as it is beyond our breaking of it.
But really and indeed the Law on Mount Sinai was intended and given as a Covenant of Faith, though very different from all the foregoing discoveries and dispensations of the Covenant of Faith. For, 1. In the Preface of the ten words of the Law God declares himself, The Lord; Their God; viz. Peculiarly, By Covenant, (for by Creation and Common Providence he was others God, as well as theirs;) and Their Redeemer from Egypt: Exod. 12. 10, 11, 12, &c. 1 Cor. 5. 7. A type of their Redemption from spiritual and eternal bondage by Jesus Christ. Since mans fall the Lord is not a God in Covenant to any, but only in Christ; nor a Spiritual and eternal Redeemer to any, but in him only. 2. The Law was given Gal. 3. 19, 20. in the hands of a Mediator, viz. Moses, the Typical, Christ the true Mediator. The Covenant of Faith is with a Mediator: The Covenant of works is without a Mediator, needs no Mediator. 3. To the Moral Law, the Ceremonial was annexed as an additional explanation thereof; especially of the first Table. Exod. 20. & 21. & 22. & 23. & 24. Both Morals and Ceremonials were given the self-same day on Mount Sinai. And the Ceremonials Types of Jesus Christ, the Col 2. 16, 17, &c. Heb. 10. 1, &c. Body and substance of them all. 4. The Law Exod. 24. with Heb. 9. 12, &c. was stablished as a Covenant by the death and blood of Sacrifices: shadowing out the true death and blood of Christ the true Sacrifice, whereby the everlasting Covenant was Confirmed. 5. This Sinai-Covenant Exod. 33. & 34. Luke 24. 47. admitted of Repentance after the peoples transgressing thereof, and of Pardoning Mercy upon their Repentance: Which is according to the tenor of the Gospel, and Covenant of Faith. But the Covenant of works Gen. 2. 16, 17. denounceth Death upon the least transgression, leaving no room for repentance, nor hope of mercy. By all these Considerations its evident, That the Law given on Mount Sinai as a Covenant, was given indeed as a Covenant of Faith: And only seemed to be given as a Covenant of Works. None of all those former Considerations being inconsistent with the Covenant of Faith, nor necessarily concluding for a Covenant of works. For, (1) The terror of the promulgation, was but to drive that people out of themselves to a Mediator, as a Gal. 3. 3, 24. Schoolmaster to bring them [Page 927] to Christ: and setting forth the different dispensation of the Old estament from the New: that working the Rom. 8. 15. spirit of bandage to fear, this the spirit of Adoption to filial Confidence (2) The Law requires not only Doing, but Believing; not only works, but Faith in God in Christ; both in the first Commandment, compared with the preface prefixed, and otherwise: as hath been Ia this s [...]urth Cha [...]. Aphori [...]m 4. already proved▪ (3) The rigour of that Old Testament dispensation kept Israel at a greater distance from God, yet drave not the people quite away from God, as the Covenant of Works drives the lapsed sinner quite from God: but we Eph. 2. 13. draw nigh by the blood of Iesus under the New Testament dispensation. (4) Israel brake the Sinai-Covenant, not absolutely, so as utterly to evacuate the same for ever; For God renewed it again: but respectively, in regard of their own desert, they made forfeiture thereof, though God would not take the advantage of the forfeiture. But the Covenant of works once broken by Adam, was broken irreparably.
8. That, The Sinai-Law and Covenant was dispensed with much darkness and obscurity, with much bondage and slavish fear, keeping off the people at a great distance from God; in comparison of the New Covenant, wherein that cloudiness, veil, terror, bondage, &c. are done away in Christ. The Church, then being in her Minority, Gal. 4. 1, 2, 3. was under Tutors and Governors; now grown to ripeness of age is in spiritual liberty.
9. Lapsed sinners, though brought into a Covenant of Faith, yet of themselves are not able to keep that Covenant in Faith and obedience, notwithstanding all their resolutions and promises to that end How fully did Israel Promise: but how foully did Israel fail and come short in Performances!—
10. Though Gods Covenant-people sometimes fail on their part in Covenant-performances, yet God upon their Repentance for the Mediators sake pardoneth their sins most graciously, and reneweth his Covenant with them: Though they fail on their part, God will not on his: nor suffer his Covenant utterly to fail for evermore. Its their Duty, conditioned in this Covenant, to repent, in case of miscarriages against the Covenant: Its their great Priviledge and Dignity, that they have liberty and ability of repenting, and shall be accepted upon their Repentance. This Covenant opening such a door of Repentance for offences against it, was certainly a Gospel Covenant of Faith for the Consolation of Israel in Jesus Christ.
SECTION II.
II. TOuching the outward Form or Manner of this Sinai-Covenant's Ensuing Administration, after it was manifested and established; It was actually administred and put in execution. 1. With much external Glory. 2. With some darkness veiling that Glory. 3. With a very servile Poedagogy to a Church under age. 4. With a visible and successive Ministery, Ordinary and Extraordinary for application of this Covenant and Poedagogy to Israel. 5. With Universal respect and reference to the whole National Church of the Iews. 6. With a distinctive differencing of the Iewish Church, (the then only Church in the world) from all other people and Societies on Earth. 7. With such a Church of God, as was also a Theocracy, or Gods own peculiar Common-wealth. Let me clear and open these a little.
I. With much external Glory. Paul, enumerating the Jewish Priviledges, saith, Rom. 9. 4. Who are Israelites: to whom pertaineth the Adoption and the Glory, and the Covenants, and the giving of the Law, &c. And elsewhere, 2 Cor. 3. 7. to 12. If the ministration of Death, written and engraven in stones, was glorious, in that the children of Israel could not stedfastly behold the face of Moses, for the glory of his Countenance, which glory was to be done away, &c. Wherein he plainly declares that, This Sinai-Covenant had a glorious Ministration: though it was but a vanishing glory, which was to be done away; and an inferiour glory to that of the New Testament having no glory in this respect, by reason of the glory that excelleth. The outward glory of this Ministration shewed it self many waies. viz.
1. In the very face of Moses, the First Minister thereof from God to Israel. When he had been in the Mount with the God of Glory, to receive the Tables of the renewed Covenant, and was now come down to Administer the same to the people, Exod. 34. 29. to the end of the Chap. the skin of his face did shine so gloriously, that (till he had put a veil upon his face) the people were afraid of him, could not stedfastly behold him. This signified (as Paul intimates) The 2 Cor. 3. 7, &c. to the [...]nd. glory of this Ministration, far surpassing the weakness of Israels apprehension, till it was veiled with shadows. Israel so received the Law, Glorious and terrible, that they could not stedfastly look to Christ the end of the Law, but only by the Grace of Christ▪ but when the Jews shall be turned to the Lord Christ, they shall behold Christ the end of the Law, the veil of blindness and hardness upon their hearts being taken away.
2. In the Ark of the Covenant, wherein the two Tables of the Covenant were kept. Of all the sacred things this was most excellent. Its often, by way of Emphasis and singular dignity, called, Rom. 9. 4. 1 Sam. 4. 21, 22. Psal. 63. 2. & 78. 61. THE GLORY: being an Eminent Type of Gods glorius Christ, and Token of the special presence of the glorious God in the midst of Israel. [Page 929] In reference hereunto, the Cherubims shadowing the Covering of the Ark, viz. the Mercy-Seat are called, Heb 9. 5. The Cherubims of Glory.
3. In the Publique Places of worship, viz. Exod. 25 & 26. & 27. 1 Chr. 22 5. Hag. 2. 3, 7, 9. Isa. 64. 11. The Tabernacle, and Temple, (the Receptacles of the Ark, The GLORY,) which were erected with much Outward Glory, Beauty, Splendor, and Magnificence.
4. In the Sacred Utensils of the Sanctuary, both in Tabernacle and Temple: which were proportionably very beauteous and glorious both for the Matter, Outward form and order thereof.
5. In the Holy-Garments and Ornaments of the Priests for Ministration therein: which were very eminent Exod. 28. throughout. for glory and for beauty.
6. In the whole 2 Cor. 3. 7, &c. Ministration in the Tabernacle.
Now all this Outward typical Glory of the Old Testament Ministration shadowed out the true inward spiritual Glory of the New Testaments dispensation.
II. With great darkness and obscurity upon all this Outward Glory. Though Moses face did shine gloriously: yet his glorious Countenance Exod. 34. 29, &c. 2 Cor. 3. 7, &c. was covered with a veil. Though the Ark, Tabernacle, Holy Utensils, Holy Garments, and the whole Ministration were outwardly beauteous and glorious: yet there was a cloud, a veil upon all this glory: the spiritual Mysterie and end therein intended, viz. Jesus Christ the life and soul of this Covenant, was set forth thereby but typically and darkly. But this dark 2 Cor. 3. 14. veil is done away in Christ under the New Testament. Likewise the dark veil of unbelief and blindness upon the hearts of the Jews, 2 Cor. [...]. 16. shall be done away when they return to Christ. This inward Darkness of their hearts, so aggravated the Outward darkness of this Covenants Ministration, that none but the spiritual Jews did behold the Spiritual End and Mysterie thereof.
III. With a servile and burdensome Poedagogy. The Church of Israel in the wilderness was in her extream Infancy; and from Moses till the death of Christ, was as a Child in Minority under age, but growing up by degrees to Maturity. Therefore God under this Covenant gave Israel a more servile Poedagogy, or childe-like schooling: though she was heir by Covenant, yet she remained as a servant in condition, till the fulness of time came. Gal. 4. 1, 2, 3, 4, 5, 6, 7. The heir as long as he is a child differeth nothing from a servant, though he be Lord of all, but is under Tutors and Governors, untill the time appointed of the Father: even so we, when we were children, were in bondage under the Elements of the world. But when the fulness of the time was come, &c. This Poedagogy, or childe-like schooling of Israel under the Ministration of this Covenant was so exceeding chargeable, laborious, and every way gravaminous, that Peter confesseth, it was a Acts 15. 10. yoke which neither we, nor our Fathers were able to bear. And Paul intimates, [Page 930] it was an Gal. 5. 1 Intangling yoke of bondage. And therefore by way of an Elegant Allegory Gal. 4. 22. to the end. he compares this Old Covenant to Hagar the bond-woman, gendring to bondage, and the New Covenant to Sarah the free-woman, gendring to freedom. This Covenant brought forth children and heirs to God, but in a more servile condition of bondage under Tutors and Governors, till Christ. But as one notes well; Mr. Ioh. Ball in his Treat▪ of the Cov. Chap. 8. p. 141, 142. London. 1645. There's a twofold servitude, 1. One to Damnation, which shuts the sons of such disposition out of the Kingdom of Heaven, which was figured by the bondage of Ishmael and Hagar. This, the Covenant doth not beget in it self, but in them that rejected Christ the soul of the Law, and trusted in their works to be justified thereby. 2 ▪ The other of sons, which are held under the Nurture of the the Law and Legal Rites, but rest not in them, but by them are led unto Christ; which abide still in the house, and partake of the diginity of sons though under Tutors; And this Servitude is an effect of the Covenant thus administred. I add, This Covenant, thus administred, bred the former Servitude Indirectly and accidentally only, upon occasion of carnal Israelites abuse thereof through ignorance and unbelief: but it wrought the later servitude directly and properly, God intending so to nurture and train up his Church under age. Now in this servile Poedagogy or child-like schooling of Israel under this Ministration, note briefly these Particulars, viz.
1. The School-master: the Law Gal. 3. 24. [...]; The Law became our School master towards Christ, &c. What Law? Both the Moral and the Ceremonial Law, as digested into the Old Covenant, or Old Testament. For, both these school the sinner, by Instruction and Correction. And both these, by such schooling carry on and conduct the sinner towards Christ, as hath been abundantly proved.
2. The School-House, The wordly Sanctuary, viz. The Tabernacle in the wilderness, and till the daies of Solomon: The Temple from Solomon, till Christ. Every School-Master hath his School, wherein he Nurtues his Scholars: So this Covenant had its School for the Jews under it. Heb. 9. 1, 2, &c. Then verily the First Covenant had also Ordinances of Divine Service, and a worldly Sanctuary. For there was a Tabernacle made, &c. Thither Deut. 12. 5. to 14. all Israel must come, To seek Gods Oracles, and Answers, And to offer up all their Sacrifices. There all the Males of Israel must appear before the Lord thrice every year.
3. The Lesson to be learned by the Israelites, from this School-master, in this School Gal. 3. 24. Rom. 10. 4. Iesus Christ, This Covenant administred in the Sanctuary, Primarily taught Jesus Christ to Israel: viz. 1. The Necessity of Christ to Salvation, Themselves being otherwise involved under sin and misery remedilesly, as the Law did convince them; 2. The sufficiency of Iesus Christ unto Salvation, As the Types and Ceremonies did evidence to them. This grand Lesson touching Jesus Christ their Saviour was more plainly & fully taught [Page 931] by this, then by all the fore-going Covenants. And yet by this, only as [...] a more servile School; not as in a more free University, which is the Priviledge of the New Covenant. Under this Covenant from Moses till David, Israel had the A B C and first Rudiments of Christ, they were taught, as it were, to Know their Letters, and to Spell Christ, in the Types and darker promises: From David till the Captivity, they were taught more perfectly to read Christ, in the Explanations of the Types and figures of Christ by more full and clear Promises: From the Captivity to Christ, they became more ripe in the knowledge of Christ shortly to come into his Temple, earnestly desiring him and longing for him. And so when Christ Jesus came they were prepared for the University-Instruction of the New Testament.
4 The way of teaching this Lesson: was Gradual, and proportionable to the dulness of Israels capacity. This Covenant taught them Christ especially by these three steps. viz. 1. By exacting Deut. 27. 26. perfect and perpetual Personal obedience from them, under penalty of the Curse. Which Rom. 8. 3 because of the weakness of their flesh, they could not possibly perform. 2. By detecting hereupon to themselves their Rom. 3. 20. Gal. 3. 10. sin and misery. That so their undone condition may convince them of the necessity of a Saviour. 3. By Gal. 3. 24. Rom. 10. 4. Gal. 3. 23. directing them to Christ, that only All-sufficient Saviour, by whom alone exactly performing all Obedience, and enduring our deserved Curse, they may be justified through Faith. Shutting them up unto that Faith which should afterwards be more fully revealed, under the New Testament.
5. Allurements, and Encouragements to the learning of Christ, this Covenant propounded to its Scholars the Iews, viz. Exod. 20. 12. Deut. 5. 16. Lev. 26. 1. to 14. Deut. 28. 1. to 15. Large Promises of a Temporal Inheritance and Outward Blessings. As Schoolmasters allure their Scholars to learn their Lessons, by promising them plums, apples, &c.
6. School-Nurture and Discipline; for correcting the Delinquencies, and subduing the stubbornness of Israel. I. For Correcting the delinquencies and faults of Israel, this Covenant had a sharp Lev. 26. 14. to the end. Deut. 28. 15. to the end. Rod of Threatnings of many grievous Temporal Calamities especially, to keep them in aw. As School-masters have their Rods and Ferula's for negligent and unruly boyes: according to the saying: A Rod in the School is a necessary Tool. II. For subduing the stubbornness of Israel (who was generally a stiff-necked and rebellious people) the Lord in this Covenant had divers waies and Methods. As, 1. By a burdensome Heb. 9. 1. Acts 15. 10. Gal 5. 1. Col. 2. 14. yoke of Ceremonial Ordinances laid upon their necks, which at last grew intolerable to them, and is now under the New Testament wholly laid aside. This was a very costly, painful and cumbersome yoke continually to them: and did exceedingly tend to subjugate and tame them. 2. By many Restraints laid upon them: confirming and abridging their liberties exceedingly, to bring them under. As, (1) He restrained them from Lev. 11. throughout▪ the use [Page 932] of divers Creatures, in meats and drinks, &c. making many Creatures unclean, and so unlawful to be used, upon sundry Penalties. (2) He propounded some things to them of a lawful and indifferent Nature, Lev. 15. throughout. which if they should meddle with, they must undertake such washings, purifications, &c. thereupon; as the enjoyment thereof countervailed not the inconveniencies annexed, nor was worth the while.
7. Israels Proficiency under this School-Nurture and Poedagogy was manifold and more or less in one regard or other, the advantage redounded to the whole body of that Church. For, 1. Some of them were hereby Lev. 18. 2, 3, 4, 5. preserved from Paganish Idolatries, Superstitions, Prophannesses, and many abominable evils which they had seen in Egypt, and did after see in Canaan: their hands being full of Gods better work and imployments, which took them up. As busie children, though incapable of learning, yet are kept at School from many shrewd turns. 2. Some of them Rom. 2. 17. to the end of the Chapter. gained knowledge in the Moral and Ceremonial Duties of the Covenant: though the mysterie of the Covenant, viz. Jesus Christ was veiled and hid from them. As many boyes at school learn to read, write, and cast accompt: though incapable of being University-Scholars. 3. Some of them, viz. the Iohn 1. 47. Rom. 2. 29. with 3. 3. & 11. 7. Spiritual Israelites indeed; they that were Iews inwardly, gained a sufficient measure of the saving knowledge of Jesus Christ in this Covenant: though their clearest knowledge was dark and obscure in Comparison of ours gained under the New Covenant. 4. All of them, even the whole Church of the Jews were Gal. 3. 23. shut up as in a Prison, under this Covenant, to the Faith that should afterwards be more fully revealed, Confined thereby within the bounds & limits of Faith, that they should not seek for Salvation any other way, then by Jesus Christ through Faith. Thus the Gal. 3. 23, 24. Law was their School-Master towards Christ, that they might be justified by Faith. This branch hath elsewhere been already In this Chap. Aph. 1. Quest. 4. explained. Thus the Jews in some way or other, notably thrived under this Poedagogy.
8. Finally, The advancement of Israel in fulness of time, from this more servile Poedagogy of the Old Covenant, to the more free Tutor-age of the New Covenant: As good Scholars are sent from School, to the University. Gal. 3. 25, 26. But after that Faith (that is, the more clear, and full Doctrine of sinners salvation by faith in Jesus Christ) is come, we are no longer under a School-Master: for ye are all the children of God by Faith in Christ Iesus. And are no longer under Rom. 8. 15, 16. Gal. 4. 1. to 8. the Spirit of bondage, as servants, to fear: but under the Spirit of Adoption, as sons and heirs come to age, to cry Abba Father.
IV. With a visible Ministry, ordained and erected by God amongst them, for applying of this Covenant and the benefits thereof unto them, especially for applying to them Iesus Christ the grand mysterie of the Covenant. This Ministry was twosold. 1. Ordinary. 2. Extraordinary.
1. Ordinary, Heb. 7. 11. 23 & 9. 10. The Levitical Priesthood: which in a lineal descent [Page 933] were to succeed Moses and Aaron till the time of Reformation, viz▪ the days of the New Testament. This Levitical Preisthood had principally two sorts of imployments which were peculiar to them viz▪ 1. Offering up of Heb. 7. 27. Sacrifices daily, first for their own sins, and then for the Peoples. Which Heb. 9. 9, 13. Sacrifices (though they sanctified to the purifying of the flesh, yet) could not make him that did the Service perfect, as pertaining to the Conscience. But they typed out to Israel, Heb. 10. 1. with 9. 13, 14. the Sacrifice of Sacrifices, viz. the Body and Blood of Jesus Christ; who through the Eternal Spirit offered himself without spot to God, and so purged the Conscience from dead works, to serve the living God. Heb. 10. 11. to 19.—For, by one offering he hath perfected for ever them that are sanctified. 2. Offering up of Exod. 30. 7, 8. Incense daily upon the Golden Altar before the veil, while the people were praying without, Luk. 1. 9, 10. which typed out Christs continual intercession in heaven for his people by his sweetest and most acceptable Merit. Which Psal. 141. 2. Rev 8. 3, 4. Heb 8 1, 2. &. 9. 24. [...]om. 8. 34. incense of his merit being put to the prayers of all Saints, their faithful prayers become acceptable and sweet before God as the most fragrant incense. Thus Jesus Christ our great High-Priest by his Satisfaction and Intercession swallowed up the Sacrifices and Incense of the Levitical Priesthood, as the Substance, Truth and Mysterie intended in those Types: and the Heb. 8. 4, 5. Priesthood under the Law served unto the example and shadow of heavenly things.
2. Extraordinary, the Prophets of all sorts which Prophesied to Israel during the time of the Old Testament. According to the true intent of this Covenant, These Prophets, 1. Revealed Christ the Messiah in many Promises, expounding this Covenant; 2. Exhorted the people frequently to come to him, and accept him by believing in him; 3. Encouraged them to walk answerably to him in all sincere obedience and well-pleasing; 4 Warned them against all sinful ways inconsistent with faith in Christ, and obedience to him, Inviting them frequently to Repentance in case of such miscarriages. All which proceedings are most obvious and observable; 1. In the Ministry of Mat. 11. 13, 14. all the Prophets before Iohn. 2. In the Ministry Mat. 11. 9, 10. Ioh. 1. 29 to 37. of Iohn Baptist, greater then all the Prophets, pointing out Christ the true Lamb of God with his finger. 3. In the Ministry of Jesus Christ himself, Act. 7. 37. Gal. 4. 4. Rom. 15▪ 8. Ioh. 19. 30. that Great Prophet of Prophets, who was under the Law, and a Minister of the Circumcision, till by his Death he abrogated the Old Testament Administration.
V. With universal reference to the whole National Church of the Jews, which was till Christs death the only Church of God in the whole world. Here two things are to be considered.
1. That this Covenant was dispensed in such manner, as to be extended to the whole National Church of the Jews, and their Seed from Generation to Generation, (the Natural Seed of Abraham bearing the face of the National Church). For, This Covenant, 1. Was Promulged Exod. 19 & 20. to all Israel; 2. Was established Exod. 24. with all Israel; 3. Was [Page 934] Renewed Exod. 34. Deut. 29. with all Israel, after their violation thereof; 4. And was at last performed to the whole Church in the Land of Canaan, &c.
2. That, though this Covenant was extended in the dispensation thereof to the whole National Church, Abraham's natural Seed: yet every of them did not alike, either perform Covenant-Conditions to God, or partake Covenant-Mercies and blessings from God. Some were Iews only [...] outwardly, and in the flesh: Some were Iews also [...], inwardly and in the Spirit, as the Rom. 2. 29. Apostle lays down the distinction. Now the Carnal Iew had his share only in the Carnal outward temporary blessings and outward visible Ordinances: which yet was an high dignity above Covenantless Pagans. The Spiritual Iew had his part and interest both in the Temporal, Spiritual and Eternal blessings of the Covenant. The Carnal Iew shared in the Typical Sacrifices, Altar, Priesthood, Tabernacle, Canaan, &c. but the Spiritual Iew shared in Christ himself the true Sacrifice, Altar, Priest and Tabernacle, and in Heaven that true eternal Heb. 4. 9. Rest remaining to the People of God, whereof Canaan was but an obscure typical administration. But whatsoever mercies either of them enjoyed, they enjoyed them only as Covenant-blessings in and through Christ of meer Grace.
VI. With a distinctive differencing of the Jewish Church (the then only Church in the world) from all other people and Societies on Earth. As God did by this Covenant appropriate Israel to himself, as his own People: So he did thereby separate and distinguish them from all others, as his only People. This was a distinguishing Covenant. Hence, God in his Preparing them for this Covenant, tels Israel; Exod. 19. 4, 5. If ye will obey my voyce indeed, and keep my Covenant, then ye shall be [Segullah] a peculiar treasure unto me above all people, though all the Earth be mine. And hereupon Paul describing the Condition of the Gentiles before Christ, ranks this in the Catalogue of their Spiritual miseries, that they were Eph. 2. 12, 13. strangers from the Covenants of Promise: whereupon they were a people afar off from God, when Psal. 148. 14. Israel was a people near unto him: yea, this Covenant did so discriminate, and wall in the Iews from all others, in the Administration of it, That it is stiled, Eph. 2. 14, 15, 16, &c. The Middle wall of Partition betwixt Jews and Gentiles, broken down by Christ: and the Enmity, even the Law of Commandments in Ordinances, abolished in his flesh. So that this Covenant till the death of Christ, distinguished the Iews from all others, as Forreiners, and Strangers, and Enemies. Israel was Gods Garden-shut-up, his peculiar Inclosure: all the other Nations of the Gentiles were as the wild Waste, Common, Heath, or Wilderness; till Christ by his Death Eph. 2. 15, 16. to the end of the chap. took away this Distinction, and by his New-Covenant took in the Gentiles to the Iews, making in himself, of twain, one New man, so making Peace; Reconciling both unto God in one body by the Cross, having slain the Enmity thereby, &c.
[Page 935]VII. Finally, The Administration of this Covenant was such, that therein he dealt with Israel as his peculiar Common-wealth also, as well as his peculiar and only Church. And therefore as he gave them Morals and Ceremonials to Regulate them as his Church in all matters of Religion: so he gave them Iudicials or Iudgements to guide them as his Common-wealth in all matters of Civil concernment. Psal. 114. 1, 2. When Israel came out of Egypt. &c.—Judah was his Sanctuary: and Israel his Dominion. Hence some stile them A Theocracy. Which Iudicials were with Morals and Ceremonials Exod. 20. & 21. & 22. & 23. & 24. being duly compared together. digested into the body of this Covenant; being Published by God, written by Moses joyntly in a Book, And all Read together to the People, and assented unto by them in the day of this Covenants solemn Sanction. God himself being the immediate Author, Enactor and Lawgiver of these Iudicials, they were the most wise, equal, righteous, and full Political Laws that ever were established in any Common-wealth in the world: there being no Folly, Iniquity, Tyranny, or Insufficiency in them, which evils usually attend, more or less, all humane Laws. So that the Political Laws of other Re-publicks are best, that come nearest to Gods Iudgements. Thus God would appropriate Israel to himself peculiarly in all Capacities; as Abrahams Seed and Family, As a Church, and as a Commonwealth. He would be their Father, as his Family: Their Redeemer, as his Church: Their Lord and King, as his Commonwealth: Their God, as All. And therefore when Israel would have a King, like the Nations, God tels them 1 Sam 8, 7. that they had rejected him from being their King. And so he gave them a King in his anger: (s) Hos. 13. 11. and took him away in his wrath. O happy that people, which in every notion, capacity and consideration are Gods people!
Inferences. Hence observe,
1. That, God disposed and ordered the affairs of Israel under this Old Covenant with infinite wisdom, care, love, and faithfulness. This Dispensation came much short of the New Testament administration: but it was sufficient for Israels Salvation, and peculiarly accommodate to their weak apprehension and Condition. God did exceedingly condescend unto them, who were not able to ascend unto him. How wisely, lovingly and faithfully did he set forth this Covenant, viz. 1. With much outward Glory: to prevent their ensnarements by the pompous idolatries and superstitions of Pagans, to retain them more delightfully in his own pure worship, and to lead them on thereby to the surpassing inward glory of his true spiritual worship. 2. With a veil of darkness upon that glory: For, That glory without a veil dazled their weak sight, they had such a veil of ignorance, unbelief, and hardness upon their minds and hearts that they could not receive it; They spelled Christ out in the ABC of veiling Types and Shadows; nor was that great mysterie of Christ to be revealed clearly without these, till the fulness of time. 3. With a Servile Poedagogy, or child-like nurture, leading them to [Page 936] Christ: For, they were children but under age, and therefore incapable of riper instruction. 4. With a Constant succession of an Ordinary and Extraordinary Ministry, till the very death of Christ: For informing their judgements, For reforming their hearts and lives, for directing their practices; and for encouraging them to apply to themselves, and wait for Christ the consolation of Israel. 5. With the whole body of that people and their Posterity: His love to them had multiplyed them, and was now manifested more extensively towards them, then in any former generation: All shall reap Covenant-benefit, of one sort or another; And he will not cast off any of them or their Seed, till first they cast off him. 6. With Distinguishing Israel from all People, as his peculiar-treasure. Distinguishing mercies are eminent mercies. 7. With reference to their Civil, as well as Ecclesiastical state: that they might be his endeared and obliged people in all capacities.
2. That, The advantage of the Jews was very great above all other people. This Covenant-administration Eph. 2. 14, 15, 16. was a middle wall of Partition betwixt them and all others. Hereupon, 1. Israel were Gods peculiar-treasure▪ all other Nations but as refuse and Rubbish: 2. Israel Cant. 4. 12. the inclosed Garden of God; All others as a dry desart and desolate Wilderness: 3. Israel Ps▪ 100. 3. the sheep of Gods Pasture; all others the Goats of the Mountains: 4. Israel look'd to, and cared for, by God; all others Act. 17. 30. over-looked and disregarded in their ignorance and unbelief: 5 Israel Gal. 3. 23. shut up unto the Faith; All others shut out from the Faith: 6 Israel nurtured Gal. 3. 24. in the School of Iesus Christ; All others Eph. 2. 12. without Christ, Covenant, Hope, and God in the world.
3. That, Israel during this Covenant, from Moses giving of the Law, till the Death of Iesus Christ, was in Nonage or Minority. For all this while God bred them up Gal. 4. 1, 2, 3, 4. as children with Rudiments and Elements under Tutors and Governors, till the fulness of time was come. Their Infancy was in the Wilderness; Their childhood from Ioshuah, till David; Their youth from David, till the Captivity: Their riper age, wherein they drew nearest to full age, was from the Captivity, till Christ. All this while they were in Minority: yet growing on to Maturity. Thus the Old Testament yeilded only children, but the New Testament Men in Spiritual capacities. That was a more Imperfect, This a more Perfect dispensation of Gods Covenant.
4. That, The Jews were an exceeding untractable people, a stubborn, rebellious and stiff-necked Nation. And therefore God laid this heavy iron-yoke upon their necks, to tame and subjugate them, to break them and bring them under his Scepter and Government. Whereas Christs Matth. 11. 28, 29, 30. New-Testament-yoke is easie, and his burden light: his people being a Ps. 110. 2. willing people in the day of his power.
5. That, The carnal Jews, who embraced not Life and Salvation [Page 937] in Christ tendred by this Covenant, were utterly inexcusable. In the day of their condemnation, they shall have no Apologie or excuse for themselves, because this Covenant was extended to the whole body of Israel, and salvation by Christ was therein offered to the whole body of that people, to the Carnal, as well as to the Spiritual Iews. The Rom. 11. 7. Election only embrace and obtain it, the rest are hardned. The fault is not at all in God, but in themselves. This Covenant was administred with universal reference unto all: but the Carnal sort rested in the Carnal and outward Promises thereof, neglecting Spirituals and Eternals primarily intended. They licked the Rock, but sucked not the hony out of the Rock.
6. That, The Old Testament-administration had much Gal. 4. 1, 2, 3, 4. Servitude and Bondage in it: and kept Israel under it in Minority, as Servants in Condition, though heirs by Promise and Covenant. Hagar Gal. 3. 22, 23, 24, 25. the bond-woman was a Type or Allegory of this Covenant from Mount Sinai, gendering to bondage.—The Apostle stiles this, Gal. 5. 1. A yoke of bondage. And elsewhere intimates, That Rom. 8. 15. the Spirit of Bondage to fear, was more proper to the Old; The Spirit of Adoption whereby we cry Abba Father, was more peculiar to the New Testament: And that Gal. 4. 1, 2, 3, 4, 5, 6. Christ by his being made under the Law redeemed them from this Servile State, to the adoption of sons; from a Servile, to a free Son-like condition. This shews the Preheminence of the New Testament above the Old: and the Priviledge of Christians above the Iews.
7. Finally, That this Old Testament, in respect of the Form of Administration, was far Superior to all Covenant-Expressures foregoing, as is evident by all the former particulars: but far Inferior to the New Testament, the administration whereof is more Free, Sublime and Spiritual [...], as will after in due place appear.
APHORISM VI. 6. The End or Scope of this Sinai-Covenant.
THe End or intended Scope of Gods Covenant with Israel and their Seed from Mount Sinai, was Gods fuller Revealing of Iesus Christ the Promised Saviour of Sinners, for the greater Furtherance of Israels Present and Future Happiness, and of his own wonderful Glory. Rom. 10. 4. Now Christ is the End of the Law for righteousness to every believer.
[Page 938]In this Apherism the Scope or End of the Sinai-Covenant is laid down, I. As More Immediate, viz. Gods fuller Revealing of Iesus Christ the Promised Saviour of Sinners. II. As more Mediate and Remote, viz. 1. The less Principal and Subordinate End, viz. The great furtherance of Israels present and future. Happiness. 2. The most Principal and Ultimate End, viz. Gods furtherance hereby of his own wonderful glory. In unfolding of these particulars, Gods intended Scope or End in this Covenant will be sufficiently explained. Herein I account Jesus Christ the more Immediate End of this Covenant, because he is the Primary Mean, for advancing of Mans Happiness and Gods Glory.
I shall for plainness sake open this More Immediate, and Remote End, in two distinct Sections.
SECTION I.
THe More Neer and Immediate End of this Sinai-Covenant, was Gods fulier Revealing of Iesus Christ the Promised Saviour of Sinners, to his people Israel. God had already Revealed Jesus Christ more darkly and imperfectly in all the fore-going Expressures of his Covenant: but in this Covevenant he would declare and reveal this Mysterie of Christ more fully. He had now made his Church to grow exceedingly: and his Manifestations of Grace and Mercy towards them in Christ, shall grow proportionably.
That, Gods fuller Revealing of Iesus Christ, the Promised Saviour of Sinners, to his people Israel, was his more Neer and Immediate End in this Sinai-Covenant, may be evinced by these ensuing Particulars, viz.
I. By sundry Scripture-Testimonies: Evincing; 1. That Ioh. 5. 45, 46, 47. & 1. 45. Luk. 24. 27, 44. Act. 3. 22, 23. & 26. 22, 23. Moses wrote of Jesus Christ of his Prophetical and Mediatory office, and of his Humiliation and Exaltation wherein he should execute his Office for Sinners Salvation. 2. That this Sinai-Covenant did lead Israel from all Opinion of Justification by their own Works, to Gods true and only way of Justification by supernatural Faith in Jesus Christ alone. The Gal. 3. 23, 24. Law shutting them up unto the Faith that after should be revealed: and being their Schoolmaster towards Christ, that they might be justified by Faith. As hath been In this Chap. Aphor 2. Op [...]n 4 Answ. to Object. 2. formerly cleared more at large. 3. That Rom. 10 4. Christ is the End of the Law for Righteousness to every one that believeth. So that when a man, as a Iew, or any other believers in Christ for justification and salvation by him, the Law hath attained its intended End and Scope: its Perfective, not its Destructive End. By all which Testimonies its plain that Iesus Christ was Gods more immediate End intended in this Covenant: Their Illumination, Justification, &c. being mediately intended by him.
II. By the peculiar Nature of this Covenant from Mount Sinai. [Page 939] It is often stiled a Covenant, by God, Moses, the Prophets, and the Apostle Paul; And the Nature and Properties of a Covenant evidently agree to it, As I have In this Chap. Aph. 2. partic. I. already shewed. And it was given by Moses as an Evangelical Covenant of Faith in Iesus Christ: as Aphor. 2. Opin. 4. Partic. III. I have abundantly proved by many Arguments. Now; this Sinai-Covenant being a Covenant of Faith in Jesus Christ: Jesus Christ, as the Sinners Saviour, must needs be the Immediate End of this Covenant, he being the Eminent and Immediate End of every Covenant of Faith.
III. By the Gradual excellency and Perfection of this Sinai-Covenant above all former expressures of the Covenant of Faith. Though Every Discovery of the Covenant of Faith from First to last Reveal Christ, yet in them all God hath kept this beautiful Order, that every succeeding Covenant-discovery Reveals Jesus Christ more fully then the former: as is plain to every intelligent eye. Consequently it must needs be Gods more Immediate End in this Covenant to Reveal Jesus Christ to Israel, more fully then he did reveal him to any of his people in any fore-going Covenant.
IV. By the Order and Dependance of Gods Ends intended in this. Sinai-Covenant. These Ends are especially, God Glory, Mans Happiness, Iesus Christ, and Faith in Christ. Let these ends now be duly compared together, according to their Order of Nature, and mutual dependance: And it is plain, That the more Mediate and Remote Ends of this Covenant, were, Ultimately Gods Glory; Subordinately Israels Happiness: And That the More Immediate End, in order to the advancement of Gods glory and Israels Happiness, was a Fuller Revealing of Jesus Christ as the Material Mean, and of Faith in him as the Instrumental Mean, without which their Happiness could not be promoted nor God therein glorified. Subordinate and immediate Ends may have the Nature of Means in reference to Ends More Mediate and Remote.
V. By the General tendency of this Sinai-Covenant in one regard or another towards Iesus Christ as the only Saviour and Redeemer of Israel. Let this Covenant be deliberately considered in what Notion or Capacity you will, it still tends to Christ, aims at Christ, leads to Christ, looks towards Christ, more immediately, in one respect or other. As,
1. In the Exod. 19. & 20. & 21. & 22. 23. First Revealing or Manifestation of it to Israel at Mount Sinai. It was Manifested in such sort, as to Reveal Christ. As The Preparation for it, Preface to it, and Ceremonials annexed do abundantly evince.
2. In the solemn Sanction or Dedication of it. It was Exod. 24. stablished in such sort, as that its ultimate foundation was Jesus Christ, the true Sacrifice of Sacrifices.
3. In the Lords gracious Exod. 24. 1, &c. Renovation of the broken Tables and Covenant: which he did of meer Grace and favour in Jesus Christ. The Covenant of works without Jesus Christ, admits of no Reparati on, when once violated.
[Page 940]4 In Exod. 20. 2, 3, 12. the Preface, First Precept, and Promises, of the Moral Law; which, being the Marrow and Abstract of the Covenant, is by way of Eminency called Deut. 4. 13. God Covenant. In all which Jesus Christ is necessarily implyed. For God is not the special and spiritual Redeemer of Sinners, nor the Covenant-God of any people, Nor makes he 2 Cor. 1. 20. Promises unto any, but only in and through Jesus Christ.
5. In all the additional Adumbrations of the Exod. 20. to Chap. 24. Ceremonial Law, annexed to the Moral, and digested with it into one Covenant. All those Ceremonies being Types and Heb. 10. 1, &c. Col. 2. 17. shadows of good things to come: but the body was Christ. What were all the Ceremonies? but Christ veiled; but this Sun of righteousness under a cloud: but the Promised Seed and blessed Babe wrapped up in Levitical swadlingclothes. This see more particularly demonstrated in the VII. Aphorism next following, Corollary 7.
6. In the Explanations of this Covenant, by Moses and the Prophets, both in Morals and Ceremonials. Their Explanations in great part being clearer Promises, Predictions and Descriptions of Jesus Christ under manifold Notions and Considerations.
7. In the Administration of this Covenant from Moses till the Coming of Christ, which was in such Form and Manner, Gal. 4. 1, 2, 3, 4, 5, 6. as to lead the Jews along by the hand, as children under age, towards the Lord Jesus Christ, till at last Christ was actually presented and exhibited to them in Person, according to Gods Covenants and Promises from age to age.
Thus all the Streams of this Covenant flow towards this Sea; All the Lines of this Covenant tend to this Center; All the beams of this Covenant meet in this Sun, Iesus Christ. These Particulars [...] See in this fourth Chap. Aphor. 2. Opinion IV. Partic. 3. in divers of the Reasons.—And, there in Answer to Ob [...]ect. I.—And there in Inference II.—And in Aph. V. S [...]ct. 1. & 2. throughout. have formerly cleared in several places, and therefore do but now briefly mention them.
SECTION II.
THE more Remote and Mediate End of this Covenant, was two fold. 1. Less Principal and subordinate. 2. Principal and Ultimate.
I. The less Principal and Subordinate End of this Covenant, was, The great furtherance of Israels present and future Happiness. One eminent branch of this happiness. Paul mentions; Iesus Christ is the end (f) Rom. 10. 4. of the Law for righteousness, &c. The Lord singularly intended and aimed at the Good and Happiness of his Israel in this Covenant: and that both in Temporals, Spirituals and Eternals; As is abundantly evident [...] Partly▪ by Gods Liberal Promises of all these three forts of blessings to Israel in this Covenant; Partly, by the Covenant-Duties [Page 941] restipulated by Israel: both which have been See in th [...]s Chap. A [...]hor [...] IV Sect▪ I. & II. formerly explained. Why did the Lord Promise in this Covenant such a Confluence of all these Blessings; and require from Israel such Duties; but because it was his gracious aim and intention therein highly to promote and further Israels welfare and Happiness in every regard? So that if all these sorts of blessings Covenanted and promised to Israel on Gods part, and of D [...]ties restipulated to God on Israels part, be duly considered, nothing more at all need to be added for proof of this Particular.
II. The Principal and ultimate End which God intended in this Covenant, was a fuller advancement of his own Glory, then by any or all former Covenant-Expressures. Gods glory is the chief End of all his Acts; Before Time, or in Time. And therefore Gods Glory must needs be his last and highest End, in all his Gradual Discoveries of his Covenant: Every subsequent degree thereof tending to advance his most excellent Glory, beyond the former. God advanced his own Glory in this Sinai-Covenant, far more then in the discoveries of fore-going Covenants. Herein he Eminently magnified▪
1. The glory of the Riches of his free-grace. And this sundry wayes. 1. By selecting them, and appointing them by this Covenant to be Exod. 19. 4, 5, 6. Deut. 7. 6, 7, 8. & 9. 5, 6. his Segullah, his peculiar-treasure above all the people of the world, (though all the world be his): setting his love upon them, and choosing them, not for any thing in them, but because the LORD loved them. 2. By renewing this violated Covenant to Israel again, of meer Grace: Promising, Exod. 33. 19. with 34. 1, &c. I will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy.
2. The Glory of his Goodness, Mercy, Loving-kindness, &c. 1. By replenishing this Covenant, beyond all the former, See Aph. IV. Sect. 1. with Precious Promises of Temporals, Spirituals and Eternals. Of Mic. 7. 20. Mercy Promises are made: of Truth they are made good and performed. 2. By accepting Israel to be his Levit. 26. 12. Covenant people in express terms: which in former Covenants was but implyed. 3. By Proclaiming his name, and Exod. 33. 18, 19. with 34. 1. to 10. &c. making all his goodness pass before Moses, at the Renewing of the Covenant broken by the peoples Idolatry: which Goodness was so proclaimed for the Consolation of repenting Israel. 4. By Revealing Jesus Christ more abundantly and clearly in this, then in any former Covenant: Especially in all the See in this Chap. Aph. 7. Corol. 7. Ceremonials, which were shadows of good things to come, but the body was of Christ. 5. By taking Israel for his own Family, his own Church, his own Common-wealth.
3. The Glory of his infinite Wisdom. 1. By his most wise contrivance of this Covenant: making it up of Law and Gospel of the substance of the Covenant of works, and of the Covenant of Faith. That Israel might see, how the Covenant of works must be performed and satisfied by the Exactness of the Obedience and sufferings of Christ their Surety, that Gods truth and justice might not be mipeached: And how the Covenant of Faith must be performed by the [Page 942] uprightness of all Christs members true Faith and Obedidience in Christ, that Gods goodness, mercy, &c. might be exalted. 2. By his most wise Revealing of this Deut. 4. 13. Covenant in ten words, or ten Commandments; so Concise in sentences, so comprehensive in Sense: That, There's no Sin, for kind, degree or aggravation, but is therein condemned; There's no Duty to God, man, or our selves, but is therein commanded: There's no Curse or Misery due to sin, but is therein implyed; There's no Promise for the life that now is, or that which is to come, but is therein virtually comprized. 3. By his most wise Administration of this Covenant in such sort, as might most avail, To force Israel out of themselves; To conduct Israel towards Christ; and To prepare Israel for Christ.
4. The Glory of his most vigilant and accurate Providence, in Neh. 9. 8. to 32. Psal. 106. 19. to the end. managing all the affairs of Israel continually, in an infallible subordination to, and subservience of this Covenant. And this, 1. In the wilderness for forty years together. 2. In Canaan for many hundreds of years together. 3. In their Enemies Lands, even under their deepest Captivity.
5. The Glory of his Truth and Faithfulness. 1. By bringing all things exactly to pass according to this Covenant and Promise. He cast out the Canaanites, he Iosh. 21. 44, 45. & 23. 14. possessed Israel of Canaan, giving them rest round about. Iosh. 21. 44, 45. & 23. 14. There failed not ought of any good thing, which the LORD had spoken unto the house of Israel: all came to pass. 2. By performing his Covenant most accurately; (1) Against all interposing difficulties, and seeming impossibilities. No wilderness wants or Miseries, No death of all that whole Generation of Warriours, No proud waves of the River Iordan which they were to pass, No numerous enemies, No fenced Cities, with walls reaching up to heaven, No sons of Anak, &c. could hinder their promised settlemnt in Canaan. (2) Against all tract or length of time betwixt Promise and Performance. Canaan (one Covenant-Mercy) was performed after their 40 years sojourning in the wilderness: The Temple (another Covenant-Mercy) was builded about 440 years after their entring Canaan: Jesus Christ (the great promised Prophet) was raised up to them about 930 years after the building of Solomons Temple. Yet at last in their Season these Promises were fulfilled, not one failed. (3) And (which is most of all) contrary to Israels many and hainous Neh. 9. 8. to 32. Psal. 106. 19. to the end. & 78. sins, justly endangering and deserving the avoidance of Gods Covenant, yet Gods Covenant was fulfilled to them of his infinite faithfulness.
6. The Glory of his Patience and Long-suffering. By forbearing them so long in the wilderness, in Canaan, and in their Enemies Lands, (notwithstanding all their many and grievous provocations, for which they had justly and often deserved to be destroyed;) yea, By labouring to overcome their evil with his goodness in keeping his promised blessings upon them.
7. Finally, By this Covenant God Magnified the Glory of his infinite [Page 943] Power and Majesty. For, 1. How Exod. 19. & 20 glorious was his Might and Majesty in promulging this Covenant at Mount Sinai! 2. How glorious his power and Majesty in the establishment of his Covenant, enabling his mortal people to behold a Exod. 24. vision of his greatness without harm! 3. How great his Power and Majesty, when he Exod. 34. renewed this Covenant, in putting such glory upon a Mortal creature, Moses his face, that Israel was not able to look upon him but through a veil! 4. How great his Power and Majesty, (1) In Conducting and sustaining such a people so long in the wilderness; (2) In possessing them peacebly of Psal. 44 1, 2, 3. & 78. 4. 54 55. Canaan, in despite of all their enemies; (3) In Ez [...]k. 37. 1 [...], 12, 13, 14. Psal. 126▪ 1 2, 3. returning their Captivity into their own land beyond all probability; (4) And especially, in Deut. 18. 15 Acts 7 37, 38. Isa. 7. 14. Math. 1. 25. Luke 1. 47. Heb. 4. 17. raising up Jesus Christ, the Prophet promised of the Seed of Israel, against all ordinary possibility, A virgin bringing forth a Son without the loss of her virginity, yea, a Sinner bringing forth a Saviour for sinners, a true and perfect man without any propagation or derivation of sinful impurity to him.
So that by all this its clear, God in this Covenant had a singular, a principal intent and eye to his own glory.
Inferences. Are these the chief Ends of this Sinai-Covenant?
1. Then, One and the self-same Covenant may have several Ends. And this without any inconvenience or absurdity: provided those Ends be some of them More neer and Immediate, others More Remote and Mediate; Some of them subordinate, others of them Ultimate. And such are all these forementioned Ends in this Covenant. Jesus Christ, the life and Salvation of Israel, was the More▪ N [...]er and Immediate end of it: Israels Temporal Spiritual and eternal Happiness by Jesus Christ through Faith was the more Remote and Subordinate end of it: The further advancement of Gods Glory in and by both was the Principal and ultimate end of it.
2. Then, This Sinai-Covenant was not a meer Carnal and Temporal Covenant touching a Temporal Canaan, and outward earthly blessings there: as some have fondly imagined: but was a spiritual Covenant, principally intending Christ Iesus the Saviour, Israels spiritual and eternal happiness by him, and Gods eminent Glory in all. The Lord did not feed the fathers under the Old Testament only with the husks of earthly Blessings; but by them as Types he led them on to the truth of Spiritual and Eternal benefits especially intended. Though it cannot be denyed that God dealt with his Israel (then his Gal. 4. 1, 2, 3, 4, 5. Church under age) more darkly, carnally and outwardly, in tendering Spirituals and Eternals to them: but now more clearly, Spiritually and inwardly, in tendering Spirituals and Eternals to his riper Churches under the New Testament.
3. Then, The End of this Covenant was not meerly or partly Legal, viz. to lead Israel unto Iustification by works without Iesus Christ: but was purely and only Evangelical, viz to carry Israel on Rom. 10. 4. G [...]l. 3. 23▪ 24. to Iustification by Faith in Iesus Christ alone. True, The manner of this Covenants [Page 944] Promulgation and Administration, the frequent and exact pressing of works and Doing to the uttermost Perfection, and that upon pain of the Curse in case of the least failing, may at the first blush make a man suspect this was a Law or Covenant of works: But, if the inward nature and substance, The many Evangelical Promises, Duties and Passages, The Truth of all the Types and Ceremonies, and the intended ends of this Covenant be intentively & judiciously considered; it is plain, beyond contradiction, that this is a pure Evangelical Covenant of Faith, Book III. Chap. 4. Aph. 2. As hath formerly at large been proved, and the Contrary Objections refelled.
4. Then, This Sinai-Covenant did gradually much transcend and excell all the Former Covenants since the Fall, with Adam. Noah or Abraham. For, All the ends of this Covenant are gradually advanced higher, then the ends of those Covenants. For Substance the ends were the same in them all: but those in this Covenant excell in Degree. Christ, one end of this Covenant, is in this Covenant more fully Revealed▪ Israels happiness in Christ, another end of this Covenant, is in this Covenant more advantagiously promoted; And Gods glory in both, the last and chief end of this Covenant; is herein more eminently advanced. Thus God enlarged the Expressions of his grace unto his Church, from age to age, as the Ezek. 47. 2, 3, 4, 5. waters of the Sanctuary swelled up higher and higher till they became unpassable. Proportionably Israel should have enlarged their Hearts Affections and Duties towards God under this Covenant, beyond those of their Fathers under former Covenants.
5. Then, The Carnal Iews that rested only in the Letter and carnality of this Law and Covenant, not penetrating into the inward mysterie and end thereof, but Rom. 9 31, 32, 33. & 10. 1, 2, 3, 4, &c. stumbled at Iesus Christ and Iustification by him through Faith, did quite mistake and miss the great end of this Sinai-Covenant. 1. Their gross ignorance of Gods Righteousness revealed in this Covenant; 2. Their Erroneous opinion about their own righteousness, that the Law intended it, and God would have accepted it; 3. Their prejudice against Christ, and Justification by faith alone in him; 4. Their blind zeal in pursuing their own, but opposing Gods righteousness; These deprived the carnal Israelites of the true ends and intended benefits of this Covenant.
6. Then, Those Spiritual Iews, Israelites indeed, that in this Covenant did seek and finde, Iesus Christ, their own Iustification and happiness by him▪ and Gods glory in all, did attain the right ends of this Covenant, and rightly improved the same.
7. Then finally, If in reading the Old or New Testament touching this Sinai-Covenant we would reach to the inward mysterie and very marrow of it, we must rightly fix our Eye upon these ends of this Covenant, Christ, Israels happiness by Christ, and Gods glory in both, and consider well, how all things in this Covenant peculiarly tend to these ends. Otherwise we shall read the Old Testament with a veil upon the face of Moses, and a veil upon our hearts, darkening all things to us, yea [Page 945] making us grosly mistake by reason of darkness. But by eying Christ, and life by him herein, we shall remove this veil, and very evidently behold the great mysterie of the Old Testament, which now under the New Testament is set forth to us with much spiritual glory.
APHORISM VII. 7ly. General Corollaries from this whole Discourse about the Sinai-Covenant.
HAving thus far at large Treated, 1. Of Gods giving of his Law to Israel newly redeemed out of Egypt, at Mount Sinai in the wilderness, precisely 430 years after his Promise to Abraham. 2. Of Gods giving that Law to Israel at Mount Sinai, as A COVENANT, not of works, but of FAITH. 3. Of the Foederate Parties to this Covenant, viz. on the one hand, God, As IEHOVAH, their Covenant-God, Redeemer, Law-giver, and Husband: On the other hand, Israel and their Seed, As Abraham's Seed in Covenant with God, The Lords Redeemed, Gods espoused people, and as Heirs, (though under age) of the promised Inheritance which they were going forth to possess. 4. Of the Subject Matter or Substance of this Covenant, agreed upon by these Foederates. viz. On Gods part many Covenant-Mercies Promised; As, To be a God to them, To raise them up from among themselves Christ a Mediator and a Saviour, To give them the Spirit of Christ, To confer upon them in Christ, blessings Temporal Spiritual and Eternal. On Israels part certain Covenant-Duties required and restipulated; As, To be a People unto God, To keep God's Covenant by true Faith and by Sincere, Entire and Constant Obedience, And to repent in case of any failings in the premises. 5. Of the Form of this Covenant: More Inward, The Mutual Obligation, of the Foederates one to another upon certain Terms; More Outward, The manner of Gods Manifestation and Sanction of this Covenant at First, and the way of his Administration of it afterwards. 6. Of the End of this Covenant, More Immediately a fuller Revealing of Jesus Christ then formerly; More Mediately The greater furtherance of Israels Happiness, and Gods Glory. Having (I say) largely discoursed of these Particulars, for unfolding [Page 946] of the Mysterie of the Sinai-Covenant: It now remains, that I close up this Discourse with some General Corollaries or Inferences naturally and evidently resulting from the whole. And they may all be wrapped up together in this ensuing and closing Aphorism. viz.
From this whole fore-going Discourse touching this Sinai-Covenant, we may easily Discern and Conclude▪ 1. That, The Law given at Mount Sinai, was given to Israel as a Covenant, and that not of works but o [...] Faith: 2. That, This Covenant was manifested and Administred very mysteriously and extraordinarily: 3. That, Gods Covenant of works hath its eminent accomplishment in the Covenant of Faith: 4 What are the Properties of this Sinai-Covenant: 5. Wherein this Covenant agrees with, and wherein it excels all former Covenants: 6 That, This Sinai-Covenant was Israels eminent Priviledge, although they were constantly held under it in a very service condition: 7. That, The Sinai-Covenant was full of Christ therein eminently revealed: 8. That, This Sinai-Covenant the Old Testament was pure Gospel as well as the New, for substance revealing (though in a different sort) to lapsed Sinners One and the self-same way of Life and Salvation: 9 That The diligent study and solid understanding of the Old Testament as well as of the New is very necessary and advantagious to all Christians.
This Aphorism and the dependance thereof upon all the former, I shall a little clear and explain, in the several branches of it, as followeth, viz.
COROLLARY I.
THat, The Law given at Mount Sinai was given to Israel as a Covenant and that not a Covenant of works, but of FAITH. No Foederal Discovery is more, or so much, mistaken by writers and Christians, as this at Mount Sinai. Many supposing it to be given meerly as a Law, or at least as a Covenant of Works. But, by what hath been In this 4. chap. Aphor. 2 and the Explanation of it throughout. already said, I think it is sufficiently cleared to unbyassed judgements; 1. That the ten Commandments, comprizing all Morals, Ceremonials and Iudicials were not given at Mount Sinai, Absolutely, as a Law, but Relatively as a COVENANT. Or, A Law digested into a Covenant. 2. That this Covenant at Sinai was not given or intended by God as a Law of works, or Covenant of works, holding forth Justification and life to Israel, upon the meer condition of their own perfect and perpetual Personal Do [...]ng: but was given and intended only as A Law of Faith, or Covenant of Faith, tendering Justification and life to Israel upon Condition of true Evangelical believing in Jesus Christ alone. For, [Page 947] of this Sinai-Law Paul saith; Rom. 10▪ 4. Christ is the End of the Law for Righteousness to every one that believeth. And, Gal. 3. 24.—The Law was our Schoolmaster towards Christ, that we might be justified by Faith. But touching the Law of Works he saith; Gal. 3. 11, 12. And the Law is not of Faith, but the man that doth them shall live in them. And elsewhere, Rom. 3. 27, 28.—Where is boasting then? It is excluded. By what Law? Of works? Nay, but by the Law of Faith. Therefore we conclude, That a man is justified by faith without the deeds of the Law.
COROLLARY II.
THat, This Covenant from Mount Sinai See in this 4. Ch. Aphor. V. throughout. was at first Manifested, and aftewards administred, very mysteriously, and somewhat Aph. 2. Opin. 4. I. extraordinarily. For,
1. It was Exod. 20. with Heb▪ 12. 18, 19, 20, 21. Promulged with great Majesty and terror at first: but afterwards solemnly Exod. 24. throughout. established with much Sweetness; and Exod. 34. throughout. renewed after the violation of it with much Compassionateness, Loving-kindness, and Comfortableness. At the promulgation God spake to them, out of the midst of devouring fire, with a great voice that made the Earth it self to shake: But at the Establishment of this Covenant, they had a sweet vision of the Lord as a well-pleased God; And at the Renewing of the Covenant, God proclaimed and made all his goodness pass before Moses. This the mysterie; God promulged his Covenant immediately without a Mediator, then Israel could not endure it: The Sinner cannot endure to deal with God immediately, without the intervention of a Mediator. But he stablished, and Renewed his Covenant Mediately by Moses a typical Mediator, promising also Christ the true Mediator; then Israel could behold God, and approach towards him with Comfort: A Mediator brings sweetest terms of peace betwixt God and Sinners.
2. The Moral Law seemed to be, for Substance, Only The Law of Nature, or Covenant of works, Revived; The Ceremonial Law, only the Covenant of Faith Revealed in Jesus Christ the Truth of all those Types: yet both these are incorporated together and digested into one and the same Covenant with Israel. This seems very strange, that the Law of works and Faith should thus be marryed together, which seemed irreconcileable! The mysterie is; God hereby would have us know, That the Covenant of Nature, or of Works, must be accomplished and fulfilled upon Man, or by man one way or other: Upon man, by his enduring the penalty of Death therein threatned; or by man, by performing the perfect obedience therein required, either in his own Person, or in his Surety. The Covenant of works exacts this Obedience in every man's own person, else no way but to die the Death: The Covenant of Faith accepts this Obedience in the Siners Surety Jesus Christ received by Faith. The Substance of both are here digested into this one Covenant, that the Sinner may be driven [Page 948] quite out of himself, to Jesus Christ his surety for obtaining of life, by performance of Gods Covenant.
3. This Covenant was made with Israel now newly Exod. 19. 1. 2 3, 4, &c. redeemed out of Egypts bondage; and yet it was laid upon them as an heavy servise Gal. 5. 1. Act. 15. 10. yoke of bondage, which seems to be, not a removal, but an exchange of one bondage for another. The mysterie is; 1. The Lord would put a difference betwixt his Churches Minority, and her Maturity; that, before Christ, this, after Christ. A spirit of bondage did best [...]uit with the Church in her Minority: A Spirit of Adoption better agrees with her in her Maturity. Gal 4. 1, 2, 3, 4, 5, 6. The heir whilst he is a child, differeth nothing (in Condition) from a servant, though (by hereditary right) he be heir of all, &c. 2. Besides, the bondage or yoke of Christ is perfect freedom, in comparison of the thraldom of Sin and Satan shadowed out in Egypts bondage. They Mat. 11. 28, 29, 30. who labour and are heavy laden under sin, coming to Christ, shall find rest to their Souls: but must take upon them Christs yoke, which is easie, and his burden, which is light.
4. This Covenant was no sooner made and stablished with Israel, but Exod. 20. & 24. with 32. & 34. presently it was violated: and yet after that breach by Moses mediation speedily restored and renewed. The Mysterie is; The Sinner cannot of himself keep Covenant with God, no not the Covenant of Faith, without Jesus Christ the true Mediator: but through the Mediator all Covenant-failings are pardoned upon repentance, and Covenant-favours are renewed from the Lord.
Yea, the main carriage of this Covenant was so Extraordinary and Mysterious as may appear in the Aphor. V. Form of this Covenant that it may well be stiled, A Map of Mysteries, wherein Christ is the chiefest Mysterie. Therefore well-advised wisdom and judgment are very necessary for finding out Gods intents and purposes therein, Seeing the Well is deep.
COROLLARY III.
THat Gods Covenant of Works hath its Eminent accomplishment in the Covenant of Faith. The accomplishment of the Covenant of Works might be two ways; 1 Actively, by exact Gen. 2. 16, 17. performance of Duty required, this was first and chiefly intended. 2 Passively, by just enduring of the Penalty threatned, Death it self. Actively, the Covenant of works was accomplished by Adam whilst he stood: Passively, it was accomplish't upon Adam, after he fell. But his Active Doing, continued not: His Passive Enduring satisfied not; his sufferings being as himself, finite, could not fully satisfie offended [...]ustice, which is infinite. But this Covenant of Works hath its best accomplishment in the Covenant of Faith by Jesus Christ the Sinners Surety: Actively, by his perfect and constant personal Obedience; Pas [...]ively, by his Satisfactory Sufferings and Death, All being of infinite value, through [Page 949] the infiniteness of his Person. Both which are not obscurely intimated and intended in this Sinai-Covenant: requiring most exact personal obedience in the Moral-Law, which for Sinners Christ exactly performed; and describing most extream sufferings and Death, deserved for sin, both in the Moral and Ceremonial Law, which Jesus Christ for Sinners fully endured. So that this Sinai-Covenant most lively represents The Covenant of Works receiving its fullest accomplishment in the Covenant of Faith, not by the Sinner, but by the Sinners Surety Christ Jesus, Perfectly Doing for us in the Moral Law, (containing the sum of the Covenant of Works); and Satisfactorily Dying for us in the Ceremonial Law, (containing the mysterie of the Covenant of Faith). Jesus Christ is the End, and Soul of them both. Both of them are contrived into one Covenant of Faith: as shewing the most eminent accomplishment of the Covenant of Works therein, through Jesus Christ.
COROLLARY IV.
HEnce, we may discern, What are the true Properties of this Sinai-Covenant. And they are principally these and such like, viz. The Lords Covenant from Mount Sinai with his people Israel, was, 1. Evangelical. 2. Spiritual. 3. Political. 4. D [...]stinctive. 5. Preceptive. 6. Testamentary. 7. Obscure. 8. Servile. 9. Holy. 10. Iust. 11. Good. 12. Wise. 13. Exact. 14. Sure and faithful. 15. Consolatory. 16. Perpetual for Substance, though for Administration waxing Old, and vanishing away upon the Commencing of the New-COVENANT.
I. Evangelical. This Sinai Covenant, was so Law, as that it was also Gospel. Not a Legal Covenant of Works, tendering Life and Happiness to Israel upon terms of their own exact Doing: but an Evangelical Covenant of Faith, tendering life and happiness to Israel upon terms of Sincere Believing in Iesus Christ. Cast but an unprejudiced Eye upon, 1. The Nature and kind of this Covenant See in this 4. Ch. Aphor. 2. to Aphor. 7. formerly demonstrated; 2. The Foederate par [...]es, and in what Notion they were Foederates in this Covenant; 3. The Substance or Matters Covenanted, Gospel-Mercies on Gods part▪ Gospel-Duties on Israels; 4. The Evangelical Form or Manner of Covenanting; 5. The Evangelical Scope and End of this Covenant: And then it will be easie to conclude, That this Covenant from Mount Sinai was purely Evangelical. It was Gospel veyled; Gospel shining through the dark clouds of Levitical Types; Gospel in its Minority: Jesus Christ, and Salvation by him through Faith, being the Foundation, Center, Substance, and End thereof.
II. Spiritual. This properly hath been Book III. chap. 4. Aphoris. 4. In the General Rules for understanding, &c. of the ten Commandments, Rule 1. formerly explained.
III. Political. All the former Covenant-Expressures were more Private and Domestical, being made with particular persons [Page 950] and their Families only, as with Adam, Noah, Abraham, and their posterity! But this Covenant was More Publique and Political, being made with the whole Nation of Israel and their Seed. And by this Covenant, Israel was Constituted and formed up into a double Politie, viz. Ecclesiastical and Civil: 1. Into a more publique Ecclesiastical Politie, or National Church, by the Morals and Ceremonials of this Covenant. Family-Churches were before: but National-Church none, till now▪ Israel was the first National Church; called Act. 7. 38. The Church in the Wilderness. 2. Into a Civil Politie, and that immediately under Gods own Government, by the Iudgements, or Iudicial Laws, annexed to the Morals and Ceremonials, and digested with them into one Covenant. This Civil Politie, is called by Iosephus a Theocracy, because immediately under Gods own Laws and Government. And the Apostle stiles it, Eph. 2. 12. The Common-wealth of Israel because the people Israel, and proselytes adjoyning themselves to them, were the members of this body politique, and subjects of this Common-wealth.
IV. Distinct. v [...]. As this Covenant was Political and National, taking in the whole Nation of Israel, as Foederates with God: So it was Discriminative, distinguishing the Nation of Israel, as Gods Covenant people and Peculiar treasure, from all the Nations and people in the whole world. When God was first Preparing Israel for this Covenant, he tels Moses, and them by Moses, that Exod. 19. 4, 5, 6. if they would obey his voice indeed and keep his Covenant, then they should be a peculiar-treasure unto him above all people, &c. Then, this Covenant should be a Distinguishing Character or Mark, whereby Israel should be known and differenced from all others. They alone should be Gods Covenant-people: all others remaining Eph. 2. 12. with Levit. 26. 12. aliens to the Covenants of Promise. Hereupon Paul compares this Covenant-Dispensation, especially in reference to the Ceremonials thereof, to Ephes. 2. 14, &c. A Middle wall of Partition, that disparted and divided betwixt Gods own Nation Israel, and all the Nations of the world, and made as it were an enmity betwixt them, whereupon it is called Eph. 2. 15. The Enmit [...]: And so long as this Covenant-Ministration stood: so long this Wall of Partition stood, viz. till the Death of Jesus Christ. During all which time Eph. 2. 12, &c. with 1 Pet. 2. 8, 9, 10. Israel was within; All other Nations without: Israel was, near unto God; All others▪ afar off: Israel was, Gods own People; all others, Not a people: Israel had obtained Mercy in Christ; All others, had not obtained Mercy.
V. Preceptive. This Covenant was not only Promissory, in regard of Mercies which God promised to Israel: but also Preceptive or Mandatory in respect of Duties which God commands from Israel. And the stream of the Covenant promulged did run upon Commands, much more then upon promises. Deut. 4. 13. God commanded Moses to teach them, and by Moses commanded Israel to observe them, Deut. 4. 1, 2, 5 6. 14▪ 40. & 6. 1, 2, 3 to 10. 17. & often. And he declared unto you his Covenant, which he commanded you to perform, even Ten Commandments; and he wrote them upon two Tables of Stone. Whence [Page 951] Note; 1. That Gods declaration of his will to Israel at Mount Sinai was a Covenant. 2. That this Covenant then declared was the ten Commandments. 3. That God Commanded Israel to perform this Covenant of the ten Commandments. 4. That this Covenant of the ten Commandments, thus Commanded to Israel, God wrote in two Tables of Stone, thereby denoting, not only the stoniness and hardness of their hearts in reference to this Covenant, but also the Perpetual Nature of this Covenant which with constant obedience and duty Israel was to observe.
VI. Testamentary. It was not only established as a Covenant: but also, in some sort, as a Testament. The Apostle counts this the First Testament, distinguishing it from the New Testament, declaring that a Testament hath its force and confirmation from the Death of the Testator. Heb. 9. 15. to 21. w [...]th Exod. 24. 4. to 9. For this cause he is the Mediator of the New Testament, that by means of Death for the redemption of the transgressions under the First Testament, they which are called might receive the promise of eternal inheritance. For where a Testament is, there must also of Necessity be the Death of the Testator. For a Testament is of force after men are dead: otherwise it is of no strength at all while the Testator liveth. Whereupon neither the First Testament was dedicated with blood. For when Moses had spoken every precept to all the people, according to the Law, he took the blood of Calves, and of Goats, with water and scarlet wool, and Hysop, and sprinkled both the book and all the people; Saying, This is the blood of the Testament which God hath enjoyned unto you. Now, forasmuch as no Will or Testament is Confirmed but by the Testators Death, And the Testator is only Christ J