A Complete History and Mystery of the Old and New Testament
1. Of the heinousness of that Mother-Sin, Unbelief, which was the Forst Sin, and is still the Root Sin, of all the rest, Heb. 3.12. rejecting the remedy proposed in the Gospel, giving the God of Truth the lie, 1 Joh. 5.10. and subjecting a Man to the Rigour, Irritation, Coaction and Curse of the Law of Works.
2. Of the Excellency of Christ's Righteousness, which is the only saving Righteousness, both Imputed in the Grace of Justification and Imparted in the Grace of Sanctification: and Christ becoming our surety, must acquit us of all our Sins, before he could go to his Father, or, by his going to him he obtained to become our Righteousness, 1 Cor. 1.30. without which no Man can go whither he is gone, Heb. 12.14. And
3. Of Judgment. That the Son of Man now Judged by the World, shall appear the Judge of the World, seeing the Prince of the World (as Satan accounts himself, Luke 4.6.) is Judged by him in part already, Luke 10.18. Joh. 12.31. &c. casting him out of his strong-holds, 2 Cor. 10.4. yea out of his Heaven of Men's Heart, Heb. 2.14. How much more all his Slaves and Subjects? In a word, If we be Believers, and so partake of Christ's Righteousness, then will Christ bring forth Judgment unto Victory, Mat. 12.20. both in our Sanctification (perfecting it in us, though we be but bruised Reeds, and such smoking Candlewicks, as have more Smoak than Light in us,) and in our Glorification also, but if we be Unbelievers rejecting Christ's Righteousness, we shall be Damned with the Devil and his Angels in the Damnation of Hell, Mat. 23.23. and Mat. 25.41. for Christ will come with his mighty Angels, in flaming Fire, to render Vengeance upon the disobedient Unbelievers, who have rejected his Grace tendered to them, and disregarded his forewarnings of Wrath to come, 2 Thes. 1.7, 8, 9, 10. in a word, the Spirit comes and convinceth with undeniable Arguments (as the word 〈 in non-Latin alphabet 〉 signifies) that Man hath Destroyed himself, but in Christ is his help, Hos. 13.9. He, Adam, or It, Adam, Sin, or one, the First. Man, or somewhat hath mar'd thee; the Hebrew word there is capable of all these readings whatever it was (saith God ) it was not I, who made Man upright, but he Invented many shifts and shirking tricks of sinful device, Eccles. 7.29. both Angels and Men God made subject to change, by the freedom of their own will (reserving to himself the incommunicable property of being naturally unchangeable ) so that many Angels did on their own accord fall from their first estate, and became Devils, and Satan (one of them) by the Serpent seduced our First Parents to break the Covenant of Works, whereby they and all their Posterity (being in their Loins as Fruit and Branches are in the Root, all under that Covenant ) became both liable to Eternal Death, and unable to recover Life by themselves, yea by Nature are at enmity with God, and all Spiritual good, Rom. 8.7. and inclined to evil, only and continually; this is our Original Sin, that bitter Root of all our Actual Transgressions in thought, word and deed: This is Mans Malady; but his Remedy is in Christ [ in me (saith he) is thy help, Hos. 13.9. When Man is neither able to help himself, nor (indeed) is willing to be helped by God out of this woeful Estate, but is rather inclined to lie still insensible of it, allowing of Sin, yea, and wallowing in Sin; yet the most gracious God, even then (when Man like a Child had easily broke the Glass, which all the Men in the World could not piece up again) reveals a way in his Word to save Sinners (in this desperate condition) for the Glory of his Free Grace by virtue of another Covenant of Redemption made betwixt the Father and the Son, before the World began, Tit. 1.2. and 2 Tim. 1.9. as the second Adam, and Mans Surety.
The fourth Objection. If there be another Covenant besides that of Works and of Grace, this makes three Covenants,
Answer the first, There be but two Covenants betwixt God and Man, the Covenant of Friendship and Favor before the Fall, and the Covenant of Mercy and Peace after the Fall of the first Adam, as is aforesaid; yet may there be, and is another Covenant betwixt God the Father and God the Son, betwixt Jehovah and Jesus, and that from all Eternity before the World began; this was not a Covenant ad idem, between the same parties, therefore not a third.
Answer the second. The Scripture is clear in declaring that there was a Covenant betwixt the Father and the Son transacting the whole matter of Mans Salvation therein, in which they two,
- 1. Were the Parties (both free) who Contracted this Covenant.
- 2. There were Articles or Terms thereof propounded on each Hand.
- 3. There is also mentioned a mutual, free and full consent on both sides; yea, and,
- 4. This mutual compact and stipulation doth oblige them each to other in their parts of the Covenant.
1. The Parties, the Father (who had the first Hand in this deep design of Grace) was free, and (being the first cause and last end of all things, Rom. 11.36.) could not be a Debtor to any, yet himself loved, John 16.27. and so loved Man, John 3.16. while Man was only in God's Eternal Thoughts, as to become a Debtor to him in entering into this Covenant for his Salvation; and the Son, as God, John 1.2. and equal with God, Phil. 2.6, 7. was as free as the Father, and not bound to any Duty but by his own consent, yet made himself a Debtor,
2. The Terms or Articles of this Covenant, were,
(1.) On the Fathers parts
1. Something the Father did require of the Son, to wit, both, to take upon him the form of a Servant (yea, of an evil Servant that might be beaten and bruised) Phil. 2.7. Heb. 2.14. and in that form to perform whatever was necessary for God's Satisfaction and for Mans Salvation.
2. And something the Father did promise to the Son, as Assistance, Isa. 42.1, 6. Acceptance, Revel. 8.4. and a blessed Success in having a chosen Seed to serve him, and to be saved by him, Isa. 53.10, 11, 12. and Psal. 2.8, &c.
(2.) The Articles of Agreement on the Sons part, were,
1. His voluntary undertaking, ( Isa. 38.14,) to become his Fathers Servant, Isa. 42.1. saying, Behold I come to do thy will, O God, as 'tis written in the Volume of thy Decrees, (so some do sense 〈 in non-Latin alphabet 〉 ) Psal. 40.6, 7, 8. and thus Christ saith, He laid down his life according to his Fathers Commandment, John 10.18. and took it again by the same compact also. And,
2. Christ by this Covenant acknowledgeth himself bound to his Father (as Jacob was to Laban by some foregoing Contract between them, Gen. 31.39, 40.) to keep all given to him, that none of the Elest might be lost, John 17.2, 12. and 6.37, 39. he will be answerable and accountable for both dead and living.
Inference. Oh what strong Consolation doth this afford, That the Father hath given me to his Son, and that his Son hath undertaken for me to the last, and that I be not lost, John 6.39, 40, &c. Oh my Happiness, that I am not my own Undertaker, but that both the Father (who gave me ) and the Son who keeps me ) have jointly given me a Bond under their own Hand, of the truth hereof: Woe to those Arminian and Socinian Opinionists, who make themselves their own Keepers as well as Givers, undertaking all for themselves.
(3.) To those Articles both Parties freely agreed, for Christ as God, and Coequal with God, could have no command imposed upon him without his own free and voluntary consent, having no Bond before on him.
(4.) By this Agreement both the Father and the Son bound themselves to all the Articles of this Covenant, the Father to Elect, and to give the Elected to the Son, the Son to Redeem, and to keep the Redeemed for the Father.
Inferences. 1. How should we love God the Father, who himself loved us, John 16.27. and so loved us as cannot be expressed how, John 3.16. that his Heart was so Engaged in his good will to Man, Luke 2.14. that long before Man was Man, much less a sick Man, yet he provides both Physic and a Physician for him, by an Eternal designation, 1 Pet. 1.20. wherein he had also an Eternal Delectation, Prov. 8.22, 30, 31. There was a Coexistency of the two Persons, the Son was with the Father in the beginning of his way, and the Father delighted in the Son, as he was the Fore-ordained Surety and Mediator for Man: In this Delight was spent all that vast space of Eternity by themselves in a bare expectation of its Actual Application, as if he had longed (as it were) for the Marriage-day of Man and his Mediator; such prodigious Glory was wrapped up in this Eternal purpose of Grace, Eph. 3.11. as if he thought long (with Abraham, to speak with reverence) until Immanuel 's day should dawn, John 8.56. yet all these many Myriads of Ages Christ was [Jom, Jom] daily his delight: Great was God's love manifested to Man in making him a meet Helper in time, but 'twas much greater in providing him a meet Mediator before all time, before either Man or Mountains were made, and so before Man could take notice of his necessity thereof. This shows how marvelously the Fathers Heart was engaged in a design of Grace to Man, with whom he might have justly proceeded (being at liberty) to prosecute the curse of the Covenant of Works, and never have treated with his Son about Saving Man.
Inference 2. How should we love the Son of God, who might have refused to he sent, (as well as the Father might to have sent him ) yet Christ came, though upon hard term, Zech. 13.7. and became a Servant to God in this great and gracious design; he made himself of no Reputation, Phil. 2.7. submitted to fulfil all Righteousness, Mat. 3.15. therefore began he at the beginning of Mans sin, and carried on his Redemption work to the end thereof, as he was Conceived and Born of the Virgin Mary (to take away Mans Sin contracted in his Conception and Birth) he lived a life of sorrows and sufferings, (to take away our life-sins) and he died that shameful and cursed Death of the Cross, to save us from the curse of Death Eternal, and all along God was in Christ reconciling the World to himself, 2 Cor. 5.19. both the World of Jews and that of Gentiles, therefore submitted he to the Seals of both Law and Gospel. He was Circumcised, Luke 2.21. Baptized, Mat. 3.16. took the Passover, Mat. 26.18. and the Lord's Supper, ver. 26. though he needed none of them either to take away his sin, for he was sinless, Heb. 4.15, &c. or to strengthen his Faith, for he had no weakness in it, Heb. 2.13. and Isa. 49.5. and 50.6, 7, 8, 9. All this was to show that Christ was under the Covenant of Redemption with the Father, distinct from that Covenant of Reconciliation with Sinners, whereby all the Seals become proper to a Covenanted people (and not common to strangers thereunto, Gen. 17.7. Exod. 12.48. Mat. 28.20. Col. 2.11, 12, &c ) but Christ rcceiv'd the Seals by a command from the former Covenant of Redemption and Surety-ship for us, which he had compacted with the Father (not as we poor Sinners receive them as Seals of the Covenant of Grace and Reconciliation ) to expiate all our Sins in them. We should all Ride at this Anchor of Hope in Christ, who passed through all these Ordinances with delight, Psal. 40.8. as if they had been his Meat and Drink, John 4.34. and took sin out of them, as he passed under them: And by doing and suffering all the good pleasure of his Father, Isa. 50.5, 6. and 53.2, 3, 4, 5, 7, 8, 9, 10, 11, 12. John 10.17, 18. and 12.49, 50. and 17.4, 6. He purchased and demanded not only his own Glory, John 17.5. but also the Glory of all his Redeemed (given to him) according to the Articles of Agreement betwixt him and his Father in that Covenant, ver. 24. where Christ saith not [Father I wish] but [Father I will] as equal with God. This being the great End (first in intention, though last in execution) why he humbled himself to be the Sworn Priest, Prophet and King of his Church.
3. Inference, Oh how should we love God and the Lord Jesus Christ, 1 Cor. 16.22. who hath sworn to he all these to us, Psal. 110.4. Heb. 7.21. what God barely saith, he may Repent of, upon a reserve of our Repentance as Jonah 3.2. and 1 Sam. 2.30. but what God Swears, is irreversible, the Father will not Repent, no not to Sacrifice his Son (though Abraham might relent to slay his Isaac ) and the Son will not Repent of being Sacrificed, though then he had Dolores Parturientis, Joh, 16.21. strong pangs of Travail, Heb: 5.7. and was much straitened till it was accomplished, Luk. 12.50. here is sure footing for our Faith, though the Father and the Son might justly break Covenant with us (because we break Covenant with them) yet will they not break Covenant one with the other, for they have sworn each to other and will not Repent, as sure as the Sins of the Patriarchs and Prophets which are past, Rom. 3.25. are remitted by this Lamb slain from the foundation of the World, Rev. 13.8. and before the World, even ever the same, Heb. 13.8. He took away all the transgressions of them that were under the first Testament, Heb. 9.15. and they are all set down with him in his Kingdom, Mat. 8.11. and Luke 16.23. so sure shall all our sins (if Redeemed ) be Remitted also, and we Reign with Christ in Heavenly places, Eph. 1.3, 4, 5. and as sure as God hath put down all Persecuting Powers in former Ages, so he will those of this Age, for he hath said, All knees shall bow to Christ, Phil. 2.8. Psal. 2.8. and bids his Son, Sit at his right hand, till all his Foes be made his Footstool, Psal. 110.1. and Heb. 19.13. there is a Spirit, Zech. 6.8. that in a way of Providence will never leave stirring up of Spirits till this be accomplished, even the weak shall be as David, Zech. 12.8. to effect it, oh let prayer be made for Christ, Psal. 72.15. that the Father may perform his Promise to his Son both for his Friends and Foes. This shows how our Prayers for Christ, Psal. 72.15. gratify the Fathers Bowels as Joab David's, 2 Sam. 13. last and 14.1.
The Fourth Inference is, Oh the strong consolation, that this Eternal Covenant of Redemption (which gives a Being and Life to the Temporal Covenant of Reconciliation ) affordeth to our Faith, fixing first upon that former Covenant betwixt Jehovah and Jesus: Considering,
1. How the Father (el shaddai) loved us so (before we were) he designs, Decrees and fore-ordains his Son to be our Redeemer before the World began, to make him the beginning of his ways, Prov. 8.22. primus Faederatus, the first Covenanter in the Womb of God's Eternal Decree, we reckon it a great Favor, when a Friend will plead for us in our absence, or when a Father will purchase an Inheritance for a Child Unborn; yet all this God designed Christ to do for us before we were, yea before the Mountains, or Man, or the World were, v. 23, 24. while we were Creabiles only, and not Creaturae, capable only to be Created, but not yet Creatures actually: for known to God were all his works (not only) from (but also) before the beginning of the World, Act. 15.18.
2 Consider, That this Bargain was struck up 'twixt the Father and the Son, not only before we were but from Eternity, 'twas Everlasting Love, Jer. 31.3. à parte ante as well as Post, the Covenant of Reconciliation to Adam, and to Abraham, &c. was but a Yesterday Covenant in comparison of this Covenant of Redemption 'twixt the Father and Son for us, which was from Eternity. It cannot be said that there was a Beginning of their Love to us; whatsoever was before the World and Time, (which was Created with the World) must needs be Eternal. designs of God's good Will to Man, Luke 2.14. are no younger than God himself. How many are God's thoughts (of Love) to usward? Psal. 40.5. David cannot reckon them by retail (not knowing where to begin them below Eternity) therefore he doth it by whole Sale showing the Original of those thoughts to arise out of this Eternal Covenant of the Father with the Son v. 6, 7. &c. the Father delighted in those thoughts of Love to the Elect from Everlasting, and the Son delighted in them too, Prov. 8.30, 31. God began to love us in Christ, as soon as he began to be himself, and to love himself and his Son, which indeed had no beginning, but was from Eternity: Oh how should this indear God's Love to us! dear is that Love of a Friend to us, that hath been extended from their very Infancy and continueth unto their Death upon us? How much dearer must God's Love to us be, which hath been from Eternity and will be to Eternity; as it had no beginning so it can no End, but lasts as long as Gad lasteth; this platform is profundum sine fundo.
3. Consider, that our Persons should be taken into the same Covenant with the Son of God, as soon as Christ was Elected, we were Elected in him, Eph. 1.3, 4. and accepted in him, v. 5, 6. so brought into this Matrimonial Covenant of being betrothed to God himself, Hos. 2.19. wherein the Son said to the Father, Here am I, and the Children thou hast given me, Isa. 8.18. all brought into an Union above that of Angels: As Christ's coming under our Covenant (to be made under the Law for us) was his lowest abasement, so his taking us into his Covenant (to have interest in his Sonship and Righteousness) is our highest advancement.
4. Consider, There is a more glorious Emanation or flowing forth of this Eternal Love of saying, That if their Heathen-God's do not hinder wickedness when they can and may hinder it, they bring themselves under an unavoidable necessity of punishing men for that wickedness. There be some S • cinians and Arminians also that are not ashamed to symbolize with the Pagans herein, being burdened with the same seeming Reason, saying, Why would God suffer sin to enter into the World, which he might have hindered, knowing he should be thereby under a necessity either of tormenting sinful men in Hell, or his Innocent Son (Chrifst) on Earth; yea both these must be tormented.
Ans. 1. 'It is no less than blasphemy to say, that the great God wanted either Wisdom or Power to prevent the entrance of sin into the World, seeing he is Infinite in both; his Infinite Wisdom could have designed another way than sins entrance, and his Infinite Power could have accomplished that design for prevention of sin.
2. Though Divine Power had undoubtedly a Dominion over sin, either to prevent it, or to permit it; yet Divine Wisdom thought it best of all to permit it, upon Reasons weighty in themselves, yet unsearchable to our human capacities; What man knoweth the deep mysteries of the mind of God? or who hath been his Counselor? Rom. 11.34. 'Twas blasphemy in Alpbonso the wise (the fool rather) to say, had he been of God's Counsel at the first, he could have amended many things that now are in the World.
3. If we consider the State of Innocency under the Covenant of Works simply as it respects Man only, so it had been better and more excellent morally, that Man had never sinned, and never been sick, so as to need a Physician: But if we consider Mans condition in that first Estate relatively, as it had a respect to a more universal good, to wit, the Glory of God, in the flowings forth of his Free Grace, and the greater manifestation of his Infinite Love; there is more Divine Excellency in Mans falling by sin, and rising again by Christ in the Covenant of Grace. Gospel-Repentance, or Godly-Penitency (wherein Faith fetcheth in Healing from Jesus for a sin-fick Soul) is better than a Legal-Innocency, a Gospel-rising, than a Law standing; upon many accounts.
1. This was the way which the Infinite Wisdom of God invented to make the best evidence of his Love to Man, as 'tis said of sinful Man, that he sought out many Inventions, Eccles. 7. v. 29. So may we say of the most holy God, that he sought out a world of Inventions for the Excursion of his Love to Man, and among all sorts of ways his Wisdom could invent (and that in an Eternity of time too) he pitcheth upon this as the best way to let Man fall into sin, and to become an Enemy to God, that his great Love (as 'tis called, Eph. 2.4.) might be the more manifest, which would not have appeared so great, if Man had not sinned: To love Man as a Friend who had never displeased him all his life (as that Elder Brother said to his Father, Luke 15.29) was over-low a way of love for him who is called Love itself, 1 John 4.8, 16. No, Man must be a sinner, a God-offending creature, and this must be the way whereby God commendeth his Love to Man, Rom. 5.8, 10. Such an unsearchable way of hidden Wisdom's inventing, as neither Heighth, nor Depth, nor Breadth, nor Length thereof could ever be found out by Man, who must endeavor to Admire it, but must not undertake to Express it, Rom. 11.33. & Eph. 3.18, 19, 20. Who art thou, O man! that dare chat and argue with the most wise God? who found out this way for glorifying his own Justice upon some, and his Mercy upon others, Rom. 9.20, &c. Oh Mercy, Mercy, Mercy! presupposeth Misery, primum Dei donum est Amor; as he is Goodness, so he is Love, and he laid this platform from all Eternity, to let out his Love in a way of Mercy, permitting Man to fall into Misery, merely that it might serve (as a Soil) to set off the Love of God the more.
The second Account is, As this was God's way to set forth his Love to Man the more; so 'tis to raise up Man's Love to God the more. That great sinner (the Woman that washed Christ's feet with her tears, and wiped them with her hair) loved much, because Christ had forgiven her much, Luke 7.38. to 48. She loved him not only more than Simon there (who never had fallen so foully as she had done) but even more than the blessed Virgin, of whom we never read, that she did so manifest her love to Christ in such actions, as this greater sinner did, who had a deeper sense, and a more powerful, feeling of Divine Compassions obliging her to return love for love, yea proportionally measure for measure, more than many that had never so fallen. Christ saith something to this in Luke 15.7. There is more joy in Heaven over one sinner that repenteth, than over ninety nine Just persons, that need no repentance; for such the Pharisees conceited themselves to be, they were not sick of sin, so slighted they Christ the Physician, as he oft told them; and thus it is with most men, when a Physician comes to visit them in their Health, he hath then the face of a man only, but if upon a bed of sickness they send for him, he hath then to them the face of an Angel, Oh! welcome, welcome, a thousand times welcome. And assuredly the penitent Prodigal, the poor forlorn Son, could not choose but feel and find stronger obligations to love his compassionate Father more after his Return and kind Reception, than if he had never relinquished his Fathers Family, and spent his All in a far Country, Luke 15.13, 20. to 32. yea better than his Elder Brother that staid at home. Austin said, the greater sinner I have been, the greater skill hath my Physician shewn in curing me. Hence may it well be questioned, whether God be more glorified by Innocency or by Penitency. God would never have suffered Evil to be, unless he knew how to bring forth the greatest Good out of the greatest Evil; he would not have suffered sin to enter, were it not for promoting both the Glory of his Love to us, and the Grace of our Love to him; hereupon the Character of Pompey [ 〈 in non-Latin alphabet 〉 ] is well given to Repentance, which is a fair Daughter of a very foul Mother, to wit, Sin. Herein the Wisdom of God is glorified, being the most sublime Chymist to extract best Antidotes out of worst Poisons.
The third Account; God might have kept all Men (yea and all Angels ) in a sinless condition, as so many Courtiers to proclaim the Glory of Creation-love, and Law-Goodness, and of the never broken Covenant of Works; so Innocency might have been maintained by the common Influences of a Law-Love both in Adam and Angels (to neither of which God ever promised perseverance) but had this been so, the World would never have had place for the Ark of God's Glory, Jesus Christ, and the fullness of the Godhead had never dwelt bodily in the Manhood, Col. 2.9. There would have been no Relation 'twixt a Savior and a Sinner, had not Man been sick; there had been no Physician to diet and salve him, the most high had never emptied himself of his Glory of the Godhead to be united to a Lump of Clay, there had never been such an high and honorable Bridegroom for such a low and sinful Spouse; Death should never have conquered Death, nor sinful Dust made glorious Kings casting down their Crowns before the Lamb, &c. then no Redemption-Love, no Covenant of Grace or Gospel. All which were God's Eternal purpose, Eph. 3.11. to be made known in time by the Church to Angels and Men, v. 3.5, 9, 10.
Inferences hence, 1. How ought we to love God in time, that loved us before all time? 2. That fetched us out of that vast Mother Nothing, to make of us Vessels of Mercy, putting Trumpets into our hands to proclaim his praises; we might have been in Judas's place, and he in ours; how might we be now frying in the Furnace of Hell! 3. We have but a little love to bestow, give it all to God, Gen. 43.11. who loved thee with great love, Eph. 2.4. and that from Eternity, and will let thee blacken his fair Love with thy feeble and sinful Love. Man hath many more Motives to admire this Covenant of Redemption (which gave being and life to the Covenant of Grace and of Reconciliation ) in Meditation.
As (1.) That not only the Father and the Son were thus deeply concerned (and that from all Eternity, as is aforesaid) but also the Holy Spirit is concerned in it. Though God the Father be the Author, and God the Son is the Mediator of it, yet God the Holy Ghost is likewise the Seal of this blessed Covenant, as the sequel may make more manifest. For,
First, God the Father was the Author and Original or Fountain thereof; 'twas Jehovah Elshaddi, Gen. 17.1, 2. The Father had the first hand in it; I will do it, I even I, Gen. 9.9. which emphatical Duplication of the person [I] importeth both the propriety of the Author, and the certainty of the Action. The Father made the first motion for bringing Mankind into the bond of the Covenant, Ezek. 20.37. It was the Fathers honor to be first in their Redemption, as it was the Woman's dishonor to be first in their Transgression, 1 Tim. 2.14. 'Twas the Father who was the Fountain; God (the Father ) was in Christ (the Son) reconciling the World to himself, 2 Cor. 5.19. It was the Father that gave Christ (the Son) for a Covenant to the World, Isa. 42.6. and 44.8. John 3.16. & 16.27.
Secondly, God the Son was concerned as Mediator of this Covenant, Heb. 12.24. The Father drew the first Platform of Mans Redemption in his own bosom, propounds this to the Son who lay in his Fathers bosom, Job. 1.18. The Son freely consents to be sent out of his Fathers bosom into the World, saying, Here am I, send me, Isa. 6.8. And, lo I come to do thy will, O God, Heb. 10.7, 9, 10. As the Father gave Christ for a Covenant, not only when Christ came into the World, but before the World was, even in his Eternal Counsel, when he elected us in him: So the Son was willing to be given, and to be sent, and to perform all his part of the Fathers Plarform personally upon Earth, where he willingly lived a miserable life, and after died a cursed death in our Nature and stead, whereby he became the Mediator of the Covenant, Heb. 8.6. and Surety for it, Heb. 7.22. he, being God Man, was both Adapted to be the ground of Man's Union with God, and enabled to maintain Man's Communion with him. Hence this our Immanuel, Isa. 7.14. is called the Angel of the Covenant, Mal. 3.1. for having so great a hand in striking up this Covenant of Redemption, whereof (as the Father is the Fountain, so) he is the Foundation, being the Beginning of God's way, Prov. 8.22. And all Promises are propounded, ratified and accomplished in him, 2 Cor. 1.20, 21. Christ is the Messenger to make it known, as well as the Mediator to maintain it, 1 Tim. 2.5. Hence he is called, the Prince of Peace, Isa. 9.6. and according to the Septuagint there, 〈 in non-Latin alphabet 〉 , the Angel of the great Counsel and Covenant.
Thirdly, God the Holy Spirit, as he was the Witness of this Eternal Contract and Covenant, Heb. 10.15, 16, &c. bringing all to light; so he is also the Seal of this Covenant, Eph. 1.13. This Covenant is a Covenant of Promise, and the Spirit of this Covenant is the Spirit of Promise: As the Son was promised by this Covenant to transact all that was required for God's Satisfaction, and Mans Salvation from without Man; so the Spirit was promised by the same Covenant to transact all that was required for the Sanctification of the Spirit, and Belief of the Truth (2 Thes. 2.13.) from within Man, appertaining to the Election of Grace. The Holy Ghost therefore must be given (as well as Christ, who is one Comforter ) as another Comforter, Joh. 14.16, 17. The Father sends the Son, and the Son from the Father sends the Spirit, Joh. 15.26. & Acts 2.2. The Spirit comes both as a Witness, as a Seal, and as an Earnest to confirm this Covenant. As Faith is Man's Seal, so the Spirit is God's Seal, Joh. 3.33. Eph. 4.30. not only by confirming the Promises of the Covenant to the Soul, but also by engraving the Image of the Covenant in the Soul of Man: And he is the Earnest also, Eph. 1.14. & 2 Cor. 1.21, 22. not only as binding the bargain, but also as part of the payment, so called the first-fruits thereof, therefore Chrysostom saith, Should not God give the Inheritance promised, he would come to the loss, in losing his Earnest. How then ought we to love all the Three Persons in the Trinity, seeing Opera Trinitatis (not only) ad extra, (but also in this respect) ad intra (too) sunt indivisa, they did all personally concur in this great work of Man's Redemption, in the Eternal, External and Internal part thereof.
1. The Father first framed the main Model, and made the first motion hereof, calling things that are not, as certain, as if they were, Rom. 4.17. he fore-ordaining (as well as fore-knowing and fore-seeing Man's Fall) said then (out of his 〈 in non-Latin alphabet 〉 , or love of God to Man, Tit. 3.4.) Deliver him front going down into the Pit; I have found a Ransom, Job 33.24, then was the Father gracious to man, so as to find out his Son a Ransom, an Atonement tor him, or a Cover for his sin, as a sore is covered with a Plaster, or as the cursing Covenant of the Law was covered with the Mercy-seat, the guilt and filth of his sin shall be forgiven him, Jam. 5.15. and he shall not go down into the Infernal Pit; to all this the Son,
2. Gave his Hand (as is the manner of contracting Covenants, Ezek. 17.18. Jer. 50.15:) to the Father, that he would be the Grand Undertaker herein, Isa. 38.14. (which is understood of the second Person, to whom sick Hezekiah turneth from the Father in his Pathetical Prayer. Thus Christ was the beginning of God's way, Prov. 8.22. The Fathers Covenant with the Son was the first out-going of God to his Creature Man, and this was Christ's delight, ver. 30. and thus he became the Lamb slain from (yea, before ) the Foundation of the World in this Eternal Covenant, Revel. 13.8. And for all this unutterable compliance in the Son to the Father touching this Covenant, Christ expressly affirmeth, that the Father loved him before the Worlds Foundation, John 17.24. And,
3. The Holy Spirit was concerned in managing this Covenant of Redemption. As,
1. He must overshadow the Virgin Mary, Mat. 1.20. Luke 1.35. as he had overshadow'd the confused Chaos, in the Creation, bringing all into form, Gen. 1.3. so curiously framing Christ's Body in her Womb she knew not how, Eph. 4.9. Psal. 139.14, 15.
2. He must take up his Temple in all those whom the Father hath given to the Son, 1 Cor. 3.16. and 6.17. and Rom. 8.11, 14. and 2 Tim. 1.14. that he may preserve them both in Grace and for Glory; and were it not for the indwelling of this Holy Spirit, in Saints, did he turn us over to be secured by Gifts of the Spirit only, the Devil would make an hard shift to blast the best Gifts in the World, as he blasted those excellent Gifts in Adam at the beginning of the World, which far excel'd in degree any Gifts we can receive. Christ hath charged his Spirit with all his Redeemed in this Dark forlorn World, and way-less Wilderness that none of his should be lost therein; and this Spirit is a Spirit of Power, 2 Tim. 1.7. and greater (or stronger) is he that is in them, than he that is in the World, to wit, the Devil, called the God of this World, 2 Cor. 4.4. 1 John 4.4. so that neither Men nor Devils can draw them away Totally and Finally from God: God puts his Spirit into all his, and causeth them to walk in his Statutes, Ezek. 36.27. and if at any time (as indeed many times) they be dead, this quickening Spirit doth quicken them in their way, Psal. 119.40, 37, 25, 149. and 143.11. Rom. 8.11. and 1 Cor. 15.45. Christ sendeth the Spirit to dwell with us, and to abide in us, Joh. 14.16, 17. Christ sets the Spirit at work, and the Spirit sets Faith at work, and by this mighty power of God, we are preserved to his Heavenly Kingdom, 1 Pet. 1.5. Timothy 's transcendent Gifts would soon have evaporated, had they not been kept by the Holy Ghost that dwelled in him, 2 Tim. 1.14. This abiding Spirit carries on his work to perfection, Isa. 59.21. and Psal. 138.8. and Phil. 1.6. He is a foolish Builder that cannot finish when he begins a Foundation: Thus all the three be concerned. I meddle not with the Antelapsarian or Sublapsarian Notion; for non datur prius & posterius in Deo, God beholds all things, uno intuitu, at one glance altogether.
NB. 1. The first Sin of Man was indeed primarily against God the Father, as it was a Breach of his Command, yet was it principally against God the Son, as it was a vain Affectation of becoming like God in Knowledge and Wisdom, which is only proper and peculiar to Christ in his Hypostatical Union, called the Wisdom of God. In the first Sin of Man was sown the Seed of that (only) unpardonable Sin against the Holy Ghost under the New Covenant; therefore Christ and the Spirit are concerned.
2. Meditate, how this Covenant was made 'twixt two Persons that cannot Lie, and that before the World began, Tit. 1.2. as Christ was God, he cannot Lie no more than his Father; to pray now for the coming of Christ's Kingdom, doth as much gratify the Fathers Bowels, as Joab 's Requesting for Absalom, 2 Sam. 13. last, and 14.1. God will make good his Covenant to his Son. Christ was Haeres Natus, and is Haeres Constitutus, a Born Heir, and a Made Heir; God will not let him want his Lordship of all, Acts 10▪ 36.
3. Meditate, God loves his Saints from Eternity, yea, while Children of wrath, Eph. 2.3. Amore Benevolentiae, though not Complacentiae, until called according to his purpose, Rom. 8.28. Paul puts Purpose and Grace together, 2 Tim. 1.9. God's Eternal purpose is made to appear in calling to Grace, Tit. 1.2. and 3.4. Decretum patriae ceu intentionis & finis brings forth Decretum viae, medii & executionis, making us first holy, then happy, Rom. 5.8, 9, 10.
4. Meditate, Look on yourselves in Christ as the Father doth who Elected us with him as well as in him. God is love, not said so of any other Attributes. Christ is the Burningglass that contracts the Beams of God's Love (diffused to all the World) on the Saints Elected and Accepted in him; hence have they the same Love Christ hath, John 17.23.
Having spoke thus much to the Covenant of Redemption (made 'twixt the Father and the Son ) before Time, I come now to Treat upon the Covenant of Reconciliation tendered by the Most Holy God to fallen and sinful Man, having many Periods or Terms of publication, (as is abovesaid.) 1. To Adam immediately after his Fall. 2. To Noah after the Deluge. 3. To Abraham, having Circumcision as its Seal, &c. 4. To Moses, and by him as by a Mediator to Israel, as above. To all which may be added, 5. The same was Renewed to David▪ Psal. 89.3. God swore his Covenant unto his Servant David, which is called, the sure Mercies-of David, Isa. 55.3. and Acts 13.34. By virtue of this Covenant Christ is called the Son of David often, and David God's Servant, Ezek. 37.24, 25. who in the form of a Servant, Phil. 2.7. and Isa. 42.1. came to do his Fathers will, Heb. 10.7, 8, 9. and therefore this good Servant, ( John 4.34.) shall be promoted from his state of Humiliation to be King over my people in his state of Exaltation, Hos. 3.5. And 'tis this Covenant which promiseth that the Tabernacle of this David (Mystical) which hath been fallen down, shall be raised up, Amos 9.11. This was done in the days of the Gospel, when Christ the Branch sprang out of the dry Root of Jesse; and when that Noble Family was sunk so low, as from David the King to Joseph the Carpenter, Christ then gave a lift to his fallen Tabernacle the Church. This was done in the Primitive Times by him and his Apostles, but this Everlasting Covenant ( Ezek. 37.26.) doth assure us, that not only the Tabernacle, but also the Throne of David in process of time shall be raised up and established forever, 2 Sam. 7.13, 16. Dan. 7.14. Revel. 11.15, 17. All the Kingdoms of the World are Christ's by Inheritance, Donation, &c. as he is now the King of Nations, (more rightly than Tidal was, Gen. 14.1. because his Army consisted of sundry Gojim or Nations) but all these Kingdoms shall be his also, as King of Saints, Revel. 15.3. There shall be but one Lord, and his Name one, Zech. 14.9. when he shall be King over all the Earth, at the sounding of the seventh Angel; then Jehovah, who is but one, Deut. 6.4. shall have but one way of Worship, all false Worships being abolished. The Father will give the Son not only the Tabernacle, but also the Throne or Kingdom of his Father David, Luke 1.31, 32. This was begun in Christ's state of Humiliation, and it shall certainly be accomplished in his state of Exaltation, Heb. 10.12, 13. therefore the sixth Epocha or Period of this Covenants publication is lodged in Christ the grand Prophet of the Church, the Covenant of Reconciliation comes at last to be made known by the Reconciler himself (our blessed Redeemer ) Heb. 1.1, 2. whereas God, who in divers manners spake to our Fathers▪ hath in these last days spoke to us by his Son. 'Twas but darkly delivered to Adam, more plainly to Abraham, clearer to David; now it coming to Christ's (the Son of David ) turn, he lying in the Bosom of God the Father, hath most clearly declared it, giving us a Transcript of those Eternal Transactions betwixt him and his Father in the Bosom of Eternity, John 1.18. Yea, Christ (himself) is called the Covenant (itself) Isa. 42.6. I have given thee for a Covenant of the people, (to wit, Jews ) and for a light to the Gentiles; 'tis not said a Covenant, but a light to them, because the Covenant of Grace in the New Testament Times, (when the Gentiles were called) was not a new or another Covenant, specifically diff •• ing from that of the Old Testament Times to the Jews, but was the same in substance (as before) and the same Christ was exhibited in both, and unto both, only in various Administrations: Reb • kah Veiled and Unveiled, Gen. 24.65. was the same in Person, though not the same in Habit and Attire: The same Covenant was Veiled in Moses, 2 Cor. 3.13. but it was Unveiled in the Messias, ver. 18. Mat. 13.16, 17. Now the Gentiles wanted only New Light (not a New Covenant ) to enlighten them in the knowledge of the Old (yet same) Covenant, whereunto through Ignorance they had before been strangers, Eph. 2.12. therefore Christ came as the light of the World, John 8.12. enlightening every Man (both Jews and Gentiles ) that come into the World, John 1.9. And as it is in respect of the Sun of the Firmament, the further it is from Rising, the less light it giveth, and the nearer to its Rising, the more: So it is with the Sun of Righteousness, Mal. 4.2. The further that the Times were from Christ's coming, the less light they had, and the nearer to Christ, the more light sprung up. Therefore the Covenant of Promise was more dark to Adam, more clear to Abraham and to David, but most clear in Gospel Times; this Glory was reserved for Christ the Churches Sun and Prophet.
This Covenant of Grace and Reconciliation falls under a Threefold Consideration.
1. In its Name. 2. In its Nature. 3. In its Attributes and Excellencies. First, Of its Name. (1.) In Hebrew is Berith, which admits of various Etymologies or Derivations. As,
1. Berith, is derived of Barah, elegit, chosen because persons are chosen into it; this is wonderful condescension, that the most high God (who is no way obliged, but became many ways disobliged ) should vouchsafe to choose poor, sorry Man into Covenant with himself. This is below that Monstrous creature Leviathan, the Whale, to make a Covenant with Man, Job. 41.4. as before, yet is it not below the most Infinitely Great Creator, oh how doth God's 〈 in non-Latin alphabet 〉 or Love to man, Tit. 3.4. out shine his 〈 in non-Latin alphabet 〉 or Love to Angels, in choosing fallen Man and his nature ( cathing hold of it, when falling into the Bottomless Pit, as the word [ 〈 in non-Latin alphabet 〉 ] signifies) and not fallen Angels or their nature, Heb. 2.16.
2. 'It is derived of Barah as it signifies Comedit, or Feasting together, because it was the custom of Oriental Countroys to establish Covenants by Feasting together, Gen. 26.30. and 'tis yet the custom of our own (as well as other) Countries, that when the Bridegroom and Bride have entered into the Covenant of God, (as Marriage is called, Prov. 2.17.) this is confirmed by a Marriage Feast, Dinner or Supper, they Eat and Drink or Board together, before they Bed together. Thus also, they that Feast with Christ in his holy Mountain of Ordinances, or at his holy Supper, have a confirmation of his Covenant and can say, This is our Lord, Isa. 25.6, 9. thus the Elders, of Israel saw God, and did Eat and Drink, Exod. 24.11. when God made his Covenant at Horeb with them; thus also, 'tis pleaded, We have Eat and Drunk in thy presence, Luk. 13.26. which holds out, though it be a Comfortable, yet is it not an Infallible Sign to confirm the Covenant, for some do Eat panem Domini, not panem Dominum, as Austin's Phrase is: The Bread of the Lord, not the Bread which is the Lord▪ they rest satisfied with the Shell, but reach not to enjoy the Kernel, to wit, that which is Meat indeed, and Drink indeed, Joh. 6.55. those Christ calls no better than workers of Iniquity; others are of opinion, that Berith comes from Barah to Feed or Eat, because the First Covenant 'twixt God and Man concerned Mans Eating or Feeding on the Fruit of Paradise.
The 3. Derivation of Berith is from Bara, creavit, for the Covenant of Grace was a new Creation of the old Man fallen into Sin by breaking the Covenant of Works; thus by the Grace of this Covenant of Grace, we are said to be God's workmanship Created in Christ Jesus to good works, &c. Eph. 2.10. and made new Creatures, Gal. 6.15.
The 4. Derivation of Berith is from Barar, purgavit, to purge or purify from Dross; and this is God's work which he doth for all he brings into the bonds of this Covenant of Grace, he purifieth them to himself a peculiar People, Tit. 2.14. he purges away their Dross, sits them for▪ his use and Sanctifies them for his Service, 2 Tim. 2.21. The Master Scours his Vessels of Mercy (better than of Silver or Gold ) and makes them as bright as Angels before he place them upon th se Celestial Shelves of the Glorious Mansions prepared for them, Job. 14.2.
The 5. Etymology of Berith, some etymologists derive it from Barar which signifies not only to Clarifie, but also to Declare, because this Covenant is a timely declaration of God's good Will to Man, Luk. 2.14. which he conceived in himself before all time, as before; 'tis only a Transcript of the Eternal Covenant betwixt the Father and the Son, the good Will of him that dwelt in the Bush, Deut. 33.16. or that dwelt bodily in the Flish of Christ, Col. 2.9. hereupon the Covenant of Grace is called the Gospel, quasi God-spel, out of which man may spell glad tidings (as the word 〈 in non-Latin alphabet 〉 , or Evangelium signifies) from God to him, the Gospel being the best News in the World from God to Man, and from Heaven to Earth, no better Tydings can be told, than that Divine Justice is satisfied, that the Wrath of God is appeased towards offending man, that sinful man is reconciled to the most Holy God, and that Paradise (which man by his sin had shut against himself) is now opened by the Merit and Spirit of Christ for him again, &c.
The 6th. is rather a witty Descant, than a regular Derivation, Berith having a tognation with Karath, and affinity with Bathar, wherewith 'tis oft used, the former word signifying to cut in twain, is joined with Berith, Isa. 55.3. So, I will make, is in Hebrew, I will cut a Covenant, and the latter, signifying, divided in the midst as at Covenant-cutting, Jer. 34.18. Gen. 15.10. Hence they therefore do derive Berith from the likeness of Caph to Beth Hebrew Letters.
This was the Antient manner of cutting Covenants, or (according to our reading) making them, they cut the Calf in twain, wishing to themselves so to be cut asunder, if they break their part of the Covenant: This was the Federal Rite both among Jews (as before) and Gentiles also. Virgil speaks of this Ceremony,
So doth Homer, Livy and Tully, &c. God also threateneth to cut the wicked Servant in twain [ 〈 in non-Latin alphabet 〉 ] for forgetting the Covenant of his God, Matth. 24.51. that is, shall tear his soul from his body by main force, Job 27.8. Throw him out of the World by (as it were) an Ejectione Firmae, or Writ of Ejectment, and hurl him into Hell, there to undergo most exquisite Torments; such as they did, which were sawn asunder, Heb. 11.37. He will hew them in pieces, as Samuel did Agag, 1 Sam. 15.33. Such as speak amiss of the God of Heaven, shall be cut in pieces, and their houses made a Dunghil, Dan. 3.29. 'Twas a fearful thing for those Enemies of God's Daniel, to fall into the paws and jaws of those fierce Lions which had mastery over them, and brake all their bones to pieces, ere they could reach the bottom of the Den, Dan. 6.24. How much more fearful a thing it is, to fall into the punishing hands of the living God? Heb. 10.31. Such shall have the Cauls of their hearts torn in sunder, when God roars as a Lion against them, Hos. 5.14. & 13.8. Oh consider this▪ ye that forget God and his Covenant, lest he tear you in pieces, and there be none to deliver you, Psal. 50.22. You had far better anger all the Witches in the World, yea all the Devils in Hell, than this God of Heaven. Thus much of the Hebrew name, Berith first considered. (2.). The Greek name, (1.) 〈 in non-Latin alphabet 〉 , which primarily signifies a Testament whereby men absolutely dispose of their goods in their last Will proved in Court, and approved by it, from 〈 in non-Latin alphabet 〉 , to dispose, both these two words are put together, Acts 3.25. 〈 in non-Latin alphabet 〉 , Ye are the Children of the Covenant which God made, or disposed of: There the Primitive Verb and Derivative Noun are placed together by the Holy Spirit. The same we find, Heb. 8.10. & 10.16. which the old Latin Version interprets to dispose by Testament: And so with the Septuagint [ 〈 in non-Latin alphabet 〉 ] frequently occurreth, as Gen. 21.27, 32. & 26.28. & 31.44, &c. which answereth well to [Karath Berith] to strike or cut a Covenant in the Hebrew phrase. (2.) 〈 in non-Latin alphabet 〉 , a Compact or Covenant properly conditional, depending upon the mutual Stipulation of both parties therein concerned. Drusius saith, that the Hebrew word Berith signifies both 〈 in non-Latin alphabet 〉 (which in Greek (he saith) are Synonyma's) upon Heb. 9.16, 17. I do find that in the Apocrypha the word for Covenant is 〈 in non-Latin alphabet 〉 all along, and not 〈 in non-Latin alphabet 〉 , as Wisd. 1.16. & 1 Macch. 10.26. & 2 Macch. 13.25. & 24.26. But Critics do observe, that the word Berith (used seven times, Gen. 9.9, 11, 12, 13, 15, 16, 17. and elsewhere) is always rendered by the Septuagint ( 〈 in non-Latin alphabet 〉 (as it is always expressed in the New Testament) and never 〈 in non-Latin alphabet 〉 (which properly signifies a conditional Covenant) except in Isa. 28.15.18. where the Covenant with Death is mentioned: Hebr. cut a Covenant, as Isa. 55.3. wherein the conditions whereupon the Covenant was made, were precisely and exactly on both sides determined, and (as it were) cut out, and so the Covenant depended upon the Mutual Stipulation of both the parties, as is storied of the man that contracted with Death, not to seize upon him without giving due warning; content, saith Death, whereupon he indulged himself in all ways of voluptuousness, in the midst whereof Death came to claim his due; the man replied, no, Death, thou hast not given me due warning, therefore I must not yet be thy due Prize; but Death rejoined, O man! inasmuch as thou hast been sometimes afflicted with Head-ach, Tooth-ach, &c. thou hast been duly warned by me, though thou didst not take the warning, therefore now is the time I must take thee away; and accordingly Death did so. Oh that secure Sinners would meditate upon God's disannulling all their Covenants with Death, and Agreements with Hell, and not say in their Thrasonical Hyperboles, Nos ab omni malo sumus securissimi, we are Shot-free, and shall Scape scot-free, though the Prophets and Preachers prate, and tell us a talk of Death and Hell; notwithstanding all their politick Bug-bears to keep men in Awe, we shall yet dance upon their Graves; The Lion is not so fierce as he is painted, nor the Devil so black as he is represented. Good follows shall have good quarter with the Devil, say our Modern Atheists: They reckon thus, but they reckon without their Host, who disannuls all, Jer. 6.19. (3.) The Latin name for Covenant is (1.) Foedus, quasi fiat Fides, be faithful in it; or 'tis so called [à Foedo animali in Foedere diviso] from some filthy beast divided in two parts, and the parties concerned in the Covenant passing between the parts, as before, &c. The use of this Ceremony was customary, not only among the Hebrews, Gen. 15.9, 10. & Jer. 34.18. but also among the Heathens (as above.) Roman Histories tell us, how it was their Custom at making of Covenants, to cut that filthy creature (a Sow) in twain (as the Hebrews cut the Calf, &c.) and when the sow was divided, the Faeciales or Heralds gave one half to one party, and the other, half to the other, saying, So God divide you in sunder, if you break this Covenant; and let God do this so much the more, as he is more able. This agreeth with that of Virgil afore-cited.
The second Latin name is pactum à pacando, from pacifying, quasi pace factum, made in peace; for there is no making of Covenants betwixt contrary parties, until their minds be pacified each to other. Thus when the offended God is willing to make a Covenant with offending Man, it argues his anger is pacified towards us: Which Mercy should oblige us to Duty, that is, not to be unfaithful like our Fathers, but steadfast in his Covenant, Psal. 78.8, 37, 57. which the other name seems to import, Foedus quasi fiat Fides, Faith and Faithfulness is required; whoever break God's Covenant, sooner or later break their own peace, if not their own souls, as Zedekiah did, Ezek. 17.14, 16, 18, 20, God saith there, As I live, so sure will I punish Perjury, &c. he being deeply engaged, and highly concerned therein; a sin hateful to God, and hurtful to man; Paul puts it among the black bed-roll of Villanies, 2. Tim. 3.3. (4.) The English name, Covenant, quasi convenient, à convenire, or two parties coming together into one, and concording in one matter, as pactum est, quasi pace factum, an Agreement peaceably made betwixt two differing parties.
The second thing to be considered, after the Name, is the Nature of this Covenant, which our Lord Jesus (the Angel and Mediator thereof) calls a Testament, Matth. 26.28. Those two names strictly taken, have various differences. As,
1. A Covenant is the Agreement betwixt two at the least, but a Testament is a Declaration of the Will of one only.
2. The two Parties betwixt whom a Covenant is passed, must be both living at that time, but a Testament takes its date at the Death of the Testator, being invalid and of no force until the maker of it die.
3. A Covenant is ratified by the mutual consent of both Parties to the Conditions thereof, but a Testament absolutely dependeth upon the good will and pleasure of the Testator, and therefore is it called a Man's Will, wherein he is pleased to bequeath such and such Legacies to those he beareth a good will unto, whether Relations or Strangers, merely of his own grace and benevolence: Notwithstanding this Difference in a threefold respect, yet are they promiscuously taken in Scripture, as Gal. 3.15. Heb. 9.15, 16, &c. All which does demonstrate to us the Nature of this Covenant; 'tis not only so, but 'tis also a Testament; wherein, 1. The Testator is Christ. 2. The Heirs or Legacees are the Saints. 3. The Legacies which are given thereby, be the Gifts of the Spirit, and the Graces thereof. 4. The Executor is the. Holy Ghost▪ that Spirit of Truth, which leadeth into a true possession of all therein promised. 5. The Witnesses are the Apostles and Martyrs, &c. 6. The Will is the Bible. 7. The Seal the Sacraments. 8. God the Supervisor. 9. The Court wherein it's proved. (1.) Upper is the Court of Heaven. And (2.) The lower is the Court of our Consciences. 10. The Term, it lasts forever and ever. Nay, and which is more for our comfort, the Testator himself, though he did •• e yet lives again to become his own Administrator, Heb. 9.15. The Devil (himself) cannot disappoint it.
Having declared how the Nature of a Covenant (strictly taken) differs from a Testament, I come in the next place to show how it differs from a Promise, though it be called both a Testament and a Promise, or the covenant of Promise, Eph. 2.12. The excellency of it is made most evident in the exceeding great and gracious Promise of it, 2 Pet. 1.4. and therefore is this New Covenant of the Gospel preferred before the Old Covenant of the Law, as being stablished upon better Promises, Heb. 8 6. yet is the Covenant more than a Promise because it is a 〈◊〉 und of all God's Gracious Promises to Man in Christ; as a constellation differs from a Star, ••• oth the Covenant differ from a Promise: 'It is not any single Star, that shines alone, which constitutes or is called a constellation, the art of Astrology saith, there be a 1000 Stars of Note, a •• w ••• h (that they may be better known) are reduced to only forty eight Constellations, in the N •• th twenty one, in the South fifteen, and in the Zodaick (or middle betwixt) twelve, which in all amount to the number aforesaid: Thus it may be said here, that there be more than a 1000 Promises scattered up and down in the Heavens of Holy Scripture, each of them shining forth not only with their single, but also with their singular splendor and illustrious Beauty, but still the Covenant is the grand Constellation or rather Firmament, consisting of an happy Conjunction of all those distinct Promises, whether they be Promises of Grace or to Grace, of giving Christ, of pardoning Mercy, of purifying Grace, and a 1000 more for Temporal, Spiritual and Eternal Blessings, both privative for removing Evil, and positive for receiving Good, whether the good things of the Throne, or of the Footstool. They are all the Branches of this blessed Tree of Life, they do all happily Centre as so many circumferences or parallel lines in this gracious Covenant, it being nothing else but a Confluence and Collection or compound of all the Promises, as the Sea is of all the Rivers, the Firmament of all the Stars, they do all meet together in them, as the Beams do in the Sun, or Lines in the Center. Thus it may be said also, that the Covenant is not a single strong hold or Tower, but even a whole City of refuge, into which the Righteous run and are safe, Prov. 18.10. yea when the proud Waves of Temptation and B • isterous Billows of Tribulation, have beat upon them, here have they cast the Anchor of their Hope successfully and rode out the Storm safely; for Rocks and Mountains may depart, but this Covenant cannot fail, Isa. 54.10, 11. Thus the Nature of the Covenant, may be most seen in the Promises; what is said of Godliness, 1 Tim. 4.8. that it hath the Promises of the Life that now is, and of that which is to come, may more abundantly be said of the Covenant (from whence Godliness cometh) it being the Grand Charter (the Magna Charta ) of a Christians Hope for both Worlds, both for Safety here, and for Salvation hereafter. The Covenant is (indeed) a Promise, but every individual Promise is not the Covenant, they are not convertible Terms, neither is it yet a bare Promise, but 'tis also confirmed by an Oath, Heb. 6.17. not because God (the Covenant maker ) is unfaithful, and needing such a Sacred Bond, but because Man is incredulous; and will not believe God upon his bare word. There be two things that make any matter more credible.
- 1st. The Quality of the Person.
- 2dly. The manner of the Speech. The
1st. 'It is the God of Truth who cannot Lie that speaks in the Covenant, [I will be a God to them, and they shall be to me a people] Heb. 8.10. &c. Here the Quality of the Person speaking is enough to beget Belief; if the word of a King be looked upon so Sacred a matter, as to be held as inviolable as the Laws of Medes and Persians; how much more the Word of the most High God ( King of Kings and Lord of Lord's, Revel. 19.16.) a God of Truth, Deut. 32.4. who cannot Lie, Tit. 1.2. (as God's Children are Children that will not Lie, Isa. 63.8.) nay, 'tis impossible for God to Lie, Heb. 6.18. for that would not imply potency but impotency, and infirmity, which cannot consist with Omnipotency, and so would (if so) Ungod God himself, as his Love moved him to make the Promise, so his Truth binds him to perform it. The
2dly. Is the manner of the Speech; if the Word seriously spoken be also confirmed with an Oath, (which sometimes helpeth Truth in necessity, and cleareth Men's Innocency betwixt Man and Man, Exod. 22.11.) this maketh a Promise more credible: 'It is a vulgar saying, An Honest Mans word is as good as a Bond, how much more is the word of the most True God, whose word is sufficient of itself to render it credible? Yet God tendering Mans Infirmity, though his word cannot be made more true than it is in itself, because it may be made more credible in respect of us, therefore hath he bound it with an Oath, yea, and set to his Seal too; how then should we rest assured concerning the Truth and Faithfulness of the Covenant? God hath not barely spoke it, but he hath solemnly Swore it, (both which are two Immutable things, Heb. 6.17, 18.) yea, and Sealed it to us also with a double Seal.
1. With the Broad Seal of his Sacraments.
2. With the Privy Seal of his Spirit. The Sacraments are God's Visible Oaths (as it were) to us; he taketh the Body and Blood of his Son into his hand, and solemnly sweareth to bestow upon us all the purchases of Christ's passion, they are God's Broad Seal, and his Spirit is the Privy Seal, whereby after our believing we are assured of God's Love, Eph. 1.13. after Faith of Adherence comes in the Faith of Evidence; Recumbency on Christ brings Assurance from him, and Assurance is God's Seal, as Faith is our Seal. He that believeth, sets to his Seal that God is true, John 3.33. We yield first our Assent and Consent of Faith, leaning upon the Lord Christ, and laying the whole stress of our Salvation upon him; hereby the Contract is made, and then God puts his Seal to the Contract. God honors our Sealing to his Truth by his Sealing with his Spirit, which is not only God's Seal, but also his Earnest, not a Pawn, which must be returned again, but an Earnest, which is part of payment, and assures or binds the Bargain: Should not therefore the joy of the Lord be our strength? Neh. 8.10. And the Covenant conveys to us most strong Consolation, far better than the Comforts of Philosophy, which Plato calleth 〈 in non-Latin alphabet 〉 , Toys and Trifles, and Socrates did find them no better when he came to Die: Yea, and Cicero when he applied his Philosophical Cordials as Anodynes and Antidotes to some Disconsolate pangs that were upon him, cried out upon this Experiment of their being ineffectual, Nescio quo modo Imbecillior Mediana quàm Morbus, I know not what is the matter that my Disease or Malady is too hard for my Medicine or Remedy: But the Consolations of God's Covenant are strong in themselves, and therefore should not be small to us, Job 15.11. We should cast our Anchor of Hope (which is a sure and steadfast Anchor ) always upward, and fasten it, not in the depths of the Sea, but in the height of Heaven, whereof it gets firm hold and sure possession, Heb. 6.19.
Inferences hence are, 1. 'It is the Blood of this Covenant, that must raise up Mankind out of the Pit, into which they are fallen by the first Sin, Zech. 9.11. All Mankind, to wit, both Jews and Gentiles are fallen into a Pit wherein there is no Water (of Comfort) for them in themselves, and herein they are detained as so many Prisoners in the Prison of this waterless or comfortless Pit.
As first, The Jews, who for contempt of Christ and his Gospel, John 1.11. Acts 13.46. with chap. 3.14. and 7.51. have rejection for rejection, they are trodden underfoot as Prisoners in the Pit, Isa. 51.23. who were once the highest of Nations, Deut. 4.7, 8. and 26.19. and 33.29. and whose Land was the glory of all Lands, Ezek. 20.6. now wrath is come upon them to the utmost, 1 Thes. 2.16. let all places and people beware of rejecting Christ and his Gospel, Heb. 2.3. and 10.29, &c. and John 15.22. Mat. 11.21, 22, 23, 24. This Sin makes Grace (itself) to become our Enemy, 1 Sam. 2.25. Mercy Triumphs over Justice, Jam. 2.13. before Grace be offered, but when that is rejected, Mercy joins with Justice against us. This is to Convert the very means of Conversion into a Sin: Though the Jews be at present as Prisoners in the Pit, wherein is no Water, but Mud, as in Joseph's Pit, Gen. 37.24. and in Jeremy 's Dungeon, Jer. 38.6. yet are they Prisoners of Hope by virtue of this Covenant, Zech. 9.11, 12. Israel (or the Ten Tribes) had indeed a Bill of Divorce, Jer. 3.8. so was not restored again, but was utterly ruined by the Assyrians, 2 Kings 17.6. Ezek. 23.9. but Judah (or the Two Tribes) had no Bill of Divorce, Isa. 50.1. therefore were they delivered out of the dirty Dungeon of the Babylonish Bondage; which was but the beginning of their Covenant-blessing. There is yet a greater to follow, foretold here by Zechariah, and that after the coming of Christ, Zech. 9.9. yea after the Death of Christ, Zech. 12.10. though he speak after the Prophetick manner as a thing past, (as Babylon is fallen, Isa. 21.9. Jer. 51.8. and Rev. 14.8.) yet he Prophefieth of bringing the Jews out of their present Prison of Rejection, while the Gentiles are brought into the Presence-chamber during their Imprisonment. This is imported in that Emphatical Phrase, Zech. 9.13. As for thee also, O Zion, thou shalt be saved, (as well as the Gentiles; ) though thou hast for a time been suspended from Christ's Bed and Board, yet in time this Covenant shall release thee, yea, and Ephraim, the Ten Tribes too; the two Sticks shall become one in the Hand of the Lord, Ezek. 37.16, 17. so all Israel shall be saved, Rom. 11.23, 25, 26. Isa. 59.20, 21. Thus Zechariah 's promise of Peace is to Ephraim as well as Judah, and to the Gentiles, Zech. 9.10. and he points out the time, saying, When I have raised up thy Sons, O Zion, against thy Sons, O Greece, ver. 13. which cannot be meant of Alexander 's Successors. For,
- 1. They greatly grieved the Jews.
- 2. The Ten Tribes had nothing to do with them.
- 3. They were all long before Christ, but the Prophet speaks of what was to befall them after; therefore 'tis not improbable this Prince of Greece must be meant the Great Turk (who is Lord of it at this day) against whom Judah and Ephraim shall have a glorious Victory.
Secondly, The Gentiles, to wit, Christians shall be brought out of the Babylonish Pit also by the Blood of this Covenant. As the Eastern Babylon oppressed the Jews at that time the Church of God, so Rome and Antichrist the Western Babylon afflicts the Church of God now, and hath done so for a long time, therefore are we called to come out of this Babel, as the Jews were out of that, 2 Cor. 6.17. Revel. 18.2, 4. with Jer. 51.6, 45. Zech. 2.6, 7. Isa. 48.20. and 52.11. and Jer. 50.8. Whatever the Prophets spoke of the Eastern Babel, the Apostles apply it to the Western, which may not be construed a misapplying, because the one was a Type, and the other the Antitype. Therefore as sure as God brought the godly Jews out of the Pit of the Eastern Babylon, so sure he will bring the believing Gentiles out of the Pit of the Western, and both by the Blood of this Blessed Covenant. God's Covenant was confirmed by the Blood of Sacrifices in the Old Testament, Exod. 24.8. Heb. 9.19, &c. but by the Blood of Christ in the New; (whereof the former was but a Shadow) therefore Christ calls the Cup in the Supper, My Blood of the New Testament or Covenant, Mat. 20.28. and by the Blood of this Everlasting Covenant he makes us perfect to do his will in every good work, Heb. 13.20, 21.
The Second Inference is, If the Covenant of Grace be one and the same in both Testaments for substance, the Old and New Covenant differing only (as hath been demonstrated) in diversity of administration, then the Identity or Sameness of this Everlasting Covenant in the Old and New Testament, doth lay a good Foundation, for communicating Baptism to the Infant Children of Believers, seeing the Old and New Covenants are the same, and the Signs or Seals of them, (to wit, Circumcision and Baptism ) are in signification the same, Rom. 4.11. &c. and the Children of the Faithful have the same Right and Relation to the Covenant now, as they had heretofore: Therefore as the Law (which was a narrower Dispensation) did admit of Children to Circumcision, so much more must the Gospel (being of a larger extent to Jews and Gentiles ) embrace Children to Baptism, in token of their Being in Covenant now as well as then, God saying to us as well as to them in his Covenant, I will be your God and the God of your Seed: The Covenant made with Abraham, Gen. 17.7. is the same made with all the Faithful to the end of the World; hereupon is he called the Father of the Faithful, Rom. 4.17. Hereupon that Gospel Promise in that Evangelical Prophet, Isa. 59.20. is made to Faithful Parents and to their Seed, even forever: As the Apostle Interprets that whereon it dependeth, Rom. 11.26. with 23.24. which words, having respect to the Call of the Jews, plainly hold forth that the very Children of the Jews have still in those Gospel times (notwithstanding their present rejection) an interest in this Everlasting Covenant, and in due time (as before) they shall be brought out of the Pit and Prison, (wherein they are now captivated) by Virtue of the Blood of this Covenant made with their Fathers, for they are beloved for their Fathers sake, Rom. 11.28. as their Fathers took hold of the Covenant, so the Covenant takes hold of their Children, and their Children's Children, even forever, otherwise it would not be Everlasting: And in Gospel times Jew and Gentile are all one in Christ, Col. 3.11. The Blessing of Abraham (the Hebrew ) cometh now upon all Believing Gentiles, Gal. 3.14, 17. not Disannulled by the Law (given 400 years after) but is confirmed by Christ [ 〈 in non-Latin alphabet 〉 ] Ratified by God with respect to Christ. Beza. Consider (for confirming this Truth further)
First, This exceedingly advanceth the Grace of God in his Covenant to make Children Confederate with their Parents therein.
Secondly, 'It is one of the great inducements which the Scripture useth to draw Men in to Believe, Acts 2.38, 39. and 3.25. &c.
Thirdly, Otherwise the Gospel hath not better Promises (as is expressly said Heb. 8.6.) than the Law; if Children be included for Circumcision, and excluded from Baptism.
Fourthly, 'It is the only Difference that God hath put betwixt the Children of Believers and those of Strangers.
Fifthly, 'It is the only Ground Believers can have for the Salvation of those their Children which Die in their Infancy. They must either be in the Covenant or they cannot be saved, excluding them from the one is an excluding them from the other, for God conveys Salvation no other way but by Covenant; had Adam stood, he should have been saved by a Covenant of Works, when that was broke a New Covenant was given to the Woman and her Seed, for conveying Life and Salvation; still it must be conveyed by a Covenant Way.
Sixthly, There can be no Inconvenience (in admitting Children into the New Covenant fellowship) Named, but the same Inconveniencies may be as well supposed to reach those under the Old, there being the same reason in both Covenants.
The third Inference is, If the nature of the Old and New Covenant be one and the same for substance (differing only as the Old and New Moon in different Appearances) then it follows hence, that the Old Testament is not out of date, but is of use to us under the New▪ That it was not a Temporary Testament, or a Bond and Covenant cancel'd by the coming of Christ, as to the substantial Truth contained in it, may be thus demonstrated.
The first Argument. David calls God's Word Ner, a Lantern, and Or, a Light, Psal. 119. v. 105. The former is for use in the night, and the latter is more profitable and comfortable in the day; intimating hereby, that as God created two great Luminaries, Gen. 1.14, 15. the lesser, to wit, the Moon to guide the night, and the greater, to wit, the Sun, to guide the day; so hath he made the Old Testament as the Moon, or as David's Lantern and Candle to direct man's feet aright in the night-time of the Worlds Ignorance, and of the Churches Nonage; but he hath given the New Testament as the Sun, or David's Day-light, to order our steps in a right path during the Day and Sun-shine of the Gospel. What the Sun and Moon are for service to the World, that the Old and New Testament are for usefulness to the Church. The Old Testament is Novum Involutum, the New Veiled; the New is, Vetus Revelatum, the Old Revealed; and as the Moon borrows light from the Sun, so the dark passages in the Old Testament receive light from the New.
The second Argument. The Church is said to have two Breasts (as Twins ) wherewith to feed her Children, Cant. 4.5. with sincere Milk, 1 Pet. 2.2. This can bear no better sense than to signify the two Testaments, which like Breasts and Twins, have an harmonious correspondency each with other, and those Breasts of Consolation (so called, Isa. 66.11.) are both fair and full, yea strutting out, and even akeing to be drawn, that the Churches Children may suck and be satisfied, growing up and increasing with the increase of God, to a full stature in Christ, Col. 2.19. & Eph. 4.13. Those two Breasts are also suitable and equally matched as Twins, so are the two Testaments in sundry respects; for as the Old Testament hath four sorts of Books, to wit, Legal, Historical, Sapiential and Prophetical, so hath the New in a due proportion, as Evangelical answerable to the Legal: The Acts of the Apostles to the Historical; The Epistles to the Sapiential or Dogmatical, for in them Paul principally presseth Faith, Peter Hope, and John Charity, and lastly, the Revelation, &c. to the Prophetical; so that there is a wonderful Conformity of the one Testament to the other, not only in the Sameness of Sense, but also in this Quadriformity of parts also. This seems mystically to be signified in Ezekiel 's Vision of the Wheel with four faces, and his Wheel within a Wheel, implying the Old Testament in the New, and the New Testament in the Old, and these two Breasts for Christ's Babes are near each other, and as like as near, and so is the Milk in them alike pure, alike sweet and nourishing: They are but bad Nurses who would reduce the Babes of Christ to one Breast, seeing the like sincere Milk is found in both these Breasts; what the one Testament teacheth, the other teacheth also, they being like the two Cherubims in the Temple, which had their faces looking toward the Ark, and were beaten out of one piece of Gold, Exod. 37.7. So doth both the Testaments look towards Christ (the Ark ) containing all one and the same Doctrine for substance, to wit, leading us to the Faith and Obedience of Christ. Alma Mater Ecclesia, must have two Breasts, the Church, as well as the World, which hath two Breasts, or rather Botches, Profit and Pleasure.
The third Argument. Whatever Divine Promise or Precept (so far as it contains a Moral Equity of universal concern) is found in the Old Testament, the same hath a Divine Authority therein to us under the New: Hence Promises made to any Old Testament Believer, where no Reason in special is expressed why it should not be peculiar to him, may be appropriated also by a New Testament Believer, and he must act Faith upon it, as made to him. Thus the Promise made personally to Joshua, Josh. 1.5. I will not fail thee, nor forsake thee, (which is five times renewed in Scripture) is universally propounded to the Faith of every New Testament Believer, Heb. 13.5. which we all may press and press again till we have expressed all the the sweetness out of it, never leaving to suck (as the Child at its Mothers Breast) so long as a drop will come; yea keeps sucking still, till fresh Milk flows into those Breasts of Consolation, Isa. 66.11. We should labor to see our own names writ upon every Promise to secure it for us.
Hence also Precepts as well as Promises do concern us under the New Testament, as much a • those to whom they were personally propounded. Thus Hosea saith, God found Jacob in Bethel ( Gen. 28.18. and especially 35.9, 4, 15.) there he spake with us, Hos. 12.4. who were then in his loins, and promised (in him) to take the Lord for our God, and we are to hold ourselves no less concerned therein than Jacob was. The like expression is found in Psal. 66.6. at the Drying up of the Red Sea and Jordan: There did we (saith David in the Churches name) rejoice in him: What [we] could this be, but the [we] ourselves, who were then in the loins of our Fore-fathers, so had some share in their Joy? And thus also Psal. 102. what God spake to the Afflicted [that he would regard the Crys of the Destitute, and not despise their prayer, v. 16, 17.] the same he spake to us; for 'tis said, v. 18. This shall be written for the Generations to come, to wit, that the poor Shrub had sped so well in prayer, and whatever else God said in that Psalm, or indeed in any other Book of holy Scripture, Rom. 15.4.
Hence the Fourth Argument is from Rom. 15.4. Whatsoever was written before our times, was written for our Learning in this time. This Paul saith upon occasion of his alleging a t • x • out o • the Old Testament, Psal. 69.9. which that Evangelical Doctor did not look upon 〈◊〉 Bond canceled, and out of date, nor disdain them as some do now, but whereas he might have proved his point as well by other sayings in the New Testament, and those also as pertinent (as learned Pareus observeth upon that place) yet he purposely quoteth an Old Testament proof, and thereby presseth the point of Duty by Authority taken from thence: It seems this great Doctor of the Gentiles was not of the same opinion with those Jesuits who say, that the Epistles of the Apostles were intended only for the use of those Persons and Churches to whom they were first written; how much more all the Books of the Prophets in the Old Testament, must be antiquated, and not concern us, as some Jesuited Enthusiasts say in our Day, preferring their own Phantastick Revelations above the Rule of Scripture though both Testaments were writ by Divine Inspiration? We must rather be of Godly Josiah 's Mind, who saith (concerning Moses many hundred years before him) that Moses wrote for us, 2 Kin. 22.13. the Book of the Law which Moses wrote with his own hand, v. 8. and 2 Chron. 34.14. and ordered to be laid up in the sides of the Ark, Deut. 31.26. this Book (good Josiah reckoned) did speak to them in his Day, and feared that great Wrath was kindled against them, because they had not hitherto hearkened to do all that was written ( as he saith) concerning us: Reckoning aright, that General Directions Recorded in God's Word do Infallibly concern all Ages, as 1 Cor. 10.6, 11. or likewise of Blessed Stephens Mind, who, speaking of such as live in the Days of the New Testament, saith, that Moses received the lively Oracles of God, to give them unto us, Act. 7.38. Moses did indeed deliver those Oracles to the Fathers of the Old Testament, but they received them to give them unto us under the New, and thus the writings of all the other Prophets (after Moses ) were written for us and for our Learning, for Paul 's learning, and for the learning of that famous Church of Rome (the fame of whose Faith, was published through the World, Rom. 1.8.) how much more for our Learning, who come far short of their high Attainments, and cannot pretend to a greater Perfection?
The fifth Argument. If the Old Testament was disannulled by the Death of Christ, then the Church was without a Canon or Rule from that time (for many years) until the N. Testament was written; but this is to suppose what may not be supposed. For those Scriptures in which Timothy had been trained up [ 〈 in non-Latin alphabet 〉 ] from a Child, and wherein Paul exhorts him to continue, they being profitable to teach, reprove, &c. 2 Tim. 3.15, 16. must be the Scriptures of the Old Testament, seeing at the time of Timothy's Childhood none of the New Testament was written, for Timothy was taken into Paul 's Fellowship before any either Gospel or Epistle was published; some of the Epistles were writ before any of the Gospels, as that of the first to the Thessalonians, yet this was writ after Timothy had joined himself to Paul; for Paul 's Preaching to the Thessalonians must be before his writing to them (as appeareth by many passages in that Epistle ) yet Timothy was taken into Paul 's company before Paul Preached there, for the former was done, Acts 16.1, 2, 3. but the latter not till afterward, Acts 17.1, &c. So that the first New Testament Scripture not being writ when Timothy was grown up and received into Paul 's Society; see Lightfoots Harmony and Chronology for this; It necessarily follows, that those Scriptures wherein Timothy was trained up from his Childhood, were the Scriptures of the Old Testament; yet Paul 's Testimony of those very Scriptures, was that they were Divinely Inspired, and profitable to teach Truth, to convince Error, to reprove Vice, to instruct in Righteousness, and to make wise unto Salvation, v. 15, 16. The consequence then is evident from hence, that the Old Testament could not be looked upon or supposed by the Church as an obsolete and cancel'd Bond, or that the Church was then without a Canon.
The sixth Argument. If the Scriptures of the Old Testament were given by Divine Inspiration, 2 Tim. 3.16. And if the holy men of God (the Prophets ) wrote them as they were ( 〈 in non-Latin alphabet 〉 ) moved by the Holy Ghost, 2 Pet. 1.21. and their Writings were therefore called The Oracles of God, Rom. 3.2. then (without all controversy) there must be the same holy and heavenly Truth or Divine Doctrine found in them, as is in the Scriptures of the New Testament: There being but one Spirit (as there is but one God, one Faith ) breathing in both Testaments, Eph. 4.4. 'Twas this one Spirit which inspired the Pen-men of them both, who is the Spirit of Truth, John 14.17. leading both the Prophets and the Apostles into one and the same Truth, John 16.13, 14, 15. Therefore the Books of both should be received with the same Spirit of Faith, 2 Cor. 4.13. and neither of them ought to be refused.
NB. 1. To reject the Old Testament, is to reject the Holy Spirit that speaks in it.
2. 'It is not only rejecting, but resisting the Holy Ghost, as Stephen charges the Stiff-necked Jews for rejecting the words of the Prophets, which they had spoke to them by the Spirit, Act. 7.51. Let none now commit the same sin.
3. It can come from no other, than from the Inspiration of the Devil to reject the Old Testament, which was writ by the Inspiration of God; contrary products must proceed from contrary principles.
The seventh Argument. If the Old Testament Scriptures be profitable for such blessed uses as are afore-mentioned, then they who cast them away as unprofitable, are not only Enemies to the Churches Profit and Edification, and are Friends to Error, Vice, and sinful Folly; all which three (the Apostle declareth) are disappointed by those Scriptures, convincing Error, reproving Vice, and making wise to Salvation; but are also Blasphemers against God and his holy Spirit, that did dictate and indite them. There be blasphemous deeds as well as blasphemous words, Ezek. 20.27. Now, to blaspheme any part of the holy Scriptures (either by word or deed ) is Blasphemy in an high degree, and (at least) borders near upon that unpardonable sin against the Holy Ghost, Matth. 12.31, 32. That Opinion (of rejecting any part of the holy Canon of the Scriptures) which is undoubtedly very hateful to God, as well as hurtful to men, can never be a good Opinion: 'It is not Heaven, but Hell-born.
The eighth Argument. If the Prophets as well as the Apostles be the Doctrinal Foundation of the Church (as Christ is the Personal thereof, 1 Cor. 3.11.) then the Books of the Prophets ( Moses, &c.) may not be rejected; But the Antecedent is clear from Eph. 2.19, 20. (speaking of a Gospel-Church: Therefore the Consequent must be clear also.
Mark well, Paul puts no difference betwixt the Doctrines of the Prophets, and that of the Apostles, he makes them not two, but one only Foundation, therefore we cannot be true Christians, nor indeed a true Church (as the Ephesians were, and that of Ephesus was) unless we be Built upon both; such as remove themselves from the Foundation of the Prophets, may (ere long) make as little matter of Building upon the Apostles, not regarding any written Word at all, but rather resting on their own Revelations of a pretended Spirit: The Prophets and Apostles making but one Foundation, he that stands besides the one, must stand besides the other also, because both be but one, and we must Build upon both, or we can Build upon neither. It may be said, that Antin • mians (truly so called) deal with the Prophets, as Papists do with the Protestants who condemn that in Calvin, &c. which they commend in Augustine, &c. so these seem to receive truth from an Apostle, yet dare reject the same truth from a Prophet; what is this, but to regard Names more than Things in them both? which (indeed) 〈◊〉 no better than to disregard the Writings of both the Old and the New.
The ninth Argument. If the Doctrine of the Law and of the Prophets must abide forever, then none may presume to despise them, &c. but the foregoing is true; therefore the following is so: This is plainly proved, Mat. 5.17, 18. all the Scriptures of the Old Testament are comprehended under these two Names [the Law and the Prophets ] Mat. 7.12. the Prophets being all the Interpreters of Moses Law, and certainly, none can abrogate that Law but Christ, who is our Law-giver, Isa. 33.22. yet Christ saith expressly, he came not [ 〈 in non-Latin alphabet 〉 ] to dissolve or loose the Law, but [ 〈 in non-Latin alphabet 〉 ] to accomplish it, and so to establish it in the hand of a Mediator (better and greater than Moses ) Gal. 3.19. as that Heaven and Earth should sooner pass away, than one Jot or one Tittle should pass from the Law. This was a needful Doctrine in Christ's Time, because the Pharisees would then have made void some part of the Law with their Traditions, Mat. 15.3, 4. Mark 7.13. & Mat. 23.4. How much more needful is this Doctrine in our own Time, when Antinomians now would make all the whole Law vo • d, and not obligatory to any Believer? The Blessed Apostle Paul (who was a pure Gospel Preacher, and a most strenuous asserter of Free-Grace ) saw in his Day an Emergent Necessity of affirming this great Truth, saying, We establish the Law, Rom. 3.31. which yet some men cry down, calling Repentance a Legal Grace, Humiliation a back-door to Heaven, and grieving that they have grieved so much for their sins, &c. undoubtedly, the Moral Law is in the hand of a Mediator as an Everlasting Rule of Righteousness to the end of the World, yea and the Ceremonial Law, is rightly called an Ordinance of Eternity, Exod. 12.14. as it stands firm forever in the things those Ceremonies did signify, let us not then think to build some New fine (yet false) Golden Bridge to Heaven, Promising Pardon and Paradise to Sinners, as Sinners, and freeing Men from Doubting, while in the Bonds of Iniquity; This is a fair easy step, and like the finding out of the new North West passage to the Indies, which hath brought shipwreck upon all its undertakers. The Law must be our School-Master to bring unto Christ, Gal. 3.24. 'tis to us, what Paul 's Sister's Son was to him, Act. 23.16, 17, 18. to show us our Danger, and to send us to the chief Captain of our Salvation, Heb. 2.10. who came not to destroy, but to fulfil the Law.
The tenth Argument. 'Twas the practice of Christ and all his Apostles to make use of the Scriptures of the Old Testament. This is obvious in all parts of the New Testament, to every ones eye and observation: Neither can we stop the Mouth of any gain-saying Jew but by Testimonies drawn from the Old Testament (as Paul did, Act. 9.12. &c.) which the Jews do acknowledge, and not from the New which he acknowledgeth not; for principles must be granted by both parties, contra negantes principia non est disputandum. Besides, it might further be urged, that many great Truths (taken for granted by all sober Minds) have yet no grounds of a Divine story but what is drawn out of the Old Testament; as that it is lawful for Magistrates to punish Sabbath-breakers, that it is unlawful for a Man to Marry his Sister, &c. or that the People may upon Emergency ordain without Officers, according to Numb. 8.10. These and many other Truths have no other proof but from the Old Testament, all which do declare that it's Divine Authority continueth still under the New, and that rules may be drawn from it in all matters which are not Ceremonial or Judicial, but of a Moral and Common (and so of a continuing ) equity: Whatever is unrepeal'd, stands still in full force and virtue, 'tis a sufficient proof (in such cases) though out of the Old Testament, to justify many practices under the New, they are both useful for Rules, and therefore Christ calls him a good Scribe or Teacher of the Church, who brings forth the precious treasure of Truth out of the treasury of both the Old and New Testament, Mat. 13.52.
It follows hence, We must take heed of all Novel Notions which hold no Harmony with the Antient Truths: We should contend for the (Doctrine of) Faith, which was once (that is, of old) delivered to the Saints, Jude ver. 8. 'It is one of the Sins of our Times (and that none of the least Sins) to despise Antient Truths. The Lord complains how the False Prophets had led his people from the Antient paths, Jer. 18.13, 14, 15, 16. which he calleth a leaving the Snow of Lebanon, whereby the thirsty Traveler used oft to be cooled and comforted, and therefore in no wise to be left. This Sin God calls not only a forsaking, but also a forgetting of God, and of all things in the World God cannot abide to be forgotten; this he calls a very horrible thing, and filthiness in a Virgin, (which is most abominable) in as much as they had forsaken the Antient paths, Heb. paths of Antiquity or of Eternity, such paths as were chalked out by the Law of Moses, and walked in by the Patriarchs and Prophets, God tells them plainly, their Sin was no less than a Land-desolating Sin: Should not we then shun untrodden paths, as dangerous, and beware of new Lights that never bring new Hearts; and avoid such new Notions as rather indulge than mortify old Corruptions: We should have an holy Jealousy, or a Jealous Eye upon that which is Novelty: No Man (saith Christ ) having drunk old Wine, straightway desireth new, for he saith the old is better, Luke 5.39. importing that the Rule of God's Word is Antient and Eternal, but the Dreams and Dotages of the Pharisees were New, Upstart, Mushroom, Earth-sprung, yea, Hell-sprung Opinions; and the Old Heaven-born Institutions of God must needs be far better than whatever Novel Inventions of Men obtruded on the Church either by Jewish or Popish Pharisees: God therefore calls us to inquire after the old way, which is the only way to give right Rest to our Souls, Jer. 6.16. and even in Gospel times, the Apostle John commends to us that which was from the beginning, 1 John 2.7. and so again, ver. 24. Let that abide in you, which ye have heard from the beginning. The Light of the Sun which shines at Noon (under which we are) is the same that shone in the Morning of the World to the Patriarchs, &c. we must follow their footsteps, Heb. 6.12. A Scripture Faith and Scripture Life are the best of all. And in 1 Tim. 6.20. If for 〈 in non-Latin alphabet 〉 we read 〈 in non-Latin alphabet 〉 (as Beza observes from Chrysostom, Basil, Ambrose and Augustine ) there is Chrysostom 's Note (alleged by Serranus ) of singular use, 〈 in non-Latin alphabet 〉 , we must put away Novelties that we may avoid Vanities: There is some new Light (so called) that darkens the Mind with Pride, Vanity and Villany too, like new Wines, Luke 5.39. which vapor up into the Head, but have neither Grace for the Heart, nor Comfort for the Conscience. The old way brings Life and Peace.
Lastly, the Nature of this Covenant may be further Illustrated by its sundry Attributes and Excellencies, especially Four: To wit, 'tis 1. A Free. 2. A Firm, or Lasting, even an Everlasting. 3. A Full. 4. An Holy Covenant; all which are summarily comprehended in that Text, Isa. 55.3. quoted by the Apostle, Act. 13.34. As
First, 'It is Free, therefore God saith there, he will give, he saith not he will sell his Covenant to Man; and he there also calls if Mercy, mere Mercy excludes all Merit. This Covenant is made with sinners without Price or Hire, ver. 1.2. 'It is a deed of gift truly so called, 'tis not said, God sold, but gave his Son, Joh. 3.16. God's Covenant with Man is not like those Covenants that are made 'twixt Man and Man, wherein the one Party expects advantage Reciprocally from the other: Thus Abimelech made a Covenant with Isaac, Gen. 26.28. This was a benefit to both Parties. For, 1. Abimelech saw that God was with Isaac, and therefore he could not be an Enemy to Isaac, but he must be an Enemy to God, and if Isaac were against him, Isaac 's God would be against him also: Hereupon he concludes (as the best Measure he could take) a Covenant of Peace with him: Yea, 2. And Isaac was also a Gainer hereby, for he gained his own Peace, and peaceably enjoyed those Wells of Water about which (before this) there had been sundry strivings (as the Names Ezek and Sitnah signify) from v. 15. to 22. till God gave him the Well Rehoboth, making Rooms for him in the Land: Oh! that Europes Abimelech 's would wisely consider this (according to David's Counsel) [be wise, O ye Kings] Psal. 2.10. So far as they are against God's Isaac 's, so far they are against Isaac 's God, and Isaac 's God against them, and so they become [ 〈 in non-Latin alphabet 〉 ] Fighters against God himself, Act. 5.39. And who ever hardened himself against God and prospered? Job 9.4. Name one Man (saith Job there) either among Tongue-Smiters or among Hand-Smiters, who hath escaped Scot-free; none ever hardened his own Heart against God, but God hath hardened his own Hand against him, and hasten'd his Destruction. Thus Abimelech (whose Name signifies my Father the King ) secured his own Peace, and the Peace of his Posterity, by this Covenant, v. 29. &c. The like Remarks might be made upon that Covenant, 'twixt the shechemites and Jacob, mutual Advantage was expected each from other thereby, Gen. 34.23. &c. but in this Covenant of Grace, God looks for no benefit by us in his with us ( Mans goodness extends not to God, Job 22.3. though God's goodness extends to Man; see Psal. 16.2.3.) 'It is only to bestow his bounty on us, what God doth herein, he doth it freely, I will love them freely, saith the Lord, Hos. 14.4. Therefore is it called the Covenant of Grace, or of free Grace, and that in two respects, 1st. In proposing it to us; Idea Dei non advenit ei aliunde, there is no motive in Man to move God in tendering his Covenant to Man, 'tis his own Grace, his good pleasure only, we come to him without Silver, without Price, yet may we come and be welcome, and be taken into Covenant with him, Isa. 55.1.3. Hence this is expressed oft in Scripture by the word Nathan, which in Hebrew signifies to give, Gen. 17.2. Heb. I will give thee my Covenant, as Act. 7.8. And thus God is said to give the Covenant of Priesthood as a gift unto Phinehas, Numb. 25.12. &c. And thus God expresses himself, he loved Israel in his Covenant for no other reason but because he loved them, Deut. 7.7, 8. That the Covenant is free in its being propounded to us, may be further Demonstrated. As, 1. God gives it first to Man, and not Man to God; who hath given unto him first? Rom. 11.35. He loves us first, Joh. 15.16. 1 Joh. 4.19. He is found of those that sought him not, Isa. 65.1. Man (in the fallen Estate) hath nothing to give to God but what he must first receive from God: 2. When God seek us first, (as the Man doth the Virgin for Marriage) he finds neither Beauty nor Dowry to draw him (as the Man may), Ezek. 16.6.5.8. 3. But enough God finds to debar him, as 1. Unfaithfulness in the first Covenant, which Adam broke and we in him, Deut. 32.15. Rom. 3.22, 23. and 5.14. 1 Cor. 15.22, 45. &c. 2. Enmity against the second Covenant, Rom. 8.7. Crooked, cross and contrary to him as Darkness to Light. Such and no better doth the Covenant find us, as the Scoffing Jews, Act. 2.13, 37. and Raging Saul, Act. 9.1, 5. 4. And sometimes God chooses the worst (as him, 1 Tim. 1.15. the worst of Sinners, Publicans and Harlots ) and leaves the better (the righteous Pharisees ) behind, Matth. 21.31.32. To whom he saith, Friend I do thee no wrong, thou hast as much as I owe thee, Matth. 20.13. God is no Debtor to Man, neither doth he owe anything to any Man, but will have Mercy upon whom he will, Rom. 9.15. &c. See Ezek. 3.7, 8. Joh. 14.22. Matth. 11.23, 25. 1 Sam. 12.22. 1 Cor. 1.27, 28, 29. All is from free Grace in propounding▪ 2dly. In performing it as well as promising and propounding it, not as if God were free to perform or not to perform it, for he cannot alter the Oath that is gone out of his Lips, Psal. 89.34. But though Faith, Repentance and Obedience be required on our part, yet consider, (1.) At the best, and in the best, those Graces can carry no proportion of Merit to the reward promised, 'tis still, the gift of God, which is Eternal Life, Rom. 6.23. (2.) Those very Graces are promised to us and performed in us by the Covenant, wherein the active part lies all upon God's part, [I will be a God to you, and you shall be a People to me, Heb. 8.10.] That is, I will make you so, you cannot make yourselves so: (3.) Consider, Christ is the first gift in the Covenant, Is. 42.6. wherein the Father gives himself and his Son to us, and with him freely gives us all those Graces, Rom. 8.32. Even all things pertaining to Life and Godliness, Eph. 1.3. 1 Tim. 4.8. 2 Pet. 1.3. So that 'tis Mercy that performs all to Abraham, Mic. 7.20. And the Saints are exhorted to look for the Mercy in Christ unto Eternal Life, Jud. v. 21. And are called the Heirs of the Grace of this Life Eternal, 1 Pet. 3.7. Because Grace is the cause, both of God's promising it, and of his performing it; the performance hath in it as much free Grace as the promise, seeing we all fall short of God's Glory, Rom. 3.23. and of our own Duty, Luke 17.10. The best can never have worth enough with their best to merit Heaven, or purchase happiness in way of Justice, it must be given in a way of Mercy; Mans grace cannot merit God's Glory.
In a word, every Article of this Covenant, is free Grace, the whole Gospel is the word of God's Grace, Act. 20.32. And the Grace of God, Col. 1.6. Faith is the gift of Grace, Eph. 2.8. Phil. 1.29. Remission is from the Riches of Grace, Eph. 1.7. Col. 1.14. Justification is freely from Grace, Rom. 3.24. Yea and Salvation is given by Grace, 2 Tim. 1.9. And all the way thereunto; every Influence of Grace comes from Grace, Joh. 15.5. Phil. 2.13. As doth Christ himself, Joh. 3.16.
Inference hence. 1. Magnifie the Glory of the free Grace of God, as blessed Paul often did, Eph. 1.6. and 2.4. and 1 Tim. 1.13, 14. &c. Add nothing to it, mix nothing with it, this debases it, and darkens the glory of Grace; admire it with David, 2 Sam. 7.18.21. Psal. 115. 1. And Adore it with Abraham, falling down to worship, Gen. 17.2.3. Give Grace the Glory, that gives you both Grace and Glory.
2. Inference, let not unworthiness discourage, 'tis only for such as see it, and are sensible of it, and a contrary state and temper of the Heart in self-admiration secludes such self-admirers. He pays best for Heaven that sees he hath nothing to pay for it: A thousand Worlds cannot purchase it, yet is it freely given, hang your hope upon the free grace of God not the free will of Man.
NB. When Despair Dejects, apply absolute promises; when security and presumption prevails, apply conditional; both in their seasons are very useful to Souls, well applied.
The Second Excellency of the Covenant, 'It is Firm as well as Free, yea 'tis Firm because 'tis Free; had this Second Covenant stood upon Mans Obedience as the first did▪ it had not been a firm and sure Covenant, for the Free Will of Man (even in the state of Innocency ) was but a slippery Foundation, much more is it now in the Faln estate, but it stands upon the Free Grace of God, Rom. 4.16. and not upon anything in us, or to be done by us: therefore hath it the more certainty. The Covenant of Works was not firm, because it was not free, but depended upon the mutability of Mans Will, and therefore Mans Will being changeable, that Covenant was changeable also; but the Covenant of Grace hath no such dependency on Mans mutable Will, seeing 'tis grounded upon the immutable good Will and Pleasure of an unchangeable God, it must be Free and therefore is it Firm, nothing can hinder Free Grace from its effectual operation of what, and on whom it will, though a Promise of Wages upon condition of Works may, yet a Promise of Free Grace cannot be prevented; besides, 'tis built upon the unchangeable Purpose of God, for Paul puts Purpose and Grace together, 2 Tim. 1.9. now this Divine Purpose is such a sure Foundation as cannot be shaken, 2 Tim. 2.19. The Lord knoweth them that are his, both in respect of the freeness of his Election and of the Firmness of his Affection, howbeit this knowledge (God hath of his) is carried secret, as a River under ground till he calls us and separates us from the rest of Sinners, hence are we called [the called according to his Purpose] Rom. 8.28. and this purpose is called a Promise, Tit. 1.2. not as if any Promise of Eternal Life could be made to us (before the World began) in Person, but (1.) Because the Father did then Purpose it in himself, and according to that his Purpose, did also (2.) Promise it to his Son for us, and in our behalf, in that Eternal Covenant, between them, and (3.) According to that Eternal Purpose in himself, and that Eternal Promise to Christ, the Promise of Eternal Life is made in time to us in our own persons; hereupon the Apostle grounds the firmness of the Covenant of Promise upon the stability of God's Counsel or Purpose, Heb. 6.17. so that unless God's Counsel or Purpose change, the Covenant or Promise is unchangeable, but God is in one Mind, and who can turn him? Job. 23.13. ever the same, Heb. 13.8. and [I am] is his Name, Exod. 3.14.
NB. First, Here then lies our strongest consolation, and the best Anchor hold for our Hope, Heb. 6.18. The Covenant of Redemption before time was Promises concealed, and the Covenant of reconciliation in time was purposes Revealed; yea and in it we see also, performances for the future, so Ensured (by Christ who keeps the Ensuring Office) as if they were Acoomplishments at present, and so two Eternities meet together in the Covenant, that à parte ante, before the World, and that à parte post, both during and after the World, assuring happiness to all in the Covenant, which must needs be unchangeable, As (1.) 'Twas founded upon two unchangeable Bottoms, God's Word and his Oath, Heb. 6.17, 18. (2.) 'Twas Contracted 'twixt two unchangeable persons, the Father and the Son, the Father promising so many Souls and ( Jews being too little) Gentiles also cost the Son so much Blood, every Drop was Covenanted for. (3.) 'Twas made before an unchangeable Witness, the Spirit, Joh. 5.32, 36, 37. Heb. 9.14. whereupon 'tis called an Everlasting Covenant, Isa. 55.3. and Heb. 13.20. and 2 Sam. 23.5. Herein David placed all his Salvation, as containing in it the sure Mercies of David or Christ, Act.