The Mystery and Marrow of the Bible
6. How Comfortable is this Covenant in respect of all our Graces! 1. Are we troubled about the Truth of Grace? By this Covenant we may resolve ourselves. Covenant-Grace, is true Grace. Now, Covenant-Grace, ( 1 ) Illuminates the darkest mind in the weakest Christian so as savingly to know the Lord, and Principles of Godliness. And they shall no more teach every man his neighbor, and every man his brother, saying, Know the LORD: For they shall all know me, from the greatest of them unto the least of them, saith the LORD. ( 2 ) Mollifies the hardest heart; so as to transform and turn a heart of stone into an heart of flesh. ( 3 ) Renews the very frame of heart and spirit, that they become New Creatures. A new heart also will I give you, and a New Spirit will I put within you. ( 4 ) Conforms the Mind and heart sweetly to the Laws of God. I will put my Laws into their mind, and write them in their hearts. So, there shall be a Law within them, answerable and conform to the Law without them. ( 5 ) Purifies and cleanses them both from guilt and filth of their iniquities. ( 6 ) Prevails victoriously over the Old Serpent and all his subtleties: bruising his Head. ( 7 ) Finally, Covenant-Grace makes us effectually and wholly the People of God. And I will be their God, and they shall be my people. If we be furnished with such Grace as this: then we may be of good Comfort, for we have true Covenant-Grace. 2. Are we obstructed in the Actings of Grace, that they are low, dull, feeble, &c. in their operations: and this discourageth us? Behold this Covenant comforts against all such obstructions and discouragements. Partly, Promising That God will put his spirit within us, and cause us to walk in his statutes, and keep his judgments and do them. This is very comfortable. Partly Alluring our Graces, especially our Faith, Hope and Love, to act towards God and Jesus Christ with all vivacity and alacrity, who offer themselves in this Covenant of Faith, to do so much for us and to be wholly ours for evermore. What greater and quickening Motives could be laid before us? 3. Are we perplexed at defects and weaknesses of Grace? Herein this Covenant relieves and comforts us. For, according to this Covenant, ( 1 ) We have God's spirit put within us. This is clearly Covenanted. Now God's Spirit, being the spirit of Grace, supplies them, in whom he is, with all kinds and degrees of grace necessary unto Salvation, and helps their infirmities, Rom. 8. 26. (2) Be our Graces never so weak and feeble, yet they are sufficient to make us God's people, both for present, and forever. Though weak, yet are they so strong as to bring us at last unto glory. 4. Finally, Are we afraid of Decays of Grace, that our graces will at last wither, and we fall away? Have we such a Covenant as this: and shall we be afraid of Apostasi? Consider, ( 1 ) This Covenant is an everlasting Covenant. Therefore the Grace of this Covenant, must needs be everlasting Grace. ( 2 ) This Covenant is most sure and faithful: nothing shall overthrow it. Therefore Grace begun in us according to this Covenant, cannot fail. ( 3 ) God in this Covenant expressly promiseth; I will not turn away from them, to do them good: but I will put my fear in their hearts, that they shall not depart from me. God will not turn from them: they shall not depart from God. Oh how sweet and cordial are these Comforts!
7. How Comfortable is this Covenant in regard of Prayer and all Christian duties! For, 1. This Covenant notably encourageth unto Prayer, and to all Duties of Christian Obedience, by the many Promises of Divine Aud •… ence and acceptance, comprised in the Covenant. Hereupon God's people in former ages have so encouraged themselves to Prayer, and in Prayer by God's Covenant and Promises. As, The Church, in great affliction. Jacob in great fear of Esau▪ David upon God's renewing Covenant with him. King Jehoshaphat, in extreme danger of his enemies. The Levites, in their solemn day of Humiliation for the sins of the people, &c. In like sort all God's people in all succeeding ages may encourage themselves both unto Prayer and in Praying, by the Covenant and the Promises thereof. As Aaron and Hur held up the hands of Moses praying, so the Covenant and Promises hold up the hands of Faith and fervency in Christians praying. And in like sort God's Covenant and Promises encourage unto all Christian duties. Hence God's Covenant and Promises, and the performance thereof to Israel most punctually, are remembered and storied, that (from Consideration thereof) God's people might observe his Statutes, and keep his Laws. 2. This Covenant singularly supporteth and comforteth God people against all their failings and infirmities discovered in Prayer or in any other Christian observance: And this divers ways, As 1 Partly, By declaring upon what terms and considerations we are now to perform all Christian duties, Prayer, &c. Not as Matters Antecedent to our Justification and acceptation with God, (as once Personal obedience was required under the Covenant of works;) but as Matters Subsequent to, and following upon our Justification and acceptation with God in Christ. Not as Causes of Justification, but as fruits and effects of Justifying Faith, as James implieth. Not as matters of righteousness before God: but as Matters of true thankfulness unto God for his righteousness bestowed upon us. As Luther said excellently. The weak are to be instructed how good works do not justify: How they ought to be done, How not to be done. They ought to be done, not as the Cause, but as the fruits of righteousness. And, when we are made righteous, we ought to do them: but not contrariwise, to the end that when we are unrighteous, we may be made righteous. The Tree maketh the apple, but not the apple the Tree. Thus this Covenant, though it require Faith as the Instrumental Cause of our Justification before God, yet it requires worthy walking in all Christian duties as fruits and effects of a justified state, and as testifications of love and gratitude to God for the same. Now this is Comfortable, that our Christian duties are not the Cause or Matter of our righteousness before God; for then our failings therein would condemn us: But are fruits of a justified State. Therefore God accepting the integrity of them covers their infirmities. 2. Partly, By discovering to them, That seeing God when he brings them first into Covenant with himself is merciful to their unrighteousnesses, and will remember their sins and transgressions no more, which they committed in their carnal state: much more he will be merciful to all the infirmities, failings and weaknesses of their Christian duties, and to all the relics of sin in them, and will remember them no more, whereof they become guilty in their Covenant-State. If God remit the Ten thousand Talents; will he not much more forgive th •… hundred pence? How Comfortable are these Considerations! God's people according to this Covenant are not justified for their Christian duties: nor shall they be condemned for their failings and infirmities in their Christian duties. But their infirmities being covered, their Evangelical integrity in all their duties and services shall be accepted.
8. Finally, How Comfortable is this Covenant against all Difficulties or Impediments that may arise, and all Objections that may possibly be made, contrary to the Salvation or happiness of all God's Covenant-people! This Covenant removes all Impediments, facilitates all difficulties, and answers all objections, that may stand in the way, or discourage them. 1. Is it guilt of Sin? God will be merciful to their unrighteousnesses, and will never remember their Sins or transgressions anymore. 2. Is it inherent filth and power of Sin? God will sprinkle clean water upon them, and they shall be clean: from all their filthiness, and from all their idols will be cleanse them. A New heart also will he give them, and a New spirit will he put within them. 3. Is it hardness and impenitency of heart? God will take away the sto •… y heart out of their flesh, and will give them an heart of flesh.—The •… shall they remember their own evil ways, and their doings that were not good; and shall loath themselves in their own fight, for their iniquities, and for their abominations. 4 ▪ Is it divine wrath, and the extreme distance betwixt God and them? God's wrath is passed away from them, Christ according to this Covenant having fully satisfied divine justice in their behalf: and they are by Covenant become a people near unto God; He being their God, and they his people. 5. Is it the Curse and Condemnation of the Law? Christ hath redeemed them (according to this Covenant) from the Curse of the Law, being made a Curse for them. So that Now there is no Condemnation to them that are in Christ Jesus. 6 Is it infirmity or weakness of Graces or Duties? Be their graces never so infirm, yet shall they persevere to the end: God having Covenanted, To give one heart and one way, that they may fear him forever. (Heb. All days. ) And, To put his fear in their hearts, that they shall not depart from him. Their weakest Graces then, shall be so strong as to last forever, as to keep them close to God forever. And Consequently they shall be stronger then all their sins and spiritual Enemies. As for infirmities in their Duties, God hath promised to relieve them by his Spirit; I will put my spirit within you, and cause you to walk in my Statutes, and ye shall keep my judgments and do them. And according to this Covenant of Faith, As their Perfections in duties cannot justify them: so their Imperfections in duties shall not condemn them. For, God will be merciful to their unrighteousnesses. In a word, God undertakes for both sides: For them, and for himself. He will be their God, and they shall be his people. 7. Finally, Is it Death, the Devil, or anything, that can hinder the happiness of God's Covenant-people? Nothing at all shall do it. Neither Death; For, this Covenant removes them from Death to life. Nor Devil; For, this Covenant assures the old Serpents head shall be bruised by the Seed of the woman. Nor anything; For; if God be thus for them; who, or what shall prevailingly be against them?—who shall lay anything to the charge of God's elect? It is God that justifieth: who is he that Condemneth? Come hither ye children of God's Covenant, and Heirs of Promise: and Comfort one another with these words.
VI Everlasting. God's Covenant of Faith is not only long lasting, but Everlasting. This the last Property of this Covenant, which I shall here open: and that briefly, showing, 1. That this Covenant is Everlasting. 2. How, and in what sense it is Everlasting.
1. That this Covenant is everlasting, is clear; 1. From God's Denomination, who hath often styled it, An Everlasting Covenant. In the Old Testament he frequently calls it, in Heb. 〈 in non-Latin alphabet 〉 Berith 〈◊〉 ; A Covenant of Eternity. In the New Testament he calls it in Greek 〈 in non-Latin alphabet 〉 , Diatheke Aionios▪ The Eternal Covenant, or, The Everlasting Covenant. 2. From the Confession of such as be in Covenant with God, acknowledging God's Covenant to be Everlasting, As, The Covenant with Israel touching Canaan was an Everlasting Covenant. And David said of this Covenant renewed with him; Although mine house be not so with God, yet he hath made with me an Everlasting Covenant. 3. From the Nature of the Covenant itself, as formerly opened and confirmed, it is clear The Covenant of Faith must needs be Everlasting, whether we take notice of the Order, Sureness, Matter, or Mediator of it. 1. The Order of it, is last, The Covenant of works in innocence was First. That being wholly overthrown by the Fall, The Covenant of Faith succeeds and comes in place thereof, as a Remedy: offering Jesus Christ as a public Surety for all God's elect, Passively To satisfy divine justice offended to the full, by his suffering the Curse and Penalty of the broken Covenant for them; and Actively to fulfil all righteousness in his own person completely which the Covenant of works required. The Covenant of Faith, and therein Christ, being despised; No other Covenant takes place, by way of Remedy: But certain perdition follows. This Covenant therefore is everlasting. 2 The Sureness of this Covenant is such, that (as hath been abundantly cleared,) nothing can possibly overthrow it. Now that must needs be everlasting, which nothing can overthrow. The Covenant of works was not Everlasting, because it was not sure, it was quickly overthrown by Adams disobedience. 3. The Matter of this Covenant is Everlasting; viz. Righteousness and Everlasting life Covenanted on God's part: and an Everlasting Covenant-Relation stablished betwixt God and his Covenant-people. I will not remember their sins and transgressions anymore.—I will be to them a God, and they shall be to me a people. How long? For ever. No time is limited. Now the Matter Covenanted being Everlasting; the Covenant is so also. 4 Finally, The Mediator of the Covenant is everlasting; viz, Jesus Christ yesterday, and today, and forever the same. His Person is Eternal▪ His Office Everlasting: Consequently the Covenant whereof he is Mediator, is everlasting.
2. How, and in what sense this Covenant is Everlasting: For clearing of this, consider, A Thing is said to be Eternal or Everlasting three ways. viz. 1. Most properly, perfectly and absolutely a thing is everlasting, which never had beginning; Never Succession of former or latter, or any change; and never shall have end. This (as the Schoolmen phrase it,) is, aeternum & a parte ante, & a parte post: in quo nec est prius, nec posterius, &c. viz. Eternal both in respect of the part before, and the part after: wherein is neither former nor latter, but all at once. This in the Hebrew phrase is styled, 〈 in non-Latin alphabet 〉 Hhholam va-hhhed; Ever and Yet, from 〈 in non-Latin alphabet 〉 Hhholam, latuit; which signifies To lie hid; Because the beginning and End of that which is Eternal is hid, past finding out: and in that which is properly Eternal, we can never come to a Period. There is still 〈 in non-Latin alphabet 〉 Hhhed; a yet: something further and further then we can comprehend. In Greek it is called, 〈 in non-Latin alphabet 〉 , as it were, 〈 in non-Latin alphabet 〉 , Always existing; for, that which is properly eternal is always existing, still the same. In this Sense God, and he alone is eternal or Everlasting: being absolutely incapable of beginning, succession or end. 2. Improperly, A thing is styled Everlasting or Eternal, which (though it had a beginning; yet) never shall have end. In this Sense, Hels torment is called Everlasting punishment: Heavens happiness is called life Eternal; for these shall once begin, but never End. 3. Most improperly, A thing is sometimes counted Everlasting or Eternal, which is only Diuturnal, or Long-lasting; which both had a beginning, and shall have an End. Thus God Covenanted to give Phineahs and his seed, An everlasting Priesthood: and yet his Priesthood had its beginning and End, as all other Ceremonies and Types. Thus God promised Canaan, &c. for an Everlasting possesson to Jacob's Seed: and yet as they began, so they ceased to possess that Land.
God's Covenant also may be Considered, 1. According to the Substance of it, As tendering unto Sinners Righteousness and eternal life by Jesus Christ through Faith, The Lord becoming their God and they his people. 2. According to the Circumstances of it, or its Manner of Administration, with was in one sort before Moses, in another sort under and after Moses till Christ, and in another sort after Christ, as hath been abundantly declared.
Now these things premised, it is easy to Resolve how the Covenant of Faith is Everlasting. 1. It is not Everlasting either for Circumstance, or substance, absolutely, perfectly and most properly. For that is God's sole Prerogative. 2. It is everlasting according to the Substance of it, Improperly. That is, Though it had a beginning presently after Adams Fall, yet it shall never have an End: but God's Covenant-people shall be his people and he their God both in this and the world to come. 3. It is everlasting according to the Circumstance or manner of Administration, most improperly: having both beginning and End. That is, being Longlasting. So, the Mosaical Administration continued till Christ. The Evangelical Administration shall continue from Christ to the end of the world. Then all Administrations shall cease, and be swallowed up in immediate vision and full fruition of God in Christ blessed for evermore.
Thus The Covenant of Faith is Everlasting, that is, without End, for the Substance of it. Consequently, 1. It is most firm, faithful and Sure. That is Sure, which is Everlasting. 2. All the federates or Covenant-people of God shall Persevere to the End, and never Apostatize. They may fall: yet not totally, nor finally fall away▪ Nothing shall separate them from God's love in Christ, whilst the Everlasting Covenant keeps them still in God's everlasting Arms. 3. This Covenant of Faith is God, Last Covenant, after which no succeeding Covenant is to be expected. What can succeed that which hath no end? The Covenant of Faith succeeded the First Covenant, the Covenant of works: and tendered a Remedy against that Covenant-breach. But if this Remedy, this Covenant of Faith, be not accepted but despised, where shall such despises appear?
COROLLARY VIII.
VIII. HEnce, Finally, The Concord and Discord: The Agreement and Difference betwixt the Covenant of Works, and the Covenant of Faith, is notably conspicuous from the Nature of the Covenant of Faith thus unfolded in the General. If the Natures of the Covenant of Works, and of the Covenant of Faith, formerly described, be duly weighed, it will evidently appear, that in some few thing they Agree, but in many things they Disagree.
As a Ground for opening of this Agreement and Difference betwixt these two Covenants, those words of the Apostle are Considerable.— Where is boasting then? It is excluded. By what Law? Of works? Nay: But by the Law of Faith. In this accurate Epistle, the Apostle, Treating of our Justification before God, Having showed at large That neither Jew nor Gentile can be justified by the works of the Law, chap. 1. verse 17. to chap. 3. ver. 21. He Proves that both Jew and Gentile are justified of mere Grace by Faith alone in Jesus Christ. 1. Because God hath without the Law revealed another way of justifying Sinners, viz. by remitting their sins freely through Faith in Christ's blood, chap. 3. 21. to 27. 2. Because Justification by Faith excludes all boasting from anything at all in the Sinner. ver. 27. Therefore (God intending to take all the glory of Sinners Justification to himself alone) all both Jews and Gentiles must be justified by faith only. God being one, and his way of justifying one also. verse 28, 29, 30. and yet this doth not make void, but establish the Law in Christ, ver. 31. 3. Because Abraham, the Father of the Faithful was justified by Faith only without the Works of the Law, and that in his uncircumcised state: consequently so must all his spiritual Seed be justified, chap. 4. throughout. Thus stands the Context. This 27 th verse then shows; 1. That's God's way of justifying Sinners, which excludes all boasting from Sinners. And, 2. Not the Law of Works, but The Law of Faith excludes such boasting. By, [ Law of Works ] understand, The doctrine of works; viz. That Doctrine which prescribes and requires Works as the Condition and Matter of our Justification. This is only The Covenant of Works. It is said, Works: not Work. Because it is not one, but all the Works of the Law for kind and degree perfectly and perpetually done in man's own person, that will justify according to the Covenant of Works. By [ Law of Faith ] understand the Doctrine of Faith; viz. That Doctrine which Prescribes Faith only as the Instrument and Condition of justifying. This is only The Covenant of Faith, The Gospel. Betwixt these two Laws, these two Covenants, this Text expresseth a Concord, and a Discord. A Concord, In that they are each of them styled a [ Law ]: A Discord, In that the one requires works, the other Faith, as the Condition: and in that Boasting, is excluded by the one, but not by the other. Whence it is clear, That as there is some Agreement, so there is some disagreement betwixt the Covenant of Faith and the Covenant of Works. Note, 1. Wherein they Agree. 2. Wherein they disagree. 3. Results from both.
I. The Agreement betwixt the Covenant of Works and Covenant of Faith consists chiefly in certain Generalities. viz. They agree in the General notion and Consideration.
1. Of their Efficient Cause, or Author. One and the self-same absolute, infinite and eternal God being the Prime Cause and Author both of the Covenant of Works, and of the Covenant of Faith. For none but God can create and institute a Covenant betwixt God and Man; which shall be Acceptable to God, and Advantagious to man.
2. Of their Impulsive, or Inward Moving Cause; viz. Divine Grace. Of mere Grace God pleased to admit Adam into Covenant with himself in Innocency: for the most perfect Creature having nothing but what he received from the Creator, can demerit nothing from the Creator. And of mere Grace God admitted Man into Covenant with himself after the Fall: Lapsed man being much more unable then man innocent to challenge anything from God by way of merit.
3. Of the Federates, or Parties Covenanting. To both these Covenants, God and Man are Parties. Not God and Angels: Not God and inferior Creatures▪ God then is a Party on the one hand: and Man on the other. Yea Man as in an Adam, as in a public person, is a Party to the Covenant of Faith, as well as to the Covenant of Works. As these are two Covenants: so there are two Adams and their respective Seeds▪ With these two Adams and their Seeds, God contracts in these two Covenants respectively: as hath been fotmerly cleared at large.
4. Of the Matters Covenanted and restipulated. In both these Covenants God Propounds a Law, and Promiseth Life to man upon some Condition. And man restipulateth in some sense Faith and Obedience to God. There is a Faith required in the Covenant of Works, as well as in the Covenant of Faith: And an obedience required and restipulated in the Covenant of Faith, as well as in the Covenant of Works, (though of a different nature) as after will appear.
5. Of the Form of the Covenants. The General Form of both these Covenants, is a mutual Agreement and reciprocal stipulation betwixt the Federates God and man.
6. Of the inward foundation or Principle of performance on both God's part, and Mans. On God's part the inward Principle (if we may so speak) inclining him to perform whatsoever he promised in both these Covenants, is his Truth and Fidelity. On Mans part the inward ground and Principle disposing and enabling him to keep and perform what he restipulateth to God in both these Covenants, is God's writing his Law and Covenant in his mind, and putting his Spirit and fear into his inward parts. In Adams heart the Law or Covenant of works was written, naturally: and enabled him to observe it. In every godly man's heart the Law or Covenant of Faith is written in his mind, and God's spirit and fear put into his heart, supernaturally: and enableth them to keep it. When this inscription fails, or is obliterated, proportionably the federal performance fa •… ls and is obstructed.
7. Finally, The Covenant of works and Faith do Agree in their General Scope and End▪ viz. God's manifestation of his excellent Glory to and in his Creature: and Man's Participation of true and eternal Happiness from and in his Creator God blessed for evermore. Amen.
Thus these two Covenants do well Agree in these General respects and Considerations. But all this Agreeement is very imperfect, remote, and at a great distance, being only Generical. The difference betwixt them on the other hand is more Perfect, immediate, and near at hand, being specifical.
II. The Disagreement, or Difference betwixt the Covenant of Works, and the Covenant of Faith, is manifold and very great. And it Consists not in General, but in precise Special respects and 〈◊〉 , As.
1. They differ in the special Consideration of their Efficient Cause, or Author. One and the same Faithful and everliving God was the Author of them both: but in different respects. He was Author of the Covenant of Works, As a loving well-pleased and bountiful Creator, dealing with his upright, perfect and spotless Creature: But he was Author of the Covenant of Faith, As a most gracious and merciful Redeemer in Christ, dealing with his Elect lapsed into sin and misery through Adams disobedience. So that God founded the Covenant of Works upon the integrity of Man's Creation: But he grounded the Covenant of Faith upon the Perfection of man's Redemption. Hence, the Covenant of Works is styled by some, A Covenant of Amity, or Friendship: because when it was made there was perfect Amity betwixt God and man. Contrariwise the Covenant of Faith is called a Covenant of Reconcilement, because when it was first made there was betwixt God and man extreme En •… ity, needing Reconcilement.
2. They differ in the Special notion of their Impulsive, or inward moving Cause. God's mere Grace was the sole inward Cause inclining him to make both these Covenants: but differently. God's Grace, as it is Grace of Benevolence, or of good-will towards his perfect and innocent Creatures, (yet deserving no good thing at all from their Creator, no more then the most curiously fashioned pot can deserve ought from the Potter,) I say, this Grace of good will moved God to make his Covenant of Works. But God's Grace, as it is Grace of Commiseration and of bowels of mercy, towards his sinful and miserable Creatures, deserving only all evil from their Creator, moved him to make the Covenant of Faith; As hath formerly been explained more at large. So that, though in some sense the Covenant of Works was of Grace: yet the Covenant of Faith is of Grace much more peculiarly and Eminently. Hence by way of Singular Eminency it is called The Covenant of Grace.
3. They differ in the Special Consideration of the Federates, or Parties Covenanting. True, God and man (yea Man as in an Adam, as in a public or universal Person) are Parties to both these Covenants: yet in far different sort. God as a well-pleased, benevolent and bountiful Creator: Man as a pure and upright Creature in the First Adam, were Parties to the Covenant of Works. On the other hand, God as a gracious, merciful and Compassionate Redeemer in Christ: Man as a polluted, wretched, undone Sinner, yet elected and respected in Christ Jesus the last Adam, are Federates or Parties to the Covenant of Faith.
4. They differ in the Special Notion of the Matters Covenanted in both these Covenants. For though, On God's part there be A Law imposed, and A Promise of everlasting life Propounded And On Mans part Faith and Obedience restipulated, In both these Covenants: yet these Matters are set forth herein with great difference.
(1) On God's Part, His Law and Promise, in the Covenant of Works and of Faith differ much. I. His Law or Command imposed in them, may be thus differenced and distinguished. 1. In that Covenant His Law is A Law of Works, requiring works, as the Condition and matter of man's justification: In this Covenant, His Law is A Law of Faith, requiring Faith in Christ, as the instrument and condition of justification. 2. In the Covenant of Works God's Law and Command is immediately laid upon Mans own Person only, in its utmost extent, exaction, rigor and Curse. But in the Covenant of Faith God's Law and Command is immediately laid upon Christ's person only in its utmost extent, rigor, and Curse; and in Christ upon his Covenant-seed with merciful lenity & Moderation, God accepting their upright respect to all his Commands and covering their infirmities. This makes Christ's yoke, an easy yoke: and his burden, a light burden. 3. The Law imposed in the Covenant of Works, was only Natural: but the Law of the Covenant of Faith is also Supernatural. II. God's Promise in these two Covenants is exceeding different also. For, 1. The Covenant of Works Promiseth Life, yea a blessed and everlasting life, yet only an Animate Life or Natural life on Earth in Paradise, so far as we can gather from Scripture: But the Covenant of Faith▪ promiseth not only an happy everlasting life, but a supernatural and Divine life, even a Noble Translation from Sin and Death to righteousness and eternal life, inchoate on Earth by Grace, consummate in Heaven by glory. 2. That Covenant promised everlasting life on Earth, as a Reward of justice: This Covenant promiseth eternal life in Heaven, as the reward of the riches of mercy and Free-grace. To him that worketh, is the reward not reckoned of grace but of debt: but to him that worketh not, but believeth on him that justifieth the •… ngodly, is the reward not reckoned of debt but of Grace. 3. That Covenant promiseth life Everlasting to perpetual and perfect Personal Obedience, but in case of failing though but in the least degree, leaves no place for Repentance or Remission of Sin. But This Covenant promiseth Eternal life to him that believeth; and withal free Remission of Sin to him that Repenteth, yea Repentance also to him that Sinneth. 4. Finally, That Covenant of works promised life upon Condition of perfect personal Obedience, but promised not a permanent ability for such obedience: But this Covenant of Faith, not only promiseth everlasting life unto believing, but also persevering Principles of Grace enabling them so to believe unto the end.
(2) On Mans part, Faith and Obedience restipulated in these two Covenants have their respective differences also. 1. Faith restipulated in the Covenant of Works, though it agree with Faith restipulated in the Covenant of Faith, in that ( 1 ) Both of them are of God▪ ( 2 ) Both of them tend to persuade man of God's love; ( 3 ) Both of them beget and breed in man love to God (as that learned Cameron hath well observed) yet it differs also from it, divers ways. Viz. 1▪ in the Manner of God's requiring it. Faith in the Covenant of works is required, not expressly, But only implicitly and by Consequence; because in innocence man had not the least cause to doubt or suspect God's love to him. But Faith in the Covenant of Faith is required expressly and directly; because after the Fall the Conscience of the Sinner terrified with the guilt of Sin, Death, and Divine wrath, cannot possibly be raised up to true hope and Comfort, but by God's free Promises embraced by Faith. 〈◊〉 2. In the foundation thereof. Faith restipulated in the Covenant of works, As it was bestowed of God ( per modum Naturae, as the Schools speak,) in a natural way: so it is grounded and leaneth upon the Title of perfect Nature. But the Faith of this Covenant of Faith, As it is from God, ( per modum gratiae supernaturalis, ) by way of supernatural Grace, so it is bottomed and leans upon Christ's supernatural righteousness and God's Promise in him. 3. In the fruit and effect thereof. The Faith of that Covenant, having but a changeable principle of Nature, produced in Adam only a changeabl •… righteousness, which was finally and totally lost: But the Faith of the Covenant of Faith, arising from an eternal and unchangeable principle, the Spirit of Grace; breedeth a righteousness like itself. eternal and unchangeable, which can never be lost finally and totally. II. Obedience restipulated in that Covenant, remarkably differs from Obedience in this. For, 1. Obedience in the Covenant of works, was to be performed to God only as Mans Creator and Preserver: But Obedience in the Covenant of Faith is to be performed to God not only as Mans Creator and Preserver, but also as Mans Restorer and Redeemer in Jesus Christ. 2. Obedience according to that Covenant was to be Perfect for kinds and degrees, perpetual for continuance without the least •… mission or intermission, and Personal, only performed by a man's own person, This Covenant admitting no Mediator, Sure •… y or Substitute at all▪ in point of Obedience or in case of failing therein. Obedience according to this Covenant, is to be accurately perfect and perpetual in Christ's person as the Sinners Mediator and Surety▪ and sincerely perfect, upright and Constant in the believers person in and through Christ. 3. This perfect, perpetual personal Obedience according to that Covenant was the very Condition of Adams justification, and the very Matter of his righteousness. But according to this Covenant Christ's perfect and perpetual Obedience Active and Passive in his own person, imputed by Faith, is the only Matter of Sinners righteousness, whereby he is freely and fully justified before God. The justified persons obedience is not at all the cause or matter of his righteousness, or the Condition of his justification before God: but rather the consequent Qualification of the person justified: the fr •… it and effect of justification: The real testification of justified persons thankfulness unto God: The Matter of their righteousness only before men: The Way to reigning, not the cause of reigning with Christ in Heaven. 4. Finally▪ According to that Covenant of works, the least failing in Obedience was punishable by death without all hope of mercy on God's part, or possibility of Repentance and satisfaction on man's part; But according to this Covenant the justified persons upright obedience is in Christ accepted, and all the imperfections, infirmities and failings thereof Covered of mere grace and mercy in Christ, through Faith and Repentance. Thus these two Covenants differ exceedingly in the Special and peculiar Consideration of the Matters Covenanted in them respectively, whether on God's pars or on Mans.
5. They differ in their Special Form or Manner. Viz. In their Form of Manifestation. For, 1. The Covenant of works was Promised and established both at once. The Covenant of Faith was Promised in the Old Testament a long time before it was established by the blood of Christ in the New Testament. And it was discovered, not wholly and entirely all at once, but gradually by steps and degrees according to the Churches Capacity. 2, The Covenant of works, The Law of God, was in some sort evident to the Light of Nature and to Natural Conscience, at least in respect of the outward acts of duty required, & gross acts of sin prohibited. For, even the Gentiles, who have not the Law, do by nature the things contained in the Law, being therein a Law unto themselves, which shows the work of the Law in some measure written in their hearts. But the Covenant of Faith is not at all evident in the least degree to a Natural Conscience by any light of Nature: but is merely and wholly discovered by Divine supernatural Revelation. All the men on Earth, all the Angels in Heaven, could not have devised or imagined such a way of justifying and saving of Sinners by Jesus Christ. Hence, though naturally we are very prone to seek for justification by works, and Duties, and with much ado are beaten off from this false way, because somewhat agreeable to Nature: yet we are hardly drawn to believe in Jesus Christ for justification; Believing being wholly above Nature, yea and against Nature. Therefore the least degree of true Faith is most highly to be valued, & is very Comfortable. II. In their Form, Sanction, or Establishment. The Covenant of Works was established by Command of Duty, A Threatning of death in Case of Disobedience, An Implicit Promise of life to contrary Obedience, and by two Sacramental Trees: yet all without a Mediator. Nor needed there any Mediator because Adam was perfect. But the Covenant of Faith together with all the Commands, Promises, Sacraments, &c. thereof are established in and with a Mediator Jesus Christ. III. In their Form of Administration. For, 1. The Covenant of works was Administred by a Natural Inscription of it in the heart. The Covenant of Faith by a Supernatural Inscription of it in the mind & heart. 2. That was Administred by Divine voice, without Scripture: This both by Divine voice and Scripture. 3. That was administered Conditionally, Promising life upon Condition of obedience: which Condition being performed, Adam should have had life as a due debt in some sense, and boasting would not have been then excluded. (Although Adam even in innocence could not in a strict sense have merited anything from God: he having all of God's mere bounty.) But this Covenant of Faith is administered more absolutely. That is, It promiseth not eternal life to any person for any Merit, work, worth, disposition or intention under any sense or Notion in him; but only to Faith accepting Jesus Christ. Otherwise Faith is required herein as a Condition: Nor is this Covenant so absolute as to exclude all Repentance, New obedience and walking worthy of God: which are herein required under other Notions.
6. They differ in their respective Properties and Perfections. For, 1. The Covenant of works was of Grace, yet that the Grace of Benevolence only to an understanding Creature: but the Covenant of Faith is of mere Grace, and that both the Grace of Benevolence, and the Grace of Merciful Commiserations; also to ill-deserving Sinners. 2. The Covenant of works was not Sure. For though God's Promise, in respect of himself was Sure and inviolable: yet in respect of Adam and his mutable principles, (he being not confirmed in good immutably,) it became mutable also, and was overthrown by his disobedience. But the Covenant of Faith is so immovably and inviolably Sure, that (as hath been shown) nothing shall be ever able to overthrow it. 3. The Covenant of works was Comfortable only to a pure and perfect Creature, and that only whilst he continued in that purity and perfection: otherwise in case of the least failing, it speaks nothing but death without mercy. But the Covenant of Faith is most Comfortable to an impure, imperfect Sinner, tendering to him a most pure, perfect and all-sufficient Savior, able to save him to the uttermost, and as willing as able. How much more is it Comfortable to an imperfect Saint, that hath already accepted Jesus Christ, and this Covenanted Salvation in him? So that this Covenant speaks nothing but Mercy, bowels of mercy, life, peace and Salvation to all distressed Creatures that will accept it. 4 The Covenant of works was no lasting Covenant; It continued no longer in its Privileges and advantages to man, then Adam continued in his integrity, which probably was not very many hours, (as hath been shown.) Though it Continue of force still in its curse and penalty to all Adam's carnal Seed that have not accepted Jesus Christ the last Adam as their Savior. But the Covenant of Faith is a long-lasting, yea an Everlasting Covenant, as hath been explained. The Covenant of Faith first made in Paradise did antiquate and make old the Covenant of works: But no other Covenant shall ever succeed to antiquate or abolish the Covenant of Faith.
7. They differ in regard of their peculiar and respective Effects. For, 1. The Covenant of works afforded to man Communion with God only as a loving and bountiful Creator: The Covenant of Faith affords to man Communion with God also as with a most faithful, merciful, compassionate Redeemer in Christ. 2. The Covenant of works lifted innocent Adam up to the dignity of an Honorable servant, of a Noble Creature above all sublunary Creatures, so that he became little less then Angels: But the Covenant of Faith surpassingly advanceth sinful and miserable man, naturally a child of wrath, to the High and Heavenly dignity of Membership in Christ, Sonship to God, and Heirship, yea Co-heirship with Christ in respect of Eternal Glory. So that now man little lower then the Angels according to that Covenant, becomes much higher then the Angels according to this Covenant. 3. The Covenant of works excludes not all boasting, man having an inward ability in himself perfectly to perform the Condition of that Covenant required and restipulated on his part, which performance was the very Matter of his righteousness and Cause of his justification: But the Covenant of Faith totally excludes all boasting, the Matter of the Sinners righteousness and justification being wholly without himself, viz. The Obedience and righteousness of Christ. And the whole mystery of this Covenant, being only a Contrivance of mere Grace. 4. The Covenant of Works thought it would have made man happy in persevering, yet it enabled him not to Persevere: But the Covenant of Faith both makes the federates Persevere, and happy in Persevering.
8. Finally, These two Covenants differ in regard of the Speciality of their End. For, Though both of them tend Ultimately to advance God's Excellent Glory, and Secondarily to promote Mans happiness: yet they tend hereunto differently. 1. The Covenant of works tends peculiarly to Display the excellent glory of God's Freedom, Wisdom, Goodness, Bountifulness and Justice: But the Covenant of Faith much more Eminently advanceth God's Glory in all these Perfections; and over and above, most singularly proclaims to all the world, the exceeding riches of the Glory of God's Free-Grace, Tender-Mercies, and Long-suffering. 2. The Covenant of Works tends to advance God's Glory, in dealing with his Creatures without a Mediator: So that by the Covenant of works no Glory at all was intended to God as a Redeemer in Christ, or to Christ as a Mediator. But the Covenant of Faith tends singularly to magnify God's glory, in dealing with his Creatures by a Mediator Jesus Christ; so that the glory of the son of God Jesus Christ God-man, as Mediator and Savior of Sinners, is in this Covenant eminently provided for; That all men may honor the Son as they honor the Father. 3. The Covenant of works tended to promote Mans Happiness through perfection of Nature, in an Everlasting life on Earth. But the Covenant of Faith tends to advance Mans happiness, through perfections of Christ's righteousness, Grace, and Glory, in an everlasting life in the highest Heavens.
III. Results arising from this Agreement and Disagreement betwixt the Covenant of Works, and the Covenant of Faith, are divers. viz.
1. Hence, The Covenant of Faith being once erected and set on foot by God, the Covenant of works is abolished and abrogated as to the po •… nt of justification and happiness by it. Why? because the Covenant of Faith brings in a quite opposite and contrary way of justification and happiness; not by man's own personal obedience from principles of upright nature; but by Christ's perfect, personal obedience imputed of mere grace, and apprehended by Faith. Now we must be justified and saved by righteousness and obedience without us, not within us: by righteousness imputed, not inherent: by Faith, not by works: of mere Grace, not of debt. Consequently the Covenant of Faith that brings in this New way of justification and happiness, doth antiquate the Covenant of works wholly as to that old way of justification and happiness by works. Christ is the End of the Law for righteousness to them that believe.
2. Hence, The Covenant of Faith, being truly accepted by us, the Covenant of works is also abolished and abrogated in respect of us, as to the point of Death and Condemnation by it. For, Though the broken Covenant of works pronounceth nothing but Death and damnation upon Adam and all his posterity whilst under the penalty and forfeiture of that Covenant: yet the Covenant of Faith in Christ, by way of Antidote and Remedy thereunto, pronounceth life and salvation to all that will accept it and believe. The Covenant of Faith then is the poor Sinners Sanctuary, and City of Refuge to fly unto from the vengeance of the Covenant of works. They then that truly believe, accept this Covenant of Faith; and accepting it, they embrace Christ, and are implanted into him; and being once in Christ, there is no Condemnation to them; in that regard the Covenant of works hath no more to do with them.
3. Hence, The self-same persons cannot at one and the same time be under the Covenant of works, and the Covenant of Faith. Successively, and at several times, they may be, and all are under them both since the Fall. Adam presently upon his disobedience was under the Condemnation of the Covenant of works, till he accepted the Covenant of Faith: And so all Adams posterity while carnal are under the Curse and Condemnation of the Covenant of works, til they by true Faith accept Christ and the Covenant of Faith. But none can be under both these Covenants at once. For None can be justified by works and Faith at once; by inherent, and imputed righteousness at once: None can be happy without a Mediator, and by a Mediator at once: None can be righteous by Nature, and Grace at once: None can be under two such contrary and irreconcilable Covenants at once. If by Grace, then is it no more of works: otherwise Grace is no more Grace. But if it be of works, then is it no more Grace: otherwise work is no more work.
4. The Covenant of Faith doth far surpass and excel the Covenant of works. Consider well all these special differences betwixt them, and half an eye may see which excels. 1. The Covenant of Works was from God as a liberal Creator: The Covenant of Faith from God as a Compassionate Redeemer. 2. That was of the Grace of good-will: this of the Grace of Commiseration. 3. That was betwixt God and man as in the First Adam▪ this betwixt God and man as in Christ the Last Adam. 4. That required perfect and perpetual personal Obedience, to be performed by natural faith and abilities, promising thereupon everlasting life on Earth: This requireth perfect and perpetual personal Obedience in Christ, as the matter of our righteousness, accepts upright obedience in his Seed, to be performed by supernatural Faith and abilities, promising everlasting life in Heaven. 5. That was stablished upon the foundation of perfect Nature without a Mediator: This upon the foundation of most perfect Grace in a Mediator Jesus Christ. 6. That was Mutable, and lasted but a while: this most Sure and Everlasting. 7. That afforded Communion with God as a Creator, Elevated man to the dignity of an eminent servant, excluded not boasting, nor enabled unto Persevering: But this affords Communion with God as a Savior, elevates man to the honor of Sonship, heirship and co-heirship with Christ, excludes all self-boasting, and enables unto final persevering. 8. Finally, That tended to magnify God's wisdom, goodness and bounty, and to advance man's happiness on Earth, but both without any honor intended to a Mediator: But this tends besides these to extol God's Commiserating Grace, bowels of mercy and longsuffering, and to promote man's happiness forever in heaven, in both intending most singular honor to Jesus Christ the Mediator. Thus though The Glory of the Covenant of works in itself was great: yet Comparatively it was but small, to this Glory of the Covenant of Faith which so far excelleth.
5. Hence, To be under the Covenant of Faith, is far better then to be under the Covenant of works in any regard. For, Since the Fall they that are under the Covenant of works, are under the curse & damnation of it: but they that are under and in the Covenant of Faith, are in a state of Bliss and Salvation. Before the Fall, Adam able to keep the Covenant of Words had a Natural and Earthly happiness theseby: but they that are in the Covenant of Faith, have thereby a Spiritual and heavenly happiness. Who would not long to be within this Covenant?
6. Hence, Finally, Though Adam and all mankind in him, under Covenant of works were much bound to God before the Fall, yet mankind under the Covenant of Faith is much more bound to God since the Fall. For, In that Covenant God condefcended to a finite Creature: In this Covenant God descends to a wretched Sinner. In that Covenant God shown much bounty to mankind, deserving no Good: In this God shows much Grace and mercy to mankind, deserving nothing but ill. In that God promised Adam an Heaven on Earth: In this God promiseth us an Heaven in Heaven. God hath done more for us by far in the Last Adam, then ever he did for us in the First Adam. Then he made us happy: now he make us double happy. Then he gave us one world; now he give us two worlds. Oh let us be double thankful for this Covenant of Faith: As thankful as is possible now on Earth, and hereafter we shall be more thankful then now is either possible or imaginable Eternally in Heaven.
Hitherto the two first things propounded, for opening the Nature of the COVENANT of FAITH more Generally, have been at large cleared, in two distinct Aphorisms; viz. 1. That, the COVENANT of WORKS being broken in the First Adam: the Lord pleased to Reveal a COVENANT of FAITH in Jesus Christ the Last Adam. 2. What this COVENANT of FAITH is. Next Consider we of the third and Last thing propounded for clearing of the Nature of the COVENANT of Faith in General, viz. 3. How this COVENANT of FAITH is to be distinguished and distributed into its several branches. This shall be very briefly evidenced in this third Aphorism ensuing, viz.
APHORISM III.
THe COVENANT of FAI •… H may be subdistinguished, or distributed into two branches, viz. 1. God's COVENANT of PROMISE with one peculiar sort of people only before Christ: 2. God's COVENANT of PERFORMANCE, or the New-COVENANT, with all sorts of people, since Christ. This is not so much a •… Distribution of a Genus into Contra-distinct Species, or Different Kinds of Covenants: As of a Species, or of one kind of Covenant, into its Individuals, different one from another, not Substantially and essentially; but only Accidentally and Circumstantially, as will afterwards appear. For the better opening of this Distinction in this Aphorism, I shall endeavor to clear these particulars. viz. 1. That, This Distinction is Agreeable to Scripture. 2. That, Jesus Christ the chief Matter of the Covenant of Faith, is the Foundation and Original ground of this Distinction, as he comes under different Considerations. 3. What the terms of the Distinction, viz. Covenants of Promise, and Covenant of Performance, do mean. 4. That, The Covenants of Promise were before Christ, and limited peculiarly to one sort of People; but the Covenant of Performance since Christ, and extended to all sorts of People. 5. Which are the Principal Periods and degrees of the Covenants of Promise, and of the Administrations thereof.
I. That this Distinction is agreeable to Scripture; is not obscurely intimated in that passage of the Apostle to the Ephesians, wherefore remember, that ye being in time passed Gentiles in the flesh,—That at that time ye were without Christ, being aliens from the Common-wealth of Israel, and Strangers from the COVENANTS of PROMISE, having no Hope, and without God in the world. Here the Apostle, that he may make the Ephesians more abundantly sensible of their Spiritual state in Christ, & surpassing happiness thereof, remembers them of their contrary carnal State in Gentilism or Paganism, and the manifold miseries thereof▪ Contraries compared together do conspicuously illustrate oue another. Whilst they were Gentiles in the flesh; that is, in their Paganism, which (for the Generality of them) lasted til Christ's Coming and Death; As they were without Christ, the Head; and aliens from the Common-wealth of Israel, the Church of Christ: So they were Strangers to the Covenants of Promise, peculiarly belonging to the Church, in Christ: and Consequently they were Hopeless, and without God in the world. So then, without Christ, without the Church, his mystical Body: without the Church, without the Covenants of Promise, the Churches Charter of Privileges: without Covenants of Promise, without Hope, which is immediately grounded upon the Promises: and without Hope, without God himself, who is the prime Efficient, principal Object, and Ultimate end of Hope. How elegantly are these things ordered by the Apostle! This the immediate intent of these words. So that this Scripture gives notable light to this Distinction. For,
1, Herein, One Member of the Distinction is plainly expressed, viz. Covenants of Promise. What Covenant is here styled, Covenants of Promise? Not The Covenant of works. For in what sense can it be called Covenants in the plural number, seeing it was but only one single Covenant, and had but only one single Administration? Therefore it must needs be The Covenant of Faith, which the Apostle here intends by The Covenants of Promise: which though it be but one for Substance, yet it had many several Administrations, and hence is called Covenants.
2. Herein, under this Notion of The Covenants of Promise, the Covenant of Faith is intended, only as it was dispensed in several distinct Administrations before Christ's Death: and not at all as it was dispensed after his Death: For, 1. After Christ's Death the Administration of the Covenant of Faith is only one; and therefore in that respect it cannot be called Covenants: As it may in respect of the Many Administrations before Christ. 2. To the Covenants of Promise, these Ephesians and so all the Gentiles, during their Gentilism, were Strangers. How long? Till Christ by his blood brought them nigh, and broke down the Partition-wall by his Death. So then, These Covenants of Promise, are the Covenant of Faith only as dispensed before Christ's Death, unto which all the Gentiles were strangers, The Covenants of Promise peculiarly belonging to the Commonwealth of Israel only.
3. Herein finally, The other member of the Distinction is Consequently implied, viz. God's Covenant of Performance, or His New Covenant. For the Apostle saith not barely, they were Strangers to the Covenants; but exegetically and discretively he explains himself saying, at that time ye were Strangers to the Covenants of Promise: implying there was now a Covenant of Performance, a New Covenant in Christ performed, unto which they were not strangers as formerly they were to the Covenants of Promise. Now, Covenants of Promise, and of Performance, are Members directly Opposite and Contradistinct: and mutually implying one another. Thus, this Distinction is bottomed upon Scripture.
II. That Jesus-Christ the chief Matter of the Covenant of Faith, is the Foundation and original ground of this Distinction, as he comes under different Considerations. Jesus Christ is Considered and presented to his Church in the Covenant of Faith two ways, viz.
1. As Promised to come afterwards in fullness of time in human flesh, and therein to live, suffer, die, be buried, Rise again, Ascend into Heaven, and to sit at God's right hand, and all for the accomplishment of the Redemption and Recovery of his Elect from Sin and Death to Righteousness and Eternal Life. In this sense Christ was tendered to Adam, Noah, Abraham, Isaac, Jacob, Moses, Israel, David, and to all the holy Patriarchs, Prophets and people of God under the Old Testament, before Christ's Incarnation. Hence Christ is styled by Zachariah The Mercy Promised to our Fathers. Or, The Mercy with our Fathers. The Promise. These all having obtained a good report through Faith received not the Promise; that is, Christ incarnate, &c. promised: Christ being the great Promise; and the accomplishment of the Promises. Now the Covenant of Faith tendering Christ as Promised, is styled the Covenants of Promise. Covenants in the plural, but Promise in the singular number: because for Substance the principal Promised Mercy, Christ, is but one; though for Circumstance and manner of Administration the tender of Christ of old was divers.
2. As Performed, and in fullness of time come already in our flesh, and therein having lived, died, been buried, Risen from the Dead, Ascended, and being sat down on God's right hand, and having done and endured already whatsoever was requisite for his Elects Recovery. In this sense and Notion Christ is tendered to his Apostles, Churches and people under the New Testament, especially from his Ascension till the End of the world. For upon the Solemn day of Pentecost when People of all Nations were met together at Jerusalem, the Evangelical Kingdom of Christ began, and the New Covenant in him was most solemnly promulgated, as Camer on also well observeth. Hence, the Actual performance and exhibition of Christ, is called Some better thing provided for us by God: that is, for us under the New Testament, then for them of the Old. viz. Christ exhibited, who is the Performance of the Types, Prophecies and Promises of Old. Of which Zachariah said; Blessed be the Lord God of Israel; for he hath visited and Redeemed his people, and hath raised up an horn of Salvation for us in the House of his servant David. As he spake by the mouth of his holy Prophets which have been since the world began.—To PERFORM the Mercy promised to our Fathers, and to remember his holy Covenant. Hereupon the Covenant of Faith tendering Christ as Performed and exhibited already, may be called The Covenant of Performance, or The New Covenant. Thus as this Subdistinction of the Covenant is warranted by Scripture: So it is grounded upon Christ as Promised and Performed, the Chief matter and mystery of this Covenant.
III. What these terms of this Distinction, viz. Covenants of Promise, and Covenant of Performance do Mean, may be easily collected by what hath been said. Some render it, Strangers from the Tables of Promise. The Covenant of God being written in Tables, and committed as a choice Treasure to Israel's custody. But this seems too restrictive: God having made Covenants with his people long before any Tables thereof were made. Its better translated Strangers from the Covenants of Promise.
1. By Covenants of Promise, Some understand the Covenants of the Law and of the Gospel; for these two Covenants were well known to Israel. But this is too narrow; God having made Covenants with them before the Law, why should those be here excluded? Besides, it is not so exact and proper to say, The Covenants of the Law and of the Gospel. For if, by Covenants of the Law be meant the Covenant at Horeb; this, as there made, was Gospel; as after in its place, may appear. Rather, by Covenants of Promise, understand God's Covenant and Promise of Christ in due time to be exhibited, and of life by him to sinners through Faith: which from the Fall of Adam till Christ's incarnation was but one and the same for substance; therefore it is said, Promise in the singular number; but was manifold and various for Circumstance and Manner of Administration, and thereupon is called Covenants, in the plural Number. And thus those learned Authors Zanchi and Beza do well interpret these words. God made a Covenant with Noah, with Abraham, with Israel at Sinai, &c. yet these were not many Covenants really and Substantially distinct: but one and the same Covenant in Christ, under many several Dispensations and Administrations. All the Covenants, and all the Promises meet and concenter themselves in that one fundamental and Complexive Promise of Christ. Now after the Fall whatsoever Covenants were made in Christ to come for future, and to be exhibited afterwards, from the first Adams Sinning till the Last Adam's suffering, are called the Covenants of Promise.
2. By Covenant of Performance, (which term I use docendi & discendi gratia, for the more clear expressing myself) understand, That Dispensation of the same Covenant of Faith in Christ actually Performed and exhibited for Sinners salvation, which the Scripture stiles A New Covenant, because this Dispensation should still Continue New, and never wax old or wear away till the worlds End, as the former dispensations waxed old and vanished away.
IIII. The Covenants of Promise were before Christ, and limited peculiarly to one sort of People: But the Covenant of Performance, or the New Covenant, since Christ, and extended to all sorts of People.
1. The former, viz. That the Covenants of Promise were before Christ, & limited peculiarly to one sort of people, is Evident. 1. Because the Gentiles, (the Generality, the Body of the Gentiles,) till Christ's Coming to break down the Partition-wall, and to incorporate them into the Body of his Church, were without Christ, the fountain of all Happiness; consequently aliens to the Church, the Commonwealth of Israel, founded upon Christ; and Strangers to the Covenants of Promise, the outward Bond of union betwixt Christ and his Church. 2. Because The Scriptures frequently account God's Covenants and Promises to be the peculiar Prerogatives and Privileges of God's Church and people the Jews: wherein no Gentiles (unless some few Proselytes to the Jewish Religion) had any share. They neither had knowledge of them; nor interest in them. He showeth his word unto Jacob, his statute; and judgments unto Israel. (Herein his Covenants of Promise are Comprehended) He hath not dealt so with any Nation: and as for his judgments they have not known them. — What advantage then hath the Jew? or what profit is there of Circumcision? Much every way: chiefly because that unto them were committed the Oracles of God. — Who are Israelites, to whom pertaineth the Adoption, and the Glory, and the Covenants, and the giving of the Law, and the service of God, and the Promises.
2. The latter, viz. That the Covenant of Performance, or New Covenant is since Christ, and extended to all sorts of people and Nations, is no less evident. For, 1. Jesus Christ by his Death hath destroyed the middle wall of Partition betwixt Jews and Gentiles, and so hath made way for their union, incorporation and Consolidation into one mystical body of Christ. 2. Since Christ, This great mystery, viz. That the Gentiles should be fellow-Heirs, and of the same body, and Partakers of his Promise in Christ, by the Gospel, is revealed, (so as it was not before,) to his holy Apostles and prophets by the Spirit. And not only so, but Christ after his Resurrection gave his Apostles express charge and Commission to go into all the world, to teach all Nations, and preach the Gospel to every Creature, promising Salvation to everyone that should believe in Christ crucified. 3. After Christ's Ascension into Heaven, (when he had now fulfilled in his own person all things requisite for the Recovery of his Elect according to the Covenants of Promise,) This Covenant of Performance or New Covenant was solemnly promulgated and published at Jerusalem, before People of all Nations, on the day of Pentecost: As the Covenants of Promise were solemnly promulgated on Mount Sinai, before all Israel. And since that time the New Covenant in Christ already crucified, risen again, ascended &c. is preached over all the world with great success to this very Day.
Herein therefore is a remarkable difference betwixt the Covenants of Promise, and that of Performance, the New Covenant, viz. in their Extensiveness. And there are many other points of Difference betwixt them needful to be opened. But it will not be proper nor orderly here to unfold either the Agreement or Differences betwixt them, till the Natures of them both be particularly handled: which will be after the Nature of the New Covenant shall be described.
Hence note by way of Corollary, 1. That the Covenants of Promise, and the New Covenant, are really and Substantially one and the same, both tendering the same Christ, but they differ circumstantially and accidentally. 2. The riches of God's Grace and Covenant-Mercy is much more Diffusive and Extensive since Christ, then before Christ. And if such tenders of Grace be neglected, such neglect will be much more intolerable and inexcusable. 3. The People of God before Christ were in those times the only Happy people on Earth: and the Gentiles Generally most miserable. Those being in Covenant with God: These strangers to the Covenants of Promise, without Christ, Church, Hope and God in the world. 4. Though under the Covenants of Promise The Gentiles were only miserable, whilst the Jews were happy: yet since Christ, The Gentiles are every way equal, yea many ways superior to the Jews in happiness, being as freely and fully admitted into the New Covenant as the Jews, though before they were no Covenant-people.
V. The Principal Periods, or chief gradual Discoveries of the Covenants of Promise and of the Administrations thereof, are represented in this ensuing Scheme; viz.
God's Covenant of Faith with Jesus Christ the Last Adam, and in him with all his Spiritual Seed, hath respect to Christ, and their Recovery by him from Sin and Death, to righteousness and Life, 1. As Promised. 2. As Performed.
1. As Promised only, and that from the Sin of the First Adam, till the Death of Jesus Christ the Last Adam, during the time of the Old Testament. And the Covenant of Faith thus respecting Christ and the Recovery of his Seed, only as Promised, is styled The Covenants of Promise. These Covenants of Promise in regard of their more remarkable Discoveries, Repetitions, and Administrations, may be principally reduced to these six Eminent Periods of time. viz.
- (1) From Adam till Noah, which was the most obscure and i •… perfect Discovery of all.
- (2) From Noah till Abraham, which was a little more clear then the former.
- (3) From Abraham till Moses and the Sinai-Covenant, which was much more clear, and perfect then both the former.
- (4) From Moses till David the King, which was a Federal Discovery and Administration more full, perfect and clear then that from Abraham till Moses.
- (5) From David till about the time of the Jews Captivity in Babylon, which had much Additional perfection and clearness beyond that under Moses.
- (6) Finally, From about the time of the Babylonish Captivity till the Death of Christ, which Discovery and Administration of the Covenants of Promise surpassed all the former in clearness, fullness and perfection: As hath formerly been manifested in brief, and in the Opening of these Particulars will appear more at large.
2. As Performed according to Covenant and Promise, and that Especially from the Death of Jesus Christ the Last Adam, till the End of the world, during the whole time of the New Testament. And the Covenant of Faith thus respecting Christ, and the Recovery of his Seed, as actually exhibited, effected and accomplished, may be styled the Covenant of Performance, and is The New Covenant, far surpassing the Covenants of Promise in all its Periods, Excellencies and Perfections.
APHORISM I.
THe COVENANT of WORKS being broken in the First Adam; The Lord God was pleased to Reveal A COVENANT of FAITH in Jesus Christ the Last Adam. For more clear unfolding hereof, these things are to be evidenced. viz. 1. That God upon Adams breach of the Covenant of works, revealed The Covenant of Faith. 2. When God Revealed this Covenant of Faith. 3. Why he Revealed the Covenant of Faith.
I. That, upon breach of the Covenant of Works in the First Adam, God was pleased to Reveal a Covenant of Faith in Jesus Christ; the Last Adam, will appear, by conferring some few Scriptures together. For,
1. One Scripture testifieth, that Jesus Christ is the Last Adam; The First man Adam was made a living Soul: The Last Adam was made a quickening Spirit. —Again, The first man is of the Ear •… h Earthy: The Second man is the Lord from Heaven. Here are two Adams opposite one to the other: and the Lord Christ is the Second or Last of these two Adams.
2. Another Scripture witnesseth, That the First Adam in respect of the effect of his disobedience, was the Figure or Type of him that was to come, viz. of Christ, in respect of the effect of his Obedidience. For, As by the First Adams Disobedience, all his posterity were brought into a state of Sin and Death; So by the Last Adams Obedience, all his Posterity (which are many, even all the Elect) shall be most freely Restored to a state of righteousness and eternal life. Hence its evident, That these two Adams in this parallel, stand in reference to their respective Posterities not only as two Roots whence their Posterities flow, but also as two Representatives, or two Universal and Public Persons representing their several Seeds. Adam represented and sustained the person of his Seed, all mankind; in his Disobedience all mankind disobeyed; in his Death for disobedience all mankind died also: In like manner Christ represented and sustained the person of his Seed, all the Elect; in his obedience all the Elect obeyed, and in his justification upon his Obedience all the Elect partake justification of Life. So then, The First Adam disobeyed; What? The Covenant of works; and so condemned all mankind: Christ the Last Adam obeyed: What? the same Covenant of works, the Law, and so saved all the Elect. How? According to the tenor of the Covenant of Faith: making him a representative Surety for all his Elect.
3. Finally another Scripture showeth, That all mankind being concluded under sin ( viz. by reason of Adams breach of the Covenant of works) they could not have life by the Law or Covenant of works, sin disabling them to keep it: and thereupon God hath given a Covenant of Faith in Christ, to them that believe, viz. to all his Elect, they alone being able truly to believe. If there had been a Law given which could have given life, verily righteousness should have been by the Law. But the Scripture hath concluded all under sin, That the Promise by faith of Jesus Christ might be given to them that believe.
Now lay all this together; 1. Jesus Christ is the Last Adam; 2. The First Adam having condemned all his Seed under sin and death by his disobedience, the Last Adam restores all his Elect unto justification of life by his obedience. 3. The Law being unable by reason of sin to give righteousness and life, The Covenant or Promise by Faith in Christ is given instead thereof; And it is clear, That the Covenant of works being broken by the first Adam, the Lord hath revealed a Covenant of Faith in Christ the last Adam.
II. When did God Reveal the COVENANT of FAITH in Christ the last Adam? Answ. God was pleased to Reveal the Covant of Faith in Christ, not only under the New Testament since Christ, but also under the Old Testament long before Christ. And that not only to the Jews about the time of their return from the Babylonish Captivity: but also to David long before that time: And to Moses and Israel at Sinai long before David's time: And to Abraham long before the days of Moses: And to Noah long before the days of Abraham: yea and to Adam himself long before the days of Noah. For, in the self-same day wherein Adam by disobedience broke the Covenant of works, in that very day, before God either drove the man out of Paradise, or pronounced Sentence upon him or the woman for their sin, even whilst he was passing Sentence upon the Serpent (which probably was not many hours after the Fall,) God revealed this Covenant of Faith in Christ, The seed of the woman, that should bruise the Serpents head. Notably to this effect said Jerome; Our God against all hope, almost against all faith, having out of the riches of his mercy found good in evil, begetting and confirming kindness in wrath, would have the Seed of sinning to pass on into the fruit of commiserating: and he who should have destroyed us for our transgression, promised to repair us for his own mercy And at that time wherein we deserved punishments, he shows matter of Salvation: That we might understand, how much he was able to perform▪ being un-offended, that would bestow so much while he was displeased. Therefore in the first man he presently promised us judiciary Help, He presently brought forth good things out of his good treasury, He presently published the mysteries unknown to Angels themselves, which was to be fulfilled in the last time; And unto the Adam on Earth, he promisedan Adam from Heaven. Thus he, elegantly.
III. Why did God Reveal The Covenant of Faith in Christ the last Adam, the Covenant of works being broke by the first Adam? Answ. We may Conceive that the Lord did this, 1. Out of mere Grace, Love and Mercy to Mankind. 2. That God's purpose according to Election might stand 3. That God's Covenant and Promise might be sure to all the Elect. 4 To advance the Glory of his Goodness and Severity in Jesus Christ.
1. Out of the superabounding riches of his mere Grace, Love and Mercy to mankind. These were the only inward Impulsives, or moving Causes, whereupon the Lord inclined to Reveal a Covenant of faith in Christ, after the Covenant of works was broken by Adam: and not anything at all in man. viz 1. His mere Grace or free favor to man in lapsed State. What the Apostle •… aith of God's Covenant and Promise to Abraham, It is of Faith, that it might be by Grace; holds also in all the periods and administrations of the Covenant of Faith; after Adams Fall. To him that worketh, the reward is not reckoned of Grace, but of debt▪ •… aith the Apostle. But lapsed man could not work, could not fulfill the works of the Law, and so have the reward of life, as a debt due by God's promise in the Covenant of works: therefore this Covenant of Faith God made with him of the riches of his mere Grace. 2. His mere love moved him to make this Covenant of Faith, and that not only without, but contrary to all grounds of Love in lapsed man. For man having broken the Covenant of works, became a most wretched Sinner. As a Sinner he had lost the image of God, and all his Beauty, Amiableness, Loveliness, &c. being wholly deformed, defiled and unlovely through the image of Satan. Therefore, As God singularly commended his love to us, in that whilst we were yet sinners, Christ died for us: so he singularly commended the same Love to us, in that whilst we were yet sinners, Christ was freely Promised to us. 3. His mere mercy. By mercy God is disposed to favor his creatures in misery. Man having broken the Covenant of works, was a mere map of misery. And, all things considered, mankind was never so extremely and hopelesly miserable in this world since the Creation, as betwixt his breach of the Covenant of works, and God's Revealing of the Covenant of Faith. For at that time he had no foundation of hope, nor shadow thereof left him. He had no Covenant or Promise to lean upon: the Covenant of works being broken, and the Covenant of Faith not Revealed. He had no righteousness to depend upon: not his own, for he had lost it; not Christ's, for it was not yet made known. He had no attribute of God to comfort himself with: for he had made himself an utter enemy to God. No creature would relieve him: because no mere creature could reconcile him to God. Only Death was before him ready to swallow him up. Now in this utmost extremity of man's misery on earth, God proclaims A Covenant of Faith in Christ. Here was a miracle of Mercy indeed, Meer misery is embraced in the arms of mere mercy.
2. That God's gracious purpose according to Election might stand firm, and not be overthrown: All mankind, in Adams breach of the Covenant of works, being plunged into a state of sin and death, God revealed a Covenant of Faith for Recovery of his Elect among mankind out of that lost estate. Here note, 1. That, God hath elected or chosen some out of mankind, in Jesus Christ before the foundation of the world, to be holy and without blame before him in love, having predestinated them unto the Adoption of children by Jesus Christ to himself, according to the good pleasure of his will. These are called, vessels of mercy, afore prepared unto glory: all others, vessels of wrath fitted to destruction. These are called, Christ's sheep, given him of the Father: others, not of his sheep, but goats. 2. That, God's Counsel according to Election is most sure, unalterable, unchangeable. The foundation of God standeth sure, having this Seal, The Lord knoweth them that are his. And everyone that God Predestinateth, he glorifieth. 3. That, Adam's breach of the Covenant of works, involved all mankind, elect as well as reprobates, in a state of sin and death. By which state of sin and death, God's Election seems wholly to be crossed and overthrown. 4. That God's revealing his Covenant of Faith in Christ, for restoring his elect out of this lapsed state, removes that grand obstruction and impediment to the execution and fulfilling of God's Election. For, by this Covenant of Faith, The Predestinated in Christ, are called to him, that they may be justified and glorified by him, according to the Election.
3. That God's Covenant and Promise might be sure to all God's Elect. The Covenant of works, founded upon Adams perfect and perpetual personal obedience, though sure in respect of God, who cannot lie; yet was not sure in respect of Adam, who (though upright, ) was but a mutable Creature, and so utterly broke it. Therefore God revealed a Covenant of Faith, founded upon Christ and his perfect obedience, who is perfectly unchangeable, the same yesterday, and today, and forever: that so the Covenant might be inviolably sure to all that will believe in him. Hence the Apostle saith of the Promise of the inheritance to Abraham, Therefore it is of faith, that it might be by Grace, to the end the Promise might be sure to all the seed.
4. Finally, The Covenant of works being broken by the first Adam, God Revealed the Covenant of Faith in Christ the last Adam, that thereby he might wonderfully advance the glory of his Goodness, and Severity, in Jesus Christ. 1. The glory of his Goodness towards his Elect. In devising life, for them when Dead: Righteousness, for them when Sinners: And a sure Covenant of Faith, for them when Covenant-breakers of the Covenant of works. Here's the valley of Achor, of Trouble; turned into a door of Hope: The midnight of misery, into the daybreak of mercy. Oh how glorious is this Divine goodness in the eyes of all the Elect! They shall ever extol, admire and adore it, both in this and the world to come. 2. The glory of his Severity, both to Satan, and to all Reprobates. (1.) To Satan, that old Serpent the Devil, God's Severity is published in the Covenant of faith, which brings tidings of Christ the Seed of the woman that should bruise the Serpents head, utterly conquer the Devil, and destroy his works. Satan in the Serpent had ruined man by the woman. And therefore God hath devised to ruin Satan, and the Serpent by the Promised seed of the woman. Man fell through Satan's Temptation from without himself, and found Mercy: Satan fell, having no temptation but from within himself, and being fallen, maliciously overthrows mankind, and therefore finds no mercy. Man is pushed down by Satan, and mercy promiseth him a Christ to save him: Satan pushed down himself and mankind with himself, and Severity threateneth him the same Christ to damn him. How severely! How mysteriously! (2.) To Reprobates, the Seed of the Serpent, God magnifies also his justice and Severity, by the Covenant of faith. For, this Covenant establisheth an enmity betwixt the Seed of the woman, Christ; and the Seed of the Serpent, reprobates. And shows that Christ shall bruise the head both of the Serpent, and of his Seed. O How terrible is this Severity! If Christ be an enemy to reprobates, who shall be their friend? If Christ bruise them, who shall heal them? If Christ damn them, who shall save them?
What this Covenant of faith in Christ the last Adam is: And how it is to be distributed: Shall be declared in the two next Aphorisms. Mean while consider these Corollaryes resulting from this Aphorism.
Corollaryes. Seeing upon Breach of the Covenant of works by the first Adam, God was pleased to reveal a Covenant of faith in Christ the last Adam: Hence note,
1. That, God's Covenant-Administrations are most wisely contrived for the greatest advantage of his own glory. God hath made all things for himself: and orders all things to himself. Especially his Covenant-administrations render him eminently glorious. He gives Adam a Covenant of works, which he was able to keep: and so glorifies his Goodness and Power. He leaves Adam to himself, being mutable, permitting him to Fall: and so glorifies his Freedom. Adam having broke the Covenant of works, He reveals a Covenant of Faith in Christ: and so glorifies his goodness and Severity, as hath been shown. He permits man to become a sinner: that he may proclaim Christ to be a Savior. He permits man to lose his own righteousness, which was mutable: that he may be clothed with God's righteousness which is immutable. He permits man to be involved in misery: that he may be embraced with the greater mercy. He permits man to be deceived by the Serpent: that the Seed of the woman may destroy the Serpent. He permits man to be wounded to the Death: that he may more illustriously discover the Necessity and Efficacy of Jesus Christ for Healing and for Life. He permits man to lose Eden: that in Christ he may gain Heaven. Thus the Almighty brings light out of darkness, strength out of weakness, gains out of losses, health out of sickness, victory out of Captivity, liberty out of bondage, happiness out of misery, life out of death, good out of evil, and Heaven out of Hell. Oh the dept •… of the riches both of the wisdom and knowledge of God! How hath he out-shot Satan in his own bow! How hath he raised his glory over all, by that which seemed to debase his glory most of all!
2. That, God hath from the beginning been infinitely more careful of man's Happiness, then man of his own happiness. God makes man happy; placeth this happiness in his own keeping; gives him ability to keep it; and Covenanteth to continue it to him upon his perfect obedience: but man breaks the Covenant, and disrobes himself of all his happiness, regardless of his felicity. Hereupon God erects a Covenant of faith, Opens a door of hope touching a greater happiness, placeth it in Christ's keeping, offers it to all that will accept Christ by believing. Here's God's double care of man's happiness; that bestowed not a single care upon his own happiness. O how God thirsts after man's felicity! He is more willing to save man, then man is willing to be saved by him, otherwise man should never have been saved.
3. That, The Revelation of the mystery of the Gospel is of great Antiquity, having been even from the beginning of the world. They that think there is no Gospel, but in the New Testament; and that no Gospel was revealed, till Christ's Incarnation▪ do greatly err, because they know not the Scriptures, nor the Grace of God. For, what is the Gospel, But The glad tidings of God's gracious pleasure to save lapsed Sinners by 〈◊〉 Christ? This Gospel is preached by the Law and the Prophets. This Gospel was preached unto Abraham, 430. years before the Law was given: And to Adam presently after the Fall in the very beginning of the world in that Promise of the seed of the woman to bruise the Serpents head. And since that Promise; it is evident that the whole Scripture Scopes at the proclaiming and displaying of this Gospel in one respect or other.
4. That, All the Godly under the Old Testament from the Fa •… l of the first Adam till the incarnation of the last Adam, were saved in the selfsame way for substance, that the faithful are under the New Testament since Christ's coming in the flesh. For, They had for Substance the same Covenant of faith, that we; though more imperfectly and obscurely revealed. The same God: The same Mediator Jesus Christ, the same yesterday, and today, and forever; though then revealed under types, shadows and promises, now exhibited with open face: They had the same Spirit of Christ, that we: They lived by the same justifying faith, that we: The same Religion and Sacraments for Substance, that we: and expected the same glorious reward eternally in Heaven, that we expect. But here is the eminent difference, The Church and people of God under the Old Testament were in their spiritual Infancy, and as a child under age, were put under Tutors and Governors, viz. under a more servile manner of the Covenants administration: but now under the New Testament they are come to their Spiritual Maturity, like an heir come to age, and are spiritually a more free and willing p •… ople under a more free Covenant-dispensation.
5 That, God having revealed A Covenant of Faith, upon breach of the Covenant of Works, hath antiquated, and in some sort abolished the Covenant of Works. If in the same Covenant of Faith, God's erecting of a New Covenant, (new not for substance, but for Administration ) makes the former administration of the Covenant old: much more God's publishing of a New kind of Covenant, makes the former kind old. I say, God by setting up a Covenant of Faith, hath in some •… ort abolished the Covenant of works: viz. 1. In respect of affording Life, righteousness and Justification, as a Covenant. Thus it is abolished Generally unto all; for as much as no man since the fall can be justified by works, but only by Faith in Christ. 2. In respect of inflicting Condemnation for the breach of the Covenant of Works. So it is abolished to all true believers, that accept the Covenant of Faith and Christ therein: for there's no Condemnation to them that are in Christ Jesus. Whether in other respects the Covenant of works be abolished; How far; How far not; and of what use it may still be in the Church of God: may be more opportunely considered in Treating of the Sinai-Covenant.
6. That, If any persons in the Church perish since Adams fall, under the Curse and Penalty of the Covenant of works, they perish because they accept not God's Covenant of Faith. For, the Covenant of works, being unable to give life to any after the fall, because none can keep it in their own persons: God hath published his Covenant of Faith, that they might have life in another; even in Jesus Christ, who should fully keep it. So that Faith in Christ according to the second Covenant, is a remedy against disobedience to the First Covenant. To all in the Church this Covenant of Faith is tendered. They therefore shall not so much be condemned for disobedience as for •… nbelief, the great Sin of Sins: and may thank themselves, not at all blame God, for their own destruction.
APHORISM II.
THe COVENANT of FAITH is God's Gratious Compact or Agreement with Jesus Christ the Last Adam, and in him with all his Seed, after the Fall; Touching their Recovery out of the state of Sin and Death, into a state of Righteousness and eternal life, by Christ, That in him the Lord may be their God, and they his people: They accepting Christ and these covenanted mercies by true Faith, and walking worthy of them according to the Gospel.
For plainness sake I express the Nature of the Covenant of Faith thus largely: and it may be farther opened and Confirmed, as followeth. In this description note, 1. The Genus, or General Nature of it. 2. The differentiam specificam, or special Difference of it.
I. The General Nature of the COVENANT of FAITH, is contained in these words; It is A Compact or Agreement. Herein generally all Covenants Divine and Human, and amongst Divine, both of Works and Faith do concur, That they are Compacts or Agreements. Of which hath been spoken sufficiently heretofore.
II. The Special Difference of this Covenant of Faith, distinguishing it not only from Covenants Human, but even from God's Covenant of works, formerly laid open, is comprised in the rest of the Description. And more particularly in the 1. Efficient. 2. Parties. 3. Matter. And, 4. Form of this Covenant. These shall be unfolded in 4. particular Sections. To which a fifth Section may be added, comprising certain Corollaries resulting from the whole.
SECTION I.
THe Efficient cause, or Author of the Covenant of Faith is God. It is God's Gracio •… s compact or Agreement. Here is to be shown; 1. That God is the Efficient cause of this Covenant of Faith. 2. How, and in what different notion God is the Author of it, so as he was not of the Covenant of works. 3. What impulsive or Mo •… ing Cause inclined God to Devise and set up this Covenant.
1. That, God is the Efficient Cause, or Author of this COVENANT of FAITH; is most clear. For, 1. The Scriptures speaking of this Covenant, and of the Gradual discoveries of it, do still ascribe it to God alone, as his Covenant, as devised and made by him with his people. 2. Only God could dispence with the penalty of that Covenant of Works, Death; which Adam, and in him all mankind had 〈◊〉 to themselves. And consequently none but God could erect the Covenant of Faith; which by way of Remedy against the breach of the Covenant of Works, both Relieves the Sinner that he should not be condemned, and provides for God's Justice, Truth and Glory, that they should not be impeached. 3. The Lord God, and he alone could devise and Contrive this Covenant of Faith: and having devised it, bring it into actual execution. All the Angels in Heaven, and men on Earth could not have inve •… ted the mystery of this Covenant: had not God, infinitely and unsearchably wise, invented it and revealed it to them. For, it is evident, that after God had revealed this Covenant in many degrees under the Old Testament, yet Angels themselves did not •… o fully understand it till the times of the New Testament, the manifold wisdom of God being made known by the Church unto Principalities and powers in heavenly places. And these are such abstruse things, that (as Peter intimateth) The Angels still desire to look and pry into, for further Satisfaction. And if Angels do not so fully comprehend the mysteries of this Covenant, being already Devised and Revealed: how much less can man fadom it? Eye hath not seen, ear hath not heard, nor have entered into the Heart of man; the things which God hath prepared for them that love him. And the love of Christ passeth Knowledge. Now if nor men, nor Angels can fully comprehend this mystery, much less could they have Contrived it, but least of all have brought it to Actual execution. How could they have brought the Son of God to be Mediator of this Covenant, & to that end to become man, to die, &c?
2. How and in what Sense, God is the Author of the Covenant of Faith. Answ. God was the Author of both Covenant of Works and of Faith: And herein they agree. But he is Author of these two Covenants in a far different Sense and Notion: and herein they disagree. Of the Covenant of Works God was Author, As a loving well-pleased Creator, dealing immediately without a Mediator with man his perfect and upright Creature: but of the Covenant of Faith God is Author as a most gracious and merciful Redeemer, dealing mediately in and by a Mediator Jesus Christ, with lapsed man, a miserable Sinner. Hence, The Covenant of Works is deservedly styled Faedus Amicitiae, A Covenant of Amity, or Friendship; because God and man, at the making thereof were upon terms of perfect friendship with each other: But the Covenant of Faith is called Faedus Reconciliationis; A Covenant of Reconcilement, because at making thereof, God and man were upon terms of enmity against each other by reason of the fall, and now to be Reconciled.
3. The Impulsive, or Moving Cause, inclining God to Contrive and Erect this Covenant of Faith; Nor was, nor could be anything at all in man, without God. Neither man's Merit, nor his Misery: neither man's Goodness nor his Badness could move God hereunto. Not Mans merit or goodness: for whilst man was. Innocent, he could Merit nothing from God, much less after he became Nocent and Sinful. Sinful man could merit nothing from God, but Death the due 〈◊〉 Sin. Nor Mans Misery or Badness; for then, why should not the misery and badness of lapsed Angels (which was as great as man's) have moved God to have Covenanted with Angels? What then? The only Moving Cause hereof, was in God himself. viz. The mere riches of his Free-Grace, and Compassionate yernings of his bowels of Mercies moved him. Hereupon the Spirit of God, by the virgin Mary and Zacharias, Speaking of the accomplishment of this Covenant of Faith to Abraham and his Seed, declares the rise and ground of this Covenant and Promise to have been Divine Mercy, and bowels of mercy of our God. And Moses having recited God's Covenant with Israel in Horeb, and the many Covenanted blessings bestowed upon them by God: he intimates that God's mere love, not anything at all in them, was the moving Cause of all. The LORD did not set his love upon you, nor choose you, because ye were mo in number then any people (for ye were the fewest of any people) But because the LORD loved you.—Only the LORD had a delight in thy fathers to love them, & he chose their Seed after them, even you above all people. Yea the Lord by Ezekiel, having respect to his Covenant with them in Horeb, tells them (under the Allegory of a new-born infant, wretched and un-pitied) that When their Navel was not cut, nor they washed with water, nor salted at all, nor swaddled at all, none eye pitying them, when God saw them cast out, loathed and polluted in their own blood, when they were utterly without merit or amiableness: even then God said unto them live, and their time was as the time of love, he spread his skirt over her, covered her nakedness, sware unto her, entered into a Covenant with her, and she became his. Now unto this Covenant nothing could move or incline God but riches of mere Grace. Finally, when God renewed his Covenant-Promises to the Jews in Babylon, he tells them plainly I do not this for your sakes, O house of Israel, but for mine holy names sake.—Not for your sakes do I this, saith the Lord GOD, be it known unto you: be ashamed and confounded for your own ways, O house of Israel.
SECTION II.
THe Parties to this Covenant of Faith are two. viz. 1. God, on the one hand: 2. Christ the Last Adam, and in him all his Seed, on the other hand. Here will arise farther difference between this and the Covenant of works, in regard of the Parties Covenanting. For,
God is here one Party to this Covenant, not as a Bountiful Creator, covenanting with his innocent and upright Creature, as in the Covenant of works; but as a most Merciful Restorer of his lapsed & miserable Creature. This is so clear, it needs no demonstration or illustration.
Christ the Last Adam, and in him all his Seed, are the other party. The First Adam, and in him his Seed or Posterity, were the Party with whom God Covenanted in the Covenant of works: but Christ the last Adam, and in him all his Seed, are the Party with whom God Covenanteth in the Covenant of Faith. This discovers a vast difference betwixt these Covenants. And this leads us to consider of an Excellent Mystery, and of singular importance for the Comfort of all believers; viz. How Christ the last Adam and his seed, are a joint-Party to this Covenant of Faith. Very few that Treat of the Covenant, speak to this point: and they that do speak of it, rather point at it obscurely, then handle it distinctly. That therefore we may have a more clear Notion and apprehension of this Mystery; Let us diligently Consider the Ensuing Parallel, betwixt God's dealing with the first Adam, and in him with his Seed, in the Covenant of Works: and his dealing with the Last Adam▪ Christ, and his Seed in the Covenant of Faith; together with the Grounds thereof. The Parallel stands chiefly in these four Branches, viz.
I. As the first man of the earth earthy, is called the First Adam: so the second man, Jesus Christ, The Lord from Heaven, is styled the last Adam. The First man Adam was made a Living Soul: The Last Adam was made a quickening Spirit.—The first man is of the Earth, Earthy: The Second man is the Lord from heaven. Christ is styled the Second man; not because he was the second man that was brought into the world; that was Cain: but because he was the Second public man, the root and Representative of his posterity, as the First man of his. And he is styled the last Adam, Partly because as there was no other such public person from the First Adam before Christ: so there should be no other such public person after Christ. Partly, because the First Adam was a figure or Type of Christ, and that in divers respects, as Paul shows to the Romans and Corinthians.
II. As the First Adam had his Natural Seed and Posterity, all Mankind: So the Last Adam Jesus Christ hath his Supernatural Seed, and Spiritual Posterity, all the Elect. ( 1 ) That the First Adam had all mankind for his Natural Seed, is evident; Partly, In that all mankind originally descended from him, God having made of one blood all Nations of men: yea even Eve herself being taken out of Adam. Partly, In that all mankind Sinned in him, and died in him, in his Fall. ( 2 ) That the last Adam also hath his supernatural Seed, and Spiritual Posterity, even all the Elect, is as Evident. For Isaiah prophesying of Christ's Passion, saith; It pleased the Lord to bruise him, he hath put him to grief; when thou shalt make his Soul an offering for Sin, he shall see his Seed. And David long before him prophesying of Christ's Kingdom and Dominion, said, A Seed shall serve him: It shall be accounted to the LORD for a generation. And again elsewhere; Thy people shall be willing in the day of thy power, in the beauties of holiness, from the womb of the morning, thou hast the dew of thy youth. That is, Thy youth (thy young, or New-born people) shall be to thee as the morning dew, which falleth secretly and plentifully from heaven, and abundantly covereth the earth. So that, as the dew is born out of the cool morning air, as out of a womb, distilling thence in innumerable drops upon the Earth: so thine Elect shall be born unto thee, by the preaching of thy word and first approach of thy heavenly light, in innumerable armies. Now, who are this Seed of Christ? All those that the father hath given Christ by his Decree of Eternal Election, even all his Sheep given him by the father; for whom Christ the good shepherd laid down his life; who hear the Shepherds voice, and believe in him, whether they be Jews or Gentiles. These alone are Christ's Spiritual Seed; and that, 1. By Decree, being Elected in Christ: 2. By Generation, being begotten again by Christ the everlasting Father. viz. Meritoriously, by his Death, and Resurrection: Efficaciously, by his Word and Spirit. So that they become his Children, and are counted to him for a generation. 3. By conformity to Christ, as children to a Father. They bear his image, and go like him: especially, In Grace; In godly life; In sufferings; and In Glory. 4. By filial affection and service to him: as children love and serve their parents. And all Christ's Posterity shall be most cheerful volunteers herein. 5. By Participation with Christ in his Spirituals and Eternals. Men's posterity share with them in their states and inheritances: and Christ's Seed partake with him in his Spiritual Privileges and Eternal enjoyments.
III. As God made the Covenant of works with the First Adam, and in him (as hath been shown) with all his Natural Seed: So God made the COVENANT of FAITH with Christ the Last Adam, and in him with all his Supernatural Seed. And if God made the Covenant of Faith with Christ the Last Adam, and in him with all his Supernatural Seed; then, as God is one party to this Covenant, Christ his Seed must needs be the other. Let us see therefore how this may be cleared, That, God made the Covenant of Faith with Christ the Last Adam, and in him with all his Supernatural Seed. In this branch of the parallel consists the greatest difficulty: which may be facilitated by these Positions following. viz. 1. Christless persons are mere strangers to the Covenant of Faith, and to all the Promises thereof. 2. They that are Christ's have the Covenant of Faith, and all the Promises thereof as theirs. 3. They that are Christ's have the Covenant of Faith, and the Promises thereof theirs only in Christ. 4. God's Covenant of Faith and Promises thereof, are first made to Christ and then to his Seed, to them that are Christ's, in him.
(1) Christless Persons are mere strangers to God's Covenant of Faith and to all the Promises thereof. This may be proved divers ways; As, 1. From Testimony of Scripture. Paul describing to the Ephesians their Carnal state before they believed the Gospel, saith; At that time ye were without Christ; Aliens from the Common-wealth of Israel, and Strangers from the Covenants of Promise, having no hope, and without God in the world. Mark the Connection and Consequence in these particulars. First they were without Christ. This the foundation of all their ensuing misery: Christ being (as Zanchi well notes) the gate and door to the possession of all good things, of the present and future life. Then they were Aliens to the Common-wealth of Israel. Having no union to Christ the Head, they consequently had no communion with the Church, his Mystical body. Thirdly, From both the former, They were Strangers from the Covenants of Promise. Why? Because Christ is the foundation of the Covenant and Promises: And his Church The pillar and ground of Truth, the Receptal and keeper of God's Covenants, wherein they were published and tendered. Therefore having no union to Christ, the Head; nor Communion with the Church, his body; they had no part in the Covenants o •… Promise, appertaining to both. Hence its evident, that Christless persons are Covenantless and Promiseless persons. 2. From the Nature of a Christless state. A Christless state, is a Condition of mere Sinfulness and utter Enmity against God, wholly under the Curse and wrath of God: and this without God's Remedy, Christ. And therefore it cannot stand with the Truth and exact Justice of God, to spare such persons from Death (much less to give them Life by Covenant or Promise) without full Satisfaction. So that Christless persons, as such, have neither Actual interest in God's Covenant of Faith and the Promises thereof: nor can make any good claim or Title thereunto: nor have any immediate Capacity thereof; wanting both Christ, the foundation of them; and Faith for Application of them. 3. From the Nature of the Covenant of Faith and of the Promises thereof. They are peculiar indications of God's fatherly love and favor to us in Christ. For, as Calvin well observeth, God is not a propitious father to us, but only in Christ: and his Promises are Testimonies of his paternal benevolence towards us: consequently they are fulfilled through him alone. The Promises, •… say, are Testimonies of Divine Grace: for though God be beneficent even to the unworthy, yet when Promises are added to his Benefits, it is a special reason that there he declares himself a Father. So here. Now God's fatherly Love, the Acts and Testification thereof, are peculiar to God's own people. Remember me O LORD (saith David) with the favor (or, favorable-acceptation) of thy people. That is with the special love and free favor wherewith God embraceth the Elect alone, above all other people. Therefore God's Covenant and Promises cannot belong to such as are without the bounds of God's peculiar fatherly love.
(2) They that are Christ's have the Covenant of Faith, and all the Promises thereof, as theirs. This is eivdent by divers Sctiptures. If ye be Christ's, then are ye Abraham's Seed, and heirs according to the Promise. Then, The Promise of heirship, not of Canaan, but of this world, and of Heaven, is theirs, that are Christ's. Peter writing to them that had obtained like precious faith with the Apostles, saith; Exceeding great and precious Promises are given to us. Not to all; but to us, to the faithful. But Paul more fully; Godliness is profitable unto all things, having Promise of the Life that now is, and of that which is to come. That is, All the Promises are peculiarly annexed to, and entailed upon Godliness: For there is no promise, but either of the life present or future.
(3) They that are Christ's have the Covenant of Faith, and Promises thereof theirs, only in Christ. Of the Covenant, as it was renewed to Abraham, Paul saith, that it was confirmed of God in Christ. How Confirmed in Christ? Answ. Divers ways; especially three ways (as Pareus well expounds it) viz. 1. In that, it should at last be ratified by the Death of Christ as Testator. Heb. 9. 15. 2. In that, the blessings Promised to Abraham and his Seed could not be obtained without the Merit of Christ's Death intervening: by reason of God's justice, that admits not of a Covenant of Grace with Sinners, without Satisfaction first for sin. 3. In that, The benefits Promised, Adoption, Justification, Sanctification, the inheritance of eternal life, should not be given to Abraham and his Seed, but by Faith in Christ, then to be exhibited afterwards, now exhibited already. And of the Promises, the same Paul elsewhere affirmeth, That All the Promises of God, in him are yea, and in him Amen. God's Promises are all yea and Amen: that is, not yea and nay; not one while true, and another while false: but yea and Amen, always true. In whom? In him; ] that is, in Christ Jesus, as the series of the Context carries it. How are all the Promises yea and Amen in Christ? Calvin thus Resolves; 1. Promises are Testimonies of fatherly love: now God is not a gracious Father to us but in Christ. 2. We are not fit to partake God's Promises, till we obtain remission of Sins, which we compass only by Christ. 3. The Promise of Adoption, which is the greatest of all, is only made in Christ the root of our Adoption. So he. I add farther: what if we say all God's Promises are yea and Amen, Certainty and Truth in Christ, Forasmuch as they are, 1. Accomplished principally in Christ's Person, the chief Center of them all? For all the Promises are like the wise-men's Star, that one way or other lead to Christ. 2. Established by his Passion. Christ as Testator confirming his Will and Testament together with all the Promises and Bequests thereof by his blood. 3. Communicated only to persons in union to Christ. For as all mankind were united in Adam, when God made the Covenant of works with them: So all the Elect broken and scattered by Adams fall, are looked upon as re-united and gathered together again in one in Christ the Last Adam, when God makes his Covenant of Faith with them. ( 1 ) That in Christ all are gathered together in one, is evident;— That in the dispensation of the fullness of times, he might gather together in one, all things in Christ, both which are in Heaven, and which are on Earth, even in him. To this effect, it is said again; There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. Yea such is this union or Oneness, that Christ's Church and body mystical is called Christ, Head and members but one Christ; For as the body is one, and hath many members; and all the members of that one body, being many, are one body: so also is Christ. That is, Christ Mystical, not Christ Personal. ( 2 ) And, that when God makes his Covenant of Faith and his promises with his people, he looks upon them all as one in Christ, either Intentionally by Election, or Actually by vocation, and so Covenants with them; is as evident;— Now to Abraham and his Seed were the Promises made. He saith not, and to Seeds as of many; but as of one, And to thy Seed, which is Christ. And this I say, that the Covenant that was confirmed before of God in Christ, &c. Here the Apostles shows that the Covenant and Promises were made, not to many, but only to one Seed: and that this one Seed, is Christ. Understand here the word, Christ, not distributively, as intending only Christ's Person; but collectively, as comprehending Christ's mystical body, Head and members: Eminently and primarily, Christ the Head; Secondarily, his Church the body. Thus, they that are Christ's have the Covenant of Faith, and Promises thereof theirs, only in Christ.
(4) God's Covenant of Faith and Promises thereof are first made to Christ, and then to his Seed in him. This must needs be so; For, 1. Seeing the Covenant and Promises are made to them that are Christ's, only in Christ, and for his sake: consequently they are first made to Christ, and that both in respect of Order, Nature, and Causality, and then afterwards unto them. For, the effect must needs Succeed the cause in these respects. 2. God's Decree of Election, and his Execution of that Decree in all the branches of it, have first respect to Christ, and then secondarily in him to all his Seed: and therefore proportionably God's Covenant and Promises, being one branch of this Execution of God's Decree, must first respect Christ, then Christ's Seed. Consider well; If we look at God's Decree, Is not Christ as Head and Mediator, first of all Elected: and then his Seed in him? If we look at the Execution of God's Decree, Is not Christ first Accepted as God's only beloved son: and then his Seed Adopted in him? Is not Christ first Justified, that is, acquitted from the guilt of all the sins of his people imputed to him: & then they Justified by Faith in him? Is not Christ first Sanctified, filled with the Spirit, made full of Grace and Truth, having all full ness dwelling in him: and then all his Seed Sanctified in him, receiving of his Spirit, and of his fullness, even Grace for Grace? Is not Christ first made Heir of all things; and then his Seed coheirs with him? Did not Christ as a public person first die: and then all his Seed die, and suffer in him? Did not Christ first Rise from the Dead, Ascend into Heaven, and sit on God's right hand: and then afterwards all that are Christ's Rise again, Ascend into Heaven, and sit on God's right-hand, in and with Christ? Shall not Christ first come to judge the world: and then they that are Christ's shall judge the world with him? why then should it be thought strange that the Covenant and Promises should first be made to Christ, and then in Christ to all his Seed? 3. The Scriptures plainly testify, That the Covenant of Faith and Promises are made unto Christ, as well as to his Seed. This is evident, in divers Periods of this Federal Administration. As; ( 1 ) In that Grand Mother Promise, That First Promise after Adams fall; I will put Enmity between thee and the woman, and between thy Seed and her Seed: it shall bruise thy Head, & thou shalt bruise his heel. Here the woman's Seed, collectively comprehends Christ, and all his Elect: The Serpents Seed, all the children of Satan. But to whom was this First Promise made? Not to the Serpent, or Satan: for though it was immediately spoken to the Serpent, yet it was directed to him, As a Threatning, not as a Promise. Not to Adam, nor to his wife: for herein God directs not his Speech to them at all, but only to the Serpent; They are severally spoken to afterwards, as is clear to him that heedfully observes the Text: And as yet they were uncapable of the Promise of Grace, no Course being taken as yet for satisfaction of Divine Justice for their Sins. To whom then could this Promise be made; But unto Christ, and to his Elect in him? ( 2 ) In the Lord's Renewing of Covenant with Abraham, the Covenant and Promises were made to Christ, As the Apostle testifies plainly, Now to Abraham and his Seed were the Promises made. He saith not, And to seeds, as of many; but as of one, And to thy Seed, which is Christ. And this I say, That, the Covenant which was confirmed before of God in Christ. The Greek hath it, 〈 in non-Latin alphabet 〉 , viz. unto Christ; or, towards Christ; which we translate, in Christ. That is, the Covenant made with Abraham, tends to Christ, carries and leads us to Christ alone, as in whom the spiritual Seed of Abraham should be gathered into one, both out of Jews and Gentiles; as Beza excellently interprets it. And Paul saith further; The Law was added because of Transgressions, till the Seed should come, to whom the Promise was made. ( 3 ) In the days of David and the Prophets, many eminent Promises of the Covenant of Faith are made and directed by God to Christ so personally, and individually, and that in the Second person, that it puts this whole matter quite out of Question. As, Promises touching Christ's Priesthood; The LORD hath sworn, and will not repent, Thou art a Priest forever after the order of Melchizedek. Promises touching his Kingship, The LORD said unto my Lord, sit thou at my right hand, till I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: Rule thou in the mids of thine enemies. Thy people shall be willing in the day of thy Power, in the beauties of Holiness, from the womb of the morning: thou hast the dew of thy youth. Promises touching the Calling of the Gentiles, &c. I will declare the Decree, the LORD hath said unto me, Thou art my Son, this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy posession. &c.— I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and will give thee for a Covenant of the people, for a light of the Gentiles: To open the blind eyes, to bring out the Prisoners from the prison, and them that sit in darkness out of the Prison house. — And he said, It is a light thing that thou shouldst be my servant to raise up the Tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my Salvation to the end of the Earth.—In an acceptable time have I heard thee, and in a day of Salvation have I helped thee: And I will preserve thee, and give thee for a Covenant of the people, to Establish the Earth, to cause to inherit the desolate heritages. By these, and like particulars its evident, That the Covenant of Faith and Promises are personally directed and made to Christ himself, as well as to his Seed. How then are they made unto Christ? they are either made to him Primarily, before them: or Secondarily, after them: or Equally with them. Not secondarily, After them; for that were to prefer the Body before the Head. Not equally, with them; for that were to equalize the body to the Head. Both which are extremely absurd: The head Christ, so incomparably transcending his mystical Body. Therefore its remains clear, That the Covenant of Faith and Promises thereof are made Primarily to Christ, Secondarily to his Seed in him. 4. Finally, To this Truth; That, the Covenant and Promises are first made to Christ, and then to his Seed in him; the judgments of pious and learned men subscribe. And though this be not so generally spoken to; yet so many and considerable Authors express themselves clearly in it, that we are not to look upon it as an odd, singular, novel Opinion. As Particular writers: And the whole National Assembly of Divines.
IIII. As the Covenant-breaking disobedience of the first Adam involved all his Seed with himself in Sin and Death: So the Covenant-keeping obedience of the last Adam, Restored all his Seed with himself to righteousness and Life. This the Apostle demonstrates at large in Rom. 5. Especially in these words; As by the offense of one judgment came upon all men to Condemnation: even so by the righteousness of one, the free gift came upon all men to Justification of life. For, as by one man's disobedience many were made Sinners: so by the obedience of One shall many be made righteous. Here Adams All, are called his Many: and Christ's Many, are called his All. And though there be some similitude betwixt the Event and Efficacy of Adams disobedience, unto his Seed; and of Christ's obedience, unto his: yet there is also much Dissimilitude. For, the efficacy of Christ's Obedience, incomparably transcends and surpasseth the efficacy of Adams disobedience. Partly, In that Christ's Obedience Saves; Adams disobedience condemns. Now a thousand fold more efficacy is required to Saving, then to Damning. Partly, In that the sin of Adam, condemning his Posterity, was but one: but the Free-gift of righteousness by Christ, justifying his posterity, absolves them from many offenses, and not only from that one Sin of Adam. And this is much more.
Thus it is evident, That as Adam, and in him all his Natural Seed, were a joint-party to the Covenant of Works, before the Fall: So Jesus Christ, and in him all his Supernatural Seed, are a joint-party to the Covenant of Faith, after the Fall.
SECTION III.
THe matter of this COUENANT of FAITH, comes next to be considered. Which is; The Recovery of Christ's Seed from the state of sin and Death into the state of righteousness and eternal life by Christ, that in him the LORD may be their God, and they his people; They accepting him and these Covenanted mercies by true faith, and walking worthy of them according to the Gospel. This is the Substance and Matter of this Covenant, touching which God's makes Agreement with Christ the last Adam, and in him with all his Seed.
For the more distinct unfolding of this excellent Mystery, Observe, (1.) That, in General, the matter of this Covenant, is The Recovery or Restauration of Christ's Seed, the Elect, after their Fall in Adam. (2.) That, in Particular, touching this Recovery and in order to the effecting thereof, The matters Agreed upon and Covenanted are of two sorts; viz. 1. Matters agreed upon and Covenanted betwixt God and Jesus Christ the last Adam. 2. Matters agreed upon and Covenanted betwixt God and the seed of Christ in him.
I. Matters Covenanted and agreed upon in that blessed & heavenly Transaction betwixt God the Father, and Jesus Christ the last Adam, touching the Recovery of his seed; are in Order of Nature Antecedaneous to the other betwixt God and his Seed, as the Foundation thereof; And therefore are first to be cleared. And they are either, 1. Matters Covenanted and promised to Christ, on the part of God the Father. 2. Matters restipulated to God the Father, on the part of Jesus Christ. Formerly hath been shown, That God Covenanteth with Christ, and in him only with his Seed, as a joint-party; Now is to be declared, What God Covenanteth with Christ, as well as with his seed; and Christ with God. Writers are generally silent about this mysterious transaction: but Scriptures are very pregnant and evident.
I. God the Father, on his part, Covenanteth and promiseth to Jesus Christ the last Adam, in order to the Recovery of his seed, many things, yea all things requisite thereunto. To enumerate all, how impossible! yet take a Taste in these 5. Particulars following. viz. God the Father promiseth to Christ the last Adam, in order to the Recovery of his Seed; 1. To invest him with a Mediatory office to that end. 2. To accept him in his office. 3. To assist, support, encourage and protect him in the Execution of his office. 4. To exalt him most gloriously, after all his abasement undergone by reason of his office. 5. To prosper and crown him with full success in Recovering all his seed.
1. To invest Christ with a Mediatory office, whereby he should Mediate with God for his Seed and their Recovery; 1. As a Priest, 2 As a Prophet, 3. As a King.
As a Priest. For, God saith to Christ; The Lord hath sworn, and will not repent; Thou art a Priest forever after the Order of Melchizedek. Here God Promiseth to Christ an excellent and Eternal Priesthood. Object. The word ( art ) is of the present, not future tense; and therefore promiseth not what Christ should be for future, but only Declares what Christ is for present. Answ. This Objection no way evinceth this to be no promise. For, 1. This word [ art ] is not in the Hebrew original, and therefore its printed in a distinct character. The Hebrew is, Thou a Priest, &c. that is, Thou shalt be a Priest forever. It being the manner of the Hebrew tongue, sometimes for brevity sake to leave out a word, which is to be understood, and supplied. 2. Though the word ( art ) were in the Original, yet this passage were a Promise; because the matter spoken of, was ( de bono futuro ) not fulfilled then at present, but to be fulfilled for future. And, when future Good is assured though in words of the present tense, it is a Promise. This then is God's Sure and Irrevocable Promise to Christ touching that excellent and eternal Priesthood, whereby the recovery of his Seed was to be meritoriously obtained. The chief Acts of the Priests office, and so of Christ's function as Priest, are, 1. Oblation, and 2. Intercession. Christ offered himself without spot to God, for purging away the sins of his Elect once for all: obtaining perfect remission of them forever. And as he prayed for his Seed while he was on earth, so he ever liveth to make intercession for them in heaven ( appearing in the presence of God for them, as their advocate with the Father. This Priestly office of Christ is, • . Sure; because confirmed with God's oath as well as his Promise. The Promise makes it Sure: The Oath double Sure. • ▪ Irrevocable; The LORD will never repent of this Promise and Oath. 3. Excellent: far surpassing Aaron's order, even of Melchizedek's order, who being King of righteousness, and then King of Salem, that is, King of Peace, was also Priest of the most high God, and so had a Royal Priesthood. 4. Everlasting; A Priest forever having (as Melchizedek ) an everlasting and unchangeable Priesthood: And therefore being able to save to the uttermost, them that come unto God by him.
As a Prophet. For, the LORD Promiseth thus to Christ; I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and will give thee for a Covenant of the People, for a light of the Gentiles: To open the blind eyes, to bring out the Prisoners from the prison, and them that sit in darkness out of the prison-house. Thus God promiseth to invest him with a Prophetick office, for opening the eyes of the blind. Christ as a Priest purchaseth and obtaineth for his Seed, Recovery wanted: Christ as Prophet Revealeth to his Seed, Recovery purchased. This he doth, 1. Instrumentally by his word proclaiming this mystery to them: 2. Efficaciously by his Spirit opening and enlightening their minds and hearts to comprehend it. And Christ by the Prophet acknowledgeth this, The Lord GOD hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary▪ he wakeneth morning by morning: he wakeneth mine ear to hear as the learned.
As a King. For, thus the Father Promiseth to Christ; Yet have I set my King upon my holy Hill of Zion. I will declare the Decree: The LORD hath said unto me, Thou art my son, this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the Earth for thy possession. Thou shalt break them with a rod of iron, thou shalt dash them in pieces like a potters vessel. In these words See, how the Lord in a Promissory way, 1. Annoints Christ as Zion's King, his Churches King, in despite of all his enemies rage and opposition 2. Approves and establisheth this King by firm-Decree, 3. Extends his Dominion to the Gentiles. 4. Declares the power of this Government against his enemies, whom his iron rod shall incurably break and dash in pieces like a Potters vessel. And elsewhere; The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The LORD shall send the rod of thy strength out of Zion: Rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power.—The Lord at thy right hand shall strike through Kings in the day of his wrath. He shall judge among the Heathen, he shall fill the places with dead bodies: he shall wound the Heads over many Countries. Here the Father promiseth to Christ, in reference to his Kingly office, 1. Most glorious enthronement ( viz. after his Resurrection) at his right hand. 2. Continued Reign there, till all his enemies be utterly subdued. 3. A strong Scepter, to be sent out of Zion, viz. Christ's powerful word and Spirit, wherewith he shall exercise his Regal Dominion. 4. The effect of this his Kingly Rule, Subduing his own to willing obedience: But crushing his Enemies, even the greatest Heads and Rulers in the world that oppose him, with utter destruction. Thus, Christ meritoriously purchaseth Recovery for his Seed, as a Priest: Clearly Revealeth this Recovery purchased, as a Prophet: And effectually applieth to his Seed, this Recovery purchased and revealed, as a King. Thus the Father Covenanteth with Christ to invest him with a Mediatory office, of Priest, Prophet, and King, for the Recovery of his Seed.
2. To accept Christ in this his Mediatory office; According to that of Isaiah. Thus saith the LORD the Redeemer of Israel, and his holy one, to him whom man despiseth▪ to him whom the Nation abhorreth, to a servant of Rulers, Kings shall see and arise, Princes also shall worship, because of the LORD that is faithful, and the Holy one of Israel, and he shall choose thee. Thus saith the LORD, In an acceptable time have I heard thee, and in a day of salvation have I helped thee; and I will preserve thee and give thee for a Covenant of the people, to establish the Earth, and to cause to inherit the desolate heritages. Yea Christ in his office is so acceptable to God, that he promiseth his Soul shall delight in him, and consequently in his Seed for his sake; Behold my servant whom I uphold, mine Elect in whom my Soul delighteth: I have put my Spirit upon him, he shall bring forth judgment to the Gentiles. — It came to pass, that Jesus being baptized, and Praying, The Heaven was opened; And the Holy Ghost descended in a bodily shape like a Dove upon him; And a voice came from heaven, which said, I hou art my beloved son, in thee I am well pleased.
3. To assist, Support, Comfort and Protect Jesus Christ in the Execution and fulfilling of his office, for the Recovery of his Seed: And that especially three ways▪ viz. 1. Against the utmost Extremity of all his Sufferings, that should be inflicted upon him for all the Sins of his Seed: which sufferings were most numerous and grievous. Thus saith God the LORD, he that created the Heavens, and stretched them out; He that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein: I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and will give thee for a Covenant of the people, for a light of the Gentiles, &c. Here God assureth Christ, from his wonderful Creation, Preservation and Government of all things, that he will strengthen, preserve and stand by him in all his Mediatory administrations, for Recovery of his Seed, whether Jews or Gentiles, from the darkness and bondage of Sin and Death. And Christ himself is brought in, by the Prophet, acknowledging thus much, saying; Listen O Isles unto me, and hearken ye people from far; The LORD hath called me from the womb, from the bowels of my mother hath he made mention of my name. And he hath made my mouth like a sharp sword. In the shadow of his band hath he hid me, and made me a polished shaft, in his Quiver hath he hid me; And said unto me, Thou art my servant O Israel, in whom I will be glorified. 2. Against all Oppositions and Enemies. To this effect God promiseth to Christ that he will set up his kingdom in Zion, and extend it even to the Gentiles, notwithstanding all the rage, plots, insurrections, and combinations of Gentiles, Jews, Kings of the earth and Rulers against him. The Lord meanwhile deriding them, and threatening to destroy them. 3. Against all his deepest discouragements, which he should meet with in the discharge of his function. As, Then I said, I have labored in vain, I have spent my strength for naught, and in vain: yet surely my judgment is with the LORD, and and my work with my God. And now saith the LORD that formed me from the womb to be his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the LORD, and my God shall be my strength. And he said, it is a light thing that thou shouldst be my servant to raise up the Tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation to the end of the Earth. Here Christ is brought in lamenting and complaining of the Jews Contumacy and obstinacy, refusing to be gathered, and as it were rendering his office vain. And against this great discouragement, he is supported, ( 1 ) From the Testimony of his own Conscience in the sight of God, that he hath faithfully discharged his office. ( 2 ) From God's acceptance promised him notwithstanding; what ever the world may judge, he should be glorious in the eyes of the LORD. ( 3 ) From God's power and virtue which notwithstanding should be manifest in him. And, ( 4 ) From the Surpassing success of his office promised for gathering and gaining even of the Gentiles.
4. To exalt Christ gloriously, after he had been debased ignominiously: His Mediatory office being put in execution both in his Humiliation and Exaltation. Now God the father Covenanteth with Christ, to exalt him gloriously in his, 1. Resurrection from the Dead; 2. Ascension into Heaven; 3. Session at God's right hand.
In h s Resurrection from the Dead; I will declare the Decree, The LORD hath said unto me; Thou art my Son, this day have I begotten thee. Which Scripture the Apostle Paul interpreteth as a promise of Christ's Resurrection, saying; God hath fulfilled the same unto us their children, in that he hath raised up Jesus again, as it is also written in the second Psalm, Thou art my Son, this day have I begotten thee. Christ in his Resurrection was begotten and brought forth of the womb of the Earth. And Christ elsewhere Singularly comforts himself against Death & Grave, by God's Promise of his Resurrection.
In his Ascension into Heaven after his Resurrection. For thus God speaketh to Christ by his spirit, touching his Ascension; Thou hast ascended up on high; thou hast led Captivity Captive; Thou hast received gifts for men; yea for the rebellious also, that the LORD God might dwell among them. This the Apostle Paul expoundeth peculiarly of Christ's Ascension into Heaven, and of the benefits of that his Ascension to his Church.
In his Session or sitting on God's right hand in the highest Heavens, after his Ascension. For thus the father promiseth to Christ: The LORD said unto my Lord, Sit thou at my Right hand, until I make thine Enemies thy footstool. That is, Thou shalt sit on my right hand till then. Its God's promise, not to David, but to Christ, David's Lord: as Peter in his Sermon on the day of Pentecost testifieth. Thus God promised to Christ, glorious exaltation in these three eminent degrees of his Resurrection, Ascension, and sitting at God's right hand: All which tended much to the Compleating of his Elects Recovery: For as Christ died for their sins; so he Rose again for their Justification; Ascended that he might Captivate Captivity, give gifts to men: pour forth his spirit upon them, and prepare a place for them: and he sits at God's right hand that he may continually intercede and appear for his people, gather and govern all his Seed, and utterly destroy all his and their enemies.
5. To prosper Christ in his office, and crown him with full success therein, for the Recovering of all his seed, whether among Jews or Gentiles. The Lord shall send the Rod of thy strength out of Zion; (Here's his office, exercised by the powerful Scepter of his Word and Spirit sent from Zion, abroad into the world:) Rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness, from the womb of the morning: thou hast the dew of thy youth. Here's the success of his office promised, both in his victorious subduing of his enemies, in the cheerful willingness of his subjects, and in the wonderful numerousness of his people won unto him, even like the innumerable drops of the morning Dew. Again, the Lord said to him; Thou art my son, this day have I begotten thee. Ask of me, and I shall give thee the Heathen for thine inheritance, and the uttermost parts of the Earth for thy possession. Thou shalt break them with a rod of iron, thou shalt dash them in pieces like a potters vessel. Here the Father promiseth to the Son, upon his Resurrection and intercession, the Gentiles for his spiritual inheritance and possession: and that his enemies amongst them shall be broken and destroyed by him. And yet more fully; I the LORD have called thee in righteousness, and will hold thine hand and keep thee, and give thee for a Covenant of the people, for a light of the Gentiles. To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison-house. — And he said, It is a light thing that thou shouldst be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation to the end of the Earth. Thus saith the LORD, the Redeemer of Israel, and his holy one, to him whom man despiseth, to him whom the nation abhorreth, to a servant of Rulers, Kings shall see and arise, Princes also shall worship, because of the LORD that is faithful, and the holy one of Israel, and he shall choose thee. Thus saith the Lord, In an acceptable time have I heard thee, and in the day of salvation have I helped thee; and I will preserve thee, and give thee for a Covenant of the people, to establish the Earth, to cause to inherit the desolate heritages; That thou mayest say to the prisoners, Go forth: To them that are in darkness, show yourselves: They shall feed in the ways, and their pastures shall be in all high places: They shall not hunger nor thirst, neither shall the heat nor Sun smite them: For he that hath mercy on them shall lead them, even by the Springs of water shall he guide them. And I will make all my mountains a way, and my high-ways shall be exalted. Behold these shall come from far: and lo, these from the North and from the West: and these from the Land of Sinim. Sing O heavens, and be joyful O Earth, and break forth into singing O Mountains: For God hath comforted his people, and will have mercy upon his afflicted. Thus the Father promised Compleat Success to Christ in his Mediatory office for Recovery of his Seed, according to that, When thou shalt make his Soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. He shall see of the travel of his soul, and shall be satisfied: By his knowledge shall my righteous servant justify many: for he shall bear their iniquities.
These things God the Father Covenanteth and promiseth on his part to Jesus Christ the last Adam.
II. Jesus Christ the last Adam Restipulateth and re-promiseth on his part to God the Father divers things, especially these two, viz.
1. Chearfully and faithfully to accept, undertake and discharge this Mediatory office imposed upon him by the Father, in order to the Recovery of his Seed, the Elect. Wherefore, when he cometh into the world he saith; Sacrifice and offering thou didst not desire, mines ears hast thou opened: (or as the Apostle; But a body hast thou prepared me:) Burnt-offering and sin-offering hast thou not required. Then said I, lo, I come: In the volume of the Book it is written of me: I delight to do thy will O my God: yea, thy Law is within my heart. I have preached righteousness in the great Congregation: lo, I have not refrained my lips, O LORD, thou knowest. I have not hid thy righteousness within mine heart, I have declared thy faithfulness and thy salvation: I have not concealed thy loving kindness and thy truth from the great Congregation. Here Christ restipulateth cheerfully to accept and execute His Priestly office, in offering himself up a Sacrifice once for all, to take away his Peoples sins, as the Apostle plainly expoundeth it; And his Prophetick office, in preaching God's righteousness, faithfulness, salvation, loving-kindness and Truth to his Church. And elsewhere Christ declares this his acceptance of his office, saying; The Spirit of the Lord GOD is upon me, because the LORD hath anointed me to preach good tidings unto the meek, He hath sent me to bind up the broken-hearted, to proclaim liberty to the Captives, and the opening of the prison to them that are bound: To proclaim the acceptable year of the LORD, and the day of vengeance of our God, to comfort all that mourn: To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, That they might be called the trees of righteousness, the planting of the LORD, that he might be glorified. Jesus Christ reading this Scripture on a Sabbath-day in the Synagogue of Nazareth, when he he had closed the Book, began to say unto them, This day is this Scripture fulfilled in your ears.
2. Fully to depend and rely upon his heavenly Father for Acceptance, Assistance and Protection in the Execution of his office, notwithstanding extremist oppositions, deepest difficulties and distresses. To this effect, Christ, in the Prophet, saith; The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away back. I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. For the Lord GOD will help me, therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed. He is near that justifieth me, who will contend with me? Let us stand together; who is mine adversary? let him come near to me. Behold the Lord GOD will help me, who is he that shall condemn me? Lo they all shall wax old as a garment: The moth shall eat them up. Thus Christ declares his confidence in God's assistance and acceptance even in his sharpest sufferings. And elsewhere he is brought in as it were victoriously triumphing against Death itself, through his Hope of Resurrection and Glory. I have set the LORD always before me: because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. For thou wilt not leave my soul in Hell; neither wilt thou suffer thine holy One to see corruption. Thou wilt show me the path of life: In thy presence is fullness of joy, at thy right hand are pleasures for evermore.
This is that blessed Transaction betwixt God the Father and Jesus Christ, and these are a taste of those precious Matters Covenanted and agreed upon betwixt them, in order to the Recovery of Christ's Seed.
II. Matters Covenanted and agreed upon, betwixt God and Christ's Seed in Christ the last Adam, fall next into Consideration. And they are either, 1. Covenanted and promised by God. Or, 2. Required of and Restipulated by Christ's seed in him.
I. God on his part Covenanteth and Promiseth to Christ's Seed in him, divers admirable Sublime and transcendent Benefits. But especially, 1. What God will do in Christ, for Christ's Seed, viz. Recover them out of a state of Sin and Death, into a state of Righteousness and eternal Life. 2. What God will be in Christ, to Christ's Seed; viz. He will be to them a God.
(1) The Lord Covenanteth what he will do for Christ's Seed. He will Recover them, &c. Herein note, 1. The benefit or mercy Promised. 2. The Object to whom this mercy is peculiarly intended.
1. The mercy itself Promised, Recovery, &c. may be considered, 1. More Generally. 2. More Particularly.
More Generally, thus conceive of God's Recovery of Christ's Seed from Sin and Death to Righteousness and Life. The Elect of Christ, through Adams disobedience and breach of the Covenant of Works, are plunged into a State of Sin and Death, as well as others: as hath been shown. But God, that his Election might stand inviolably, upon Adams Fall publisheth his Covenant of Faith, wherein he declares his Gracious will and pleasure, to Restore his Elect from Sin and Death, to Righteousness and eternal Life. Sin and Death comprehend in them Mans whole Natural misery, and are the Term from which: Righteousness and Life eternal comprize in them Mans whole supernatural Remedy, and are the Term to which, God will Restore his Elecm Christ's Seed. 1. That God Covenanteth to Recover them from Sin to Righteousness, is clear. For, This is the Covenant that I will make with them after those days, saith the Lord: I will put my laws into their hearts, and in their minds will I write them: and their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. Heb. 10. 16, 17, 18. So that, when God remembers Sins no more, he remits them: where God remits Sins, there needs no more offerings to expiate and purge them away; God is fully satisfied for such, and so accepts and justifies them. And again it is promised, That As by one man's disobedience many were made Sinners: So by the obedience of one shall many be made righteous, Rom. 5. 10. Here's Recovery promised from guilt of sin, to imputed Righteousness by Justification. God further Covenanteth; I will give them one heart, and I will put a new Spirit within you: And I will take the stony heart out of their flesh, and will give them an heart of flesh; That they may walk in my statutes, and keep mine ordinances, and do them, Ezek. 11. 19, 20. and 36. 25, 26, 27. Here's Recovery promised from the filth and power of Sin to inherent Righteousness, by Sanctification. 2. That God also Covenanteth to recover Christ's Seed from Death to eternal Life, is as clear. For he saith; If by one man's offense, death reigned by one: much more they which receive abundance of Grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ. Rom. 5. 17. 21.— That as Sin hath reigned unto death; even so might Grace reign through righteousness unto eternal life, by Jesus Christ our Lord. This Recovery of Christ's Seed from the miserable state of Sin and Death, to the happy state of righteousness and eternal life, seems as it were Typically to be shadowed out and promised, under Israel's Recovery from Egypt's miserable bondage, to Canaan. Gen. 15. 13, 14, 18. Deut. 5. 2, 3. 6. And the Jews return from their woeful Captivity in Babylon, unto Zion. Ier. 24. 5, 6, 7.
More Particularly, God's Recovery of Christ's Seed from Sin and Death to Righteousness and Life, being a most large Comprehensive benefit, compriseth in it many excellent Spiritural blessings. Partly, in respect of the Impetration of it, for Christ's Seed: Partly, in regard of the Application of it, to Christ's Seed. I. The Impetration, or obtaining of this Recovery for Christ's Seed, was by ReDEMPTION. Redemption is a Recovery of Christ's Seed from the bondage of Sin, Satan, Death and the wrath of God, into the contrary spiritual liberty: by the payment of a just and Satisfactory price. Hence those phrases: ye are bought with a price, 1 Cor 6. 20.— ye were not redeemed with corruptible things, as silver and gold from your vain Conversation,—but with the precious blood of Christ. — who gave himself for us, that he might Redeem us from all iniquity. — Christ hath Redeemed us from the Curse of the Law, being made a Curse for us. In this work of Redemption are considerable, 1, The Mediation of the Redeemer Christ, betwixt God and his Seed. 2. The 〈◊〉 Satisfaction of this Mediator, made to God's Justice, by his Death, for the Sins of all his Seed. 3. The Meritorious Reconciliation of all his Seed unto God by this full Satisfaction. II. The Application of this Recovery thus obtained to Christ's Seed, is effected especially by these several steps, or degrees. viz. 1. By conviction. Christ's Seed being thoroughly Convinced both of their own sin and misery, by nature: and of the sufficient Remedy thereof in Christ by Grace. 2. By couversion. When they are turned from darkness to light, and from the power of Satan unto God. This Conversion, in respect of several notions and Considerations, is expressed in Scripture by divers Names, which for substance import one and the same thing. It is styled ( 1 ) In regard of the newness of Condition whereinto they are brought, Renovation or Renewing. ( 2 ) In regard of Natures inability, and of the Necessity of Divine Power, to bring them unto this new condition, New-Creation. ( 3 ) In regard of God's way of bringing them into this New state, Outwardly by the call of his word as the instrument: Inwardly by the call of his spirit as the efficient thereof, Vocation, or Calling. ( 4 ) In regard of the resemblance that this Conversion hath with man's Natural generation and birth, its styled Regeneration, New-birth, or Being born from above. ( 5 ) In respect of their separation from Sin, unto Holiness of Person and Conversation, Sanctification. ( 6 ) In regard of Divine Principles, Habits and gracious Qualifications infused, the Participation of the Divine Nature. ( 7 ) Finally to mention no more in regard of their spiritual Motion from misery to happiness, its styled A Transition, or Passing from Death to Life. All these for Substance being but Conversion. 3. By Adoption. Christ's Convert Seed being admitted and accepted as the Adopted sons of God by Grace, through Christ the only son of God by Nature. In and with which adoption they receive the Privileges of Sons; viz. The Spirit of adoption, both crying Abba Father, and Attesting their Sonship. Son-like liberty and freedom. Heirship to God. Co-heirship to Christ. 4. By Justification. When God freely remits all their unrighteousness, and accounts their persons righteous, merely for the meritorious and Satisfactory obedience of Christ, imputed to them of mere grace, through Faith only. 5. By Donation of divers spiritual Privileges, as Consequential fruits of Conversion, Adoption and Justification: especially these, viz. Peace with God in Christ. Joy in the Holy Ghost. Diffusion or shedding abroad of God's love in the Heart. Assurance of a Good spiritual state towards God, in Christ. Progress and Growth in Grace. And faithful Perseverance, or Final Constancy in this gracious Christian state unto the Death. 6. Finally, By Glorification, God completes this Recovery of his elect from Sin and Death to righteousness and life; Receiving their Spirits made perfect, into glory, immediately upon Death: And at the Last day, Raising up their bodies in glorious state to be reunited with their Spirits, That so both bodies and souls may meet the Lord coming to judgment, may be open y acquitted when the whole world besides shall be condemned, may with Christ judge both men and Angels, & afterwards may ascend with Christ into the highest Heavens, there to have full immediate uninterrupted vision & fruition of God in Christ face to face unto all eternity.
Thus of the Benefits Covenanted which God will do for Christ's Seed; He will Recover them, &c.
2. The object to whom these Grand Benefits are intended in Christ, is only Christ's Seed, The Elect. For, 1. They, and they alone were before the foundation of the world, in Christ eternally elected and predestinated to these benefits. 2. They, and they alone are the Persons for whom Christ in fullness of time intentionally shed his blood and laid down his life, that he might purchase and procure these mercies for them. Even; for God's Elect: for the children of God. For the children which God had given him: for his Church: for his people: for his sheep. 3. They, and they alone are the persons to whom these Benefits and Mercies are in due time actually and effectually applied and bestowed in Jesus Christ through the operation of the Spirit. Consequently they alone that are Christ's Seed, the Elect, are the Object to whom these Benefits and Mercies are intended in Christ.
(2) The Lord Covenanteth, what he will be to Christ's Seed: viz. He will be to them a God. That thus God Covenanteth, is clear in the Tenour of the Covenant of Faith, as Renewed to Abraham, Israel, David, The Jews, and in the New Covenant. 1. To Abraham God saith; I will establish my Covenant between me and thee, and thy Seed after thee, in their Generations, for an everlasting Covenant: To be a God unto thee, and to thy Seed after thee. And I will give unto thee, and to thy Seed after thee, the Land wherein thou art a stranger, all the Land of Canaan, for an Everlasting possession: And I will be their God. 2. To Israel at Horeb, I am the Lord thy God, &c. 3. To David God promiseth, in reference to his Seed;