The Mystery and Marrow of the Bible
(2) By Antipathy opposition and Contrariety to Sin. An upright man is an adversary to iniquity: He hates it, shuns it, sets himself against it, both in heart and practice, in himself and others. Job is said to be perfect and upright, one that feared God, and eschewed evil: his uprightness evidenced itself in eschewing Evil. David opposeth uprightness of heart to turning aside to crooked ways; Do good, O LORD, to those that are good, to those that are upright in their hearts. As for such as turn aside unto their crooked ways, &c. The upright turn not aside to crooked ways, but turn from them. He that walketh in his integrity, is opposed to him that is perverse in his lips: An upright man avoyds perverse and sinful speeches. Now an upright man manifests his enmity and opposition to sin divers ways. 1. He is offended at Sin, both in himself, and in all; yea, he hates it in those that stand in nearest natural relation to him. Upright Asa could not endure Idolatry in his mother Maachah, but destroyed her idol, and removed her from being Queen, because of her idolatry. Upright Job was jealous of his Children's sinning against God, therefore he often sanctified them, and offered burntofferings for them. 2. He declines and shuns all iniquity in the intent and purpose of his heart: yea, even such as he may more peculiarly style his own, by reason of temptation or inclination to them. David having said, Blessed are the perfect in the way,—that seek him with the whole heart: he discovers these perfect ones by this note; They also do no iniquity, or Surely they do no iniquity. And elsewhere he thus evidenceth his own uprightness; I was also upright before him, and I kept myself from mine iniquity. Even from my sin, that hath most pleased me, or hath been most profitable to me, or whereunto I have been most tempted, or most strongly inclined, by reason of my natural constitution, or outward condition, or wherewith I have formerly been most overtaken: yet I have approved myself herein upright before God, that I have kept myself from this my iniquity. Herein contrariwise Jehu failed; he could destroy Baal, but not the two Calves, though all were idols: Why? because he feared it might endanger his Kingdom, to let Israel go to worship at Jerusalem; perhaps then Israel might revolt to their ancient Crown of Judah. Herein his heart was rotten. A sincere heart will set against sin, though profitable and advantageous; yea, when vice is like to be the gainer, and virtue the loser. 3. He desires that his heart and spirit may be fitted to the uttermost, that no iniquity may lurk there, but all may be removed thence. Search me, O God, (said uprighthearted David ) and know my heart; try me, and know my thoughts. And see if there be any wicked way in me, and lead me in the way everlasting. 4. He ( if at any time sin overtake him ) is exceedingly heart-smitten for his iniquity, and humbles himself deeply for his miscarriages. When sincere David had numbered the people, his heart smote him for his pride and carnal confidence in the arm of flesh. When he had grossly failed in the matter of Uriah, how bitterly did he lament his sins, and how earnestly did he beg for purity and uprightness! When upright Hezekiah 's heart had been lifted up, &c. he for that pride and unthankfulness did humble himself afterwards before the Lord. And when true-hearted Peter had thrice denied his Lord Christ, whom he dearly and sincerely loved, he quickly upon sight of his error went out and wept bitterly.
(3) By doing and pursuing of that which is truly Good. An upright man doth not only eschew evil, but pursue good; not only fly vice, but follow virtue David describes them that are perfect in the way, by both these: 1. They do no iniquity: there's their eschewing of evil. 2. They walk in the Law of the LORD, They keep his Testimonies, They seek him with the whole heart, They walk in his ways: there's their doing of good. Thus Hezekiah pleads his integrity before God; Remember now, O LORD, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight. His doing that which is good in God's sight, is urged as an argument of his integrity. But because an Hypocrite may do that which is good for Matter and Substance, as did Jehu, Pharisees, the three bad grounds, &c. It will be requisite more accurately to delineate the well-doing of the upright, and wherein the sincerity thereof discovers itself. Take it in these few particulars.
First, An upright man in all his well-doing hath a Special and principal eye to his God: He doth all, as Of God, Before God, and For or to God: Of God, as the Author; Before God, as the Witness; and To God, as the Object and End of his actions and undertakings. 1. He doth all as of God, the Author and Commander of his actions. The author also and fountain of all abilities for such actions. He desires to look up to God commanding him what to do, and giving him Commission thereunto, that he may not act without warrant: and he looks up to God Enabling, for ability, strength, assistance, &c. in doing what is commanded. God is the Spring, and great wheel, and the first mover of all his actions. If God Command, if God Enable, he can do anything: otherwise he can do nothing. Thus Paul cleers his integrity in preaching, that he spake nothing but what was from God, and from his Commission; he did not sophisticate, blend, or mingle the Word with any vanities of his own, as crafty Merchants or Vinters corrupt wine with water, &c. For we 〈◊〉 no •… as many which corrupt the Word of God: but as of sincerity; but as of God,—speak •… in Christ. So in other things, an upright 〈◊〉 loves to see his authority and warrant from God for his a •… tions: and when he sees God going before, he can cheerfully follow after: 2. He doth all his works as before God, in his sight, in his presence; as an Allseeing witness and judge of his actions and intentions; who searcheth the reins and heart. He sets himself still as in his presence, and approves himself to him above all. Thus, Noah was an upright man, and he walked with God. His course was still in God's presence, this was his integrity. So God said to Abraham, Walk before me, and be perfect: As if he had said, set thyself and actions as still in my sight and presence, and then thou canst not choose but be perfect therein. Thus Paul; But as of sincerity, but as of God, in the sight of God, speak we in Christ. An hypocrite hath enough if he can approve himself to the eye of man: A sincere heart chiefly approves his ways to the eye of God. 3. He doth all his works to God, as the chief Object and End of his Obedience and actions. In his duties he aims at the fulfilling of his Command and pleasing him especially thereby; yea though they be works of righteousness that more immediately concern man, yet he looks beyond man, to God, to Christ, and doth duty chiefly with respect to him. Thus Paul requires servants to show their integrity in their service, by so serving their Masters, as if they were serving Christ; Servants, be obedient to them that are your Masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ. — Not with eye-service as men-pleasers, but in singleness of heart, fearing God: and whatsoever ye do, do it heartily, as to the Lord, and not unto men: — for ye serve the Lord Christ. And he chiefly aims at honoring and exalting God, not at his own praise and glory among men: knowing that if he can uprightly please the Lord, The Lord himself will honor him, and of free grace reward him, more then all the men in the world can.
Secondly, An upright man hath universal respect to God's whole Word, and to all his Commandments, as the full and adequate Rule of his well-doing. Though he may fail and come short in many things, yet the bent, propensity and inclination of his Soul is to all. Herein David discovered his uprightness, saying; The LORD rewarded me according to my righteousness, according to the cleanness of my hands hath he recompensed me. For I have kept the ways of the LORD, and have not wickedly departed from my God. For all his judgments were before me: and as for his statutes, I did not depart from them. I was also upright before him, and have kept myself from mine iniquity. And elsewhere, having described the blessedness and properties of the upright, he saith, Then shall I not be ashamed, when I have respect to all thy commandments. Hypocrisy in picking and choosing, indenting, reserving, excepting, &c. makes ashamed: but integrity makes not ashamed. To this effect David prays that Solomon his son might have a perfect heart in universality of Obedience; Give unto Solomon my son a perfect heart to keep thy commandments, thy testimonies, and thy statutes, and to do all these things. In this Caleb's integrity was conspicuous, that he followed the LORD fully. Heb. he fulfilled after the LORD. An upright man is an universal man, a thoroughpaced man. His obedience is extended to the compass of all God's Laws, in the purpose of his heart.
Thirdly, An upright man is disposed to universal obedience and service of God, though it be to his greatest cost, charge or hazard. Though he must part with much, and suffer much for God and Christ, yet he is ready to put all to the hazard. David prayed that Solomon's heart might be perfect, in being willing to be at all the cost that was requisite for the Temple, the place of God's public worship. To part with so much wealth for that end, was a great trial of his integrity. Our Savior tells the young man, if he will be perfect, he must sell all, give to the poor, take up his cross and follow him. This Command Christ gave him, to try his integrity: he, not obeying, detected his hypocrisy.
Fourthly, An upright man presseth after gradual perfection more and more. As Paul pressed towards the mark, for the prize of the high Calling, &c. and he adds; Let us therefore, as many as be perfect, be thus minded. Intimating that such as are perfect, will contend after more and more perfection. Integrity is growing, and aspires after completeness.
Fifthly, A Perfect and upright man is Constant in well doing. 1. In all places, at home and abroad, in public and private, in society and solitariness, because the presence and all-seeing eye of God is everywhere; as Paul, He had his conversation in simplicity and godly sincerity in the world, and among the Corinthians. As David, I will behave myself wisely in a perfect way. O when wilt thou come unto me? I will walk within my House with a perfect heart. 2. In all conditions, prosperous and adverse, &c. Job was not only upright in his flourishing condition, when he Received good from the Lord: but also in his fading Condition, when he received evil from the Lord. He conformed himself to both, he blessed God in both, persisted in his integrity in both. His wealth and health were gone: but his integrity still remained. Joseph was upright in Potipher's house, in Prison, and when he became the Ruler of Egypt. David upright in his private Capacity, upright in King Saul's house, and upright in his Kingdom. 3. At all times. Afa's heart was perfect all his days. He had his actual failings: but his habitual integrity covered all. David did that which was right in the eyes of the LORD, and turned not aside from anything that he commanded him all the days of his life, save only in the matter of Uriah the Hittite. He had many infirmities, and some gross miscarriages, as hath been noted: yet because his heart in the main was sound and upright with God, all his other Errors are passed by in silence, except that deliberate and complicated Sin in the matter of Uriah, which above all other did dangerously shake his integrity. Job persisted still in his integrity, in blessing and justifying God, not only before, but under his many severe afflictions: and at last humbled himself for his distempered passions and expressions. Noah was an upright man, and he walked with God. This was his habitual and constant course: such was his integrity. Thus an upright man is not for moods, fits, spurts, flashes, &c. but he is constant, fixed, habitual and immovable in well-doing.
(4) By certain eminent Companions of integrity. An upright man hath indeed the Principles and Habits of all Graces in himself: but among them there are some more noted Associates of uprightness then others; by which his integrity may be discovered. As, 1. Conscientiousness, 2. Faith, 3. Love, 4. Fear, 5. Willing-heartedness.
Conscientiousness in heart and way. A Good Conscience is the Companion of a Pure heart. Now the end of the commandment is Love, out of a Pure heart, and a Good Conscience, and Faith unfeigned. Paul avouching his integrity, said, Men and brethren, I have lived in all good Conscience, before God, until this day. The Conscientiousness of his life and Course is here described, By the sincerity of it, it was before God, as in his sight and presence; By the universality or Entireness of it, In all good Conscience; By the Permanency of it, until this day. And what he means by this good Conscience, he afterwards explains; And herein do I exercise myself to have always a Conscience void of offense towards God and towards men. So that, An inoffensive Conscience towards God and men always, thats a good Conscience indeed. When Conscience, guided by God's Word and Spirit, hath nothing against a man, whereupon it may justly condemn him for corrupt dealing or falsehood of carriage towards God. and man, then it is without offense.
Faith unfeigned. This also accompanies a Pure Heart and good Conscience; yea Faith unfeigned hath a peculiar prerogative in purifying of the heart: and that, 1 Instrumentally, by applying Christ's sin-cleansing and heart-washing blood; 2 Formally, as being part of that infused purity of Sanctification, and indeed the Leading grace, the Captain-grace to all the rest. Feigned Counterfeit Faith still leaves a man in his carnal and hypocritical state, as Simon Magus.
Love. This Grace flows from A pure heart, good Conscience, and Faith unfeigned; where these go before, Love inseparably comes after. A man cannot be purified in heart and truly believe in God and Jesus Christ, but he must needs love God and Jesus Christ, his members, his ordinances, &c. This spiritual looking breeds liking and loving. The upright love thee, saith the Church to Christ: And, The virgins love thee. Pure, chaste, undefiled Souls, that are not contaminated with adulterous affections to other objects, inconsistent with Christ, these sincerely love Christ. Their love is rooted in their uprightness.
The fear of the Lord. This also accompanies uprightness. He that walketh in his uprightness, feareth the LORD. Job is described to be a man perfect and upright, one that feared God, and eschewed evil. An upright heart towards God hath a reverential childlike awe of God imprinted in it, whereby it is exceedingly afraid to offend or displease him, and is obedientially inclined to please him in all things. This filial fear dwells upon the heart habitually, reigns and rules therein powerfully, fortifies it against all the strongest temptations wonderfully is an effectual antidote and preservative against evil, and continual incitement unto all good, both in public and in secret. The fear of the LORD is to hate evil. And, by the fear of the LORD men depart from evil. And on the other hand, Fear God, and keep his Commandments. The fear of God puts upon keeping his Commandments.
Willing-heartedness towards God and his ways. The perfect heart with God, is a willing heart towards God. It acts not perforce, by constraint, grudgingly, murmuringly, &c. but spontaneously, freely, willingly, readily, cheerfully, &c. in the service of the Lord. God's upright people, are a willing people. David intimates this to Solomon; And thou Solomon my Son, know thou the God of thy Father, and serve him with a perfect heart, and with a willing mind.
By these things we may try and discover the truth and integrity of our spirits and ways: which Qualifies us for God, as his people, according to his Covenant.
2. No dissembling Hypocrites, devoid of this Covenant-integrity, can walk in Covenant-duty before God, or be in Covenant-state with God. All God's Covenant-people must be persons of integrity: therefore God's Covenant rejects and abhors hypocrisy. Hypocrites have no saving part or lot therein. They may perhaps enjoy and glory in some externals of the Covenant: but can have no inward saving state therein, nor can acceptably walk with God according to it. For, God will not be their God, They cannot be his people, They can do nothing fully acceptable to him in Christ; Nor can they enjoy any saving benefit of the Covenant in this or the world to come: as hath been showed at large.
There are many sorts of Hypocrites, especially these three; 1. Gross hypocrites, which so grossly and notoriously dissemble with God, that their Hypocrisy is plainly obvious to the eye of the world, to the apprehensive eye of others. As, Ahab, who humbled himself in Sackcloth, yet persisted in his Baalish idolatry, and other wickedness. Jehu who pretended zeal for the Lord of hosts, in destroying Ahab 's idolatrous family: but continued still in Jeroboam 's Idolatry with the two Calves. Herod who heard John the Baptist gladly, and did many things: but still lived incestuously with Herodias his brother Philip' s Wife. And such are all professed Christians, who live in open and gross scandals. 2. Close Hypocrites, who dissemble more cunningly, so as to blear the eye of the world, and to deceive men; but yet they in their own Consciences know themselves to be false-hearted hypocrites and dissemblers. Most of the Scribes and Pharisees were such. Most of the Romish Priests and Jesuits are such. Many such self-condemned wretches are within the visible Church. Judas was questionless, such an one. 3. Formal Hypocrites, the temporary believers, stony-grounded hearers, that are qualified with many perfections of common grace, having great resemblance with peculiar saving grace these; go beyond both the former, and think themselves to be alive, when indeed they are dead; think themselves to be sincere, when they are false-hearted. These deceive themselves, their hypocrisy is spun of such an extreme fine thread: but God knows their hearts, him they cannot deceive. These come nearest Heaven, but yet shall never enter. Now all these are strangers to Covenant-integrity, and consequently to all saving Covenant-state, and to all acceptable Covenant-duty,
Characters or Notes of Hypocrisy may be many. Take these especially: viz. In regard of, 1. Their inward frame of heart. 2. Their eschewing of evil. 3. Their doing of good. In all which Hypocrites do notably discover their great unfoundness.
(1) An hypocrite hath not the Entireness of God's image created in him. The entire and complete image of God consists in Knowledge, Holiness, and Righteousness. An hypocrite is still defective in some of these, or in some branches of these. He may have Knowledge, be illuminated in some sort: and yet want righteousness. The Pharisees knew much: but were full of unrighteousness, oppression, extortion, covetousness, devoured Widows houses. Judas enlightened: but a thief, an unrighteous villain to his Lord and Master. He may have in some sort Knowledge and Righteousness, and yet want Holiness: being without Faith, Repentance, Self-denial, Humility, &c. The Pharisees had knowing heads, and some common principles of Equity and righteousness to man, but their hearts were still rotten and corrupt before God, like opened graves, full of filthiness. Like the Egyptian Temples, having fair frontispieces, but within nothing but filthy Cats, Crocodiles, &c. worshipped, instead of Deities. The whole heart is not seasoned with grace, but only some part. Nor have they the whole New man created in them in all its integral parts, but only some imperfect limbs and parcels thereof.
(2) An Hypocrite hath not the truth of God's image in any grace enjoyd. He wants many things, and hath not the truth of anything. God's image stands in true Holiness. But all he hath is false, seigned, counterfeit holiness. Counterfeit faith, but for a time: Counterfeit love, in word and tongue only, not in deed and truth: Counterfeit repentance, like Ahab 's; Counterfeit zeal, like Jehu 's: Counterfeit joys and feelings, like those of the stonyground-hearer: All counterfeit, •… opper work. Like a rotten stick, painted over: or like copper coin, gilded or silver'd over: or like a festering sore, a canker, skinned over.
(3) An Hypocrite overvalues himself, undervalues others. The Pharisee in the Parable said, God I thank thee, I am not as other men are, Extortioners, unjust, adulterers, or even as this Publican. He trusted in himself; that he was righteous, and despised others. This was his hypocrisy and pride. An hypocrite is full of pride, selfconceit, self-attributions, self-admiration, &c. he is blown up with excessive high thoughts of his own worth and excellency, beyond others. Come not near, for I am holier then thou. He looks at himself through a Multiplying-glass. His mole-hills are mountains, others mountains are scarce mole-hills. But an upright Soul hath mean, humble, low thoughts of himself, but hath high esteem of others. Sincere Paul said of himself, I am less then the least of all Saints, I am chief of Sinners.
(1) An hypocrites hatred or eschewing of Sin is not general and universal. Some sins, yea many gross corruptions, he may avoid, as did the Pharisee; He may through the knowledge of Christ escape the pollutions of the world; yea, he may become in offensive to the view of man, as Paul, while he was a carnal hypocritical Pharisee, was touching the Law blameless: But notwithstanding the Hypocrite doth still allow himself in some beloved and profitable Sin or other wherein he must have elbow-room and liberty reserved. Jehu departed from Ahab' s idolatry in Baal: but he departed not from Jeroboam' s idolatry in the two Calves. Herod still allowed himself in his incest with Herodias: Judas forbore all scandalous courses, but yet nourished in his bosom that secret viper of Covetousness, which was his ruin. Simon Magus could lay aside his witchcraft, but not his wretched worldliness and dishonest gain. The Pharisees could walk without gross offensiveness in many things: but inwardly they were full of covetousness and filthy excess. Saul, while a Pharisaical hypocrite, could be blameless touching the Law, but yet was in his blind zeal and malice a persecutor, and a blasphemer, and injurious against Christ and his members, contrary to the Gospel. An upright man declines from all sin: but an Hypocrite hath still his reserve for some darling bosom sin or other. He forsakes no sin at all aright, because of its sinfulness: for then he would eschew every Sin, one as well an another.
(2) An hypocrite is wont to make a great Scruple at smaller sins, and yet readily to swallow down greater, without any quitch or remorse of Conscience. This argues notorious dissimulation indeed. The Pharisees were notorious in this point of hypocrisy; They strained at agnat, but swallowed a Camel. They would not swear by the gold of the Temple, which was lesser: but would swear by the Temple itself which sanctified the g •… d, which was greater, and counted it nothing. They could without scruple swear by the Altar; which was greater; but made it an heinous matter to swear by the gift thereupon, sanctified by the Altar, which was less. They would not omit payment of small, petty, trifling tithes, as of Mint, Annise, C •… mmin, &c. but they omitted the weightier matters of the Law, judgment, mercy, and faith. They would by no means eat in vessels unpurified, but made a great stir in washing of cups, and pots, and vessels, which our Savior calls their making clean of the outside of the cup and platter: but the meats which they did eat in those vessels were defiled notoriously with oppression and injustice in their getting of them, and with riot, intemperance, and excess in their using of them. Hence our Savior saith, that within they were full of extortion and excess. They made a great scruple of coming into the Judgment-Hall on the Preparation-day before the Passover, lest they should be defiled thereby, and so be rendered incapable of eating the Passover; but they made no scruple at all of their cruel persecuting and murdering of the spotless Son of God, by unjust accusation and condemnation in the Judgment-Hall. They made great scruple of puting Judas his thirty pieces, which he brought back again, into the Temple-Treasury, because they were the price of blood; but they made no bones of contracting the guilt of Christ's blood upon their own souls, which should have been the Temples of the Holy-Ghost. Whereupon said Augustine, What a counterfeiting of innocence was this, not to suffer the Price of blood to lie in a chest, and yet to permit blood itself to lie in the Conscience? The Priest and Levite seeing the wounded man lie half-dead, went on the other side of the way, lest they should contract Legal uncleanness; but were not troubled at all to pass by their extremely distressed neighbor, without the least bowels of mercy and compassion. Hypocritical King Saul made it a horrid matter to eat the flesh of beasts with the blood; but made it a matter of nothing to shed the blood of Jonathan his own Son, far better then himself, had not the people hindered him. Oh how notorious and abominable are such hypocritical dissimulations!
(3) An Hypocrite is wont to be more severe against others sins, then against his own. The Pharisees were so quick-sighted towards others failings, that they could not endure to see a mote in their Brothers eye; but they were so dull-sighted towards their own failings, that they could not see a beam in their own eyes. This our Savior charges close upon them as their Hypocrisy. They brought an adulterous woman to Christ, taken in the act, declaring their opinion, that according to Moses Law, she was to be stoned to death; but they laid not to heart at all their own manifold guiltynesses in other respects, till Christ convicted them by the guilt of their Consciences. Judah hearing of Tamar 's whoredom, (whom himself had defiled, supposing her to have been a common Harlot) adjudges her severely to be burnt; but passes no sentence upon himself, that was deeper in that wickedness then she, and the cause of it. Herein he discovered too much partiality and hypocrisy. David himself did herein bewray too much hypocrisy, in that he lay a great while in his gross sins, about the matter of Uriah, never judging himself for them in the sight of God; and yet he could pass a severe sentence of Death for the same sin related as in the person of another in Nathan's parable. Though David was an upright man, yet this was far from an upright action. As it was noted of Anthony, that he hated a tyrant, but not tyranny itself: So it may be said of an Hypocrite that he rather hates Sinners, then sins. As Jehu hated Ahab the idolater, but not Ahab's idolatry: for then he would have hated Jeroboam's idolatry as well as Ahab's, one Idolatry as well as another. He that hates one Toad or Serpent, because such, hates every Toad, every Serpent. He that hates one sin, because sin, hates every sin in himself, or others. Yea most of all he hates his own sins, as Paul, I am chief of Sinners: and casts the first stone at himself with greatest severity.
(4) An Hypocrite is not content in eschewing of evil. After he hath escaped the pollutions of the world, he is again entangled therein, and overcome. So that, The dog is turned to his own vomit again; and the sow that was washed, to her wallowing in the mire. All hypocrites are Apostatical. If the unclean Spirit be cast out in any measure, yet will he return again with seven worse spirits, and re-enter the hypocrital heart, and the latter end of such an one shall be worse then his beginning. As a Wolf or Tiger, if you knock out their teeth, pair their nails, chain them up, &c. for the while they will forbear ravening; but set them at liberty, they will raven still; their ravening Nature was not changed, but only chained up: So hypocrites are not changed, but chained up; not renewed, but only restrained; and therefore sooner or later they will return to their corrupt bias, retaining still their old corrupt Natures and principles.
(1) An Hypocrites doing of good is not from a right Principle, is not well-grounded. The right Principle and ground of all Welldoing, is that Holy New-Creation in Jesus Christ; and therein, sincere love, out of a pure heart, good Conscience, and Faith unfeigned. Without these supernatural sanctifying Principles no actions can be truly acceptable to God. An Hypocrite is destitute of all these principles: and therefore can ground none of his actions thereupon, but upon false and insufficient foundations. As 1. Upon mere Light of Nature, and convictions of the natural Conscience. An Hypocrite in the Church may hence do many things. For, even Pagans themselves, from light of Nature, and imperfect fragments of the Law remaining in their hearts, may do by nature many things contained in the Law. This is a false Principle, Nature, not Grace. 2. Upon Customary Education. Paul was educated and trained up in Pharifaism, and thereupon did many things, and seemed to be furnished with much legal righteousness: but at last when Jesus Christ revealed himself effectually in him, he saw that all was but loss and dung. Many that have been religiously educated, do exercise themselves accordingly in religious duties and courses: and yet remain destitute of true saving grace, and at last most shamefully fall away. 3. Upon Common gifts unsanctified▪ whether Ordinary, or Extraordinary: As the gifts of Knowledge, of Utterance, of Preaching, of Praying, of Tongues, of Miracles, &c. upon, and from these gifts many good-works may be done, yet not acceptable before God: because they flow not from special Graces, but from common gifts. Judas doubtless upon this account did preach, pray, do miracles, give alms, &c. otherwise the Apostles would have suspected him before the last Passover. Many at the day of judgment shall plead their good deeds arising only from gifts: but Christ will then reject them, as workers of iniquity. A temporary Faith will carry a man very far, being attended with divers other gifts and endowments of formal Hypocrites: but all's from a rotten root, and will vanish away. 4. Upon slavish fear. Thus, when God sent Lions among the Samaritans, they feared the Lord, and did some things thereupon: but feignedly. So when in Mordecai's days, the Jews got the upper hand of their adversaries, many of the people became Jews, embraced the Jewish Religion: for, the fear of the Jews fell upon them. The fear of Superiors, fear of punishment, fear of public shame, yea slavish fear of Hell, may put many upon doing that which is good and religious: and yet all in dissimulation, for want of better Principles.
(2) An Hypocrites doing Good is not universal, with respect to all God's Commandments and ways, but limited, reserved, and under such and such restrictions. Sometimes he will seem very pious towards God according to the first Table, but yet walk very unrighteously towards men contrary to the second Table. Sometimes he will seem very careful of righteousness towards men; but wholly remain careless of religion towards God. The Pharisees are notable instances in both cases: They taught men to offer liberally to their Corban, though to the neglect of maintaining their own Father and Mother in necessity; They would make long prayers, but devoured widows Houses; They would give much alms, but made void the Law of God by their Traditions, &c. Sometimes Hypocrites will do the lesser, but neglect the greater duty; Or do the greater, neglecting the lesser; Or do one thing, but neglect another. They would love their neighbor, but hate their enemy. They would be very careful to maintain legal and ceremonial purity •… but neglected the weighty things of the Law, Judgment, Mercy, Faith▪ Herod did many things: not all, that John the Baptist required of him. Jehu did much: but followed not the Lord fully and perfectly. King Saul destroyed the Amalekites, did part of that which was commanded him: but not everything which was enjoined him, for he spared King Agag, and the fat of the Cattle. King Agrippa became almost, but not altogether a Christian. The Hypocrite hath still reserves, indentings, omissions, partiality in his obedience.
(3) An Hypocrites doing of good is for false Ends. Not purely for God's glory, and his own Salvation, &c. but for low, mean, base, fordid ends, as power, profit, credit, honor, praise of men, popular applause, &c. Jehu did all his service to God and his commands, principally to serve his own turn, and establish his throne. Judas followed Christ, for the bag. Many carnal Hearers followed Christ, not for his Doctrine and Miracles: but because they did eat of his loaves and were filled. The Pharisees did all their works to be seen of men, to be cried up and applauded by the people for piety, charity, &c.
(4) An Hypocrites doing of good is not constant, and lasting; but at last vanishing and coming to naught. All his motions in well-doing are forced and violent, not from a true inward principle, therefore are not lasting. As an arrow or stone may be violently cast up towards heaven by outward force, but by its inward principle of weight it will fall down again to the Earth. The Faith of the stony-ground Hearers lasts but for a time, and in time of persecution and affliction for the Gospel it vanisheth away. The House built upon the Earth or Sand without a firm foundation, when winds and waves beat upon it, fell, and the fall thereof was great. Judas at last discovered his rotten and treacherous heart towards Jesus Christ. Hymenaeus and Alexander at last made shipwreck of Faith and a good Conscience: and grew so incorrigible, that Paul delivered them to Satan, that they might learn not to blasphe •… e. Fixed stars will remain: but comets and blazing stars will at last vanish away. True gold will abide the fire, and become purer: but dross will be burnt up and consumed. The Natural color and complexion will abide: when artificial paint will wash away.
By these Notes, Hypocrisy may singularly be detected. Such Hypocrites are destitute of Covenant-integrity: and therefore, remaining such, can neither walk in Covenant-duty before God, nor be in Covenant-State with God. Let all that would approve themselves in Covenant with God, beware of this Leaven of Hypocrisy.
3. All such, as would approve themselves the true Seed of Abraham, and Covenant-people of God, must be federally perfect before God, both in Heart and way. The Perfect and upright shall be admitted into Covenant with God; and shall enjoy him, and all the Covenanted benefits as theirs: but hypocrites shall not stand before him, they shall have no part nor lot in this business. Let all then that profess to be God's Covenant-people, be sincere and perfect with God, both in Inward Constitution of heart, and in Outward Conversation of life. Let them clear up their Integrity upon good grounds, to their own hearts and Consciences, according to the Scriptures: and let them grow up therein more and more till they come to the highest degree of Perfection, being constant and persevering therein unto the end. To this effect, take 1. Some Helps and furtherances to integrity. 2. Some Motives and encouragements thereunto.
Helps and furtherances to integrity.
(1) Know the Lord God aright in Jesus Christ. Know the infinite purity and Perfection of his Nature: which cannot endure iniquity or Hypocrisy. Know his All-searching Omniscience, and Omnipresence: He is everywhere, knows all things, searcheth the reins and hearts, exactly detects every hypocritical action, expression, thought, and imagination, so that there can be no blinding of his eyes with most specious pretences or appearances. Know the exactness of his Scrutiny and judgment; every secret thing shall he bring to judgment, without respect of persons, &c. Such true knowledge of God will incline mightily to integrity; And thou Solomon my son, know thou the God of thy Father, and serve him with a Perfect Heart, and with a willing mind: for, the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts. Its a vain thing therefore to think to dissemble with him. First know him aright: Then serve him with a perfect heart.
(2) Put off the old man, and put on the New man daily more and more, which after God is created in righteousness and true holiness. In so doing we shall be more and more dis-vested of Hypocrisy, which is a limb of the old man: and invested with integrity, which is a member of the new man. Make progress in Sanctification, So you Mortify Hypocrisy, and vivify Sincerity.
(3) Have saving Faith and Hope, and grow therein. Hypocrisy stands in mixtures, and inward Heart-defilements. But Faith purifies the Heart, from dross and defilements of sin. And everyone that hath hope of Heavenly happiness, purifieth himself, even as he is pure.
(4) Consider seriously God's Promises of his Cohabitation, Neer Communion and endeared Relations to, and with his own people that come out and separate from the Corruptions of the world: And these will strongly put us upon all possible endeavors after Purity and Perfection. Having therefore these Promises, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting Holiness in the fear of God. The pure God cannot endure fellowship with impure hypocrites, nor afford them any near Relation to him.
(5) Set thyself always as in God's fight and presence, as witness of all thy thoughts, words and ways: This will make thee still approve thyself uprightly to him. Walk before me, and be perfect. This made Paul deal sincerely in his Ministry: he set himself still before God's eye; But as of sincerity, but as of God, in the sight of God, speak we in Christ.
(6) Let the Word of God have room in thine heart, and bear sway in thy Soul. Keep it still fresh in mind, and make it thy Rule. This will dissuade and deliver thee from Hypocrisy, but persuade and draw thee to integrity. Hereby David kept himself upright; I have kept the ways of the LORD, and have not wickedly-departed from my God. For all his judgments were before me, and I did not put away his Statutes from me. I was also upright before him, and I kept myself from mine iniquity. Hereby Christ's disciples were purified instrumentally, Now ye are clean through the Word that I have spoken to you. Yea hereby young men (whose lusts and corruptions are strong and impetuous) may cleanse their course; Wherewith shall a young man cleanse his way? By taking heed thereto according to thy Word.
(7) Keep still a jealous eye over thine own deceitful heart. Keep thine heart with all keeping. There hypocrisy and dissimulation takes its first rise. See thine heart be pure and perfect in its grounds whence, and ends whereto it moves, in all the ways of Religion. There are many depths, deceits, windings, turnings, inventions, devices, &c. in our hearts: Trust them not too far; but watch them, sift them, try them, &c. that they may be sound and sincere with God.
(8) Remember often the strictness of the last account and judgment. For then, God will judge the Secrets of men by Jesus Christ. — God will bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. Then no paint nor varnish of Hypocrisy shall cloke iniquity any longer. Then God will pluck off all hypocrites masks and vizors, and show them in their own colors. Wouldst thou not be detected and judged for an Hypocrite at the last day? walk uprightly now. For, Hypocrites that love not now to be, what they seem: shall then appear to be, what they are, through God's righteous judgment. Notable is that of our Savior, Beware ye of the leaven of the Pharisees, which is Hypocrisy. For, there is nothing covered, that shall not be revealed; neither hid, that shall not be known.
(9) Finally, Forasmuch as integrity is not in man's power, but is God's gift of grace, Beg it earnestly and incessantly of the Lord. O God of truth, give me a perfect heart, and a perfect way. Adom my foul with righteousness and true Holiness. Make me according to thine own heart, &c. Pray with upright David; Let integrity and uprightness preserve me; for I wait on thee. — Let mine heart be sound in thy Statutes; that I be not ashamed. — Behold, thou desirest truth in the inwards.—Create in me a clean heart, O God; and renew a right spirit within me. — Search me, O God, and know mine heart: try me, and know my thoughts. And see if there be any wicked way in me, and lead me in the way Everlasting.
Motives and Inducements to Integrity are many, and very cogent. As,
(1) Christ Jesus our true Passover is already Sacrificed for us, And all these Gospel-times are this true Paschal Feast: Therefore as the Legal Passover was kept without corporal leaven of bread, So the Gospel-Passover should be celebrated without the Spiritual leaven of Sin and Hypocrisy. For Christ our Passover is sacrificed for us. Therefore let us keep the Feast, not with old leaven, neither with the leaven of malice and wickedness: but with the unleavened bread of Sincerity and Truth. Without Sincerity and Truth we cannot feed and feast our souls upon Jesus Christ crucified.
(2) Uprightness is most pleasing and delightful to God: and therefore God's people should pursue that which is well-pleasing in his sight. David said I know also my God, that thou tryest the heart, and hast pleasure in uprightness. And again, Thou desirest truth in the inwards. Heb. thou hast pleasure or delight in truth, &c. And elsewhere, The righteous LORD loveth righteousness▪ his Countenance doth behold the upright. Solomon also testifieth, that Such as are upright in their way, are his delight. Now the upright LORD hath such pleasure in uprightness, That, 1. He accepts and admits the Perfect and upright into Covenant with himself. Be thou perfect, and I will make my Covenant between me and thee. 2. He is nigh unto the upright, and unto their prayer. The LORD is nigh unto all them that call upon him, to all that call upon him in truth. The Sacrifice of the wicked is abomination to the LORD, but the Prayer of the upright is his delight. 3. He highly prizeth and accepteth all, even the weakest Services of the upright: and covers, yea cures all their Infirmities, as hath been evidenced. 4. He is good, and doth good to the Sincere. Yet God is good to Israel, to such as are clean of heart. He is good to them, though afflicted and Tempted, while the wicked flourish in all Prosperity. Hence also David prays, Do good, O LORD, to them that are good, and that are upright in heart. 5. His way is strength to the upright. The way of the LORD (that is, either the way and dispensation wherein the Lord walks towards them: or the way and course of life wherein the upright walk towards God,) is strength to the upright, (that is, It strengthens, corroborates, emboldens their hearts and spirits against all discouragements and oppositions.) This secures them within better then a wall of brass. 6. He defends and saves the upright from evils and enemies. He is a buckler to them that walk uprightly. And they have a strong defense indeed, that have the Lord himself for their Buckler. No blows nor instruments of Death can prevail against this buckler. Sweetly said David, My defense is of God (Hebr. my buckler is upon God ), which saveth the upright in heart. 7. Finally, Such is his Providential dispensation for the upright, that they close up their days in peace and happiness, after all the storms and troubles wherewith their lives have been exercised. Mark the perfect man, and behold the upright; for the end of that man is peace.
(3) Hypocrisy is most odious and abominable to God, and to Jesus Christ, though never so highly esteemed amongst men. And God's people should abhor what God and Christ abominate. Hypocrisy and Hypocrites are so loathed of God, that, 1. He accounts them, whited Sepulchers, beautiful outward, but within full of dead men's bones and all uncleanness; workers of iniquity; The children of Hell. 2. He rejects all their services and works, though for matter and substance never so good and excellent. As Jehu 's obedience: The Jews religious exercises: All the Pharisees Alms, Prayers, Fastings, &c. accounting them no better then their sins and iniquities. Nor shall they ever have any Eternal Reward thereof from God. 3. He thunders out many terrible woes against them. Eight in one Chapter. 4. He will utterly disown and disclaim them at the day of Judgment, saying, I know ye not, depart from me ye workers of iniquity. 5. He will implunge them in the deeper condemnation. They shall have their portion with Hypocrites. This intimates that Hypocrites shall have a woeful portion. They shall not only be in Prison, but in Little-ease. They shall be in the darkest nook of Hell, if there be one corner in Hell worse then other, Hypocrites shall be there. They knew their Masters will, and did it not, therefore they shall be beaten with many stripes.
(4) Integrity is a singular comfort to the Conscience of God's people, in their saddest conditions and occasions of disconsolation. Job 's integrity kept his heart from sinking in all that Sea of trouble, in which he was tossed: when his three friends challenged him grievously for Hypocrisy. Till I die, I will not remove my integrity from me. — Let me be weighed in an even balance, that God may know mine integrity, &c. This supported King Hezekiah against the very sentence of Death from God; Remember, O LORD, that I have walked before thee in Truth, with a perfect heart, and have done that which is good in thy sight. This was Paul 's Cordial in all his perils and sufferings; Our rejoicing is this, the testimony of our Conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our Conversation in the world. David knew this full well when he so prayed; Let my heart be sound in thy Statutes, that I be not ashamed. Integrity may be blamed, but shall never be shamed. He shall hold up head and heart in worst of Evils with Confidence: when the hypocrites hope shall be as the Spiders web, or as the giving up of the ghost.
(5) The Lord hath put a beauteous garland; yea, a rich Diadem of Precious Promises upon the Head of the upright. Assuring him,
1. That, He shall dwell in the Earth, when the wicked shall be rooted out of it. For, The upright shall dwell in the Land, and the perfect shall remain in it. But the wicked shall be cut off from the Earth, and the transgressors shall be rooted out of it.
2. That, He shall have Safe-guidance and Deliverance from mischiefs and dangers. The integrity of the upright shall guide them.—The righteousness of the perfect shall direct (Heb. rectify ) his way.—The righteousness of the upright shall deliver them; but transgressors shall be taken in their own naughtiness. And elsewhere, Whoso walketh uprightly shall be saved: but he that is perverse in his ways shall fall at once. Hence the Prophet reproving King Asa for his carnal confidence in Benhadad King of Syria, said; The eyes of the LORD run to and fro throughout the whole Earth, to show himself strong in behalf of 〈◊◊〉 heart is perfect towards him.
3. That, He shall have Security, and •… fficient Supplyes of Necessaries in evil times. He that walketh righteously, and speaketh uprightly,—He shall dwell on high, (above the reach of danger): His place of defense shall be the Munitions of Rocks, (A Rock is a sure defense; Rocks surer; Munitions of Rocks, Rocks within rocks, surest of all): Bread shall be given him, his waters shall be sure. — The upright shall have good things in possession. The LORD knoweth the days of the upright; and their inheritance shall be forever. They shall not be ashamed in the evil time; and in the days of famine they shall be satisfied.
4. That, He shall have joy and gladness in the Lord notwithstanding all matter of trouble and grief that may befall him. Behold, God will not cast away a perfect man, neither will he help the evil doers. Till he fill thy mouth with laughing, and thy lips with shouting-joy. And David said, The righteous shall be glad in the LORD, and shall trust in him: And all the upright in heart shall glory. viz. When their adversaries the wicked shall be brought down by the hand of God, as the intent of the Psalm evinceth. So true is that, Unto the upright there ariseth light in the darkness. And that, Light is sown for the righteous, and gladness for the upright of heart. Though at present neither Ear nor bl •… e of light and joy appear to the upright, yet there's a secret seed of joy sown for them; and though it lie hid a while under the clods, in due time it will sprout, spring, grow up, and ripen; so that the upright shall reap a whole crop of joy.
5. That, His Habitation shall Prosper, and his Tabernacle flourish; If thou wert pure and upright, surely now he would awake for thee, and make the habitation of thy righteousness prosperous. Though thy beginning was small, yet thy latter end should greatly increase. — The House of the wicked shall be overthrown, but the Tabernacle of the upright shall flourish, viz. these and other temporal blessings promised, shall be performed to the upright, so far as shall be for their good.
6. That, He shall have sweet Reviving, Protection, Dignity, Advancement, and all Good, from God. For the LORD will be a Sun and a Shield: The LORD will give grace and glory: no good thing will he withhold from them that walk uprightly. A Sun, to revive and refresh the upright, with the sweet aspect, beams and light of his Countenance: A Shield, to defend and protect them in their comfortable enjoyments against annoyances and injuries. Grace and Glory; some say, He will give Spiritual Grace in this world, and Eternal Glory in the world to come. But Calvin is afraid that distinction in this place is too subtle; but thinks rather this to be the sense, After the Lord hath embraced the faithful with his favor, he will advance them to highest dignity, nor will cease to enrich them with his gifts, he will withhold no good thing from them that walk 〈◊〉 ; that is, his beneficence towards them shall never be drawn dry, but shall be flowing towards them continually. They shall want nothing that he sees and knows to be good for them. Simeon de Muis also expounds it to the same effect.
7. That, The upright shall sojourn in God's Tabernacle, as a true Member of his Church Militant on Earth; and dwell in his Holy Hill, as a Member of his Church Triumphant in heaven forever. LORD, who shall sojourn in thy Tabernacle? Who shall dwell in thine holy Hill? He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart, &c.
Integrity hath these sweet and precious Promises. That these Promises may be ours, may be put as a Crown upon our Heads, yea, as Cordials into our hearts; let us strive after uprightness, and grow up therein daily more and more.
(6) Finally, Upright men are blessed men, in the account of God himself. O the blessednesses of the Perfect in the way, who walk in the Law of the LORD! O the blessednesses of them that keep his Testimonies, that seek him with the whole heart! They surely do no iniquity, they walk in his ways. The upright have confluences of blessednesses meeting upon them; they are blessed even to admiration. 1. Blessed in their Posterity and Generation; His Seed shall be mighty upon Earth: The Generation of the upright shall be blessed. Happiness shall be the inheritance of upright men's children. 2. Blessed in their Outward enjoyments; Wealth and riches shall be in his House. This shall be another branch of an upright man's blessedness. 3. Blessed in the Constancy of his righteousness; And his righteousness endureth forever. 4. Blessed in Remission of his sins, and Justification of his person; Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the LORD imputeth not iniquity: and in whose spirit there is no guile. He that hath no guile in his spirit, but is sincere in heart, that man hath his sins pardoned, and is therein an happy Soul. 5. Blessed in reference to Eternal Glory in heaven, which belongs to them; Blessed are the pure in heart, for they shall see God. There's a Corporal vision with bodily eyes, There's a Spiritual vision by the eye of Faith, There's a Glorious vision face to face. By the Corporal vision, Christ was seen in his Humiliation on earth by many, and shall be seen in his glorious Exaltation in Heaven forever by all his members. By the Spiritual vision of Faith, believers in this world See him that is invisible; but as through a glass, darkly; and yet greatly rejoice in that imperfect, inchoate and remote vision. By the Glorious vision face to face, all the pure in heart shall See God as he is, and know as they are known, in heavenly glory: Having immediate and full fruition of God so seen, and being ravished inconceivably with that vision and fruition beatifical to all eternity.
Thus of the Second branch of Covenant-Duty, required by God from Abraham and his Seed. viz. Integrity, or Being Perfect. Now of the Last, viz.
III. Of Being God's People; or, A People to God by Covenant. The Lord Covenanted To be A God to Abraham, and to his Seed after him: and this expressly. Consequently God expected that Abraham and his Seed should be his Covenant-people: To this Duty, and reciprocal Relation to God, they were obliged implicitly. As God promised on his part, both what he would do for them, and what he would be to them, their Shield, Reward, and God. So he requires from them on their part, both that they do something for him; viz. Walk before him, and be Perfect: And also that they be unto him A People. God will give Himself to them, and they must give Themselves reciprocally to God. This is the highest and most Comprehensive Covenant-Duty imposed upon Abraham and his Seed above all other: To be God's People.
This Great Covenant-Duty I have heretofore somewhat opened in the General: And now should have proceeded to have handled it more fully and particularly, but that in this Covenant-Administration to Abraham, it is not Expressed, but only Implyed. Therefore the fuller unfolding of ( Being God's People in Covenant ) shall be referred till we meet with such a Federal Dispensation, wherein it shall be clearly Expressed. And that will be in God's Covenant with Israel from Mount Sinai.
AP •… ORISM IV.
THe Form of God's Covenant with Abraham and his Seed consisted; Inwardly, in the mutual Covenant-Obligation betwixt the Federates, viz. God on the one Part, Abraham and his Seed on the other: Outwardly, in the Manner of this Covenants Administration or Confirmation.
I. The Inward Form, which is more Essential and Constitutive to this Covenant, is, the Mutual and Reciprocal Obligation of the Federates to one another, viz. of God to Abraham and his Seed: Of Abraham and his Seed to God; and both, upon certain terms and Conditions, Plainly Expressed, or Necessarily Implyed.
1. God on his part, of his Love and free grace Promised; 1. To do much for Abraham and his Seed. viz. 1. To Bless them. 2. To Multiply them exceedingly. 3. To make his Name Great. 4. To make his Seed victorious. 5. To give them Canaan for an everlasting possession. 6. To close up Abraham's days in a good old age in peace. Under which particular blessings, Many eminent Spiritual saving Mercies were implied and primarily intended; As. ( 1 ) Jesus Christ to descend of Abraham according to the flesh as his eminent Seed, for saving all Abraham's elect and faithful Seed; ( 2 ) The Donation of the Spirit of Christ, as part of the blessing of Abraham; (3) Effectual Calling and Conversion of his Seed from their iniquities; ( 4 ) Justification of him and his Seed of mere Grace through Faith; ( 5 ) Sanctification of them through his Spirit; ( 6 ) Universal victory over their Spiritual Enemies, Sin, Satan, &c. (7) Great increase of the Church both among Jews and Gentiles; And at last, ( 8 ) The Eternal Rest and possession of Heaven itself, whereof Canaan was but an obscure shadow, &c. As hath already been declared at large. II. To be much to Abraham and his Seed, viz. 1. A shield. 2. An exceeding great Reward. 3. A God to them by an Everlasting Covenant. God on his part in a sense obliged himself to the Performance of these things to Abraham and his Seed. There's the Bond and tie on his side.
2. Abraham and his Seed on their part of right and Duty Re-promise or Restipulate to God, requiring this of them, (whereupon this Covenant is called, A Law to Jacob, and a word commanded to a thousand generations ) 1. To Believe, or Walk before him in Faith. 2. To Obey, or to walk before him in Obedience. 3. To be perfect. 4. To be his Covenant-People. And all in Christ. They on their part obliged themselves to the performance of these things to God. There's the Bond and tie on their side. And, in this mutual Obligation upon these respective terms and Conditions, the Inward essential Form of this Covenant consisted: without this it had been properly no Covenant at all.
Object. But, How can God be Federally-Obliged to Abraham and his Seed, God being infinite in Majesty, Dominion, Freedom, &c. And there being no proportion betwixt God and them? Doth not this argue some imperfection in God, and limit his liberty, &c. that he cannot do what he pleaseth?
Answ. To this I reply; 1. By way of Concession. That God is infinite in Majesty, Dominion, Freedom, &c. who enters into Covenant with Abraham and his Seed; and therefore there can be no Proportion betwixt him and them; betwixt Infinite and Finite. 2. By way of Negation. That it doth not therefore follow, that because God becomes in a sort foederally—obliged to Abraham and his Seed, therefore his dominion and freedom are hindered and restrained, or any imperfection in God implied. For if God of his Dominion and liberty can give blessings to Abraham and his Seed, can he not of the same Power and Freedom Covenant and promise them? Giving and Promising being acts of Dominion and liberty, they both are equally consistent with infinite Majesty. When man enters into Covenant with man, the Covenant-Obligation implies in him some imperfection, and in some sort limits and restrains his liberty which he had before: But not so with God; for Herein God doth not so much become obliged to his creatures, as to himself. They cannot claim things promised, by right of justice, as proper debt, but they believe, because God cannot deny himself, and his Word. God (saith Aquinas) is no debtor, because he is not ordered for other things, but all things for him. Hence its said, God renders debts, though indebted to none: He pays debts, though he pay nothing, that is, he pays them, because he hath promised them, not because they are any due debt of justice from him. For, who hath first given to him, &c. To this effect said Augustine elegantly; In the things we now have, we praise God the Giver: In the things we yet have not, We hold God our Debtor. And God becomes our Debtor, not by Receiving anything from us, but by promising what he pleased to us. 3. By way of explication. When God enters into Covenant with Abraham or any man, it is not as when men enter into Covenant that are equals, whereupon a debt of justice ariseth betwixt them, so that they may implead each other: but it is (suitable to the greatness of his supreme Majesty,) A Gracious and compassionate Condescension on his part, to promise blessings to us unworthy worms, for confirming of our Faith and hope more strongly in him; He obligeth himself to us by Loving and Promising; But on our part there's an obligation to him of Right, debt, and justice, forasmuch as we ow ourselves and all that is ours unto him. Besides, From this inequality of Covenanters, there ariseth an unequal right in Covenanting. So that the Sole disposing of the Covenant with such and such terms, conditions, formalities, &c. is wholly God's, not Abraham's or his Seed's. And hence it's styled God's Covenant, not theirs. And, A Law to Jacob, and a word commanded to a thousand Generations, Psal. 105. 8, 9, 10, 11.
II. The Outward and More accidental Form of this Covenant, consisteth; 1. In the Way and Manner of this Covenants Dispensation or Administration to Abraham and his Seed. 2. In the Manifold Confirmation of this Covenant to them. All may be reduced to these two Heads.
First, Of the Way, Order, and Manner of this Covenants Dispensation or Administration. Much hath been spoken already for clearing of this; especially in God's gradual Revealing of this Covenant step by step. Here therefore take only a Summary delineation of God's way and manner herein, indigitating the chief steps of his Grace and Providence in Covenanting with Abraham and his Seed. And this, 1. More Generally. 2. More Particularly.
More Generally, these things are Observable in God's Federal Dealings both with Abraham and his Seed. viz. 1. That God dealt with them all herein (as also he had done formerly with Noah and Adam after the Fall,) in their more private Capacity, as Particular Families. For, from the beginning, till Moses his days, The Church of God with His religious worship and service (being then in their infancy) were not in a Public Politie or Commonwealth, but only in some Private Families, professing God's true Religion. But more fully and clearly to Abraham's family then to Noah's or Adam's the Covenant was revealed. 2. That, God represented himself to Abraham and his more Immediate Seed in visible Apparitions; probably, in Human shape. God in the person of the Son thus familiarly representing himself to them in the beginning of the world, who towards the latter end of the world should become Man indeed for accomplishing of man's Redemption. 3. That, God expressed his pleasure in his Covenants and Promises to them, only by word of Mouth, by audible voice, Not at all by writing till Moses days. His Covenant and will being transmitted from Parents to their children from Generation to Generation. Whereupon it came to pass that ofttimes God's true Religion was forgotten; and divers branches of their Families, as the Ishmaelites, Edomites, Syrians, &c. lamentably degenerated to irreligiousness and Paganism. 4. That, The LORD accepted of his rich grace and bounty, Not only the Parents, but also with them their Seed, into Covenant with himself in Christ: And did accordingly deal with them as his Covenant-people, till they rejected God's Covenant by unbelief and impiety. 5. That God's Covenant with Abraham and his Natural Seed was much expressed in Promises of temporal blessings, God condescending to the more dark, weak and imperfect state of his people therein. But withal, there were intermingled some pure Spiritual Promises and Privileges; as the Lord's being a Covenant God to them and to their Seed, Justification by Faith, &c. and under Temporal Blessings, were especially typified and promised Spiritual and Heavenly Blessings; As under Deliverance from Egypt, Redemption from Spiritual bondage under Sin, Satan, &c. under the Type of Canaan's Rest, the Eternal Heavenly Rest. And therefore they still concern the Seed of Abraham's Faith, as then the Seed of his Flesh. 6. That, All God's Covenant-expressures Primarily tended to, and Centred upon, Jesus Christ the Messiah, the Promised Seed that was to come afterwards. And this is to sway and predominate in the Interpretation of them. 7. That, All the Occurrents and Passages of Providence towards Abraham and his Seed, ordinary, or extraordinary, in way of Mercy or Judgment, were in order to the Performance and accomplishment of God's Covenants and Promises revealed to them. The beauty of these his proceedings is much to be noted and admired, Especially in their sojourning in Canaan, Egypt, and the wilderness.
More Particularly, the way and Manner of God's Covenant-Dispensation may be considered, 1. As with Abraham. 2. As with his Seed, viz. Isaac, Jacob, and Jacob's Posterity, after Abraham.
I. As with Abraham. God made himself known to Abraham in a Covenant-way, at Sundry times, and in several manners, according to Abraham's present state and condition when he made known his Covenant to him. This he did, not once, but often. And all in this Order, viz.
1. When Abraham was in Ur of the Chaldees, (an idolatrous Country,) having Sarai to wife, but both childless. That God confirmed his Covenant with him, in or towards Christ 430 years before the giving of the Law. Here note, 1. The Lord's Preparing of Abram for this Covenant, By appearing to him, and by calling him effectually, not only from his Country, Kindred and Fathers house to Canaan, but from their corruptions, and the state of sin. Uncalled persons, are unfit for God's Covenant. 2. The Lord's Proposing his Covenant to Abraham thus prepared, in divers excellent Promises. As, 1. Of making him a great Nation; 2. Of blessing him; 3. Of greatening his name; 4. Of blessing all the families of the Earth in him. 3. Abraham's Obedience to God's Call, departing from Chaldea, and following the Lord he knew not whither, and at last coming into the land of Canaan, to Shechem, to the plain of Moreh: To take livery and seizin (as it were) of it.
2. When Abram was now come into Canaan, and the Canaanite then in the land, the Lord enlarged his Covenant, by promising to give that land to his Seed. This Additional Promise is Amplyfied, 1. By the Antecedent thereof, viz. The LORD's Appearing to Abraham. 2. By the Consequents thereof. viz. 1. Abraham's building an Altar there, and afterwards another between Bethel and Ai to the Lord: To testify his Faith in his Promises, His thankfulness for them, and His Religion towards God. 2. Abraham's journeying up and down the land to survey it. Hereby strengthening his faith, Comfort and thankfulness, in reference to it. 3. Abraham's afflicted Pilgrimage therein; Partly by famine, whereby he was forced to depart and sojourn in Egypt for a Season: Partly, by Discord and strife betwixt his herdmen, and the herdmen of his Nephew Lot, so that they were necessitated to part asunder. By which afflictions God would raise up Abraham's heart to look beyond that promised Earthly Country wherein he was a Pilgrim, to a better and Heavenly Co •… ntry, wherein he should dwell for evermore.
3. When Lot was now separated from Abraham towards Sodom, The LORD enlarged his Promises to him. Here note, 1. The Antecedent Occasion which God took for renewing his Promise to Abram, viz. Lot's being separated from him. Lot draws from him, and the LORD draws nearer to him. 2. The Promise renewed and enlarged, Partly, To give him and his Seed all the land of Canaan: Partly, To make his Seed as the Dust of the Earth, innumerable. 3. The Concomitant Command of God to Abram, Both To view the land every way, And to walk through it in the length and breadth of it. 4. The Consequent, ensuing, viz. Abram's removing his Tent to the plains of Mamre, which is Hebron, And his building an Altar there unto the LORD. To sacrifice thereon thankfully to the LORD, and to Sanctify his promised inheritance now survayed.
4. After Abram's return from the slaughter of the Kings, in the Quarrel of his Nephew Lot, taken away Captive by them when they spoiled Sodom, God greatly enlarged his Covenant to Abram. Here Consider, I. Antecedent passages, going before this enlargement, viz. ( 1. ) Abram's victory over the four Conquering Kings. A type (think some) of the four Monarchies of the world, which should be destroyed by Abraham's Seed Jesus Christ. Sed quaere. ( 2. ) Melchizedek's meeting Abram with Bread and Wine, blessing him, and taking of him the tenths of the spoils. Melchizedek being King of righteousness; King of Salem, that is, of Peace; and Priest of the Most High God. An eminent Type of Jesus Christ, In his Person, and Mediatory Office, as King and Priest: who should Royally furnish Abraham and his Seed, with Righteousness and Peace, blessing them with all Spiritual blessings. Thus confirming God's former Covenant of blessing Abraham. This Type shall be hereafter explained in the Confirmations of this Covenant. (3) The King of Sodom's offering Abram all the Spoyls which he had recovered, except the persons: And Abram's as magnanimous refusing it, lest it should be said that the King of Sodom (not the King of Heaven) had made Abraham rich. II. The Lord's Promises propounded to Abram in a vision, viz. 1. That, Himself would be A shield to Abram, viz. against all Enemies, evils, and dangers that might arise. 2. That, Himself would be a Reward to him exceeding great. He having, through dependence upon God, disdained to be enriched by the King of Sodom. 3. That, Not Eliezer his Steward, but a Son out of his own bowels, should be his Heir. 4. That, His Seed should be as the Stars of Heaven, that cannot be numbered. 5. That, He, viz. in his Seed in the fourth Generation should inherit the land of Canaan, then possessed by ten sorts of people, from the River of Egypt to the great River Euphrates, After his Seed should have sojourned four hundred years in a land not theirs, in much affliction, &c. Thus the Promised inheritance was bounded. III. The Sanction or Ratification of this Covenant by the Solemn Killing of Sacrifices, Dividing them in twain, and passing between the parts thereof. The Mystery hereof, See afterwards expounded in the Confirmations of this Covenant. IV. The Consequents and Events ensuing hereupon; 1. Abraham's believing in the LORD, promising him a Seed as the Stars of Heaven for number. This had its principal accomplishment in Jesus Christ, by whom the faithful spiritual Seed of Abraham was so multiplied among Jews and Gentiles. 2. The LORD's imputing this believing to Abraham unto Righteousness. Heres the First express mention of Justification by Faith in all Scripture. This is an High fundamental privilege. This point See largely handled hereafter in the Ends of this Covenant. 3. The preproperous or over-hasty act of Sarah in giving her bond-maid Hagar the Egyptian to her husband to wife, after Abram's sojourning ten years in the land of Canaan. This she did; Partly, Because God had restrained Sarai from child-bearing: Partly, Because God had promised Abraham an heir out of his own bowels, but as yet had not declared that the heir should be by Sarai. Hereupon Hagar conceived and brought forth Ishmael. But herein Sarai made too much haste: she exercised not her faith and patience sufficiently to wait upon the Lord, till his time of promise-performance should come: nor took she God's way for the obtaining of the promised Seed. He that believes, makes not haste. Hereupon barren Sarai, is despised by fruitful Hagar: thus the Lord chastised her diffidence and disorderly walking. From the beginning it was not so.
5. When Abram was 99. years old, God yet more eminently and illustriously enlarged his Covenant with him. In this famous Faederal Augmentation, are declared; I. The Antecedents going before it; viz. 1. The LORD'S Apparition to Abram. 2. His Alsufficiency for him, and his. II. The Sum of the Covenant, 1. On Abraham's part: Consisting in Duties and Conditions imposed by God, and restipulated by him; walking before God, and Being perfect. Formerly explained in Aphorism 3. 2. On God's part: Consisting in Promises faederal, viz. ( 1 ) To multiply him abundantly; ( 2 ) To make him a father of a multitude of Nations, yea of Kings; ( 3 ) To be a God to him and to his Seed after him in their Generations by a firm everlasting Covenant; ( 4 ) To give to him, and his Seed after him, all the Land of Canaan for an everlasting firm possession; ( 5 ) To give him a son by Sarai, and to bless her that Nations and Kings should descend of her. And that this son (from Abram's laughter at the Promise) should be called Isaac, that is, Laughter; and with him and his Seed the Covenant should be established. All this is formerly opened in Aphorism 3. at large. III. The confirmation of this Covenant and these Promises, 1. By changing their Names, viz. of Abram, An-High-Father; to Abraham, An-high-father-of a-multitude; of Sarat, My-princess; to Sarah, A-Princess-of-a-multitude. As hath formerly been noted. 2. By annexing the initiating Sacrament of Circumcision, as a Token, Sign and Seal of this Covenant. This See afterwards opened in God's Confirmations of this Covenant. IV. The Consequents or events hereof. viz. First Abraham's laughter, upon the promise of Isaac. Herein he rejoiced to see Christ's day, and he saw it, typically in Isaac, and was glad. 2. Abraham's Circumcising himself and all the males in his family as God appointed.
6. When Abraham was in the Oaks or oak-grove of Mamre The LORD renewed and augmented his Promise to him again. Here note, I. The Antecedents thereunto. viz. 1. The LORD'S Apparition to Abraham, in the form of three men. 2. Abraham's cheerful Hospitality towards them▪ II. The Promise augmented, by the Particular defining of the time of Isaac's birth by Sarah, according to the time of life, &c. III. The Consequents, and Events hereupon ensuing. viz. 1. Sarah's distrustful laughter, for which she is reproved by the LORD. 2. The Lord's imparting his purpose of destroying Sodom to Abraham; there by giving Abraham occasion to intercede for those Cities, whose intercession obtained that righteous Lot should be delivered when those Cities were destroyed. 3. The LORD'S singular preservation of Sarah from being defiled by Abimelech King of Gerar: she being to bring forth a promised son that should descend from the Loins of Abraham. 4. Isaac's birth of Sarah at the LORD'S set time, when Abraham was 100. years old: together with his Circumcision at eight days old. 5. Ishmael's mocking of Isaac, which the Apostle interprets his Persecution of him. 6. The Casting of Hagar the bondwoman and her son Ishmael out of Abraham's family, that he might not inherit with Isaac: and this by God's appointment.
Now in these two sons of Abraham, viz Ishmael by Hagar the Bondmaid, and Isaac by Sarah the Free-woman, The Apostle observes an Excellent Allegory, in reference to the two most noted Covenants that afterwards should be dispensed, namely, The Sinai-Covenant before Christ, and The New-Covenant after Christ; To prove Justification and the Inheritance promised to be by Faith, and not by the works of the Law, As the ignorant and carnal observers of the Law of Moses imagined. Summarily the Allegory may be thus represented;
Hagar, 1. was a Bondmaid. 2. Brought forth a son to Abraham after the flesh to Bondage; 3. which son persecuted the son of the Free-woman; 4. And was cast out that he should not inherit with him. She Allegorically figureth, 1. The Old Testament, or more servile Covenant of the Law given on Mount Sinai in Arabia without the confines of the promised land, and the earthly Jerusalem, both of them being in a kind of spiritual bondage; 2. which bring forth carnal children to bondage, seeking Justification and the Inheritance, in whole, or in part, by works of the Law; 3. Persecuting those that seek righteousness and the inheritance by faith; 4. And therefore are cast out, as those that shall neither be Justified, nor Inherit.
Sarah, 1. was the Free-woman; 2. Brought forth a son to Abraham after the Spirit by virtue of Promise, to liberty; 3. who was persecuted by the Son of the Bondwoman; 4. yet (the bondmaid's son being cast out) he enjoyed the inheritance. She Allegorically figured, 1. The New-Testament, or the Free New-Covenant in Christ, and the Heavenly Jerusalem the mother of us all, which is Free; 2. which bring forth Spiritual children unto Liberty, seeking Justification and the Promised Inheritance by faith alone without the Deeds of the Law: 3. Persecuted by Legal Justitiaries; 4. yet (their persecutors being ejected) obtaining the inheritance. Thus, in Abraham's two different sons by his two different wives the LORD tipycally and Prophetically represented to him the future different state of his Church, which should be 1. In a more servile condition under the Sinai -Covenant till Christ; but 2. In a More free Condition under the new Covenant after Christ.
7. Finally, when God tempted Abraham to offer up his son Isaac for a Burnt-offering, He notably augmented this Covenant-dispensation to him. Herein Consider, I. The Passages Antecedent thereunto. viz. 1. God's tempting of Abraham, commanding him to offer up Isaac for a Burnt-offering upon a Mount in the Land of Morijah, three days journey off. 2. Abraham's ready obedience through Faith. He rose early, took fire and a knife, laid the wood upon Isaac, and they both came to the place appointed; Abraham there builds an Altar, binds Isaac, lays him upon the Altar, stretches out his hand to slay Isaac, And then the Lord staying his hand by the voice of an Angel, He offered up a Ram (held there in a thicket by his horns) instead of Isaac, receiving him from Death as in a figure. Isaac herein being a singular Type of Jesus Christ in Many regards. As; ( 1 ) Isaac was the Son, the only Son of Abraham, whom he loved: So Christ the Son of God, his only begotten son, the son of his love, in whom his soul delighted. ( 2 ) Isaac was born after the Spirit; not so much by strength of Nature as by strength of the Promise through faith: Christ without Human generation was conceived in the virgins womb by the Holy-Ghost. (3) Isaac the son of the Promise: Much more Christ the Promised Seed. (4) Isaac Circumcised the eighth day: So Jesus Christ. (5) Isaac in his very infancy persecuted by Ishmael, mocking him. So Christ in his infancy, but now newly born, was persecuted by Herod. ( 6 ) Abraham so loved God, that he would not spare his only begotten son whom he loved, from him. God so loved the world that he spared not his own only begotten son of his love, Jesus Christ, but gave him up, for the life of all that should believe. Abraham yields up Isaac freely: God yields up Christ more freely. (7) Isaac must go three days journey, and not be offered up till the third day: So Christ said, I must walk today, and tomorrow, and the third day I shall be perfected. ( 8 ) Isaac was led away as a lamb to the Altar without gainsaying: Christ was led away as a lamb to the slaughter, and opened not his mouth. (9) Isaac carried that wood on which he was to be offered up for a burnt-offering upon his shoulders, till he came to Moriah: Christ carried his Cross, the tree on which he was to be crucified, to Mount Calvary. The wood was first laid upon both: and then both laid on the wood. ( 1 0) Isaac was to be offered on Mount Moriah, which bare Solomon's Temple, that Type of Christ's body: Christ was offered on Mount Calvary (probably the skirt of Moriah, or very near thereunto) which bare Christ's body itself. ( 1 1) Abraham the father carries in his hand fire and the Knife, against his son Isaac: God the Father carried in his hand Justice and wrath against his son Christ for our sins. ( 1 2) Isaac is bound, and submits himself willingly to be sacrificed: Christ was bound, yielded up himself willingly to his Executioners, laid down his life of himself, and was obedient to his father to the death, even the death upon the Cross. ( 1 3) Instead of Isaac A Ram caught by the Head in the thicket is sacrificed: But Christ himself, (whose head was crowned with thorns, ) was really crucified for us. ( 1 4) Isaac thus suffered at God's Command: Christ thus suffered at God's Command also, and according to God's determinate counsel and Decree. ( 1 5) Finally Isaac being dead three days in his Fathers heart and Resolution, at last on the third day was received from death as in a figure: So Jesus Christ being dead and buried three days in the heart of the earth, on the third Revived and Rose again from the dead, for our justification. 3. The Lord's singular Acceptation of this Act of Abraham twice testified by the voice of his Angel from Heaven. 4. Abraham's denomination of the place JEHOVAH-IIREH, that is, The LORD will See, or provide: from both, His prophecy, that God would provide a Lamb, and from his experience of God's providing a sacrifice even in that strait when Isaac was upon the wood. And this peculiar providence of God for Abraham, is become a General Proverb for the comfort of God's people, that God will provide for them in extremities of straits and distresses: Their extremity, shall be his Opportunity. Hence this Mountain is called more Contractly, Mori-jah, from the same Etymology. II. The LORD'S Renewing of the Federal Promise to Abraham hereupon with augmentation. viz. 1. To bless Abraham. 2. To multiply his Seed as the stars of Heaven, and sands by the Sea-shore. 3. That his Seed should possess the gate of his enemies. 4. That all the Nations of the earth should be blessed in his Seed. See all these formerly expounded in the matter of the Covenant. III. The LORD'S Ratification of this Covenant and these Promises, by his own immutable Oath, wherein it is impossible for God to lie. When God made promise to Abraham, because he could swear by no greater, he sware by himself, &c.
This the way and manner of God's Covenant-dispensation, As with Abraham.
II. As with Abraham's Seed after him; viz. 1. Isaac, 2. Jacob, And 3. Jacob's Posterity till the Sinai -Covenant, the Manner and Form of God's Federal dealing was various.
1. With Isaac God's Federal dealings were in this Manner. 1. He delaid to give Isaac Seed. 2. He gives him at once a double Seed, distinguishing the accepted Covenant-Seed from the other. 3. Having thus distinguished the Seeds, He Repeats the Federal Promises to Isaac and his Seed with Augmentation.
First, God delaid to give Isaac Seed. Not Ishmael, but Isaac was the Seed of the Promise: In Isaac shall thy Seed be called. Consequently from Isaac was Abraham's Seed to be exceedingly multiplied, according to the Promise. But Rebekah Isaac's wife was childless after marriage for 20. years together. Sarah's barrenness seemed to hinder the performance of the Covenant to Abraham: Rebeckahs barrenness also seemed to obstruct it to Isaac. This is God's way, To raise the most numerous Seed from barren wombs: not from strength of Nature, but from the power of the Promise. The Promise was sure, though Performance suspended, for the exercise of Isaac's Faith, Patience and Prayer.
Secondly, God at last, after 20. years delay, gives him a double Seed, Twins in Rebekah's womb struggling then together; and Distinguisheth the Accepted Covenant-Seed from the other. For, Rebekah being afflicted with their struggling together in her, inquired of the LORD, viz. either by private Prayer, Or by going to some great Prophetical Patriarch: And the LORD answered her: Two Nations are in thy womb, and two manner of people shall be separated from thy bowels: and the one people shall be stronger then the other people; and the elder shall serve the younger. That is, the heads of two Nations were in her womb; Esau, Head of the Edomites: and Jacob, Head of the Israelites: Edomites being stronger; but at last especially in David's and Solomon's days brought to serve the Israelites: As Esau the elderbrother lost his Birthright and The Blessing, Jacob obtaining them. Now as Dominion, Liberty and Freedom comes in with the Blessing, yea is a great Blessing, and figureth Election and all spiritual mercies: So Servitude comes in with the Curse: yea itself is a great Curse, and figureth Reprobation and all Spiritual Miseries. Hence Malachi infers; That God Loved Jacob, but Hated Esau. Whereupon Paul most clearly collects the Doctrine of God's free Election and Reprobation without respect had to foreseen good or evil in either, saying; when Rebekah had conceived by one, even by our father Isaac ( the children being not yet born, neither having done any good or evil, that the purpose of God according to Election might stand, not of works, but of him that calleth) It was said unto her, The elder shall serve the younger: As it is written, Jacob have I loved, but Esau have I hated. Here's the Parity, and Disparity of Esau and Jacob. Their Parity in their Natural Condition; Both, of one father: Both, of one Mother: Both, At one and the same time in one womb: Both, unborn: Both, without actual good or evil. Herein their condition was altogether equal. Their Disparity in God's purpose and election, Jacob elected and loved, Esau rejected, and hated of God. Jacob freely accepted as Heir of the promises: Esau freely rejected and passed by, as no Heir of Promise. Here therefore in those Twin-brothers, Esau and Jacob, we have a clear Emblem and Example of God's Decree, and The fulfilling thereof; whereby the Heirs of Promise are differenced from others. I. God's Decree of predestination is here exemplified in both its branches, or Acts, viz. 1. The Decree of free Election, in the person of the younger, who should be served by the Elder, as beloved of God freely. And therefore Jacob and his Seed should possess the Covenant, Promises, Inheritance, and Privileges of the Church: for a type and pattern to all the Elect. 2. The Decree of free Reprobation or Preterition, in the person of the Elder, who should serve the younger, as freely hated of God. And therefore Esau with his Seed should not truly enjoy the Covenant, Promises, Blessing, Inheritance or Privileges of the Church: for a type and Example to all Reprobates. II. God's discriminating Decree is in part fulfilled in these twin-brothers. by several steps of providence. viz. 1. by their violence struggling together in the womb before they were born: Presaging not only the Contrariety that should be betwixt these two brothers; but also that should be betwixt God's true Covenant-people and the children of this world. 2. By their unusual Birth; The younger taking hold with his hand of Esau's Heel, as if he would have pulled his brother back again from the birth, that he might be before him, or at least to supplant him. Whence he was named Jacob A Supplanter. These two times he strove for the birth-right, but as yet prevailed not. Hence the Prophet upbraids it to Jacob's children, that their father Jacob strove for the Grace of Primogeniture, but they by sin suffered themselves to be deprived of it. 3. By Esau's selling his Birth-right to Jacob for a Mess of Red-pottage, and sealing the bargain with his Oath, never repenting of it: preferring his life and present outward necessity before his birth-right. From this Red-pottage Esau is denominated Edom. And from this Contempt and Selling his Birthright without repenting, The Apostle brands him for a Profane Person, for in Despising his Birth-right, he despised the Covenant: The Covenanted Inheritance and Heirship, which was especially Spiritual; And Christ himself, Heir of all things, First-born among many brethren, typified by the First-born. 4. By Jacob's politique compassing his father Isaac's blessing (wherein the Promises of Christ's Kingdom and other Spiritual mercies were implied) before Esau, according to his mothers Counsel, in reference to God's Promise, and answer formerly given to her; And when afterwards Esau came, and would have obtained the blessing of his father, Isaac would not recall his blessing from Jacob, nor repent thereof, but contrariwise confirmed it; whereupon Paul saith; Esau found no place for Repentance, (viz. Not his own Repentance, which he sought not after, but his Fathers Repentance, in retracting the Blessing) though he sought it carefully with tears. The Patriarchs blessings before their Death were much valued and sought after by their Seed; Because their blessings were Prophetical, And thereby the Fathers (as in God's stead) Transmitted the Covenant and Promises to their Seed (as some well observe) Declaring in what sons Family the Church should Continue, the grace of the Covenant should remain, and the Promises to Abraham should be fulfilled.
Thirdly, God having thus distinguished the Seeds according to his Decree, (the fountain of God's Covenant and Promises,) He Repeats the Promises to Isaac and his Elect Seed with Augmentation. First at Gerar: and afterwards at Beersheba. Here Consider; I. Antecedent passages: viz. 1. The LORD'S appearing to Isaac in both places. 2. The Lord's direction to him, not to go into Egypt because of the famine, but to sojourn in the Land. 3. The Lord's encouraging Isaac, by his Covenant-Relation to his father Abraham. I am the God of Abraham thy father, fear not. II. Promises Repeated with some Augmentation. As, 1. That the Lord would be with Isaac. 2. That, He would bless him. 3. That, He would give to him, and to his Seed all those lands. 4. That, He would stablish the Oath which he sware to Abraham his father. 5. That, in his Seed all the Nations of the earth should be blessed. III. The Consequent event hereupon. Isaac's building an Altar at Beersheba, in testimony of his faith in, and thankfulness for those faederal Promises; And calling upon the name of the LORD.
2. With Jacob God's Federal dealings were various, and at several times. Especially as followeth.
First, In his journey to Padan-Aram, whither he was sent till the fury of his brother Esau against him should turn away, viz. at Beth-el, God renewed his Covenant-Promises to him. I. Antecedent passages were these; 1. Jacob's lodging at Beth-el, lying down to sleep with stones put under his Head for pillows. 2. Jacob's Divine Dream, wherein he had a vision of a Ladder set upon the Earth, and the top of it reached to Heaven, the Angels of God Ascending, and Descending on it. This was a Type of Christ, himself interpreting it; Hereafter you shall see Heaven open, and the Angels of God Ascending and Descending upon the son of man. This Typifyed to Jacob, ( 1 ) Christ's person; Whose Human Nature was on earth; wherein he conversed with men, John 16. 28. & 17. 4. Whose divine Nature reached to Heaven, yea filled Heaven, and Earth. John. 3. 13. 31. ( 2 ) Christ's Office of Covenant-Mediation betwixt God and Man, Heaven and Earth: touching, and reaching to both, Heb. 8. 1. & 9. 24. 1 Tim. 2. 5. Reconciling unto God, both things in Heaven, and things on Earth. Col. 1. 20. becoming the only way for Sinners to the Father and to Heaven, John. 14. 6. And Providentially governing, ordering, and disposing all things for the good of them who shall be heirs of Salvation by the Ministry of his Angels, And particularly for Jacob's good in his present expedition. Heb. 1. 14. Gen. 32. 1, 2. 24. to 31. So that in this vision the Lord as it were opened Heaven to Jacob; representing the Mediator of the Covenant in whom himself was well pleased, Matth. 3. 16, 17. and on whom his Covenant was founded. II. Federal Promises here made to him, were; 1. Old Promises Repeated. viz. ( 1 ) To give the land of Canaan, whereon he now lay, to him and to his Seed. ( 2 ) To multiply his Seed as the Dust of the Earth, which should possess this land. (3) To extend his Seed to all the four Corners of the Earth. (4) To make all the families of the Earth blessed in him and in his Seed, that is, In Christ the chief promised Seed, that should after the flesh descend of him. These promises were formerly made to Abraham and Isaac, but now repeated to Jacob, by whom the Covenant was to descend to posterity. 2. New Promises added peculiarly concerning Jacob himself. The Lord Promising him, ( 1 ) His Presence. ( 2 ) His preservation and protection in all places. (3) His Bringing him back again into Canaan. (4) His Continual care of him, till he had accomplished all his Promises unto him. These were a Federal Augmentation vouchsafed to Jacob. III. The Consequent Events hereupon were three, and all in testimony of true thankfulness to God, viz. 1. His religious Reverence, in regard of God's presence there, and acknowledgement of the Dignity of that place in regard thereof. 2. His two Monuments erected in remembrance of the Mercy there vouchsafed: viz. ( 1 ) The erecting the stone that was his pillow for a Pillar, Consecrating it as a place of worship by pouring oil thereon. ( 2 ) Denominating the place Beth-el, that is, The-House-of-God. 3. His thankful vow, (In case the Lord according to his Promise would vouchsafe to him, ( 1 ) His Presence, ( 2 ) His Preservation, ( 3 ) His Sustentation with food and raiment, ( 4 ) And A prosperous return to his fathers House;) ( 1 ) To accept, depend upon, obey and worship the LORD as his God. ( 2 ) To account that place Sacred. ( 3 ) And to give the Tenth of all his possessions to God, for maintaining of his worship. This was a very famous Federal Transaction betwixt God and Jacob.
Secondly, In his Return from Padan-Aram, when he was in great fear of Esau his brother coming to meet him with four hundred men, probably armed for war. In this are considerable, I. Antecedent occurrence and passages. viz. 1. God's preparatory Confirmation of Jacob's Faith in his promised Protection, by two Hosts of Angels meeting him as his guardians. Whence Jacob named that place Machanaim; that is, Two Hosts. 2. Jacob's fear of Esau's old grudge, together with his prudent and pious care to prevent the mischief of it; ( 1 ) By sending Messengers beforehand to Esau to make way for his safe coming: ( 2 ) By Dividing his Company into two bands, that the hindermost might at least escape: ( 3 ) By earnest Prayer to the Lord for his own and families deliverance from Esau, urging the Lord therein upon his Covenant and Promises; ( 4 ) By sending a liberal present to Esau to appease his wrath. 3. Jacob's wrestling all night alone with an Angel, in likeness of a man till break of Day; viz. with the Angel of the Covenant the Son of God, with Prayers and tears, Hos. 12. 4. whom he would not let go without his blessing, though the Angel put the Hollow of his thigh out of joint, that he halted. II. The Renewed Promise. Wherein, 1. The Angel changes his name from Jacob to Israel. 2. The Angel interprets his name, viz That as a Prince he had power with God, and therefore Consequently much more should prevail against all his Adversaries, and against Esau in particular. 3. The Angels Blessing of him. III. The Consequent Events, viz. 1. Jacob's Denomination of that place, Peniel; that is, The face of God: because he saw the face of God and was not destroyed. 2. His halting upon his thigh afterwards. He had a Divine Blessing, but with an Human Infirmity. 3. The Amicable and brotherly Meeting of Esau and Jacob, embracing and kissing one another, and weeping together: Jacob forcing him to accept his present. 4. Jacob's erecting an Altar at Shalem in Canaan in a parcel of a Field bought by him of the children of Hamor. Which Altar, erected in Testimony of his thankfulness, he called El-Elohe-Israel: that is, The-strong-God-The God-of-Israel. A Memorative Monument of God's Mercy in Blessing him, and changing his name, and Magnifying his Power in his wonderful deliverance. That Man should wrestle with God, was wonderful: That man should prevail against God in wrestling, was double wonderful.
Thirdly, In his being again at Bethel as he came from Padan-Aram, Federal Promises were renewed to him with some Augmentation. Here, I. Antecedent Passages were these; viz. 1. God's Command to him, To go and dwell at Beth-el, And to make there an Altar to God that appeared to him, viz. To testify his thankfulness to God who had now brought him back and preserved him from his brother Esau. 2. Jacob's Obedience to this Command; In order whereunto, He purged his Family from Idols (which probably they brought from Padan-Aram ), and Commanded them to cleanse themselves, and change their garments, thus preparing them for pure worship. Then he went to Bethel, erected an Altar, calling the Place, El-Beth-el: that is, The-God-of-the-House-of-God. 3. God's appearing to him again at Bethel. 4. God's blessing him. 5. God Confirming the former change of his name from Jacob to Israel. II. The Promises renewed, viz. 1. Of a numerous Seed; That A Nation, A Company or Assembly of Nations, yea Kings should come out of his Loins. 2. Of Ca naan's Inheritance, That he and his Seed should have the Land which God gave by Covenant to Abraham and Isaac. III. The Consequent Events were, 1. God's going up from him in that place. 2. Jacob's erecting a pillar of stone, the former pillar probably being decayed. 3. His pouring a Drink offering and Oil thereon in token of his faith in God and thankfulness to him, for all his goodness. 4. His Denominating again that place Beth-el.
Fourthly, When Jacob in the extreme Famine was in his journey towards Egypt with all his Seed, to be preserved by Joseph his son, then Lord of Egypt: The Lord augmented his Federal Promises to him. I. Antecedent passages were these; viz. 1. God's Peculiar Providence in Sending a man before, even Joseph, to preserve Jacob's House in that extreme seven years famine. Jacob's singular love to Joseph, His brethren's envying him thereupon, Their selling him to the Ishmaelites, The Ishmaelites carrying him into Egypt, and selling him to Potiphar an Officer of Pharaoh, Potiphar's casting him into prison upon his wives false accusation, His interpretation of his fellow-prisoners Dreams, And after of King Pharaoh's Dreams touching the seven years famine, whereupon he made him Lord of Egypt under him; all these contributed to bring Jacob's family into Egypt for their preservation. 2. Jacob's sending his sons to buy corn in Egypt, twice; Joseph making himself known to them the second time, sends for his Father Jacob to come to him. 3. Jacob's taking his journey towards Egypt, and coming to Beer-sheba. 4. God's encouraging Jacob there in his night visions to go down into Egypt. II. God's Encouraging Promises were these; 1. That in Egypt God would make of Jacob a great Nation. 2. That God would go down with him into Egypt, viz. by his Presence and special Providence. 3. That He would certainly bring him up again; viz. In his dead body, and in his living Seed. 4. That Joseph should close his dying eyes. III. Consequent events hereupon were many and most observable, viz. 1. The coming of Jacob and all his house, even 70 Souls, into Egypt. 2. Their kind entertainment into the land of Egypt by King Pharaoh, Joseph according to his appointment placing them in the best of the Land. 3. Their growth and multiplying therein exceedingly. 4. Jacob's taking an Oath of his son Joseph, (his Death now approaching) not to bury him in Egypt, but in the Burying-place of his fathers in Canaan. Hereby testifying his Faith in God's Promises touching the giving of Canaan to his Seed, a figure of the Heavenly inheritance; and hereby instructing his Seed to believe and wait for the accomplishment of those Promises. 5. Jacob's Prophetical blessing of Joseph's two sons, Ephraim and Manasseh: as also his own twelve sons the Heads of the twelve Tribes, declaring what their future condition should be in the Land of Canaan; and Particularly of Judah prophesying; That the Scepter should not depart from Judah, nor a Law-giver from between his feet, until Shiloh come, and unto him shall the gathering (or, Obedience) of the people's be. That is, The Royal government, (or the Government Equivalent thereto after the Babylonish Captivity) shall not depart from the tribe of Judah, till Christ, Shiloh, come. ( Shiloh, that is, The prosperer, The Safe-maker, The Savior, &c. 〈 in non-Latin alphabet 〉 Shiloh, from 〈 in non-Latin alphabet 〉 Shalah, to Quiet, Pacifie, To be happy, prosperous, safe, &c. Or 〈 in non-Latin alphabet 〉 Shiloh, His-son, Or Her son: from 〈 in non-Latin alphabet 〉 Shil, or 〈 in non-Latin alphabet 〉 Shiljah, The Secondine, that wraps the child in the mothers womb; which is sometimes Metonymically put for the child itself therein contained. Christ was to spring out of Judah, Heb. 7. 14. and the word 〈 in non-Latin alphabet 〉 Shiloh is so universally written, as it may imply both, His son, and Her son, as a secret Prophesy that Christ should be the Son of the Virgin Mary of the Tribe of Judah:) And to this Shiloh shall the Peoples both of Jews and Gentiles be gathered, and become Obedient, as their King of Kings, through the power of his Gospel. 6. Jacob's Death in Egypt, and Burial in Canaan, in the cave of the Field of Machpelah. 7. Joseph's Death, after he had told the children of Israel that the Lord would mercifully visit them, and had taken an Oath of them to carry his bones with them, to bury them in Canaan. Hereby expressing his faith in the Promise, and hope of Heaven typified by Canaan. 8. The bitter afflictions of the children of Israel in Egypt, the House of bondage, after Joseph's Death, under another Pharaoh that knew not Joseph. Under which afflictions they grew the more in number. By which bitter bondage and miserable servitude, ( 1 ) They were weaned from Egypt, and prepared for their removal thence towards the promised Canaan; ( 2 ) The Egyptians fitted themselves for God's destructive judgments; ( 3 ) The miserable bondage of Sin and Satan was notably figured out; ( 4 ) And the Lord became more glorious in their Redemption and deliverance. 9. The Lord's hearing the Cry of his oppressed people, looking upon them, and laying to heart their afflictions, in remembrance of his Covenant with Abraham, Isaac, and Jacob. 10. The Lord's appearing to Moses in a flame of fire out of the midst of a bush, the bush burning and not Consuming, (A comfortable Emblem of God's presence with his people Israel in the furnace of afflictions, preserving them, though burning, from being consumed,) declaring himself the Covenant-God of Abraham, the God of Isaac, and the God of Jacob, deeply affected with his people's sorrows, and now come down to deliver them: To which purpose he Called and Sent Moses with Messages, both to his People, and to Pharaoh touching their deliverance; Especially telling Moses; That he appeared to Abraham, Isaac, and Jacob by the name of God Almighty, or Al-sufficient, but by his name JEHOVAH he was not known to them: that is, God made himself known to them as an Al-sufficient God, able to make promises to them, and able to perform them in their season against all impediments, but he did not actually perform his Promises of Canaan, &c. to them, he gave them not actual being and subsistence as a Jehovah; but now he would show himself experimentally to them as a Jehovah, performing, and giving actual Subsistence to his Promises, in bringing them out of Egypt, unto Canaan. Hereupon in remembrance of his Covenant, he now promiseth to them by Moses, ( 1 ) To bring them out from the burdens and bondage of Egypt; ( 2 ) To redeem them thence with a stretched out Arm, & with great judgments, viz. upon the Egyptians; ( 3 ) To give them favor in the sight of the Egyptians; that they should not go empty, but borrowing jewels of gold, jewels of silver, & raiment of them, they should spoil the Egyptians; ( 4 ) To take them to himself for a people, and to be to them a God; ( 5 ) And To bring them into the land which he sware to Abraham, Isaac and Jacob, to give it to them for an inheritance. 11. The Lord's judging the Egyptian •… with ten wonderful and grievous Plagues; Because of their cruel Oppressions of his People, And Because of their rebellious refusing to set them at liberty from their bondage upon his Command. 12. The Lord's Instituting the Passover to be celebrated the same night, that the last plague, viz. The death of the First-born, was inflicted; which Passover was a Sacramental Token, Of the Preservation of Israel's First-born, when Egypt's First-born should be destroyed; of their Deliverance out of Egypt now instantly approaching, even that very night, which all after-ages till Christ should celebrate in Memorial of this Deliverance; And especially of the spiritual Redemption of God's Elect, by the death of Jesus Christ the true Passover, from Sin and all their Spiritual bondage. Of this, See at large in the Confirmation of this Covenant. 13. The Departure of the people of Israel out of Egypt, at the end of 430 years; even the self-same night, after Egypt's firstborn were destroyed, they marched out in haste with an high hand, having spoiled the Egyptians, as the Lord had Promised. Whereupon the First-born of man, and firstlings of beasts, were set apart and Sanctified to God. And they were notable Types of Christ, the Redeemer, the chief First-born among many brethren. 14. The Baptizing of Israel in the Cloud, and in the Red-Sea. The Lord by these extraordinary Sacraments signifying to them the same thing for Substanc •… that our Baptism to us; viz. The washing away of their sins; Their dying to sin, and living to righteousness; Their shelter and protection from God's wrath above, and from Enemies malice below; Their safe way and conduct by Christ and his Death to the heavenly Canaan, &c. As will further appear in the Confirmation of this Covenant. 15. Finally, Their nourishment in the Wilderness forty years till they came to the Conanted Canaan, by Spiritual Meat and Drink, viz. Manna from Heaven, and water out of the Rock: excellent Types of Christ the true bread from Heaven, and the true living waters, whereby all believers are nourished for their growth in all spirituals in the wilderness of this world, till they come to Heavens promised eternal Rest. See these also explained in the Covenant-Confirmation.
This was the Manner, Way and Order of the Lord's Administring or Dispensing his Covenant to Abraham and his Seed till they came to Mount Sinai, where God's Covenant was again renewed in a another Form, and with many Augmentations. Whereby God's Covenant with Abraham and his Seed was not antiquated or made void, but strongly established and Confirmed, as Calvin well observes, and as after will appear in opening that Covenant-Expressure.
Thus of the First branch of this Covenant's Form, viz. The Manner of its Administration. Next of the Second branch of the Form thereof, viz. The Manifold Confirmation of this Covenant.
Secondly, The Manifold Confirmation of this Covenant to Abraham and to his Seed, is another thing wherein the Outward Form of this Covenant doth eminently Consist. For clearing hereof, Consider; 1. That God Confirmed this Covenant to Abraham and his Seed. 2. How he Confirmed it to them. 3. Why he thus Confirmed it. 4. Inferences hereupon.
I. That God not only made his Covenant, (or as the Hebrew phrase is, Gave his Covenant; denoting his free grace in thus condescending to them: Or, Cut, stroke, or smote his Covenant; Alluding to the Ceremony of killing and cutting asunder Sacrifices in Covenanting-making;) but also Confirmed and made sure his Covenant to Abraham and his Seed, is clear divers ways. viz.
1. From God's own expression, And I will establish my Covenant between me, and thee, and thy Seed after thee in their generations, for an Everlasting Covenant. And again in reference to Isaac he said; And I will establish my Covenant with him, &c. He recites it twice. The same word is used in all these expressions; 〈 in non-Latin alphabet 〉 Hakimothi, that is, I will raise up; I will-make- stand, I will-establish, I will-confirm, &c. from 〈 in non-Latin alphabet 〉 Koom, signifying to rise up, To stand, To subsist. God hereby intimates he would not only make a Covenant with them; but he would make it strong, firm, and sure. It should be a Covenant that should not be unsettled, or Overthrown.
2. From the Apostles clear Testimony. And this I say, That the Covenant that was confirmed before of God in Christ, (Gr. towards Christ ), the Law which was four hundred and thirty years after, cannot disannul, that it should make the Promise of none effect. Here note, 1. That, the Covenant here intended, is the Covenant of God with Abraham and his Seed. This, is clear; Partly, by the Context before and after, carrying it thither, as to the Subject and Argument of his present discourse. Partly, by the Time of its commencing, here mentioned to be 430 years before the Law. Which agrees precisely with the interval betwixt God's first promise or Covenant to Abraham, and the Publication of the Law at Sinai, which was 430 years, as hath already been evidenced. 2. That, This Covenant was fore-confirmed of God towards Christ. He calls it 〈 in non-Latin alphabet 〉 . The words are observable: fore-confirmed, fore-ratified, &c. viz. before the Law. Of God; therefore most sure and unalterable. For even a man's Covenant confirmed, is unalterable; and, unto Christ, or Towards Christ: for so it may more exactly be translated then, in Christ. This phrase imports, That God's Covenant with Abraham, had primary respect and tendency to Christ, chiefly aimed, scoped and led to Christ, the Principal Seed, in whom all Abraham's Seed of Jews and Gentiles should be gathered into one, and blessed: as Beza hath rightly observed. And Pareus explains it more particularly: judging that this Confirming the Covenant towards Christ, implies; ( 1 ) That this Covenant should at last be ratified by the Death of Christ, as Testator, Heb. 9. 15. ( 2 ) That the blessings Covenanted to Abraham and his Seed could not be obtained but by Christ's merit intervening: God's justice not admitting the Sinner into favor and Covenant-mercy without Satisfaction for his Sin. ( 3 ) That, the Promised benefits, Adoption, Justification, Sanctification, and the inheritance of Eternal life, should not be communicated to Abraham and his Seed but by Faith in Jesus Christ, then to be exhibited afterwards, now exhibited already. So that this Covenant was not only made, but Confirmed and made Authentic: Confirmed of God, by Supreme authority: confirmed of God towards Christ, as the surest foundation and Scope thereof. 3. That, This Covenant being thus fore-confirmed 430. years before the Law, cannot be voided, vacated, disanulled or made of none effect by the Law that came so long afterwards; that Righteousness should be by works and not by Faith. This Covenant then is confirmed irrevocably, irreversibly, unalterably, immovably.
II. How God confirmed his Covenant to Abraham and to his Seed, comes next to be Considered. And God Confirmed his Covenant to them many ways; especially these eight ways. viz. 1. By his Promises. 2. By Abraham's entry upon, and Survey of Canaan. 3. By the Type of Melchizedek. 4. By God's own Sacred Oath. 5. By his solemn Symbolical Form of striking Covenant with them. 6. By the two Ordinary standing Sacraments; Circumcision, and Passover. 7. By the four extraordinary Itinerant Sacraments: The Cloud and Sea, Manna and Water out of the Rock. 8. By the sufferings and Death of Jesus Christ, Implyed, and Typifyed most observably in this Federal Administration.
1. By God's Promises. The Old and N •… w Covenant are established upon Promises, as the Apostle intimates. The Greek 〈 in non-Latin alphabet 〉 properly signifies, To-be-put-as-a-Law, to be made Authentical, to be Established, to be confirmed; and all this was upon the Promises. God's Covenant with Abraham and his Seed was Confirmed by his Promises, 1. As Propounded. 2. As Repeated again and again. 3. As in part Performed to Abraham and his Seed.
1. As Propounded. God's own word and Promises propounded in any Covenant, are as the props and pillars upon which that Covenant is stablished and leans. Hence that phrase, Of a better Covenant, which was established upon better Promises. Christ himself is the basis and foundation of the Covenant: but the Promises Federal in Christ, are as the pillars set upon this Base. The Covenant is established upon both. The Lord God appeared from Heaven to Abraham, and by his own immediate word and Promises confirmed his Covenant to Abraham. God's Promises notably tend to confirm his Covenant; 1. By their Truth, certainty, and infallibility. It is said, God that cannot lie, hath promised. Yea, in his Promises it is impossible that God should lie. For then God should do against himself, against his own Nature and Essence, which is Truth in the highest perfection. 2. By their immutability, or unchangeableness. The Apostle intimates that God's Promise to Abraham and his Seed the Heirs of the Promise, is one of those two immutable things, wherein it is impossible for God to lie, whereby he shown the immutability of his Counsel to them in his Covenant. As with God there is no variableness nor shadow of turning: so with God's Promise there is no mutableness, nor shadow of alteration. Hath he said it; and shall he not do it?
2. As Repeated. God's Promises and Covenant again and again repeated, notably confirmed this Covenant. Repetitions, especially when they are with new Amplifications, are vehement and pathetical Confirmations. As Joseph said, Pharaohs dreams were doubled for the certainty of the thing; And as Paul divers times doubles and trebles his expressions, to confirm thereby the unquestionable certainty of his assertions: So when God doubles, and trebles, and often ingeminates his Promises and Covenant to Abraham and his Seed, it is to let them assuredly know, that they are determinate and sure: he is fully and fixedly resolved upon them, that they shall stand inviolably and irrevocably, and be infallibly performed. Now God Repeated his Promises, for Confirmation, 1. To Abraham himself. 2. To Abraham's more immediate Seed.
(1) To Abraham himself God mentioned and Repeated his Federal Promises at least seven several times. 1. In Ur of the Chaldees, called Mesopotamia: this was before he dwelt in Charran, and this was 430 years before the giving of the Law on Mount Sinai. 2. In Shechem, in the plain of Moreh, which is thought to be about the midst of the land of Canaan; promised to Abraham and his Seed. This was when Abraham was come as a Pilgrim into the Land, to take a Survey of it, and to sojourn in it. We first take Survey of Heaven by Faith; before we come eternally to possess and inherit it. 3. When he, after the great Famine, had returned out of Egypt, and had pitched his Tent between Bethel and Ai: and after his Nephew Lot was departed from him towards Sodom. 4. After Abraham's return from the slaughter of the Kings, for the Rescuing of Lot: at which return Melchizedek, King of Salem, and Priest of the most high God, (An eminent Type of Christ) met him with bread and wine, and blessed him, to whom Abraham gave the Tenth of the Spoils. 5. When Abraham was 99. years old, Then the Promises were renewed with many Additionals; Isaac was first expressly Promised by name; and Circumcision was first instituted. 6. In the Plains of Mamre, when three Angels appeared to Abraham a little before the Overthrow of Sodom and Gomorrhah, &c. Then God expressly Promised Isaac the second time. 7. When God had tempted Abraham to offer up his only son Isaac for a Burnt-offering, and Abraham in a sort (in his intention, resolution, and in all preparatory acts to the very last act of execution) had offered him up, Then God added his Oath to his Promises, enlarging also his Promises. These seven times God reveals his Promises to Abraham for their unquestionable establishment. As if he had said; Abraham, I do not promise and Covenant these blessings to thee and thy Seed slightly and overtly, but with all fixed seriousness and resolvedness; I spake them once, twice, thrice, yea seven times over, because I would not have thee doubt or stagger at them, or once question their performance.
(2) To Abraham's more immediate Seed, God repeated his Covenant and promises also, viz. 1. To Isaac, At Gerar, when there was a famine in the Land: And, again at Beersheba. Promising him his presence, Blessing, The Land of Canaan to his Seed, The performance of his Oath to Abraham, Multiplying of his Seed, and the blessing of all the Families of the earth in his Seed. 2. To Jacob the Son of Isaac. To him God repeated his Promises divers times. As, ( 1 ) In his journey to Padan-Aram, when he was at Bethel. There God gave him a famous vision of a Ladder reaching from Heaven to Earth, and the Angels of God ascending and descending upon it, and God standing above it. Promising, the Land of Canaan to him and his Seed, The multiplication of his Seed, The Benediction of all the Families of the Earth in him and in his Seed, His Constant presence, protection and Providence over Jacob. Which Ladder was an excellent Type of Christ the Mediator betwixt Heaven and Earth, betwixt God and man, Reconciling all things to God in Heaven and Earth, The only way for Sinners unto the Father, in whom God hath peculiar care over his Covenant-people, and the Angels themselves desirously pry into this Mystery, ministering both to Christ and to his members diligently. (2) In his return again from Padan-Aram towards Canaan, when he was at Peniel; Where he wrestled with an Angel, with whom he prevailed: who blessed him, changed his name from Jacob to Israel, and assured him that as a Prince he had power with God, and with man he should prevail, (3) After this when he came to Beth-el, where God again appeared to him, Confirmed his name Israel, Promised to Multiply his Seed, so that Nations and Kings should come of him, and to give Canaan to him and to his Seed. (4) At Beer-sheba, where God directed him to go down into Egypt, Promising To go down thither with him, To make of him there a Great Nation, To bring him up again, and That Joseph should put his hand upon his eyes, viz. close his eyes when he died.
To what end now did God thus frequently iterate his Covenant and Promises to Abraham, and to his more immediate seed, Isaac and Jacob, (whereupon it is often called in Scripture, God's Covenant with Abraham, Isaac and Jacob;) but that he might hereby the more strongly confirm his Covenant to Abraham and his Seed, that they might not doubt of the performance? as Calvin hath well observed.
3. As in part performed to Abraham and his Seed. God's Covenant and Promises to them, stood of many parts and branches: when some of those were Performed, the Promises and Covenant by such experimental Performances were singularly confirmed and assured to them in reference to all promised Mercies that were to follow. The actual performances of those, were as effectual Earnests, Handsels, First-fruits and Assurances of these. God Covenanted and Promised to Abraham, That A son out of his own bowels should be his heir; That his Seed should be very Numerous; That after their sojourning in a land not theirs, and afflictions in Egypt, they should come out with great Substance, Egypt being judged; That the land of Canaan should be their everlasting inheritance, to which they should come again in the fourth Generation; That Christ the Savior of Sinners should descend of Abraham according to the flesh, in whom all the families of the Earth should be blessed, &c. Now when Isaac is born to Abraham of Sarah, notwithstanding his dead body and her dead womb: Abraham was more assured of all the ensuing blessings, and the Covenant experimentally confirmed to him; yea at God's promise and performance of Isaac, Abraham laughed and rejoiced, and named his Son, Isaac, that is, laughter; Herein he rejoiced at the Performance of God's Covenant, but especially herein he saw Christ's Day, and rejoiced, and was glad. When Abraham's Seed were at God's prefixed time brought out of Egypt, this Confirmed the Covenant to them, that they should be brought into Canaan, &c. For God is as able and faithful to perform one branch of his Covenant, as another; to perform all as any. Therefore God's actual Performances of part, were effectual assu rances of the whole.
Thus God confirmed his Covenant By his Promises.
2. By Abraham's Entry upon, and Survey of the promised land of Canaan, at God's appointment, when first he revealed this Covenant unto him. When God first Confirmed his Covenant to Abraham in reference to Christ, he was in Ur of the Chaldees: There God called him; commanding him to come out of the land of Chaldea into the land of Canaan; Promising to Bless him, and all the families of the Earth in him, with all blessings in Christ. Hereupon Abraham accordingly, 1. Makes Entry upon the land of Canaan, and as it were takes livery and Seizin thereof, God then promising to give it to his Seed. 2. Takes survey of it, walking through it in the length of it, and in the breadth of it, God again promising to give it to him and to his Seed forever. Hereupon Abraham's Epithet given to him in the next chapter, is, 〈 in non-Latin alphabet 〉 Abram Hahhhibri, that is, Abram the Hebrew. He is so denominated, not from Heber the Patriarch, one of his ancient-forefathers, as Some think; But rather from 〈 in non-Latin alphabet 〉 Hhhabar, signifying To pass over, Or To pass thorough, (as I have elsewhere noted) because he passed over the River Euphrates from Mesopotamia into Canaan, and so passed or walked thorough Canaan in the length and breadth of it. So that Abram the Hebrew, is as much as, Abram the Passenger, or Passer-thorough. And hence Abraham's posterity were afterwards called Hebrews.
Now Abraham's Entry upon, and Survey of this Promised Canaan, (though in his own person as yet he had no inheritance in it, no not so much as to set his foot on, ) was a notable Pledge and Sign to Abraham, assuring him that at last he should be partaker of the Promises literally, mystically, or both ways in his own person, and in his Seed, beholding the Promises afar off: whereupon Abraham and his more immediate Seed Isaac and Jacob, were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on Earth. Hereby declaring plainly that they seek a Country, viz. an Heavenly Country, whereof this promised earthly Canaan was but a shadow. Thus God gave Abraham a particular view of Canaan with his bodily eyes, thereby to confirm his view of God's Covenant and Promises with his spiritual eyes of Faith and Hope.
3. By Melchizedek's typical Blessing of Abraham returning from the slaughter of the Kings, God's Covenant with Abraham was further Confirmed. The History of Melchizedek is in these words, And Melchizedek King of Salem brought forth bread and wine: and he was the Priest of the most High God. And be blessed him, and said, Blessed be Abram of the most High God, possessor of Heaven and Earth. And blessed be the most High God, which hath delivered thine enemies into thine hand. And he gave him Tithes of all. This is very mysterious; as is clear by the use that David and Paul make of it. Here therefore Consider, 1. What Spiritual Mystery was herein intended. 2. How this conduced to the further establishment and confirmation of God's Covenant with Abraham.
(1) The Spiritual Mystery intended in this Story of Melchizedek, is the Typical representation of the Person, and office of Jesus Christ to Abraham. I. The Person of Christ was notably figured out in Melchizedek, in that his Birth, Death and Pedigree are passed over in silence by Moses, as if he had neither Genealogy, nor Beginning, nor End, and as being wholly unknown to Abraham in these respects. This was purposely done by the Holy Ghost, that Melchizedek might be the more exact and full Type of Christ. (They therefore that curiously inquire whether this Melchizedek was not Sem the Son of Noah, inquire not wisely after Revealing of that which God purposely concealed.) Hence Paul describes him, as; Without father, without mother, without Pedigree, having neither beginning of days, nor end of life; but made like unto the Son of God, abideth a Priest continually. Thus Christ was in his person, 1. Without father according to his Manhood, being conceived and born of a Virgin, remaining a Virgin: 2. Without Mother according to his Godhead, being eternally begotten of the Father alone: 3. Without Pedigree or Genealogy according to his Divinity, for who shall declare his Generation? 4. Without beginning of days and end of life, according to his Divinity, and therefore having an eternal and unchangeable Office without Succession. II. The Office of Christ was also eminently typified by Melchizedek, in two branches of it. viz. 1. His Kingship, or Kingly Office of Christ was figured two ways. viz. Partly, In the Notation of his Name, viz. Melchizedek, King of Salem: First being by interpretation, King of Righteousness; and after that also, King of Salem, which is, King of Peace, (the Apostle himself expounding it.) Thus, Christ is King of Righteousness, the Scepter of his Kingdom is a Scepter of Righteousness. Christ is King of righteousness, the true Melchizedek, in divers regards. For, ( 1 ) He hath a righteous title to it, without usurpation: His Father hath anointed him, and enthroned him in his Kingdom. ( 2 ) He executes his Kingly Office in righteousness and equity, without all shadow of injury, injustice, oppression or Tyranny, and this by his most righteous Laws, the rod of his mouth and the breath of his lips. (3) He Communicates his righteousness royally and plentifully to all his true Subjects by faith. He becomes the LORD their righteousness: and they become the righteousness of God in him. Though they have a Kingdom of sin, to condemn them: yet he hath a greater Kingdom of righteousness, to justify them. (4) He is first a King of righteousness: then a King of Peace. He first justifies us by faith in his blood: and then purifies our hearts and Consciences towards God. Christ also is King of Peace, Prince of Peace, the true King of Salem. For, ( 1 ) He gives to all his Subjects Peace above them, with God, yea though naturally they be inhabitants of Salem, Canaanites, Jebusites, &c. reconciling them to God. ( 2 ) He gives peace within them, his peace in their hearts and Consciences passing all understanding. (3) He gives peace round about them, with the whole Creation. The first Adam brake, divided, distracted all things: Christ the last Adam reunites, cements, and reconciles all things. And all powerfully as a King. Thus he prefigured Christ's Kingly Office in the Notation of his Name. Partly, In his Royal Act, viz. bringing forth of Bread and Wine, for the refreshing of Abraham and his Army returning from the slaughter of the Kings. 2. His Priesthood, or the Priestly Office of Christ, was typified also in Melchizedek's other office, as he was Priest of the most High God. And this chiefly in two respects. viz. ( 1 ) In respect of the Eternity of his Priesthood, Heres no mention of the Birth or Death of Melchizedek's person; nor of the Beginning or End of his Priesthood: Hence Paul saith; being made like unto the Son of God, he abideth a Priest continually. So Christ as a Priest forever after the order of Melchizedek, Hath an Everlasting and unchangeable Priesthood; His Satisfaction and Intercession ever living for us. ( 2 ) In respect of the Acts, and therein the Dignity of his Priesthood. viz. 1. Blessing Abraham, that had the Promises. Herein evidencing, that in his Priesthood he was greater then Abraham, and greater then the Levitical Priests of Abraham's race. For without all contradiction, the less is blessed of the better. Thus Christ our great High Priest blesseth us with all spiritual blessings in Heavenly things. 2. Receiving tithes of Abraham. For Abraham gave him the tenths of all; that is, the tenth of the Spoyls: So Levi being then in Abraham's loins, paid tithes in Abraham to Melchizedek. Melchizedeks order therefore far excelled the Order of Aaron. Abraham receiving Melchizedeks Spirituals, thought it equal he should reap his Temporals. Thus Christ the true Eternal Priest of Melchizedek's Order, receives Tithes in his Ministers and Preachers of the Gospel, having ordained that they who preach the Gospel should live of the Gospel. This was the Mystery intended in this type of Melchizedek.
(2) Now this carriage of Melchizedek tended to confirm God's Covenant with Abraham, as he was a lively Type of both the Person and Office of Christ. viz. 1. Blessing Abraham with all blessings Spiritual and temporal, as Mediatory Priest of the most high God, As God had Covenanted that