The Mystery and Marrow of the Bible
4. By his own Sacred and inviolable Oath. An Oath for Confirmation is one of the strongest bonds and tyes amongst men. God, to make his Covenant and Promise sure, not only spake it, but sware it: To his word, he added his Oath, when Abraham was now about to offer up his Isaac unto God at his special appointment. And the Angel of the LORD called to Abraham out of Heaven the second time, and said; By myself have I sworn saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son: that in blessing I will bless thee, and in multiplying I will multiply thy Seed as the stars of the Heaven, and as the Sand which is upon the Sea shore; and thy Seed shall possess the gate of his Enemies; And in thy Seed shall all the Nations of the Earth be blessed; because thou hast obeyed my voice. This Oath the Psalmist also mentions, saying; Which Covenant he made with Abraham, and his Oath unto Isaac:—God then Sware his Covenant, not only to Abraham, but also to Isaac. But when to Isaac? Answ. 1. This phrase, And his Oath unto Isaac, may be rendered (thinks Kimchi) de Isaac, Of, or touching Isaac. That the sense may be, And his Oath touching Isaac. viz. touching the blessing of all the Families of the Earth in Abraham's Seed, Christ that should come of Isaac. But this Resolution satisfies not; Partly, Because the Hebrew word 〈 in non-Latin alphabet 〉 To Isaac, cannot properly be rendered, De Isaac: Partly, because here the Psalmist plainly mentions God's Covenanting with three distinct generations successively, Abraham, Isaac, and Jacob. 2. We may better resolve, That God's Oath was made to Isaac; Either at the same time when God sware to Abraham▪ Isaac being present with Abraham at God's Swearing, and the Oath being in some sort intended for both: Or Afterwards when God renewed his Covenant to Isaac, wherein he particularly promised him; And I will perform the Oath which I sware unto Abraham thy Father. And this was virtually and equivalently an Oath to Isaac. This Oath had its principal accomplishment in Jesus Christ, Abraham's primary Seed.
Now, that God added his own Oath for Confirmation of this Covenant, is testified by the Apostle, saying; When God made Promise to Abraham, because he could sware by no greater, he sware by himself, Saying; Surely blessing I will bless thee, and multiplying I will multiply thee.—For, men verily swear by the greater, and an Oath for Confirmation is to them an End of all strife. Wherein God willing more abundantly to show unto the heirs of Promise the immutability of his Counsel, ( 〈 in non-Latin alphabet 〉 ) he came-between by an Oath, (that is, he came between himself and Abraham with an Oath; Or, between the Promise and performance he put an Oath; that is, He confirmed it by an Oath, as we translate it.) That by two immutable things, (viz. His Promise, and Oath) in which it was impossible for God to lie, we might have a strong Consolation, who have fled-for-refuge to lay hold upon the hope set before us. So then, God's Oath is the other of the two Immutable things, In which God cannot possibly lie, and wherein he never will repent, or change: whereby his Covenant and Promise is most firmly ratified.
5. By his solemn Symbolical Form of striking Covenant with Abraham. God renewing his Covenant with Abraham after Melchizedek had blessed him, Promised him an heir out of his own bowels; and a numerous Seed like the stars: and to give him Canaan wherein he now was, to inherit it. Whereupon Abraham replied: Lord GOD, whereby shall I know that I shall inherit it? Here Abraham desired some evident Confirmation, for Ensuring God's Promise of Canaan to him. The Lord condescends to him: and By a Solemn Significative Form or Rite, By sacrifices slain and divided (which was in imitation of this, afterwards used in Confirming Covenants,) he confirms his Covenant and Promises to Abraham and to his Seed. In this Solemnity, 1. God declares his Covenant in Express terms: How, Abraham's Seed should sojourn and be afflicted in a land not theirs 400. years, and then (God judging that Nation) they should come out with great Substance, and in the fourth generation come again into the land of Canaan, and should possess it from the River of Egypt to the great River Euphrates. But Abraham should go to his fathers in peace, and be buried in a good old age. This the Sum of the Covenant which the Lord strake with Abraham that day. 2. God confirms his Covenant by a Solemn Rite of Covenanting, viz. By An heifer, a She-goat, and a Ram, all of three years old, divided in the midst, and the parts laid answerably one over against another; as also by a turtle Dove, and a young pigeon, undivided, but probably laid also one over against the other: by which Division, the divided, torn and afflicted state of Abraham's Seed, especially of Jesus Christ, seem to be implied: and by the uniform answerableness of part to part, not only the re-union, reviving and Recovery of Abraham's Seed especially of Jesus Christ, but also the exact correspondence and agreement of the Covenanters minds one to another seems to be resembled: Between which parts of the Sacrifices Abraham saw a Furnace of Smoak, and a lamp of fire passing. Calvin thinks, This Lamp of fire was in midst of the Smoaking furnace; two things contrary in appearance, the Darkness of smoke, and brightness of a Lamp; whence Abraham was instructed, & knew that at last light should arise out of darkness. To omit many curiosities and subtleties suggested by Interpreters, I shall propound what (in my judgment) seems the most clear, full and apposite sense intended by these two things, and their passing between the divided pieces of the Sacrifices. ( 1 ) By the Smoaking Furnace or Oven, seems to be represented Abraham's Seed deeply afflicted in Egypt: Scripture using to express this sad afflicted condition in Egypt under the metaphor of a Furnace, or Oven; which also in other cases is used to denote extreme afflictions and punishments. A fiery oven, or smoking furnace most fitly resembling such a Condition. ( 2 ) By the Burning Lamp, (Heb. Lamp of fire, ) seems to be represented, The Lord, who would be their light in midst of darkness, and their Salvation from all their tribulation. (They should first be in Tribulation, and then have Salvation out of it.) For, sometimes the Lord is described by Lamps: He appeared on Mount Sinai at the giving of the Law with lightnings, called Lamps; Christ was seen by Daniel and John, with his eyes like lamps and flames of fire. Sometimes again, the Deliverance and salvation of people is compared to burning lamps; And the salvation thereof, as a Lamp that burneth. David thus alludeth; Thou wilt save the afflicted people; but wilt bring down high-looks. For thou wilt light my Lamp: the LORD my God will enlighen my darkness. (3) By the passing of this Smoaking Furnace, and Burning Lamp betwixt these pieces, seems to be represented The mutual consent of the Covenanters. viz. God on the one part, Abraham and his afflicted Seed on the other. For the Covenanting parties were wont to pass between the parts of Sacrifices, divided, as jointly enclosed in the Bowels of those Sacrifices, to testify their mutual Consent. Whereby also they did imply an imprecation, that themselves might be destroyed and cut in pieces like those beasts, if they should perfidiously break and violate their Covenant. This Ceremony is clearly intimated in that of Jeremiah: diligently peruse that testimony.
6. By the Two Ordinary standing Sacraments; viz. Circumcision, and The Passover. These I call the Two Ordinary standing Sacraments: Because these two alone did stand and continue as Ordinary and fixed Ordinances during all the time of the Old Testament: yea from before the giving of the Law on Mount Sinai, till the very coming of Christ. They began before and continued after all the Four Extraordinary Sacraments hereafter mentioned. 1. Circumcision began in the ninety ninth year of Abraham's age: and continued till Christ Antiquated it, by Instituting Baptism in its stead; which Christ did, ( 1 ) For the Jews, in the beginning of John Baptists Ministry: who was then sent of God to Baptize the Jews; Among whom also Jesus Christ incarnate was baptized when he was about 30. years old, and ready to enter upon his Mediatory Ministration. ( 2 ) For the Gentiles, when after his Resurrection, and a little before his Ascension; he gave Commission to his Disciples to Baptize all Nations. 2. The Passover began at Israel's Going forth of Egypt, And continued till the night wherein Christ was betrayed; when Christ abrogated the Passover, instituting The Lord's Supper instead thereof.
1. By the Sacrament of Circumcision. When Abraham was now 99. years old, The Lord renewed his Covenant with him, 1. Enlarging it by divers eminent Additional Promises; and 2. Confirming it by Circumcision: Saying, This is my Covenant which ye shall keep between me, and you, and thy Seed after thee; Every man-child among you shall be circumcised. And ye shall Circumcise the flesh of your foreskin; and it shall be a Token of the Covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every manchild in your generations; he that is born in the House, or bought with money of any stranger, which is not of thy Seed. He that is born in thy House, and he that is bought with thy money, must needs be Circumcised: and my Covenant shall be in your flesh for an everlasting Covenant. And the uncircumcised man-child, whose flesh of his fore-skin is not circumcised, that soul shall be cut off from his people: He hath broken my Covenant. Here is the solemn Institution, and first mention of Circumcision, long before Moses and the Law: and it continued in the Church till Christ's Ascension, when he gave Commission to disciple all Nations, baptizing them, &c. Let me open briefly, 1. What Circumcision was. 2. How it Confirmed God's Covenant with Abraham and his Seed.
(1) What Circumcision was. 1. In General, the Nature of Circumcision may be thus described; Circumcision was the First initiating Ordinary Sacrament instituted by God, from Abraham till Christ: which, by cutting off the flesh of the fore-skin in the males of eight days old, Confirmed God's Covenant of Faith with Abraham and his Seed, assuring them of the Cutting off from their hearts the guilt and filth of sin through Christ the Promised Seed; of God's accepting them as his Church and Covenant-people distinct from all other people, and of their inheritance in Canaan, yea in Heaven itself; obliging them to Faith; Obedience, Integrity, and being God's Covenant-people. 2. More Particularly, The Nature of Circumcision may be set forth by the 1 Efficient, 2 Matter, 3 Form, and 4 End thereof.
The Efficient, or Author of it, was God alone. Hence God calls it, My Covenant. God alone the Author of the Covenant, hath authority to ordain Signs and Seals for Confirmation of his Covenant, and to institute the Ordinances of his own worship. The time of this Institution was when Abraham was 99. years old, at renewing his Covenant with him and his Seed.
The Matter of it, is twofold, as in all Sacraments. viz. 1. Outward and visible; The Circumcision of the flesh of the fore-skin of the males at eight days old. The flesh of the Generative part. The females, originally descending from the Males, were reputed circumcised in the Males. 2. Inward and invisible; The Circumcision of the heart by Jesus Christ the blessed Seed, cutting off the Filth and Guilt of Sin by Regeneration and Justification. This is Christ's Circumcision made without hands, in putting off the body of the Sins of the flesh. These sins the Scripture calls the fore-skins of the Heart: and the putting them off, Circumcicision in the Spirit. God would be the Prime Agent: his people must be Patients in this Heart-Circumcision. And being once fundamentally circumcised by God in Christ, they being acted by God, must afterwards act with God, for the perfecting of this inward Circumcision. The inward Heart-Circumcision is the Immediate Mystery intended by Circumcision: But Mediately therein are also comprehended and implied, All the Covenanted Benefits Promised on God's part, to be made good to Abraham and his Seed; And All the Covenant-Duties imposed upon, or restipulated by them on their part towards God. The subjects receiving Circumcision, were; At present, Abraham and all the Males in his House, free or bond, of what age soever: Afterwards till Christ, all the Males of his Seed of eight days old. They could not understand, or Apply by Faith, or Profess actually, the Covenant, Sacrament, or the Religion therein contained: yet God of the bounty of his Grace and Love, took not only Abraham, but all his Seed, infants as well as others, into Covenant with himself, as his people; and therefore will have them by Circumcision actually initiated, matriculated and admitted into Covenant-fellowship with himself and his people. The like is to be said, and upon the same or stronger grounds, of admitting the Infants of God's Covenant-people to Baptism now under the New Testament. Here Infants are actually admitted by God to the Initiating Sacrament: and are never since Prohibited in all the Scripture, expressly, or by any sound Consequence, in Old or New Testament from the Initiating Sacrament; and therefore should now be Baptized as well as then Circumcised.
The Form of it is 1. Outward, Consisting in the Outward manner and Circumstances of administration. 2. Inward, Consisting in the Sacramental union or Relation betwixt the visible action, and the invisible mystery thereby Represented, by virtue of God's Institution, and assured to the Circumcised in the due use of Circumcision. This Sacramental Relation stood in three things; viz. 1. In Signifying, as a Sign or visible token. Hence its called, The Sign of Circumcision. And, The token or Sign of the Covenant. 2. In Sealing, as a Mark, Signet or Seal that confirms, distinguisheth, and makes Secret. Hence Circumcision was to Abraham A Seal of the Righteousness of Faith which he had being uncircumcised. 3. In Exhibiting, performing and Convaying the Mysteries Signified and Sealed, as an Instrument, or Instrumental mean ordained for that end. Hence in this sense there is such Relation and Connection betwixt the Covenant and Circumcision, that Circumcision is more then once called The Covenant, in a Sacramental form of speaking. It assures so fully of all the Mysteries in the Covenant, as if it were the very Covenant itself.
The end of Circumcision, was excellent and Manifold. As, 1. To mind and admonish Abraham and all his ordinary Seed of the Natural Guiltiness, uncleanness, corruption and Sinfulness of their Hearts and Natures; having need to be cut off and mortified. 2. To Signifie and Seal the putting off the Body of the Sins of the flesh, through Sanctification & Justification by Jesus Christ that should descend of Abraham, a pure Seed, to bless all the believing Seed of Abraham. 3. To be an actual pledge of a Covenant-State with God, in his visible Church, with his Covenant-people. 4. To be a Distinctive Character betwixt God's Covenant-people, and all other people in the world, who by way of indignity are styled The Uncircumtised. 5. To assure the Circumcised of all the Benefits of the Covenant promised by God. 6. To Moblige the Circumcised to all Covenant-duties of Faith, obedience, &c. towards God according to God's ordinances, during the continuance of Circumcision in the Church. Which obligation as to the Ceremony ceased with Circumcision at the death of Christ. 7. Finally, To be, in all these respects, Token of the Covenant, for ratification and confirmation thereof.
(2) How Circumcision confirmed God's Covenant towards Abraham and his Seed. This may in great part be apprehended, by what hath been said already of the Nature of Circumcision. But I add; Circumcision confirmed the Covenant; Not Naturally by any Physical or Natural virtue, property, Quality or Operation thereof to that end: But Spiritually and Sacramentally, as a Sacramental pledge annexed positively by God to his Covenant for that purpose; Ye shall circumcise the flesh of your foreskin, and it shall be a •… oken of the Covenant between me and you. And in this Sacramental Sense it may be said to Confirm God's Covenant to Abraham and his Seed.
More Generally, 1. As a Sign or Token Signifying the Circumcision of the Heart, and all other benefits of the Covenant, implied therein, or necessarily annexed thereunto. 2. As a Seal ratifying and sensibly Sealing the same benefits to the Soul. 3. As an Instrumental mean conveying them, as in a channel or Conduit-pipe, to the believer. And all this with respective reference to God's Covenant-bounty, and their Covenant-Duty respectively. Now Circumcision, thus Signifying, Sealing and exhibiting Covenant-mercies, and obliging to Covenant-Duties, must needs Confirm the Covenant itself to them.
More Particularly, Circumcision Confirmed God's Covenant with Abraham and his Seed sundry ways. viz. 1. As a Memorative Sign of God's Covenant with them: they continually bearing about with them this mark and indelible Character of Ciro •… nicision in their flesh for an Everlasting▪ Covenant. 2. As an Instructive, or Teaching Sign; Informing them, ( 1 ) Of Mans Natural Malady, the Impurity and uncleanness of man's Nature by Sin, which needed cutting off, and casting away. To this end the Generative part was to be Circumcised. ( 2 ) Of the Supernatural Remedy against Sin: by Jesus Christ the blessed Seed to come of Abraham, who should make all Abraham's believing Seed blessed: Partly, by Circumcising and Sanctifying their Natures through his Spirit, turning them away from their iniquities: Partly, by justifying them through his Meritorious obedience to the Death. 3. As a Discriminative Sign; distinguishing the Circumcised Seed of Abraham as God's Covenant-people, from all Uncircumcised Gentiles as Aliens to the Commonwealth of Israel and strangers to the Covenants of Promise. 4. As a Figurative Sign; prefiguring and representing to them; Partly That the Messiah should not descend of the Uncircumcised Natitions, but of the Circumcised Seed of Abraham, who was to be an undefiled High Priest and Minister of the Circumcision: Partly, That he should shed his blood, not only in part in Circumcision, (which was part of his Humiliation, and of the price paid for Sin,) but also fully in dying for Sinners, wherein his Circumcision was fully completed. 5. As an Obligatory Sign, Obliging and binding the Circumcised to all Covenant-Dutyes imposed upon them, viz. Faith, Obedience, Integrity, and being God's Covenant-people; and all this, though to the effusion of their blood for him, whom they expected to shed all his blood for them, they having already in obedience to God begun to shed as it were the firstfruits of their blood in Circumcision.
2. By the Sacrament of the Passover. This Sacrament was instituted before the Giving of the Law on Mount Sinai, a little before Israel's departure out of Egypt, and was first celebrated on that very night when they went out of Egypt, at the End of 430 years to a day from God's first Covenant and Promise to Abraham in Ur of the Chaldees. Therefore, though this Sacrament was Ordained in the days of Moses, yet being Ordained before the Sinai-Covenant was made about three months, it cannot belong to the Sinai-Covenant which was not then in being, but must needs be most properly annexed to God's last Federal dispensation foregoing, which was God's Covenant with Abraham and his Seed. So then the Passover was added for Confirming of God's Covenant with Abraham and his Seed. Not that Abraham, or his more immediate Seed Isaac, Jacob, Joseph, &c. had any benefit at all by this Ordinance; they being dead and gone before its Institution: But his more remote and mediate Seed the children of Israel in Egypt, and all succeeding generations till Christ, had advantage thereby. For the Passover continued in use and force in the Jewish Church from the very night wherein the Israelites went out of Egypt, till the night in which Jesus Christ was betrayed by Judas to be crucified, when Jesus Christ did eat his last Passover, and abrogated it immediately by Instituting the Lord's Supper to succeed in its stead, as he had Instituted Baptism •… succeed instead of Circumcision. Here Consider, 1. The Nature of the Passover. 2. How the Passover confirmed God's Covenant with Abraham and his Seed.
(1.) The Nature of the Passover may be described, 1. More Generally, thus; The Passover was the second Ordinary fixed Sacrament, Instituted by God at Israel's departure out of Egypt, to continue till the Death of Christ the true Passover: which (by killing a Lamb out of the flock of one years old perfect and without blemish, and sprinkling his blood upon the lintel and door-posts of the Israelites houses, and by Circumcised persons eating the flesh thereof roasted with fire with unleavened bread, and bitter herbs, in a posture of haste in the Evening of the fourteenth day of the Moneth Abib yearly, without breaking a bone thereof,) Confirmed God's Covenant of Faith with Abraham and his Seed: assuring them, Of God's passing-over the Houses of the Israelites when the Egyptians should be destroyed: of their deliverance on that very night out of the bitter Egyptian bondage, that they might go to possess their promised inheritance of Canaan; Of their spiritual deliverance from the most bitter bondage of Sin, Death and the Devil, by the blood of Jesus Christ, the true Paschal Lamb without spot and blemish, taken out of the flock of God's people Israel, who should die for his Elect on the evening of the fourteenth day of the same month in the evening of the world, without having one bone of his body broken, and be eaten of them by Faith with the unleavened bread of sincerity and Truth. This large Description is fully laid down in the Institution of the Passover; and thereby clearly proved in all the parts thereof. 2. More particularly, Herein note; 1. The Efficient cause, or Author of it. 2. The Matter of it. 3. The Form of it. 4. The End of it.
The Efficient Cause or Author of the Passover was God; who Instituted it a little before his people Israel's Departure out of Egypt the House of Bondage, and it was Celebrated first in the very Evening of their Departure. And so to be continued every year on the same day of the Moneth by Abraham's Seed till the Suffering and death of Christ the true Passover, and chief Promised Seed.
The Matter of the Passover Constituting it, was 1. Outward, The Lamb, with all the Additionals and Actions about it. 2. Inward, Christ Jesus The Lamb of God delivering not only his Israel from Egyptian bondage, but his Elect especially from their bondage under Sin, &c. by his Death: that he might bring them through this troublesome world to Heaven, as he brought his people through the wilderness to Canaan. This Sign, and Thing Signifyed, may thus be paralleled.
| 1. The Lamb must be taken out of the flock. | 1. Christ the Lamb of God must be true man, taken from among men: from God's flock, Israel, John. 1. 29. 14. Ifa. 53. 3. 7. Heb. 2. 14. 16. |
| 2. The Lamb perfect and | 2. Christ without sin, holy, |
| without blemish, throughout. | harmless and undefiled. 1 Pet. 1. 19. Heb. 4. 15. Isa. 53. 9. Heb. 7. 26. |
| 3. The Lamb was slain and roasted with fire. | 3. Christ suffered and died, enduring God's scorching wrath for our sins. 1. Cor. 15. 3, 4. Isa. 53. 4, 5, 6, 7. Luke 22. 44. |
| 4. The Lamb was slain in the Evening, or between the two Evenings of the fourteenth day of Abib; that is, about three of the clock after noon before Sunset. | 4. Christ was betrayed in the Evening of the same day of the month and Dyed in the Evening of the next Day, about the ninth hour, our third hour, sin the evening of the world, Mark 14. 17. 13. and 15. 34, 37. Heb. 9. 26. |
| 5. Not a bone of the Lamb broken. | 5. Not a bone of Christ was broken, John. 19. 33, 36. |
| 6. The Lambs blood was sprinkled on the lintel and two side posts of the door, but not on the threshold. | 6. Christ's blood is sprinkled upon our hearts and Consciences, and his Obedience imputed to us. But his blood must not be trodden underfoot, Heb. 9. 14. and 12. 24. Rom. 5. 18, 19. Heb. 10, 29. |
| 7. The Lambs blood was sprinkled that the Lord might Pass-over, and spare their Houses from destruction, | 7. Christ Dyed, to deliver us from Sin, Death, and him that had the power of Death, the Devil, Rom. 4. 25. Heb. 9. 26. Rev. 1. 5. Heb. 2. 14, 15. |
| 8. The Lamb was to be eaten by every family. | 8. Christ is to be Eaten and applied by faith particularly by all the Elect, Rom. 1. 17. John. 6. 35, 51, 53, to 59. |
| 9. The whole Lamb was to be Eaten, Head, Body and Purtenance. | 9. Whole Christ undivided is to be applied for our full Communion with him, 1 Cor. 1. 13. 30. Gal. 2. 20. |
| 10. The Lamb was eaten with unleavened bread. | 10. Christ must be Eaten, and his Feast kept, with unleavened bread of Sincerity and Truth, 1 Cor. 5. 7, 8. |
| 11. And with bitter herbs. | 11. And with bitter Repentance, and bearing his Cross, Mark 1. 15. Math. 10. 38. Luke 9. 23. |
| 12. The Lamb was eaten in haste; and in the habit and posture of pilgrims and travellers, with their | 12. Christ must be eaten by Faith of his Elect, as Pilgrims on Earth, pressing forward, and |
| layns girt, shoes on their feet, slaves in their hands. | hastening to a better Country in Heaven, Heb. 11. 13, 16. 1 Pet. 2. 11. 2 Pet. 3. 11, 12. |
| 13. In eating of the Lamb, they were by conference to declare one to another their deliverance out of Egypt, the occasion thereof; so instructing to thankfulness, Exod. 12. 26, 27. | 13. In applying and eating Christ by Faith, we should not only remember what Christ hath done for us in redeeming us from Sin and wrath by his death, as in the Lord's Supper, 1 Cor. 11. 24, 25, 26. but also declare it to others, to incite them with ourselves unto thankfulness. |
| 14. No persons uncircumcised in flesh must eat of the Passover, Exod. 12. 43. 48. No strangers to the Covenant. | 14. No persons uncircumcised in heart can eat Jesus Christ by Faith, the true passover, John. 10. 26. and 1. 11, 12, 13. |
The Form of the Passover was twofold. viz. 1. Inward. viz. that Sacramental union and Relation betwixt the Signs and thing Signifyed, according to the Lord's Institution. 2. Outward. viz. that Outward Manner of Celebrating the Passover in all the Actions and Circumstances thereof, most of which have been already mentioned. Only note, that there were, 1. Some Actions and Circumstances Peculiar to the first Passover in Egypt, 2 Some Actions and circumstances common to all succeeding Sacraments. It would be too tedious to particularize them. The judicious eye will easily observe them.
The End of the Passover was manifold. As, 1. To be a token and Means of preserving and saving of all the Families of Israel from God's revenge and destruction, when all the first-born in every family of the Egyptians should be destroyed with the Pestilence. 2. To be a lasting Memorial, from age to age, of the Lord's delivering of his people Israel out of Egypt, by a mighty hand, according to his faithful Covenant and Promises to Abrahamm, to a very day. 3. To be a Mark, and Character of distinction, betwixt God's Israel and the Egyptians at the first Institution; and betwixt God's Covenant-people, and all Strangers to his Covenant in all after administrations. 4. To be a bond and tie to sacred public Assemblies, obliging the people of Israel solemnly to observe them In the first day there shall be an holy Convocation, and in the seventh day an holy Convocation to you, &c. 5. To be a Sacrament of their Nourishment, growth and progress in Faith, Love and Obedience. Therefore it was Eaten, and that in a travelling Posture. But in Circumcision there was no Eating or Nourishment. 6. To be a Singular and lively Type of Jesus Christ, the true Passover, to be Sacrificed for his people, in fullness of time, in the end of the world, to save them from the wrath of God due for their sins. 7. To be a strong Confirmation of God's Covenant of Faith made with Abraham and his Seed, in that the promise of bringing forth his Seed out of bondage and servitude after 430 years was that night accomplished, that the Passover was first celebrated.
This in brief was the Nature of the Passover.
(2) How the Passover Confirmed God's Covenant made with Abraham and his Seed, is next to be considered. And this it did divers ways, As a Sign, Seal, and Instrumental mean of Conveyance of Covenanted Benefits, by virtue of Sacramental union and Relation betwixt them, as was noted in Circumcision. More particularly it Confirmed this Covenant, 1. As a Demonstrative and instructing Sign, teaching Abraham's Seed two things; viz. ( 1 ) That, now the time of their Egyptian servitude was expired, and that very night they were all to be fully set free. To indigitate this to them, the Passover was ordained to be first celebrated on that very night. ( 2 ) That, now they should go towards Canaan to enjoy it for an everlasting possession. And both these, according to God's Covenant with Abraham. 2. As a Distinctive Sign; Distinguishing betwixt Abraham's blessed Seed to be preserved, and the Egyptians cursed Seed to be destroyed. 3. As a Memorative Sign, becoming a memorial of Israel's wonderful deliverance out of Egypt, not only to the present, but also to all the future Generations of Abraham's Seed: as God had promised to Abraham long before. 4. As a Representative Sign, Typifying and shadowing out the death of Jesus Christ; the Lamb of God, the true Passover, which should be Sacrificed in the Evening of the world, for the Salvation of his people from the wrath of God for evermore. By whose death the Covenant or Testament of God hath its principal establishment.
Thus by the two Ordinary standing Sacraments, Circumcision and the Passover, God's Covenant to Abraham and his Seed was Confirmed.
7. By the four extraordinary Itinerant Sacraments, viz. 1. The cloudy and fiery Pillar, 2. The Red-Sea, 3. Manna from Heaven, 4. Water out of the Rock. I call these Extraordinary, and Itinerant, or Journey-Sacraments, because they were all Miracles and not of ordinary use, but only in that extraordinary condition of Israel in the Wilderness, as they were in their Journey towards the land of Promise. The cloudy and fiery pillar was in use from their going out of Egypt till they came to Canaan; The Red-Sea was passed thorough only once; Manna continued from the time that all their Provision of bread which they brought out of Egypt was spent, till they came to eat of the old corn of Canaan; and water out of the Rock was continued to them from the Rock Horeb, till they came to the borders of Canaan. And all these were Set on foot before the Sinai-Cove •… ant, and giving of the Law. And all of them Sacraments, signifying and representing Sacred spiritual mysteries. The two First Answered notably both to Circumcision under the Old Testament, and to Baptism under the New: The two last answered To their Passover, and to our Lord's-Supper. All our Fathers were under the cloud, and all passed thorough the Sea: and were all baptized by Moses in the Cloud and in the Sea: And did all eat the same spiritual meat, and did all drink the same spiritual drink; for they drank of that spiritual Rock that followed them, and that Rock was Christ. All of them were singular Miracles. Israel even lived, and was maintained, by Miracles, from Egypt till they came to Canaan: Especially by these seven Miracles in the Wilderness, viz. These four Sacraments, Their Healing by the brazen Serpent, Their feet not Swelling, Their Rayment not waxing old, for forty years together.
View we here a little, 1. The Nature of these four extraordinary Sacraments. 2. Their Confirmation of God's Covenant with Abraham and his Seed.
(1) The Nature of them, may be briefly thus laid open, from Scripture;
The cloudy and fietie Pillat is the first of them; and this is first mentioned when Israel had gone two days journeys, and were come to Etham, in the edge of the Wilderness. 1. The Author of it, was peculiarly the LORD; Hence its called, His Cloud. The Minister of it, Moses: They were baptized by Moses in the cloud. 2. The Matter of it, was Extraordinary and Miraculous. For it was a cloud by Day: and a Fire by night. And sometimes one Side of it was a dark cloud, the other side a bright light, at the same time: As when it came between the Camps of the Israelites, and of the Egyptians. 3. The Form of it was Unusual, viz. like a Pillar. Hence, called a Pillar of fire and cloud. Probably this Pillar was of a Pyramidal form, Narrow towards the top, but broad towards the bottom, that it might cover the whole Camp of Israel, and fully enlighten the whole Camp in the night Season. For it is said; He spread a Cloud for a Covering, and fire to enlighten the night. Both the Cloud and fire were spread abroad: and yet still a Pillar. 4. The Posture and Motion of it was Miraculous. It was not driven, as other clouds, to and fro with the wind, but moved in a staid course before Israel night and day: and probably was very near unto them, not suspended up on high; hence they are said to be baptized in the cloud. And when the Tabernacle was erected, it •… ng over the Tabernacle more especially, when they were to Go; or rested on the Tabernacle, when they were to rest. 5. The End and •… se of it was various, and mysterious. viz. ( 1 ) To Guide and conduct the Israelites night and day, in the way wherein they were to go, through the Wilderness, to the Promised Land of Canaan. The Pillar went before them to lead them all along: when it moved, night or day, they moved; when it rested, they rested; what way it turned or twined, they turned. And in the night Season it enlightened their paths, as well as Directed their Motions. After the Tabernacle was erected, the Resting of the pillar upon the Tabernacle commanded their Rest; the taking of it up from the Tabernacle directed their Motion. ( 2 ) To guard and Protect them in their journey from injuries; viz. Partly, from the violence of their Enemies, Pharaoh and the Egyptian Armies pursuing them to destroy them, below. Therefore the Pillar that went before Israel, came behind them, interposing betwixt the Israelites and Egyptians; being light to those, but darkness to these. Partly, from the scorching Heat of the Sun above, in the dry and parching Wilderness, that the camp of Israel should not faint and be dissolved with the fervent heat. Therefore God spread a cloud for a Covering. (3) To demonstrate God's special and peculiar presence with them for their Direction and protection in their journey. This Moses intimateth in his Prayer; They have heard that thou LORD art among this people, that thou LORD art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. As soon as the Tabernacle was erected, the Pillar descended upon the Tabernacle; denoting his special presence there, to direct and protect his Tabernacle. ( 4 ) To be a Mean wherein sometimes God did speak his will and pleasure to his people. He spake unto them in the cloudy pillar. To Moses he directed his speech; appearing in the pillar of the cloud, standing over the door of the Tabernacle. The Lord often spake to them in a cloud, or out of a cloud: He expressed himself more darkly and obscurely under the Old Testament, but now with open face under the New Testament. (5) To signify the same thing for Substance to them, that Baptism doth now to us. viz. washing from Sin, and Salvation from the wrath of God, and from the destructive malice of our Spiritual Enemies. Baptism Signifies this Spiritual washing, and Salvation. And they were Baptized in the cloud, and in the Sea: not dipt nor plunged in either, yet probably sprinkled with some drops of both. To denote their Spiritual washing from Sin by Christ, and their Salvation from the heat of God's wrath, and from the rage of their spiritual Pharaoh and all their enemies by his blood. ( 6 ) To Typifie Jesus Christ unto them in divers regards. viz. 1. In his Person; The Pillar consisted of cloud and fire, a bright and a dark part: So Christ's Person consisted of Divinity and Humanity; that Glorious, this cloudy and obscure. As the Lord dwelt in the Pillar: So the fullness of the Godhead dwelt in Christ bodily, or personally. 2. In his Direction and Guidance; The Pillar guided them through the Wilderness to Canaan: So Jesus Christ is the only way to the Pather; No man cometh to the Father but by him. He is the door of the Sheep. He hath opened a New and living way for us into Heaven, through the veil his-flesh. By the light of his Prophetical Word, and by his Spirit, and by his own Example, he leads us through the Wilderness of this world to Heaven. 3. In his Salvation, Defense and Protection; The Pillar saved from the Heat of Heaven, and from wrath of Enemies, and from destruction by both: So Christ saves us from wrath of God, and from all our Spiritual enemies. The Prophet foretelling Christ's Protection and Salvation of his Church, hath respect to this Pillar; And the LORD will create upon every dwelling place of Mount Zion, and upon her Assemblies, A cloud and smoke by Day, And the shining of a flaming fire by night: for upon all the Glory shall be a defense. Heb. A Covering, or Canopy over it. 4. In his presence with his Church; The Pillar was still present with Israel, went along with them, and the Lord in the Pillar: So Christ is still present with his Churches and Ministers, is in the midst of the Golden Candlesticks, the Churches; and God in Christ is also present with them. ( 7 ) To confirm God's Covenant with Abraham and his Seed, in all.
2. The Red-Sea, and Israel's safe passing thorough it to escape the fury of Pharaoh's Army, is the Second Extraordinary Sacrament. The History of it is described by Moses. The Mystery of it is intimated by Paul, saying; They were all baptized by Moses, in the Cloud and in the Sea.
The History of it represents it a wonderful Miracle. As, 1. That the Sea should not be frozen, but divided into parts. 2. That it should be divided at Moses lifting up his rod over the Sea. 3. That being divided, Israel should pass thorough the midst of it upon dryground, the waters being a wall to them on the right hand and on the left. 4. That at the stretching of Moses hand over the Sea, it should return to its strength, and drown all the Egyptians: The same Sea being Israel's Castle and Refuge, but the Egyptians grave.
The Mystery hereof was excellent, being answerable to Baptism: They were Baptized in the Sea. 1. The Red-Sea saved Israel from temporal destruction and Death: So Baptism signifies our Salvation from Eternal destruction and Death by the blood and merit of Jesus Christ. 2. Israel was saved by the Red-Sea, by first entering into it, as into a Grave, wherein they were in a sort buried; and by ascending afterwards out of it, Rising again as it were out of a Grave: So Baptism signifies our Salvation by being buried with Christ, that we might die to sin; and by being raised again with Christ, to walk in newness of life. 3. The same Red-Sea that saved Israel, destroyed their Enemies the Egyptians: So the same Death and blood of Christ signified by Baptism, which saves his Elect, destroys all their Enemies. 4. The Red-Sea washed them, probably by drops thereof dashed and sprinkled upon them: So the blood of Christ signified by Baptism, washeth and cleanseth from sin and dead works, being sprinkled upon the Conscience. 5. The Red-Sea divided, and therein the Egyptians drowned, became Israel's high-way to the Earthly. Canaan: So Christ's blood divided and separated from his body, represented by Baptism, and thereby our spiritual enemies destroyed, becomes the Elects Highway into the Heavenly Canaan. 6. The Red-Sea in all these regards Typified Christ obscurely: Baptism in all proportionable respects signifies Christ more clearly. 7. The Red-Sea in all former regards Confirmed God's Covenant to Abraham and his Seed, demonstrating that no enemies, dangers or Impediments whatsoever should hinder them from the promised land; but, notwithstanding all, his promises should be accomplished: So Baptism assures us in Christ's blood of the Sureness of God's New Covenant, according to which we shall against all impediments come safe to the promised Paradise. Thus of the Red-Sea.
3. Manna was their third extraordinary Sacrament. Note, 1. The History of it. 2. The Mystery intended in it.
The History of it, is related by Moses. When Israel was now thorough the Red-Sea, and their provisions of bread brought out of Egypt spent, they murmur for bread, as ready to die for hunger in the Wilderness. Hereupon God Rained Manna upon them from Heaven for bread, till they came to Canaan, to feed them all along their journey. This Manna differed much from the Manna used in Physic.
The Mystery of it, our Savior Reveals, whilst he expounds it of himself, that he is the true Bread that came down from Heaven: The Apostle also intimates it, saying; They did all eat of the same Spiritual meat. It was not only Corporal food to nourish their bodies; but also Spiritual food, as a Sacrament of Christ crucified, for nourishing of their Souls. See the Mystery of it in this ensuing Parallel. 1. Manna came down from Heaven, from the airy Heavens, out of the clouds; Hence called the Corn of Heaven, and Angels food: Jesus Christ came down out of Heaven, even out of the Highest Heavens of Heavens, from his holy Father. 2. Manna was round, small, and white like coriander Seed, but full of virtue: So Christ is perfect, and pure, (roundness is a figure of perfection, whiteness an emblem of purity,) and small in his own and others eyes, meek and lowly of heart, counted a worm and not a man, &c. yet full of grace and truth, and all spiritual efficacy. 3. Manna was given to be food for Israel in the Wilderness till they came to the promised Earthly Canaan: Jesus Christ was sent down from Heaven from the Father, to be bread of life, living food for his Church all along their passage through the Wilderness of this world, till they come to possess the promised Heavenly Canaan. But with this difference; They that did eat Manna hungered and thirsted again, and died: but they that eat Christ shall never totally and finally hunger, nor thirst, nor die. 4. Manna was sweet and pleasant to the taste, like fresh oil, and like wafers made with Honey: So Christ is most sweet and deliciously pleasant to the spiritual taste of his Church and people, that have their senses exercised to discern betwixt good and evil. 5. Manna was prepared by baking, &c. to be bread for Israel: So Jesus Christ was prepared by sufferings and Death to be bread of life for his Elect. The bread that I will give, is my flesh that I will give for the life of the world. 6. Manna fell round about the Camp of Israel daily, and was nowhere else to be found: So Jesus Christ is nowhere else to be found but in and about the Camp of his Church; all other people are Christless; but to his Church he Communicates himself continually. 7. Manna was rained down sufficiently for all Israel, though many hundreds of thousands, and every person of whatsoever age, sex, Quality or Condition had his proportion: So Jesus Christ is a full provision for his whole Church, and she is complete in him, every member having his proportionable measure of his grace, his equal measure of his righteousness. 8. Manna must be all eaten every day, and none reserved till the morrow; for then it bred worms and putrefied: So Jesus Christ must be actually eaten and applied by Faith for spiritual nourishment, without which a bare profession of Christ will but prove prejudicial; to them that apply him by faith, he is precious; but to them that apply him not, a rock of offense, and the savor of Death. 9. Manna was not to be found on the Sabbath day; and when they came to the land of rest, Canaan, it quite ceased: So Jesus Christ will cease to Communicate himself to his Church in such Ordinances and dispensations as he doth now, when his Church shall be brought to the Celestial Canaan their Eternal rest, and shall keep their everlasting Sabbath with him in glory; then Christ shall give up the Kingdom to the Father, and God shall immediately be all in all. 10. The Sample of Manna reserved in the Golden pot in the Holy of Holies did not corrupt or putrefy at all: So Jesus Christ the hidden Manna, being set in the true Holy of Holies, Heaven itself, is subject no more to any suffering or Death, but is alive for evermore.
4. Water out of the Rock, was their fourth extraordinary Sacrament. Herein also Consider, 1. The History. 2. The Mystery.
The History, thus. Israel being furnished with bread to satisfy hunger, yet wanted water to quench their thirst in their Wilderness-way to Canaan, and therefore murmured: God thereupon tells Moses, that he would stand upon the rock in Horeb, and Moses with his rod should smite the Rock, and water should come out for the people to drink, and it did so.
The Mystery of this was great and excellent. For, Paul saith; They did all drink the same spiritual drink, for they drank of that spiritual Rock that followed them, and that Rock was Christ. View it in this parallel. 1. The well-head, the fountain of these waters, was a Rock, An High Rock, A firm strong Rock, A dry flinty Rock: So Christ, the well-head of all Spiritual blessings, is, An high Rock over all Creatures, and above all dangers; A strong Rock, whereon his Church is built, that the gates of hell shall not prevail against it, and whereupon, as on a Rock of offense, his Enemies shall be dashed in pieces; And a dry Rock, unlikely in the Eye of the world to yield waters of life and Salvation, being as a Root out of a dry ground, having no form, comeliness, or desirable beauty. 2. The Rock yielded plenty of waters for all Israel in the dry and parching wilderness, both for cooling and quenching their thirst, and for cleansing their Garments and bodies: So Jesus Christ yields great plenty of his Spirit, Graces, Righteousness, comforts and Spiritual blessings, for his whole Church, throughout this afflicting and barren wilderness of this world, fully to quench and satisfy all the panting and thirsty desires of his people, and to wash away all their sinful impurities. 3. The Rock yielded no water till it was smitten with Moses Rod: So Christ yields not the waters of life and Salvation to his Elect, but as he is smitten by sufferings and death for their sins; the Curse of the Law, the rod of Moses, was laid upon him, that so the blessing of Abraham might come upon them. 4. Not so much Moses his smiting the Rock, as his smiting it at God's Command, and the Lord's presence and power upon the Rock, was that which brought water out of the Rock: So, not so much Christ's sufferings, being smitten by the Law, as being smitten according to God's appointment, and through the presence and power of Divine Grace, sends forth streams of Salvation for his Israel, which become effectual to eternal life. 5. The Rock which yielded waters to Israel, followed Israel, and supplied them with water not only for that present, but all along the wilderness till they came to Canaan: So Jesus Christ, that followed Israel, and was long after to be revealed in fullness of time, supplies his Church with waters of life so long as they are in the wilderness of this world, till they come to Heaven, so that they shall never▪ totally and finally thirst, or spiritually and eternally die; the water which he gives them being a well, yea Rivers of waters within them, in their bowels, springing up to eternal life.
Thus of the Nature of these four extraordinary Itinerant Sacraments.
(2) Their Confirmation of God's Covenant with Abraham and his Seed may be now more familiarly apprehended. They Confirmed not this Covenant to Abraham in his own person, nor to his more immediate Seed, Isaac, Jacob, Joseph, &c. in their persons: for they were dead and buried, before these Sacraments had being. But they Confirmed it, to their more Remote Seed, which were actually delivered out of Egypt, and after sojourned in the wilderness. For, then it was that these four Sacraments were Instituted by the Lord.
God's Covenant with Abraham and his Seed, these Sacraments Confirmed divers ways; viz.
1. As they Consummated the Redemption of Abraham's Seed out of Egyptian bondage, and the Egyptians destruction. God in his Covenant with Abraham had promised this deliverance to his Seed after 400 years, and withal, this judgment upon the Egyptians. The Israelites were not completely delivered, when they marched out of Egypt: nor the Egyptians completely destroyed, when their first-born were slain with the Pestilence. For Pharaoh with all his chariots, and horsemen, and army, when they had buried their first-born, pursued after Israel, and extremely distressed them before Piahiroth, viz. the Mouth of the Mountains, by the Red-Sea, where they had no way of escape: The Red-Sea being before them, the Egyptians behind them, Mountains on each hand. Then the LORD by two of these Sacraments, The Pillar and Sea, completed Israel's deliverance, but the Egyptians Destruction. By the pillar he protected Israel, from them, that they came not near them: And by the Sea, He saved Israel making it an high-way for his Ransomed to pass through; but drowned all the Egyptians following them: making the Sea their Grave, so that they saw them again no more forever, but only dead upon the shore. Hereby therefore this Covenant was wonderfully ratified: in that the miraculous pillar shall protect, and the divided Sea shall save his Israel, but devour the Egyptians, for the full completing of his Covenant-Promises.
2. As they removed impediments to the Performance of God's Covenant and promises to Abraham and his seed; taking them out of the way, that the Covenant might take place. One eminent clause of God's Covenant with Abraham and his Seed, was; That The Land of Canaan should be given to him and his Seed for an everlasting possession; under which the Eternal inheritance of Heaven was typified and promised. Now when Israel was brought out of Egypt, and were Marching towards Canaan, there were many impediments and difficulties tending to cross, retard and hinder their journey thither, whether we Consider, The Neer way to Canaan, or The way about through the wilderness. I. The near way to Canaan was through the Land of the Philistines, a strong and warlike Nation: God would not lead them that way, lest the people should see war, and be discouraged. II. The way about through the wilderness had also many Lets and impediments, rendering their passage either impossible, or extremely difficult: As, the Crossing of the Red-Sea; The uncouthness of the way without Guide, direction, or inhabitant; The Parching heat of the Sun, enough to make them faint and die, the wilderness being without Harbor or Shelter; The barrenness and dryness of the wilderness, wherein there was neither earing nor harvest, no food to eat, nor scarce any water at all to drink for so many hundreds of thousands: these were great impediments, and without removal of them they could never have come to Canaan. All these impediments the Lord took out of the way, all these Difficulties he facilitated, by these four extraordinary Sacraments. 1. By the Pillar of cloud and fire, he not only covered and sheltered them from the violent Heat of Heaven, but also guided them in their way they should go both night and day. 2. By the dividing of the Red-Sea into parts, he removed the impassableness of the Sea, as well as the danger of the Egyptian Host. 3. By Manna rained down about their Camps, he gave them Bread to the full for forty years together, though the wilderness yielded neither bread nor Corn. 4. By water out of the Rock, he gave them drink throughout the dry and parched▪ desert, so that they were still supplied with a stream of water, so that neither the fervent Heat of the Sun, nor want of Guidance in the wilderness, nor the many waters of the Red-Sea, nor any extremity of Hunger or Thirst, nor all together, shall keep Israel out of Canaan, nor God's Covenant from accomplishment. Now in removing these difficulties and Hinderances to Covenant-performance, these four Sacraments did experimentally confirm the infallibility of the Covenant to Abraham's Seed. There was not a year, not a month, not a day, for forty years together, wherein God did not, by all, or some of these, plainly assure them, that God's Covenant was Sure, Canaan was theirs, and nothing should prevent their promised Enjoyment of it in its Season.
3. As they harmoniously answered the Ordinary fixed Sacraments both of Old, and New Testament, viz. Circumcision and the Passover, Baptism and the Lord's Supper. ( 1 ) The cloudy fiery Pillar and Red-Sea had Analogy and proportion with Circumcision, and Baptism. To Baptism; For, Israel is said to be Baptized in the Cloud, and in the Sea: To Circumcision also consequentially, because Baptism succeeded instead of Circumcision. And all of them were Initiating Sacraments, the first Sacraments in Order: yea All of them signified the same thing for Substance, viz. The putting away of the sinful filth and corruption of the flesh by the blood and Spirit of Christ. ( 2 ) The Manna, and water out of the Rock, had sweet Analogy with the Paschal Supper, and The Lord's Supper. All of them being Second Sacraments; All of them Nourishing Sacraments, tending to growth and progress; All of them signifying the same Spiritual Nourishment of the Soul by the body and blood of Christ crucified. Having therefore such correspondence to these fixed and Ordinary Sacraments, which evidently confirmed God's Covenant with Abraham and his Seed, they also in this sense were Confirmations of the same Covenant.
4. As they Mysteriously Typified Jesus Christ and his Death. The Pillar, Sea, Manna and water out of the Rock, were all of them notable Types of Christ crucified, as I have already evidenced. And in this respect they singularly confirmed this Covenant, for as much as God's Covenant with Abraham and his Seed was grounded, stablished, and ratified upon, and by Christ crucified. And so I pass to the last way of God's Confirming this Covenant. viz.
8. By the Sufferings and Death of Jesus Christ, Implyed and Typifyed observably in this Federal Administration, and that many ways. For clearing this, Consider, 1. That the sufferings and Death of Jesus Christ were many ways Implyed, Typifyed and represented in this Expressure of God's Covenant. 2. That by these sufferings and Death of Christ thus represented, this Covenant was Eminently confirmed.
(1) The Former of these, viz. That The sufferings and Death of Christ, were many ways intimated and adumbrated in this Federal Dispensation, may be cleared by Induction of Particulars. As,
1. In the Promises of the Covenant. viz. 1. In the Promises of Blessing all the families of the Earth in Abraham's Seed. This had its accomplishment in Christ, who became a Curse for us upon the Cross, that the blessing of Abraham might come upon the Gentiles, &c. 2. In the Promise of multiplying his Seed as the stars of Heaven, dust of the Earth, and sands of the Sea-shore. This had its chief accomplishment in Christ: who by his Sufferings and death hath begotten a Spiritual Seed, believing in him, and turning to him; and that a very numerous Seed, like the innumerable drops of Dew from the womb of the morning, when thou shalt make his Soul an offering for sin, he shall see his Seed. — A Seed shall serve him, it shall be accouunted to the LORD for a Generation.—All the ends of the world shall remember, and turn unto the LORD, and all the kindreds of the Nations shall worship before thee. This is spoken of, as the fruit of Christ's passion there prophetically and pathetically described. 3. In the Promise of making his Seed victorious, possessing the Gates of their Enemies. This was chiefly fulfilled in Jesus Christ, (as Zacharias testifieth,) we being by Christ delivered out of the hands of our Enemies. What Enemies? Sin, Death, the Devil, &c. And how doth Christ deliver us from these spiritual Enemies▪ and make us victoriously possess their gates? By his sufferings and Death peculiarly. Being made a Sacrifice for sin, he condemned sin in the flesh: By Death, he destroyed him that had the power of Death, that is the Devil: He spoiled Principalites and powers, triumphing over them openly on the Cross. 4. In his Promise of giving to Abraham's Seed Canaan for an inheritance and land of rest, into which they were brought by the typical Jesus. This is chiefly fulfilled in the true Jesus. who by his own blood entered in once into the Holy place, even Heaven itself, that better Country, that Heavenly Rest: having also obtained for us boldness to enter into the holiest by the blood of Jesus, By a new and living way which he hath consecrated for us, through the veyl, that is to say, His flesh. Canaan was but a Type of Heaven: and Joshua a type of Jesus: and Joshua's bringing them into Canaan, a type of Jesus his bringing Abraham's Seed into Heaven, which he did by his blood and Death Meritoriously. 5. In his Great Promise of being a God to Abraham and to his Seed by an Everlasting Covenant. the Lord becomes a God in Covenant to none but in Jesus Christ, and through his Death, satisfying God's Justice for their sin, and reconciling them to God. When we were enemies, we were reconciled to God by the death of his Son. Contrariwise, they that are without Christ, are without God in the world.
2. In the Solemn Rite, and Form of Covenanting. viz. By killing of Sacrifices; Dividing them in twain, and the Covenanters in a sort passing between the parts thereof; under the resemblances of a smoking furnace, and a burning Lamp. The more immediate intent of these Solemnities, probably was (as ( r ) Calvin, and Ainsworth are of opinion) to show, and shadow out the future▪ Condition of Abraham's Seed before they should inherit Canaan; they should be as it were slain and cut in pieces by afflictions, like those Sacrifices: The Egyptians like those fowls, should light and prey upon them; But as those parts were laid to answer one another, capable of being closed together again: so his distracted Seed should at last be revived, and restored and closed together again, &c. The more Mediate and chief intention of these things seems to be, for Confirmation of God's Covenant with Abraham and his Seed, by passing between slain and divided Sacrifices, that they might more holily Coalesce and be joined together, being as it were together included in the Sacrifices: which (in my judgment) hath principal respect to the torments, rending and death of Christ, the Sacrifice of Sacrifices, Abraham's primary Seed, whereby God's Covenant is ratified irrevocably to Abraham's Seed for Heaven and Salvation. All slain Sacrifices, appointed by God, being Types of Christ crucified and slain.
3. In all the Sacraments Ordinary and extraordinary annexed to this Expressure of God's Covenant with Abraham and his Seed. The Covenant of Faith▪ in every gradual discovery of it, represents Christ, and him as suffering and Dying, either expressly or implicitly. So all the Sacraments annexed to the Covenant primarily lead us to Christ and his Death, with the benefits thereof. Christ, as suffering and Dying for the sins of his elect, is the very Marrow and Mystery of all these Covenants and Sacraments.
In Circumcision, blood was shed; foreshadowing Christ's shedding his blood for his people, In part, in his Circumcision; In full, in his following sufferings and cruel Death.
In this Passover the Lamb was slain, its blood shed and sprinkled upon the doors of Israelites, its flesh roasted with fire, &c. lively typifying Christ, the Lamb of God, our true Passover Sacrificed for us by death, whose blood was shed that it might be sprinkled upon us for justification and Salvation, whose flesh was as it were roasted and scorched with the fire of God's wrath for our sins, that he might be bread and nourishment of life for our Souls.
In the Pillar of Cloud and Sea Israel was Baptized: which foretypifyed the spiritual Baptism and washing of their Souls from sin by the blood of Jesus Christ shed for that purpose.
In the Manna that came down from Heaven, was typified Christ coming down from Heaven as the true bread of God. And he became such bread, by giving his flesh for the life of the world.
Finally, In the Water out of the smitten Rock, for quenching his people's thirst in the wilderness, and washing their bodies and raiment, was shadowed out the streams of blood gushing out of the Rock Christ smitten with sufferings and Death, for quenching his people's Spiritual thirst, and cleansing their Spiritual filthiness from their Souls and Consciences.
4. In Abraham's Resolved Sacrificing of his son, his only son, his beloved son, Isaac for a Burnt-offering to God, and real offering up the Ram in his stead, was remarkably typified God's incomparable and infinite Love to the world in giving his own son, his only son, the dear son of his love in whom his soul was delighted, Jesus Christ, to be sacrificed by bitter sufferings and Death for the sins of his elect, that, believing in him they might not perish, but have everlasting life. Thus the first thing is evident, That the Sufferings and Death of Christ were many ways implied and adumbrated in this Federal administration.
(2) The Latter of these, viz. That by these sufferings and Death of Christ thus represented, this Covenant was eminently confirmed; may be thus evinced.
1. Because, This Covenant is said to be fore-confirmed of God ( 〈 in non-Latin alphabet 〉 ) towards Christ; or unto Christ. That is, so as to have primary respect and tendency to Christ, the chief Seed of Abraham, and establishment in him as Mediator, Surety and foundation of the Covenant; By whose Death as Testator this Covenant should at last be ratified: By whose merit intervening these Covenant-benefits and blessings should be obtained: And by faith in whom these Covenant-mercies should be actually applied to all Abraham's Seed in Christ. The sufferings and death of Christ being so frequently and notably intimated in this Federal dispensation, for this end especially, that thereby this Covenant might receive stronger establishment and Confirmation.
2. Because If the Ordinary and extraordinary Sacraments were annexed to this Covenant for confirmation thereof, much more the sufferings and Death of Christ signified and shadowed out therein as the marrow thereof, must needs Confirm the same. For these Sacraments had no spiritual virtue, efficacy or use at all for Confirming the Covenant, or Covenanters; but only in relation to, and in Connection with, Jesus Christ and his sufferings therein signified and Sealed.
3. Because, All the Covenants and Promises of God are yea and Amen in Christ Crucified. They have their Truth, Establishment & Accomplishment in Christ, as the Root and Center of them all. But with this difference; Covenants of Promise (of which this Covenant with Abraham and his Seed was one eminent branch,) were yea and Amen in Christ only as Promised, and to come afterwards: The New Covenant, is yea and Amen in Christ, as Performed actually exhibited in the flesh already.
Thus Christ's blood did virtually work, long before it was actually shed. And this is one sense, in which Christ is said to be slain from the foundation of the world: viz. In regard of the virtue, force and efficacy of his Death in many regards from the foundation of the world.
III. Why God thus many ways Confirmed his Covenant to Abraham and his Seed; comes next to be considered. And this the LORD did,
1. Of the rich bounty of his Grace to Abraham and his Seed. His free-Grace is most liberal and bountiful: Therefore he not only Gave his Covenant to Abraham, to declare his free grace in bestowing what Abraham could not deserve; but he also established and Confirmed his Covenant given, to testify the superabundant Bounty of his free-Grace, making his Covenant strong and sure which he had given him.
2. Because the LORD intended this Covenant with Abraham and his Seed, for an Everlasting Covenant, to him and to his Seed forever. How and in what sense this Covenant, and the Covenant inheritance therein promised, is forever, I have formerly explained, towards the beginning of this Chapter. Now, God intending this for an Everlasting Covenant, to be of use and advantage to Abraham's Seed to the worlds End; therefore he hath established it strongly, and confirmed it immovably. He hath made it a marble-Monument; he hath set it upon a sure and unshaken base. This is a Covenant that hath foundations: Every Confirmation is a foundation; God's Promises are a foundation; God's Oath is a foundation, &c. and all because this Covenant is to stand long, to continue forever. If a man pitch a Tent, he doth it slightly without foundation, because it is to be shortly taken down again and removed: but if he build an House, he makes it strong and sure, lays the foundation firm and deep, because it is to continue. If a man make any contract or bargain for a few days, or a few years only, he takes no extraordinary care for Sureness; but if he be to purchase an inheritance to him and his heirs forever, he makes all as sure as he can, by Deeds, Seals, Livery and Seizin, Fines, Recoveries, Enrolments, &c. Thus the Lord deals in the present Case of his Covenant, He makes all sure, because it is to continue forever.
3. That by all these Confirmations God might more abundantly show unto the heirs of Promise the immutability of his Counsel. God's holy Counsel and Contrivance of the eternal happiness of Abraham and his Seed in Jesus Christ by Faith, in his eternal purpose and Decree, is the great mystery of this Covenant: Herein the LORD is from all eternity fully determined and unalterably resolved. And that all the true Seed of Abraham, true believers whether Jews or Gentiles, who are the heirs of Promise, might in due time perceive the fixed resolvedness and immutability of God's pleasure and counsel herein; he hath added all these Confirmations to his Covenant as well as his Oath. And this Reason the Apostle lays down, when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely, blessing I will bless thee; and multiplying, I will multiply thee.—wherein God willing more abundantly to show unto the heirs of promise the immutability of his Counsel, Confirmed it by an Oath. Or, interposed himself by an Oath. As if God had said▪ Abraham, I am fully resolved of this my Covenant, nothing shall alter or change my eternal purpose and Counsel, therein; I have decreed it unalterably before the world began: therefore I have thus and thus established it; Do thou and thy Seed build upon it, and rest upon it forever.
4. That by Such Strengthening, stablishing, & Confirming this Covenant, the comfort of all true believers, heirs of promise, might be strengthened, stablished and confirmed in the Covenant. This Reason also the Apostle adds; That by two immutable things, (viz. God's Promise and Oath, ver. 13.) in which it was impossible for God to lie, we might have a strong Consolation▪ who have fled-for▪refuge to lay hold upon the Hope set before us; which hope we have as an anker of the soul, both sure and steadfast, and which entereth into that within the veil, whither the fore-runner is for us entered, Jesus, &c. A most sweet Text: wherein, to my present purpose, note: 1. That, these words have reference particularly and expressly to God's Covenant with Abraham, and his Confirmation thereof▪ ver. 13, 14. &c. 2. That, here are mentioned two ways which God took for confirming his Covenant with Abraham, viz. 1 ▪ His Promise▪ 2 ▪ His Oath, by himself, ver. 13, 14, 15, 16, 17. Both which are amplified by their two excellent Properties tending to strongest Confirmation of the Covenant thereby▪ viz. ( 1 ▪) Immutability, they are both unchangeable; That by two immutable things. ( • ▪) Infallibility, they can neither of them deceive us, In which it is impossible for God to lie. 3. That, the end or reason of this Confirmation of this Covenant, by Promise and Oath, was, that his Covenant-people might have strong Consolation, 〈 in non-Latin alphabet 〉 ; firm, strong, prevalent, consolation. They have strong discomforts to wrestle against, viz. 1. Many and Strong Sins within them; 2. The dreadful and strong wrath of God above them; 3. The strong and deadly curse of the Law against them, thundering out Death as the due wages of every sin; 4. Many and strong Enemies and Temptations round about them, the flesh with all its lusts, the world with all its flatteries and frowns by afflictions and persecutions, the Devil with all infernal principalities, powers, and spiritual wickednesses in high-places, &c. Therefore they had need to have strong Consolations against all these strong discomforts; their comforts had need to be as heart of Oak, as Armor of proof; they had need to be well-grounded, strongly compacted, deeply rooted, and mighty through God, that they may prevail against all comers, against all these discomforts, which would quickly dash and swallow up weak and feeble Consolations. The God of all comfort therefore, being tender of his people's Consolation, Hath both made this Covenant with them in Christ, for their Comfort, and hath made this Covenant strong by many Confirmations, for the establishing of their hearts with strong consolations. 4. That, the persons for whom God intended this strong Covenant-Consolation, are the heirs of promise, verse. 17. viz. First, believing Jews; Then, believing Gentiles. These heirs of Promise are described by their Faith and Hope, whereby they become actual partakers of this strong Consolation, by flying to the Promises hoped for, and by casting this sure and steadfast anker of the Soul, Hope, into that within the veil, the Holy of Holies, even Heaven itself, into which Jesus the forerunner is entered to prepare it for them. Thus their souls ride at anker safely, in the Sea of this world, by expecting Heaven through Jesus Christ according to this confirmed Covenant.
IV. Inferences hence; Hath God thus established and Confirmed his Covenant to Abraham and his Seed? Then,
1. God's tender Care and Love to Abraham and his Seed is eminently declared in this Covenant. Wherein? 1. Partly, In his Gracious Condescension and stooping so low to Abraham and his Seed, as to deal with them and manifest his good-will to them touching their eternal happiness, in such a familiar Covenant-way. For, there's infinite distance and disproportion betwixt God and them: and yet they meet together in one blessed Covenant. 2. Partly, In that he hath given them such a rich and full Covenant, replenished with variety of Highest blessings, not only for this world, but especially for the world to come. 3. Partly, In that he hath many ways so strongly established. and Confirmed this Covenant, and all the Blessings therein, to them: so as he hath left no place for their disputing or doubting about the performance thereof. He Covenanted with them freely: He Covenanted with them fully: he Covenanted with them firmly. O what Care and love of God shines forth herein! What Praise, thankfulness and love were due from Abraham and all his Seed to this God! And if we be the true Seed of Abraham, heirs of promise by Faith, what shall we render to the Lord for all these his benefits?
2. God's Covenant with Abraham and his Seed is most firm and Sure: and all the Covenanted-blessings therein are most secure unto them. Why? They are so immoveably established and Confirmed. God hath abundantly established them; 1. By his immutable Promises Propounded, Repeated, In part fulfilled, in which it is impossible for God to lie: 2. By Abraham's entry upon and survey of Canaan. 3. By the Type of Melchizedek. 4. By his own immutable and Sacred Oath, wherein it is impossible for God to lie or repent: 5. By the ensuing Solemnity of Covenanting, striking this Covenant with Abraham and his Seed, by Sacrifices slain and divided, and passing between the parts thereof: 6. By Ordinary visible Sacraments, Circumcision and the Passover; which were constant sensible Seals of the Great Charter till the Coming of Jesus Christ: 7. By extraordinary Sacraments in the Wilderness, The Pillar of cloud and fire, The Red-Sea divided into parts, Manna from Heaven, and Water out of the Rock; three of which they had daily before their eyes for forty years together, to assure them that God remembered this Covenant, and was in fulfilling it every day, and that they did see and taste the virtue and Goodness thereof continually: 8. By the very suffering and Death of Christ the chief promised Seed, as adumbrated, typified and intimated many ways in this Covenant-administration, to come to pass afterwards for the full ratification of this Covenant. By all these ways God hath Confirmed it, and made it invincibly sure. A Sure Rock, whereupon to rest and repose the we aried Soul; A Sure Refuge, whereunto to fly for succor and safety in all spiritual danger and difficulties whatsoever; A Sure Charter of Grace, which shall not be overthrown, whereby the Eternal inheritance may be confidently claimed and expected.
Consider well, O all ye Seed of Abraham; 1. This Covenant is Surer then all human Laws, Covenants or Constitutions whatsoever. Surer then all the Laws of Medes and Persians, which alter not; Surer then any man's Will or Testament, though confirmed by the Testators death: Surer then all the Grants, Charters, Acts, or Ordinances of Princes or Potentates, though confirmed by Promise, Seal or Oath. Why? Because these are but confirmed by mortal and mutable men: but this is established by the immortal and immutable God. If man's Covenant, when once Confirmed, be sure: then God's Covenant with Abraham and his Seed, thus often confirmed, must needs be most sure. 2. This Covenant is Surer then the surest foundations of Heaven and Earth, and of the whole Creation. The Mountains shall depart, and the hills shall be removed, yea Heaven and Earth shall pass away, but this Covenant shall not pass away or be removed. For though he hath laid the foundations of the world •… ry sure, yet he hath not stablished them upon his Oath: but he hath established this Covenant upon his inviolable Oath, yea upon the blood of Jesus Christ. 3. This Covenant is Surer then can be overthrown or made of none effect. For, what shall overthrow it? ( 1 ) Not the Law; for this Covenant was confirmed in Christ 430 years before the Law was given, and the first Covenant stands. ( 2 ) Not the Sin of Abraham, or his Seed; for this Covenant hath provided a blessedness both for Abraham and his Seed, one eminent branch whereof is Remission of their sins and justification of their persons. ( 3 ) Not the Justice of God, nor the Curse due for sin; For, in this Covenant God's blessing is assured in Christ, who became a curse to redeem us from the Curse, that so the blessing of Abraham might come upon us. ( 4 ) Not any Enemies to us, or to this Covenant, flesh, world, or Satan; for, herein God hath taken order that Abraham's Seed shall possess the gates of their Enemies, especially of these their spiritual enemies. Over all whom they shall at last be more then Conquerors. ( 5 ) Not any Creature, or created power, present or future; for the Creator of Heaven and Earth, God blessed forever, hath all these ways Confirmed it; and what he hath confirmed, no creature can reverse or disannul.
3. God's Covenant with Abraham and his Seed is Perpetual. Being unalterably firm and sure, it must needs be perpetual. Hence its called, An Everlasting Covenant. And it's said; He hath remembered his Covenant forever: the word which he commanded to a thousand generations, which Covenant he made with Abraham, and his Oath unto Isaac; and confirmed the same unto Jacob for a Law, and to Israel for an everlasting. Covenant, &c. And in this accomplishment hereof in Christ, its said; He hath holpen his servant Israel, in remembrance of his Mercy, As he spake to our fathers, to Abraham and his Seed forever. This Covenant then was not for a short Season, but for perpetuity. 1. Something in it was only for a peculiar time; as, the gathering of Abraham to his fathers in a good old age in peace. 2. Some things in it were only for a long time, after which they were to have an end; as, the Temporalities therein promised, inheritance of Canaan, &c. together with that form and manner of visible administration, to particular families, by mutable Sacraments, &c. 3. But some things in it were perpetual and forever; as, all the Substantials of the Covenant of a Spiritual and Celestial nature, touching Grace in this, and Glory in the world to come. These things do all concern us, as well as Abraham; and will still concern all believers to the worlds end. Herein therefore let us still exercise ourselves, To know this Covenant thoroughly, To discover our portion and interest therein clearly, And to comfort ourselves therewith continually. The subsequent Out-breakings of the Covenant may surpass this Discovery, but shall not disannul it: As in the daytime the glorious Sun doth not extinguish and put out the inferior light of Moon and stars, but only out-shine them.
4. This Covenant-Expressure far Surpassed both the former to Adam and Noah, not only in Fulness and clearness, but also in Establishment and Confirmation. The first Covenant-discovery was established, by A General and dark Promise, and by the Death of those Sacrifices, with the skins whereof Adam and Eve were clothed. The second was established as hath been showed by Promises, by Salvation in the Ark by water, by the Rain-bow, and God's Oath. But this third Discovery of the Covenant was ratified more abundantly, as hath been evidenced. Thus the Grace of God discovers itself daily more and more fully: as the Sun shines brighter and brighter till it be perfect day. As the Capacity of God's people increased for Receiving, so the bounty of God increased in Revealing, the mysteries of Salvation unto them.
5. They that doubt or stagger at this Covenant or the Promised blessings thereof, through unbelief, do not duly Consider God's establishment and Confirmation of it to Abraham and his Sed. In itself God's Covenant needs no Confirmation; his bare word is as strong as his Oath: but to us it needs Confirmation; therefore God hath confirmed it so variously and so strongly by immutable things, wherein it is impossible for God to lie. But we forget these confirmations, we do not deeply enough Consider them: therefore we tremble, doubt, and hesitate about the performance of promised Blessings, whether ever we shall have the blessing of Abraham come upon us in donation of the Spirit, Sanctification, Adoption, Justification, &c. whether ever we shall possess the gates of our Spiritual Enemies and overcome them; whether ever we shall come to inherit the Heavenly Canaan and eternal rest; whether ever we shall be so happy, as to have the Lord for our shield, exceeding great reward, and our God in Covenant. Oh we faithless and foolish people! can we believe an honest man upon his naked word and promise, especially upon his serious Oath: and shall we not believe this Covenant upon the Word and Oath and many Confirmations of the true and living God? Set judgment in his place, and how can we doubt, having all these assurances?
6. Abraham and his Seed are not wholly without spiritual weakness and infirmity of faith, that needed such Confirmation of God's Covenant unto them. The Lord would never have thus confirmed this Covenant, had there not been need. God's Covenant in itself is strong, it needs no confirmation at all: God's bare word and promise is immutably strong and sure. Abraham and his Seed therefore needed all this Confirmation. How should they need it, but from their weakness and infirmity, disposing them to doubt, inclining them to stagger? Their Faith and Graces were excellent, but not gradually perfect, therefore attended with infirmity and weakness proportionably. But the Covenant being confirmed to Abraham, he can believe the Promise without dispute, without staggering, yea against hope. If Abraham and his Seed had their infirmities of Faith, wonder not that we have weaknesses therein: If they needed hereupon confirmation of God's Covenant, and were helped thereby, think not strange that we should need the same establishment for our advantage.
7. Finally, Let all Abraham's true Seed delightfully embrace this established Covenant for their complete spiritual establishment. God hath purposely thus established and confirmed it, that it might stablish and confirm them. Hither let them fly for strength, against all their Spiritual weaknesses: for settlement, against all their spiritual unsettledness. O ye faithful obedient and upright Seed of Abraham, mind and meditate much upon this Confirmed and most Sure Covenant, set your hearts upon it deliberately, and view it exactly on every side: How full it is, for Substance; How sure, for establishment; And then let it wholly settle, strengthen, stablish you. More particularly,
(1.) Hereby stablish your Faith and assurance in all the Promises of this Covenant. Know them, in their full latitude and compass: Assent to them, as infallibly true and sure in themselves: Apply them, and appropriate them to yourselves, be persuaded of them, and embrace them, as your own certain and unquestionable portion. Hath the Lord thus and thus confirmed them: and do you still doubt, tremble, and stagger at them through unbelief? If God's immutable Promise and Oath will not stablish the assurance of thy Faith herein, yet let the typified Death and sufferings of Christ do it, especially seeing all the Types are now fulfilled in his Death: Come with Thomas, and put thy finger into the print of the nails in his hands and feet, and thrust thine hand into his pierced side, and be no longer faithless but believing. Say everyone of you, like him; My Covenant; my Promises; my promised blessings of the Spirit, Sanctification, Adoption, Justification, &c. my victory over all my spiritual Enemies, My true heavenly Canaan and eternal rest; The Lord is my shield, my exceeding great reward, and my God for evermore.
(2.) Hereby establish your Hope in reference to all future Covenant-Mercies, not yet fulfilled. The Covenant is made sure, much of it is already accomplished, and at length all shall be fulfilled, it shall not lie: Therefore expect and wait for them, cast the anker of hope sure and steadfast within the veil, and tarry God's leisure; hope in this established Covenant will never make you ashamed.
(3.) Hereby establish your Courage and Patience in enduring all intervening difficulties and afflictions before the full accomplishment of the Promised blessings of this Covenant. Ye have need of Courage, to hold up the heart under troubles; ye have need of Patience, to hold out unto the End; ye have need of both, that after ye have done and endured the will of God, ye may receive the promise. For yet a little while, and he that shall come will come, and will not tarry. Abraham himself met with divers difficulties after this Covenant was made, but he strengthened his Courage and patience to undergo them, knowing the Covenant was sure: And so after he had patiently endured, he obtained the Promise. The Seed of Abraham, after this Covenant was made, did pass through much hardness, many reproaches, and distresses, both in Egypt, and in the Wilderness, before the Covenant was fulfilled in that one clause touching Canaan: But at last Canaan was theirs, and they inherited the Promise. You also shall meet with many Temptations, straits, tribulations, and Persecutions in the Egypt and Wilderness of this world, before you shall inherit the promised heavenly Canaan. But remember that, notwithstanding all interposing discouragements, the Covenant is immoveably sure; be therefore courageous and patient, for at length you shall certainly obtain. Let certainty of final and full obtaining, make you wade through whole floods of difficulties and Seas of perplexities. Give diligence to the full assurance of hope unto the end: That ye be not slothful, but followers of them who through faith and patience inherit the Promises. Shall the Apprentice patiently undergo an hard seven years service, in hope of an uncertain freedom at the end? Shall the Merchant run so many desperate hazards and adventures by Sea for divers years together, in hopes of an uncertain Gain? And will not you be content patiently to endure many tribulations and Persecutions, in hopes of a certain inheritance in heaven according to this Covenant?
(4) Hereby strengthen and establish your Spirit of Prayer and of Praises to God, in reference to all Blessings within this Covenant. 1. Strengthen your hearts and groans in Prayers for all or any Mercies within this Covenant, by these Confirmations of the Covenant. As Aaron and Hur held up Moses hands, that they were steady, when he prayed: So let these ratifications of the Covenant be thy Aaron and Hur to stablish and hold up thy heart and hands when thou prayest. Our spirits are apt to flag and faint in Prayer, but let these pillars prop them up. This use Moses made of God's Oath to Abraham, in his Prayer for Israel when they had trespassed in Aaron's idolatrous Calf, and prevailed; Remember Abraham, Isaac, and Israel thy servants, to whom thou swarest by thine own self, &c. So let us pray for the blessing of Abraham, for the eternal rest, &c. saying; Remember thy Covenant, thy Promises, thy Oath, and all thy Confirmations of thy Covenant to Abraham, &c. This enables our Faith to wrestle with God. 2. Strengthen your hearts also unto all enlarged thankfulness and Praises to God for every accomplishment of this Covenant in any branch thereof, especially for performing Christ; in that hereby God declares his fidelity in his established Covenant. Thus David blesses God for all passages of Providence to Abraham's Seed in Egypt and the Wilderness. For he remembered his holy Promise, and Abraham his servant. And Zacharias blessed God for Christ's Incarnation, as done in remembrance of his Covenant, and Oath to Abraham.
(5) Hereby, Finally, Stablish you your Comforts in all. Comfort and cheer up your hearts, In the interest you have by Faith in this Covenant and all the Covenanted Mercies at present, In the expectation you have by Hope of the full accomplishment of this Covenant for future, Notwithstanding all the pressures and sufferings which by Courage and Patience you may in the mean time possibly undergo: And all, because God hath thus strongly ensured his Covenant to you. Why hath God thus Confirmed his Covenant, but to confirm your Consolation? God willing more abundantly to show unto the heirs of Promise the immutability of his Counsel, confirmed it by an Oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong Consolation, who have fled for refuge to lay hold upon the hope set before us. That our Comfort might be strong and sure, he hath purposely made his Covenant strong and sure. Therefore in all our faintings, discouragements, despondencies, dejections, let's have recourse to this Covenant; and let the fullness and firmness thereof be the reviving Cordials of our oppressed Spirits.
APHORISM V.
THe End, or intended Scope, of God's Making and establishing this Covenant with Abraham and his Seed in Christ, was, Ultimately, His own Glory; Subordinately, the true Happiness of Abraham and his Seed, Jewish and Gentilish, both in this and the world to come. This Aphorism I explain as followeth.
I. The Ultimate end or Principal Scope of God in this Covenant, was, The displaying and showing forth of his own Glory. God's Glory is most deer to himself: and is the chief end of all his works of Decree, Creation, or Providence. For, of him, and through him, and to him are all things; to whom be glory forever; Amen. Of him, As the First efficient: To him, as the last End. And therefore this Eminent and peculiar work of his Covenant with Abraham must needs be peculiarly intended for his glory: and this divers ways. viz. For the Glory, 1. Of his free-Grace. 2. Of his bounteous Goodness. 3, Of his wise Providence. 4. Of his Great Power. 5. Of his Constant Faithfulness.
I. For the Glory of his Free-Grace. The Apostle speaking of this Covenant, saith, Therefore it is of Faith, that it might be by Grace, to the end the Promise might be sure to all the Seed. This Covenant was wholly founded upon free-Grace, wholly composed and made up of free-Grace. For when God did choose Abraham, and call him in Ur of the Chaldees, and there first made this Covenant with him, Abraham, was an idolater and an ungodly person; therefore could not deserve anything at all from God, but wrath and Death. Yet even then when he was impious and idolatrous, the Lord of his own mere motion and inclination, according to the mere good-pleasure of his own will, did effectually call Abraham and make a Covenant with him. Herein he displayed the riches of his free-Grace.
II. For the Glory of his bounteous Goodness, in his abundant Mercy and loving-kindness. God's goodness shines forth in his Mercy, and loving-kindness: and his Glory in them all. Now in this Covenant God hath proclaimed before all the world the glory of his goodness, mercy, and loving-kindness, most abundantly. viz. 1. In Condescending to deal with Abraham in a familiar Covenant-way: Though betwixt himself and Abraham there was infinite disproportion. 2. In Comprizing not only Abraham, but all his faithful Seed both of Jews, and Gentiles, as Subfoederates, with Abraham in this Covenant. 3. In Concorporating both Abraham and his Seed with Jesus Christ, as one joint-foederate party therein with God: accounting all his Seed as one Christ; That thus in Christ they might fully be enabled to perform their part of the Covenant, who of themselves could do nothing. 4. In Accumulating such heaps of blessings and mercies upon them, in the manifold Promises of this Covenant: Assuring them, both what God would do for them, and what God would be to them. 5. Finally, In Confirming this Covenant to Abraham and to his Seed so many ways, above all possibility of abolition or alteration. Herein the glory of his mercy and loving-kindness was exceeding glorious. Hence Moses said to Israel; Only the LORD had a delight in thy fathers to love them, and he chose their Seed after them, even you above all people, as it is this day. And Micah stiles the Substance of this Covenant The Merey to Abraham, sworn to our fathers from the days of old. And in reference to Christ incarnate Abraham's chief blessed seed, Mary herself said; He hath holpen his servant Israel, in remembrance of his Mercy, as he spoke to our fathers, to Abraham and to his Seed forever. Zacharias also to the same effect said; He hath raised up an horn of Salvation for us, in the house of his servant David;— To perform the Mercy promised to our Fathers, and to remember his Holy Covenant, the Oath which he sware to our Father Abraham, &c. So that the Scripture renders the love and mercy of God in this Covenant with Abraham and his Seed most eminently illustrious.
III. For the Glory of his wise Providence. God hath gloriously exalted and magnified the wisdom and care of his Providence in this expressure of his Covenant, and that divers ways. 1. By fore-seeing and foretelling to Abraham, when he made Covenant with him, many future Events concerning this Covenant long before they came to pass. He exactly knew whatsoever he intended to do with Abraham and his Seed to the end of the world: and therefore he glorified himself by acquainting Abraham with it aforehand. As, ( 1 ) He told Abraham of his Seed, and multiplying the same, 30. years before Isaac was born. ( 2 ) He told him of his Seeds sojourning and servile Condition in a land not theirs 400 years beforehand, (which began at the birth of Isaac the promised Seed) after which God would judge that Nation which should afflict them, but bring them out with great Substance, and in the fourth Generation bring them into Canaan: All which he exactly fulfilled. ( 3 ) He foretold him of his eminent and Primary Seed Jesus Christ, in whom all the Families of the earth should be blessed, about 1841 years before Christ was born: which in fullness of time was accordingly accomplished. 2. By sustaining and Preserving Abraham and his Seed from ruin, both when they were few in number, and when they were greatly multiplied. When they were very few, and strangers passing from one Nation to another, he suffered no man to do them wrong, yea he reproved Kings for their sakes. When they began to multiply greatly, how carefully did he provide for them? ( 1 ) In the seven years famine, they were sustained in Egypt by Joseph, a man purposely sent before to preserve them alive in that extremity; ( 2 ) In the Egyptian oppressions upon them, after Joseph's Death, they were kept from destruction; yea, the more they were oppressed, the more they grew, till at last they went out of Egypt with an high hand; ( 3 ) In the wilderness (wherein was neither food nor raiment, earing nor harvest, Physician nor medicine) he, for 40 years together, furnished them plentifully, with health: so that their foot did not swell, and the bitings of the fiery serpents were healed by the brazen serpent: with food, by Manna from Heaven, and water out of the Rock; and with raiment; for during all that time their raiment waxed not old upon them. 3. By so Ordering, disposing and over-Ruling all passages, and occurrence (though never so strange, improbable, and seemingly contrary, both to one another, and to the welfare of Abraham's Seed) that they did all work together for their good, and towards the actual accomplishment of God's Covenant with Abraham. As; ( 1 ) The great Famine in Canaan necessitated them to go into Egypt for sustenance: ( 2 ) Jacob's peculiar love to Joseph, his brethren's hatred thereupon, their casting him into a pit and after selling him to the Ishmaelites who also sold him to Potiphar in Egypt: Joseph's integrity there, his unjust imprisonment, his Interpretation of the Dreams of Pharaohs Butler and Baker in prison, and of Pharaoh's Dreams afterwards touching the seven years plenty and seven years famine: his advancement thereupon to be next to Pharaoh Lord over all the Land of Egypt: all these made Joseph in Egypt the Harbinger for Abraham's Seed there in the famine. ( 3 ) Provisions in Egypt made them willing to sojourn there. ( 4 ) Their after-oppressions in Egypt, not only prepared heavy judgments from God upon the Egyptians, but inclined also the hearts of the Israelites (when God's time came) willingly to depart out of Egypt, so that Egypt was judged, and Israel brought forth with great substance, according to God's Covenant with Abraham. ( 5 ) Their want of way Guidance and shelter from heat in the wilderness, occasioned the pillar of cloud and fire. Their great strait at the Red-Sea, by reason of the Egyptians army pursuing them, occasioned that great work of God, the Dividing of the Red-Sea, into parts, for Israel's full deliverance, and the Egyptians utter destruction. Their Hunger, thirst, and other pressing wants in the wilderness were advantageous opportunities for God's providence, whereupon he extraordinarily provided for them, Bread from Heaven, and Water out of the Rock, till they came to the borders of Canaan. Oh, Through how many windings and turnings, Mercies and Miseries, Straits and Enlargements, Facilities and Difficulties, Ordinary and Extraordinary, by land and water, in Egypt, wilderness and Canaan, did God bring to pass his Covenant and promises for the Glory of his singular Providence!
IV. For the Glory of his Great Power. The Almighty God hath wonderfully made bare, to the view of Israel and of all the world, the Glorious Arm of his power, in bringing this Covenant and the Promises thereof to pass. 1. How glorious his power, in increasing his afflicted people in Egypt from 70 persons who came into Egypt, to 603550 males of 20 years old and upward, able to go out to war, besides Levites, in the second year after they came out of Egypt. 2. How glorious his power, in all his signs and wonders wrought in Egypt by Moses and Aaron: and in bringing his people forth of Egypt with a mighty hand and an out-stretched arm! 3. How glorious his power, in dividing the Red-Sea, drying it up, leading his people through the depths as through the wilderness, and afterwards drowning therein Pharaoh and all the Egyptian Army! Thus he saved them for his names sake, that he might make his mighty power to be known, and that he might get himself honor of Pharaoh and the Egyptians. 4. How glorious his power in maintaining so great a people, even by Miracles, and that for forty years together in the wilderness! 5. How glorious his power in dispossessing the seven Nations out of the promised land, and possessing Israel thereof; in driving out the Heathen and planting them! For, (saith the Church to God,) they got not the land in possession by their own sword, neither did their own arm save them: but thy right hand, and thine Arm, and the light of thy Countenance, because thou hadst a favor unto them.
V. The Glory of his Constant Faithfulness, Truth, and Righteousness, hath been eminently demonstrated in this performing promise and keeping Covenant with Abraham and his Seed. For, 1. All the blessings of his Covenant promised to Abraham and his Seed, were everyone performed; not one of them failed, but all came to pass. 2. His Covenant-blessings he performed to them punctually and precisely in the times which himself had fore-mentioned. As in the birth of Isaac, at the set time; In the delivering of Israel out of Egypt, at the end of 430 years to a day; In bringing them into Canaan in the fourth Generation, in Eleazar, &c. 3. No interposing difficulties or seeming impossibilities betwixt Promise and Performance could hinder his performance. Therefore where these difficulties and impediments are catalogued on purpose, betwixt Promise and Performance: Before them its said, He hath remembered his Covenant forever, &c. And after them, For he remembered his holy Promise and Abraham his servant. Showing that his truth and faithfulness in his Covenant was the foundation and end of his removing all lets and impediments out of his Covenants way. 4. No Sins and Provocations of Israel did hinder the Covenants accomplishment: his faithfulness prevailing against their many and horrid iniquities. 5. No length of time could tire out his truth and faithfulness to Abraham and his Seed, but at last it took effect. As, In performing Isaac after 30 years; In performing deliverance out of Egypt, and the inheritance of Canaan after 400 years: In performing Jesus Christ after 1840 years: And at last he will proportionably with like faithfulness perform the Heavenly Canaan at the end of the world completely to all the true Seed of Abraham. What a glory and honor is this to God's truth and faithfulness!
Thus God's Glory is the Ultimate end of this Covenant.
II. The Subordinate End, and less Principal Scope of God in this Covenant, was, For advancing the true Happiness of Abraham and his Seed, Jewish and Gentilish, both in this world, and in the world to come. This is evident: 1. Partly, In that the blessedness or Happiness of Abraham, and of all the families of the earth, in him and his Seed, is Promised in God's very first revealing of this Covenant to Abraham. 2. Partly, In that this happiness was often afterwards mentioned in Repetition of this Covenant and Promises. 3. Partly, In that the New Testament interprets this happiness to be primarily accomplished in Christ the Seed of Seeds blessing both Jews and Gentiles many ways, according to this Covenant with Abraham and his Seed. 4. Partly, In that the Gospel (that is, the glad tidings of Sinners Salvation by Jesus Christ) was preached to Abraham: in God's making this Covenant with him. And the Gospel brings all Happiness and Blessings in its bosom to all that do receive it. Thus its clear, That the advancing of the Happiness of Abraham and his Seed, was intended by God in this Covenant.
Of this Happiness of Abraham and his Seed, scoped at in this Covenant, there are (besides others) these Branches especially therein Revealed. All which branches tend to complete their Happiness. As,
- I. Redemption, by Christ the Seed of Abraham, from the Curse of the Law, and from all our Enemies.
- II. Participation of the promised Spirit of God.
- III. Conversion from Sin▪ and Satan, unto God.
- IV. Adoption into God's family.
- V. Justification through Faith.
- VI. Covenant-Relation to, and Communion with God.
- VII. Glorification in the highest Heavens for evermore.
Touching all these branches of happiness, and divers others, I have spoken something formerly: and in reference to most of them shall here add no more, As being rather Implyed then expressed in this Covenant.
But for as much as Justification of Abraham by Faith is here in this Covenant Dispensation, First of all Revealed, and plainly Expressed; and is such an Eminent Covenant-blessing, whereupon the Comfort of Believers doth depend; and is to many very hard to be understood: I shall here endeavor more fully to clear it; By opening that eminent Testimony, Abraham believed in the LORD, and he counted (or imputed) it to him for righteousness. The Apostle alleging this, renders it passively; Abraham believed God, and it was counted unto him for righteousness. He alledgeth the Sense, rather then the Grammatical signification of the words. To the Letter the Hebrew is thus to be translated exactly; He believed in the LORD, and he-imputed-that to him righteousness. That is; The Lord, in whom he believed, imputed that believing to him for righteousness. Thus the Interlinear Bible translates it. And thus Cevalerius judgeth it ought to be rendered actively to the word: Et imputavit illud ei justitiam; vel, in justitiam. And he imputed that to him righteousness; or, unto righteousness. For the Hebrew word here 〈 in non-Latin alphabet 〉 jachshebeha, He-imputed-that, is Active, not Passive. This is the first place in all the Bible, wherein Believing, or Faith, and Imputation of it to righteousness, is expressly mentioned. And both in reference to Abraham, the Father of all Believers. Rom. 4. 11, 12, 16. And therefore, for the Opening of this Text, and clearing of Justification by Faith therein so notably declared (which is one of the Grand spiritual Blessings and Benefits assured by God to Abraham in this Covenant of Faith,) I shall with all possible brevity and perspicuity discuss these ensuing Questions. viz. 1. What is meant by Believing in the LORD? 2. What is meant by Justice, or Righteousness? 3. What is meant by Counting, or Imputing? 4. What it was which the Lord Imputed to Abraham for Righteousness: and How it was so imputed to him? 5. Whether Abraham was not in some sense Justified by Works and Obedience, as well as by Faith: And how the Apostle James is to be understood in that particular? 6. Whether all Abraham's believing Seed both of Jews and Gentiles were not to be Justified in the same way that Abraham was? 7. Finally, (as a result from the whole) wherein the nature of that Justification consists, which is Revealed in the Covenant of Faith from age to age?
Quest. I. what is meant by, Believing in the LORD? 〈 in non-Latin alphabet 〉 veheemin bahovah: And he believed in the LORD. Here I shall speak, 1. Of the word Believe 2. Of the phrase, believing in the LORD. 3. Of the thing itself, viz. Faith, in a Theological way.
1. The word 〈 in non-Latin alphabet 〉 Heemin, He Believed, is derived from 〈 in non-Latin alphabet 〉 Aman. To confirm or strengthen, or stay, Exod. 17. 12. and properly it signifies, He-steadily-believed, He-firmly-believed. He was persuaded that God's promise was firm, and sure, and constant. It is a lively motion or persuasion of the heart, firmly resting on things spoken: its opposed to fainting of the heart. As it is said of Jacob when he heard the tidings of Joseph's being alive, that his Heart fainted, for he believed them not: but when he saw the wagons, his Spirit revived. David said: I had fainted, unless I had believed to see the goodness of the LORD, &c. Faith props and stays up the heart against doubting and fainting: being an heart-reviving persuasion.
2. The phrase of, Believed in the LORD, according to the opinion of some, doth always and in its own Nature denote the trust and affiance of the heart: and so distinguisheth true justifying Faith from the Faith of hypocrites, which is but a believing of God. It being one thing, Credere Deo, to believe God's word as true; another, Credere in Deum, to have affiance in God, and rest upon him. Learned Mercerus and others note, that this Hebrew word for believing joined with 〈 in non-Latin alphabet 〉 , notes only to believe God: but joined with 〈 in non-Latin alphabet 〉 as here, signifies more emphatically a trust and resting upon him. Augustine observes the distinction of Credere Deo, and Credere in Deum. Which distinction since hath obtained in the schools, after the Master of the Sentences. But all things well weighed, I am rather of their judgment, who think that this Distinction doth not always hold, nor is it intrinsical to the Nature of the Hebrew or Greek phrase: but rather these phrases of Believing God, and Believing in God, are to be distinguished and interpreted according to the Circumstances of the text, and the Subject spoken of; As those acute and learned men, Mercerus, Rivet, and Gomarus have well observed. For 1. Paul alleging this place of Moses, He believed in the LORD, saith Abraham believed God. And yet here Abraham did not barely Assent to God and to his Promise as true: but Trusted in it with affiance and recumbency. And our Savior promiseth eternal life to him that believes God. He that believeth him that sent me ( 〈 in non-Latin alphabet 〉 ) hath everlasting life. So that sometimes, believing God, denotes true justifying and saving Faith. 2. Sometimes on the other hand, believing in God, or in Christ, denotes a Faith false and counterfeit, such as may be in carnal persons and hypocrites. As, Many believed in his name, ( 〈 in non-Latin alphabet 〉 ) beholding the signs which he did, but Jesus did not commit himself unto them, because he knew all men. Christ would not trust himself with them; therefore their faith was not true. And, Among the chief Rulers many believed on him, ( 〈 in non-Latin alphabet 〉 ) but because of the Pharisees they did not confess him, lest they should be put out of the synagogue. For they loved the praise of men, more then the praise of God. And therefore most probably their Faith was not unfeigned, but false and hypocritical.
3. As touching Faith itself, Its not my intent to Treat of the whole Nature of Faith at large, but only of Saving and Justifying Faith, and of that so far only as may serve to clear Abraham's Justification by Faith. To this effect, I shall thus describe Justifying Faith. viz.
Justifying Faith is a saving Grace wrought in the Hearts of the Elect at their Regeneration by God's Spirit and word, whereby they not only know, Assent to, and apply to themselves the Promises, Gospel and Doctrine of Jesus Christ for God's glory in their Justification and Salvation; but also whereby they afterwards walk as becometh justified persons.
I confirm and explain this Description as followeth.
First, The general Nature of it. It's A Saving Grace. A Grace because it is a gracious habit, or supernatural virtue, given of God. A saving Grace: because it is the Instrumental mean of Salvation to them that have it. — By grace are ye saved through Faith, and that not of yourselves; it is the gift of God. — Of them that believe to the saving of the Soul — He that believeth, shall be saved.
Secondly, The efficient Cause of Faith is twofold. 1. Principal; God's Spirit. Faith is one of the fruits of the Spirit. 2. Instrumental; God's Word. Faith cometh by hearing, and hearing by the Word of God. The time or Season when God's Spirit and Word work Faith in any, is at their Regeneration: Then Faith with all other holy Habits of Sanctification are instilled and infused into the Soul. — To them that believe in his Name: which were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God: The manner how the Spirit and Word work Faith, is a Subject too large here to be insisted upon.
Thirdly, The Subject recipient wherein it is poperly and peculiarly seated, is, The Hearts of God's Elect. For, with the Heart man believeth unto righteousness. And here by ( Heart ) I understand the whole rational Soul, which is the adequate Subject of Faith. For, Faith is not to be seated only in the Understanding, as some; nor only in the Will, as others are of opinion: but in both. In the Understanding, as it is a Knowledge of, and Assent unto the truth of the Promise: In the will, as it is an Affiance, Confidence, or Trust in the Promise. As will further appear in Considering these Acts of Faith afterwards. Yet Faith is not seated in any Hearts, but only in the Hearts of God's Elect. All men have not Faith. — As many as were ordained to eternal life, believed. — God hath chosen you to salvation, through Sanctification of the Spirit, and belief of the truth. — ye believe not, because ye are not of my Sheep. Hence Faith is styled, by way of appropriation, The Faith of God's Elect: because proper and peculiar to them only.
Fourthly, The Object, or Matter of this Faith, is, Generally, the whole Word of God contained in the Scriptures; Particularly, The Promises, Gospel and Doctrine of Jesus Christ. The Promise; Repent and be baptized everyone of you in the Name of Jesus Christ, for the remission of sins.—For the Promise is to you and to your children, and to all that are afar off, even as many as the Lord our God shall call. The Gospel; Repent ye, and believe the Gospel.—The Gospel is the power of God unto salvation to everyone that believeth. This Promise and Gospel is That Doctrine of God touching the Person, Attributes, Offices and Benefis of Jesus Christ. The Sum whereof is, That Jesus the Son of the Virgin Mary is the Christ, the Son of God, The perfect and only Savior of all true believers. Hence, this peculiar object of Faith is styled Faith, The law of Faith, The word of Faith, &c. And on the other hand, Faith in reference to this peculiar object, is called The Faith of the Gospel, Faith of Jesus Christ, The faith of the Son of God. Here therefore Justifying Faith is described, not by its General Object, the Word of God: But by its Particular Object, The Promises, Gospel and Doctrine of Jesus Christ for Justification and Salvation. For, its the Particular Faith, that hath respect to this Particular Object, with a Particular Assent to it, and Application of it, as concerning us, that justifies.
Hereupon we justly reject the Popish Opinion as erroneous, Asserting, That Justifying Faith is only a General Assent to the Word of God in General, as true; without any particularizing either of the Object of Faith, or of the Assent thereunto, in reference to a man's own particular interest therein: And not without just cause. For, 1. Saving and justifying Faith is set forth in Scripture under such expressions, as note a particular tendency to Christ, and peculiar applying and appropriating of him to the believer. As Coming to him, Receiving of Christ, Eating his flesh and drinking his blood, Having of the Son, &c. 2. Abraham the Father of all believers was justified; (not by a General Faith, assenting to God's Word as true in General, but) by a Particular Faith. For, he believed in the LORD, that he should be the Father of Many Nations, according to that which was spoken, So shall thy seed be. Herein his Faith was Particular, Partly, in regard of the Object; viz. His fatherhood to many Nations promised, wherein he peculiarly and principally had respect to Christ his chief Seed, in whom the Nations should become his Seed, and be blessed. Partly, in regard of the Act of Faith, He believed in the LORD; which here notes, not only Assent, but also Particular Application of it to himself by affiance, trust, Confidence, recumbency, &c. in the Lord. And therefore it was imputed to him for righteousness. Wherefore? Because he so particularly acted his Faith upon that particular object or Promise chiefly intending Christ. And Consequently All Abraham's Seed must be justified by the like particular Faith in Christ. And so the Apostle infers; Now it was not written for his sake alone, that it was imputed to him: but for ours also, to whom it shall be imputed, if we believe on him who raised up Jesus our Lord from the dead, who was delivered for our offenses, and was raised again for our justification. 3. If A mere Assent to God's Word as true by a General Faith, be sufficient to Justification; then Hypocrites, Reprobates, yea the very Devils may be justified: for they have such a General Faith, assenting to the Word of God as true. But such can never be justified.
Fifthly, The Final Cause, or End of this Faith▪ whereunto it tends, and at which it aims, is, God's Glory in the Sinners Justification and Salvation. 1. The chief and Ultimate End of faith, and of all the Graces of the Spirit of Christ, is, the Glory of God the Redeemer. Which Glory God brings to himself wonderfully, whilst he manifests the virtue of his Free-grace, Mercy, Love, Truth, Righteousness, Power, &c. in bestowing Christ, Righteousness, happiness, by Faith, upon the blind, dead, unbelieving Enemies of God, according to his Covenant in Christ: And believers acknowledge this Glory to be God's due, whilst they celebrate and show forth these virtues of God both in words and deeds flowing from grateful hearts. 2. The Secondary and Subordinate end of Faith, is, The Sinners Justification, and Salvation. Whereof a working Faith is the Organ or Instrument: not by itself, or by it's own imbred force or efficacy, (As it is with Instruments of Nature and Art;) Nor by its own merit (for it is due to God; and, by reason of the relics of sin, imperfect;) But, by accident of Grace, and of the Divine Promise, and of the power of the Spirit of God. But of this more, in Quest. 4. & 7. hereafter.
Sixthly, and Lastly, The Acts of Faith, in order to these Ends, are divers. Some Direct: Some Reflexive. Those Faith puts forth towards Objects without itself, as it were directly forwards: By These Faith returns upon itself, looks back upon itself, and sees itself believing.
Direct Acts of Faith, are either 1. The First: Or 2. Those that arise from the first.
( 1 ) The First or Primary Direct Acts of Faith, are chiefly these; Knowing, Assenting, Applying.
1. Knowing. Faith cannot be without Knowledge: yea, Faith is Knowledge. By his Knowledge shall my righteous servant justify many. — This is life eternal to know thee the only true God, and Jesus Christ whom thou hast sent. — By Faith we know ( 〈 in non-Latin alphabet 〉 ) that the worlds were created. — I know that my Redeemer liveth. Saving Faith is a Knowledge, not naturally derived from or built upon principles of human Reason; but supernaturally bred in the mind by illumination of the Spirit and Revelation of the Gospel. Hereby we know not every Divine mystery revealed perfectly; but only so far we know the Objects revealed as is necessary for Salvation. Hence Faith is compared to an Eye. It's the Eagle's-Eye of the Soul. Hereby Moses saw him that was invisible: Abraham saw Christ's day, and was glad: and we look upon the true brazen Serpent Jesus Christ lifted up upon the Cross, for spiritual Healing. Gross ignorance and blindness in spirituals cannot consist with true saving Faith.
2. Assenting, or Consenting. Faith having supernatural Knowledge of things revealed in the Gospel, judges them to be true: Consents or Assents to the truth and certainty of them •… , for the Authority, verity and fidelity of God revealing them. This is Receiving the witness of God touching his Son, which is greater then the witness of men. This is called, Beleiving the Record that God gave of his Son. viz. That God hath given to us eternal life: and this life is in his Son. And, Receiving Christ's Testimony from the Father. Hereupon He that Assents to things revealed, is said, To set to his Seal, that God is true: And he that Assents not, that believes not, is said, To make God a Lyar, because he believes not the Record that God gave of his Son. For clearing this Assenting Act. See the notion about Assent here in the Margin.
3. Applying. Faith having assented to the Promises and Doctrine of Christ as True and sure in themselves; enables the soul to step a degree further, viz. To apply them, accept them, close with them, rest and stay upon them, &c. as those that are, and will be true and good to us, even unto us in particular. This is the Appropriating act of Faith, whereby we make things promised our own. Hereby we take Livery and Seizin of them; and bring them home into our own bosom. Hereby we begin to lay claim to the Promises and tenders of Christ, as having a Right to them and interest in them: Perswading ourselves that Christ will be Redemption, Righteousness, Sanctification, Salvation and All unto us. This Applying Act of Faith is set forth in Scripture under several Names and Notions: which may somewhat further open the true Nature of it to us. Especially it is styled, 1. An embracing of the Promises. These all died in faith,—and embraced the promises; 〈 in non-Latin alphabet 〉 , properly signifies, they lovingly embraced, they eagerly-apprehended. And thence signifies to Salute, which usually was done with loving embracings. Some think its an Allusion to Mariners who after a long voyage, gladly salute the shore. Faith it clasps about the promises, and hugs them as dear enjoyments. 2. A Perswasion of the Promises; viz. of their truth, certainty, and goodness, 〈 in non-Latin alphabet 〉 And were persuaded of them. The Apostle stiles it 〈 in non-Latin alphabet 〉 Perswasion, or Confident persuasion, it's rendered Confidence. In whom we have access with Confidence by the Faith of him. This confident-persuasion, he makes an act, or effect of Faith. I am persuaded, that neither Death, &c. 3. Coming to Christ. He that comes to me shall never hunger, and he that believes in me shall never thirst. Faith is the feet of the Soul, whereby we approach to him. 4. Receiving of Christ. But as many as Received ( 〈 in non-Latin alphabet 〉 ) him, to them gave he power, &c.— to them that believe on his Name. Faith is the hand whereby we receive Christ into our hearts to dwell there. 5. Eating of Christ's flesh, and drinking his blood. viz. Feeding upon Christ crucified; so that we are spiritually incorporated, united, and as it were assimilated to him, as food is to the body. 6. Having of the Son. He that hath the Son hath life: he that hath not the Son hath not life. Faith possesses and enjoys Christ. 7. Trust, Confidence, Affiance in the Lord, or in his Word and Promises. The Hebrew useth three words for this Trust, and all very Emphatical. viz. 〈 in non-Latin alphabet 〉 Aman, which signifies properly A firm and stable trust: and its opposed to fainting, as was noted. And 〈 in non-Latin alphabet 〉 Batach, which properly imports, To trust, to confide, firmly-to-lean-upon, and thereupon To be secure, confidence breeding Security. And its opposed to doubting and fear. As Pagnin and Mecerus observe. And 〈 in non-Latin alphabet 〉 chasah, Properly To fly or betake one self to any one under whose protection he may be safe, as chickens under the wing of the Hen. Thence, To trust, to have confidence, to fly to for safety. As, Blessed are all they that trust in him, (or, fly to him for safety.) viz. to Christ. The Greek also useth three notable words for this Trust, viz. 〈 in non-Latin alphabet 〉 i. e. Perswasion, Confident-persuasion. In whom we have access, with Confidence ( 〈 in non-Latin alphabet 〉 ) by the Faith of him. And 〈 in non-Latin alphabet 〉 , which properly signifies liberty of speech: A free speech concealing nothing. Thence, trust, confidence, boldness, &c. In whom we have boldness and access — Beloved, if our heart condemn us not, ( 〈 in non-Latin alphabet 〉 ) we have confidence towards God. And 〈 in non-Latin alphabet 〉 , which is rendered, Full-persuasion. And being fully persuaded, that what he had promised, he was able also to perform. But it properly signifies A-full-carrying-out, viz. of the Soul or Heart to the Object believed without doubt or hesitancy. Metaphorically this Trust in the Lord, is Sometimes styled, Rolling on the Lord, He Rolled on the LORD, that is, he trusted in him. An allusion to a man overburdened, who rolls his burden to another, commits it to a stronger shoulder. Sometimes Resting, Staying or Leaning upon The Lord, as a weak or weary man leans upon his staff: (for thence the Metaphor is taken.) — Let him trust in the Name of the LORD, and stay (or lean) upon his God. Believing, is a spiritual Leaning, Resting, Relying or recumbency upon the Lord and his Promises. Oh, this Trusting Act of Faith is a Noble and glorious Act. 8. The Subsistence of things hoped for. 〈 in non-Latin alphabet 〉 . Not the physical or real subsistence of them without us: but their mental subsistence in the understanding, and fiducial in the heart of the believer. For Faith (as Pareus well noteth) makes it's objects as it were really to exist or subsist in our minds and hearts. Faith sets them as present before itself, and looks upon them as present; though at greatest distance. It reallizeth them, and gives them a present being to the Soul; saith, Heaven is mine; Eternity of glory is mine; &c. 9. Finally, Faith in regard of its Applying faculty is styled The evidence of things not seen. 〈 in non-Latin alphabet 〉 , notes properly, A Convincing Evidence, or demonstration, whereby not only the mind is convincingly brought to a certain assent, but also the heart to a certain and sure trust. And all this in reference to things not seen; whether, Past, Present, or Future. But Hope looks only to things future.
These are the three Primary Acts of true Justifying and Saving Faith. viz. Knowing, Assenting, and Applying. The two former are Subjectively Seated in the Understanding: The last in the Will. Nor need that seem▪ strange, (as judicious Rivet observeth;) For Faith may be attributed to the Understanding by way of Disposition: which is absolved in the Will by Fiducial Apprehension. Or we may say, the Heart, Or Soul, is the Subject of Faith, wherein it acts all these ways. Whether Faith, as Assenting, or as Applying, or as both Assenting, and Applying, be Justifying Faith? is much disputed by some. For my own part, I do not see any Cogent Reason, why any of these three Acts should be excluded from Justifying, which they seem to accomplish jointly and in subordination to one another. And Scripture ascribes Justification and Salvation to them all. viz. To the Knowing act of Faith; By his knowledge shall my righteous servant justify many. — This is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent. To the Assenting act; That is the word of Faith which we preach, That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart, that God raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness, and with the mouth Confession is made unto Salvation. To the Applying act; For if by one man's offense, death reigned by one: much more they which receive (there's the applying act of faith) abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ. But herein the Applying Act of Faith seems to have the preeminence above both the other, as to the points of Justification and Salvation: forasmuch as it alone formally knits us to Christ, and completes our union to him, which is the foundation of all our Communion with him in his righteousness and all other his benefits. The other two Acts only disposing and Preparing us to this union. Thus of Faith's Primary Acts.
(2) Those Acts of Faith that arise from the three first, Or The Secondary Acts of Faith, whereby we walk as justified persons, after our Knowing, Assenting to, and Accepting Christ in the Gospel, are divers. Observable are these especially; viz.
1. Retaining Christ in the heart. Faith is not only as an hand to Receive Christ; but also as an Arm to embrace and hold him fast. Having received Christ into the Heart, it retains Christ still in the Heart. That Christ may dwell in your hearts by Faith. The believing heart, is Christ's Home and Habitation. Dwelling, implies his continued and constant abode therein. They are more rooted and built up in him day by day, and stablished in the Faith.
2. Purifying the Heart. In the Synod at Jerusalem, occasioned by some that urged the necessity of Circumcision and of Keeping the Law unto Salvation, Peter declares from his own Experience, How God accepted the Gentiles though uncircumcised, giving them them the Holy Ghost upon his Preaching, as well as formerly to the Jews: and (saith he) he put no difference betwixt us and them, purifying their hearts by Faith. And consequently there was no need to impose Legal Ceremonies upon them: God accepting them savingly without them. Now, Faith Purifies the Heart, Partly, from the guilt of Sin; As it instrumentally receives Christ's righteousness. This is the purity of Justification. Partly, from the inherent filth, spot and power of Sin; as it is a part of Sanctification, conflicting against corruption, and by degrees working it out; As the pure wine or honey works out the dross and dregs.
3. Refreshing the Soul with peace and joy. With Peace; in that we are now reconciled to God in the blood of Christ, remaining no longer Enemies. With joy; In that we have hope of glory and salvation by Christ. Therefore being justified by Faith, we have peace with God, through our Lord Jesus Christ.—and rejoice in Hope of the glory of God. To this effect is that Prayer of the Apostle; Now the God of Hope fill you with all joy and peace in believing. Faith Calms the Conscience, and Comforts the Heart.
4. Breaking forth into good works. Saving Faith is not a Workless, but a Working Faith: fruitful in good work •… . This is clear in those Faithful ones catalogued by the Apostle; whose Faith evidenced itself notably in obedience and good works. And elsewhere Paul saith; The work of Faith, the labor of love, the patience of Hope. True: Faith alone justifieth: but justifying Faith is not alone. It is still attended inseparably with good works as the proper fruit of faith. Hence, James is positive, That Faith without works is dead, as the body is dead without the Soul.
5. Working by Love. Faith is working: and it works not servily, slavishly, mercinarily, &c. but sweetly, cheerfully, in all its works. In Jesus Christ neither Circumcision availeth anything, nor uncircumcision, but Faith which worketh by Love. Faith stirs up love mightily: and by love excited it acts sweetly, pleasantly towards all God's commands; And his Commands are never grievous to love.
6. Quickening and enlivening the Soul. Faith is the life of a Christian. The just shall live by his Faith. Thus Paul lived; I live, yet not I, but Christ in me. And the life that I now live in the flesh, I live by the Faith of the Son of God. The Soul is the Life of the Body: Faith is the Life of the Soul: Christ and the Promise the Life of Faith. By Faith we not only Live unto Christ as the End of our Faith: but we also live upon Christ, as the Author and finisher of our Faith. We live upon Christ throughout the whole Course of Christianity. We are stupid, dull, and dead in heavenly motions, further then Christ and Faith act us, and Quicken us: but by them we live vitam vere vitalem, a life truly vital and comfortable. Especially this life of Faith is seen in frequent Sufferings and Pangs of Death. Then Faith keeps the Soul from dying and fainting through despondency and despair. The Lord propounded this Act of living by Faith, to the godly Jews, as their support and comfort against their long Captivity in Babylon for 70 years together, out of which they should then certainly be delivered. But mean-while the just should live by his Faith. Job lived by his Faith, in the deep gulf of all those miseries into which he was implunged. The three Jews lived by their faith, against all Nebuchadnezzar's threats, and all possible terrors of the fiery furnace. Daniel lived by his Faith, even in the Lions Den. Those Believers in the days of the Maccabees lived by their Faith in all the variety and extremity of Cruelties that were heaped upon them by the wicked world. Paul lived by his Faith in his many sufferings, perils, and hazards of Death. And since his days what a cloud, yea what a sky of believers mentioned in Ecclesiastical Histories, have in all ages lived by their Faith most sweetly and gloriously, in bonds, in prisons, in tortures, in flames and most cruel death, breathing out their Living speeches, in dying state!
7. Finally, Conquering all our Spiritual Enemies. Faith in Christ is a most triumphant Conqueror. It fetches Courage and strength continually from Christ, and prevails. 1. Faith subdues the Flesh, within, 1. whilst it purifies the heart, and enables to purify ourselves even as God is pure. 2. Faith Conquers the world without, whilst it enables the believer, To deny the worlds Ensnaring Smiles of Prosperity on the right hand, and To despise the worlds amazing frowns of Adversity on the left hand. Whatsoever is born of God overcometh the world: And this is the victory that overcometh the world, even our faith. Faith raiseth the Soul above all the hopes and Fears of the world. 3. Faith Overcomes the Devil himself and all the power of darkness. By Faith we resist him: and he flies. By the shield of Faith we repel and Quench all the fiery darts of the wicked. At last Faith will put all our foes to flight: and having done all shall triumphantly keep the Field, yea receive the Crown.
These are the Secondary Acts of Faith, flowing from the former. By these we walk as becomes justified persons: after we have known, assented to, and applied Jesus Christ in the Promises and Gospel, for Justification and Salvation. Thus of Faith's Direct Act.
The Reflect Act of Faith. is Faith's Reflection or lookingback, or Returning in upon itself, whereby it sees or discerns itself believing. As the understanding reflects upon itself, and knows that it understands. Hereby we do know that we know him, if we keep his Commandments. To know Christ, is the Direct Act: To know that we know him, is the Reflect Act. Paul said, I know whom I have believed, or Trusted. To believe, or trust Christ, is the Direct act. To know whom he had believed, is the reflect act, whereby he not only discerned the Object, but also his own Act of believing exercised about it. Now Faith looks back upon itself, and discerns itself to believe by a twofold light, viz. Partly by the light of the word, discovering what true Faith is, and what are the Acts, Properties, Characters or evidences thereof. Partly by the light of Conscience, Evidencing it's own Experiences of Faith conform and suitable to the word; whereupon Faith concludes that it doth believe. And this is Assurance of Evidence: and that not of the Object, but of the Subject. And it is chiefly concluded upon, by discourse and Reasoning (faith being a discursive Grace) in a Practical way. Thus, They that Know, Assent to, and apply the Promises, Gospel and Doctrine of Christ for Justification and Salvation, walking afterwards as justified persons, Retaining Christ in the Heart, &c. they have true Faith. But I do so; I Know, Assent, and Apply the Promises, Gospel, and Doctrine of Christ, &c. Therefore I believe. The Proposition in this Discourse is still taken from Scripture: The