The Mystery and Marrow of the Bible
More Particularly; The Lord stablishing an Everlasting Covenant to be a God to Abraham and to his Seed, intimateth, 1. To whom he will be a God. viz. To Abraham & to his Seed. 2. What the Lord will be to them. viz. He will be to them a God. 3. How he will be such a God to them. viz. By an Everlasting Covenant of God's own establishing.
(I.) To whom he will be a God. viz. To Abraham and to his Seed. God's Covenant is very comprehensive. It compriseth both root, and branches: Takes in, both parents, and children. God's lovingkindness, and fatherly care is exceeding extensive and diffusive, Not only to Abraham's person, but to his posterity also: To him and to his Heirs; To him, and to his Seed. To what Seed? Not only to his Jewish Seed according to the flesh, to whom the Lord hath often promised and professed to be their God: But also to his Christian Seed according to the Faith, whom the Scripture counts heirs according to the promise, And to whom the Lord hath also promised to be their God. So that this promise reacheth both to Jews and Gentiles, if they be Abraham's Seed, if they be true believers. And everyone of us English men and women that truly believe in Jesus Christ, may as clearly and fully lay claim to the Lord as our God by this Covenant, and to all benefits, privileges, and advantages ensuing thereupon; as Abraham, Isaac, Jacob themselves, or any of their natural Seed. This Promise is still of as much force and efficacy to us, as to them. Yea, the virtue of this promise will continue to all believers to the worlds end.
(II.) What the Lord will be to them. viz. He will be to them, a GOD. Or, For a God; that is, He will be their God. How fully and Emphatically! He saith not, I will stablish my Covenant with thee and thy Seed, To be an Honor, A Portion, A Delight, A Buckler, A Strength, A Deliverer, A Salvation, A Sufficiency, An exceeding great Reward to you: Or, To be A Sun, A Shield, A Comforter, A Counselor, A Protector, A Quickner, A Sanctifier, A Pardoner, A Savior to you: Or, to be a Friend, A Father, An Husband unto you: though these were high and sweet expressions. But he saith that which incomparably transcends all these: I will stablish my Covenant with thee and thy Seed, To be a God unto thee, and to thy Seed. Who can reach the height, or depth, or length, or breadth of this Promise! When He promiseth to be a GOD to Abraham and his Seed, He promiseth all that is Promiseable. What shall I say? In Promising to be their God, He promiseth to them; 1. Whatsoever he is, As God. 2. Whatsoever he hath, As God. 3. Whatsoever he can do, or is wont to do, As God for his people. All may be referred to these three steps, or degrees of this promise.
1. Whatsoever the Lord is, as God; He promiseth, in Covenanting to be their God. That is, He will be their God, 1. According to all his Essential Properties. 2. According to all his Personal subsistences.
(1) According to all his Essential Properties and Attributes, the Lord is their God. God is theirs: And all the Properties of his Essence are theirs. They may claim them all for their Good, so far as consists with their capacity and felicity. 1. As God, he is Jehovah; Having being eternally, and independingly of himself, Giving being to all things that are, and giving actual being and existence to all his Threats and Promises. In being their God, he is their JEHOVAH. 2. As God, he is most ( 1 ) Simple, without all mixture or Composition. ( 2 ) All-sufficient, without all want or imperfection. (3) Immutable, without all variableness or shadow of alteration. ( 4 ) Infinite, without all bounds or limitation; either of understanding, being Incomprehensible: or of Place, being Omnipresent, or of time, being Eternal. Therefore being their God, he is their most Simple, All-sufficient, Immutable, Infinite, Incomprehensible, Omnipresent and Eternal God. 3. As God, he is Most 1 True, 2 Good, 3 Gracious, 4 Loving-kind, 5 Merciful, 6 Long-suffering, 7 Just, and 8 Holy, in his 9 Life, 10 Understanding and 11 Will. Consequently being their God, his Divine Truth, Goodness, Graciousness, &c. is all theirs: He is every way such a God to them. 4. As God, He hath absolute Power, and supreme Dominion over all: can do what he will, can do all things that imply Power. Being their God, he is their Omnipotent, All-ruling God. 5. Finally, as God, He is most 1 Perfect, 2 Excellent, 3 Blessed, and 4 Glorious, in all his former Attributes and Properties. And thereupon he must needs be their most Perfect, Excellent, Blessed and most glorious God. All these are God's Essence: If God be theirs, all these are theirs. His Truth theirs, his Goodness theirs, his Graciousness theirs, His Loving-kindness theirs, his Mercifulness theirs, &c. All in God is theirs, All God is theirs. Lord, what is man that thou art thus mindful of him, or the son of man that thou thus visitest him? As if all below thyself were too little for him, thou givest him thyself to fill and satisfy him: having nothing beyond thyself, or equal to thyself to bestow upon him, who can tell what thou art? who can tell what thy people enjoy, that have thee to be their God?
(2) According to his Personal subsistences, which are three, he is their God. For the Lord as God, is Father, Son, and Holy Ghost; viz. Three distinct persons in one Essence. There are three that bear record in heaven, the Father, the Word, and the holy Ghost, and these three are one. The Father alone eternally begetteth the Son; the Son alone is eternally and ineffably begotten of the Father, and is, the express Character of his person; The holy Ghost only proceedeth from them both. Now the Lord being a God to them; is Father, Word and holy Spirit to them. That is, the only true God, which is Father, Word, and holy Ghost in one Essence, is their God. Of whom as Father, in whom as Son, and by whom as holy Ghost; not only all naturals, but also all supernaturals are derived to us, according to the order of their subsisting. Of, in, and By our God, Father, Son and Holy Ghost, we are Created, Redeemed, and Sanctified.
2. Whatsoever the Lord hath as God, he promised to Abraham and his Seed, in Covenanting to be their God. What God hath, is infinitely less then what God is •… if then himself be ours, consequently all he hath is ours, so far as consisting with, and necessary for his own glory and our good. Now, what hath God? Nay, What hath he not as his? He hath life for our quickening, health for our curing, strength for our establishing. Honor to advance us, Wealth to enrich us, Pleasure to delight us, Liberty to enlarge us, Friends to bestead us, Righteousness to clothe us, Holiness to adorn us, Comforts to support us, Glory to crown us. He is the grand and sole Proprietary of the whole world. All Naturals and Supernaturals; all Terrestrials and Celestials; all Temporals, Spirituals and Eternals; All things past present and future are his: and he gives them how, when, and to whom he pleaseth. Melchizedek stiles the most high God, Possessor of heaven and Earth. Moses told Israel, Behold, the Heaven, and the Heaven of Heavens is the LORD's thy God: The earth also with all that therein is. David testifieth, The Earth is the LORD's, and the fullness thereof: the world, and they that dwell therein: And elsewhere more fully; Thine, O LORD, is the greatness and the glory, and the victory, and the Majesty: For, All that is in the Heaven, and in the Earth is thine. Thine is the Kingdom, O Lord, and thou art exalted as head above all. Both riches and honor come of thee.—All this store that we have prepared to build thee an house for thine Holy Name, cometh of thine hand, and is all thine own.—And of thine own have we given thee. Paul saith, He needeth not anything, seeing he giveth to all life and breath, and all things, &c.—For in him we live and move, and have our being. — Who hath first given to him, and it shall be recompensed to him again? For of him, and through him, and to him are all things: to whom be glory forever, Amen. He is the God of all Grace. Grace and Glory are his to give. He is the Father of Mercies, and the God of all Consolation. Yea, Every good gift, and every perfect gift is from above, and cometh down from the Father of lights. So then, the Lord as God hath all things: And Covenanting to be the God of Abraham and his Seed, he with himself implicitly Covenanteth and promiseth all things. The Apostle argueth from the greater to the less; He that spared not his own Son, but delivered him up for us all: how shall he not freely with him give us all things? And in like sort we may proportionably conclude, the Lord that Covenanteth to be a God to Abraham and his Seed: with himself Covenanteth all things. Yea, God and Christ being theirs, and they Christ's, and in Christ God's, All things are theirs, whether the world, or life, or death, or things present, or things to come, all are theirs. God can deny them nothing, to whom he hath not denied himself. God is infinitely better then All; Is the owner of All; is the Author of All.
3. Whatsoever the Lord can do, or is wont to do for his people as God, he Covenanteth, in saying he will be their God. viz.
He can, he promiseth, and is wont, as God, To supply their wants; To suppress their fears; To prevent their dangers; To asswage their griefs; To keep them from, support them under, be with them in deliver them out of, or do them good by, all their distresses and afflictions; To enrich them with good: To protect them from evil; To prolong their lives; To sweeten their Deaths. Yea, he is wont To forgive them all their sins: To give them his own Spirit: To enrich them with all sorts and degrees of grace: To call them effectually: to sanctify them thoroughly: To adopt them Fatherly: To justify them freely: To fill them with joy and peace in believing: To shed abroad the love of God in their hearts: To assure them by his Spirit of the things given them of God: To comfort them with the Comforts of God over all their tribulations: To make them more then Conquerors over all evils and enemies: To endear them to himself by holy Communion: And at last To glorify them with himself completely in everlasting Habitations. These and like things the Lord as God can do, hath promised to do, and is wont to do for them, whose God he is in Covenant. All these things are theirs, if God be theirs.
Yea, if need require, what cannot the Lord do, what hath he not done already for his people, whose God he is? He saved Noah by water from perishing in the flood: He made the waters of the red Sea divide and stand up as walls for Israel; He dissolved the Rock of flint into floods of water: He Rain'd down flesh and bread one of the clouds: He stop'd the course of Sun and Moon: He brought the Sun back ten degrees: He multiplied the Widows Meal and Oil: He stopped the mouths of the huge lions: He suspended the fury of devouring flames, &c. Such things the Lord can do, hath done, and if there were like necessity and occasion, will still do for them, whose Covenant God he is.
More especially the Lord vouchsafes these singular Favors to those whose God he is, and that because he is their God. All which are ours, when once himself is ours, viz.
( 1 ) The supreme and only true Happiness. Blessed is the Nation whose God the LORD is: the people which he hath chosen for his own inheritance. God is the Supreme Happiness, The felicity of felicities. They that have God theirs, have the true Happiness indeed theirs. All confluence of worldly in joyments cannot render us so happy, as the true enjoyment of one God. Happy is that people that is in such a case (that is, flourishing with all worldly peace and prosperity) but by way of Correction it is added▪ Yea, happy is that people whose God the LORD is▪ Some take these words conjunctively, as proclaiming them happy, for whom the Lord 〈◊〉 their God and Father so prosperously provides, especially to whom I he gives himself, and enables them by these things to aspire to God himself the donour of them. But Augustine seems to understand them disjunctively, saying, O vainspeakers, strange children! They have called the people happy that are in such a case.—What sayest thou David? What sayest thou O Body of Christ? What say ye O Members of Christ? What say ye O children of God? Happy is that people whose God is the LORD. And elsewhere he gives an excellent reason to this effect, Wouldest thou be happy: that is, better then thyself? That cannot be by anything worse then thyself. Not by gold, silver, or anything on earth. Whatsoever thou seekest for in earth, is worse then thyself: a God that made thee; is better then thee. By him alone thou shalt be happy: by whom alone thou shalt be better. Blessed is the Nation whose God is the LORD.— These things he gives to the evil, as well as to thee: but he reserves something which he gives not but to thee; Himself.
(2) A new Spirit, God's own Spirit — And I will put a new Spirit within you,—and they shall be my people, and I will be their God. — A new heart also will I give you, and a new Spirit will I put within you,—And I will put my Spirit within you,—and ye shall be my people, and I will be your God. Where God gives himself, he gives his Spirit; which is the very Spring, fountain and root of all Grace and Comfort. And where God gives his Spirit, he gives a new heart, and puts a New Spirit within them. The old dark mind, the old corrupt judgment, the old rebellious will, the old hard heart and misguided affections, according to their carnalness and enmity against God, do pass away, and all become new, A new man, A new Creature, that is, new principled, new qualified, &c. by God's renewing Spirit.
(3) Inscription of his Law in their hearts and inwards. But this shall be the Covenant that I will make with the house of Israel, after those days, faith the LORD, I will put my Law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people. When God's Law is written within the heart of his people, they have a double Law to rule and guide them: A Law without them, in the Scripture; A Law within them in their hearts. The Law within exactly answers to the Law without. The Law within is more vigorous, efficacious and sweetly compulsive then the Law without. The Law within makes a man a Law unto himself. This law within the Lord writes in his people's hearts as their God.
(4) An heart to know God, that he is the LORD. And I will give them an heart to know me, that I am the LORD; and they shall be my people, and I will be their God. He will be their God, therefore they shall have an heart to know him to be the Lord. That is their heart and soul shall be so sanctified, that they shall know him to be the only true God; not only the eternal Being of Beings: but also the Covenant-making, the Covenant-keeping, and Promise-performing. Jehovah with Abraham and his Seed: they shall know him truly, experimentally, affectively, penitentially, obedientially, savingly, they shall know him as theirs. Such knowledge none can have of God, that have not him for their God.
(5) An heart of flesh. I will take the st •… y heart out of their flesh, and I will give them an heart of flesh: that they may walk in my statutes, and keep my ordinances, and do them; and they shall be my people, and I will be their God. The stony heart is an hard, inflexible, intractable heart, that will not bow, bend, yield, take any impression or inscription upon it from God: and this is the natural temper of the heart; this God will take away: The heart of flesh is a soft, supple, tender, broken, contrite, flexible, obediential heart, that will be acted, moved, engraven, &c. by the Lord, as he shall please. Such an heart the Lord, as their God, will give. Such an heart is God's Sacrifices: and God will never despise it. Yea with such an heart God will dwell.
(6) Entire and sincere Conversion to God. I will give them an heart to know me, that I am the LORD, and they shall be my people, and I will be their God: for they shall return unto me with their whole heart. God becoming their God, will make them truly know him: they thus knowing God shall entirely return unto him. This the perfection of repentance, when we return from sin even unto God, with our whole heart; when we have not a distracted, divided or dissembling heart: an heart for sin, and an heart for God: but when our whole heart in the bent, frame and disposition of it is from sin to God, without haltings and reserves. When God hath ( totum cor, & totum cordis ) the whole heart, and the All of the heart.
(7) Free Pardon of their sins. — I will be their God, and they shall be my people.—For I will forgive their iniquity, and I will remember their sin no more. Or as the Apostle alledgeth it, I will be merciful to their unrighteousnesses, and their sins and transgressions will I remember no more. Mark, here are unrighteousnesses, sins and transgressions: that is, all sorts, degrees and aggravations of sinfulness, all shall be pardoned. Again, He will be merciful to them, he will forgive them, he will remember them no more: that is, he will most freely, fully and eternally pardon all their sins. He will forgive and forget. He will pass an Act of Oblivion upon them, and blot them quite out of mind and Memory, as if they had never been. This is true Happiness indeed. This is the rich fruit of Christ's satisfactory Death and perfect merit, That all their sins should be blotted out forever. Christ's blood is that clean water which shall be sprinkled upon them, whose God the Lord is, that they may be clean from all their filthiness. Oh this pardon is a sweet mercy, where the guilt of sin hath first been a bitter misery.
(8) Oneness of Heart and way to fear the Lord forever. And they shall be my people, and I will be their God. And I will give them one heart, and one way, that they may fear me forever, for the good of them, and of their children after them. Here the Lord, as their God, promiseth divers blessings to his people, for excellent ends. 1. The blessings or Mercies promised are, ( 1 ) Oneness of Heart. This may import, Partly, Their renewed and sanctified frame of heart and soul; which for substance is one and the same in all the people of God. They partaking the same Spirit of Christ, the same Divine Nature, the same image of God in knowledge, righteousness and true holiness. Partly, their Oneness and sameness of judgment touching the things of Christ, and Christianity. Partly, their Unity and sameness of heart and affection towards one another. In those Primitive believers, who were of one heart, and of one Soul, this Promise was performed. ( 2 ) Oneness of way. First Oneness of heart, then Oneness of way. Where people's hearts are divided, their way will be divided: where their hearts are one, their way will be one. For, this is the fruit of that. The Actions without, will be conform to the Principles, and dispositions within. But what is this way? This Metaphor of Way, imports their habitual and usual course of Religion, whether in Doctrine, Worship, Discipline or Practice, according to God's Statutes and Ordinances respectively. They shall have one way in all these. This was notably performed in the purest Primitive times: but after ages have miserably degenerated from this Oneness both of heart and way. 2. The Ends why God promised these Mercies are two, viz. ( 1 ) Immediate; That they, from this Oneness of Heart and way, might fear the Lord forever. Divisions are destructive impediments and discouragements to Religion. Union and sameness is a most conservative encouragement thereunto. ( 2 ) Mediate; resulting from their constant fear of God also. viz. The Good of them and of their children. God minds much the welfare both of his people and their posterity: Unity of Pa •… ents in Piety is an excellent foundation of well-fare and felicity to posterity.
(9) God's Presence with, and habitation in his people, as his Temple: walking and conversing with them. And I will set my tabernacle amongst you: and my soul shall not abhor you: and I will walk among you, and I will be your God, and ye shall be my people. Yea his people themselves shall be his Temple, Sanctuary and Tabernacle, as the Apostle testifieth hereupon: Ye are the Temple of the living God; as God hath said, I will dwell in them, and walk in them, and I will be their God, and they shall be my people. And in reference to the New Jerusalem coming down from God out of Heaven, it is promised by voice from Heaven, Behold the Tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. This gracious Presence of God among them, this his Spiritual habitation in them, this his walking and sweet Communion with them, (which are the borders of Paradise, the suburbs of glory, and a very heaven on earth) are all promised to his People, from the Lord as their God; God's Habitation with them (saith Rivet ) is the Communication of his Grace unto them.
(10) The Removal of all miseries from them, And the Conferring of all temporal blessings upon them, the Lord as their God frequently promiseth to his people. Consult the Promises themselves here alleged.
(11) The preparing for them a City Celestial and Eternal. But now they desire a better Country, that is, an heavenly: Wherefore God is not ashamed to be called their God; For he hath prepared for them a City. The Lord as their God hath prepared for his people a City that hath Foundations, far surpassing Jerusalem; An heavenly Country, incomparably excelling Canaan. This City, this Country God hath prepared for them, 1. By his eternal decree, Ordaining it for them before the foundation of the world. 2. By his Act of Creation in the beginning of time, framing and building this everlasting City of Heaven for them. 3. By Christ's effectual and meritorious Mediation, purchasing heaven and all happiness for them by his Death, and taking actual possession thereof for them and their use by his glorious Ascension into heaven after his Death. 4. By his Spirits actual and effectual preparation of his people, through effectual Calling, Sanctification and Purification of them, for Celestial glory.
(12) Life and Resurrection of his people from the dead. God's people could not come to enjoy God's heavenly City and Country, fully, unless their bodies should rise from the dead. The Lord, as their God, hath assured them of their Resurrection, as Christ himself argueth, saying; But as touching the resurrection from the dead, have you not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but the living. Hereupon saith Rivet. From this that God saith, I am the God of Abraham, Isaac and Jacob, Christ infers that they live and shall rise from the dead. Either the Lord's inference was not Good, which were blasphemous even to think; or life and immortality was contained in the Covenant wherein God said, he was the God of Abraham and his posterity. We may thus form our Savior's Argument; All those who have the Lord for their God, must needs live. But Abraham, Isaac, and Jacob have the Lord for their God. Therefore they must needs live; and consequently they must rise again, being corporally dead. The Minor Christ proves from Moses. The Major, and the consequence thereof, he confirms, Because God is not the God of the dead, but of the living. This Phrase of God's being the God of any, implies, 1. God's accepting them as his with singular fatherly Favor forever, delivering and defending them from all evil, furnishing them with all good, and making them at last fully happy, as the Tenour of the Covenant intimates: 2. And withal their complete sensibleness and apprehensiveness, in their whole man, soul and body, of this their felicity in God's peculiar favor forever; whereof they cannot have full sense till their bodies rise again from the dead.
(13) Finally, The Lord as their God, promiseth and performeth mutual Constancy in Covenant betwixt himself and his people. And they shall be my people, and I will be their God.—And I will make an everlasting Covenant with them, that I will not turn away from after them, to do them good; but I will put my fear in their hearts, that they shall not depart from me. He will not, they shall not recede from their Covenant: God undertakes for both sides, for them as well as for himself. And he promiseth them inward ability, whereby they shall perform Covenant with him.
These things, the Lord, as their God, can do, hath promised and is wont to do, for his Covenant-people. Yea, what is it in this or the world to come that conduceth to his people's happiness, but the Lord both can and will do it for them, as their God in Covenant?
Thus, when the Lord Covenanted to be a God to Abraham and his Seed, even to all believers, heirs and followers of his faith, He promised 1. Whatsoever he is, as God. 2. Whatsoever he hath, as God. 3. Whatsoever he can do, or is wont to do, as God, for his people. And what could God promise more? Had he said; Being, Well-being, Life, Health, Food, Raiment, Honors, Riches, Pleasures, Friends, all the good things of this world should be theirs: Ordinances, Promises, Scripture, Covenant, Grace, Peace, Comfort, Calling, Adoption, Sanctification, Justification and Glorification shall be theirs. Heaven, Glory, Immortality, Endless joys, ineffable ravishments, blissful Society of all Saints, Martyrs and Angels in fullness of perfection, and all Seraphical ecstasies to the utmost of Human Capacity, shall be theirs forever; Had the Lord thus said, and promised, he had promised great and glorious things. But this was infinitely more then all, that he promised himself to be their God. All the light of those small twinkling stars, and much more, is comprehended in this glorious Sun, this Promise of Promises. This Promise is as the Sea; and all other Promises, as Springs and Rivers that come from this Sea and return thither again. It was Luther's saying; All flows from that great Ocean of the first Commandment, and flows back again into it. So that there hath not been heard, nor ever is to be heard, A Speech more full and fruitful in Comfort, nor on the other hand more hard and sever •… , then that Speech of the first Praecept: I am the LORD thy God.
(III.) How the Lord will be such a GOD to Abraham and to his Seed. viz. By an Everlasting Covenant of God's own establishing with them. I will establish my Covenant between me and thee, and thy Seed after thee, in their generations, for an Everlasting Covenant; To be A God unto thee, and to thy Seed after thee. Here then it is clear, That the Lord will be a God to Abraham and his Seed. 1. By Covenant. 2. By Covenant of his own establishing with them. 3. By an Everlasting Covenant. Thus and in this sort will the Lord be a GOD to Abraham and to his Seed.
1. He will be their God by Covenant.
The Lord is said in Scripture to be A God to Things or Persons, three ways. viz. 1. In regard of his absolute sovereignty and Dominion over them, as their Creator and Governor. And thus he is the God of all creatures Good or Bad, Rationall or Irrationall. Hence he is styled, The LORD God of heaven, The God of the Earth, The God of the whole Earth, and sometimes The Lord of Heaven and Earth, and the God of Heaven and Earth. Because he created, preserves and governs Heaven and Earth, and all things therein according to his pleasure. 2. In regard of his peculiar Covenant-Relation, and Fatherly affection to some select people, among all other people in the world. So he is styled The God of Abraham, Isaac, and Jacob, The God of David, The God of Daniel, The God of this people of Israel, &c. 3. In regard of his singular Ordination to, and acceptation in, the Eminent office of Mediatorship betwixt God and Sinners. Thus he is called, The God of our Lord Jesus Christ; And Christ after his Resurrection said, Go to my brethren, and say unto them, I ascend unto my Father, and your Father, and to my God and your God. In the first sense he is the God of all Creatures generally: In the second sense he is the God of a select people, More specially. In the third sense he is the God of Christ Jesus singularly and only. Here we are to understand it in the second sense, That the Lord promiseth to be the God of Abraham and his Seed by Covenant, that is, not their God only by absolute Sovereignty and Dominion; nor at all their God by singular ordination to the Mediatory Office; But their God by a distinctive familiar Covenant-Obligation, and Relation.
He will then be the God of Abraham and his Seed by Covenant, This imports three things, viz. A Segregation of them from among all people. A familiar condescension to them. A foederall Relation and Obligation unto them in Christ. 1. A Segregation of Abraham and his Seed to himself from among all people. They should be brought into Covenant with God, He would be their God by Covenant: All other people in the world should be left out of Covenant▪ though he were their▪ God by absolute Sovereignty and Dominion, yet would he not be their God by Covenant, as to Abraham and his Seed. Herein Abraham and his Seed had the Privilege above all people on Earth, that the Lord would be a Covenant-God to them only. God's Covenant should be the discriminating and distinguishing Mark and Partition-wall betwixt them, and all other people in the world. Hereby they alone were peculiarly selected and separated to God from among all people, and God was peculiarly appropriated to them. All others remaining strangers from the Covenants of Promise, having no hope, and without God in the world: They have no Covenant-interest at all in God; nor can lay any Covenant-claim at all to God 2. A familiar Condescension to Abraham and his Seed. God might have dealt with them in a more resolute way; He might have commanded all duty from them as their Lord and Creator: and in such sense only have manifested himself to them; He being an infinite, Eternal and Omnipotent God: they finite, mortal and impotent Creatures. But he deals more familiarly with them; He as it were lays aside his Majesty, he condescends and stoops to their meanness. He Contracts and Covenants with them familiarly, as man with man, as man with his equal. He becomes their God in Covenant. O how familiarly doth God deal with the sons of men! who can sufficiently admire such condescension? 3. A foederall Relation and Obligation to Abraham and his Seed in Christ. This surpasseth both the former. It was much To select and distinguish Abraham and his Seed from all other people: It was more, To condescend and stoop to them in such a familiar way: But, It was most of all to fix a foederall Relation and Obligation betwixt God and them, and that in Christ. And yet this he did in establishing his Covenant with Abraham and his Seed, to be their God. For, ( • ) If he be their God by Covenant; They consequently must needs be his people by Covenant. This is here implied, and elsewhere oft expressed; I will be their God, and they shall be my people. Here's their foederal relation. God is wholly theirs, and they wholly his: God is wholly theirs by Covenant, viz. All he is, All he hath; all he can or is wont to do for his people, is wholly theirs. Consequently, they are wholly his, viz. All they are, Soul, Body, Faculties, Affections, Senses▪ Members; All they have, Honors, Riches, &c. All they can do in thought, word, or work for him; Yea, All they can suffer in Soul, Body, Name, State for his sake, All must be his by Covenant. But this is only here implied, and therefore I shall not here enlarge further about, till we come to some other Covenant-Dispensation wherein it is expressed. ( 2 ) Again, If he be their Covenant-God, and they his people: then there is a mutual obligation betwixt God and them, as joint foederates in the same Covenant, together with a mutual stipulation of Mercies from God, and of duties from them. Relation carries always mutual obligation with it. (3) Yea, finally, This Foederall Relation and obligation is founded on Christ. He is their Covenant-God, and they his Covenant-people, only in Christ the Mediator. The Lord is a creating, governing, and preserving God, without Christ: but he is a Covenant-God to none, since the Fall, but only in Christ the Mediator. The Covenants and Promises in all ages since the Fall, are made, and made good only in Christ. They are first made to and with him, and then in him to and with all his Elect Seed and Spiritual Posterity, as hath formerly been at large evidenced. He is the only way for sinners unto God, disvesting them of their sins, and investing them with his own righteousness, that so they may be accepted. Jesus said to Thomas, I am the Way, the Truth, and the Life; No man cometh unto the Father, but by me. The Lord then Covenanting to be their God, promiseth Christ hereby unto them: For he never was, nor can be a Covenant-God to sinners, but only in and through the merit of Jesus Christ the Mediator. Thus he will be the God of Abraham and his Seed by Covenant.
2. He will be their God by Covenant of his own establishing with them I will establish my Covenant betwixt me and thee, &c. The Hebrew word signifies, To settle, to make stand, to establish, to confirm, &c. Paul expresseth it notably, calling God's Covenant with Abraham, 〈 in non-Latin alphabet 〉 A Covenant fore-confirmed, fore-authorized of God. For it is derived from 〈 in non-Latin alphabet 〉 , signifying, Authority, full authority. And it is there opposed to disannulling, and making of none effect: Or, to dis-authorizing, and destroying. O what care hath God taken to assure Abraham and his Seed of this blessing of blessings, that he will be for a God to them! He assures it by Covenant, by a Confirmed and established Covenant, by God's own Covenant, by a Covenant of God's establishment with them. A Covenant unestablished, unconfirmed, is weak: A covenant stablished by man, is mutable and variable: but a Covenant, stablished by God is sure and inviolable. By such a sure inviolable Covenant, God would have Abraham and his Seed know, That he was their God. How God established this his Covenant with Abraham, shall hereafter in a distinct Aphorism be evidenced.
3. Finally, He will be the God of Abraham and of his Seed by an everlasting Covenant, Hebr. by a Covenant of Eternity. His Covenant was everlasting: and consequently his Covenant-Relation to them should be everlasting. This heightens the mercy exceedingly, that God would be theirs, and they should be his forever. The greater the Mercies, whilst enjoyed: the deeper the miseries, when they are lost. The seven years famine in Egypt and Canaan, were so much the more terrible and intolerable, because after the seven years plenty. As it is the greatest Heaven, to gain the Lord to be our God: so it would be the greatest Hell, to lose this God. Therefore the Lord will be a God to Abraham and his Seed, not in one or a few generations, but indefinitely in their Generations, viz. in all their generations; not for a year, or a few years, or a few ages, or for term of this present world only, but beyond all this, even forever. What ever they lose, yet they should not lose their God. He would be their Portion in wants. Their Honor in disgraces, Their Liberty in bondage, Their Strength in weakness, Their Health in sickness, Their Life in Death: He would be their God, their All, still. How eminent this F •… derall enjoyment! God is the Supreme Mercy to be enjoyed: And Perpetuity is the best term for enjoying.
Object. But how can we conceive the Lord to be the God of Abraham and his Seed forever by an Everlasting Covenant, seeing Abraham's Jewish Seed are and have been long cast off by God: and many Gentilish Churches of his Christian Seed are utterly fallen away?
Answ. 1. We must distinguish of Abraham's Seed, whether Jewish or Christian. And it is ( 1 ) His Faithful and True believing Seed, viz. All true Believers, the true heirs of Abraham's Faith indeed. ( 2 ) His mere professed Seed. viz. All those that (wanting true Faith, yet) visibly profess before men to be of the Faith of Abraham. 2. We must distinguish of Everlasting. It denotes; ( 1 ) Properly, that which shall still continue without determination; ( 2 ) Improperly, that which shall continue for a long time, shall be long-lasting, but shall at last expire and determine: As was formerly cleared by the Scripture-use of this word. 3. We must also distinguish of the Lord's being A God in Covenant to Abraham's Seed. Now he is their God in Covenant, ( 1 ) According to the mere visible Relation, and Outward Privileges of the Covenant only. So he is the God of all Abraham's mere visible Seed, that profess the Faith of Abraham, though they have not the Faith they do profess. Their visible profession enstates them in the Covenants visible Privileges, and in visible foederall Relation to God. Thus the Lord is called, The God of Israel, even of the whole body of the people of Israel brought out of Egypt: though great multitudes among them were not true Believers, not true heirs of Abraham's Faith, but perished in the wilderness, yea, died probably forever. ( 2 ) According to the invisible effectual and saving Grace, Relations and Privileges, as well as the outward Relation and advantages of the Covenant. And thus he is the God of Abraham's true sincere and real Seed, the true heirs of his Faith: and of them only. He is only their God savingly, so as to call them effectually, Adopt and justify them freely, sanctify them thoroughly, and glorify them with himself eternally. 4. These things distinguished and premised, we may thus Resolve. ( 1 ) God is the Covenant-God of Abraham's true believing Seed, savingly and everlastingly. And of such Seed no one individual Person ever was, is, or ever shall be rejected or cast off by God. He will be their Covenant-God forever, in a most proper sense: And though the visible body of the Jewish people be for a time rejected, till the fullness of the Gentiles be come in; and though sundry Churches of the Gentiles have failed: yet not one of Jews or Gentiles, pertaining to God's Election, hath thereby failed or been rejected. ( 2 ) God is the Covenant-God of Abraham's mere professed Seed, in vouchsafing them a visible Relation to himself, and outward foederall privileges from himself, forever, in an improper sense: that is, For a long time. viz. Till their Death, or, till the Determination of the Old Testament-Dispensation, when the Jewish Church was dissolved; or, till they break themselves off from God and his Covenant by Apostasy and unbelief.
Thus we see what the Lord intended, in establishing his Covenant with Abraham and his Seed, for an everlasting Covenant? to be for a God to him, and to his Seed after him. In the last place consider,
3. What Inferences may hence result. Did the Lord establish an everlasting Covenant with Abraham and his Seed, to be a God unto them in their generations? Then,
1. God's Covenant Bounty to Abraham and to his Seed was most admirable. For, as if it had been a small Matter to Promise Divine Benediction, A numerous and victorious Seed, A renowned Name, The Inheritance of Canaan. The closing up of Abraham's days in a good old age in peace, and that God himself would be his shield, and exceeding great Reward: Over and beyond all these the Lord assures them, That he will be their GOD. The bounteous Lord went on in increasing and hightening his Promises, till he came to the very height of all Promisable Mercies, That himself should be A God forever to Abraham, and to his Seed: And beyond himself what could God Covenant or Promise more? Consider well, What is Covenanted; To whom; And how it is Covenanted: And then admire the Covenant-bounty of the Lord. 1. What is Covenanted? That the Lord will be their God. If Heaven and Earth and all the created treasures and fullness of the world had been promised: All this had been as nothing to this that is promised. For what are the creatures to the Creator; the finite world, to the infinite God? Here's his Covenant-bounty to Abraham and his Seed: God gives himself to them, beyond whom nothing can be given. He thinks not his Creatures enough for his Covenant-people; beyond them there is some further happiness to be desired: therefore he bestows himself upon them, that they may have enough; for beyond him nothing can be desired. He will be theirs. What? Their Protection, Their Portion, Their Honor, Their Delight, Their Liberty, Their Life, Their Friend, Their King, Their Father, Their Husband? &c. Yes, God will be all these to them: and far more then all these, He will be their God. What is this, He will be their God? It cannot be expressed, It cannot be conceived: Oh, let it be be admired. 2. To whom is this Promised and Covenanted? To Abraham and his Seed after him in their generations. What, to Abraham and his heirs? Then, God himself will be their Inheritance. Then, The Lord provides well, not only for Abraham himself, but for his children: yea, as well for his Seed as for himself; The Lord will be a Covenant-God to his Seed, as well as to him. Abraham should die, and leave his Seed to the wide world: but the Lord, who cannot die, or change, will be better to his Seed then an Abraham could be. He will be their God. Who are these Seed? In Isaac shall thy Seed be called; that is, the children of the flesh, these are not the children of God: but the children of Promise are counted for the Seed. Who are these children of Promise? All the Faithful, both of Jews and Gentiles. Now we (Gentiles) brethren, as Isaac was, are the children of Promise. For, they that are of Faith, they that are Christ's, are Abraham's children, and heirs according to the promise. All the believing Jews, all the believing Gentiles, a •… l the believing English men and women, &c are the parties to whom the Lord promiseth to be their God, & the God of their seed. How extensive and diffusive is this Covenant-mercy! It spreads over the whole world. 3. How is this Covenanted? By an Established Covenant, by an everlasting Covenant; yea, by God's own established and everlasting Covenant: A most firm, durable, and Divine Covenant. Who can duly ponder upon these things, without admiration and astonishment at God's Covenant Bounty? Was ever bounty like this bounty: or Mercy like this Mercy? O every faithful Soul! Will the Lord thus be thy God by his own established and everlasting Covenant? Hide this Promise of Promises in thine heart; Bind it as a Crown and Diadem upon thine Head; Let it be ever with thee. This Royal Promise, This Promise paramount, (I will be to thee a God) is in my Heart to live and die with. I had rather lose the Sun out of the sky, then this Promise out of my Soul.
2. Abraham and his Seed are by God's Covenant privileged above all people in the world. Why? Because the Lord is their God by Covenant, and theirs only. None in all the world, besides Abraham and his Seed, can truly say, The Lord is our Covenant-God. What ever Blessings, Mercies, Benefits, Privileges, Enjoyments they have; yet they want this Mercy of Mercies, without which all other are as no Mercies at all. Give me this one: Let the world take all the rest. What can they say of their enjoyments, but Abraham and everyone of his Seed can say much more of theirs? Can they boast, We have Princely dignities; we have daily delights; we have sumptuous Palaces; we have Thrones, Crowns, and Scepters; we have Kingdoms, Empires, and no end of our wealth? Abraham and his Seed can say incomparably more; WE HAVE THE LORD TO BE OUR COVENANT-GOD FOR EVER. viz. All that he is; All that he hath; All that he can do, or is wont to do for his people, As God; All this is ours. God the Father is our Father of mercies, and our God of all Consolation, &c. God the Son is Our Redeemer, Out Mediator, Priest, Prophet, and King; Our Savior, Our Elder brother, Our Husband, Our Head. He is our Propitiatory or Mercy-seat, our Peace, our Prince of peace, our wisdom, righteousness, redemption and Sanctification, Our life and Resurrection; yea, our All in All. His righteousness, obedience, Graces, Spirit, Merit, purchases, privileges, victories, unsearchable riches; yea, and all his mediatory fullness, &c. are all ours. God the Holy-Ghost is our Guide into all truth, our Sanctifier, our Comforter abiding in us, our Spirit of Adoption and Supplication, our witness that we are the Sons of God, Our Seal and earnest of our everlasting inheritance; yea, our Helper and relief against all our infirmities. All this is ours; yea, and whatsoever can be conducible to our Good, is ours also: because the Lord is our Covenant-God. When the Emperor, Charles V. in his challenge to Francis the first, King of France, commanded his Herald to proclaim him with all his Titles of Honor, viz. Emperor of Germany, King of Castile, Aragon, Naples, Sicily, &c. Francis appointed his Herald to style him as often King of France, as Charles had Titles by all his Countries and Dominions; Intimating, that one France was better then all the others Territories. In like sort, against all the brags of the men of this world, who have their portion in this present life, who boast of their Honors, Riches, Pleasures, Houses, Manors, Lordships, Kingdoms, Empires, Friends, Children, and of all their other Sublunary Glory; Abraham and his true Seed, all believers, may triumph and glory in this one matchless felicity, That THE LORD IS THEIR GOD BY AN EVERLASTING COVENANT. This one is the only supreme happiness of a People or Nation, incomparably surpassing all the worth of the whole world; yea, of ten thousand worlds, if there were so many.
Therefore, O ye Seed of Abraham! Mark well what the Lord hath done for you, in becoming your Covenant-God. He hath exalted your Head on high, and hath raised up your Mountain far above the top of all the Mountains of the men of this world. Over-value not their imaginary glory; neither under-value your own real felicity. Envy not at their condition, nor murmur at your own: yours is far above their reach, theirs is far below your envy. Disdain the Husks of the world: Abhor the filthy sink and puddle of all sin: For the Lord is your Covenant-God.
3. Abraham and his true Seed are God's Covenant-people. God hath as true an interest in them, as they in him. As he is their God, so they are his people. This the Scripture frequently testifies. This, the Nature of the Covenant requires, which hath in it a mutual obligation of the Covenanters one to another. A Promise may be so propounded, as to oblige only the Promiser: but a Covenant being a mutual agreement betwixt divers parties, binds all those parties mutually one to another. As therefore in this Covenant God promiseth▪ expressly to be A God to Abraham and his Seed: So Abraham and his Seed restipulate implicitly to be the people of this God. This the Rule of Relation requires. Relatives Come, and go together; Rise, and fall together. A man begins to be a Father, as soon as he hath a child: He ceaseth to be a Father when he hath no child left him. A Covenant-God, and a Covenant-people are Relatives. As soon as the Lord becomes a Covenant-God to Abraham and his seed, so soon they become his Covenant-people. Yea, and so long as He continnes theirs, they also shall continue his. Behold here, 1. What a Dignity▪ 2. what an Advantage; 3. what a Duty, is hereby devolved upon Abraham and his Seed.
(1) What a Dignity, that they should be called the people of God, God's peculiar Covenant-people above all other people in the earth! By nature they were dead in sins and trespasses, and children of wrath even as others; had not obtained mercy, were not a people. But God hath taken them into Covenant with himself, whilst others remain strangers to the Covenant; hath distinguished them from all others, As sheep from goats; As the people of God, from those that are not a people; As those that have obtained mercy, from those that have not obtained mercy. Herein he hath highly honored and exalted them, hath crowned them with glory and dignity, hath dignified them above carnal Princes and Potentates; hath set them on his right-hand of grace, and will set them on his right-hand of glory. Thus shall it be done to Abraham and his Seed, whom the King of Heaven delighteth to Honor. O debase not yourselves by any course or carriage unworthy of God, or of his Covenant, seeing God hath honored you with himself, and with his Covenant.
(2) What an Advantage, that they should be God's Covenant-people! Their benefit in this regard is much every way. 1. Hereby the reproach and misery of their natural Covenantless, Christless, Hopeless and Godless state is rolled away from them. 2. Hereby they are brought nigh unto God, into a Covenant-Relation, Union, and Communion with God: which is no less then a sweet Heaven on Earth. 3. Hereby Their Temporal, Spiritual, and Eternal welfare is richly provided for. God is theirs; therefore much more Temporals, Spirituals, and Eternals are theirs. 4. Hereby they are impregnably secured against Apostasy and backsliding, either through outward temptations or inward infirmities. They are now not so much under their own, as under God's peculiar care & custody: and are kept-as in-garrison by the power of God through faith unto Salvation. As God is their Covenant-God forever, so they are his Covenant-people forever, therefore they can never fall away. 5. Hereby God is theirs, with All that is, with All that he hath, and with all that he is wont to do as God for his people; All this is theirs: and then what is not theirs? 6. Hereby, the Covenant is their Grand Charter, and Fundamental Evidence, for all this Happy inheritance: and so long as God's everlasting Covenant stands good, their Covenant-enjoyments shall stand good also.
(3) What a Duty is hence incumbent upon God's Covenant-people, to demean themselves towards God as his Covenant-people! No wonder that strangers to God's Covenant walk as Covenantless: but they that are God's people by Covenant, should walk as Covenanters with God. Yea their Dignity and Advantage by being God's people, obligeth them to the respective duty of God's people. Every Benefit from God, imposeth on us an Office to God: Every Dignity, a Duty. Greatest Remunerations, bind in greatest obligations.
What is the Duty of God's people, as his people? 1. To disclaim and deny Sin, The world, and Satan. They are not now Satan's, the World's, or Sin's, as once they were; but God's people. They have accepted God as theirs: and given up themselves to God, as his; therefore they must now no longer be for Sin; the World or Satan: but for God. I will be their God, and they shall be my people: wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, &c.— Come out of her my people, and partake not of her sins.— 2. To know God more clearly and experimentally, then they can that are not his people. God hath promised, that his own Covenant-people shall have an eminent knowledge of himself, from the greatest to the least of them. They should accordingly strive to know him, whom to know is life eternal. 3. To endear their hearts and affections to their God, as his people most sincerely, intensively, and fervently. Hear O Israel, The LORD our God is one LORD. And thou shalt love the LORD thy God with all thine heart, and with all thy Soul, and with all thy might. Thou art his, and he is thine: therefore love him with all that is within thee. 4. To fear him, serve him, cleave to him, walk after him, yea to observe and do all his Commandments uprightly and Evangelically. Thou shalt fear the LORD thy God and serve him, and shalt swear by his name. To him shalt thou cleave. Ye shall walk after the LORD your God, and fear him, and keep his Commandments, and obey his voice.— And this is the Preface to the X. Commandments, I am the LORD thy God, which brought thee out of the Land of Egypt, out of the House of bondage: this Preface the Lord purposely prefixed, as a bundle of strong Motives, to the observing of all his Commands. 5. To walk with God in holy Communion. They have federal union to God, and should walk in federal Communion with God. Can two walk together unless they be agreed? But God and they are agreed in Covenant, therefore they may walk together. 6. To take God's part against all opposers. The League and Covenant betwixt God and them is both Defensive and Offensive on both sides. God takes his people's part, suffers none to do them wrong. His people should take God's part, and suffer none to do him wrong, by blaspheming his Name, reproaching his Truth, ways and Ordinances, &c. 7. Finally, To advance and exalt his glory to the uttermost they can possible. They are a chosen generation, a royal priesthood, an holy Nation, a peculiar people; To what end? that they should show forth the virtues of him who hath called them out of darkness into his marvelous light: which in time past were not a people, but are now the people of God. Therefore seeing they are become God's people, they should show forth the virtues of him that hath called them, ( viz. ) His wisdom, goodness, Freegrace, Mercy, Loving-kindness, Power, &c. in making them his people. — Ye are not your own: For ye are bought with a Price. Therefore glorify God, in your body, and in your spirit, which are God's.
4. Abraham and his Seed can want neither Promises nor Mercies: seeing the LORD promiseth to be their God by an Everlasting Covenant. For, 1. This Promise and Mercy are the Greatest of all Promises and Mercies. God himself is the Sole supreme Good, the chief happiness, The Mercy of Mercies, The blessing of blessings, The only infinite, eternal and incomparable Excellency, utterly surpassing all other enjoyments in the world; which are in comparison of him, not so much as the least spark to the Sun, or the least drop to the Ocean, or as the small dust of the balance to the whole globe of the Earth. Proportionably, God being the greatest Object and blessing promiseable, The Promise of God himself must needs be the Greatest Promise, the Paramount Promise, The Promise of Promises. And therefore if God withhold not his own blessed self from Abraham and his Seed, but promise to be their God by an Everlasting Covenant: How shall he not also with himself, the greatest Mercy, freely give all lesser Mercies, temporal, spiritual and Eternal; and with the Promise of himself, give freely all lesser promises? Will he do the greatest, and will he not do the less? 2. This Promise is a radical Promise, and this Mercy a fundamental Mercy. God is the Father of Mercies, the Author of every good and perfect gift. From him we have life, breath, being, well-being, Grace, Glory, and all things. Of him, and through him, and to him, are all things: to whom be glory forever, Amen. Therefore if God, the Spring-head of all Mercies, become theirs: shall not all inferior streams of mercies, thence flowing, be theirs also? The Promise of God is a radical promise. All other Promises are but as stems and buds out of this Root, are but as so many branches out of this stock. Hence they all originally rise and spring. Therefore they that have this Promise, have all other Promises with it. 3. This Mercy is a most Comprehensive Mercy, this Promise A complexive promise. In God all virtues, all perfections, all good, all desirables, &c. do eminently meet, and are con-centered. He is Simpleness, All-sufficiency, Immutability, Infiniteness; He is Life, Light, Truth, Goodness, Graciousness, Love, Mercy, Long-suffering, Justice, Holiness, Omnipotency, Perfection, Excellency, Blessedness, Gloriousness. He is Riches, Honor, Delight, Peace, Health, Salvation, All. In the Promise of God, the Promise of all good is virtually comprised. Therefore, what mercies can they want, that want not God? They have all things that have him that hath all things. And what Promises can they want, that want not this grand Promise of God himself? Oh how rich and happy herein are all God's Covenant-people?
5. They that neglect or despise God's Covenant with Abraham and his Seed, therein they neglect and despise both God, and Jesus Christ, and all Happiness. They neglect & despise God; for he is the chief Covenant-blessing promised. 2. They neglect and despise Jesus Christ; for he is the foundation on whom the Covenant is established, and the Mediatory-Mean in whom the Lord becomes our Covenant-God. 3. They neglect and despise all happiness; For God is the Author, Jesus Christ the Purchaser and Conveyer of all Happiness to Sinners; and the Covenant is the Grand Charter or Deed of Conveyance, whereby all happiness and Salvation is tendered and secured to them.
Now these and such like neglect or despise God's Covenant with Abraham and with his Seed, viz.
(1) Those who content themselves with their Carnal Condition, which is a Covenantless, Christless, and Godless state. Who think themselves naturally happy enough, in state good enough, &c. not seeking after any true supernatural happiness, by effectual calling, conversion, regeneration, &c. These are not as yet sensible of their natural misery: therefore they must needs neglect their supernatural remedy. They see not themselves lost and undone in the first Adam, by breach of the Covenant of Works: and how should they seek for relief in the last Adam, by believing the Covenant of Faith? These neglect and despise the Covenant with Abraham and his Seed, as needless, useless, no way concerning them, no way advantaging them.
(2) Those who neglect and despise a true inward saving Covenant-state oft tendered to them. They have an outward and in-effectual Covenant-state, by their own visible profession, or by descending of visible Professors of Faith in Christ, and herein they rest: but they labor not after an inward effectual Covenant-state by true Faith in Christ indeed. They endeavor not to become the faithful Seed of Abraham indeed. And therefore they neglect and despise the very marrow of the Covenant.
(3) Those who neglect and despise actual part and interest in Jesus Christ, the foundation and Mediator of the Covenant. They receive him not; they will not come unto him, or believe in him; they are well enough without him; they have other ways to heaven besides him. God is merciful, they have loved and served him ever since they were born, they have as good hearts to God, and hope to come as soon to heaven as the best, &c. These despise Christ, and the mystery of salvation by him.
(4) Those who despise the preaching of the Gospel, and dispensation of the Sacraments. Some in a spiritual frenzy think themselves elevated to such an high pinnacle of perfection, that they are above Preaching, Sacraments, and all Ordinances; and therefore despise them as things too low and contemptible for them to stoop unto. Others from principles of profaneness, Security and ignorance, look upon Word and Sacraments as slight and trivial things, of no great consequence, &c. and therefore are not diligent to attend upon them, but can dispense with them upon every vain and trifling occasion. Such, despising the Word and Sacraments, whereby God's Covenant is published, applied, and confirmed, despise the Covenant itself.
(5) Finally, Those that despise, hate, oppose or persecute such as are Christ's, and in true Covenant-state in him indeed. As Ishmael dealt with Isaac, Cain with Abel, &c. Such not only despise God's Covenant, but are enemies against his Covenant in an high degree.
6. They that are Abraham' s true Covenant-Seed, have the Lord to be their Covenant-God: And on the other hand, they that have the Lord to be their Covenant-God, are Abraham' s true Covenant-Seed. It will notably serve for our Examination and Trial both ways. And these are two privileges well worth our knowing, and most diligent search into. They will mutually and convertibly clear one another.
First, Are we Abraham 's true Covenant-Seed? Then the Lord is our Covenant-God. For, he hath stablished his Covenant with Abraham and his Seed for an Everlasting Covenant, to be a God to them in their Generations. But, How may we know that we are Abraham 's true Covenant-Seed. By these characters, viz.
(1) By our being Christ's. And if ye be Christ's, then are ye Abraham's Seed.
(2) By our walking in the steps of Abraham's faith.
(3) By our doing the works of Abraham. If ye were Abraham's children, ye would do the works of Abraham. These 3 Characters I have formerly opened at large, with many subordinate notes and discoveries. There See. Thus we may discover whether we be Abraham 's Covenant-Seed. And if we can find ourselves such indeed, then the Lord is our Covenant-God, as he was Abraham 's God.
Secondly, Is the Lord our Covenant-God? Then we are Abraham 's Seed, and instated in all Covenant-privileges as well as Abraham. But, How may we know, that the Lord is our God in Covenant? This may be discovered many ways, but especially these three ways. 1. By his federal Impressions and operations upon us. 2. By our Covenant-Relation unto him. 3. By our suitable deportment and carriage towards him as our God in Covenant. But these shall be more fully opened in the IV. Book.
7. Who would not strive to be Abraham' s true Covenant-Seed, that they may enjoy the Lord as their Covenant-God?
To have the Lord as our God in Covenant, and that an Established and Everlasting Covenant, is the Crown of all enjoyments, the Sum and Compendium of all Happiness. To have all in Earth, All in heaven, All in the whole world (if it were possible) without God, is in effect to have nothing at all. Without God, as ours in Covenant; What is the world, but a deformed Chaos? What the Earth, but a woeful wilderness? Yea what would Heaven itself be, but a very Hell? I would refuse Heaven, if God were not there, if Christ were not there. Contrariwise, were it possible for Abraham 's true faithful Seed to enjoy the Lord as their God face to face in Hell itself, the place of the Damned, this enjoyment would transform Torments into Triumphs, Sorrows into joys, Darkness into light, and Hell into Heaven. Thus to have the Lord as our God, is to have all that is to be had and enjoyed. This is Riches; This is Honor; This is Pleasure; This is Grace; This is Glory; This is Life; This is Eternity; This is Paradise; This is Heaven; This is a whole world of Happiness; This is All!
Now, who shall have the Lord as their Covenant-God? Only Abraham and his true Covenant-Seed of believing Jews and Gentiles. All these, and these alone, are admitted to enjoy the Lord as their God in Covenant: To have a Covenant-claim to him, to have a Covenant-interest and happiness in him. Ever since God established his Covenant with Abraham and his Seed, All others in the world are utterly excluded as forainers and strangers, both from the Covenant, and from God himself, and from all true Happiness consequently. They have no happiness theirs, that have not God theirs in Covenant: Since Abraham, None can have God thus theirs, but Abraham 's true Covenant-Seed. Oh then, who would not strive to be Abraham 's true Covenant-Seed, that Abraham 's God may be their Covenant-God?
But how shall we strive to become Abraham' s true Covenant-Seed indeed: and thereby to enjoy Abraham' s God to be our God in Covenant? Answ. Strive and endeavor to the uttermost; 1. To become Christ's. 2. To believe with Abraham. 3. To do the works of Abraham. This is the only sure and Compendious way to become Abraham 's Seed indeed; and to approve ourselves to be such.
First, Strive and endeavor to the uttermost of all possibility to become Christ's. Christ is Abraham 's primary and most eminent Seed: All they, and they only, that are united and implanted into Christ, become Abraham 's Secondary and subordinate Seed. Christ is the Receptacle, the Seed-Recipient or Receiving, that takes in all that come to him to be Abraham 's Seed: All that come to Christ are the Seed-Received. And if ye be Christ's, then are ye Abraham's Seed, and heirs according to the Promise. Incitements or Motives unto this Striving to be Christ's: As also what Progress a Carnal man may make towards Christ, but ordinarily neglecteth: Together with Signs of being Christ's; shall hereafter be more particularly explained in the IV. Book. There see.
Secondly, Strive and endeavor to the uttermost to believe with Abraham. For▪ they that walk in the steps of his faith, are his true Seed. They which are of Faith, the same are the children of Abraham. Imitate his Faith: tread in his believing steps, viz.
(1) Believe on him that raised up Jesus from the dead: As Abraham believed that God would raise him up Seed (which Seed was principally Christ ) from his dead body, and Sarah 's dead womb.
(2) Bottom thy Faith upon God's word of Promise, as Abraham did: not upon any false or unsound foundations.
(3) Believe God's Promises even against hope in hope.
(4) In believing God's Promises neglect and overlook all impediments and obstructions to the performance of the Promises.
(5) Doubt not, stagger not at God's Promise through unbelief. Call not in question the Truth, Faithfulness and sureness thereof.
(6) Be strengthened in Faith, and give glory to God by believing. Give him the glory of his free grace, Truth and Power, both in making, and making good all his promises.
(7) Finally, Be fully persuaded, that whatsoever God hath promised, he is fully able and all-sufficient to perform to the uttermost, against all seeming improbabilities, and impossibilities.
These were the chief steps of Abraham s Faith, as hath formerly been more fully evidenced. In these steps of his Faith sincerely follow him, as spiritual children their spiritual father. You have all the Causes, Motives, and Encouragements to believing that Abraham himself had, viz. 1. The same Author of faith, God's Spirit; 2. The same object of faith, the most faithful and alpowerful God, and his infallible Word; 3. The same subject matter of faith, Jesus Christ, the kernel of the Promises, and life by him; 4. The same Nature of Faith in Christ Jesus; 5. The same fruit of faith, Justification in the sight of God: Why therefore should you not believe, as Abraham believed? Yea, in some sort you have greater encouragements to believe, then Abraham himself had. For, 1. The Spirit, the Author of faith, is now under the New Testament, more plentifully poured forth upon the Saints, then heretofore upon the faithful under the Old Testament. 2. The Object of Faith, God, is now more fully made known in all his properties and perfections; and his Word and Promises, then only in part revealed and written, are now completely revealed, and for their more unquestionable certainty, fully committed to writing. 3. The Subject-matter of faith then was Jesus Christ, that was to come afterwards in fullness of time: now, is Jesus Christ that is come already, &c. Therefore if we believe not with Abraham, who have more encouragements of believing then Abraham himself, how intolerable and inexcusable will our unbelief appear?
Thirdly, Strive and endeavor to the uttermost, To do Abraham' s works fully and sincerely. Then ye shall evidence yourselves indeed to be Abraham 's true children. If ye were Abraham' s children, (said Christ to the Jews ) ye would do the works of Abraham. But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham. Good children tread in the good steps of their Fathers. Abraham hath broke the Ice, hath led the way, hath shown himself an excellent pattern, not only of Faith, but also of Good-works. Follow this pattern of well-doing. It's far easier to follow a Pattern set; then to set a pattern to be followed. Herein especially imitate his works, which have heretofore been more fully described. viz.
(1) Yield ready obedience to God's call, notwithstanding all impediments or objections to the contrary. Thus did Abraham. God calls thee, To repentance from dead works, To Self-Denial in all things inconsistent with Christ, To Faith in Jesus Christ for salvation, To Newness of Heart and life, &c. Thou stoppest thine ear against God's call, as the deaf Adder; Thou contentest thyself in thy carnal unregenerate state; Thou hardnest thine heart in impenitency and unbelief; thou wilt not come unto Christ that thou mayst have life; Thou wilt do whatsoever is right in thine own eyes, and run on still to all excess of riot, &c. This did not Abraham.
(2) Submit to all the Ordinances of God, and comply with them, against all exceptions and carnal reasonings that may be raised against them. As, to his Word preached, Sacraments, Prayer, Praises, Sabbaths, &c. If God ordain: do thou observe. Whatsoever he institutes and appoints, (which is still in infinite wisdom, and faithfulness): do thou acknowledge, and obey; that will be thy wisdom. Thus did Abraham. If thou despisest, neglectest, disgracest, opposest, disputest against God's Ordinances; Thou art above them, they are matters too low and mean for thee▪ thou castest them, or any of them behind thy back, &c. How art thou a child of Abraham? This did not Abraham.
(3) Rejoice to see Christ's day. Let thine heart be gladsomly affected with these Gospel-times under the New Testament. Triumph spiritually, That Jesus Christ is come already, and hath finished the work of our Redemption; and is now sat down on the right hand of God, expecting till his foes become his footstool. That his Scriptures are completed, That his Spirit is in ordinary more fully poured forth; That his face is more clearly and gloriously manifested, without obscure Mosaical veils and types; That the abundance of the Gentiles have come in unto him; That in every place, without distinction, he is now to be worshipped in Spirit and Truth; That Jesus Christ reigns in his Church; and over all things for his Church; and That he is hastening and preparing all things for his second coming. Thus Abraham rejoiced to see Christ's day; though afar off, and at a great distance; yea, though it was but as it were the break or crack of day, the first peering of the morning of Christ's day: shouldst not thou much more rejoice now at the bright Noontide of Christ's perfect day? And dost thou murmur and repine at Christ's day? Dost thou profess Judaism, Turcism, Papism, or Paganism, before Christianism? Dost thou rage, meditate and machinate vain things against the Lord, and against his Christ? Dost thou oppose and undermine his Kingdom, Gospel, and Church? &c. And art thou a child of Abraham? This did not Abraham.
(4) Love the brethren (the true children of God) really and fervently. Love them for their brotherhood, for the Grace and image of God in them, for God and Jesus Christ shining in them; Love All the Brethren, all the Saints, all the children of God, one as well as another: poor as well as rich, ignoble as well as noble, &c. True love to grace, as it is Grace, will be to all Grace where-ever it is. Love them most wherein most grace and godliness appears. And as Grace abounds in anymore and more, so let love abound and increase towards them proportionably. Love not in word and tongue, but in deed and truth. Love purely and fervently. So love the brethren, as to do much for them; yea, (if need require) to hazard and endure much for them. Thus did Abraham for Lot his righteous brother. But if thou lovest the brethren, God's children, 1. Hypocritically, only in word and tongue; or, 2. Carnally, not for Grace and piety, but for other carnal respects, as sweetness of Nature, pleasantness of Society, &c. or, 3. Partially, thou lovest the rich, great, and honorable Saints, not the poor, low and despised; or 4. Self-seekingly, Only for thine own sordid ends and advantages, to make a gain of them. Or 5. If instead of loving them, thou hatest them, revilest them, and otherwise persecutest them for their piety and righteousness sake; thou art a scoffing Ishmaelite, and a cruel Cainite, not a true child of Abraham. This did not Abraham.
(5) Train up and govern thy family religiously in the way of the Lord. Walk with thy yoke-fellow as joint-heirs▪ of the Grace of life; bring up thy children in the Nurture and admonition of the Lord, having them in subjection with all gravity; Teach thy servants to serve the Lord Christ, and give unto them what is just; Let thy family be a little Church, and let Family-worship in all the parts and acts of it be conscientiously maintained. This was Abraham 's practice and Praise. But if thou hast no due Care of the Souls committed to thy charge; Thou hast no familyworship among thy Household, No reading of Scriptures, no Catechizing, no Praying, no religious Conference; No visible memorials of God, Jesus Christ, or Christianity, More then in the families of mere Pagans and Infidels; thou art quite degenerate from Abraham. What dost thou more for thine Household, then the very brute beasts for their young, providing only for back, and belly, and this present life? This did not Abraham.
(6) Finally, Be obedient to God even in hardest tasks and duties imposed. Herein follow the Lord fully, and cheerfully. Besides many acts of Abraham 's obedience to God, that touching his offering up of Isaac is most singularly renowned. Herein his exemplary Self-Denial, his Faith in God, his fear of him, and his love to him, did shine forth even to admiration. But alas, how many even in the visible Church walk contrary to God as children of disobedience, resolved in wickedness? And others how hypocritically, negligently, grudgingly do they obey? As if any careless, sleepy, sluggish performances would serve God. Malachi thus taxeth Israel in his days; Ye said also, Behold, what aweariness it is, and ye have snuffed at it, saith the LORD of hosts, and ye brought that which was torn, and the lame, and the sick: thus ye brought an offering: should I accept this of your hands, saith the LORD? But cursed be the deceiver, which hath in his flock a male, and voweth and sacrificeth to the Lord a corrupt thing. — Ye have said, It is vain to serve God: and what profit is it, that we have kept his Ordinances, and that we have walked mournfully before the LORD of hosts? They thought all their obedience too much, everything too good for God. This did not Abraham.
8. How Comfortable this Covenant to all Abraham' s true Seed against all possible disconsolations! Evidence it once solidly and clearly by former discoveries, or otherwise, That thou art Abraham' s true Covenant-Seed: And then, this grand Covenant-Mercy is thine also. Then, The Lord is thy God; The Lord is thy God in Covenant; The Lord is thy God by a Covenant of his own establishment; The Lord is thy God by an everlasting Covenant. All the former Mercies and Covenant-blessings which the Lord promised to Abraham and his Seed, were comfortable: but this is transcendently comfortable above them all. This is the Mercy of Mercies: and consequently, this is the Comfort of Comforts, to have the Lord to be our God in Covenant forever. This is the Glory of all Honor. This is the Magazeen of all riches, This is the Quintessence of all sweetness, This is the Jubilee of all joy, This is the Life of all Cordials, This is the Rapture of all delights, This is the very height of all Rewards. All Cordials meet in this Cordial. All enjoyments are con-centred in this enjoyment. Without this Heaven it▪ self could not be Heaven: with this (if it were possible) Hell itself could not be Hell: yea this creates an Heaven on Earth to all God's true Covenant-people. Many say, who will show us good? But they say, Lord, lift thou up the light of thy Countenance upon us. Every of them may burst forth with David, Whom have I in Heaven, but thee? And there is none on earth that I desire besides thee. My flesh and my heart faileth: but God is the rock of my heart, and my portion forever. — All my Springs are in thee. All our well-springs are in the Church, in reference to God and Christ there. All the Springs of our peace, joy, comfort, delight, sweetness, Contentment, happiness, &c. all these springs are in God; He is the fountain of all these springs to us, when once he becomes our God in Covenant.
O ye faithful Seed of Abraham! why walk ye droopingly or disconsolately, having the Lord to be your God in Covenant? What can be the Malady, for which this is not a complete Re medy? What faintings or perplexities can seise upon your hearts and spirits, which this superlative cordial may not dispel? Were not the Lord your Covenant-God, nothing could truly comfort you▪ But being your Covenant-God▪ what should discomfort you? Why are you cast down, and why are your souls disquieted within you? Is it from any of these occasions, viz. 1. Relics and remains of Corruption; 2. Fears or dangers of Apostasy: 3. Outward, or inward wants: 4. Strong and violent Temptations: 5. Deep and dismaying disertions. 6. Sharp afflictions and Persecutions: or, 7. The very terrors of Death itself? Nay, in all these we are more then Conquerors, having the Lord to be our Covenant-God. To this Covenant, to this Covenant-God, let all Abraham 's Seed fly for refuge and refreshment against all such discomforts whatsoever. The comfortableness of having the Lord to be our God in Covenant, See more fully opened and explained in the IV. Book.
Hitherto of the Substance and Matter of God's Covenant with Abraham and his Seed, viz. The many eminent Mercies promised to them on God's part. I. What God would do for them. He would 1. Bless them. 2. Multiply them exceedingly. 3. Make his name Great. 4. Make his Seed victorious. 5. Give them Canaan for an Everlasting Inheritance. 6. Close up▪ Abraham' s days in a good old age in peace: II. What God would be to Abraham and his Seed. He promised to be, 1. His shield. 2. His exceeding great Reward. 3. A God to him, and to his Seed after him, by an Everlasting Covenant. And beyond these, what could God promise more? Happy Abraham! Happy all the true Seed of Abraham —; to be accepted in such a blessed Covenant with the Lord!
Now in the Next place, the other branch of the Matter of God's Covenant, viz. Divers notable Duties Required of Abraham and his Seed, and on their part restipulated, come to be Considered. Those, (especially the last of them, The Lord's being their God, ) have been insisted upon more largely; Partly, because they are most Excellent: Partly, because I propounded to handle them here▪ where they are first mentioned, once for all▪ that hither I may refer, when I meet with any of them in the successive Periods and Discoveries of God's Covenant. But These shall be handled more compendiously.
SECT. II.
II. THE COVENANT-DUTIES REQUIRED and RESTIPULATED ON THE PART OF ABRAHAM AND HIS SEED, are divers and very considerable. The Lord himself (1) Partly expresseth them to Abraham, when he renewed his Covenant with him most clearly and completely: saying, I am the Almighty God: Walk before me, and be thou Perfect. And I will make my Covenant between me and thee, &c. As if he had said; Abram; I am minded now to renew my Covenant with thee, and therein to Promise and assure both thee and thy Seed of Many Eminent Mercies to be performed to you on my part: But you must know, that Some things also are to be performed towards me, on your part; Walk before me, and be Perfect. These are the Covenant-Duties which I require of you, and which you are to restipulate and perform to me. (2) Partly, the Lord implies their Duty, viz. That as he would be to them a God; So they should be to him a People.
So that here are chiefly three Covenant-duties required Expresly, and restipulated Implicitly on the part of Abraham and his Seed, viz. 1. To Walk before God. 2. To be Perfect. 3. To be his People. Few words: but much Sense. For unto these three Comprehensive duties, all other Covenant-obligations in the part of Abraham and his Seed may easily be referred. We may Comprize them all in this distinct Proposition;
The Covenant-Duties or Matter of the Covenant, required and restipulated on the part of Abraham and his Seed, are▪ To walk before God, Be Perfect, And to be God's People. Under these, All piety of Person and conversation. All sincerity of, that Piety, is comprehended. By these, Abraham and his Seed should be distinguished from all Godless Heathens without the Church▪ and from all dissembling Hypocrites within the Church. I call them [ Covenant-Duties: ] because God requires and commands here the performance of them, in reference to his Covenant. I say▪ they are restipulated on the part of Abraham and his Seed: ] that is, Abraham restipulated them, though not Explicitly, ver Implicitly; whilst he accepted God's Covenant, submitting to God's commands in his conversation. Abraham 's Seed also Implicitly restipulated them in Abraham, in whom the Covenant was made with them, whether Jews or Gentiles. As they share with Abraham in the Mercies and Benefits of the Covenant from God. So they are involved and obliged with Abraham in the Duties of the Covenant to God. Let us view and consider of them severally.
I. Of Walking before God. Touching which I lay down this Thesis or Doctrinal Position, viz. God's Covenant with Abraham and his Seed, obliged them to Walk before God. This their first Covenant-duty and Restipulation, required from them by God on their part. Walk before me, said God.
For unfolding hereof, let us inquire, 1. What is meant by Walking before God? 2. Why Abraham and his Seed were thus to walk before God in reference to God's Covenant with them? 3. Whether Abraham and his Seed did so walk before God? 4. What Inferences may hence flow. 1. What is meant by Walking before God? Heb. 〈 in non-Latin alphabet 〉 , Walk-thou-diligently-constantly, (or, make-thyself-walk-diligently ) before my face. The word being in Hithpael, which Conjugation signifies, The vehemency, Causality, and reciprocation of the action, is here very emphatical: and denotes diligence, assiduity, carefulness in walking before God's face; that is, in his sight, in his presence, before him: as the manner of the Hebr. phrase is. So that here's, 1. The Action required; Walk, or walk-studiously, walk-constantly, &c. 2. The Specification of the Action; before me.
Walking in Scripture, is used 1. Sometimes Properly, and so it signifies, The moving of the body step by step, in a continued course from place to place. Thus God commanded Abram to walk though the Land of Canaan in the length thereof, and in the breadth thereof. 2. Sometimes Improperly, and so it's used to signify (1) life, or living, simply; because Walking is one Eminent action and evidence of life. Abram said, I walk childless; that is, I live childless. Christ said I must walk today, and tomorrow, and the day following; that is, I must live today, and tomorrow, &c. (2) A course of life and Conversation in this or that sort ordered. So, To walk in the Counsel of ungodly; is to live according to that Counsel. To walk according to the tradition of the Elders, is to live and frame ones Conversation according to their traditions: To walk according to this Rule, is to live according to Scripture Rule: To walk as Christ walked, is to live as he lived, imitating his holy course of life, in all things imitable. So here, To walk before God, imports a framing of our course of life with reference and respect unto God and his Presence.
Walking before God, in this last sense, is a phrase used in Scripture, More strictly, and More largely. 1. More strictly and specially, For Ministring before God in some special and peculiar office. Thus God tells Eli; I will raise me up a faithful Priest,—and I will build him a sure House, and he shall walk before mine Anointed forever; i. e. he shall Minister in the Priests office before his typical Anointed, and his true Anointed Christ especially. And somewhat to this effect, John the Baptist is said to Go before Christ in the Spirit and power of Elias: i. e. To Minister before Christ as his Harbinger and fore runner, in the preaching of the Gospel. Thus we may in part understand those phrases of Enoch 's and Noah 's walking with God; (though something besides that, is also implied thereby:) viz. Enoch walked with God; that is, he ministered to him as a Prophet. Jude mentions his Prophesy. And, Noah walked with God; that is, He ministered to God as a Preacher of Righteousness. But in this More strict sense we are not to take the phrase here. 2. More largely and generally, this phrase of Walking before God, is used for the whole frame and habitual Course of a godly and righteous Conversation, ordered eminently, sincerely, and pleasingly before God. Thus Enoch is said to walk with God: which the Apostle interprets of his Pleasing God, or walking pleasingly before him. And what is done eminently and sincerely in matter of Religion, is said to be done before God, or in his sight. Walking with God, seems for Substance the same with walking before God. A Metaphor from persons or friends well agreed to walk together in a journey. Can two walk together, except they be agreed? And it notes habitual communion with God in all holy Conversation and godliness. There are many phrases both in Old and New Testament somewhat like unto these. As, In the Old Testament, Walking after the LORD. Wholly following after the LORD. Walking in all the ways of God, &c. In the New Testament also, Walking worthy of God. Walking worthy of the Lord unto all pleasing. Walking in all the Commandments and ordinances of the Lord, blameless, &c.
Now this phrase, of Walking before God, is here to be taken in the more large and general sense. The habitual Course of a godly and righteous life, is set forth here under the Metaphor of Walking before God, because there is great Analogy, proportion and resemblance betwixt such a Course and bodily Walking. As, 1. Bodily walking presupposeth life natural, and vital abilities for such walking: So a godly and righteous conversation presupposes life supernatural, viz. The life of God, The life of Christ, The law of the Spirit of life in Christ, principling and enabling for such a Conversation. 2. Corporal walking imports a way to walk in: So this Spiritual walking hath a spiritual way: viz. The way of faith and obedience. 3. Corporal walking meets with many By paths leading out of the way▪ it not carefully shunned: So the godly and righteous life is exposed to many Byways of error, both Doctrinal and practical, if not watchfully avoided. 4. Corporal walking hath not always fair ways and weather, but sometimes is evercised▪ with deep and rugged ways, rainy and foul weather, besides dangers of thieves and robbers: So this Spiritual walk is liable to many rugged and difficult passages, to many tempestuous storms of affliction and persecution, besides the dangerous enemies Sin▪ the World, and Satan, that way-lay us continually to rob and destroy us. 5. Corporal walking is much encouraged with honest Company: Spiritual walking is much more enlivened and advantaged by the sweet society of the Saints, exhorting, admonishing, comforting and provoking one another in well-doing. 6. Bodily walking needs renewed strength by meat, drink, and sleep: So spiritual walking needs renewing of strength and spirits daily from Christ and his ordinances, for renewed motions. 7. Corperal walking makes a continual progress in the way: So spiritual walking hath its growth and progress in all Spirituals. There must be no standing at a stay therein. 8. Finally, Corporal walking hath its journeys end or term, whereunto men go: So Spiritual walking hath its Spiritual term or period of a godly course, whereunto the Saints motions incessantly tend, viz. Their Fathers house in Heaven, wherein they shall fully enjoy not only the blisful Society of Saints and Angels, but the ravishing vision of God in Jesus Christ to all eternity. In these and like respects, A godly and righteous life is styled a Walking, A walking before God.
But for the more full unfolding of this Federal Walking before God, I shall distinctly propound what Particulars are comprised under this General, of Walking before God, as it imports a pious course of life. And they are very many. The phrase is exceeding Comprehensive. But they may all be Reduced to two Eminent Heads, viz. Faith, and Love; or Faith, and Obedience; or Faith, and Good-works: (which for Substance are the same.) For, The habitual use, exercise, and life of piety, is styled in Scripture, Walking by Faith, which Faith worketh by love. Walking in the steps of that Faith of our Father Abraham. Walking in God's statutes, and keeping his commandments, and doing them. Walking in all God's ways, to love him, and serve him with all the heart, and all the soul, to keep his commandments and statutes. Walking in all the commandments and ordinances of the Lord, blameless. Walking in good-works, whereunto God hath created us as his workmanship in Christ, &c. This Walking in Faith and Goodworks, in Faith and Love, takes in the Sum and Substance of the duties of piety and Christianity: and therefore walking before God, which comprehends both Walking in Faith and Good-works, must needs be of large extent. And the more extensive it is, the more suitable it is in this place, to set forth the large compass of our Covenant-Duties restipulated to God, who hath in his Covenant promised most large extensive blessings unto us. Learned Writers also judge that this Walking here before God, comprehends Walking before him, both 1. In Faith, and 2. Goodworks.
(1) Walking before God, In faith, is therefore One Eminent Covenant-Duty which God required of Abraham and his Seed, as part of their Restipulation. Faith I say, was not only required of Abraham, but also of his Seed. For, 1. Though the words be here directed to Abraham only in the singular number, Walk thou before me, in this Summary proposing of the Covenant: Yet his Seed also are expressly mentioned with him, in the large explaining of the Covenant ensuing, as both joint-sharers in the Covenant-benefits, and joint-parties to the Covenant-Duties. 2. Nor could Abraham or his Seed ever have accepted this Covenant and the Benefits thereof, or have pleasingly closed with God therein without Faith; Without Faith it being altogether impossible to please God. 3. Nay, without Faith they could not have walked before God in any acceptable Obedience or Goodworks. For Faith is the Fountain of well-doing: Love keeps the whole Law: and Faith works by Love. The end of the Commandment is love, out of a pure heart, and good Conscience, and Faith unfeigned.
This walking before God in Faith, hath much in it. It imports these things especially, viz. 1. Having of true Faith. 2. Acting true Faith, had. 3. Living by Faith, Had and Acted. 4. Progress in Faith unto perfection. 5. Perseverance in Faith unto the End.
First, Having of true Faith. Walking before God in Faith, necessarily presupposeth the Having of true Faith. The Habit, or Grace of Faith must first be infused, before any Act of Faith can be Expressed. For the Habit is the Root or Principle whence the Act flows, and whereby we are enabled to Act. Abraham had true Faith, before this time that God commanded him to walk before him: And Abraham 's Seed must have true Faith, before they can walk in Faith before the Lord. Non Entis nulla sunt accidentia, A Non-Entity hath no Accidents. That which is not, Acts not; It holds in Naturals, and Supernaturals.
Secondly, The Acting of true Faith, had; both towards God and his Covenant. Walking before God, implies Action: Walking before him in Faith, intimates the Actings and Exercise of Faith before him, in reference to his Covenant. Faith is not a lazy, idle, sluggish Habit; but an Active, stirring Grace. As it is a Captain among the Graces: So it is as a Spring, poise, or Great wheel to their actions, and sets them all on going.
The more observable Acts of Faith, walking on step by step before God, according to his Covenant, are these five, viz. 1. Knowing and discerning the Mystery of God's Covenant. Faith hath knowledge in it. It is not a blind, but a Seeing Grace. Hence it's sometimes styled knowledge. By Faith we understand [ 〈 in non-Latin alphabet 〉 ] that the worlds were framed, &c. Sometimes, Seeing is ascribed to Faith, as the Eye of the Soul: By Faith Abraham Saw Christ's day, and was glad: By Faith Abraham, Isaac and Jacob Saw the Promises afar off: By Faith Moses endured, as seeing him who is invisible. Hence Faith is partly seated in the understanding, as well as partly in the Heart. Here Faith must know and Discern, Who God is that covenanteth; How infinite in Free Grace, Love, Mercy and Bounty in making this Covenant: How boundless in Power, Truth, Faithfulness, &c. in making it good. What are the Benefits and blessings Covenanted, Upon what terms, To whom, &c. Without such knowledge of Faith, there can be no walking, but rather stumbling before God, not seeing whither to go. 2. Assenting to what is known and revealed in God's Covenant, that it is true, and shall faithfully be performed. This is the receiving of the witness of God, which is greater then the witness of men: Believing God, and believing the Record that God gave of his Son. The Covenant of God since the Fall, from first to last, is principally God's Record of his Son Jesus Christ, and of eternal life in him for poor lost sinners. This Assenting faith is by some styled Historical faith, because it believes the truth of the History, or of the Word of God revealed: though this denomination is not altogether so apposite. 3. Accepting and Applying to a man's self in particular, what is tendered in the Covenant, and Assented unto. This is that eminent appropriating Act of Faith, which some call The Receptive Act of Faith; because as an Hand put forth, it Receives the Promises and Promised Mercies to the believer, as his particularly. To this effect it is styled 〈 in non-Latin alphabet 〉 , The subsistence of things hoped for: in that it makes them actually subsist unto the believer, and makes them present, reallizing them to the Soul, though long after to be performed. Faith reallizeth things promised to the believer, and takes a spiritual livery and seisin of them as his own; though never so absent or future. This Appropriating and applying act of Faith, Thomas put forth, when he said My Lord, and My God: and Paul, saying of Jesus Christ; who loved me, and gave himself for me. I know some confound this act of Applying with the former act of Assenting, as if they were both one: But without cause; For there seems to be a palpable difference. Assent is more General, Applying is more Particular: Assent looks upon the Covenant and Promises as true in themselves, Applying looks on them as true to me: Assent -saith, Christ is such an one as he is revealed in the word, an only and all-sufficient Savior of Sinners; Application saith, he is such an one to me. Assent must go before Application. Application cannot go before Assent, &c. Therefore in the precise notion of these two Acts, there seems to be an Evident difference betwixt them. 4. Affiance, Confidence, or Trust in God for performance of his Covenant and Promises. This act of faith Jacob put forth eminently in his great strait, occasioned by his Brother Esau 's coming to meet him: and he bottoms his trust notably upon God's Covenant with Abraham and Isaac, and his promise to himself, that he would do him good, and make his Seed as the Sand of the Sea, which cannot be numbered for multitude. Therefore he confidently prays that both himself and his maybe delivered from the hand of Esau. This trust or Affiance is peculiarly seated in the heart: and it is styled sometimes 〈 in non-Latin alphabet 〉 , A persuasion, or a Confident-persuasion; Sometimes Resting on the Lord, or Leaning upon him: Help us, O LORD our God, for we Rest on thee; Sometimes, Rolling ones self, or way▪ upon the Lord: He rolled on the Lord, &c. Devolve, or Roll thy way upon the Lord, &c. As a man rols a burden too heavy for him, upon another that hath stronger shoulders. This act of trusting in God is useful at all times, especially in straits: What time I am afraid, I will trust in thee, said David. Though he stay me, yet will I trust in him, said Job. 5. Full-persuasion of Faith touching God's Ability and fidelity in performing whatsoever he hath Covenanted and promised, though against greatest difficulties and improbabilities. This Act of Faith shuts out all doubting, wavering, or staggering through unbelief: Over looks all impediments, and seeming impossibilities, to the performance of God's Covenant, wholly eying and being carried out to the promiser, God himself, as infinitely able and faithful. This Act Abraham put forth in reference to the promised Seed by Sarah, when both he and Sarah were past age for procreation of children: being fully persuaded ( 〈 in non-Latin alphabet 〉 ) that what he had promised, he was able also to perform. This act of Faith is called, 〈 in non-Latin alphabet 〉 , The fullperswasion of Faith, or full-assurance of Faith. And it is the highest Act of Faith in this life attainable. Every true believer should aspire what he can towards it: though everyone of God's Children do not, as Abraham, attain unto it. These are the principal Acts of Faith, which gradually depend one upon another, wherein God's Covenant-people are to walk before God: They have for their Object the whole Covenant, and all the Promises therein but especially they eye God and Jesus Christ, as the crown and glory of all Covenanted-Benefits.
Thirdly, Living by Faith thus had and Acted. Walking by Faith, implies living by Faith, an habitual course and exercise of Faith. Our life is Radically and Fundamentally in Christ: Instrumentally in Faith as uniting us unto Christ. I live, yet not I, but Christ in me: and the life that I now live in the flesh, I live by the Faith of the Son of God. Faith is the life of the soul▪ Christ is the life of Faith. Faith embraceth the Covenant, Promise, and whole Word of Christ, and especially Christ therein, as his own: and thereupon lives and subsists in this sort, viz. 1. Faith closeth with Christ, feeds upon him, lives upon him, derives all vital influence from him, for Sanctification, Justification, Glorification, &c. 2. Faith abundantly calms and quiets the Soul, upon sense and apprehension of Justification and Salvation by Christ. Being justified by faith, we have peace with God. 3. Faith not only expects Salvation and glory by Jesus Christ in the life to come; but also depends upon God, according to his Covenant and promises, for all good things whatsoever, necessary to bring us thither, to be conferred upon us in God's fittest season. Knowing that he that spared not his own Son, but gave him up for us all, cannot choose but with him also freely give us all things. And though Spirituals or Temporals be delayed, yet it can wait God's leisure, and live upon the Promises as if the blessings promised were actually performed. As Abraham, Isaac, and Jacob did. 4. Faith persuades the Soul to make the Commands of the Word its Rule, as well as the Promises of the Word its Cordials: and consequently to walk cheerfully in all obedience after the Lord, against greatest difficulties, dangers and oppositions. Faith works by love. Thus many of those Worthies walked of old. 5. Faith supports the Soul with comfort under deepest afflictions, though deliverance be long delayed: because at last it will come, and not fail. Yea, it makes a man live in death itself, expecting eternal life, and a better Resurrection.
Fourthly, Progress in Faith unto Perfection. Walking is a progress, a going forward, or going on, from one place to another: They that walk, stand not still in one place. So, walking in Faith, implies a progress, going on, or growth in Faith, from one degree to another, till Faith come to its full perfection. Walking in Faith is not a standing still, or contenting ones self with this or that degree, but a continual pressing forward from the lowest to the highest degree attainable. Even from knowledge to full-Assurance. Faith in the best is but imperfect, as knowledge and other Graces are: but it is of a growing Nature. — Your Faith groweth exceedingly, and the charity of everyone of you all towards each other aboundeth. To this effect is that phrase, — For therein is the righteousness of God revealed from Faith to Faith. That is, not from one kind of Faith to another, but from one Measure or degree of Faith to another. As Faith increaseth and is more and more capable of discerning God's righteousness: so more of his righteousness is still manifested unto it.
Fifthly and lastly, Perseverance in Faith unto the end. Walking denotes a continued motion or course, till a man come to the period and end of his journey: so walking in Faith implies a continuance, and constant perseverance in the way of Faith, till they fully receive the end of their Faith, the salvation of their Souls. There is a Temporary Faith, whereby a man may believe for a time, but at last falls away. That is not properly a walking before God in Faith, because there is not a continuance and perseverance therein. True faith perseveres, and fails not. Peter's Faith somewhat fainted and faultred, but it did not fail: It was shaken, but not shaken down; Christ's prayer upheld it. True Faith makes faithful to the Death. No difficulties, Temptations, Terrors, or Torments could destroy the Faith of those Worthies, catalogued by the Apostle. Job a glorious instance to this effect: who against all the rugged billows of his manifold afflictions thus triumphs; Though he slay me, yet will I trust in him. Let God do what he will with him, yet is he resolved to believe. If he must die, He will die believing. Death may kill his life, shall not kill his Faith.
Thus Abraham and his Seed were to walk before God in Faith. They must Have true Faith, they must Act it in its proper Exercises; They must live by it; They must grow in it; And they must Persevere in Faith unto the End. This the first branch of their Federal Duty of Walking before God, viz. Walking before him in true Faith.
(2) Walking before God in Love, Obedience, and Good works, is the other branch of their Walking before God. And this branch follows upon the former: First, there must be a walking in Faith: then there must be, yea there will be, a walking in love, obedience, and good-works before God. For Faith works by love, and love is the fulfilling of the Law: Faith makes obedient: and Faith abounds in good-works. So that,
More generally, walking before God, in this regard, takes in the whole frame and course of an holy, religious, and righteous Conversation, sincerely ordered, as in his presence, and according to his holy will: Omitting and avoiding what he forbids; Performing what he prescribes, in thought, word, and work; and all from such Principles, in such Manner, and to such End as he requires. This Obedientiall Walking before God therefore is very large and Comprehensive.
More particularly, Walking before God in Obedience and good works, suitably to this Covenant of Faith with Abraham, necessarily requires these particulars, viz. 1. Right Principles and Abilities for such walking in good-works. 2. Right Acts or steps of such walking. 3. Due way, or manner of putting forth those Acts. 4. The right End and Scope whereunto these Acts are to be directed. 5. Progress in such Abilities and Acts. 6. Perseverance therein unto the end.
First, Right Principles and Abilities for walking in Goodworks are necessarily pre-required before Actual walking in Good-works. As Having of Faith, must necessarily go before Walking in Faith: so having of Abilities for good-works, must needs go before Acting in Good-works. A man cannot run without limbs and strength; A Carpenter cannot build a House without hands and skill: Nor can any man walk before God in good-works, till he be rightly principled and enabled for them. Men are rightly principled and enabled for Good-works, and walking therein, these six ways: viz. 1. By becoming God's workmanship, created in Christ Jesus unto Good-works. For •… : are his workmanship, created in Christ Jesus unto Good-works, which God hath before ordained, that we should walk in them. No walking in Good-works, till first we be created in Christ unto goodworks. Till we •… come •… ew Creatures in Christ; and that according to the image of God, in Knowledge, Righteousness, and true holiness. Then we are God's workmanship; then we have active principles of Divine life infused into us, whereby we are able to act and walk: till then we were the Devils workmanship, and only fit for his employment. 2. By Inscription of God's Word and Law in our hearts, being thus new-created. God Covenants to write his Law in their inwards, in their mind and heart. When this is done, God's people have a Scripture in their Hearts, answering to the Scripture in the Bible, a sweet fixed disposition to do what the good Word requires, to forbear what it forbids, to believe what it reveals, &c. And all this delightfully. I delight to do thy will, O my God. Why? Thy Law is within my heart; yea, it is in the midst of my bowels. 3. By Purity of Heart. The Heart is the well-spring of Actions. A Pure heart issues out pure actions: An impure heart sends forth nothing but impurities. The End of the Commandment is love, out of a pure heart; that is, The End or Scope of God's Commandments is to instruct us in love to God, and to our Brother. This love is the sum of all. But this Love must flow from a right principle, viz. from a pure heart. An heart is pure, when it's so purified by God's Spirit, that (though relics of sin be in it, yet) it doth not mix with sin and impuity, it is not woven into the frame of the heart: but it resists it, and works it out, as honey the dross, and wine the dregs. It regards not iniquity. It allows not impurity: it would not do it, nor have it there. This pure heart is an excellent fountain for pure obedience, which God will accept. 4. By a Good Conscience. The end of the Commandment is love out of a pure heart, and a Good Conscience. Obediential Love must flow from a good Conscience, as well as from a pure heart. Conscience is then Good; not, when it is still and quiet, not vexing and afflicting a man: that may be its security, stupidity, or senseless searedness: But, when by Christ's blood and Spirit it is purged from dead works to serve the living God; when it is without offense towards God, and towards man; Then a man can live in all good Conscience before God, as in his sight and presence, and that because God requires it. 5. By Faith unfeigned. There's a feigned and Counterfeit Faith, a mere shadow of true Faith; such as was in the Hearer compared to the stony ground, in Simon Magus, &c. And there's an unfeigned and true Faith, Assenting to God's Record touching Christ Jesus, and eternal life in him, and accepting him to that end upon God's own terms and conditions. This true Faith, as it is Captain among the Graces; so is it the Root of all acceptable Obedience and Good-works, without which it is impossible to please God. Hence it's joined with A pure heart, and good Conscience. The end of the Commandment is love, out of a pure heart, and a good Conscience, and Faith unfeigned. 6. Finally, By true Love. Love is the f •… lling of the Law. Love is the Abstract or Epitome of both the Tables. Love doth all. And whatsoever it doth, it doth willingly, sweetly, cheerfully, without murmuring, grudging, &c. Thinks not the Commandments grievous. Oh, this exceedingly pleaseth God, who is most delighted in Free-will offerings. Hence Christ so often presseth Obedience to his Commandments from Love. And Faith works by Love, as its eminent engine and instrument unto all pleasing Obedience. That's the purest honey that drops from the honey▪comb, without forcing; that's the most generous wine that flows from the grapes with least pressing: So that's the most grateful Obedience that freely streams from Love. These are the Right Principles enabling to walk before God in Goodworks.
Secondly, Right Acts or steps of walking before God in Goodworks, is the Next thing herein considerable. Now the chief Acts or steps of this Obediential walking before God, are very many: but reducible to a few heads. Our Savior compriseth all in one word, Love, viz. Love to God, and Love to our neighbor. True love is the compendious Epitome of the whole Law. Zacharias refers all to two Heads, viz. Holiness, and Righteousness. That, towards God; This, towards man. Paul ranks all to three Heads, viz. Piety, towards God; Righteousness, towards man; and Sobriety or Temperance towards ourselves. The Grace of God (that is, the Gospel or Doctrine of God's grace) that bringeth salvation hath appeared to all men, teaching us, that denying ungodliness and worldly lusts, We should live soberly, righteously, and godly in this present world. Soberly; So we do ourselves right, and keep things in good order at home. Righteously; So we do our neighbor right, and give him his Due. Godly; So we do God right, and give him his Due. These are Paul 's three Excellent Adverbs, which jointly comprize the whole duty of Christians, and of Obediential walking before God. They cannot safely be severed: For, Sobriety w •… thout Righteousness, is but Self-seeking; Righteousness without Sobriety, is but vain-glory; both of them without Godliness, are but painted Atheism; and Godliness without them both, is but odious Hypocrisy. Godliness hath in it all the Duties of the first Table of the Decalogue: Righteousness and Sobriety have in them all the Duties of the second Table. 〈◊〉 them, the whole of man's Obedience.
Godly. Piety or Godliness (not the mere form, but the Power of it, ) is The Life of God. The immediate Principle of this Life of God, is the Godly Nature in us, whereof we are partakers by the Promises. The Exercise and Acts of this Godliness, are both Elicit, and Imperate: Inward, and Outward, according to all the Commandments of Piety in the first Table. Especially such as these; viz. 1. Knowing and acknowledging the Lord as the only true God; that is, Father, Son and Holy Ghost, three distinct Persons, one Essence, having the self-same Essential Attributes and Perfections. God is then known truly, when he is known as he hath revealed himself, In his Works, In his Works, In his Christ. 2. Having and enjoying this only true God as our God in Covenant through Christ; and yielding up ourselves answerably to him, as his Covenant-people, to be acted, ordered, and wholly disposed of, by him, according to his good pleasure, in all things. 3. Worshipping and serving this one God alone, inwardly in our hearts, and outwardly in our conversations, according to his own Will, in all the Acts of his Natural and Instituted worship: Walking in all his Commands and Ordinances blameless, and abhorring all Human Inventions, Will-worship, Superstition, and Idolatrous deviations from him. 4. Highly exalting the Supreme glory of his Great Name, whereby he makes himself known unto us, far above every Name that is named in the whole world, to the utter most of our ability: not enduring any indignity or dishonor to be cast upon it. 5. Remembering his Sabbaths to Sanctify them, both by an Holy Rest from Secular employments, and by a sacred Exercise in acts of Piety and Charity, publicly and privately, throughout the whole Sabbath. A gracious and godly Soul longs for these opportunities of Conversing with God, and enjoying sweet Communion with him in his Ordinances and worship, before they come: and when they are come, would be content to be ravished in Spirit, and wrapped up to God all the day long. To this end it counts Sabbath-days The Souls Market-days, The Souls Harvest-times, The Queens of days; yea, The very Types and Harbingers of that Endless Sabbath which the Elect shall celebrate with God in Heaven, face to face, with unwearied Hallelujah's, Joys, Triumphs, Raptures and Ravishments in the full Enjoyment of God in Christ to all Eternity. 6. Growing in Knowledge, and in all the Graces of the Spirit continually. That abounding therein, we may be enabled daily more and more To walk closely with God in all obedience, may come nearer to the mark of the high Calling, in the utmost perfection of it, and may be better fitted for heavenly glory. 7. Finally, Having our Conversation in Heaven, whilst our condition is on Earth. Earth terminates not the endeavors of the Godly. Earth hath their bodies: but Heaven their hearts. They are on Earth: but they live in Heaven. Their affections, their actions, their designs, their endeavors are all for Heaven. They would improve Crosses, Comforts, Losses, Gains, &c. all for Heaven. They would extract Heaven out of Spirituals, out of Temporals, out of all things, as the Be her honey out of every flower▪ They would have Heaven in their thoughts by meditation, in their mouths by communication, in their works by a tendency and inclination thither. They endeavor to be heavenly and spiritual in society and solitariness, in prosperity and adversity, in divine and human employments; on God's days, and on their own; while they live, and when they die.
Righteously. Justice, or Righteousness; (taken in a more restrictive sense, as it relates to man, and compriseth the Duties of the second Table, ) is a Grace or fruit of the Spirit of God, disposing us to perform all due offices to our neighbor. This Righteousness towards Man, flows from Piety towards God: for, Piety so exalts God over all, that it makes the pious heart obey his will and pleasure, even in things concerning the Creature. Insomuch that the neglect of Duty towards the Creature, is styled Despising of God. Consequently, Nothing can be just or due to man, which is impious towards God: And True Religion to God cannot consist with the neglect of Justice, righteousness, and love to our neighbor▪ but such neglect doth deservedly bring all a man's Piety and Religion towards God into suspicion of formality and hypocrisy▪ Walking in righteousness, or living Righteously towards men, is the bond and support of all human Society: without which mankind would be in as bad condition as the very brute beasts of the Field, and fishes of the Sea, devouring and being devouted one of another. Righteousness puts forth itself in Acts almost innumerable towards our neighbor. For present it may suffice to mention some principal Acts and Exercises thereof: Some of a More General, some of a More particular concernment, viz. I. Righteousness puts forth itself in a way of Love to our neighbor, with desire and respect to his Good. Hence all the acts of righteousness comprised in the second Table of the Decalogue, towards our neighbor, are summarily referred unto Love of our neighbor. Thou shalt love thy neighbor as thyself. And this Command have we from God, that he that loveth God, should love his brother also. From this brotherly love of our neighbor, we are obliged, 1. To pray for his Good and welfare as our own. 2. To persuade him to Good, and dissuade him from evil. By Considering him, to provoke him to love and good works. By admonishing him seasonably. By exhorting him daily. By Reproving him wisely and meekly. By Comforting opportunely, &c. 3. To propound ourselves as Patterns and imitable examples of good to our neighbor: that by our good works they may more effectually be drawn to well-doing. Man naturally being more inclinable to follow examples and Presidents, then Precepts. 4. To exercise Distributive righteousness aright according to our places; and this, In Communicating to the relief of our neighbor's Necessities; In Rewarding of well-doing in well-doers; And in punishing Evil-doing in Evil-doers, proportionably. 5. To exercise Communicative righteousness uprightly in all matters of commerce, returning that to others which is equal to what we receive from others. Righteousness as it loves our neighbor, and desires his good, will put upon all these duties for his Good. II. Righteousness reduceth that Golden Rule of Christ's into practice; Whatsoever ye would that men should do unto you, do ye even so unto them; for this is the Law and the Prophets. The Light of Nature, The light of Scripture, both Law and Prophets, teach us, To do as we would be done by. We would not have others to wrong us, or do ill to us, in our Souls, Bodies, Names, States, or any other way, but rather to be doing good to us every way: Nor should we do any evil, but contrariwise all good to them. O how sweet would Human Society be •… , if this Rule were righteously observed! III. Righteousness inclines the righteous to render to every neighbor all respective Due, according to the tenor of the second Table of the Decalogue; And this, 1. By giving all Honor to his Neighbor which is due and belonging to him in respect of that Order and Degree, wherein God hath set him; whether he be Superior, Equal, or Inferior, and that in any Society, In the Church, In the Common-wealth, or In the Family. 2. By Preserving his neighbors life both Natural and Spiritual, by all warrantable ways and means▪ in safety and tranquility. And this, both By supplying him with what is Conservative; and By withstanding what is destructive thereunto 3. By Maintaining his Neighbors purity and chastity▪ both Virginal, in Single life; and Conjugal, in married state; and Vidual▪ in widowhood. That he may know how to possess his vessel in Sanctification and honor: not in the lust of concupiscence, even as the Gentiles which know not God. 4. By Conserving his neighbors possessions, goods, and outward estate which he lawfully enjoyeth, whensoever he is called thereunto: not going beyond, nor defrauding his brother in any matter, though he hath facile and frequent opportunities of so doing. 5. By exercising veracity, speaking the truth, to, and of his neighbor, to his best apprehension in all witness-bearing, private or public, with all faithfulness. 6. By Suppressing (so far as is possible) all irregular Motions and inordinate lustings of the heart against his neighbors good or welfare in any regard, that they may not deliberately be consented unto, much less be put in actual execution. Acquiessing contentedly in his own lot which the Lord hath apportioned unto him: and rejoicing in his neighbors welfare and prosperity, as in his own.
Soberly, 〈 in non-Latin alphabet 〉 . Sobriety is sometimes used in a more strict Sense, for one branch of Temperance, moderating and regulating the Sensitive appetite about meats and drinks, and so it is opposed to Gluttony and Drunkenness wherein is excess: Sometimes its used in a more large Sense, for Temperance itself in its full latitude, as comprehending the whole of Temperance. Though the word 〈 in non-Latin alphabet 〉 here be rendered by Beza, Sapienter, wisely; By the Vulgar, Sobrie, soberly; and by Tremellius out of the Syriac, In Sobrietate, In sobriety: yet Calvin, and Scultetus render it, Temperanter, Temperately, and judge that here it ought to be so translated. In this sense the word is of very large extent, and of singular use in obediential walking with God. It is an excellent Antidote against all intoxication, drunkenness, and giddiness of Reason, Affection or Senses. It keeps a man in his wits: and Reason preserved, judgment upheld; all exorbitant lusts and passions are the better suppressed. Hence some give this Etymon of the word, and not without cause; 〈 in non-Latin alphabet 〉 , Sobriety, Temperance, as it were 〈 in non-Latin alphabet 〉 , keeping the mind; or, 〈 in non-Latin alphabet 〉 , keeping the wisdom, or prudence of the mind: Sobriety is the guard of Wisdom. In this larger sense the word seems to be used here, because there is nothing in the Text or Context that restrains it. Now this Sobriety or Temperance puts forth itself in various Acts Subservient both to Godliness and Righteousness. For, 1. It tempers and moderates the Mind and judgment as to the Matter of Opinions in Religion, that it should not be intoxicated and drunk with brain sick giddiness, and infatuation to receive and believe Fables, lies, and all sorts of Errors, as Truth, rejecting and apposing the Truth There's a riot and drunkenness in Opinions, as well as in wine and strong drink. And Temperance bounds and bridles this looseness, lightness, wantonness, giddiness, extravagancy, and madness of the mind about Opinions: inclining the mind to gravity, stayedness, moderation, and regularness therein. Festus told Paul, as he was relating his Calling and Apostolical Doctrine; Paul, Thou art besides thyself, much learning doth make thee mad. To whom Paul temperately replied; I am not mad, most noble Festus, but speak forth the words of truth and soberness. Sobriety of mind keeps from that spiritual frenzy and madness in Opinions, and inclines to all Truth with gravity and seriousness. 2. It bounds and moderates a Mans thoughts and words in point of Self-Estimation and Selfapplause. It will not suffer a man to be drunk with admiring and over-esteeming himself, or any self-excellencies; nor like a selfbesotted creature to commend, magnify or applaud himself beyond due bounds: but rather self-denyingly to think others better then himself, and to be mean in his own eyes. This is Paul's Direction to every man among the Romans, In that elegant Paranomasia, ( 〈 in non-Latin alphabet 〉 ,) not to think of himself more highly then he ought to think, but to think soberly, according as God hath dealt to every man the measure of Faith. There's more hope of a fool, then of a man wise in his own conceit. Then men are over-wise, and over-ween themselves, when they arrogate to themselves falsely what they have not, or brag proudly of what they have. Sobriety bounds this extravagancy. Paul counts himself chief of Sinners; but less then the least of all the Saints. False-teachers foolishly measuring themselves with themselves, and comparing themselves among themselves, commended themselves, boasting of other men's labors beyond their line; but he would not commend himself, nor boast beyond his line and measure, in his Ministerial exercise. This was his Temperance. 3. It bounds and moderates a man both in his 1 Desires, 2 Endeavors after, 3 Use, and 4 loss of the things of this life, that he be not too much over-charged, over-whelmed, drowned, or swallowed up therewith in any of those respects. Lawful Comforts, as Friends, Honors, Wealth, Pleasures, &c. may be over-passionately desired, over-eagerly pursued, over-sensually enjoyed, over-grieveously parted with. There's a drunkenness wherewith even Nazarites themselves may be overtaken. The cares of this world have (as Jerome observes) an inebriating faculty, disturbing reason, and oppressing the Senses, as much as wine and strong drink. Hence Christ couples them together; Take heed—lest at any time your hearts be over-charged with surfeiting and drunkenness, and cares of this life▪ Paul saith, women living in pleasures, are dead while they live: dead to all goodness. Now Sobriety teaches a man to be Temperate in all things, and to be self-denyingly moderate in Desiring, Seeking, Using and Losing of all sublunary contentments▪ In Desiring; Agur prayed, Give me neither poverty, nor riches; feed me with food convenient for me. In seeking; David said, The LORD is my Shepherd. I shall not want. In using; Paul saith, The time is short; It remaineth, that both they that have wives, b •… as though they had none: And they that weep, as though they wept not: and they that rejoice, as though they rejoiced not: and they that buy, as though they possessed not: and they that use this world, as not abusing it: for the fashion of this world passeth away. And In losing or these Sublunaries; For Job having lost all, said; Naked came I out of my mothers womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; Blessed be the name of the LORD: In all this Job sinned not, nor chargea God foolishly. And in all these God's people were bounded and regulated by principles of Temperance and Sobriety, concurring with other gracious endowments. 4. It bounds and moderates the Appetite in reference to Meats and Drinks, preserving from excess in the Quality or Quantity of either: lest they make their belly their God. In Quality; Sobriety permits not to be over-curious, over costly, over-lavish and luxurious in Meats or Drinks Ordinarily. Give strong drink to him that is ready to perish, and wine to those that be of heavy hearts. Paul allows Timothy to Drink wine, but sparingly, A little: modice, moderately; that is medice, medicinally. To cure, not to cause, Infirmities. In Quantity; Sobriety restrains from exce •… s. Be not drunk with wine, wherein is excess. Take heed that your hearts be not overcharged with Surfeiting and Drunkenness. In Meats, Nature is content with little: Grace is content with less: Lust is content with nothing, Gluttony is insatiable. In Drinks there's a threefold cup spoken of, viz. Poculum Necessitatis, The Cup of Necessity, for satisfying Natures wants, and Quenching thiru. Poculum Hilaritatis, or Jucunditatis, The Cup of cheerfulness or alacrity, upon occasions of thankfulness, or seasonable rejoicing with our friends, yet within due bounds. These two are allowed. Poculum Superfluitatis, the Cup of Superfluity, more then Nature will well bear, without being unfitted in some degree, for Duties of General or Particular Calling; And whatsoever so indisposeth to Duties of General or Particular Calling, is sinful excess, and gross violation of Sobriety.
These are the Principal Acts and exercises wherein walking before God consists: and this is the Gospel-way of walking with him. For its the Grace of God, viz. The Gospel of his Grace, that teacheth us thus to walk.
Thirdly, The Due way or Manner of putting forth and managing these Acts of Piety, Righteousnss and Sobritety, is also requisite to right walking before God in acceptable Covenant-Obedience. The Substance and Matter of Obedience may be good, while the Circumstance and Manner is naught: and thereupon the whole action rejected of God. We must not only do Bonum, that which is good: but we must do it Bene, Well. God delights to be served (as one saith) rather with Adverbs, then with Nouns or Verbs. Now all these and like Acts must be thus put forth, viz. 1. In Obedience to God the Supreme Lawgiver, because he commands it. The thing commanded must be done, with all submissiveness and loyalty of heart to the Commander. And then that which is commanded by God, will be performed by a dutiful Soul: though it be difficult, etiam ad coecam obedientiam, though the reason of it be not understood, though it be contrary to flesh and blood. Thus Noah, Thus Abraham obeyed God. A truly obedient heart, will observe God's naked Command, for the authority of the Commander, though the Command be backed neither with Promise, nor Threatning; though there were neither Heaven to Reward obedience, nor Hell to punish disobedience. 2. With universal respect to all the Commandments of God. He that respects the Commandment, because God's, will consequently respect every Commandment discovered to be God's. As in David, Then shall I not be ashamed, when I have respect to all thy Commandments.—Therefore I esteem all thy precepts concerning all things to be right: and I hate every false way. Upon this ground James testifieth, Whosoever shall keep the whole Law, and yet offend in one point, is guilty of all. For he that said, Do not commit adultery, said also, Do not kill. One and the same Authority of the Law-giver established every precept, and therefore is to be respected in every precept. To have respect to the precepts of piety, but not to those of righteousness; or to those of righteousness, but not to those of piety: to indent, omit, pick and choose, where to obey, where not, is shameful and palpable Hypocrisy. 3. With a childlike spirit of love, not with a servile spirit of fear. God hath not given us the Spirit of fear; but of power, of love, and of a sound mind. Perfect love casts out such servile fear; for fear hath torment, and there is no torment in love. Then obedience flows sweetly, when it runs in the smooth channel of love to God, to his authority, to his commands, to his will, to virtue itself, &c. and not in the rugged channel of fear of wrath, Hell, &c. The Heathen could say; Good men hate to sin, for love of virtue: Bad men hate to sin, for fear of punishment. This love makes a man do all things willingly, cheerfully, delightfully; without murmuring, grudging, repining, grievousness. This is love, that we keep his Commandments, and his Commandments are not grievous. — Thy people shall be willing in the day of thy power. — I delight to do thy will, O my God, &c. This love is as oil to the joints, as wings to the bird, as sails to the ship, makes every task come off easily. Hence, in part it is, that Christ's yoke is easy, and his burden light. Hence that so willingly they resign and yield up their members servants to righteousness, unto holiness. 4. Orderly and regularly, both in regard of Time, Place, Person and Means. Misordering of these Circumstances of actions, will utterly spoil the Actions themselves. 1. Acts of obedience must be well-Timed, in their fit Season. As every Creature which God makes, so every duty which he requires of us, is beautiful in his Season. To keep the weekly Sabbath on any other day, then on the first day of the week, is mistiming of the Sabbath: and will-worship. To fall to private prayer, when we should hear the Word with the Congregation; To sing or read, when we should pray; To meditate upon one subject, though never so heavenly or spiritual, when we should be bending our most intentive thougths upon another, in the use of ordinances, &c. is no better then a specious distraction, and offering up the Sacrifice of fools. 2. Acts of obedience must be well-placed, and well-ranked. Every place is not convenient for the Exercise of Devotions. The Pharisees are justly taxed by our Savior for hypocritical ostentation, in that they prayed in the corners of the streets. And every private offense must not presently be told to the Church, and be punished with Excommunication: but herein Christ's order must be observed. First tell thy Brother his offense privately betwixt him and thee; then, if he hear thee not, before two or three witnesses; Last of all, if he hear not them, to the Church. 3. Acts of obedience must be well regulated in regard of Persons. Offenders are to be reproved: yet we are not to spend our reproofs upon known scorners; nor to give holy things to Dogs, nor cast pearls before Swine. Christian liberry must be maintained, yet the exercise of it should be suspended where it may offend a weak brother, &c. 4. Acts of obedience must be carried on only by lawful means. We must preserve our own and our neighbors life; but not by Art Magic, Sorcery, Spels, Charms, Perjury, Lyes, or any other unwarrantable medium's. We must be careful to provide for ourselves and families: but not by Oppression, Extortion, Theft, Fraud, circumventing, &c. We should maintain God's public worship, but not by Sacrilege, robbery, or any devices of unrighteousness. We must not do any evil, that good may come. For that were to do God's work in the Devils way. We must do God's-work in God's way. 5. Heavenly and spiritually. If we worship the Lord, we should worship him in Spirit. Not with a mere outward, carnal, corporal service, but also with a service of our inward hearts and spirits; both under Old and New Testament. And if we love our Brethren, it must not be only in word and tongue, but with a pure heart fervently. Yea, in all exercises of Piety, Righteousness and Sobriety, our very Spirits should be spiritualized and pullized up to such an heavenly frame, that we may therein have our conversation in Heaven. We should extract Heaven out of everything, and express heavenliness even in Earthly negotiations. 6. Sincerely and uprightly. Integrity is the crown, but Hypocrisy the stain, of all Piety to God, and Righteousness to man. God loves Truth in the inwards, abhors hypocrisy. And brotherly love (in which are virtually all acts of righteousness comprised) must be in deed and in truth, without dissimulation. Our God is a God of truth; and they who walk with him, must walk in truth, with a perfect heart. 7. Finally, All our acts of obediential walking before God, must be perfumed and sweetened with the most fragrant Incense of Christ's Intercession. By Christ only we have access to God: and through him alone our spiritual Sacrifices become acceptable to God. He is the golden Altar that sanctifies all our gifts. His blood must be sprinkled both upon our Persons and Performances, to purge away the pollutions of both: and then they shall be an odour of sweet smell to God. All our obedience must be done in his name, and through Christ, viz. with confidence in him and his merits alone for acceptance.
Fourthly, The right End and scope whereunto these Acts are to be directed, must be singularly looked to. The End specificates the Action. A bad End corrupts the best Acts of obedience. Jehu did that which God commanded him, but for self-ends, that he might stablish his own throne and glory, not for God's glory: therefore God rejected all as Hypocrisy. The End of all our Obediential walking before God, should be twofold, Ultimate, and Subordinate thereunto. I. The ultimate end is God's glory. God made and orders all things to his own glory: In like sort we should finish the work which he gives us to do, should bring forth much fruit, and should do all we have to do, to his glory. What ever be the Secundary ends, this Primary end must be intended over all. II. Subordinate ends are many: especially these: 1. The honor, credit, advantage, and furtherance of the Gospel. That it may run, and be glorified. That it may spread and prevail: without being traduced, evil spoken of, or hindered. 2. The edification and welfare of the Church. That it may be daily enlarged, protected, stablished, Perfected till the day of Christ, that at last it may be without spot and blemish or any such thing. Moses so desired the Churches happiness, that rather then it should be destroyed, himself was willing to be blot out of the Book which God had written. Paul transformed himself as it were into all lawful shapes, that he might gain the more. He became all things to all men, that by all means he might save some. Paul highly commends Timothy to the Philippick Church, upon this account, I have no man like-minded, who will naturally care for your estate. For all seek their own, not the things that are Jesus Christ's. 3. The happiness and prosperity of the families committed to us, not only in Temporal Provisions, but also much more in spiritual enjoyments. When there are honest aims and endeavors, not only in reference to their comfortable subsistence on Earth, but also to their glorious inheritance in heaven. Abraham, Joshua, David, and other holy men, have singularly intended their families spiritual good; whose steps we ought to follow. 4. Finally, Our own Salvation. That when we have done all in walking before God that we can, we ourselves be not castaways, losing all that we have wrought: but that we receive of free grace, according to God's promise, a great and glorious reward, and the end of our Faith, the Salvation of our souls. Not that we are to intend or aim at Justification of our persons by our best works in the sight of God. That is altogether impossible. For, 1. That Covenant which required perfect and perpetual Personal obedience in all good works for man's justification, is utterly broken, and rendered altogether unable to justify him any longer, By reason of Adam 's disobedience, whereby all the world became Sinners before God. 2 All man's best works and obedience, since the Fall, are imperfect, and attended inseparably with much sin and frailty, are filthy rags, loss and dung, &c. and therefore are so far from justifying us, that they merit condemnation for us. 3. God hath ever since the Fall of man revealed and set up another way of Justification; viz. by Faith in Jesus Christ alone, without the works of the Law. And to this righteousness of God all must submit, that intend to be saved. What then? Must good-works be neglected? No, in no wise. They in their place are necessary, and to be performed with all possible exactness. For, 1. They do justify our Faith; evincing that it is a lively fruit bearing and true Faith, not false, barren, and dead, that brings forth such fruits. Faith justifies our persons: Good-works justify our Faith. 2. They justify us before men, though a fruit-bearing faith justify us before God. 3. They are the way to Heaven; without holiness no man shall savingly and comfortably see the Lord: but not the procuring Cause of Heaven. Via regni, non causa regnandi. Only Jesus Christ by Faith apprehended, brings us thither. 4. They have not the Promise of Justification before God: but they have the gracious promises of glorious remunerations in Heaven with God.
Fifthly, Progress in such Abilities and Acts of Obedience, in such manner, and to such ends as hath been mentioned, is another thing implied in Obediential walking before God. Walking obedientially, in the nature of the thing, imports growth and progress in these Obediential Abilities and Exercises. And this is Growing in Grace, and in the knowledge of our Lord and Savior Jesus Christ. Abounding in love towards one another. Adding to Faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly-kindness; and to brotherly-kindness, charity; and Having these things, and abounding in them. A running so as to obtain. A forgetting of those things which are behind, and reaching forth unto those things which are before, and a Pressing towards the mark, for the prize of the high Calling of God in Christ Jesus.
Sixthly, Perseverance in all Obedientialness unto the end. Walking in Obedience, denotes an habitual constant persevering course, without stop or stay, till a man have finished the course of his obedience before God. This is Being faithful to the Death. Holding fast what we have, that no man take our crown. Being steadfast, unmovable, always abounding in the work of the Lord. Walking, and not being weary; Running, and not fainting. Finishing our Course: without weariness in well-doing. Many can be content to make some few steps in godliness: but are soon tired. Put their hand to God's plough; but look back. Begin in the Spirit: but end in the flesh, &c. But they that are in Covenant with God as Abraham 's Seed, must constantly walk on in all obedience with God: serving him in Holiness and righteousness before him all the days of their lives.
And, Thus the First thing propounded, is cleared, viz. What is meant by Walking before God? It is, To walk with him, or before him, In Faith and Obedience.
2. Why Abraham and his Seed were thus to walk before God, in reference to his Covenant with them. There were many causes why Abraham and his Seed should thus walk before God in reference to God's entering into Covenant with them; viz. Because,
1. God required and commanded this their Walking before God, when he renewed his Covenant with them. Before this was expressly required of them, he had made a Covenant with them: And at the same time that it was expressy enjoined them by God, he renewed his Covenant formerly made with them, and that with divers additional enlargements. Now God's naked Command, was sufficient cause for their Obedience. And it's God's Prerogative, to impose what terms and federal Conditions he pleaseth, upon those whom he takes into Covenant with himself. His Authority over them being absolute; and the Distance betwixt him and them, being infinite. Although men entering into Covenant, betwixt whom there is some proportion, cannot by command impose conditions upon one another: but they agree upon proportionable terms mutually proposed.
2. The Nature of God's Covenant calls for this Walking before God, both from Abraham and his Seed. For, 1. God's Covenant imports a mutual Agreement betwixt him and them. Therein God promiseth Mercies: They re-promise Duties, at least implicitly. For, can we imagine that God should oblige himself by Covenant to Abraham and his Seed, and leave them altogether free and unobliged? A bare Promise may oblige only one party: but a Covenant obligeth all the federates. Herein a Covenant differs from a naked Promise. And if Abraham and his Seed be obliged by God's Covenant of Faith, to some terms on their part; what can th •… se terms be imagined to be, but walking before God in Faith and Obedience sincerely? In Faith, as the Condition of the Covenant: In Obedience, as the Proper fruit of true Faith: In Integrity, as the necessary Qualification of both. The Lord summarily declaring the Nature of this his Covenant, wraps up all in this; I am God All-sufficient; on my part: Walk before me, and be perfect; on thy part. 2. This Covenant of Faith with Abraham and his Seed, singularly calls for Faith from Abraham and his Seed, in reference to Jesus Christ, the Eminent seed of Abraham, diversely though obscurely revealed in this Covenant: whom, without Faith, they could neither Discern nor Apply for Salvation. Jesus Christ the Savior is the grand mystery herein Revealed. 1. Christ is that blessed Seed promised to Abraham, in whom all the Nations of the Earth should be blessed. 2. In Christ especially the Seed of Abraham was to be so wonderfully multiplied, not only among the Jews, but chiefly among the Gentiles. 3. In Christ chiefly the Name of Abraham became so renowned. Not only in that Christ descended of him according to the flesh: But also in that he became God's, and God his, through Jesus Christ. 4. Christ especially was to be his most victorious Seed, that should possess the gates of his Enemies, and subdue them. Christ possessed the Gates of Sin, the Gates of Death, the Gates of Hell, and will at last tread all his foes under his feet. 5. Canaan promised, was the land of Christ, the land of Immanuel: a Type of Christ's better Country, viz. the Heavenly Country, where Christ sits on the right hand of the Majesty on high. 6. Isaac born by strength of God's promise, beyond the course of Nature, was but a Type of Jesus Christ born above the Course of Nature according to God's promise. Isaac was Abraham's Heir: but Christ God's Heir, the Heir of all things. Isaac was Sacrificed and received again from Death, but both only in a Figure: But Jesus Christ was Sacrificed indeed, and Rose again from the Dead indeed. 7. Abraham's Covenant-Token, viz. Circumcision of the flesh made with hands, was but a shadow of Christ's Circumcision of the heart-made without hands, &c. So that the whole Administration of this Covenant is full of Christ: and calls aloud for Faith to Apprehend and apply him.
3. The Covenant-benefits promised to Abraham and his Seed on God's part, most highly deserve these Duties on their part. What hath the Lord promised, nay what hath he not promised to them? He hath assured them of, 1 Divine Benediction, 2 Wonderful Multiplication, 3 Great Renown of Name, 4 Victoriousness over their Enemies, 5 The inheritance of all Canaan, and 6 The happy close of Abraham's days; yea he hath promised them, 7 To be a Shield, 8 An exceeding great Reward, and 9 A God to them by an Everlasting Covenant. And what could God say more? Do not all these freely promised Mercies highly deserve and challenge their walking before God in Faith and Obedience with all integrity? All they are; All they have; All they can do; All they can endure for God, is infinitely short of what God hath promised unto them.
4. God singularly accepts such walking before him, in reference to his Covenant of Faith, ever since he hath revealed his Covenant of Faith upon Adam's fall. Enoch walked with God: And God was so pleased therewith, that he translated him, that he should not see death. Noah walked with God: And God therefore saves him and his family in the Ark, when the whole world was drowned. Abraham walked with God in Faith and Obedience: And God, not only highly commended, but greatly rewarded him for so doing, as after we shall see: Caleb and Joshua walked with God, followed the Lord fully: therefore they alone of that Generation had the privilege to be brought into the land of Canaan, whereas all the residue of that Generation perished in the Wilderness. David walked with God, and fulfilled all his will: therefore God stiles him, A man after his own heart, &c. So that, walking before God is most acceptable to God. And no wonder; For, 1. Hereby, The reign and tyranny of the old Serpent, the Devil and Satan is cast off. 2. Hereby, The life and power of Jesus Christ, the Seed of the woman, the delight of God, is evidenced in them. 3. Hereby, Their Conformity to God, and resemblance of him is testified. 4. Hereby, Their gracious Separation from the corrupt and wicked world is declared. All which do wonderfully please God. How great cause therefore had Abraham and all his Seed to walk before God, for the pleasing of him? Yea, what an encouragement is this to walk before God, when such walking before him shall be so accepted of him?
5. The Lord would be peculiarly glorified by his Covenant-people, therefore he tyes them by his Covenant to this peculiar way of glorifying him, by walking before him. God glorifies himself generally by all his Creatures; More specially by his Intellectual creatures, Angels and Men; but more peculiarly by his Covenant-people within his Covenant of Faith since Adam's fall. By them, and their walking before him in Faith and Obedience, He singularly glorifies, 1. The freeness of his favor; 2 The beauty of his Grace, 3 The power of his Christ in them, 4 The virtue and efficacy of his Spirit upon them, 5 The riches of his goodness and mercy to them, &c. both in enabling them, that were dead in sin, thus to walk before God; and in accepting them therein. Now shall God honor them with such a Covenant, and with such Covenant-privileges: and shall not they strive to honor him by walking before him according to his Covenant?
6. Walking before God by Faith and Obedience is not only the Duty, but also the Dignity of Abraham and his Seed. For To you it is given to believe. We are his workmanship created in Christ Jesus unto good works. All have not this gift of Faith. All are not thus created to good works: but only Abraham's Seed. Therefore its their Privilege and Dignity above all others thus to walk with God. Its their Privilege and Dignity divers ways. For, 1. Their Ability and inclination thus to walk with God, is a fruit of saving and discriminating grace, whereby they are distinguished from all carnal people in the world. 2. Their walking thus before God is an evident demonstration that they are delivered by Jesus Christ out of the hands of all their spiritual enemies, and the fear of them,