The Mystery and Marrow of the Bible
Hagar, 1. was a Bondmaid. 2. Brought forth a son to Abraham after the flesh to Bondage; 3. which son persecuted the son of the Free-woman; 4. And was cast out that he should not inherit with him. She Allegorically figureth, 1. The Old Testament, or more servile Covenant of the Law given on Mount Sinai in Arabia without the confines of the promised land, and the earthly Jerusalem, both of them being in a kind of spiritual bondage; 2. which bring forth carnal children to bondage, seeking Justification and the Inheritance, in whole, or in part, by works of the Law; 3. Persecuting those that seek righteousness and the inheritance by faith; 4. And therefore are cast out, as those that shall neither be Justified, nor Inherit.
Sarah, 1. was the Free-woman; 2. Brought forth a son to Abraham after the Spirit by virtue of Promise, to liberty; 3. who was persecuted by the Son of the Bondwoman; 4. yet (the bondmaid's son being cast out) he enjoyed the inheritance. She Allegorically figured, 1. The New-Testament, or the Free New-Covenant in Christ, and the Heavenly Jerusalem the mother of us all, which is Free; 2. which bring forth Spiritual children unto Liberty, seeking Justification and the Promised Inheritance by faith alone without the Deeds of the Law: 3. Persecuted by Legal Justitiaries; 4. yet (their persecutors being ejected) obtaining the inheritance. Thus, in Abraham's two different sons by his two different wives the LORD tipycally and Prophetically represented to him the future different state of his Church, which should be 1. In a more servile condition under the Sinai -Covenant till Christ; but 2. In a More free Condition under the new Covenant after Christ.
7. Finally, when God tempted Abraham to offer up his son Isaac for a Burnt-offering, He notably augmented this Covenant-dispensation to him. Herein Consider, I. The Passages Antecedent thereunto. viz. 1. God's tempting of Abraham, commanding him to offer up Isaac for a Burnt-offering upon a Mount in the Land of Morijah, three days journey off. 2. Abraham's ready obedience through Faith. He rose early, took fire and a knife, laid the wood upon Isaac, and they both came to the place appointed; Abraham there builds an Altar, binds Isaac, lays him upon the Altar, stretches out his hand to slay Isaac, And then the Lord staying his hand by the voice of an Angel, He offered up a Ram (held there in a thicket by his horns) instead of Isaac, receiving him from Death as in a figure. Isaac herein being a singular Type of Jesus Christ in Many regards. As; ( 1 ) Isaac was the Son, the only Son of Abraham, whom he loved: So Christ the Son of God, his only begotten son, the son of his love, in whom his soul delighted. ( 2 ) Isaac was born after the Spirit; not so much by strength of Nature as by strength of the Promise through faith: Christ without Human generation was conceived in the virgins womb by the Holy-Ghost. (3) Isaac the son of the Promise: Much more Christ the Promised Seed. (4) Isaac Circumcised the eighth day: So Jesus Christ. (5) Isaac in his very infancy persecuted by Ishmael, mocking him. So Christ in his infancy, but now newly born, was persecuted by Herod. ( 6 ) Abraham so loved God, that he would not spare his only begotten son whom he loved, from him. God so loved the world that he spared not his own only begotten son of his love, Jesus Christ, but gave him up, for the life of all that should believe. Abraham yields up Isaac freely: God yields up Christ more freely. (7) Isaac must go three days journey, and not be offered up till the third day: So Christ said, I must walk today, and tomorrow, and the third day I shall be perfected. ( 8 ) Isaac was led away as a lamb to the Altar without gainsaying: Christ was led away as a lamb to the slaughter, and opened not his mouth. (9) Isaac carried that wood on which he was to be offered up for a burnt-offering upon his shoulders, till he came to Moriah: Christ carried his Cross, the tree on which he was to be crucified, to Mount Calvary. The wood was first laid upon both: and then both laid on the wood. ( 1 0) Isaac was to be offered on Mount Moriah, which bare Solomon's Temple, that Type of Christ's body: Christ was offered on Mount Calvary (probably the skirt of Moriah, or very near thereunto) which bare Christ's body itself. ( 1 1) Abraham the father carries in his hand fire and the Knife, against his son Isaac: God the Father carried in his hand Justice and wrath against his son Christ for our sins. ( 1 2) Isaac is bound, and submits himself willingly to be sacrificed: Christ was bound, yielded up himself willingly to his Executioners, laid down his life of himself, and was obedient to his father to the death, even the death upon the Cross. ( 1 3) Instead of Isaac A Ram caught by the Head in the thicket is sacrificed: But Christ himself, (whose head was crowned with thorns, ) was really crucified for us. ( 1 4) Isaac thus suffered at God's Command: Christ thus suffered at God's Command also, and according to God's determinate counsel and Decree. ( 1 5) Finally Isaac being dead three days in his Fathers heart and Resolution, at last on the third day was received from death as in a figure: So Jesus Christ being dead and buried three days in the heart of the earth, on the third Revived and Rose again from the dead, for our justification. 3. The Lord's singular Acceptation of this Act of Abraham twice testified by the voice of his Angel from Heaven. 4. Abraham's denomination of the place JEHOVAH-IIREH, that is, The LORD will See, or provide: from both, His prophecy, that God would provide a Lamb, and from his experience of God's providing a sacrifice even in that strait when Isaac was upon the wood. And this peculiar providence of God for Abraham, is become a General Proverb for the comfort of God's people, that God will provide for them in extremities of straits and distresses: Their extremity, shall be his Opportunity. Hence this Mountain is called more Contractly, Mori-jah, from the same Etymology. II. The LORD'S Renewing of the Federal Promise to Abraham hereupon with augmentation. viz. 1. To bless Abraham. 2. To multiply his Seed as the stars of Heaven, and sands by the Sea-shore. 3. That his Seed should possess the gate of his enemies. 4. That all the Nations of the earth should be blessed in his Seed. See all these formerly expounded in the matter of the Covenant. III. The LORD'S Ratification of this Covenant and these Promises, by his own immutable Oath, wherein it is impossible for God to lie. When God made promise to Abraham, because he could swear by no greater, he sware by himself, &c.
This the way and manner of God's Covenant-dispensation, As with Abraham.
II. As with Abraham's Seed after him; viz. 1. Isaac, 2. Jacob, And 3. Jacob's Posterity till the Sinai -Covenant, the Manner and Form of God's Federal dealing was various.
1. With Isaac God's Federal dealings were in this Manner. 1. He delaid to give Isaac Seed. 2. He gives him at once a double Seed, distinguishing the accepted Covenant-Seed from the other. 3. Having thus distinguished the Seeds, He Repeats the Federal Promises to Isaac and his Seed with Augmentation.
First, God delaid to give Isaac Seed. Not Ishmael, but Isaac was the Seed of the Promise: In Isaac shall thy Seed be called. Consequently from Isaac was Abraham's Seed to be exceedingly multiplied, according to the Promise. But Rebekah Isaac's wife was childless after marriage for 20. years together. Sarah's barrenness seemed to hinder the performance of the Covenant to Abraham: Rebeckahs barrenness also seemed to obstruct it to Isaac. This is God's way, To raise the most numerous Seed from barren wombs: not from strength of Nature, but from the power of the Promise. The Promise was sure, though Performance suspended, for the exercise of Isaac's Faith, Patience and Prayer.
Secondly, God at last, after 20. years delay, gives him a double Seed, Twins in Rebekah's womb struggling then together; and Distinguisheth the Accepted Covenant-Seed from the other. For, Rebekah being afflicted with their struggling together in her, inquired of the LORD, viz. either by private Prayer, Or by going to some great Prophetical Patriarch: And the LORD answered her: Two Nations are in thy womb, and two manner of people shall be separated from thy bowels: and the one people shall be stronger then the other people; and the elder shall serve the younger. That is, the heads of two Nations were in her womb; Esau, Head of the Edomites: and Jacob, Head of the Israelites: Edomites being stronger; but at last especially in David's and Solomon's days brought to serve the Israelites: As Esau the elderbrother lost his Birthright and The Blessing, Jacob obtaining them. Now as Dominion, Liberty and Freedom comes in with the Blessing, yea is a great Blessing, and figureth Election and all spiritual mercies: So Servitude comes in with the Curse: yea itself is a great Curse, and figureth Reprobation and all Spiritual Miseries. Hence Malachi infers; That God Loved Jacob, but Hated Esau. Whereupon Paul most clearly collects the Doctrine of God's free Election and Reprobation without respect had to foreseen good or evil in either, saying; when Rebekah had conceived by one, even by our father Isaac ( the children being not yet born, neither having done any good or evil, that the purpose of God according to Election might stand, not of works, but of him that calleth) It was said unto her, The elder shall serve the younger: As it is written, Jacob have I loved, but Esau have I hated. Here's the Parity, and Disparity of Esau and Jacob. Their Parity in their Natural Condition; Both, of one father: Both, of one Mother: Both, At one and the same time in one womb: Both, unborn: Both, without actual good or evil. Herein their condition was altogether equal. Their Disparity in God's purpose and election, Jacob elected and loved, Esau rejected, and hated of God. Jacob freely accepted as Heir of the promises: Esau freely rejected and passed by, as no Heir of Promise. Here therefore in those Twin-brothers, Esau and Jacob, we have a clear Emblem and Example of God's Decree, and The fulfilling thereof; whereby the Heirs of Promise are differenced from others. I. God's Decree of predestination is here exemplified in both its branches, or Acts, viz. 1. The Decree of free Election, in the person of the younger, who should be served by the Elder, as beloved of God freely. And therefore Jacob and his Seed should possess the Covenant, Promises, Inheritance, and Privileges of the Church: for a type and pattern to all the Elect. 2. The Decree of free Reprobation or Preterition, in the person of the Elder, who should serve the younger, as freely hated of God. And therefore Esau with his Seed should not truly enjoy the Covenant, Promises, Blessing, Inheritance or Privileges of the Church: for a type and Example to all Reprobates. II. God's discriminating Decree is in part fulfilled in these twin-brothers. by several steps of providence. viz. 1. by their violence struggling together in the womb before they were born: Presaging not only the Contrariety that should be betwixt these two brothers; but also that should be betwixt God's true Covenant-people and the children of this world. 2. By their unusual Birth; The younger taking hold with his hand of Esau's Heel, as if he would have pulled his brother back again from the birth, that he might be before him, or at least to supplant him. Whence he was named Jacob A Supplanter. These two times he strove for the birth-right, but as yet prevailed not. Hence the Prophet upbraids it to Jacob's children, that their father Jacob strove for the Grace of Primogeniture, but they by sin suffered themselves to be deprived of it. 3. By Esau's selling his Birth-right to Jacob for a Mess of Red-pottage, and sealing the bargain with his Oath, never repenting of it: preferring his life and present outward necessity before his birth-right. From this Red-pottage Esau is denominated Edom. And from this Contempt and Selling his Birthright without repenting, The Apostle brands him for a Profane Person, for in Despising his Birth-right, he despised the Covenant: The Covenanted Inheritance and Heirship, which was especially Spiritual; And Christ himself, Heir of all things, First-born among many brethren, typified by the First-born. 4. By Jacob's politique compassing his father Isaac's blessing (wherein the Promises of Christ's Kingdom and other Spiritual mercies were implied) before Esau, according to his mothers Counsel, in reference to God's Promise, and answer formerly given to her; And when afterwards Esau came, and would have obtained the blessing of his father, Isaac would not recall his blessing from Jacob, nor repent thereof, but contrariwise confirmed it; whereupon Paul saith; Esau found no place for Repentance, (viz. Not his own Repentance, which he sought not after, but his Fathers Repentance, in retracting the Blessing) though he sought it carefully with tears. The Patriarchs blessings before their Death were much valued and sought after by their Seed; Because their blessings were Prophetical, And thereby the Fathers (as in God's stead) Transmitted the Covenant and Promises to their Seed (as some well observe) Declaring in what sons Family the Church should Continue, the grace of the Covenant should remain, and the Promises to Abraham should be fulfilled.
Thirdly, God having thus distinguished the Seeds according to his Decree, (the fountain of God's Covenant and Promises,) He Repeats the Promises to Isaac and his Elect Seed with Augmentation. First at Gerar: and afterwards at Beersheba. Here Consider; I. Antecedent passages: viz. 1. The LORD'S appearing to Isaac in both places. 2. The Lord's direction to him, not to go into Egypt because of the famine, but to sojourn in the Land. 3. The Lord's encouraging Isaac, by his Covenant-Relation to his father Abraham. I am the God of Abraham thy father, fear not. II. Promises Repeated with some Augmentation. As, 1. That the Lord would be with Isaac. 2. That, He would bless him. 3. That, He would give to him, and to his Seed all those lands. 4. That, He would stablish the Oath which he sware to Abraham his father. 5. That, in his Seed all the Nations of the earth should be blessed. III. The Consequent event hereupon. Isaac's building an Altar at Beersheba, in testimony of his faith in, and thankfulness for those faederal Promises; And calling upon the name of the LORD.
2. With Jacob God's Federal dealings were various, and at several times. Especially as followeth.
First, In his journey to Padan-Aram, whither he was sent till the fury of his brother Esau against him should turn away, viz. at Beth-el, God renewed his Covenant-Promises to him. I. Antecedent passages were these; 1. Jacob's lodging at Beth-el, lying down to sleep with stones put under his Head for pillows. 2. Jacob's Divine Dream, wherein he had a vision of a Ladder set upon the Earth, and the top of it reached to Heaven, the Angels of God Ascending, and Descending on it. This was a Type of Christ, himself interpreting it; Hereafter you shall see Heaven open, and the Angels of God Ascending and Descending upon the son of man. This Typifyed to Jacob, ( 1 ) Christ's person; Whose Human Nature was on earth; wherein he conversed with men, John 16. 28. & 17. 4. Whose divine Nature reached to Heaven, yea filled Heaven, and Earth. John. 3. 13. 31. ( 2 ) Christ's Office of Covenant-Mediation betwixt God and Man, Heaven and Earth: touching, and reaching to both, Heb. 8. 1. & 9. 24. 1 Tim. 2. 5. Reconciling unto God, both things in Heaven, and things on Earth. Col. 1. 20. becoming the only way for Sinners to the Father and to Heaven, John. 14. 6. And Providentially governing, ordering, and disposing all things for the good of them who shall be heirs of Salvation by the Ministry of his Angels, And particularly for Jacob's good in his present expedition. Heb. 1. 14. Gen. 32. 1, 2. 24. to 31. So that in this vision the Lord as it were opened Heaven to Jacob; representing the Mediator of the Covenant in whom himself was well pleased, Matth. 3. 16, 17. and on whom his Covenant was founded. II. Federal Promises here made to him, were; 1. Old Promises Repeated. viz. ( 1 ) To give the land of Canaan, whereon he now lay, to him and to his Seed. ( 2 ) To multiply his Seed as the Dust of the Earth, which should possess this land. (3) To extend his Seed to all the four Corners of the Earth. (4) To make all the families of the Earth blessed in him and in his Seed, that is, In Christ the chief promised Seed, that should after the flesh descend of him. These promises were formerly made to Abraham and Isaac, but now repeated to Jacob, by whom the Covenant was to descend to posterity. 2. New Promises added peculiarly concerning Jacob himself. The Lord Promising him, ( 1 ) His Presence. ( 2 ) His preservation and protection in all places. (3) His Bringing him back again into Canaan. (4) His Continual care of him, till he had accomplished all his Promises unto him. These were a Federal Augmentation vouchsafed to Jacob. III. The Consequent Events hereupon were three, and all in testimony of true thankfulness to God, viz. 1. His religious Reverence, in regard of God's presence there, and acknowledgement of the Dignity of that place in regard thereof. 2. His two Monuments erected in remembrance of the Mercy there vouchsafed: viz. ( 1 ) The erecting the stone that was his pillow for a Pillar, Consecrating it as a place of worship by pouring oil thereon. ( 2 ) Denominating the place Beth-el, that is, The-House-of-God. 3. His thankful vow, (In case the Lord according to his Promise would vouchsafe to him, ( 1 ) His Presence, ( 2 ) His Preservation, ( 3 ) His Sustentation with food and raiment, ( 4 ) And A prosperous return to his fathers House;) ( 1 ) To accept, depend upon, obey and worship the LORD as his God. ( 2 ) To account that place Sacred. ( 3 ) And to give the Tenth of all his possessions to God, for maintaining of his worship. This was a very famous Federal Transaction betwixt God and Jacob.
Secondly, In his Return from Padan-Aram, when he was in great fear of Esau his brother coming to meet him with four hundred men, probably armed for war. In this are considerable, I. Antecedent occurrence and passages. viz. 1. God's preparatory Confirmation of Jacob's Faith in his promised Protection, by two Hosts of Angels meeting him as his guardians. Whence Jacob named that place Machanaim; that is, Two Hosts. 2. Jacob's fear of Esau's old grudge, together with his prudent and pious care to prevent the mischief of it; ( 1 ) By sending Messengers beforehand to Esau to make way for his safe coming: ( 2 ) By Dividing his Company into two bands, that the hindermost might at least escape: ( 3 ) By earnest Prayer to the Lord for his own and families deliverance from Esau, urging the Lord therein upon his Covenant and Promises; ( 4 ) By sending a liberal present to Esau to appease his wrath. 3. Jacob's wrestling all night alone with an Angel, in likeness of a man till break of Day; viz. with the Angel of the Covenant the Son of God, with Prayers and tears, Hos. 12. 4. whom he would not let go without his blessing, though the Angel put the Hollow of his thigh out of joint, that he halted. II. The Renewed Promise. Wherein, 1. The Angel changes his name from Jacob to Israel. 2. The Angel interprets his name, viz That as a Prince he had power with God, and therefore Consequently much more should prevail against all his Adversaries, and against Esau in particular. 3. The Angels Blessing of him. III. The Consequent Events, viz. 1. Jacob's Denomination of that place, Peniel; that is, The face of God: because he saw the face of God and was not destroyed. 2. His halting upon his thigh afterwards. He had a Divine Blessing, but with an Human Infirmity. 3. The Amicable and brotherly Meeting of Esau and Jacob, embracing and kissing one another, and weeping together: Jacob forcing him to accept his present. 4. Jacob's erecting an Altar at Shalem in Canaan in a parcel of a Field bought by him of the children of Hamor. Which Altar, erected in Testimony of his thankfulness, he called El-Elohe-Israel: that is, The-strong-God-The God-of-Israel. A Memorative Monument of God's Mercy in Blessing him, and changing his name, and Magnifying his Power in his wonderful deliverance. That Man should wrestle with God, was wonderful: That man should prevail against God in wrestling, was double wonderful.
Thirdly, In his being again at Bethel as he came from Padan-Aram, Federal Promises were renewed to him with some Augmentation. Here, I. Antecedent Passages were these; viz. 1. God's Command to him, To go and dwell at Beth-el, And to make there an Altar to God that appeared to him, viz. To testify his thankfulness to God who had now brought him back and preserved him from his brother Esau. 2. Jacob's Obedience to this Command; In order whereunto, He purged his Family from Idols (which probably they brought from Padan-Aram ), and Commanded them to cleanse themselves, and change their garments, thus preparing them for pure worship. Then he went to Bethel, erected an Altar, calling the Place, El-Beth-el: that is, The-God-of-the-House-of-God. 3. God's appearing to him again at Bethel. 4. God's blessing him. 5. God Confirming the former change of his name from Jacob to Israel. II. The Promises renewed, viz. 1. Of a numerous Seed; That A Nation, A Company or Assembly of Nations, yea Kings should come out of his Loins. 2. Of Ca naan's Inheritance, That he and his Seed should have the Land which God gave by Covenant to Abraham and Isaac. III. The Consequent Events were, 1. God's going up from him in that place. 2. Jacob's erecting a pillar of stone, the former pillar probably being decayed. 3. His pouring a Drink offering and Oil thereon in token of his faith in God and thankfulness to him, for all his goodness. 4. His Denominating again that place Beth-el.
Fourthly, When Jacob in the extreme Famine was in his journey towards Egypt with all his Seed, to be preserved by Joseph his son, then Lord of Egypt: The Lord augmented his Federal Promises to him. I. Antecedent passages were these; viz. 1. God's Peculiar Providence in Sending a man before, even Joseph, to preserve Jacob's House in that extreme seven years famine. Jacob's singular love to Joseph, His brethren's envying him thereupon, Their selling him to the Ishmaelites, The Ishmaelites carrying him into Egypt, and selling him to Potiphar an Officer of Pharaoh, Potiphar's casting him into prison upon his wives false accusation, His interpretation of his fellow-prisoners Dreams, And after of King Pharaoh's Dreams touching the seven years famine, whereupon he made him Lord of Egypt under him; all these contributed to bring Jacob's family into Egypt for their preservation. 2. Jacob's sending his sons to buy corn in Egypt, twice; Joseph making himself known to them the second time, sends for his Father Jacob to come to him. 3. Jacob's taking his journey towards Egypt, and coming to Beer-sheba. 4. God's encouraging Jacob there in his night visions to go down into Egypt. II. God's Encouraging Promises were these; 1. That in Egypt God would make of Jacob a great Nation. 2. That God would go down with him into Egypt, viz. by his Presence and special Providence. 3. That He would certainly bring him up again; viz. In his dead body, and in his living Seed. 4. That Joseph should close his dying eyes. III. Consequent events hereupon were many and most observable, viz. 1. The coming of Jacob and all his house, even 70 Souls, into Egypt. 2. Their kind entertainment into the land of Egypt by King Pharaoh, Joseph according to his appointment placing them in the best of the Land. 3. Their growth and multiplying therein exceedingly. 4. Jacob's taking an Oath of his son Joseph, (his Death now approaching) not to bury him in Egypt, but in the Burying-place of his fathers in Canaan. Hereby testifying his Faith in God's Promises touching the giving of Canaan to his Seed, a figure of the Heavenly inheritance; and hereby instructing his Seed to believe and wait for the accomplishment of those Promises. 5. Jacob's Prophetical blessing of Joseph's two sons, Ephraim and Manasseh: as also his own twelve sons the Heads of the twelve Tribes, declaring what their future condition should be in the Land of Canaan; and Particularly of Judah prophesying; That the Scepter should not depart from Judah, nor a Law-giver from between his feet, until Shiloh come, and unto him shall the gathering (or, Obedience) of the people's be. That is, The Royal government, (or the Government Equivalent thereto after the Babylonish Captivity) shall not depart from the tribe of Judah, till Christ, Shiloh, come. ( Shiloh, that is, The prosperer, The Safe-maker, The Savior, &c. 〈 in non-Latin alphabet 〉 Shiloh, from 〈 in non-Latin alphabet 〉 Shalah, to Quiet, Pacifie, To be happy, prosperous, safe, &c. Or 〈 in non-Latin alphabet 〉 Shiloh, His-son, Or Her son: from 〈 in non-Latin alphabet 〉 Shil, or 〈 in non-Latin alphabet 〉 Shiljah, The Secondine, that wraps the child in the mothers womb; which is sometimes Metonymically put for the child itself therein contained. Christ was to spring out of Judah, Heb. 7. 14. and the word 〈 in non-Latin alphabet 〉 Shiloh is so universally written, as it may imply both, His son, and Her son, as a secret Prophesy that Christ should be the Son of the Virgin Mary of the Tribe of Judah:) And to this Shiloh shall the Peoples both of Jews and Gentiles be gathered, and become Obedient, as their King of Kings, through the power of his Gospel. 6. Jacob's Death in Egypt, and Burial in Canaan, in the cave of the Field of Machpelah. 7. Joseph's Death, after he had told the children of Israel that the Lord would mercifully visit them, and had taken an Oath of them to carry his bones with them, to bury them in Canaan. Hereby expressing his faith in the Promise, and hope of Heaven typified by Canaan. 8. The bitter afflictions of the children of Israel in Egypt, the House of bondage, after Joseph's Death, under another Pharaoh that knew not Joseph. Under which afflictions they grew the more in number. By which bitter bondage and miserable servitude, ( 1 ) They were weaned from Egypt, and prepared for their removal thence towards the promised Canaan; ( 2 ) The Egyptians fitted themselves for God's destructive judgments; ( 3 ) The miserable bondage of Sin and Satan was notably figured out; ( 4 ) And the Lord became more glorious in their Redemption and deliverance. 9. The Lord's hearing the Cry of his oppressed people, looking upon them, and laying to heart their afflictions, in remembrance of his Covenant with Abraham, Isaac, and Jacob. 10. The Lord's appearing to Moses in a flame of fire out of the midst of a bush, the bush burning and not Consuming, (A comfortable Emblem of God's presence with his people Israel in the furnace of afflictions, preserving them, though burning, from being consumed,) declaring himself the Covenant-God of Abraham, the God of Isaac, and the God of Jacob, deeply affected with his people's sorrows, and now come down to deliver them: To which purpose he Called and Sent Moses with Messages, both to his People, and to Pharaoh touching their deliverance; Especially telling Moses; That he appeared to Abraham, Isaac, and Jacob by the name of God Almighty, or Al-sufficient, but by his name JEHOVAH he was not known to them: that is, God made himself known to them as an Al-sufficient God, able to make promises to them, and able to perform them in their season against all impediments, but he did not actually perform his Promises of Canaan, &c. to them, he gave them not actual being and subsistence as a Jehovah; but now he would show himself experimentally to them as a Jehovah, performing, and giving actual Subsistence to his Promises, in bringing them out of Egypt, unto Canaan. Hereupon in remembrance of his Covenant, he now promiseth to them by Moses, ( 1 ) To bring them out from the burdens and bondage of Egypt; ( 2 ) To redeem them thence with a stretched out Arm, & with great judgments, viz. upon the Egyptians; ( 3 ) To give them favor in the sight of the Egyptians; that they should not go empty, but borrowing jewels of gold, jewels of silver, & raiment of them, they should spoil the Egyptians; ( 4 ) To take them to himself for a people, and to be to them a God; ( 5 ) And To bring them into the land which he sware to Abraham, Isaac and Jacob, to give it to them for an inheritance. 11. The Lord's judging the Egyptian •… with ten wonderful and grievous Plagues; Because of their cruel Oppressions of his People, And Because of their rebellious refusing to set them at liberty from their bondage upon his Command. 12. The Lord's Instituting the Passover to be celebrated the same night, that the last plague, viz. The death of the First-born, was inflicted; which Passover was a Sacramental Token, Of the Preservation of Israel's First-born, when Egypt's First-born should be destroyed; of their Deliverance out of Egypt now instantly approaching, even that very night, which all after-ages till Christ should celebrate in Memorial of this Deliverance; And especially of the spiritual Redemption of God's Elect, by the death of Jesus Christ the true Passover, from Sin and all their Spiritual bondage. Of this, See at large in the Confirmation of this Covenant. 13. The Departure of the people of Israel out of Egypt, at the end of 430 years; even the self-same night, after Egypt's firstborn were destroyed, they marched out in haste with an high hand, having spoiled the Egyptians, as the Lord had Promised. Whereupon the First-born of man, and firstlings of beasts, were set apart and Sanctified to God. And they were notable Types of Christ, the Redeemer, the chief First-born among many brethren. 14. The Baptizing of Israel in the Cloud, and in the Red-Sea. The Lord by these extraordinary Sacraments signifying to them the same thing for Substanc •… that our Baptism to us; viz. The washing away of their sins; Their dying to sin, and living to righteousness; Their shelter and protection from God's wrath above, and from Enemies malice below; Their safe way and conduct by Christ and his Death to the heavenly Canaan, &c. As will further appear in the Confirmation of this Covenant. 15. Finally, Their nourishment in the Wilderness forty years till they came to the Conanted Canaan, by Spiritual Meat and Drink, viz. Manna from Heaven, and water out of the Rock: excellent Types of Christ the true bread from Heaven, and the true living waters, whereby all believers are nourished for their growth in all spirituals in the wilderness of this world, till they come to Heavens promised eternal Rest. See these also explained in the Covenant-Confirmation.
This was the Manner, Way and Order of the Lord's Administring or Dispensing his Covenant to Abraham and his Seed till they came to Mount Sinai, where God's Covenant was again renewed in a another Form, and with many Augmentations. Whereby God's Covenant with Abraham and his Seed was not antiquated or made void, but strongly established and Confirmed, as Calvin well observes, and as after will appear in opening that Covenant-Expressure.
Thus of the First branch of this Covenant's Form, viz. The Manner of its Administration. Next of the Second branch of the Form thereof, viz. The Manifold Confirmation of this Covenant.
Secondly, The Manifold Confirmation of this Covenant to Abraham and to his Seed, is another thing wherein the Outward Form of this Covenant doth eminently Consist. For clearing hereof, Consider; 1. That God Confirmed this Covenant to Abraham and his Seed. 2. How he Confirmed it to them. 3. Why he thus Confirmed it. 4. Inferences hereupon.
I. That God not only made his Covenant, (or as the Hebrew phrase is, Gave his Covenant; denoting his free grace in thus condescending to them: Or, Cut, stroke, or smote his Covenant; Alluding to the Ceremony of killing and cutting asunder Sacrifices in Covenanting-making;) but also Confirmed and made sure his Covenant to Abraham and his Seed, is clear divers ways. viz.
1. From God's own expression, And I will establish my Covenant between me, and thee, and thy Seed after thee in their generations, for an Everlasting Covenant. And again in reference to Isaac he said; And I will establish my Covenant with him, &c. He recites it twice. The same word is used in all these expressions; 〈 in non-Latin alphabet 〉 Hakimothi, that is, I will raise up; I will-make- stand, I will-establish, I will-confirm, &c. from 〈 in non-Latin alphabet 〉 Koom, signifying to rise up, To stand, To subsist. God hereby intimates he would not only make a Covenant with them; but he would make it strong, firm, and sure. It should be a Covenant that should not be unsettled, or Overthrown.
2. From the Apostles clear Testimony. And this I say, That the Covenant that was confirmed before of God in Christ, (Gr. towards Christ ), the Law which was four hundred and thirty years after, cannot disannul, that it should make the Promise of none effect. Here note, 1. That, the Covenant here intended, is the Covenant of God with Abraham and his Seed. This, is clear; Partly, by the Context before and after, carrying it thither, as to the Subject and Argument of his present discourse. Partly, by the Time of its commencing, here mentioned to be 430 years before the Law. Which agrees precisely with the interval betwixt God's first promise or Covenant to Abraham, and the Publication of the Law at Sinai, which was 430 years, as hath already been evidenced. 2. That, This Covenant was fore-confirmed of God towards Christ. He calls it 〈 in non-Latin alphabet 〉 . The words are observable: fore-confirmed, fore-ratified, &c. viz. before the Law. Of God; therefore most sure and unalterable. For even a man's Covenant confirmed, is unalterable; and, unto Christ, or Towards Christ: for so it may more exactly be translated then, in Christ. This phrase imports, That God's Covenant with Abraham, had primary respect and tendency to Christ, chiefly aimed, scoped and led to Christ, the Principal Seed, in whom all Abraham's Seed of Jews and Gentiles should be gathered into one, and blessed: as Beza hath rightly observed. And Pareus explains it more particularly: judging that this Confirming the Covenant towards Christ, implies; ( 1 ) That this Covenant should at last be ratified by the Death of Christ, as Testator, Heb. 9. 15. ( 2 ) That the blessings Covenanted to Abraham and his Seed could not be obtained but by Christ's merit intervening: God's justice not admitting the Sinner into favor and Covenant-mercy without Satisfaction for his Sin. ( 3 ) That, the Promised benefits, Adoption, Justification, Sanctification, and the inheritance of Eternal life, should not be communicated to Abraham and his Seed but by Faith in Jesus Christ, then to be exhibited afterwards, now exhibited already. So that this Covenant was not only made, but Confirmed and made Authentic: Confirmed of God, by Supreme authority: confirmed of God towards Christ, as the surest foundation and Scope thereof. 3. That, This Covenant being thus fore-confirmed 430. years before the Law, cannot be voided, vacated, disanulled or made of none effect by the Law that came so long afterwards; that Righteousness should be by works and not by Faith. This Covenant then is confirmed irrevocably, irreversibly, unalterably, immovably.
II. How God confirmed his Covenant to Abraham and to his Seed, comes next to be Considered. And God Confirmed his Covenant to them many ways; especially these eight ways. viz. 1. By his Promises. 2. By Abraham's entry upon, and Survey of Canaan. 3. By the Type of Melchizedek. 4. By God's own Sacred Oath. 5. By his solemn Symbolical Form of striking Covenant with them. 6. By the two Ordinary standing Sacraments; Circumcision, and Passover. 7. By the four extraordinary Itinerant Sacraments: The Cloud and Sea, Manna and Water out of the Rock. 8. By the sufferings and Death of Jesus Christ, Implyed, and Typifyed most observably in this Federal Administration.
1. By God's Promises. The Old and N •… w Covenant are established upon Promises, as the Apostle intimates. The Greek 〈 in non-Latin alphabet 〉 properly signifies, To-be-put-as-a-Law, to be made Authentical, to be Established, to be confirmed; and all this was upon the Promises. God's Covenant with Abraham and his Seed was Confirmed by his Promises, 1. As Propounded. 2. As Repeated again and again. 3. As in part Performed to Abraham and his Seed.
1. As Propounded. God's own word and Promises propounded in any Covenant, are as the props and pillars upon which that Covenant is stablished and leans. Hence that phrase, Of a better Covenant, which was established upon better Promises. Christ himself is the basis and foundation of the Covenant: but the Promises Federal in Christ, are as the pillars set upon this Base. The Covenant is established upon both. The Lord God appeared from Heaven to Abraham, and by his own immediate word and Promises confirmed his Covenant to Abraham. God's Promises notably tend to confirm his Covenant; 1. By their Truth, certainty, and infallibility. It is said, God that cannot lie, hath promised. Yea, in his Promises it is impossible that God should lie. For then God should do against himself, against his own Nature and Essence, which is Truth in the highest perfection. 2. By their immutability, or unchangeableness. The Apostle intimates that God's Promise to Abraham and his Seed the Heirs of the Promise, is one of those two immutable things, wherein it is impossible for God to lie, whereby he shown the immutability of his Counsel to them in his Covenant. As with God there is no variableness nor shadow of turning: so with God's Promise there is no mutableness, nor shadow of alteration. Hath he said it; and shall he not do it?
2. As Repeated. God's Promises and Covenant again and again repeated, notably confirmed this Covenant. Repetitions, especially when they are with new Amplifications, are vehement and pathetical Confirmations. As Joseph said, Pharaohs dreams were doubled for the certainty of the thing; And as Paul divers times doubles and trebles his expressions, to confirm thereby the unquestionable certainty of his assertions: So when God doubles, and trebles, and often ingeminates his Promises and Covenant to Abraham and his Seed, it is to let them assuredly know, that they are determinate and sure: he is fully and fixedly resolved upon them, that they shall stand inviolably and irrevocably, and be infallibly performed. Now God Repeated his Promises, for Confirmation, 1. To Abraham himself. 2. To Abraham's more immediate Seed.
(1) To Abraham himself God mentioned and Repeated his Federal Promises at least seven several times. 1. In Ur of the Chaldees, called Mesopotamia: this was before he dwelt in Charran, and this was 430 years before the giving of the Law on Mount Sinai. 2. In Shechem, in the plain of Moreh, which is thought to be about the midst of the land of Canaan; promised to Abraham and his Seed. This was when Abraham was come as a Pilgrim into the Land, to take a Survey of it, and to sojourn in it. We first take Survey of Heaven by Faith; before we come eternally to possess and inherit it. 3. When he, after the great Famine, had returned out of Egypt, and had pitched his Tent between Bethel and Ai: and after his Nephew Lot was departed from him towards Sodom. 4. After Abraham's return from the slaughter of the Kings, for the Rescuing of Lot: at which return Melchizedek, King of Salem, and Priest of the most high God, (An eminent Type of Christ) met him with bread and wine, and blessed him, to whom Abraham gave the Tenth of the Spoils. 5. When Abraham was 99. years old, Then the Promises were renewed with many Additionals; Isaac was first expressly Promised by name; and Circumcision was first instituted. 6. In the Plains of Mamre, when three Angels appeared to Abraham a little before the Overthrow of Sodom and Gomorrhah, &c. Then God expressly Promised Isaac the second time. 7. When God had tempted Abraham to offer up his only son Isaac for a Burnt-offering, and Abraham in a sort (in his intention, resolution, and in all preparatory acts to the very last act of execution) had offered him up, Then God added his Oath to his Promises, enlarging also his Promises. These seven times God reveals his Promises to Abraham for their unquestionable establishment. As if he had said; Abraham, I do not promise and Covenant these blessings to thee and thy Seed slightly and overtly, but with all fixed seriousness and resolvedness; I spake them once, twice, thrice, yea seven times over, because I would not have thee doubt or stagger at them, or once question their performance.
(2) To Abraham's more immediate Seed, God repeated his Covenant and promises also, viz. 1. To Isaac, At Gerar, when there was a famine in the Land: And, again at Beersheba. Promising him his presence, Blessing, The Land of Canaan to his Seed, The performance of his Oath to Abraham, Multiplying of his Seed, and the blessing of all the Families of the earth in his Seed. 2. To Jacob the Son of Isaac. To him God repeated his Promises divers times. As, ( 1 ) In his journey to Padan-Aram, when he was at Bethel. There God gave him a famous vision of a Ladder reaching from Heaven to Earth, and the Angels of God ascending and descending upon it, and God standing above it. Promising, the Land of Canaan to him and his Seed, The multiplication of his Seed, The Benediction of all the Families of the Earth in him and in his Seed, His Constant presence, protection and Providence over Jacob. Which Ladder was an excellent Type of Christ the Mediator betwixt Heaven and Earth, betwixt God and man, Reconciling all things to God in Heaven and Earth, The only way for Sinners unto the Father, in whom God hath peculiar care over his Covenant-people, and the Angels themselves desirously pry into this Mystery, ministering both to Christ and to his members diligently. (2) In his return again from Padan-Aram towards Canaan, when he was at Peniel; Where he wrestled with an Angel, with whom he prevailed: who blessed him, changed his name from Jacob to Israel, and assured him that as a Prince he had power with God, and with man he should prevail, (3) After this when he came to Beth-el, where God again appeared to him, Confirmed his name Israel, Promised to Multiply his Seed, so that Nations and Kings should come of him, and to give Canaan to him and to his Seed. (4) At Beer-sheba, where God directed him to go down into Egypt, Promising To go down thither with him, To make of him there a Great Nation, To bring him up again, and That Joseph should put his hand upon his eyes, viz. close his eyes when he died.
To what end now did God thus frequently iterate his Covenant and Promises to Abraham, and to his more immediate seed, Isaac and Jacob, (whereupon it is often called in Scripture, God's Covenant with Abraham, Isaac and Jacob;) but that he might hereby the more strongly confirm his Covenant to Abraham and his Seed, that they might not doubt of the performance? as Calvin hath well observed.
3. As in part performed to Abraham and his Seed. God's Covenant and Promises to them, stood of many parts and branches: when some of those were Performed, the Promises and Covenant by such experimental Performances were singularly confirmed and assured to them in reference to all promised Mercies that were to follow. The actual performances of those, were as effectual Earnests, Handsels, First-fruits and Assurances of these. God Covenanted and Promised to Abraham, That A son out of his own bowels should be his heir; That his Seed should be very Numerous; That after their sojourning in a land not theirs, and afflictions in Egypt, they should come out with great Substance, Egypt being judged; That the land of Canaan should be their everlasting inheritance, to which they should come again in the fourth Generation; That Christ the Savior of Sinners should descend of Abraham according to the flesh, in whom all the families of the Earth should be blessed, &c. Now when Isaac is born to Abraham of Sarah, notwithstanding his dead body and her dead womb: Abraham was more assured of all the ensuing blessings, and the Covenant experimentally confirmed to him; yea at God's promise and performance of Isaac, Abraham laughed and rejoiced, and named his Son, Isaac, that is, laughter; Herein he rejoiced at the Performance of God's Covenant, but especially herein he saw Christ's Day, and rejoiced, and was glad. When Abraham's Seed were at God's prefixed time brought out of Egypt, this Confirmed the Covenant to them, that they should be brought into Canaan, &c. For God is as able and faithful to perform one branch of his Covenant, as another; to perform all as any. Therefore God's actual Performances of part, were effectual assu rances of the whole.
Thus God confirmed his Covenant By his Promises.
2. By Abraham's Entry upon, and Survey of the promised land of Canaan, at God's appointment, when first he revealed this Covenant unto him. When God first Confirmed his Covenant to Abraham in reference to Christ, he was in Ur of the Chaldees: There God called him; commanding him to come out of the land of Chaldea into the land of Canaan; Promising to Bless him, and all the families of the Earth in him, with all blessings in Christ. Hereupon Abraham accordingly, 1. Makes Entry upon the land of Canaan, and as it were takes livery and Seizin thereof, God then promising to give it to his Seed. 2. Takes survey of it, walking through it in the length of it, and in the breadth of it, God again promising to give it to him and to his Seed forever. Hereupon Abraham's Epithet given to him in the next chapter, is, 〈 in non-Latin alphabet 〉 Abram Hahhhibri, that is, Abram the Hebrew. He is so denominated, not from Heber the Patriarch, one of his ancient-forefathers, as Some think; But rather from 〈 in non-Latin alphabet 〉 Hhhabar, signifying To pass over, Or To pass thorough, (as I have elsewhere noted) because he passed over the River Euphrates from Mesopotamia into Canaan, and so passed or walked thorough Canaan in the length and breadth of it. So that Abram the Hebrew, is as much as, Abram the Passenger, or Passer-thorough. And hence Abraham's posterity were afterwards called Hebrews.
Now Abraham's Entry upon, and Survey of this Promised Canaan, (though in his own person as yet he had no inheritance in it, no not so much as to set his foot on, ) was a notable Pledge and Sign to Abraham, assuring him that at last he should be partaker of the Promises literally, mystically, or both ways in his own person, and in his Seed, beholding the Promises afar off: whereupon Abraham and his more immediate Seed Isaac and Jacob, were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on Earth. Hereby declaring plainly that they seek a Country, viz. an Heavenly Country, whereof this promised earthly Canaan was but a shadow. Thus God gave Abraham a particular view of Canaan with his bodily eyes, thereby to confirm his view of God's Covenant and Promises with his spiritual eyes of Faith and Hope.
3. By Melchizedek's typical Blessing of Abraham returning from the slaughter of the Kings, God's Covenant with Abraham was further Confirmed. The History of Melchizedek is in these words, And Melchizedek King of Salem brought forth bread and wine: and he was the Priest of the most High God. And be blessed him, and said, Blessed be Abram of the most High God, possessor of Heaven and Earth. And blessed be the most High God, which hath delivered thine enemies into thine hand. And he gave him Tithes of all. This is very mysterious; as is clear by the use that David and Paul make of it. Here therefore Consider, 1. What Spiritual Mystery was herein intended. 2. How this conduced to the further establishment and confirmation of God's Covenant with Abraham.
(1) The Spiritual Mystery intended in this Story of Melchizedek, is the Typical representation of the Person, and office of Jesus Christ to Abraham. I. The Person of Christ was notably figured out in Melchizedek, in that his Birth, Death and Pedigree are passed over in silence by Moses, as if he had neither Genealogy, nor Beginning, nor End, and as being wholly unknown to Abraham in these respects. This was purposely done by the Holy Ghost, that Melchizedek might be the more exact and full Type of Christ. (They therefore that curiously inquire whether this Melchizedek was not Sem the Son of Noah, inquire not wisely after Revealing of that which God purposely concealed.) Hence Paul describes him, as; Without father, without mother, without Pedigree, having neither beginning of days, nor end of life; but made like unto the Son of God, abideth a Priest continually. Thus Christ was in his person, 1. Without father according to his Manhood, being conceived and born of a Virgin, remaining a Virgin: 2. Without Mother according to his Godhead, being eternally begotten of the Father alone: 3. Without Pedigree or Genealogy according to his Divinity, for who shall declare his Generation? 4. Without beginning of days and end of life, according to his Divinity, and therefore having an eternal and unchangeable Office without Succession. II. The Office of Christ was also eminently typified by Melchizedek, in two branches of it. viz. 1. His Kingship, or Kingly Office of Christ was figured two ways. viz. Partly, In the Notation of his Name, viz. Melchizedek, King of Salem: First being by interpretation, King of Righteousness; and after that also, King of Salem, which is, King of Peace, (the Apostle himself expounding it.) Thus, Christ is King of Righteousness, the Scepter of his Kingdom is a Scepter of Righteousness. Christ is King of righteousness, the true Melchizedek, in divers regards. For, ( 1 ) He hath a righteous title to it, without usurpation: His Father hath anointed him, and enthroned him in his Kingdom. ( 2 ) He executes his Kingly Office in righteousness and equity, without all shadow of injury, injustice, oppression or Tyranny, and this by his most righteous Laws, the rod of his mouth and the breath of his lips. (3) He Communicates his righteousness royally and plentifully to all his true Subjects by faith. He becomes the LORD their righteousness: and they become the righteousness of God in him. Though they have a Kingdom of sin, to condemn them: yet he hath a greater Kingdom of righteousness, to justify them. (4) He is first a King of righteousness: then a King of Peace. He first justifies us by faith in his blood: and then purifies our hearts and Consciences towards God. Christ also is King of Peace, Prince of Peace, the true King of Salem. For, ( 1 ) He gives to all his Subjects Peace above them, with God, yea though naturally they be inhabitants of Salem, Canaanites, Jebusites, &c. reconciling them to God. ( 2 ) He gives peace within them, his peace in their hearts and Consciences passing all understanding. (3) He gives peace round about them, with the whole Creation. The first Adam brake, divided, distracted all things: Christ the last Adam reunites, cements, and reconciles all things. And all powerfully as a King. Thus he prefigured Christ's Kingly Office in the Notation of his Name. Partly, In his Royal Act, viz. bringing forth of Bread and Wine, for the refreshing of Abraham and his Army returning from the slaughter of the Kings. 2. His Priesthood, or the Priestly Office of Christ, was typified also in Melchizedek's other office, as he was Priest of the most High God. And this chiefly in two respects. viz. ( 1 ) In respect of the Eternity of his Priesthood, Heres no mention of the Birth or Death of Melchizedek's person; nor of the Beginning or End of his Priesthood: Hence Paul saith; being made like unto the Son of God, he abideth a Priest continually. So Christ as a Priest forever after the order of Melchizedek, Hath an Everlasting and unchangeable Priesthood; His Satisfaction and Intercession ever living for us. ( 2 ) In respect of the Acts, and therein the Dignity of his Priesthood. viz. 1. Blessing Abraham, that had the Promises. Herein evidencing, that in his Priesthood he was greater then Abraham, and greater then the Levitical Priests of Abraham's race. For without all contradiction, the less is blessed of the better. Thus Christ our great High Priest blesseth us with all spiritual blessings in Heavenly things. 2. Receiving tithes of Abraham. For Abraham gave him the tenths of all; that is, the tenth of the Spoyls: So Levi being then in Abraham's loins, paid tithes in Abraham to Melchizedek. Melchizedeks order therefore far excelled the Order of Aaron. Abraham receiving Melchizedeks Spirituals, thought it equal he should reap his Temporals. Thus Christ the true Eternal Priest of Melchizedek's Order, receives Tithes in his Ministers and Preachers of the Gospel, having ordained that they who preach the Gospel should live of the Gospel. This was the Mystery intended in this type of Melchizedek.
(2) Now this carriage of Melchizedek tended to confirm God's Covenant with Abraham, as he was a lively Type of both the Person and Office of Christ. viz. 1. Blessing Abraham with all blessings Spiritual and temporal, as Mediatory Priest of the most high God, As God had Covenanted that Abraham should be blessed: 2. Assuring Abraham of a royal Donation of Righteousness and Peace, from himself as the true Mediatory King of Righteousness and Prince of Peace; And presently after this, Abraham's Faith was imputed to him unto righteousness, and God becomes Abraham's Shield and exceeding great reward; 3. Abiding a Mediatory Priest and King forever, for the eternal happiness and Salvation of Abraham and his Seed (according to his Covenant) for evermore. Abraham beholding Melchizedek corporally, in him beheld Christ Spiritually, and the accomplishment of God's Covenant in him. How notably therefore must this needs confirm the Covenant to him!
4. By his own Sacred and inviolable Oath. An Oath for Confirmation is one of the strongest bonds and tyes amongst men. God, to make his Covenant and Promise sure, not only spake it, but sware it: To his word, he added his Oath, when Abraham was now about to offer up his Isaac unto God at his special appointment. And the Angel of the LORD called to Abraham out of Heaven the second time, and said; By myself have I sworn saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son: that in blessing I will bless thee, and in multiplying I will multiply thy Seed as the stars of the Heaven, and as the Sand which is upon the Sea shore; and thy Seed shall possess the gate of his Enemies; And in thy Seed shall all the Nations of the Earth be blessed; because thou hast obeyed my voice. This Oath the Psalmist also mentions, saying; Which Covenant he made with Abraham, and his Oath unto Isaac:—God then Sware his Covenant, not only to Abraham, but also to Isaac. But when to Isaac? Answ. 1. This phrase, And his Oath unto Isaac, may be rendered (thinks Kimchi) de Isaac, Of, or touching Isaac. That the sense may be, And his Oath touching Isaac. viz. touching the blessing of all the Families of the Earth in Abraham's Seed, Christ that should come of Isaac. But this Resolution satisfies not; Partly, Because the Hebrew word 〈 in non-Latin alphabet 〉 To Isaac, cannot properly be rendered, De Isaac: Partly, because here the Psalmist plainly mentions God's Covenanting with three distinct generations successively, Abraham, Isaac, and Jacob. 2. We may better resolve, That God's Oath was made to Isaac; Either at the same time when God sware to Abraham▪ Isaac being present with Abraham at God's Swearing, and the Oath being in some sort intended for both: Or Afterwards when God renewed his Covenant to Isaac, wherein he particularly promised him; And I will perform the Oath which I sware unto Abraham thy Father. And this was virtually and equivalently an Oath to Isaac. This Oath had its principal accomplishment in Jesus Christ, Abraham's primary Seed.
Now, that God added his own Oath for Confirmation of this Covenant, is testified by the Apostle, saying; When God made Promise to Abraham, because he could sware by no greater, he sware by himself, Saying; Surely blessing I will bless thee, and multiplying I will multiply thee.—For, men verily swear by the greater, and an Oath for Confirmation is to them an End of all strife. Wherein God willing more abundantly to show unto the heirs of Promise the immutability of his Counsel, ( 〈 in non-Latin alphabet 〉 ) he came-between by an Oath, (that is, he came between himself and Abraham with an Oath; Or, between the Promise and performance he put an Oath; that is, He confirmed it by an Oath, as we translate it.) That by two immutable things, (viz. His Promise, and Oath) in which it was impossible for God to lie, we might have a strong Consolation, who have fled-for-refuge to lay hold upon the hope set before us. So then, God's Oath is the other of the two Immutable things, In which God cannot possibly lie, and wherein he never will repent, or change: whereby his Covenant and Promise is most firmly ratified.
5. By his solemn Symbolical Form of striking Covenant with Abraham. God renewing his Covenant with Abraham after Melchizedek had blessed him, Promised him an heir out of his own bowels; and a numerous Seed like the stars: and to give him Canaan wherein he now was, to inherit it. Whereupon Abraham replied: Lord GOD, whereby shall I know that I shall inherit it? Here Abraham desired some evident Confirmation, for Ensuring God's Promise of Canaan to him. The Lord condescends to him: and By a Solemn Significative Form or Rite, By sacrifices slain and divided (which was in imitation of this, afterwards used in Confirming Covenants,) he confirms his Covenant and Promises to Abraham and to his Seed. In this Solemnity, 1. God declares his Covenant in Express terms: How, Abraham's Seed should sojourn and be afflicted in a land not theirs 400. years, and then (God judging that Nation) they should come out with great Substance, and in the fourth generation come again into the land of Canaan, and should possess it from the River of Egypt to the great River Euphrates. But Abraham should go to his fathers in peace, and be buried in a good old age. This the Sum of the Covenant which the Lord strake with Abraham that day. 2. God confirms his Covenant by a Solemn Rite of Covenanting, viz. By An heifer, a She-goat, and a Ram, all of three years old, divided in the midst, and the parts laid answerably one over against another; as also by a turtle Dove, and a young pigeon, undivided, but probably laid also one over against the other: by which Division, the divided, torn and afflicted state of Abraham's Seed, especially of Jesus Christ, seem to be implied: and by the uniform answerableness of part to part, not only the re-union, reviving and Recovery of Abraham's Seed especially of Jesus Christ, but also the exact correspondence and agreement of the Covenanters minds one to another seems to be resembled: Between which parts of the Sacrifices Abraham saw a Furnace of Smoak, and a lamp of fire passing. Calvin thinks, This Lamp of fire was in midst of the Smoaking furnace; two things contrary in appearance, the Darkness of smoke, and brightness of a Lamp; whence Abraham was instructed, & knew that at last light should arise out of darkness. To omit many curiosities and subtleties suggested by Interpreters, I shall propound what (in my judgment) seems the most clear, full and apposite sense intended by these two things, and their passing between the divided pieces of the Sacrifices. ( 1 ) By the Smoaking Furnace or Oven, seems to be represented Abraham's Seed deeply afflicted in Egypt: Scripture using to express this sad afflicted condition in Egypt under the metaphor of a Furnace, or Oven; which also in other cases is used to denote extreme afflictions and punishments. A fiery oven, or smoking furnace most fitly resembling such a Condition. ( 2 ) By the Burning Lamp, (Heb. Lamp of fire, ) seems to be represented, The Lord, who would be their light in midst of darkness, and their Salvation from all their tribulation. (They should first be in Tribulation, and then have Salvation out of it.) For, sometimes the Lord is described by Lamps: He appeared on Mount Sinai at the giving of the Law with lightnings, called Lamps; Christ was seen by Daniel and John, with his eyes like lamps and flames of fire. Sometimes again, the Deliverance and salvation of people is compared to burning lamps; And the salvation thereof, as a Lamp that burneth. David thus alludeth; Thou wilt save the afflicted people; but wilt bring down high-looks. For thou wilt light my Lamp: the LORD my God will enlighen my darkness. (3) By the passing of this Smoaking Furnace, and Burning Lamp betwixt these pieces, seems to be represented The mutual consent of the Covenanters. viz. God on the one part, Abraham and his afflicted Seed on the other. For the Covenanting parties were wont to pass between the parts of Sacrifices, divided, as jointly enclosed in the Bowels of those Sacrifices, to testify their mutual Consent. Whereby also they did imply an imprecation, that themselves might be destroyed and cut in pieces like those beasts, if they should perfidiously break and violate their Covenant. This Ceremony is clearly intimated in that of Jeremiah: diligently peruse that testimony.
6. By the Two Ordinary standing Sacraments; viz. Circumcision, and The Passover. These I call the Two Ordinary standing Sacraments: Because these two alone did stand and continue as Ordinary and fixed Ordinances during all the time of the Old Testament: yea from before the giving of the Law on Mount Sinai, till the very coming of Christ. They began before and continued after all the Four Extraordinary Sacraments hereafter mentioned. 1. Circumcision began in the ninety ninth year of Abraham's age: and continued till Christ Antiquated it, by Instituting Baptism in its stead; which Christ did, ( 1 ) For the Jews, in the beginning of John Baptists Ministry: who was then sent of God to Baptize the Jews; Among whom also Jesus Christ incarnate was baptized when he was about 30. years old, and ready to enter upon his Mediatory Ministration. ( 2 ) For the Gentiles, when after his Resurrection, and a little before his Ascension; he gave Commission to his Disciples to Baptize all Nations. 2. The Passover began at Israel's Going forth of Egypt, And continued till the night wherein Christ was betrayed; when Christ abrogated the Passover, instituting The Lord's Supper instead thereof.
1. By the Sacrament of Circumcision. When Abraham was now 99. years old, The Lord renewed his Covenant with him, 1. Enlarging it by divers eminent Additional Promises; and 2. Confirming it by Circumcision: Saying, This is my Covenant which ye shall keep between me, and you, and thy Seed after thee; Every man-child among you shall be circumcised. And ye shall Circumcise the flesh of your foreskin; and it shall be a Token of the Covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every manchild in your generations; he that is born in the House, or bought with money of any stranger, which is not of thy Seed. He that is born in thy House, and he that is bought with thy money, must needs be Circumcised: and my Covenant shall be in your flesh for an everlasting Covenant. And the uncircumcised man-child, whose flesh of his fore-skin is not circumcised, that soul shall be cut off from his people: He hath broken my Covenant. Here is the solemn Institution, and first mention of Circumcision, long before Moses and the Law: and it continued in the Church till Christ's Ascension, when he gave Commission to disciple all Nations, baptizing them, &c. Let me open briefly, 1. What Circumcision was. 2. How it Confirmed God's Covenant with Abraham and his Seed.
(1) What Circumcision was. 1. In General, the Nature of Circumcision may be thus described; Circumcision was the First initiating Ordinary Sacrament instituted by God, from Abraham till Christ: which, by cutting off the flesh of the fore-skin in the males of eight days old, Confirmed God's Covenant of Faith with Abraham and his Seed, assuring them of the Cutting off from their hearts the guilt and filth of sin through Christ the Promised Seed; of God's accepting them as his Church and Covenant-people distinct from all other people, and of their inheritance in Canaan, yea in Heaven itself; obliging them to Faith; Obedience, Integrity, and being God's Covenant-people. 2. More Particularly, The Nature of Circumcision may be set forth by the 1 Efficient, 2 Matter, 3 Form, and 4 End thereof.
The Efficient, or Author of it, was God alone. Hence God calls it, My Covenant. God alone the Author of the Covenant, hath authority to ordain Signs and Seals for Confirmation of his Covenant, and to institute the Ordinances of his own worship. The time of this Institution was when Abraham was 99. years old, at renewing his Covenant with him and his Seed.
The Matter of it, is twofold, as in all Sacraments. viz. 1. Outward and visible; The Circumcision of the flesh of the fore-skin of the males at eight days old. The flesh of the Generative part. The females, originally descending from the Males, were reputed circumcised in the Males. 2. Inward and invisible; The Circumcision of the heart by Jesus Christ the blessed Seed, cutting off the Filth and Guilt of Sin by Regeneration and Justification. This is Christ's Circumcision made without hands, in putting off the body of the Sins of the flesh. These sins the Scripture calls the fore-skins of the Heart: and the putting them off, Circumcicision in the Spirit. God would be the Prime Agent: his people must be Patients in this Heart-Circumcision. And being once fundamentally circumcised by God in Christ, they being acted by God, must afterwards act with God, for the perfecting of this inward Circumcision. The inward Heart-Circumcision is the Immediate Mystery intended by Circumcision: But Mediately therein are also comprehended and implied, All the Covenanted Benefits Promised on God's part, to be made good to Abraham and his Seed; And All the Covenant-Duties imposed upon, or restipulated by them on their part towards God. The subjects receiving Circumcision, were; At present, Abraham and all the Males in his House, free or bond, of what age soever: Afterwards till Christ, all the Males of his Seed of eight days old. They could not understand, or Apply by Faith, or Profess actually, the Covenant, Sacrament, or the Religion therein contained: yet God of the bounty of his Grace and Love, took not only Abraham, but all his Seed, infants as well as others, into Covenant with himself, as his people; and therefore will have them by Circumcision actually initiated, matriculated and admitted into Covenant-fellowship with himself and his people. The like is to be said, and upon the same or stronger grounds, of admitting the Infants of God's Covenant-people to Baptism now under the New Testament. Here Infants are actually admitted by God to the Initiating Sacrament: and are never since Prohibited in all the Scripture, expressly, or by any sound Consequence, in Old or New Testament from the Initiating Sacrament; and therefore should now be Baptized as well as then Circumcised.
The Form of it is 1. Outward, Consisting in the Outward manner and Circumstances of administration. 2. Inward, Consisting in the Sacramental union or Relation betwixt the visible action, and the invisible mystery thereby Represented, by virtue of God's Institution, and assured to the Circumcised in the due use of Circumcision. This Sacramental Relation stood in three things; viz. 1. In Signifying, as a Sign or visible token. Hence its called, The Sign of Circumcision. And, The token or Sign of the Covenant. 2. In Sealing, as a Mark, Signet or Seal that confirms, distinguisheth, and makes Secret. Hence Circumcision was to Abraham A Seal of the Righteousness of Faith which he had being uncircumcised. 3. In Exhibiting, performing and Convaying the Mysteries Signified and Sealed, as an Instrument, or Instrumental mean ordained for that end. Hence in this sense there is such Relation and Connection betwixt the Covenant and Circumcision, that Circumcision is more then once called The Covenant, in a Sacramental form of speaking. It assures so fully of all the Mysteries in the Covenant, as if it were the very Covenant itself.
The end of Circumcision, was excellent and Manifold. As, 1. To mind and admonish Abraham and all his ordinary Seed of the Natural Guiltiness, uncleanness, corruption and Sinfulness of their Hearts and Natures; having need to be cut off and mortified. 2. To Signifie and Seal the putting off the Body of the Sins of the flesh, through Sanctification & Justification by Jesus Christ that should descend of Abraham, a pure Seed, to bless all the believing Seed of Abraham. 3. To be an actual pledge of a Covenant-State with God, in his visible Church, with his Covenant-people. 4. To be a Distinctive Character betwixt God's Covenant-people, and all other people in the world, who by way of indignity are styled The Uncircumtised. 5. To assure the Circumcised of all the Benefits of the Covenant promised by God. 6. To Moblige the Circumcised to all Covenant-duties of Faith, obedience, &c. towards God according to God's ordinances, during the continuance of Circumcision in the Church. Which obligation as to the Ceremony ceased with Circumcision at the death of Christ. 7. Finally, To be, in all these respects, Token of the Covenant, for ratification and confirmation thereof.
(2) How Circumcision confirmed God's Covenant towards Abraham and his Seed. This may in great part be apprehended, by what hath been said already of the Nature of Circumcision. But I add; Circumcision confirmed the Covenant; Not Naturally by any Physical or Natural virtue, property, Quality or Operation thereof to that end: But Spiritually and Sacramentally, as a Sacramental pledge annexed positively by God to his Covenant for that purpose; Ye shall circumcise the flesh of your foreskin, and it shall be a •… oken of the Covenant between me and you. And in this Sacramental Sense it may be said to Confirm God's Covenant to Abraham and his Seed.
More Generally, 1. As a Sign or Token Signifying the Circumcision of the Heart, and all other benefits of the Covenant, implied therein, or necessarily annexed thereunto. 2. As a Seal ratifying and sensibly Sealing the same benefits to the Soul. 3. As an Instrumental mean conveying them, as in a channel or Conduit-pipe, to the believer. And all this with respective reference to God's Covenant-bounty, and their Covenant-Duty respectively. Now Circumcision, thus Signifying, Sealing and exhibiting Covenant-mercies, and obliging to Covenant-Duties, must needs Confirm the Covenant itself to them.
More Particularly, Circumcision Confirmed God's Covenant with Abraham and his Seed sundry ways. viz. 1. As a Memorative Sign of God's Covenant with them: they continually bearing about with them this mark and indelible Character of Ciro •… nicision in their flesh for an Everlasting▪ Covenant. 2. As an Instructive, or Teaching Sign; Informing them, ( 1 ) Of Mans Natural Malady, the Impurity and uncleanness of man's Nature by Sin, which needed cutting off, and casting away. To this end the Generative part was to be Circumcised. ( 2 ) Of the Supernatural Remedy against Sin: by Jesus Christ the blessed Seed to come of Abraham, who should make all Abraham's believing Seed blessed: Partly, by Circumcising and Sanctifying their Natures through his Spirit, turning them away from their iniquities: Partly, by justifying them through his Meritorious obedience to the Death. 3. As a Discriminative Sign; distinguishing the Circumcised Seed of Abraham as God's Covenant-people, from all Uncircumcised Gentiles as Aliens to the Commonwealth of Israel and strangers to the Covenants of Promise. 4. As a Figurative Sign; prefiguring and representing to them; Partly That the Messiah should not descend of the Uncircumcised Natitions, but of the Circumcised Seed of Abraham, who was to be an undefiled High Priest and Minister of the Circumcision: Partly, That he should shed his blood, not only in part in Circumcision, (which was part of his Humiliation, and of the price paid for Sin,) but also fully in dying for Sinners, wherein his Circumcision was fully completed. 5. As an Obligatory Sign, Obliging and binding the Circumcised to all Covenant-Dutyes imposed upon them, viz. Faith, Obedience, Integrity, and being God's Covenant-people; and all this, though to the effusion of their blood for him, whom they expected to shed all his blood for them, they having already in obedience to God begun to shed as it were the firstfruits of their blood in Circumcision.
2. By the Sacrament of the Passover. This Sacrament was instituted before the Giving of the Law on Mount Sinai, a little before Israel's departure out of Egypt, and was first celebrated on that very night when they went out of Egypt, at the End of 430 years to a day from God's first Covenant and Promise to Abraham in Ur of the Chaldees. Therefore, though this Sacrament was Ordained in the days of Moses, yet being Ordained before the Sinai-Covenant was made about three months, it cannot belong to the Sinai-Covenant which was not then in being, but must needs be most properly annexed to God's last Federal dispensation foregoing, which was God's Covenant with Abraham and his Seed. So then the Passover was added for Confirming of God's Covenant with Abraham and his Seed. Not that Abraham, or his more immediate Seed Isaac, Jacob, Joseph, &c. had any benefit at all by this Ordinance; they being dead and gone before its Institution: But his more remote and mediate Seed the children of Israel in Egypt, and all succeeding generations till Christ, had advantage thereby. For the Passover continued in use and force in the Jewish Church from the very night wherein the Israelites went out of Egypt, till the night in which Jesus Christ was betrayed by Judas to be crucified, when Jesus Christ did eat his last Passover, and abrogated it immediately by Instituting the Lord's Supper to succeed in its stead, as he had Instituted Baptism •… succeed instead of Circumcision. Here Consider, 1. The Nature of the Passover. 2. How the Passover confirmed God's Covenant with Abraham and his Seed.
(1.) The Nature of the Passover may be described, 1. More Generally, thus; The Passover was the second Ordinary fixed Sacrament, Instituted by God at Israel's departure out of Egypt, to continue till the Death of Christ the true Passover: which (by killing a Lamb out of the flock of one years old perfect and without blemish, and sprinkling his blood upon the lintel and door-posts of the Israelites houses, and by Circumcised persons eating the flesh thereof roasted with fire with unleavened bread, and bitter herbs, in a posture of haste in the Evening of the fourteenth day of the Moneth Abib yearly, without breaking a bone thereof,) Confirmed God's Covenant of Faith with Abraham and his Seed: assuring them, Of God's passing-over the Houses of the Israelites when the Egyptians should be destroyed: of their deliverance on that very night out of the bitter Egyptian bondage, that they might go to possess their promised inheritance of Canaan; Of their spiritual deliverance from the most bitter bondage of Sin, Death and the Devil, by the blood of Jesus Christ, the true Paschal Lamb without spot and blemish, taken out of the flock of God's people Israel, who should die for his Elect on the evening of the fourteenth day of the same month in the evening of the world, without having one bone of his body broken, and be eaten of them by Faith with the unleavened bread of sincerity and Truth. This large Description is fully laid down in the Institution of the Passover; and thereby clearly proved in all the parts thereof. 2. More particularly, Herein note; 1. The Efficient cause, or Author of it. 2. The Matter of it. 3. The Form of it. 4. The End of it.
The Efficient Cause or Author of the Passover was God; who Instituted it a little before his people Israel's Departure out of Egypt the House of Bondage, and it was Celebrated first in the very Evening of their Departure. And so to be continued every year on the same day of the Moneth by Abraham's Seed till the Suffering and death of Christ the true Passover, and chief Promised Seed.
The Matter of the Passover Constituting it, was 1. Outward, The Lamb, with all the Additionals and Actions about it. 2. Inward, Christ Jesus The Lamb of God delivering not only his Israel from Egyptian bondage, but his Elect especially from their bondage under Sin, &c. by his Death: that he might bring them through this troublesome world to Heaven, as he brought his people through the wilderness to Canaan. This Sign, and Thing Signifyed, may thus be paralleled.
| 1. The Lamb must be taken out of the flock. | 1. Christ the Lamb of God must be true man, taken from among men: from God's flock, Israel, John. 1. 29. 14. Ifa. 53. 3. 7. Heb. 2. 14. 16. |
| 2. The Lamb perfect and | 2. Christ without sin, holy, |
| without blemish, throughout. | harmless and undefiled. 1 Pet. 1. 19. Heb. 4. 15. Isa. 53. 9. Heb. 7. 26. |
| 3. The Lamb was slain and roasted with fire. | 3. Christ suffered and died, enduring God's scorching wrath for our sins. 1. Cor. 15. 3, 4. Isa. 53. 4, 5, 6, 7. Luke 22. 44. |
| 4. The Lamb was slain in the Evening, or between the two Evenings of the fourteenth day of Abib; that is, about three of the clock after noon before Sunset. | 4. Christ was betrayed in the Evening of the same day of the month and Dyed in the Evening of the next Day, about the ninth hour, our third hour, sin the evening of the world, Mark 14. 17. 13. and 15. 34, 37. Heb. 9. 26. |
| 5. Not a bone of the Lamb broken. | 5. Not a bone of Christ was broken, John. 19. 33, 36. |
| 6. The Lambs blood was sprinkled on the lintel and two side posts of the door, but not on the threshold. | 6. Christ's blood is sprinkled upon our hearts and Consciences, and his Obedience imputed to us. But his blood must not be trodden underfoot, Heb. 9. 14. and 12. 24. Rom. 5. 18, 19. Heb. 10, 29. |
| 7. The Lambs blood was sprinkled that the Lord might Pass-over, and spare their Houses from destruction, | 7. Christ Dyed, to deliver us from Sin, Death, and him that had the power of Death, the Devil, Rom. 4. 25. Heb. 9. 26. Rev. 1. 5. Heb. 2. 14, 15. |
| 8. The Lamb was to be eaten by every family. | 8. Christ is to be Eaten and applied by faith particularly by all the Elect, Rom. 1. 17. John. 6. 35, 51, 53, to 59. |
| 9. The whole Lamb was to be Eaten, Head, Body and Purtenance. | 9. Whole Christ undivided is to be applied for our full Communion with him, 1 Cor. 1. 13. 30. Gal. 2. 20. |
| 10. The Lamb was eaten with unleavened bread. | 10. Christ must be Eaten, and his Feast kept, with unleavened bread of Sincerity and Truth, 1 Cor. 5. 7, 8. |
| 11. And with bitter herbs. | 11. And with bitter Repentance, and bearing his Cross, Mark 1. 15. Math. 10. 38. Luke 9. 23. |
| 12. The Lamb was eaten in haste; and in the habit and posture of pilgrims and travellers, with their | 12. Christ must be eaten by Faith of his Elect, as Pilgrims on Earth, pressing forward, and |
| layns girt, shoes on their feet, slaves in their hands. | hastening to a better Country in Heaven, Heb. 11. 13, 16. 1 Pet. 2. 11. 2 Pet. 3. 11, 12. |
| 13. In eating of the Lamb, they were by conference to declare one to another their deliverance out of Egypt, the occasion thereof; so instructing to thankfulness, Exod. 12. 26, 27. | 13. In applying and eating Christ by Faith, we should not only remember what Christ hath done for us in redeeming us from Sin and wrath by his death, as in the Lord's Supper, 1 Cor. 11. 24, 25, 26. but also declare it to others, to incite them with ourselves unto thankfulness. |
| 14. No persons uncircumcised in flesh must eat of the Passover, Exod. 12. 43. 48. No strangers to the Covenant. | 14. No persons uncircumcised in heart can eat Jesus Christ by Faith, the true passover, John. 10. 26. and 1. 11, 12, 13. |
The Form of the Passover was twofold. viz. 1. Inward. viz. that Sacramental union and Relation betwixt the Signs and thing Signifyed, according to the Lord's Institution. 2. Outward. viz. that Outward Manner of Celebrating the Passover in all the Actions and Circumstances thereof, most of which have been already mentioned. Only note, that there were, 1. Some Actions and Circumstances Peculiar to the first Passover in Egypt, 2 Some Actions and circumstances common to all succeeding Sacraments. It would be too tedious to particularize them. The judicious eye will easily observe them.
The End of the Passover was manifold. As, 1. To be a token and Means of preserving and saving of all the Families of Israel from God's revenge and destruction, when all the first-born in every family of the Egyptians should be destroyed with the Pestilence. 2. To be a lasting Memorial, from age to age, of the Lord's delivering of his people Israel out of Egypt, by a mighty hand, according to his faithful Covenant and Promises to Abrahamm, to a very day. 3. To be a Mark, and Character of distinction, betwixt God's Israel and the Egyptians at the first Institution; and betwixt God's Covenant-people, and all Strangers to his Covenant in all after administrations. 4. To be a bond and tie to sacred public Assemblies, obliging the people of Israel solemnly to observe them In the first day there shall be an holy Convocation, and in the seventh day an holy Convocation to you, &c. 5. To be a Sacrament of their Nourishment, growth and progress in Faith, Love and Obedience. Therefore it was Eaten, and that in a travelling Posture. But in Circumcision there was no Eating or Nourishment. 6. To be a Singular and lively Type of Jesus Christ, the true Passover, to be Sacrificed for his people, in fullness of time, in the end of the world, to save them from the wrath of God due for their sins. 7. To be a strong Confirmation of God's Covenant of Faith made with Abraham and his Seed, in that the promise of bringing forth his Seed out of bondage and servitude after 430 years was that night accomplished, that the Passover was first celebrated.
This in brief was the Nature of the Passover.
(2) How the Passover Confirmed God's Covenant made with Abraham and his Seed, is next to be considered. And this it did divers ways, As a Sign, Seal, and Instrumental mean of Conveyance of Covenanted Benefits, by virtue of Sacramental union and Relation betwixt them, as was noted in Circumcision. More particularly it Confirmed this Covenant, 1. As a Demonstrative and instructing Sign, teaching Abraham's Seed two things; viz. ( 1 ) That, now the time of their Egyptian servitude was expired, and that very night they were all to be fully set free. To indigitate this to them, the Passover was ordained to be first celebrated on that very night. ( 2 ) That, now they should go towards Canaan to enjoy it for an everlasting possession. And both these, according to God's Covenant with Abraham. 2. As a Distinctive Sign; Distinguishing betwixt Abraham's blessed Seed to be preserved, and the Egyptians cursed Seed to be destroyed. 3. As a Memorative Sign, becoming a memorial of Israel's wonderful deliverance out of Egypt, not only to the present, but also to all the future Generations of Abraham's Seed: as God had promised to Abraham long before. 4. As a Representative Sign, Typifying and shadowing out the death of Jesus Christ; the Lamb of God, the true Passover, which should be Sacrificed in the Evening of the world, for the Salvation of his people from the wrath of God for evermore. By whose death the Covenant or Testament of God hath its principal establishment.
Thus by the two Ordinary standing Sacraments, Circumcision and the Passover, God's Covenant to Abraham and his Seed was Confirmed.
7. By the four extraordinary Itinerant Sacraments, viz. 1. The cloudy and fiery Pillar, 2. The Red-Sea, 3. Manna from Heaven, 4. Water out of the Rock. I call these Extraordinary, and Itinerant, or Journey-Sacraments, because they were all Miracles and not of ordinary use, but only in that extraordinary condition of Israel in the Wilderness, as they were in their Journey towards the land of Promise. The cloudy and fiery pillar was in use from their going out of Egypt till they came to Canaan; The Red-Sea was passed thorough only once; Manna continued from the time that all their Provision of bread which they brought out of Egypt was spent, till they came to eat of the old corn of Canaan; and water out of the Rock was continued to them from the Rock Horeb, till they came to the borders of Canaan. And all these were Set on foot before the Sinai-Cove •… ant, and giving of the Law. And all of them Sacraments, signifying and representing Sacred spiritual mysteries. The two First Answered notably both to Circumcision under the Old Testament, and to Baptism under the New: The two last answered To their Passover, and to our Lord's-Supper. All our Fathers were under the cloud, and all passed thorough the Sea: and were all baptized by Moses in the Cloud and in the Sea: And did all eat the same spiritual meat, and did all drink the same spiritual drink; for they drank of that spiritual Rock that followed them, and that Rock was Christ. All of them were singular Miracles. Israel even lived, and was maintained, by Miracles, from Egypt till they came to Canaan: Especially by these seven Miracles in the Wilderness, viz. These four Sacraments, Their Healing by the brazen Serpent, Their feet not Swelling, Their Rayment not waxing old, for forty years together.
View we here a little, 1. The Nature of these four extraordinary Sacraments. 2. Their Confirmation of God's Covenant with Abraham and his Seed.
(1) The Nature of them, may be briefly thus laid open, from Scripture;
The cloudy and fietie Pillat is the first of them; and this is first mentioned when Israel had gone two days journeys, and were come to Etham, in the edge of the Wilderness. 1. The Author of it, was peculiarly the LORD; Hence its called, His Cloud. The Minister of it, Moses: They were baptized by Moses in the cloud. 2. The Matter of it, was Extraordinary and Miraculous. For it was a cloud by Day: and a Fire by night. And sometimes one Side of it was a dark cloud, the other side a bright light, at the same time: As when it came between the Camps of the Israelites, and of the Egyptians. 3. The Form of it was Unusual, viz. like a Pillar. Hence, called a Pillar of fire and cloud. Probably this Pillar was of a Pyramidal form, Narrow towards the top, but broad towards the bottom, that it might cover the whole Camp of Israel, and fully enlighten the whole Camp in the night Season. For it is said; He spread a Cloud for a Covering, and fire to enlighten the night. Both the Cloud and fire were spread abroad: and yet still a Pillar. 4. The Posture and Motion of it was Miraculous. It was not driven, as other clouds, to and fro with the wind, but moved in a staid course before Israel night and day: and probably was very near unto them, not suspended up on high; hence they are said to be baptized in the cloud. And when the Tabernacle was erected, it •… ng over the Tabernacle more especially, when they were to Go; or rested on the Tabernacle, when they were to rest. 5. The End and •… se of it was various, and mysterious. viz. ( 1 ) To Guide and conduct the Israelites night and day, in the way wherein they were to go, through the Wilderness, to the Promised Land of Canaan. The Pillar went before them to lead them all along: when it moved, night or day, they moved; when it rested, they rested; what way it turned or twined, they turned. And in the night Season it enlightened their paths, as well as Directed their Motions. After the Tabernacle was erected, the Resting of the pillar upon the Tabernacle commanded their Rest; the taking of it up from the Tabernacle directed their Motion. ( 2 ) To guard and Protect them in their journey from injuries; viz. Partly, from the violence of their Enemies, Pharaoh and the Egyptian Armies pursuing them to destroy them, below. Therefore the Pillar that went before Israel, came behind them, interposing betwixt the Israelites and Egyptians; being light to those, but darkness to these. Partly, from the scorching Heat of the Sun above, in the dry and parching Wilderness, that the camp of Israel should not faint and be dissolved with the fervent heat. Therefore God spread a cloud for a Covering. (3) To demonstrate God's special and peculiar presence with them for their Direction and protection in their journey. This Moses intimateth in his Prayer; They have heard that thou LORD art among this people, that thou LORD art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. As soon as the Tabernacle was erected, the Pillar descended upon the Tabernacle; denoting his special presence there, to direct and protect his Tabernacle. ( 4 ) To be a Mean wherein sometimes God did speak his will and pleasure to his people. He spake unto them in the cloudy pillar. To Moses he directed his speech; appearing in the pillar of the cloud, standing over the door of the Tabernacle. The Lord often spake to them in a cloud, or out of a cloud: He expressed himself more darkly and obscurely under the Old Testament, but now with open face under the New Testament. (5) To signify the same thing for Substance to them, that Baptism doth now to us. viz. washing from Sin, and Salvation from the wrath of God, and from the destructive malice of our Spiritual Enemies. Baptism Signifies this Spiritual washing, and Salvation. And they were Baptized in the cloud, and in the Sea: not dipt nor plunged in either, yet probably sprinkled with some drops of both. To denote their Spiritual washing from Sin by Christ, and their Salvation from the heat of God's wrath, and from the rage of their spiritual Pharaoh and all their enemies by his blood. ( 6 ) To Typifie Jesus Christ unto them in divers regards. viz. 1. In his Person; The Pillar consisted of cloud and fire, a bright and a dark part: So Christ's Person consisted of Divinity and Humanity; that Glorious, this cloudy and obscure. As the Lord dwelt in the Pillar: So the fullness of the Godhead dwelt in Christ bodily, or personally. 2. In his Direction and Guidance; The Pillar guided them through the Wilderness to Canaan: So Jesus Christ is the only way to the Pather; No man cometh to the Father but by him. He is the door of the Sheep. He hath opened a New and living way for us into Heaven, through the veil his-flesh. By the light of his Prophetical Word, and by his Spirit, and by his own Example, he leads us through the Wilderness of this world to Heaven. 3. In his Salvation, Defense and Protection; The Pillar saved from the Heat of Heaven, and from wrath of Enemies, and from destruction by both: So Christ saves us from wrath of God, and from all our Spiritual enemies. The Prophet foretelling Christ's Protection and Salvation of his Church, hath respect to this Pillar; And the LORD will create upon every dwelling place of Mount Zion, and upon her Assemblies, A cloud and smoke by Day, And the shining of a flaming fire by night: for upon all the Glory shall be a defense. Heb. A Covering, or Canopy over it. 4. In his presence with his Church; The Pillar was still present with Israel, went along with them, and the Lord in the Pillar: So Christ is still present with his Churches and Ministers, is in the midst of the Golden Candlesticks, the Churches; and God in Christ is also present with them. ( 7 ) To confirm God's Covenant with Abraham and his Seed, in all.
2. The Red-Sea, and Israel's safe passing thorough it to escape the fury of Pharaoh's Army, is the Second Extraordinary Sacrament. The History of it is described by Moses. The Mystery of it is intimated by Paul, saying; They were all baptized by Moses, in the Cloud and in the Sea.
The History of it represents it a wonderful Miracle. As, 1. That the Sea should not be frozen, but divided into parts. 2. That it should be divided at Moses lifting up his rod over the Sea. 3. That being divided, Israel should pass thorough the midst of it upon dryground, the waters being a wall to them on the right hand and on the left. 4. That at the stretching of Moses hand over the Sea, it should return to its strength, and drown all the Egyptians: The same Sea being Israel's Castle and Refuge, but the Egyptians grave.
The Mystery hereof was excellent, being answerable to Baptism: They were Baptized in the Sea. 1. The Red-Sea saved Israel from temporal destruction and Death: So Baptism signifies our Salvation from Eternal destruction and Death by the blood and merit of Jesus Christ. 2. Israel was saved by the Red-Sea, by first entering into it, as into a Grave, wherein they were in a sort buried; and by ascending afterwards out of it, Rising again as it were out of a Grave: So Baptism signifies our Salvation by being buried with Christ, that we might die to sin; and by being raised again with Christ, to walk in newness of life. 3. The same Red-Sea that saved Israel, destroyed their Enemies the Egyptians: So the same Death and blood of Christ signified by Baptism, which saves his Elect, destroys all their Enemies. 4. The Red-Sea washed them, probably by drops thereof dashed and sprinkled upon them: So the blood of Christ signified by Baptism, washeth and cleanseth from sin and dead works, being sprinkled upon the Conscience. 5. The Red-Sea divided, and therein the Egyptians drowned, became Israel's high-way to the Earthly. Canaan: So Christ's blood divided and separated from his body, represented by Baptism, and thereby our spiritual enemies destroyed, becomes the Elects Highway into the Heavenly Canaan. 6. The Red-Sea in all these regards Typified Christ obscurely: Baptism in all proportionable respects signifies Christ more clearly. 7. The Red-Sea in all former regards Confirmed God's Covenant to Abraham and his Seed, demonstrating that no enemies, dangers or Impediments whatsoever should hinder them from the promised land; but, notwithstanding all, his promises should be accomplished: So Baptism assures us in Christ's blood of the Sureness of God's New Covenant, according to which we shall against all impediments come safe to the promised Paradise. Thus of the Red-Sea.
3. Manna was their third extraordinary Sacrament. Note, 1. The History of it. 2. The Mystery intended in it.
The History of it, is related by Moses. When Israel was now thorough the Red-Sea, and their provisions of bread brought out of Egypt spent, they murmur for bread, as ready to die for hunger in the Wilderness. Hereupon God Rained Manna upon them from Heaven for bread, till they came to Canaan, to feed them all along their journey. This Manna differed much from the Manna used in Physic.
The Mystery of it, our Savior Reveals, whilst he expounds it of himself, that he is the true Bread that came down from Heaven: The Apostle also intimates it, saying; They did all eat of the same Spiritual meat. It was not only Corporal food to nourish their bodies; but also Spiritual food, as a Sacrament of Christ crucified, for nourishing of their Souls. See the Mystery of it in this ensuing Parallel. 1. Manna came down from Heaven, from the airy Heavens, out of the clouds; Hence called the Corn of Heaven, and Angels food: Jesus Christ came down out of Heaven, even out of the Highest Heavens of Heavens, from his holy Father. 2. Manna was round, small, and white like coriander Seed, but full of virtue: So Christ is perfect, and pure, (roundness is a figure of perfection, whiteness an emblem of purity,) and small in his own and others eyes, meek and lowly of heart, counted a worm and not a man, &c. yet full of grace and truth, and all spiritual efficacy. 3. Manna was given to be food for Israel in the Wilderness till they came to the promised Earthly Canaan: Jesus Christ was sent down from Heaven from the Father, to be bread of life, living food for his Church all along their passage through the Wilderness of this world, till they come to possess the promised Heavenly Canaan. But with this difference; They that did eat Manna hungered and thirsted again, and died: but they that eat Christ shall never totally and finally hunger, nor thirst, nor die. 4. Manna was sweet and pleasant to the taste, like fresh oil, and like wafers made with Honey: So Christ is most sweet and deliciously pleasant to the spiritual taste of his Church and people, that have their senses exercised to discern betwixt good and evil. 5. Manna was prepared by baking, &c. to be bread for Israel: So Jesus Christ was prepared by sufferings and Death to be bread of life for his Elect. The bread that I will give, is my flesh that I will give for the life of the world. 6. Manna fell round about the Camp of Israel daily, and was nowhere else to be found: So Jesus Christ is nowhere else to be found but in and about the Camp of his Church; all other people are Christless; but to his Church he Communicates himself continually. 7. Manna was rained down sufficiently for all Israel, though many hundreds of thousands, and every person of whatsoever age, sex, Quality or Condition had his proportion: So Jesus Christ is a full provision for his whole Church, and she is complete in him, every member having his proportionable measure of his grace, his equal measure of his righteousness. 8. Manna must be all eaten every day, and none reserved till the morrow; for then it bred worms and putrefied: So Jesus Christ must be actually eaten and applied by Faith for spiritual nourishment, without which a bare profession of Christ will but prove prejudicial; to them that apply him by faith, he is precious; but to them that apply him not, a rock of offense, and the savor of Death. 9. Manna was not to be found on the Sabbath day; and when they came to the land of rest, Canaan, it quite ceased: So Jesus Christ will cease to Communicate himself to his Church in such Ordinances and dispensations as he doth now, when his Church shall be brought to the Celestial Canaan their Eternal rest, and shall keep their everlasting Sabbath with him in glory; then Christ shall give up the Kingdom to the Father, and God shall immediately be all in all. 10. The Sample of Manna reserved in the Golden pot in the Holy of Holies did not corrupt or putrefy at all: So Jesus Christ the hidden Manna, being set in the true Holy of Holies, Heaven itself, is subject no more to any suffering or Death, but is alive for evermore.
4. Water out of the Rock, was their fourth extraordinary Sacrament. Herein also Consider, 1. The History. 2. The Mystery.
The History, thus. Israel being furnished with bread to satisfy hunger, yet wanted water to quench their thirst in their Wilderness-way to Canaan, and therefore murmured: God thereupon tells Moses, that he would stand upon the rock in Horeb, and Moses with his rod should smite the Rock, and water should come out for the people to drink, and it did so.
The Mystery of this was great and excellent. For, Paul saith; They did all drink the same spiritual drink, for they drank of that spiritual Rock that followed them, and that Rock was Christ. View it in this parallel. 1. The well-head, the fountain of these waters, was a Rock, An High Rock, A firm strong Rock, A dry flinty Rock: So Christ, the well-head of all Spiritual blessings, is, An high Rock over all Creatures, and above all dangers; A strong Rock, whereon his Church is built, that the gates of hell shall not prevail against it, and whereupon, as on a Rock of offense, his Enemies shall be dashed in pieces; And a dry Rock, unlikely in the Eye of the world to yield waters of life and Salvation, being as a Root out of a dry ground, having no form, comeliness, or desirable beauty. 2. The Rock yielded plenty of waters for all Israel in the dry and parching wilderness, both for cooling and quenching their thirst, and for cleansing their Garments and bodies: So Jesus Christ yields great plenty of his Spirit, Graces, Righteousness, comforts and Spiritual blessings, for his whole Church, throughout this afflicting and barren wilderness of this world, fully to quench and satisfy all the panting and thirsty desires of his people, and to wash away all their sinful impurities. 3. The Rock yielded no water till it was smitten with Moses Rod: So Christ yields not the waters of life and Salvation to his Elect, but as he is smitten by sufferings and death for their sins; the Curse of the Law, the rod of Moses, was laid upon him, that so the blessing of Abraham might come upon them. 4. Not so much Moses his smiting the Rock, as his smiting it at God's Command, and the Lord's presence and power upon the Rock, was that which brought water out of the Rock: So, not so much Christ's sufferings, being smitten by the Law, as being smitten according to God's appointment, and through the presence and power of Divine Grace, sends forth streams of Salvation for his Israel, which become effectual to eternal life. 5. The Rock which yielded waters to Israel, followed Israel, and supplied them with water not only for that present, but all along the wilderness till they came to Canaan: So Jesus Christ, that followed Israel, and was long after to be revealed in fullness of time, supplies his Church with waters of life so long as they are in the wilderness of this world, till they come to Heaven, so that they shall never▪ totally and finally thirst, or spiritually and eternally die; the water which he gives them being a well, yea Rivers of waters within them, in their bowels, springing up to eternal life.
Thus of the Nature of these four extraordinary Itinerant Sacraments.
(2) Their Confirmation of God's Covenant with Abraham and his Seed may be now more familiarly apprehended. They Confirmed not this Covenant to Abraham in his own person, nor to his more immediate Seed, Isaac, Jacob, Joseph, &c. in their persons: for they were dead and buried, before these Sacraments had being. But they Confirmed it, to their more Remote Seed, which were actually delivered out of Egypt, and after sojourned in the wilderness. For, then it was that these four Sacraments were Instituted by the Lord.
God's Covenant with Abraham and his Seed, these Sacraments Confirmed divers ways; viz.
1. As they Consummated the Redemption of Abraham's Seed out of Egyptian bondage, and the Egyptians destruction. God in his Covenant with Abraham had promised this deliverance to his Seed after 400 years, and withal, this judgment upon the Egyptians. The Israelites were not completely delivered, when they marched out of Egypt: nor the Egyptians completely destroyed, when their first-born were slain with the Pestilence. For Pharaoh with all his chariots, and horsemen, and army, when they had buried their first-born, pursued after Israel, and extremely distressed them before Piahiroth, viz. the Mouth of the Mountains, by the Red-Sea, where they had no way of escape: The Red-Sea being before them, the Egyptians behind them, Mountains on each hand. Then the LORD by two of these Sacraments, The Pillar and Sea, completed Israel's deliverance, but the Egyptians Destruction. By the pillar he protected Israel, from them, that they came not near them: And by the Sea, He saved Israel making it an high-way for his Ransomed to pass through; but drowned all the Egyptians following them: making the Sea their Grave, so that they saw them again no more forever, but only dead upon the shore. Hereby therefore this Covenant was wonderfully ratified: in that the miraculous pillar shall protect, and the divided Sea shall save his Israel, but devour the Egyptians, for the full completing of his Covenant-Promises.
2. As they removed impediments to the Performance of God's Covenant and promises to Abraham and his seed; taking them out of the way, that the Covenant might take place. One eminent clause of God's Covenant with Abraham and his Seed, was; That The Land of Canaan should be given to him and his Seed for an everlasting possession; under which the Eternal inheritance of Heaven was typified and promised. Now when Israel was brought out of Egypt, and were Marching towards Canaan, there were many impediments and difficulties tending to cross, retard and hinder their journey thither, whether we Consider, The Neer way to Canaan, or The way about through the wilderness. I. The near way to Canaan was through the Land of the Philistines, a strong and warlike Nation: God would not lead them that way, lest the people should see war, and be discouraged. II. The way about through the wilderness had also many Lets and impediments, rendering their passage either impossible, or extremely difficult: As, the Crossing of the Red-Sea; The uncouthness of the way without Guide, direction, or inhabitant; The Parching heat of the Sun, enough to make them faint and die, the wilderness being without Harbor or Shelter; The barrenness and dryness of the wilderness, wherein there was neither earing nor harvest, no food to eat, nor scarce any water at all to drink for so many hundreds of thousands: these were great impediments, and without removal of them they could never have come to Canaan. All these impediments the Lord took out of the way, all these Difficulties he facilitated, by these four extraordinary Sacraments. 1. By the Pillar of cloud and fire, he not only covered and sheltered them from the violent Heat of Heaven, but also guided them in their way they should go both night and day. 2. By the dividing of the Red-Sea into parts, he removed the impassableness of the Sea, as well as the danger of the Egyptian Host. 3. By Manna rained down about their Camps, he gave them Bread to the full for forty years together, though the wilderness yielded neither bread nor Corn. 4. By water out of the Rock, he gave them drink throughout the dry and parched▪ desert, so that they were still supplied with a stream of water, so that neither the fervent Heat of the Sun, nor want of Guidance in the wilderness, nor the many waters of the Red-Sea, nor any extremity of Hunger or Thirst, nor all together, shall keep Israel out of Canaan, nor God's Covenant from accomplishment. Now in removing these difficulties and Hinderances to Covenant-performance, these four Sacraments did experimentally confirm the infallibility of the Covenant to Abraham's Seed. There was not a year, not a month, not a day, for forty years together, wherein God did not, by all, or some of these, plainly assure them, that God's Covenant was Sure, Canaan was theirs, and nothing should prevent their promised Enjoyment of it in its Season.
3. As they harmoniously answered the Ordinary fixed Sacraments both of Old, and New Testament, viz. Circumcision and the Passover, Baptism and the Lord's Supper. ( 1 ) The cloudy fiery Pillar and Red-Sea had Analogy and proportion with Circumcision, and Baptism. To Baptism; For, Israel is said to be Baptized in the Cloud, and in the Sea: To Circumcision also consequentially, because Baptism succeeded instead of Circumcision. And all of them were Initiating Sacraments, the first Sacraments in Order: yea All of them signified the same thing for Substance, viz. The putting away of the sinful filth and corruption of the flesh by the blood and Spirit of Christ. ( 2 ) The Manna, and water out of the Rock, had sweet Analogy with the Paschal Supper, and The Lord's Supper. All of them being Second Sacraments; All of them Nourishing Sacraments, tending to growth and progress; All of them signifying the same Spiritual Nourishment of the Soul by the body and blood of Christ crucified. Having therefore such correspondence to these fixed and Ordinary Sacraments, which evidently confirmed God's Covenant with Abraham and his Seed, they also in this sense were Confirmations of the same Covenant.
4. As they Mysteriously Typified Jesus Christ and his Death. The Pillar, Sea, Manna and water out of the Rock, were all of them notable Types of Christ crucified, as I have already evidenced. And in this respect they singularly confirmed this Covenant, for as much as God's Covenant with Abraham and his Seed was grounded, stablished, and ratified upon, and by Christ crucified. And so I pass to the last way of God's Confirming this Covenant. viz.
8. By the Sufferings and Death of Jesus Christ, Implyed and Typifyed observably in this Federal Administration, and that many ways. For clearing this, Consider, 1. That the sufferings and Death of Jesus Christ were many ways Implyed, Typifyed and represented in this Expressure of God's Covenant. 2. That by these sufferings and Death of Christ thus represented, this Covenant was Eminently confirmed.
(1) The Former of these, viz. That The sufferings and Death of Christ, were many ways intimated and adumbrated in this Federal Dispensation, may be cleared by Induction of Particulars. As,
1. In the Promises of the Covenant. viz. 1. In the Promises of Blessing all the families of the Earth in Abraham's Seed. This had its accomplishment in Christ, who became a Curse for us upon the Cross, that the blessing of Abraham might come upon the Gentiles, &c. 2. In the Promise of multiplying his Seed as the stars of Heaven, dust of the Earth, and sands of the Sea-shore. This had its chief accomplishment in Christ: who by his Sufferings and death hath begotten a Spiritual Seed, believing in him, and turning to him; and that a very numerous Seed, like the innumerable drops of Dew from the womb of the morning, when thou shalt make his Soul an offering for sin, he shall see his Seed. — A Seed shall serve him, it shall be accouunted to the LORD for a Generation.—All the ends of the world shall remember, and turn unto the LORD, and all the kindreds of the Nations shall worship before thee. This is spoken of, as the fruit of Christ's passion there prophetically and pathetically described. 3. In the Promise of making his Seed victorious, possessing the Gates of their Enemies. This was chiefly fulfilled in Jesus Christ, (as Zacharias testifieth,) we being by Christ delivered out of the hands of our Enemies. What Enemies? Sin, Death, the Devil, &c. And how doth Christ deliver us from these spiritual Enemies▪ and make us victoriously possess their gates? By his sufferings and Death peculiarly. Being made a Sacrifice for sin, he condemned sin in the flesh: By Death, he destroyed him that had the power of Death, that is the Devil: He spoiled Principalites and powers, triumphing over them openly on the Cross. 4. In his Promise of giving to Abraham's Seed Canaan for an inheritance and land of rest, into which they were brought by the typical Jesus. This is chiefly fulfilled in the true Jesus. who by his own blood entered in once into the Holy place, even Heaven itself, that better Country, that Heavenly Rest: having also obtained for us boldness to enter into the holiest by the blood of Jesus, By a new and living way which he hath consecrated for us, through the veyl, that is to say, His flesh. Canaan was but a Type of Heaven: and Joshua a type of Jesus: and Joshua's bringing them into Canaan, a type of Jesus his bringing Abraham's Seed into Heaven, which he did by his blood and Death Meritoriously. 5. In his Great Promise of being a God to Abraham and to his Seed by an Everlasting Covenant. the Lord becomes a God in Covenant to none but in Jesus Christ, and through his Death, satisfying God's Justice for their sin, and reconciling them to God. When we were enemies, we were reconciled to God by the death of his Son. Contrariwise, they that are without Christ, are without God in the world.
2. In the Solemn Rite, and Form of Covenanting. viz. By killing of Sacrifices; Dividing them in twain, and the Covenanters in a sort passing between the parts thereof; under the resemblances of a smoking furnace, and a burning Lamp. The more immediate intent of these Solemnities, probably was (as ( r ) Calvin, and Ainsworth are of opinion) to show, and shadow out the future▪ Condition of Abraham's Seed before they should inherit Canaan; they should be as it were slain and cut in pieces by afflictions, like those Sacrifices: The Egyptians like those fowls, should light and prey upon them; But as those parts were laid to answer one another, capable of being closed together again: so his distracted Seed should at last be revived, and restored and closed together again, &c. The more Mediate and chief intention of these things seems to be, for Confirmation of God's Covenant with Abraham and his Seed, by passing between slain and divided Sacrifices, that they might more holily Coalesce and be joined together, being as it were together included in the Sacrifices: which (in my judgment) hath principal respect to the torments, rending and death of Christ, the Sacrifice of Sacrifices, Abraham's primary Seed, whereby God's Covenant is ratified irrevocably to Abraham's Seed for Heaven and Salvation. All slain Sacrifices, appointed by God, being Types of Christ crucified and slain.
3. In all the Sacraments Ordinary and extraordinary annexed to this Expressure of God's Covenant with Abraham and his Seed. The Covenant of Faith▪ in every gradual discovery of it, represents Christ, and him as suffering and Dying, either expressly or implicitly. So all the Sacraments annexed to the Covenant primarily lead us to Christ and his Death, with the benefits thereof. Christ, as suffering and Dying for the sins of his elect, is the very Marrow and Mystery of all these Covenants and Sacraments.
In Circumcision, blood was shed; foreshadowing Christ's shedding his blood for his people, In part, in his Circumcision; In full, in his following sufferings and cruel Death.
In this Passover the Lamb was slain, its blood shed and sprinkled upon the doors of Israelites, its flesh roasted with fire, &c. lively typifying Christ, the Lamb of God, our true Passover Sacrificed for us by death, whose blood was shed that it might be sprinkled upon us for justification and Salvation, whose flesh was as it were roasted and scorched with the fire of God's wrath for our sins, that he might be bread and nourishment of life for our Souls.
In the Pillar of Cloud and Sea Israel was Baptized: which foretypifyed the spiritual Baptism and washing of their Souls from sin by the blood of Jesus Christ shed for that purpose.
In the Manna that came down from Heaven, was typified Christ coming down from Heaven as the true bread of God. And he became such bread, by giving his flesh for the life of the world.
Finally, In the Water out of the smitten Rock, for quenching his people's thirst in the wilderness, and washing their bodies and raiment, was shadowed out the streams of blood gushing out of the Rock Christ smitten with sufferings and Death, for quenching his people's Spiritual thirst, and cleansing their Spiritual filthiness from their Souls and Consciences.
4. In Abraham's Resolved Sacrificing of his son, his only son, his beloved son, Isaac for a Burnt-offering to God, and real offering up the Ram in his stead, was remarkably typified God's incomparable and infinite Love to the world in giving his own son, his only son, the dear son of his love in whom his soul was delighted, Jesus Christ, to be sacrificed by bitter sufferings and Death for the sins of his elect, that, believing in him they might not perish, but have everlasting life. Thus the first thing is evident, That the Sufferings and Death of Christ were many ways implied and adumbrated in this Federal administration.
(2) The Latter of these, viz. That by these sufferings and Death of Christ thus represented, this Covenant was eminently confirmed; may be thus evinced.
1. Because, This Covenant is said to be fore-confirmed of God ( 〈 in non-Latin alphabet 〉 ) towards Christ; or unto Christ. That is, so as to have primary respect and tendency to Christ, the chief Seed of Abraham, and establishment in him as Mediator, Surety and foundation of the Covenant; By whose Death as Testator this Covenant should at last be ratified: By whose merit intervening these Covenant-benefits and blessings should be obtained: And by faith in whom these Covenant-mercies should be actually applied to all Abraham's Seed in Christ. The sufferings and death of Christ being so frequently and notably intimated in this Federal dispensation, for this end especially, that thereby this Covenant might receive stronger establishment and Confirmation.
2. Because If the Ordinary and extraordinary Sacraments were annexed to this Covenant for confirmation thereof, much more the sufferings and Death of Christ signified and shadowed out therein as the marrow thereof, must needs Confirm the same. For these Sacraments had no spiritual virtue, efficacy or use at all for Confirming the Covenant, or Covenanters; but only in relation to, and in Connection with, Jesus Christ and his sufferings therein signified and Sealed.
3. Because, All the Covenants and Promises of God are yea and Amen in Christ Crucified. They have their Truth, Establishment & Accomplishment in Christ, as the Root and Center of them all. But with this difference; Covenants of Promise (of which this Covenant with Abraham and his Seed was one eminent branch,) were yea and Amen in Christ only as Promised, and to come afterwards: The New Covenant, is yea and Amen in Christ, as Performed actually exhibited in the flesh already.
Thus Christ's blood did virtually work, long before it was actually shed. And this is one sense, in which Christ is said to be slain from the foundation of the world: viz. In regard of the virtue, force and efficacy of his Death in many regards from the foundation of the world.
III. Why God thus many ways Confirmed his Covenant to Abraham and his Seed; comes next to be considered. And this the LORD did,
1. Of the rich bounty of his Grace to Abraham and his Seed. His free-Grace is most liberal and bountiful: Therefore he not only Gave his Covenant to Abraham, to declare his free grace in bestowing what Abraham could not deserve; but he also established and Confirmed his Covenant given, to testify the superabundant Bounty of his free-Grace, making his Covenant strong and sure which he had given him.
2. Because the LORD intended this Covenant with Abraham and his Seed, for an Everlasting Covenant, to him and to his Seed forever. How and in what sense this Covenant, and the Covenant inheritance therein promised, is forever, I have formerly explained, towards the beginning of this Chapter. Now, God intending this for an Everlasting Covenant, to be of use and advantage to Abraham's Seed to the worlds End; therefore he hath established it strongly, and confirmed it immovably. He hath made it a marble-Monument; he hath set it upon a sure and unshaken base. This is a Covenant that hath foundations: Every Confirmation is a foundation; God's Promises are a foundation; God's Oath is a foundation, &c. and all because this Covenant is to stand long, to continue forever. If a man pitch a Tent, he doth it slightly without foundation, because it is to be shortly taken down again and removed: but if he build an House, he makes it strong and sure, lays the foundation firm and deep, because it is to continue. If a man make any contract or bargain for a few days, or a few years only, he takes no extraordinary care for Sureness; but if he be to purchase an inheritance to him and his heirs forever, he makes all as sure as he can, by Deeds, Seals, Livery and Seizin, Fines, Recoveries, Enrolments, &c. Thus the Lord deals in the present Case of his Covenant, He makes all sure, because it is to continue forever.
3. That by all these Confirmations God might more abundantly show unto the heirs of Promise the immutability of his Counsel. God's holy Counsel and Contrivance of the eternal happiness of Abraham and his Seed in Jesus Christ by Faith, in his eternal purpose and Decree, is the great mystery of this Covenant: Herein the LORD is from all eternity fully determined and unalterably resolved. And that all the true Seed of Abraham, true believers whether Jews or Gentiles, who are the heirs of Promise, might in due time perceive the fixed resolvedness and immutability of God's pleasure and counsel herein; he hath added all these Confirmations to his Covenant as well as his Oath. And this Reason the Apostle lays down, when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely, blessing I will bless thee; and multiplying, I will multiply thee.—wherein God willing more abundantly to show unto the heirs of promise the immutability of his Counsel, Confirmed it by an Oath. Or, interposed himself by an Oath. As if God had said▪ Abraham, I am fully resolved of this my Covenant, nothing shall alter or change my eternal purpose and Counsel, therein; I have decreed it unalterably before the world began: therefore I have thus and thus established it; Do thou and thy Seed build upon it, and rest upon it forever.
4. That by Such Strengthening, stablishing, & Confirming this Covenant, the comfort of all true believers, heirs of promise, might be strengthened, stablished and confirmed in the Covenant. This Reason also the Apostle adds; That by two immutable things, (viz. God's Promise and Oath, ver. 13.) in which it was impossible for God to lie, we might have a strong Consolation▪ who have fled-for▪refuge to lay hold upon the Hope set before us; which hope we have as an anker of the soul, both sure and steadfast, and which entereth into that within the veil, whither the fore-runner is for us entered, Jesus, &c. A most sweet Text: wherein, to my present purpose, note: 1. That, these words have reference particularly and expressly to God's Covenant with Abraham, and his Confirmation thereof▪ ver. 13, 14. &c. 2. That, here are mentioned two ways which God took for confirming his Covenant with Abraham, viz. 1 ▪ His Promise▪ 2 ▪ His Oath, by himself, ver. 13, 14, 15, 16, 17. Both which are amplified by their two excellent Properties tending to strongest Confirmation of the Covenant thereby▪ viz. ( 1 ▪) Immutability, they are both unchangeable; That by two immutable things. ( • ▪) Infallibility, they can neither of them deceive us, In which it is impossible for God to lie. 3. That, the end or reason of this Confirmation of this Covenant, by Promise and Oath, was, that his Covenant-people might have strong Consolation, 〈 in non-Latin alphabet 〉 ; firm, strong, prevalent, consolation. They have strong discomforts to wrestle against, viz. 1. Many and Strong Sins within them; 2. The dreadful and strong wrath of God above them; 3. The strong and deadly curse of the Law against them, thundering out Death as the due wages of every sin; 4. Many and strong Enemies and Temptations round about them, the flesh with all its lusts, the world with all its flatteries and frowns by afflictions and persecutions, the Devil with all infernal principalities, powers, and spiritual wickednesses in high-places, &c. Therefore they had need to have strong Consolations against all these strong discomforts; their comforts had need to be as heart of Oak, as Armor of proof; they had need to be well-grounded, strongly compacted, deeply rooted, and mighty through God, that they may prevail against all comers, against all these discomforts, which would quickly dash and swallow up weak and feeble Consolations. The God of all comfort therefore, being tender of his people's Consolation, Hath both made this Covenant with them in Christ, for their Comfort, and hath made this Covenant strong by many Confirmations, for the establishing of their hearts with strong consolations. 4. That, the persons for whom God intended this strong Covenant-Consolation, are the heirs of promise, verse. 17. viz. First, believing Jews; Then, believing Gentiles. These heirs of Promise are described by their Faith and Hope, whereby they become actual partakers of this strong Consolation, by flying to the Promises hoped for, and by casting this sure and steadfast anker of the Soul, Hope, into that within the veil, the Holy of Holies, even Heaven itself, into which Jesus the forerunner is entered to prepare it for them. Thus their souls ride at anker safely, in the Sea of this world, by expecting Heaven through Jesus Christ according to this confirmed Covenant.
IV. Inferences hence; Hath God thus established and Confirmed his Covenant to Abraham and his Seed? Then,
1. God's tender Care and Love to Abraham and his Seed is eminently declared in this Covenant. Wherein? 1. Partly, In his Gracious Condescension and stooping so low to Abraham and his Seed, as to deal with them and manifest his good-will to them touching their eternal happiness, in such a familiar Covenant-way. For, there's infinite distance and disproportion betwixt God and them: and yet they meet together in one blessed Covenant. 2. Partly, In that he hath given them such a rich and full Covenant, replenished with variety of Highest blessings, not only for this world, but especially for the world to come. 3. Partly, In that he hath many ways so strongly established. and Confirmed this Covenant, and all the Blessings therein, to them: so as he hath left no place for their disputing or doubting about the performance thereof. He Covenanted with them freely: He Covenanted with them fully: he Covenanted with them firmly. O what Care and love of God shines forth herein! What Praise, thankfulness and love were due from Abraham and all his Seed to this God! And if we be the true Seed of Abraham, heirs of promise by Faith, what shall we render to the Lord for all these his benefits?
2. God's Covenant with Abraham and his Seed is most firm and Sure: and all the Covenanted-blessings therein are most secure unto them. Why? They are so immoveably established and Confirmed. God hath abundantly established them; 1. By his immutable Promises Propounded, Repeated, In part fulfilled, in which it is impossible for God to lie: 2. By Abraham's entry upon and survey of Canaan. 3. By the Type of Melchizedek. 4. By his own immutable and Sacred Oath, wherein it is impossible for God to lie or repent: 5. By the ensuing Solemnity of Covenanting, striking this Covenant with Abraham and his Seed, by Sacrifices slain and divided, and passing between the parts thereof: 6. By Ordinary visible Sacraments, Circumcision and the Passover; which were constant sensible Seals of the Great Charter till the Coming of Jesus Christ: 7. By extraordinary Sacraments in the Wilderness, The Pillar of cloud and fire, The Red-Sea divided into parts, Manna from Heaven, and Water out of the Rock; three of which they had daily before their eyes for forty years together, to assure them that God remembered this Covenant, and was in fulfilling it every day, and that they did see and taste the virtue and Goodness thereof continually: 8. By the very suffering and Death of Christ the chief promised Seed, as adumbrated, typified and intimated many ways in this Covenant-administration, to come to pass afterwards for the full ratification of this Covenant. By all these ways God hath Confirmed it, and made it invincibly sure. A Sure Rock, whereupon to rest and repose the we aried Soul; A Sure Refuge, whereunto to fly for succor and safety in all spiritual danger and difficulties whatsoever; A Sure Charter of Grace, which shall not be overthrown, whereby the Eternal inheritance may be confidently claimed and expected.
Consider well, O all ye Seed of Abraham; 1. This Covenant is Surer then all human Laws, Covenants or Constitutions whatsoever. Surer then all the Laws of Medes and Persians, which alter not; Surer then any man's Will or Testament, though confirmed by the Testators death: Surer then all the Grants, Charters, Acts, or Ordinances of Princes or Potentates, though confirmed by Promise, Seal or Oath. Why? Because these are but confirmed by mortal and mutable men: but this is established by the immortal and immutable God. If man's Covenant, when once Confirmed, be sure: then God's Covenant with Abraham and his Seed, thus often confirmed, must needs be most sure. 2. This Covenant is Surer then the surest foundations of Heaven and Earth, and of the whole Creation. The Mountains shall depart, and the hills shall be removed, yea Heaven and Earth shall pass away, but this Covenant shall not pass away or be removed. For though he hath laid the foundations of the world •… ry sure, yet he hath not stablished them upon his Oath: but he hath established this Covenant upon his inviolable Oath, yea upon the blood of Jesus Christ. 3. This Covenant is Surer then can be overthrown or made of none effect. For, what shall overthrow it? ( 1 ) Not the Law; for this Covenant was confirmed in Christ 430 years before the Law was given, and the first Covenant stands. ( 2 ) Not the Sin of Abraham, or his Seed; for this Covenant hath provided a blessedness both for Abraham and his Seed, one eminent branch whereof is Remission of their sins and justification of their persons. ( 3 ) Not the Justice of God, nor the Curse due for sin; For, in this Covenant God's blessing is assured in Christ, who became a curse to redeem us from the Curse, that so the blessing of Abraham might come upon us. ( 4 ) Not any Enemies to us, or to this Covenant, flesh, world, or Satan; for, herein God hath taken order that Abraham's Seed shall possess the gates of their Enemies, especially of these their spiritual enemies. Over all whom they shall at last be more then Conquerors. ( 5 ) Not any Creature, or created power, present or future; for the Creator of Heaven and Earth, God blessed forever, hath all these ways Confirmed it; and what he hath confirmed, no creature can reverse or disannul.
3. God's Covenant with Abraham and his Seed is Perpetual. Being unalterably firm and sure, it must needs be perpetual. Hence its called, An Everlasting Covenant. And it's said; He hath remembered his Covenant forever: the word which he commanded to a thousand generations, which Covenant he made with Abraham, and his Oath unto Isaac; and confirmed the same unto Jacob for a Law, and to Israel for an everlasting. Covenant, &c. And in this accomplishment hereof in Christ, its said; He hath holpen his servant Israel, in remembrance of his Mercy, As he spake to our fathers, to Abraham and his Seed forever. This Covenant then was not for a short Season, but for perpetuity. 1. Something in it was only for a peculiar time; as, the gathering of Abraham to his fathers in a good old age in peace. 2. Some things in it were only for a long time, after which they were to have an end; as, the Temporalities therein promised, inheritance of Canaan, &c. together with that form and manner of visible administration, to particular families, by mutable Sacraments, &c. 3. But some things in it were perpetual and forever; as, all the Substantials of the Covenant of a Spiritual and Celestial nature, touching Grace in this, and Glory in the world to come. These things do all concern us, as well as Abraham; and will still concern all believers to the worlds end. Herein therefore let us still exercise ourselves, To know this Covenant thoroughly, To discover our portion and interest therein clearly, And to comfort ourselves therewith continually. The subsequent Out-breakings of the Covenant may surpass this Discovery, but shall not disannul it: As in the daytime the glorious Sun doth not extinguish and put out the inferior light of Moon and stars, but only out-shine them.
4. This Covenant-Expressure far Surpassed both the former to Adam and Noah, not only in Fulness and clearness, but also in Establishment and Confirmation. The first Covenant-discovery was established, by A General and dark Promise, and by the Death of those Sacrifices, with the skins whereof Adam and Eve were clothed. The second was established as hath been showed by Promises, by Salvation in the Ark by water, by the Rain-bow, and God's Oath. But this third Discovery of the Covenant was ratified more abundantly, as hath been evidenced. Thus the Grace of God discovers itself daily more and more fully: as the Sun shines brighter and brighter till it be perfect day. As the Capacity of God's people increased for Receiving, so the bounty of God increased in Revealing, the mysteries of Salvation unto them.
5. They that doubt or stagger at this Covenant or the Promised blessings thereof, through unbelief, do not duly Consider God's establishment and Confirmation of it to Abraham and his Sed. In itself God's Covenant needs no Confirmation; his bare word is as strong as his Oath: but to us it needs Confirmation; therefore God hath confirmed it so variously and so strongly by immutable things, wherein it is impossible for God to lie. But we forget these confirmations, we do not deeply enough Consider them: therefore we tremble, doubt, and hesitate about the performance of promised Blessings, whether ever we shall have the blessing of Abraham come upon us in donation of the Spirit, Sanctification, Adoption, Justification, &c. whether ever we shall possess the gates of our Spiritual Enemies and overcome them; whether ever we shall come to inherit the Heavenly Canaan and eternal rest; whether ever we shall be so happy, as to have the Lord for our shield, exceeding great reward, and our God in Covenant.