The Mystery and Marrow of the Bible
1. In his more particular descent. Not only as the Seed of the Woman, nor only as the Seed of Abraham, but as the Seed of Israel. The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me: said Moses to the people Israel. This Prophet, the New Testament interprets to be Christ.
2. In his person, and Natures constituting his Person. That he should be God-man, God manifested in the flesh; God dwelling in the Tabernacle of flesh. The Tabernacle wherein God dwelt between the Cherubims, and whereby he visibly testified his presence in the midst of Israel; was a Type of Christ's Tabernacle and temple of the flesh or Human Nature, wherein the fullness of the God-head dwelt bodily, that is, Personally. The word was made flesh, and Tabernacled amongst us: as the Greek signifies. Hence it is that his flesh is sometimes called. The Tabernacle, Sometimes the Temple: In reference to the personal inhabitation of the God-head therein. In like sort, the God-head and Manhood of Christ were shadowed out, by the Altar, and the Sacrifices offered up thereon. The Altar was anointed, dedicated, Sanctified to be most Holy, that it might Sanctify the gifts thereon, and that whatsoever touched it might be holy This signified the God-head of Christ, greater then the gift and Sacrifice of the Manhood, and Sanctifying the same. Christ is called, The Altar: Christ is called, The Sacrifice: and Christ is called, the Priest; The High-priest, the Minister of the Sanctuary and true Tabernacle. How was he at once The Altar, The Sacrifice, and High-priest? He was the Altar as God sanctifying himself: The Sacrifice as man, consecrated through sufferings: And the Priest, as both God and man. For Christ through the eternal Spirit offered himself without spot to God. In the former Covenants they had no such discovery of Christ's Person.
3. In his Office. That Christ should be a Mediator betwixt God and man. For, Israel extremely terrified by God's immediate voice and Presence, could not endure it, but desired Moses to pass betwixt God and them, and God approved their desires, And so the Law was ordained in the hand of a Mediator, viz. Moses. In which Mediatory Office Moses typified Christ the true Mediator, as God's promising Christ, the Prophet like Moses at the same time intimates. Nor did this Covenant set out Christ only as a Mediator, more Generally; but it also delineated his Mediatory office in the chief branches of it, Particularly, viz. Prophecy, and Priesthood and King-ship. Christ's Prophetick function: In that he is Promised to be a Prophet like unto Moses, in whose mouth God would put his words, and he should speak to them all that God should command him. As a Prophet he should reveal the whole will of God for their Salvation. 2. Christ's Priesthood: In that he is A great High Priest; typified by the Levitical Priesthood, especially by the High Priest. The principal Acts of Christ's Priest-hood were these. viz. ( 1 ) Expiation, or purging away of the sins of his Electby his own death and blood, by the Sacrifice once for all, whereby he of himself fully satisfied his fathers justice. This was typified in all the bloody Sacrifices offered by the Priests in the time of the Law. ( 2 ) Ascension and entrance into the true Holy of Holies Heaven itself through his own blood, by a new and living way which he hath Consecrated for us, through the veil, that is to say, his flesh rent and crucified. This was fore-shadowed by the High-Priests entering once a year into the Holy of Holies through the veil with the blood of others. ( 3 ) Intercession for his elect at God's right hand. He ever lives to make Intercession for us. — Christ is entered into Heaven itself, now to appear in the presence of God for us. — We have an Advocate with the father Jesus Christ the righteous. This was prefigured out by the High-Priests burning a perpetual Incense morning and evening upon the golden Altar for Incense before the veil, by the Ark of the Testimony before the Mercy-seat. ( 4. ) Benediction of his people Christ hath redeemed us from the Curse of the Law, being made a curse for us:—That the blessing of Abraham might come on the Gentiles through Jesus Christ: That we might receive the Promise of the Spirit through Faith. And Peter tells the Jews also, Unto you first, God having raised up his son Jesus, sent him to bless you, in turning away everyone of you from his iniquities. This was fore-typed in the Priests Blessing the People in the Name of the LORD: the form of which Blessing was prescribed to them. 3. Christ's King-ship also, whereby he Gathers Governors and Protects his Elect, but •… ubdues his and their Enemies under his and their feet: was also intimated under this Sinai. Covenant; Partly under the Type of Moses, who as a Prince rescued them from under the rigorous Egyptian bondage by the mighty hand of his God upon him, and Governed them as a mighty Prince in the wilderness forty years together. Moses commanded us a Law, even the inheritance of the Congregation of Jacob. And he was King in Jeshurun, when the Heads of the people, and tribes of Israel were gathered together. Partly, under the type of Joshua, who subdued the Kings and Nations that were enemies to Israel, and settled them in the promised Rest of the Land of Canaan. Partly under the Type of King David who completed the victories over the Jebusites and other enemies of Israel.
Thus the Sinai-Covenant Revealed Christ in his Mediatory office, as Prophet, Priest and King. As Prophet he was revealed and Promised presently upon the Promulgation of the Law Moral: As Priest he was revealed and shadowed out in the Law Ceremonial: And as King he governed the Commonwealth of Israel by the Law Judicial, till that outward Politie was swallowed up in the Spiritual Kingdom of Jesus Christ under the New Testament.
4. In his two distinct States or Conditions, of Humiliation and Exaltation, wherein he executed his Mediatory office, The Sinai-Covenant set forth Christ. 1. In his Humiliation: ( 1 ) That he should become man, and descend of the Jews according to the flesh. The LORD thy God will raise up unto thee a Prophet, from the midst of thee, of thy brethren. ( 2 )▪ That he should suffer death and shed his blood for the sins of his people: This was signified by the Death and blood of all the Levitical Sacrifices under the Law, they being peculiar Types of Christ crucified. 2. In his Exaltation. ( 1 ) That he should revive and rise again from the dead. This was notably signified by the Scape-goat. When the High-priest was to go within the veil into the most Holy, he was to take two goats, The one to be killed for a Sin-offering, whose blood he was to carry within the veil, and Sprinkle it upon the Mercy-Seat and before the Mercy-Seat to make an atonement; The other, to be presented alive before the LORD, to make an atonement with him, and to let him go for a Scape-goat into the wilderness, after Aaron had laid both his hands upon his head and had confessed over him all the iniquities of Israel and all their transgressions in all their sins, putting them upon the head of the goat. By the former Goat -was prefigured Christ's death and blood purging away our sins, by which he entered into Heaven itself: By the latter, Christ's reviving and Resurrection from the dead, bearing our sins far away us. He was delivered for our offenses: and was raised again for our justification. ( 2 ) That he should also ascend into Heaven. This was Typed out by the High-priests entering once a year into the most holy place, a Type of Heaven.
These and divers other ways, Christ was Revealed in this Sinai-Covenant more fully, then in all the former Covenants. And the more we have of Christ in any foederal dispensation, the more excellent that Covenant must be acknowledged: Christ being the very Marrow, Center and Soul of the Covenant.
III. Hence, God's Israel of old was saved by the same Christ under the Sinai- Covenant, whereby the Israel of God is now saved under the Zion- Covenant. That there was a Sinai-Covenant, and a Zion-Covenant, (That, answering to Hagar the bondwoman, and in the manner of administration gendring to bondage; This, answering to Sarah the free woman, and in the manner of administration gendring to liberty and spiritual freedom;) is very clear in the Apostles Allegory. That the Sinai-Covenant was not a Covenant of works but a Covenant of Faith in Jesus Christ, as well as the Zion-Covenant, hath also been abundantly proved. Consequently, The same Christ and Savior of Sinners, who is yesterday, and today, and forever the same; The same Redemption, Sanctification, Justification, Adoption and Glorification, even the same complete Salvation by Christ, was revealed in both Covenants; though in different manners and degrees. For, this is the peculiar Nature and Scope of the Covenant of Faith to Reveal Sinners Salvation by Jesus Christ alone through Faith: as hath been formerly cleared in handling the Covenant of Faith, more Generally▪ Now if the people of God were saved by the same Christ, both under the Sinai-Covenant, which was the Old Testament, And under the Zion-Covenant, which is the New Testament: Hence,
1. All the Lord's saved, under both the Sinai and Zion- Covenant, under both the Old and New Testament, are joint-members of one and the same Mystical body of Christ. All Christ saved are members of his body, Christ is the Head of the Church, and he is the savior of the Body. He is Savior of none, but of them of whom he is head▪ he is Head of none, but of his own Mystical members, which collectively taken, are his mystical body. Hereupon all Christ's saved ones under Old or New Testament, are joint members of one and the same Mystical body of Christ. Christ having reconciled both Jews and Gentiles unto God in one Body by the Cross: hath made them fellow-Heirs of the same Kingdom, fellow-Citizens of the same spiritual Jerusalem, fellow-inhabitants of the same house of God, and fellow-members of the same mystical body of Christ; enjoying as Saints, not only Comunion with Christ, but also with one another in him.
2. Not only Carnal and Earthly, but also spiritual and heavenly Blessings were revealed to the faithful under the Old Testament or Sinai- Covenant, as well as under the New-Testament or Zion- Covenant. For, this Sinai-Covenant, as a Covenant of Faith, revealed Christ to them: and Christ hath fundamentally and virtually all Spiritual blessings in him, brings effectively all Spiritual blessings with him. Christ is Abraham's eminent Seed, in whom all the families of the earth are blessed. He blesseth, Primarily with Spirituals: as with the promise of the Spirit (viz. the promised Spirit) by faith: Conversion from iniquities to God; yea, with all spiritual blessings in Heavenly things in Christ, God quickening us together with Christ, and raising us up together, and making us sit together in heavenly places in Christ Jesus. Secondarily with temporals, cast in as additional advantages to the true seekers of God's Kingdom.
Therefore, the Socinians do greatly derogate from the rich grace of God to the faithful under the Old Testament this Sinai-Covenant, whilst they say, That therein God promised to them neither Eternal life, nor the Holy Spirit; but reserved them, as the proper and peculiar gifts of the New-Testament, till Christ's coming; and that if eternal life should have been promised under the Old Testament, The New Testament should not have better Promises then the old. Answ. The folly and falsehood of this Opinion may thus in brief be discovered. 1. Christ was abundantly revealed and promised under, and in this Sinai-Covenant (as hath been shown;) and this, as a Redeemer, Justifier and Sanctifier in ordinances for expiation and purification as a Prophet, Priest and King. Consequently, The Spirit of Christ was promised; for Christ Sanctifies none but by his Spirit; And eternal life was Promised; for all these spiritual blessings in Christ, Are revealed in order to eternal life, have an indivisible connection with Glorification, And are eternal life in the foundation and inchoation thereof. 2. God promising Christ under the Old Testament, promised all things in him: as God performing and giving Christ under the New Testament, gives freely all things with him. 3. God in this Sinai-Covenant revealed and promised Canaan, the land of Rest; Consequently he promised Heaven and eternal rest therein; Their life and Rest in Canaan being a Type of their eternal life and Rest in Heaven, as hath been manifested. 4. The faithful under the Old Testament obtained eternal life. For, ( 1 ) Before the Sinai -Covenant, Enoch walked with God, and so pleased him▪ that God took him up bodily into Heaven, and translated him, that he should not see Death: and God styled himself at the bush, The God of Abraham, the God of Isaac, and the God of Jacob: and Christ adds, God is not the God of the dead▪ but of the living, for all live unto him. How are Abraham, Isaac and Jacob living unto God: but in their Souls, which being Spirits of just men made perfect, live in Heaven with God? Now if the faithful before the Sinai-Covenant, under more imperfect Covenant-administrations obtained eternal life: how can eternal life be denied to them that lived under the Sinai-Covenant, which was a more perfect dispensation? ( 2 ) Under the Sinai-Covenant, Moses was at his death made partaker of heavenly glory, and Elias was carried up to heaven in a fiery chariot with a whirl-wind: and these two Moses and Elias appeared in glory with Christ at his transfiguration, and spake of his▪ decease which he should accomplish at Jerusalem. ( 3 ) The Socinians themselves confess, That all who under the Old Testament worshipped God from the heart, and were obedient to him, obtained eternal life, which they hoped for, although it was not promised unto them. God performing more then he promised. Seeing then the faithful under the Old Testament obtained eternal life: consequently eternal life must needs be promised to them. For, how should they obtain eternal life, but by Faith and Hope? and how should they believe or Hope, without a word of promise in Christ, the only foundation of faith and hope to lapsed sinners? Without a Promise, Faith is not Faith, hope is not hope, but groundless Presumption. 5. The New Testament Promises are better then those of the Old; not in kind; but in Degree. Revealing spirituals more clearly, fully, spiritually.
3. The Sinai- Covenant or Old Testament, and the Zion- Covenant or New-Testament, are for substance one and the same: though they differ never so much in the Circumstance or Manner of administration. Forasmuch as The Salvation of lapsed sinners by one and the same Christ through Faith, is the substance of them both; The chief Matter and Scope of them both: Though differently set forth in them both. In that, Christ was set forth darkly, as to come afterwards, to the Jews only: In this, Christ is set forth clearly, as come already, and to all Nations.
IV. Hence, The Sinai- Covenant intended not Sinners Justification in the sight of God by works, but only by Faith in Jesus Christ. Why? For that the Sinai-Covenant▪ is not a Covenant of works: but a Covenant of Faith. Had it been a Covenant of works, it had peculiarly intended and revealed Justification by works: but being a Covenant of Faith, as hath been proved abundantly, it intends and Reveals Justification by faith only in Jesus Christ. For, every Covenant holds forth such a Righteousness and Justification for kind, as is agreeable to the Nature and kind of such a Covenant respectively. This the Apostle testifies saying, But now the righteousness of God without the Law is manifested, being witnessed by the Law and the Prophets. The Law itself testifieth, Th •… that the righteousness of God (viz. which God hath ordained, revealed, and will accept,) is without the Law: that is, by faith without the deeds of the Law. So that, Christ is the end or scope of the Law for righteousness to everyone that believeth. And Paul alledgeth Moses and the Law itself, to prove The Righteousness of Faith The Law therefore, which is this Sinai Covenant, intended Sinners Justification only by faith in Jesus Christ before God. So then, Hereupon we may clearly conclude,
1. That, The Jews, through ignorance of God's righteousness, ran into a great and fundamental error in the point of Justification, whilst they went about to establish their own righteousness by the works of the Law; and so come short of the righteousness of God This the Apostle plainly condemns in the carnal Jews: and the greatest part of the Jews split upon this Rock, not being able spiritually to discern the Mystery of the Law, viz. Christ the end of the Law for righteousness to every believer. Therefore the Gentiles which followed not after righteousness (viz. not by the deeds of the Law) have attained to righteousness, even the righteousness which is of faith. But Israel which followed after the Law of righteousness hath not attained to the Law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the righteousness of the Law: for they stumbled at that stumbling stone. viz. Jesus Christ.
2. That such teachers, as urged the Law of Moses, and the works of the Law, upon any of the Primitive Churches as necessary unto Justification, were false teachers, false Apostles: not preaching the Gospel, but perverting the Gospel of Christ; not edifying, but subverting the souls of believers. Such false teachers began to creep into the Roman and Galatian Churches: whereupon Paul wrote those two excellent and most accurate Epistles, clearly stating the Question about Justification and proving Justification before God by Faith alone in Christ, without the deeds of the Law. Such false-teachers also, before that time, came from Judea to Antioch, and exceedingly disturbed the Church there, teaching the Necessity of Circumcision and keeping of the Law of Moses unto Justification: whereupon that famous Apostolical Syned met at Jerusalem, stated the Question for Justification by faith, Censured the false-teachers, and by Decrees, established and comforted the Churches of Antioch, Syria, and Silicia, in the truth. And, in like sort, The Antichristian Doctors now under the Papacy maintaining Justification in the sight of God by works of the Law, as Bellarmine, Stapleton, Suarez, &c. are false-teachers, either mistakeing or perverting the true intent of the Law in the Sinai-Covenant.
3. That, The Law, as promulgated in the Sinai- Covenant, nor was, nor could be contrary, destructive to the Doctrine of Faith in the Gospel. For, the Law, so promulgated, intended Justification by Faith only. Is the Law then against the Promises of God? God forbid. ( x ) Do we then make void the Law through faith? God forbid: yea, we establish the Law.
Object. If the Sinai- Covenant intended not Sinners Justification before God by works, but by Faith only, whence is it that the whole stream of that Covenant runs, so much upon works in the Commands, Promises, and Threats thereof; as if life and righteousness were to be had only by Doing, not by believing.
Answ. To this I Answer, a few things briefly. viz.
1. Though the Sinai -Covenant runs much, yet it doth not run altogether upon Doing. It requires Believing also, as hath been shown: Reveals Justification in the sight of God only by believing.
2. The clear Revelation of the Mystery of Faith was purposely reserved till Christ's coming, to be one of the glorious Privileges of the New Testament, as the Apostle intimates. The Lord therefore in this Sinai-Covenant, and before, revealed the righteousness of faith more darkly, and obscurely to his Infant-Church under age; but yet sufficiently for their Salvation.
3. The stream of the Sinai-Covenant runs much upon Doing, and Perfection of Doing; Partly, To Convince that carnal people of Israel (so addicted to acquiesce in their own works,) that they could never be justified by their own doing, because they could not do perfectly without sin. Partly, To force men to seek out unto Christ by faith, who is the only perfect doer and fulfiller of all that the Law can exact to the uttermost. Partly, To let Israel see, That sinners cannot be justified, unless his Law be exactly fulfilled by sinners, or by their Surety Jesus Christ. Partly, To instruct them, That though God intended not their works and obedience as an Antecedent condition requisite to their Justification; yet he intended them as a Consequent condition and Qualification in justified persons, as fruits of true Faith, and the way towards the attainment of the Promises.
V. Hence, The Sinai-Law was Israel's Gospel. For, The Sinai-Law was given as a Covenant of Faith: and every Covenant of Faith is pure Gospel. what is Gospel, But the good tidings of sinners Salvation by Faith in Jesus Christ alone? Now in this Sinai-Covenant, Christ is most variously Revealed; Faith in Christ is evidently and unquestionably required; and sinners salvation by Christ alone through Faith is frequently inculcated, How could any understanding Israelite fix his eye upon the Tabernacle, Mercy-Seat, Ark, Veil, Altar of incense, Altar of burnt-offering, Sacrifices, Death and Blood of those Sacrifices, The High-priests and all their Holy-garments, but in all these he must needs behold very much of Christ and of sinners salvation by him! The Gospel was preached to their ears, while the Law was promulgated to them: The Gospel was preached to their eyes, while the Law, especially the Ceremonial Law was executed in their sight: yea the Gospel was preached to all their outward, as to all their inward Senses, while the Law was managed according to God's appointment. In the Law how much sweetness might they suck by faith from Christ's Person, Offices, Humiliation and Exaltation! It was therefore Israel's High-privilege indeed above all Nations, to have such a Law, which was such a Gospel.
VI. Hence, The many Misapprehensions of this Sinai- Administration may justly be condemned and confuted, that have occasioned so many mistakes and errors about this Sinai- Law: especially that grand misapprehension, That the Sinai- Covenant was a Covenant of works, not of Faith and Grace. As.
1. Of the Legal Iustitiaries, who have in whole, or in part sought to be justified in the •… ight of God by the works of the Law. The Sinai-Law revealing justification, not by works of the Law, but by faith only.
2. Of the Antinomians, who totally condemn and disallow the use of the Moral Law to Christians as given on Mount Sinai, and as in the hand of Moses. They not considering that it was given on Mount Sinai as a pure Evangelical Covenant of Faith: and therefore the substance of it concerns Christians, as well as Jews.
3. Of the Socinians who deny that eternal life and the Spirit were promised under the Old Testament. And this whilst they observe not the Old •… estament, or Sinai-Covenant to be a Covenant of Faith, revealing Christ, righteousness, holiness and happiness in him; consequently the anctifying spirit, and eternal life.
VII. Hence; They that would rightly understand the Sinai- Covenant must look upon it with an Evangelical eye. Since the Fall, the Law was never given, but in a Gospel-way; The Gospel was still the marrow of it, the mystery of it, the bottom of it, the scope of it. Thus it was in this Sinai-Law. They therefore that would pry into the spiritual depth of this Law given at Horeb, they must look upon it with Gospel-Spectacles they must principally have an eye to Christ there, to faith there, to God's righteousness by Faith there. This is the Pole-star, and the Compass they must sail by, into the port of solid knowledge in the Law; this is the Cleu that will orderly direct them lest they lose themselves, as in a Maze, in the intricate Labyrinth of the Sinai-Covenant Administration
APHORISM III. Of the Federate-Parties: God and Israel.
THe Confederates, or Federate-Parties to this Sinai- Covenant, were, God and Israel with their Posterity. viz. 1. On the One part God, As JEHOVAH, Israel's Covenant-God, Redeemet, Law-Giver and endeared Husband. 2. On the other part Israel and their Posterity, As Abraham's Seed in Covenant with God, The LORD's Redeemed and Espoused People, and as keys of the promised Inheritance (though under age) going on to receive some part of the Promises.
Consider here two things for clearing of this Aphorism. viz. 1. That God and Israel with their Posterity, were the Federates in this Sinai- Covenant. 2. That they were the Federate Parties under these Notions and Considerations.
I. That the Federate Parties to this Sinai- Covenant were, God on the one hand, Israel and their Posteiity on the other; is evident divers ways. viz.
1. From Manifold Testimonies. As, 1. Of Moses; The LORD our God made a Covenant with us in Horeb. He speaks this to all Israel that came out of Egypt, both male and female, parents and posterity, young and old. And when God renewed this Horeb-Covenant in the land of Moab, Moses said; ye stand this day all of you before the LORD your God: your Captains of your Tribes, your Elders, and your Officers, with all the Men of Israel, your little ones, your wives, and thy stranger that is in thy camp, from the hewer of thy wood to the drawer of thy water: That thou shouldst enter into Covenant with the LORD thy God, and into his Oath, which the LORD thy God maketh with thee, this day, &c. This takes in all Israel, and all their posterity then living, who stood in the Order forementioned to enter into Covenant with God. And it is most likely they all stood in the same Order before God, when he made his Covenant with them at Horeb. And least they should think this Covenant extended only to Israel, and their posterity then in being, he adds; Neither with you only do I make this Covenant and this Oath; but with him that standeth here with us, this day before the LORD our God: And also with him that is not here with us this day. Meaning their Posterity throughout all generations, though yet unborn, to whom this Covenant did belong, till the New-Covenant did come in place. And elsewhere; The LORD spake unto you out of the midst of the fire,—And he declared unto you his Covenant, which he commanded you to perform, even Ten Commandments, —And; — Take heed unto yourselves, lest ye forget the Covenant of the LORD your God, which he made with you. 2. Of the Prophets; God said by the Psalmist; Gather my Saints together with me: those that have made a Covenant with me by Sacrifice. In Solomon's days it was said; There was nothing in the Ark, save the two Tables of stone, which Moses put there at Horeb, when the LORD made a Covenant with the children of Israel. In Ezekiel, God, having respect to his dealings with Israel at Horeb, saith, When I passed by thee, and looked upon thee, behold thy time was the time of love, and I spread my skirt over thee, and covered thy nakedness: yea I sware unto thee, and entered into a Covenant with thee, saith the LORD God, and thou becamest mine. In Jeremiah also the Lord saith; Behold the days come that I will make a New Covenant with the House of Israel, and with the House of Judah: not according to the Covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt, which my Covenant they brake, although I was an husband unto them, saith the LORD. 3. Of the Apostle Paul, alleging that Testimony of Jeremiah, to prove the surpassing excellency of the New Covenant beyond the Old. By which Testimonies of Moses, The Prophets, and Paul, it is plain, that God was the one Federate party, Israel and their posterity the other Federate party to this Sinai-Covenant.
2. From the explicit consent and agreement of God and Israel as Parties to the matters of this Sinai- Covenant. This their Consent is noted by Moses three times. viz. 1. When the Breviate or brief Sum of the Covenant was first propounded in the Preface before the Promulgation of the Covenant. God propounds, Exod. 19. 3, 4, 5, 6 And all the people Consent, Exod. 19. 7, 8. 2. When the Moral Law, the excellency of the Sinai-Covenant, was promulgated. God spake it immediately, Exod. 20. 1, &c. Deut. 5. 2, 3, 4, 5, 6. &c. 22. And the people promise obedience thereto, desiring to hear God's will by Moses, as a Mediator to that end, Exod. 20. 19. Deut. 5. 27. 3. When Moses had declared God's Covenant more at large, viz. His Moral, Ceremonial, and Judicial Laws. The people Answered; All the words that the Lord hath said, will we do.
3. From the Solemn Sanction, Dedication, or Ratification of this Covenant at the bottom of the Mount of God, after all this was transacted. For, there An Altar was erected under the Hill; and twelve pillars according to the twelve Tribes of Israel. The Altar (as Ainsworth notes well) represented God, the first and chief party in the Covenant: The twelve pillars represented the twelve Tribes and their stony Nature, the other Party to the Covenant. This done, Burnt-offerings and Peace-offerings were slain and offered on the Altar, and the blood sprinkled, Half on the Altar; After which Moses (having written the Morals, Ceremonials, and Judicials in a Book) took the Book of the Covenant, and read in the audience of the people; and they said, All that the LORD hath said, will we do, and be obedient. And Moses took the blood, ( viz. the other half of it) and sprinkled it on the people, and said, Behold the blood of the Covenant which the LORD hath made with you concerning all these words. In this eminent Dedication of the Sinai-Covenant, The Parties to the Covenant, God and Israel, are expressly declared, and foederally conjoined.
II. That God and Israel with their Posterity, were Parties to this Sinai- Covenant in the fore-said Notions and Considerations; may be also thus explained and proved particularly. viz.
I. God was the First and chief Party to this Sinai-Covenant, especially in this fivefold Notion and Consideration. 1. As the LORD. 2. As Israel's Covenant-God. 3. As Israel's Redeemer. 4. As Israel's Law-giver. 5. As Israel's endeared Husband.
1. As JEHOVAH, the LORD. In this Notion Moses represents God making Covenant with Israel, The LORD, or JEHOVAH made a Covenant with us in Horeb. In this notion God represents himself, when entering into Covenant with Israel; I am JEHOVAH,—Thou shalt have none other God's before me, &c. As if God had said; O Israel take notice that in this Notion and Consideration I enter into Covenant with thee, viz. As JEHOVAH. This is God's chief Essential Name, that sets forth the Essence and Nature of God more fully, then any one word in the Hebrew tongue, or in any other language whatsoever. 〈 in non-Latin alphabet 〉 JEHOVAH is derived from 〈 in non-Latin alphabet 〉 Havah, He was. This Root denotes the Essence, Being or Existence of God. It especially signifies. 1. God's absolute underived simple and eternal Essence in and of himself. 〈 in non-Latin alphabet 〉 ; which was, which is, and which is to come: As John excellently expresseth the Divine Nature. The Hebrew Etymology of 〈 in non-Latin alphabet 〉 well agrees hereunto. For 〈 in non-Latin alphabet 〉 the root of it, signifies, which was: 〈 in non-Latin alphabet 〉 the present tense, the points being a little changed, signifies, which is: and' being prefixed, it becomes 〈 in non-Latin alphabet 〉 , the future tense, signifying, which will be, or is to come. So that it notes out an absolute eternal being, without beginning, succession or end: which was, without beginning; is, without succession; will be, without end. And to this effect God is ofttimes set forth in Scripture. 2. God's deriving of Essence and Being to all things besides himself that have being. He is the fountain of all Beings. Divers Scriptures import this to be another thing implied in his name JEHOVAH. 3. God's immutability in his Decrees; and according to his Decrees, his giving essence, being, and actual subsistence to all his Threatenings and Promises whatsoever. ( 1 ) To his Threatenings, fulfilling them according to his eternal Counsels. Hence, He is wont frequently to seal up his Threatenings with this, or like expression; I JEHOVAH have spoken it.—They shall know that I am JEHOVAH. ( 2 ) To his Promises, performing them and giving existence actually to them according to his Decree, because he is JEHOVAH. Hence, he is wont to ratify his promises, with these or like phrases;— I am JEHOVAH.—saith JEHOVAH.—thus saith JEHOVAH. In one chap▪ in Jeremiah God's Promises are 33 times confirmed by such phrases. And in this sense God here entered into this Sinai-Covenant with Israel as JEHOVAH: viz. as giving actual being and subsistence to his Promises made to their fathers Abraham, Isaac, and Jacob, touching the land of Canaan, &c. He had formerly made Promises to them: but now he would make his Promises subsist; he would make them good, and really perform them. Therefore a little before the Sinai Covenant was made, when the time of Israel's deliverance out of Egypt was come, God said, I am JEHOVAH. And I appeared unto Abraham, unto Isaac, and unto Jacob, by the Name of God Almighty: but by my Name JEHOVAH was I not known to them. That is, Hitherto they were sustained by faith in God's all-sufficiency, or almighty-power, without receiving the thing promised: they lived upon mine all sufficiency and my promise, without performance thereof. But now their posterity shall receive the Promises, now I am about to perform the Promised deliverance out of Egypt, and the promised inheritance of Canaan unto them: Now they shall experimentally know that I am JEHOVAH, A Promise-performing God indeed. This name JEHOVAH, was Doctrinally made known, To Abraham, To Isaac, and To Jacob: but not Experimentally. Or if Experimentally: nothing so fully and clearly, as now it should be made known to their Posterity. This is the first Notion in which God made Covenant with Israel at Horeb, as JEHOVAH, As a Promise-performing God, that would now speedily make all his ancient Promises actually to subsist to Israel. This was a most comfortable notion and consideration of God: tending exceedingly to raise up Israel's Faith and Hope in God's Covenant and Promises.
2. As Israel's Covenant-God. God made not this Sinai-Covenant with Israel, as to whom he had no Covenant-Relation before: but as being already their Covenant-God, viz. by his Covenant long ago made with Abraham and his Seed. Hence Moses said; The LORD our God made a Covenant with us in Horeb. — That thou shouldst enter into Covenant with the LORD thy God — Take heed to yourselves lest ye forget the Covenant of the LORD your God. The Lord making Covenant with Israel in this No •… ion and Consideration, as their God already in Covenant▪ seemed to intimate to them; 1. That, He was now about no new kind or sort of Covenant with them, but only he would deal with them with the same kind of Covenant as formerly with their fathers: The Covenant of Faith, not the Covenant of Works. For he would now Contract and Covenant with them, as their Covenant-God: viz. by Abraham's Covenant; which was only a Covenant of Faith. 2. That, He was still constant in the Covenant which he had made with Abraham and his Seed. He now remembered it afresh: and was now about the renewing and confirmation of it to Israel. Hence Moses tells them; Ye stand this day all of you before the LORD your God,—That thou shouldst enter into Covenant with the LORD thy God,—That he may establish thee today for a people to himself, and that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob. How did he swear to be a God to Abraham, Isaac, and Jacob? Not by a Covenant of Works, but by a Covenant of Faith. So now he would declare himself to be a God to Israel by the like Covenant of Faith. 3. That, He would now augment and enlarge his Covenant made to their Fathers, by sundry Additional Benefits. For his Renewing of the Covenant of Faith in several Periods of time was still with enlargement.
3. As Israel's Redeemer: Literally, From their bondage and misery in Egypt; Spiritually and Mystically, from their Bondage and Misery under Sin, Satan, &c. 1. As their Redeemer from Egypt's bondage, God made a Covenant with Israel. This is often noted: As, In the Introduction to this Covenant;— Ye have seen what I did to the Egyptians, and how I bare you on Eagles wings, and brought you unto myself. Now therefore if ye will obey my voice indeed, and keep my Covenant, —In the Preface to the Covenant itself, the Decalogue; — I am the LORD, thy God, which have brought thee out of the land of Egypt, out of the house of servants, &c. And in Jeremiah, divers times. By Redeeming Israel out of Egypt, God had purchased to himself a special right to them, and authority over them, yea he had brought them into a great debt of all possible gratitude, Homage and Observance to himself. Now therefore the Lord takes advantage hereof, to bind them the faster and closer to himself by the Sinai-Covenant forever; That they and theirs might be wholly his. 2. As their Redeemer from their Spiritual bondage under Sin, Satan, Death, &c. whereof Egypt's bondage was but a shadow, and of which Redemption their deliverance from Egypt was but a Type, as is clear by the Sacrament of the Passover (signifying Christ the true Passover to be sacrificed, for the Elects Redemption) at that time instituted. Hereby God would have Israel know, that their Great Redemption from spiritual thralldom, which should in fullness of time be accomplished by Christ their true Passover's death and blood, should most strongly oblige them and theirs from generation to generation, to be wholly and perpetually his Covenant people in all Faith and Obedience to the uttermost.
4. As Israel's Law-giver. He being, The LORD, their Covenant-God, and Their Redeemer; He had supreme, absolute and complete Right and Authority to give Laws to them, as he pleased. Hence, though he would not deal in a mere absolute way with them as a Law-giver only, but in a more sweet and familiar way of a Covenant: yet he molded his Laws, both Morals, Ceremonials, and Judicials, into a Covenant, and that a Covenant of Faith; hereby notably dulcing and facilitating his Laws unto them in Jesus Christ. Thus, God gave his Covenant at Horeb, as the Supreme Law-giver, with highest expressions of Majesty: He gave it by way of Command: and it is called ten Commandments, and A Law and Commandments. And he declared unto you his Covenant, which he commanded you to perform, even Ten Commandments. God Entred into Covenant with Israel as their Law-giver, and digested his Laws into this Evangelical Covenant. 1. To convince them thoroughly both by the Moral and Ceremonial Law, of the extreme Sinfulness of Sin: of which mankind had not been thoroughly convinced since Adam's fall. 2. To convince them consequently of their utter inability to perform an exact legal Obedience: because of the sinfulness of their flesh, needing daily expiations and purifications. And that therefore they could never be justified by their own doing. 3. To demonstrate to them notwithstanding that the Justice and Truth of God required the exact performance of his Law to the uttermost, either in Sinners, or in their Surety: otherwise they could not have been justified, but must inevitably have died the Death. 4. To indi gitate and point out the Sinners Surety Jesus Christ, that should both exactly fulfill the Law; and bear the penalty of Death to satisfy divine justice for their Offences. This the intent of the Ceremonial Law throughout: which especially was a Schoolmaster leading them to Christ for justification, under the servile Tuition and Government of which Law especially, Israel (as an Infant-Church in Minority) was kept till the fullness of time in Christ. 5. To show them that the Covenant of Faith in Jesus Christ required all sincere Obedience, in a way of Religion towards God, and in a way of Righteousness and Sobriety towards man. And this, As an Expression of thankfulness for Christ and happiness by him; As a proper fruit and evidence of true faith in Christ; And as God's beaten path towards the attainment of the Blessings Covenanted and Promised. 6. To Constitute Israel a peculiar Common-wealth to God: which was especially done by God's own immediate Judgments, or Political Laws.
5. As Israel's endeared Husband. God Covenanted with Israel at Mount Sinai, in the notion of an Husband to them, — Not according to the Covenant that I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt, which my Covenant they brake, although I was an Husband to them, saith the LORD. Heb. And I have married them. For, the verb is Active. So that the Sinai-Covenant, was God's Marriage-Covenant with Israel: God was as the Husband, Israel as the wife. They troth-plighted themselves thereby one to another. The Contract or Espousals were immediately before the publication of the Law: The Marriage-Solemnity and complete Covenant after that Publication, at the skirt of Mount Sinai. This, God by Ezekiel also intimates, saying; Now when I passed by thee, and looked upon thee, behold, thy time was the time of love, and I spread my skirt over thee, and covered thy nakedness; yea I sware unto thee, and entered into Covenant with thee, saith the Lord GOD, and thou becamest mine. By ( spreading the skirt over Israel) God means, He married Israel: and as an Husband entered into Covenant with them. This seems to be an ancient Ceremony, that the Husband when he married his wife, cast his skirt over her: thereby signifying his right and property in her, love to her, and protection of her. God Covenanting with Israel at Mount Sinai as an Husband, thereby testified; 1. His infinite love and affection to Israel, though most undeserving of his love. Marriage-Love is most intensive love. 2. The intimate familiarity of his love to Israel, as to his Spouse. 3. His faithfulness and constancy of love to Israel. In marriage, the husband promiseth constant faithfulness to his wife. 4. His co-habitation as an Husband with Israel. His divine Presence. 5. His Special tender Guidance and Government of Israel, as their Head and Husband. 6. His Protection of her against adversaries and injuries. 7. His Provision of all necessaries for her, and for all the Spiritual Posterity which he should have by her. He enstated her in Canaan, for this life; and in Heaven, typified by Canaan, for the life to come.
In these Notions and Considerations God Covenanted with Israel.
II. Israel with their Posterity, was the other, and less Principal Party to this Sinai-Covenant; and that in this four-fold Notion or Consideration. viz. 1. As Abraham's Seed in Covenant with God. 2. As the LORD's Redeemed. 3. As God's espoused People. 4. As Heirs of the Promised Inheritance (though under age) going on shortly to possess some part of the Promises.
1. As Abraham's Seed in Covenant with God. God Covenanting with Abraham, did in him, through Christ, Covenant with all his Seed to the end of the world; viz. both with the Seed of his Flesh by Isaac, the Jews; and with the Seed of his Faith, all believers of Jews or Gentiles, as hath been shown. Now in this Sinai-Covenant God looked upon the people of Israel, as the Seed of Abraham, already in Covenant with him, by his Covenant with their Fathers. He calls himself their God, in the Preface of the Covenant promulgated, before it was established: viz. Their God, by Covenant made with Abraham and his Seed. Now if the Lord be their Covenant-God: Israel must needs be his Covenant-people, before this Sinai-Covenant was established. And in his preparatory Introduction to this Sinai-Covenant he stiles them: the House of Jacob, and the children of Israel: which seems to have reference to them, as the Covenant-Posterity of Abraham, Isaac and Jacob. God would now further Ratifie his ancient Covenant with Abraham, and amplify it with further benefits to his Seed, As God therefore was constant in Covenant with them, So they should be constant in Covenant with God.
2. As the Lord's Redeemed. God Covenanting with them as their Redeemer: they Covenant with him, as his Redeemed, both from Temporal and Spiritual misery and thralldom. By this Consideration they might justly be provoked, 1. To accept God's Covenant (which he was now bringing them into) most readily and cheerfully. They being his Redeemed, they owed themselves wholly to him; they were more his, then their own: Their lives, liberties, possessions, temporals, spirituals, and their all being so entirely derived to them from God. 2. To perform God's Covenant-Laws with all faithful and thankful obedience, in way of grateful return to God for their Redeemed state.
3. As God's espoused people. God Covenanted with them as their Husband: Consequently they restipulate to God as his Spouse. Thus saith the LORD, I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land that was not sown. Israel was Holiness to the LORD, and the first-fruits of his increase. Hence, when Israel afterwards revolted from God to Idols, God challenges them for spiritual whoredom and uncleanness, as a whorish wife breaking her Marriage-Covenant by following other lovers. Now Israel coming into Covenant with God as a Spouse, Bride or Wife: did oblige herself; 1. To love the Lord God as her Husband with a Marriage-affection absolutely over all: even with all her heart, soul, mind and might, as Moses explains her Covenant-duty. 2. To be subject and obedient to the Lord her Husband as a dutiful wife in all things, and that from a principle of sincere love. This obedience Moses often presseth on Israel in reference to this Covenant. 3. To walk chastely and faithfully with God according to this Marriage-Covenant, not entertaining other lovers, nor lewdly defiling herself with other God's, to the violation of the Marriage knot. This the intent of the first and second Commandments. And elsewhere, Thou shalt fear the LORD thy God, and serve him, and shalt swear by his name, ye shall not go after other God's, of the God's of the people which are round about you: for the LORD thy God is a jealous God among you. And no duty is more frequently and ve •… emently urged upon them by Moses then this Conjugal parity, chastity and fidelity against all idolatrous defilements: nor ordinarily any sin in Israel more speedily and severely punished then her spiritual whoredoms. 4. To train up her children piously and religiously for God, and according to his holy Laws. 5. To depend upon the Lord her God, as a wife upon a faithful Husband, for Direction in all her doubts and difficulties, for Provision in all her wants and necessities, for Protection against all her dangers and enemies, and for Supporting Consolation in all her sorrows and discomforts.
4. As Heirs of God's Promises, though under age, and going on to receive some part of the Promised Inheritance. This the Apostle partly intimates: comparing the Church of the Jews to an Heir under age, kept under Tutors and Governors in a servile Condition, till the time appointed of the father; so Israel was, in her Infant-Condition, put under the Sinai -Covenant, which was of a more servile Nature, till the fullness of time came, that Christ, the great blessing of the Covenant should be actually exhibited, and they in him be made free indeed. And Moses partly testifies this: showing that Israel was now newly brought out of Egypt, and through the Red-Sea into the wilderness, to march on towards the Promised Canaan to take possession of it as their Inheritance, typing out unto them their everlasting Rest and Inheritance in Heaven itself, which all true believing Israelites should at last possess through Jesus Christ. Now Israel's entering into Covenant with God in this Notion, implied: 1. That their present Church-state was but an imperfect Infant-state: They were but as children in Spirituals, and in their Minority, in comparison of the Churches riper Condition which should be in after times. And therefore, the Lord having respect to their Capacity, brings them into such a Covenant as was most accommodate to their state. They were dull of apprehension in spirituals, very carnal: Therefore he revealed Christ and Spirituals in a multitude of Types and shadows, and carnal ordinances, which were as their first Elements or A B C to Christianity. They were like children, very stubborn, intractable and stiff-necked: Therefore he made this Sinai-Covenant as an heavy yoke of bondage to them, to humble, tame and hamper them. 2. That their Minority or Under age would continue till the exhibition of the Messiah in the flesh, and the establishment of the New Testament in his blood: forasmuch as this Sinai-Covenant or Old Testament, given to them as children, should continue till then. 3. That they should submit themselves to God's Instruction, Correction and Disposition, as under-age children to a father: breathing after maturity and perfection of Church-state, that they may receive the inheritance and liberty of sons in Christ. 4. That they should shortly possess the promised Canaan as an Handsel of the Compleat Covenanted Inheritances.
III. Inferences. Were God and Israel, in these Notions, Parties to the Sinai -Covenant? Then;
1. Hence, How admirable was the Loving-kindness of God to Israel, and the Happiness of Israel in God, in that they were foederate Parties to this Covenant in these sweet comfortable and excellent Notions! Recollect but a little the Notions and Considerations wherein they became Federate-Parties: And consider the Infinite distance and disparity betwixt God and Israel: And then say with admiration, Who so gracious a God as the Lord! who so happy a people as his Israel!
2. Hence This Sinai-Covenant established a dear and strong Union and Communion betwixt God and Israel, and that upon sundry intimate Relations. 1. He herein Covenanting as JEHOVAH, performing his Promises: They as heirs of his Promises to whom they should be performed. 2. He as their Covenant-God of old: They as his Covenant-people of Old. 3 He as their Redeemer, They as his Redeemed. 4. He as their Law-giver, They as his Subjects. 5. He as their Husband, They as his espoused Bride. These manifold Covenant-Relations, carry in their bosoms great variety of Covenant-blessings from God to Israel, and of Covenant-duties from Israel to God. Mutual Relations imply mutual obligations.
3. Hence, Christ must needs be implied as a joint-foederate-party with Israel on the one hand, as God was the foederate party on the other. For all these particulars, Notions and Considerations, in which they entered into Covenant, have their foundation and accomplishment only in Christ in whom they are The Heirs, Covenant-people, Redeemed, Subjects, and Spouse of God.
4. Hence, This Sinai-Covenant was dispensed in order to God's further Confirmation Augmentation, and Performance of his Covenant with Abraham. For God made this as their Covenant-God already, confirming their Covenant-state: as their Redeemer, Law-giver and Husband. Augmenting their Covenant-privileges: and as JEHOVAH, that now would give actual subsistence to his Covenant and Promises. Consequently, This Sinai-Covenant was the same kind of Covenant that God's Covenant with Abraham was, viz A Covenant of Faith.
5. Hence, Israel could sin against none of God's Laws Moral, Ceremonial or Judicial, but they must therein necessarily sin against God's Covenant. For he entered into Covenant with them as their Lawgiver, digesting all his Laws into the body and Substance of his Covenant. And this is the great Reason why God all along in the Books of the Old Testament so often challengeth his people Israel in any their offenses against his Laws, to have transgressed, or rejected, or broken his Covenant.
6. Hence, None could do or offer any injury to Israel, but it reflected and terminated at last upon God, unto whom she was so nearly joined by this Marriage-Covenant. So that God was very jealous for the injuries done them, as if they had been done immediately against himself: and most severely punished them.
7. God and Israel becoming such foederate Parties to this Covenant, As God did graciously count Israel his: so Israel might comfortably count God, theirs. He wholly theirs, to make them Happy. They wholly his, to do him Homage.
APHORISM IV. Of the Matter of this Sinai- Covenant.
THe Subject-Matter, or Substance of this Sinai-Covenant, agreed upon by God and Israel, the Parties to this Covenant, were: 1. On God's Part, certain Covenant-mercies Promised: viz. To be a God to them, To raise them up Christ a Mediator and Savior, To give them the Spirit of Christ, To confer upon them in Christ, Blessings Temporal, Spiritual and Eternal: 2. On Israel's Part, Certain Covenant-Duties required and restipulated: viz. To be a People unto God: to keep the Covenant of God, By true Faith, and by all sincere constant Obedience: And to Repent in case of any failings herein.
To these Heads all the chief- Matters of this Sinai-Covenant may be easily reduced. I shall insist the more briefly upon them, because I have spoken in effect to most of them already; which I shall note and refer to in order, as I come to unfold these Particulars.
SECTION I.
I. ON GOD's PART, The Subject Matters in this Sinai -Covenant, were certain Covenant-Mercies Promised. Herein God promised these Great things especially; viz. 1. To be A God to them. 2. To raise them up Christ A Mediator and Savior. 3. To give them the Spirit of God and of Christ. 4. To heap upon them Temporals. 5. To Confer upon them Spirituals. 6. To crown them at last with Eternals.
I. To be A God to them and to their Posterity. This is incomparably the greatest Covenant-Blessing promisable: That either God could give, or Israel Receive. This is the Fountain-Blessing; All the Springs of other Blessings are Originally in it, And all their Streams do flow derivatively from it. When God-Promiseth himself, he Promiseth All; When Israel obtain God, they obtain all.
For further clearing of this Supreme Blessing Covenanted, these things are to be evidenced. 1. That the Lord in this Sinai-Covenant, did Promise to be a God to Israel, and to their Posterity. 2. In whom, or through what Means the Lord intended in this Covenant to be Israel's God. 3. What the Lord promised, when he Covenanted to be a God to them. 4. Why he Covenanted to be a God to Israel. 5. What Inferences may hence particularly Result.
1. That, The Lord in this Sinai- Covenant did Agree and Promise to be a God to Israel and their Posterity; is evident divers ways. 1. By God's intimation of this in the Body of his Covenant promulgated by his own immediate voice. For, (the Preface prefixed to the first Commandment, being a Particular Reason of that Commandment, as well as a General Reason of the whole Law,) it is very observable, That God uttering his Covenant, his ten Commandmentments to Israel, stiles himself in everyone of the five first Commandments, viz. five times, and in the Repetition of them nine times, The LORD thy God. Thereby giving them to understand, that as he was The LORD their God, by his Covenant with Abraham and his Seed, before he made his Covenant with them at Horeb: So by this Covenant made at Horeb he intended to stablish this supreme fundamental Blessing still unto them, and hereby to assure them yet further, That he would be the LORD their God. 2. By the Lord's following explanation of this Covenant: Wherein he plainly Promiseth, both in Moses and Jeremiah to be a God to Israel. If ye walk in my statutes, and keep my commandments,—I will walk among you, and will be your God — Cursed be the man that obeyeth not the words of this Covenant, which I commanded your fathers in the day that I brought them forth out of the Land of Egypt from the iron furnace, Saying; Obey my voice, and do them, according to all which I commanded you: So shall ye be my people and I will be your God. 3. By the tenor of God's Covenant made in the Land of Moab with Israel; (which was the same with the Sinai-Covenant, or an Explanatory renewing thereof, as is evident by comparing both these Covenants together,) wherein Moses hath these words: ye stand this day all of you before the LORD your God,—That thou shouldst enter into Covenant with the LORD thy God, and into his Oath, which the LORD thy God maketh with thee this day: That he may establish thee today for a people to himself, And that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob. So that in this Covenant the Lord declared himself to be A God to Israel, upon the same terms that he had sworn to be a God to Abraham and his Seed. And God Covenanting with Israel and with their Posterity: consequently implied, that he would be A God, as to Israel, so to their Posterity.
2. In whom, or through what Means, the Lord Agreed in this Covenant to be Israel's God. This may be in brief thus resolved. viz.
First The Lord may said to be A God to mankind since the Fall, 1. In a Common notion or General Consideration of their dependence upon him in reference to his Creation and Providence. So he is, The God of the spirits of all flesh: The God of the whole Earth, &c. 2. In a special Notion or peculiar Consideration, in reference to his Covenant of Grace or Faith, into which he brings them with himself, for removal of their sin and misery, and investing of them with the contrary felicity. •… o he was, The God of Abraham, Isaac and Jacob; And here in this sense The God of Israel.
Secondly, In the General Notion The Lord is the God of all mankind, without the intervening of any Mediator for establishing of that Relation betwixt God and his Creature. The God of Pagans and Infidels, naturally: though they are without Christ and without God in the world supernaturally. But in that Special Notion The Lord nor is, nor can be the God of any, but in and by Means of a Mediator intervening betwixt God and lapsed man, Reconciling them. For, 1. The Fall and Sin of lapsed man hath made an infinite distance, and utter Enmity betwixt God and man: so that whilst this enmity remains, God and man cannot agree in one Covenant. 2. This Enmity cannot be removed, but by full satisfaction to God's justice offended, and by effectual Reconciliation of lapsed Sinners offending, unto God. For, God's justice truth and Holiness also are so exact and infinite, that he cannot let sin scape, without deserved punishment inflicted upon the Sinners themselves, or upon their Surety: nor can he admit the Sinner to Reconcilement unto himself till the sinners Surety hath made full compensation for his Sin. 3. God's justice cannot be fully satisfied for sin, nor the sinner effectually reconciled to God, but by a Mortal suffering of infinite value. There must be a suffering of Death for Sin: otherwise God's threatening of Death for sin should not exactly be fulfilled. And that suffering of Death must be of infinite value: otherwise it would not be proportionable and satisfactory to God's infinite justice in a sort infinitely wronged. 4 No mere created Nature can undergo a Mortal suffering of infinite value. For That which is merely finite can do or endure only that which is finite, and of finite limited bounded worth. The effect cannot exceed the total virtue of the Cause. And the mere divine Nature cannot suffer at all. 5. Jesus Christ God-man and he alone, could perform and did undergo a Mortal suffering of infinite value. As man, he suffered death for sinful man in the same Nature that had sinned, himself being without sin: As God, he made that suffering of infinite value in the sight of God. It was more for Jesus Christ God-man to suffer death for a time: then for all lapsed mankind to have suffered death to all eternity. To apply this therefore to the present purpose; 1. Jesus Christ God-man, for lapsed man's Sin, endured Sufferings and Death, which were of infinite value: 2 Christ's death and sufferings for sinners, being of infinite value: have fully satisfied God's infinite justice for Sin, and reconciled sinners unto God: 3. God's justice being fully Satisfied, and sinners effectually reconciled unto God, The Enmity betwixt God and sinners is removed and taken away: 4. The Enmity being fully removed from betwixt God and Sinners thus by Christ, God becomes an amicable Covenant-God to lapsed sinners through Christ, they believing in Christ. Thus God becomes A God by special Covenant-Relation and Interest to lapsed Sinners only in Jesus Christ. He is the only Material and Meritorious Mean in whom the Lord becomes their Covenant-God, And particularly in whom the Lord became a Covenant-God at Mount-Sinai to his people Israel.
3. What the LORD promised, when he Covenanted to be a God to Israel. This is the supreme blessing: This is the chief Happiness, that can be assured to God's people in any Covenant. What is not Promised to Israel, when God promiseth himself to Israel? What is there in the Earth; what is there in the Kingdom of Christ; what is there in the Highest Heavens themselves, that is not comprised and folded up in this, that the Lord will be a God to Israel? To this most high and excellent Privilege, (The Lord's being A Covenant-God to any,) I have spoken very largely heretofore in God's Covenant with Abraham: thither I refer the Reader for his further Satisfaction and Consolation. And yet I say; Who besides God himself alone, can fully understand, what God promised unto Israel, when he Covenanted to be A God to Israel? For none can fully understand God, but God himself.
4. Why the Lord Covenanted to be a God to Israel. This may be briefly resolved in these few Particulars: viz.
First, Because of the riches of his mere grace and favor to Israel. Of mere Grace he made this Covenant with Israel: and of mere Grace he promised this, as all other the Benefits of this Covenant unto Israel. In Israel there was no cause, nor motive at all, as Moses plainly tells them, why God should set his love upon them: only he loved them, because he loved them; He, had mercy and compassion upon them, because he would have mercy and compassion upon them.
Secondly, Because he had already promised to be A God to Abraham and his Seed by an everlasting Covenant: And now superadded this Sinai-Covenant for further Ratification of that grand Blessing then Covenanted to Abraham, To this effect Moses tells Israel you stand this day all of you before the LORD your God,—That thou shouldst enter into Covenant with the LORD thy God,—That he may establish thee to d •… y for a People unto himself, and that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob. This is spoken of God's Covenant with them in the land of Moab: but that Covenant was the same with the Sinai-Covenant, being in some particulars an Explanation, and further pressing of it upon the people. To Abraham and his Seed the Lord Covenanted to be a God: therefore in this Sinai-Covenant, which was a more perfect Covenant-administration, and Confirmatory to God's Covenant with Abraham, he Covenants also to be a God to Israel.
Thirdly, Because God intended by this Sinai- Covenant to let Israel know, that he would make Israel the happiest people under the face of Heaven, as is evident by many expressions of the LORD, recorded by Moses to that effect. Now wherein doth the supreme and most transcendent happiness of any people Consist? Is it not herein especially, That they have and enjoy the LORD for their God in Covenant? For, 1. God alone is the Highest and chief Good. There is none Good, save one, that is God. Creatures are good, as Creatures, viz. derivatively good, finitely good, mutably good, &c. but God is Good, as God, viz. Essentially, Primitively, Infinitely, Unchangeably, Eternally. What the Creature, or whole Creation hath, tending in any regard to man's Happiness, is but a little drop out of his Ocean, a small beam darting out of his Glory: and in Comparison of him is but as vanity, and lighter then vanity. All sublunary things are far inferior to man, and below him: and nothing below man can be his Happiness. Mans happiness must lift and raise man up above himself. 2. God alone had and enjoyed in Christ, Removes all man's Sin and Misery, that keep him from Happiness; And supplies with all Grace, Glory, and desirable fullness, in, and from himself, that bring him into complete Happiness: yea God had and enjoyed, is All things to him that hath and enjoys him, And All things in the Highest; Honor, Riches, Pleasure, Habitation, Tuition, Friends, Father, Husband, Grace, Glory, Comfort. Ravishment, Heaven, A world, and Above ten thousand worlds of felicities. 3. God alone can completely satiate and fill man's heart. All Creatures, though in fullest enjoyment, leave man's heart still empty, and still craving and aspiring to something beyond them all. But God enjoyed as ours, fills every corner of the heart brim-full and over-flowing: Now only we can say, we have enough; here we can fully acquiesce and rest contented forever. As the Psalmist; Whom have I in heaven but thee? And in earth there is none that I desire with thee. As Augustine noted; God hath made man's heart capable of God: and therefore nothing in the world can fill man's heart, but God. God is the only complete Center and Satisfaction. Happy is the people that is in such a case! yea happy is that people whose God is the LORD! That therefore Israel might see the Lord desired to make them the only Happy People upon Earth, He Covenanted to be A God to them, and consequently to be A Supreme Happiness to them, and not to any other people. This Moses elegantly expresseth; Thou hast avouched the LORD this day to be thy God,—And the LORD hath avouched thee this day to be his peculiar people,—And to make thee high above all Nations which he hath made, in Praise, and in Name, and in Honor, and that thou mayst be an Holy people unto the LORD thy God, as he hath spoken.
5. Inferences Did the Lord Promise thus in his Covenant at Mount Sinai to be A God to Israel and their Posterity? Then, How many Excellent Consectaries may hence result, by way of Application! But, Having spoken exceeding largely to such Inferences already upon that clause of God's Covenant with Abraham, That he would be A God to Abraham and to his Seed, all or most whereof are easily applicable to Israel and their Posterity, mutatis mutandis: Thither I refer the Reader for Brevity sake, and so proceed to the next Covenant-Mercy.
II. To raise up to Israel, Christ a Mediator and Savior. All mankind through Adams Fall are become Sinners: yea Israel themselves by Nature Sinners and children of wrath, even as others. The Lord will not be a Covenant-God to any Sinners, but by Means of a Mediator; Satisfying divine justice for their Sin fully, Ransoming them from Death the wages of Sin eternally, and Reconciling them hereupon to God effectually. Therefore in this Covenant, As God Promised to be A God to Israel; So he Promised to raise them up Christ a Prophet, a Mediator, from among themselves, in whom he would be their Covenant-God. This was a most sweet Covenant-blessing. Touching which Consider, 1. That God promised in this Sinai- Covenant to raise up unto Israel from among themselves, Christ a Mediator and Savior. 2. Why God Promised Christ the Mediator in this Covenant. 3. Inferences thence resulting.
1. That God Promised in this Sinai- Covenant to raise up unto Israel Christ a Mediator and Savior for them: I have already demonstrated in this present Chapter, and need now to add no more as to that point.
2. Why God thus Promised Christ the Mediator unto Israel in this Covenant: may be cleared by divers Reasons. As,
First, Because God cannot As a God in Covenant, look upon, own, or accept, Israel, or any people in the world since man's Fall, as a peculiar people to himself in Covenant, but only in and through Jesus Christ the sole Mediator betwixt God and man: as hath been shown. Mercy will not embrace the Sinner: till Justice be satisfied for the Sin. Light will not have Covenant-fellowship with Darkness, nor Life with Death: till Christ the Light and Life of the world bring Light out of Darkness, and Life from the Dead. Hence, they that are without Christ are reputed by the Holy-ghost, to be without God in the world. And such as are Accepted of God, are said to be accepted in The Beloved: viz. in Jesus Christ.
Secondly, Because lapsed Sinners cannot endure a Covenant-fellowship with the Great, the dreadful, the Holy and righteous God, immediately, without a Mediator. This is evident in Israel; For, when God immediately by his own voice promulgated and uttered his Covenant out of the midst of the fire on Mount Sinai, Israel trembled and fled back afar off, being unable to endure that which was commanded, and fearing that they should be consumed by that great fire. And therefore they desire Moses to speak from God unto them, and they would obey▪ but that God might not speak anymore immediately unto them, least they die. They could not bear God's manifesting his Covenant to them immediately by himself alone: But mediately, by a Mediator. Their Sinful impurities, Infirmities and Disproportion to God being exceeding great. The Lord therefore in this Covenant Condescended to them: granted them a desired Mediator, viz. Giving them Moses, one of themselves, as a Typical Mediator for the present; and Promising them Christ to be raised up according to the flesh from among their brethren, as a True Mediator, for the future.
Thirdly, Because this Sinai- Covenant (as hath been shown) was a pure Evangelical Covenant of Faith, and one of God's Covenants of Promise, as God's former Covenant with Abraham was: and therefore Christ, as Mediator and Savior of Sinners, must necessarily be revealed, and Promised in this Covenant. For this is the very Nature and intent of the Covenant of Faith, to reveal Christ as Mediator and Savior for restoring of lapsed Sinners, the peculiar object of Faith in every such Covenant: and this is the very Scope and Design of every Covenant of Promise, to reveal Christ as Promised, and afterwards to be performed, as hath been formerly proved in opening the general Nature of the Covenant of Faith. And forasmuch as this Sinai-Covenant (taking God's Covenants with David, and with the Captive -Jews in Babylon to be comprised therein, as indeed they were)▪ was the last Administration of the Covenants of Promise, continuing in its Compleat force and use till the very Incarnation of Christ: it was Consequently a fuller and clearer Discovery of Christ for Sinners Salvation; then any, then all foederal dispensations that went before it. Every following Administration more clearly disclosing Christ, then those that went before: and the last Administration most clearly of all.
3▪ Inferences. Did God Promise in this Sinai-Covenant thus to raise up unto Israel, Christ a Mediator and Savior? Then,
(1) Hence, God's Grace and bounty to Israel in this Sinai- Covenant was exceeding Great. For the Promise of Jesus Christ therein, as their Mediator and Savior, was an exceeding Great Promise. Consider, 1. What Christ was to the Father, His Own Son, His only begotten Son, The Son of his Love in whom his Soul delighted, The Brightness of his Glory and express Character of his Person. 2. What Christ was in himself, God equal to the Father in all common Titles, Essential Perfections and Works, of the Deity: which in Scripture are frequently ascribed unto him. 3. What Christ was to be to Israel, according to this Covenant. A Mediatory Prophet, Priest, and King; Their Redeemer; Their Savior; The glory of the people Israel. And then say, what rich Grace and bounty God discovered in Promising Christ in this Covenant to Israel: Christ being most Dear to the Father, most precious in himself, most necessary and advantageous unto Israel.
(2) Hence, Israel's Privilege in Christ by this Covenant was peculiarly excellent: Christ being peculiarly Promised to be raised up from among them as their Mediator and Savior. This Privilege hath two Eminent aspects;
First, Christ was naturally to descend of Israel according to the Flesh. This was the Jews peculiar prerogative among all other Nations, and the Apostle specially notes it; That of them according to the flesh Christ came, who is over all God blessed forever, Amen.
Secondly, Israel was Supernaturally to descend of Christ according to the Spirit He was to be their Mediator, Savior and Redeemer: They his ransomed, saved and spiritual Seed, that should be counted to the Lord for a Generation. How mysterious and full of gracious wisdom are God's dispensations.
(3) Hence, The same Christ was revealed under the Old Testament heretofore, that is now revealed under the New. False Christ's of man's Pretending have been and may be many: but true Christ of God's Revealing there is but one. The same Christ, under both Testaments; One and the same Christ yesterday, and to Day. The Christ Revealed in both is one and the same: though the Manner of Revealing be different. Then in Shadows, now in Substance: Then in Types, now in Truth: Then under a veil, now with open face: Then more Carnally, now more Spiritually: Then as to come afterwards, now as come already: Then Christ was the Sun under a cloud, but now in a clear Heaven, the veyling cloud being vanished away.
(4) Hence, The Old Testament was Gospel as well as the New. As true Gospel: though not so complete full and clear Gospel, as the New. Their difference was only gradual and accidental, not substantial or essential. Its the same person: though at first a child, and after a man. A child is as true man, though not in strength or stature so complete a man, as he that is of full age. The good tidings of Sinners Salvation by Christ, (which is the abstract, the Sum, and life of the Gospel,) was published under the Old Testament as well as under the New: though not so clearly, fully, universally, effectually. They therefore that can find no Gospel in the Law, and thereupon oppose the Law to the Gospel, and reject the Old T •… stament as void of Gospel, do sufficiently betray their gross ignorance both in Law and Gospel.
(5) Hence, Faith in Christ was Saving, and unbelief Damning under the Sinai- Covenant, as under the New Covenant. For, In that, as in this, Christ was Revealed and Promised for Sinners Salvation through Faith. No Christ, no Salvation: No faith, no Christ, under Old Testament or New. Believing Jews then, and believing Gentiles now, are alike saved by faith in Christ: Seeing it is one God which justifies the Circumcision by Faith, and uncircumcision through Faith. And on the contrary, unbelievers in Christ both then and now, do alike perish for that unbelief. How precious is Faith, How dangerous infidelity in all ages!
(6) Hence, True Believers were Christians in Deed, though not in Name, under the Old Testament as under the New. Believers in Christ were first called Christians at Antioch, but they were really Christians long before, even ever since the Sinai Covenant was made, yea even since the Seed of the woman was Promised to Adam; forasmuch as they were by faith implanted into Christ revealed in those Covenants.
(7) Hence, Not only Temporals (as some do grossly imagine) but Spirituals and Eternals were Revealed and Promised unto Israel under the Old Testament as well as under the New, though more darkly and sparingly. For Christ was promised as Mediator and Savior in this Sinai -Covenant: And Christ the Mediator, Brings Spirituals and Eternals with himself, yea, Is Spirituals and Eternals in himself, to all that do receive him, believing in the Promises.
III. To give them the Spirit of God and of Christ. By Spirit of God and Christ, I understand the third Person of the God-head the Holy-Ghost, Eternally proceeding from the Father and the Son. This Spirit God promised to Israel in this Covenant, and accordingly gave his Spirit under this Old Testament; viz. in his efficacy, fruits, effects, graces, operations, &c. which metonymically the Scripture is wont to style The Spirit, and the Holy Ghost. Here Consider two things;
First, That God promised in this sense his Spirit to Israel in this Covenant. This may be evinced divers ways. viz.
1. Because, The Lord hath in this Covenant promised to be a God to Israel, as hath been manifested: Consequently, That Father, Son, and Spirit should be theirs, together with their peculiar relations and operations. That God the Father would be their Father, God the Son their Savior and Redeemer, God the Holy Spirit their Sanctifier and Comforter. That greatest and most comprehensive Promise of the LORD to be a God to Israel, necessarily implies this and much more.
2. Because, Moses inviting Israel to the diligent and faithful performance of this Sinai- Covenant, tells them; The Word is very nigh unto thee, in thy mouth, and in thine heart, that thou mayst do it. And Paul alleging this place, thus expounds it; That is the Word of Faith which we preach, &c. Clearly intimating that this Commandment and word given at Mount Sinai was given as a Covenant of Faith, not of Works. Now, how was the Law in their Heart to do it? 1. Not Naturally, for by nature man's heart is hard and stony since the fall, and so far from receiving God's Law into it, that it is mere enmity against God, is not subject to the Law of God neither indeed can be. therefore while it so remains, the Law is but ( Litera mortua & mortifera ) a dead and deadly Letter to it. How then should this word have seat in such a stony heart? 2. But Supernaturally the word might be in their heart to do it: If God should by his Spirit of regeneration and renovation correct the pravity of the heart, (as Calvin hath excellently noted,) and soften the hardness of it, according to the tenor of the Gospel and Covenant of Faith in Christ Its the peculiar work of God's Spirit to Sanctify and soften the stony heart by infusion of his grace: and then to put the Law of God into the softened heart, for the doing of it evangelically. Hereby then Moses seems to imply that the word of the Sinai-Covenant was in their heart in some measure by the Grace and work of God's spirit already given them; and further to be bestowed upon them afterwards for that end.
3. Because, This Covenant Promiseth Circumcision of heart, for love, life, and obedience to God. And the LORD thy God will Circumcise thine heart, and the heart of thy Seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live.—And thou shalt return and obey the voice of the LORD, and do all his Commandments which I command thee this day. Here two things are principally promised: viz. 1. Heart-Circumcision. 2. The Effects or Consequents thereof. And both of them the work of the Spirit: therefore in the Promise of these effects of the spirit, He promiseth the Spirit. I. Circumcision of heart both to them and their Seed. This is a spiritual Promise of Regeneration and Sanctification by Christ and his Spirit. In Christ we are circumcised with Circumcision made without hands in putting off the body of the sins of the flesh, by the Circumcision of Christ, buried with him in Baptism, &c. II, Effects of this Heart-Circumcision are divers. 1. Sincere and entire love of God. This is a special fruit of the sanctifying Spirit. 2. Life viz. Here, by Faith and Holiness. Both of them fruits of the Spirit. Hereafter, by glory in Heaven. 3. Obedience. This also a fruit of the sanctifying spirit. Elect through Sanctification of the spirit unto obedience. So that in the promise of these Spiritual blessings, singularly wrought by the spirit of God, who can say but the spirit of God was promised?
4. Because, In this Sinai- Covenant God promised, that Israel should be to him An Holy Nation, A Kingdom of Priests and a Peculiar Treasure above all people. These are all spiritual blessings: the Special work of God's Spirit upon true believers by effectu all calling, as Peter intimates evidently. In these blessings therefore the spirit was promised to them.
5. Because, Under this Sinai- Covenant, the Old Testament (which extended itself till the Coming of Christ) God's spirit was both Promised in express terms, and Performed divers ways, unto the people Israel. 1. Promised very clearly to the Jews when they should return from their Babylonish Captivity. And I will give them one heart, and I will put a new spirit within you: and I will take the stony heart out of their flesh and will give them an heart of flesh.—And I will put my Spirit within you, and cause you to walk in my statutes. 2. Performed also; Both in regard of his extraordinary operations in the Prophets, inspiring, acting and assisting them extraordinarily in their Prophetical Function, for Preaching, Prophecying things to come and writing the Scriptures. And in regard of his ordinary works of Sanctification and Consolation. Whence had those witnesses their excellent Faith, so highly commended, but from the Spirit of God working it in them? David himself who was under the Sinai-Covenant, intimates that God had given his holy spirit unto him, when repenting after his fall he prays; Cast me not away from thy presence, and take not thy holy Spirit from me. Restore unto me the joy of thy Salvation, and stablish me with thy free Spirit. Thus the first thing is clear; That God's spirit was promised to Israel in this Sinai-Covenant.
Secondly, How this can stand with that passage in John? viz.— But this spake he of the Spirit, which they that believed on him, should receive, for the Holy-ghost was not yet given, because that Jesus was not yet glorified. By this it seems the Holy-ghost was not given till Christ's ascension into Heaven, and consequently not promised to be given before: for then God would have performed his promise. And therefore the Holy-ghost was neither given, nor promised to the Jews under the Old Testament, this Sinai- Covenant.
Answ. For clearing this doubt, Consider:
1. That the particle 〈 in non-Latin alphabet 〉 , not-yet, (The Holy-ghost was not-yet given) may be here taken Comparatively, rather then Negatively. The Holy-Ghost was not yet given so plenteously, so fully, so visibly, so variously, &c. before, as after Christ's ascension and glorification. For it cannot be denied by any that deny not the Scriptures, that the Holy-Ghost was given before Christ's Coming even under the Old Testament, both Extraordinarily, and Ordinarily, in some measure and degree. Extraordinarily, to Moses and the Prophets and to other persons extraordinarily employed by God: that thereby they might be enabled to and in extraordinary Services to God and his Church. Ordinarily to all the true believers before and under the Old Testament in the ordinary gifts graces and endowments of Sanctification, as Faith, Repentance, Love, Fear, Joy in Christ, &c. which we read God's people of old commended for: all which they had from the Spirit of God, as his peculiar fruits and effects. And thus ( note ) is sometimes used as a Comparative: rather then as a Simple Negative in divers Scriptures. As, If ye were blind ye should have no sin: viz▪ not none at all absolutely; but none comparatively. Knowledge adds an aggravation to sin. If I had not come, and spoken to them they had not had sin: that is, they had not had so great heinous and inexcusable sin. Sinning against great means of grace greatly aggravates sin Christ sent me not to baptize, but to preach the Gospel: that is, Christ sent me not so much to baptize, as to preach. Christ sent him and all his Apostles to do both; otherwise Paul shauld have sinned to have baptized any at all, without Commission: but he sent them principally and especially to preach the Gospel, as being a more principal work of their Ministry.
2. That, this term ( Holy-Ghost ) signifies among other things, The Extraordinary, and The Ordinary gifts and endowments of the Holy Ghost: which are (by a Metonymy of the cause put for the effect ) called the Holy-Ghost. 1. The extraordinary gifts and endowments of the Holy-Ghost, which were visible and apparent: as Doing Miracles, Speaking divers strange languages, &c. These are often called the Holy-Ghost. 2. The ordinary gifts and graces of the Spirit, Regenerating, Renewing, and Sanctifying the heart and soul more invisibly and indiscernably. These also are called the Spirit and Holy-Ghost, frequently. Now when John saith, The Holy-Ghost was not yet given, because Jesus was not yet glorified; By Holy-Ghost there we are to understand the extraordinary gifts of the Holy-Ghost principally and especially, which were promised of old by the Prophets, and were actually performed and poured out upon the Apostles on the day of Pentecost after Christ's Ascension, as the Holy-Ghost interprets it by Peter: which wonderful endowments were also afterwards poured forth upon many other believers. So that this hinders not at all, why the Ordinary gifts of the Spirit might be given under the Old Testament. But if any shall yet contend that John seems to intend both Ordinary and Extraordinary gifts of the Holy-Ghost: Let that be first proved; and when that's done, All that can be gained shall be this, That the Holy-Ghost was not so eminently and abundantly given, till Christ was glorified, but he was truly given both in ordinary and some extraordinary endowments under the Old Testament.
Inferences. Did God thus Promise, and also perform, the Holy Ghost in some measure under the Old Testament this Sinai-Covenant? Then,
1. Hence, The Socinians do greatly err, and grossly derogate from God's rich grace, and believers privileges under the Old Testament, whilst they say; There are two Promises of Christ belonging only to the New Covenant, viz. Eternal life and the gift of the Holy Ghost: neither of which was comprehended in the Law of Moses. For you shall nowhere find, either eternal life, or the gift of the Holy-Ghost promised to them that obey the precepts of the Law: as they are promised in the Law given by Christ. This is a false and wicked slander. For it is already proved, that under this Sinai-Covenant, the Old-Testament, the Holy Spirit was Promised, and also then Performed in some degree both in his Ordinary and Extraordinary endowments. I think not this gross Opinion worthy any further refutation.
2. Hence, The Sinai-Covenant or Old Testament was a Doctrine of justification, not by works, but by Faith: because, by, and under it the Jews received the Spirit. The Doctrine of Justification by works, according to the Covenant of works, vouchsafeth to none the Spirit, neither in his ordinary nor extraordinary gifts and operations: but the Doctrine of Justification by Faith, the Doctrine of the Gospel is crowned with this blessing. Received ye the spirit by the works of the Law, or by the hearing of Faith? As if he had said, ye did not receive the Spirit in his Ordinary or Extraordinary gifts, by the Doctrine of justification by works of the Law, but by the hearing of the Doctrine of justification by Faith. Consequently I conclude, this Sinai-Covenant was not a Legal Doctrine of works, but an evangelical Doctrine of Faith; the same for substance with the New Covenant: because in it the Spirit was promised, under it the Spirit was given.
3. Hence, The grace of God, and Privilege of the believing Jews, was exceeding great in regard of the Spirit of God bestowed upon them, even under the Old Testament this Sinai-Covenant. Till Christ, no other Nation in the world was thus honored. Christ counts God's Spirit one of his highest Gifts: how much more shall the heavenly father give the Holy Spirit to them that ask him? True, they had the Holy Spirit given more sparingly, more imperfectly, and more obscurely; in weaker measure, and with less variety and eminency of gifts, ordinary and extraordinary; then he is given under the New Testament. But they had their measure, according to the then condition o •… the Church, by drops and showers: but the Rivers of this living water were reserved till Christ's times as glorious Trophies of his Ascension and Glorification.
4. Hence, The Mystical body of the Church of Christ, was united to Christ the Head, as also acted, enlivened and guided from Christ the Head, by one and the same spirit of Christ, both under Old and New Testament.
IV. To bestow upon them many Temporal and outward Mercies and blessings for their present life in this world. For opening this, I shall show; 1. That God in this Sinai-Covenant promised many Temporal Outward Blessings to Israel. 2. Why he promised to them such blessings. 3. In what Notion such Temporals were promised to them: whether merely as Temporals in reference only to the outward man; or also as Types of Spirituals and Eternals?
First, That God in this Sinai-Covenant Promised many Temporal Mercies of this life to Israel and their Posterity; may be abundantly proved by Induction of many Particular Blessings Promised. As, The Lord Promised these, and like Blessings;
- 1. To give them the Land of Canaan for an Inheritance, to them and to their Seed. Exod. 20. 12. Deut. 11. 8. to 13▪ 31. & 1. 8, 35, 36. & 4. 1, 37, 38. & 6. 10, 11, 18, 19. & 8. 6, 7, 8, 9.
- 2. To subdue, dispossess and cast out the Heathen Canaanites, &c. that dwelt therein, that Israel might possess and enjoy their Land, Cities, Houses, &c. Deut. 11. 22. to 26. & 6. 18, 19. & 7. 16. to the end.
- 3. To give them length of days in the land of Canaan. Exod. 20. 12. Deut. 5. 16. & 11. 9. 21. & 4. 40. & 5. 33.
- 4. To multiply them exceedingly in the land of Canaan, Lev. 26. 9. Deut. 6. 3.
- 5. To Heap upon them all sorts of Outward Blessings, Health, Wealth, Honor, Victory, Peace, and all manner of Prosperity in the land of Canaan, and to set them on high above all Nations of the earth, when they should come to possess it. Levite. 26. 3. to 11. Deut. 28. 1. to 15. & 11. 13, 14, 15. & 7. 12, 13, 14, 15.
- 6. To put all the contrary curses upon their enemies that should hate and persecute them, Deut. 30. 7. & 7. 15.
- 7. To return them again, from all Nations and Countries, even from the utmost part of heaven whither they should be scattered for their sins and breach of Covenant, into their own land of Canaan, upon their Repentance, Deut. 30. 1, 2, 3, 4, 5.
And not to destroy or cast them away utterly, but to remember his Covenant with them, repenting, Levite. 26. 42. to 46.
Secondly, Why the Lord Promised such Outward blessings to Israel in this Sinai -Covenant, and that so plainly and plentifully viz.
1. Because, The Lord is a faithful Covenant-keeping God. In pursuance and performance therefore of his Covenant with their fathers, viz. with Abraham, Isaac and Jacob, he promised thus to furnish Israel, their seed, with all plenty and variety of outward Blessings.
2. Because, The Lord would encourage and oblige the people Israel to all cheerful Love, Service and Obedience to himself: that they might faithfully, diligently and constantly keep his Covenant and Commandments. Every mercy is a Motive to Obedience: A Confluence of Mercies carries as a forcible stream thereunto. Hence its very observable how God▪ in propounding of these Promises, still indents and conditions with them for Love, or Obedience to his Commandments, or keeping his Covenant, or something to like effect.
3. Because, Israel was a very carnal people, much led and moved by Outward and visible things in the ways of Religion. God therefore so far condescended and stooped to their dullness and weakness, as to allure •… nd hire them to the love of himself and his ways, by promises and performance of Outward sensible blessings. And it is plain, though God here and there in the propounding and expounding of his Covenant do sprinkle some Spiritual Promises, yet they were very few: The stream of the Promises principally running upon earthly and carnal Blessings, to that earthly and carnal people.
4. Because, All Abraham's believing Seed of the Jews were with Abraham heirs of the world by Faith. This their Heir-ship therefore, and their faith touching the same, the Lord was willing to confirm by these ample and various Promises touching outward worldly Blessings.
5. Because, God would have them know, That they who by true Faith accept his Covenant for spirituals and eternals, shall have also a plentiful superaddition of Temporals unto them, as advantages cast into the main agreement. So true is that of our Savior's, Seek ye first the Kingdom of God and his righteousness, and all these things shall be added unto you. And that of Paul's, Godliness is profitable to all things, having the Promise of the life that now is, and of that which is to come.
Thirdly, In what Notion Temporals were thus Promised to Israel: whether merely as Temporals, for the benefit of this life present only; or also as Types and shadows of better things, viz. Spirituals and Eternals?
Answ. These Promises of Temporals, visible; were intended also to lead Israel to Spirituals and eternals invisible. For, 1. The inheritance of Canaan was a Type of Believers inheritance in Heaven: As I have already proved. So that in this respect Augustine said well; The Land of Promise, is understood (to be in the mystery of it) the Kingdom of Heaven Let the learned also elsewhere consult him, how ingeniously (I will not say how solidly) he gives the Allegory of The land of Canaan in reference to spirituals. 2. Canaan Typing out Heaven, Consequently long life in Canaan, and a Confluence of all Prosperity there, seem to shadow out eternal life and all coelestial happiness in heaven. That Land flowed with Milk and Honey: This heavenly and better Country flows with unmixed joys and ravishing pleasures at God's right hand for evermore. 3. The keeping of many Israelites out of Canaan for unbelief, typed God's keeping unbelievers out of Heaven, Numb. 14. Heb. 3. & 4. 4. The casting out of the Canaanite from that Holy Land, was a shadow o •… the Purity of the Church in the latter days, especially when the New Jerusalem shall descend from God out of Heaven, and no unclean thing shall in any wise enter therein, &c. but only they that are written in the lambs book of life.
Inferences. Did God thus Promise Temporals in this Sinai-Covenant to Israel? Then, Hence take notice,
1. That the earth is the LORD's and the fullness thereof: the round world and they that dwell therein. Heaven and earth are his, and at his sole disposal, He is the most high God possessor of Heaven and earth: He promiseth and consequently performeth them to whom he will.
2. How good the Lord was to Israel of old 1. In Promising them Temporals so plentifully of his mere grace, for their Comfortable being and well-being in this world. 2. In promising them, under those Temporals, Spirituals and Eternals, for their Glorious being and well-being in Heaven in the world to come. Here was rich goodness, double bounty. The Letter and outside of this Promise, was Gracious: but the Spirit and inside of this Promise, was Glorious. God couched Heaven in Earthly blessings promised to Israel: that when Israel should come to enjoy these earthly blessings they might thereby in a sort enjoy Heaven and live in Heaven.
3. That, God's people have and hold their Temporal blessings for this life by God's Covenant of Faith and Promises: not only, as others by his common bounty and Providence. And herein they have great advantage above all unbelievers.
(1) Their Title and claim is clear and just to the good things of this life: by God's free grant in his Great-charter the Covenant and Promises thereof in Christ, in which respects others are but usurpers: When they want any earthly comfort, they may plead to God his Covenant and Promises. And God will not, cannot go back from his word: He is JEHOVAH.
2. Their Possession of these outward things is most comfortable and sweet. For, All these Earthly Blessings are, Their Heavenly Fathers Love-tokens; Their Savior Jesus Christ's Legacies, (who is the marrow of this and of every Covenant of Faith,) they come swimming and flowing to them in the streams of his blood, They are as the pot of Manna with God's Covenant in the Ark: this advantage is upon them by Being thus Covenanted and Promised, They are hereby elevated above their own Nature and become in a sort blessings Spiritualized. Hence it comes to pass, that the Little of the righteous, is better then the Mammon of many wicked.
(3) Their Privation of Temporals, whether by want or Loss, is a Condition of Hope. The Covenant and Promises of God are rich, be they never so poor: are full, be they never so empty of outward enjoyments: And to this Well they may come and draw with the buckets of Faith and Prayer, and shall speed so far as shall be good for them. They have this Magizine and Treasury of God's Promises to run to in all their straits: which others have not. Though they have nothing in possession: they have all things in God's Covenant and Promises.
V. To confer upon Israel many Spiritual Blessings in Christ. In this Covenant the LORD promised to Israel not only Temporals, but also Spirituals; yea in Temporals, Spirituals. Nor did he only Promise Spirituals implicitly, and covertly in, and under Temporals: but explicitly, openly, and distinctly by themselves. These Spirituals, (if we respect this Sinai-Covenant the Old Testament in his full latitude and extent from Moses till Christ▪) are very numerous and glorious: sufficient to fill a Considerable volume, should they all be recited and briefly explained. But because many of them will come under Consideration opportunely in treating of God's Covenant with David and after with the Babylonish Captives; I shall therefore now only give the Reader a brief taste of some Eminent Spiritual Mercies promised to Israel in this Sinai-Covenant, as it was Propounded and Expounded by Moses himself, by which he may judge of all the rest.
Spiritual Blessings promised to Israel in this Sinai-Covenant, and that more expressly, were such as these. viz. 1. God's Special Acceptation of the people Israel. 2. His Sanctification of them. 3. Their Justification by Faith in Christ. 4. His furnishing them with Ability to Observe and keep his Covenant. 5. His choosing out a place for his Name to dwell in, and for his Solemn Worship to be exercised in, within the Land of Canaan, when they should be quietly possessed of it. 6. His gracious Presence and habitation among them in his Tabernacle. 7. His furnishing them with Eminency of Church-enjoyments above all other People.
1. God's Special Acceptation of the People Israel to himself among all the people of the Earth. This his peculiar Acceptation of them, Paul calls The Adoption: Whose are, The Adoption, and the Glory, &c. By Adoption here I understerstand, Not that singular Adoption strictly taken, whereunto the Elect of God are eternally predestinated in Christ, of which the Apostle speaks, Ephes. 1. 5. for in that sense all Israel were not Adopted, but only a remnant among them; But that Special Adoption more largely taken, whereby the Lord placed his love and favor so upon the whole body of that people Israel, as to take them into Covenant, to make them his Church, to count them his own people alone among all other people; &c. Calling them not only his children, but his firstborn. Now this his Special Acceptation of Israel, the LORD on Mount Sinai testified in his Introduction to the Sinai-Covenant most emphatically, by Moses. Thus shalt thou say to the House of Jacob, and tell the children of Israel; ye have seen what I did to the Egyptians, and how I bare you on Eagles wings, and brought you unto myself. Now therefore if ye will obey my voice indeed, and keep my Covenant: Then ye shall be a peculiar treasure unto me above all people; though all the Earth is mine. And ye shall be unto me a Kingdom of Priests: And an holy Nation. These are the words which thou shalt speak unto the children of Israel. Omitting what I have formerly noted in explaining these words, it is here plain; That God, having brought Israel out of Egypt, unto Mount Sinai, most graciously and miraculously, promised to them his Special acceptation of them, if they would obey him, and keep his Covenant which he was now about to make with them at Mount Sinai. This was his Introduction to the promulging of his Sinai- Covenant.
Now this his Special Acceptation of them promised, is laid down in three distinct branches, every of them eminently Emphatical.
(1) That, They should be a peculiar Treasure unto God above all people. The Hebrew word 〈 in non-Latin alphabet 〉 Segullah, here translated Peculiar-Treasure, doth properly signify; A Peculiar, Proper, Special, Chief, and Singular thing, as Pagnin notes. Or, A singular, or Excellent Thing in a Treasury, whether Silver, or Gold, or Precious-stones, which is Rare, and therefore is reckoned among delights, and is preserved as Singular. Hence Metaphorically that which is entirely dear to one, is styled Segullah. The Hebrew Logicians call the fourth Predicable Segullah, which we call Proprium: as Mercerus observeth touching the proper Emphasis of this word. Or, As others interpret the force of the word, It signifies, Ones own proper Good which he loveth, and keeps in store for himself, for his special use: A thing desired, Dear and singular or proper to a man himself: A beloved treasure, a glorious thing and desirable, an holy treasure, a treasure which hath both magnificence, splendor and Ornament; The peculiartreasure of Kings.—I have of mine own proper-good, of gold and silver, &c. given to the house of my God, saith David: that is, Of my proper goods of excellency, and most precious, of gold purely refined, &c. which I had choicely laid up in my treasury, have I given. Learned Rivet excellently explains this word to this effect▪ And that the sense is; Ye shall be to me as a proper possession, as a precious treasure, which I will above all other things count dear unto me.—Now this is the Sum of all benefits, because it's the Head and Original of all good things; if God takes any one into his Singular care and protection, as we solicitously keep things precious to us. Ainsworth saith; The Chaldee translateth it beloved: So do other Hebrews, saying; Segullah signifieth that they should be beloved before him, as a desirable treasure, which a King delivereth not into the hand of any of his officers, but keepeth it himself. And such is the case of Israel, of whom it is said (in Deut. 32. 9.) For the LORD'S portion is his people, &c. R. Menachem on Exod. 19.
So that the word is very significant and emphatical, to set forth God's special acceptation of Israel above all other People •… Israel shall be God's Segullah; his peculiar-treasure, which he singularly prizeth, loves and lays up in his own treasury, which he peculiarly challengeth as his own possession, pertaining to none other; which he accounts peculiarly near, dear, and delightful unto himself above all other people; which he boasts in, which he will not part with, &c. This was God's special acceptation of the people Israel which he promised them; this their great Privilege above all others, which for the praise of God's rich grace and love to them, and their happiness in God, is often mentioned. The LORD thy God hath chosen thee to be a special-people unto himself above all people that are upon the face of the Earth. — The LORD hath chosen thee to be a peculiar people unto himself, above all the Nations that are upon the Earth. — The LORD hath avouched thee this day to be his peculiar people, as he hath promised thee. Hereupon said the Psalmist; The LORD hath chosen Jacob to himself: Israel for his peculiartreasure. This word is applied in Malachi to them of Israel that feared the Lord: and there it is translated Jewels. In the New Testament the Apostle applying this phrase unto believers, calls them 〈 in non-Latin alphabet 〉 ) A peculiar people. Jerome in his Comment, renders it ( populum egregium) an excellent people, but confesseth he could not know the meaning of the word from any Grecians, till he consulted the version of the Lxxij, who by this word render the Hebrew 〈 in non-Latin alphabet 〉 Segullah. Cameron saith; the word 〈 in non-Latin alphabet 〉 signifies, Abundance. For, Ornaments and precious things abound: therefore they are treasured up, and had in greater price then vulgar things. Another saith; The Greek word properly signifies something, on which a man, for some excellency in it, sets his affection more then on others, and therefore layeth it up, and reserveth it for some special use and purpose, and will not at any hand part with it: as if a man should lay up some bright and beautiful pieces of gold, which he will not suffer to see the Sun, as we say, or be brought out scarce in extreme necessity. If we look at the Notation of the word, 〈 in non-Latin alphabet 〉 seems properly to signify, A compassed-substance, or possession: from 〈 in non-Latin alphabet 〉 Substance, and 〈 in non-Latin alphabet 〉 about; that substance which with much care and diligence we have brought about into our own possession. Or, An Eminent Substance, as 〈 in non-Latin alphabet 〉 sometimes denotes Eminency. And as Paul stiles believers, 〈 in non-Latin alphabet 〉 , a Peculiar people: So Peter to like effect calls them, 〈 in non-Latin alphabet 〉 , A people for peculiar-acquisition; or, for peculiar-challenge, claim or interest, viz. whom God hath▪ acquired, framed, and fitted peculiarly for his own possession and inheritance. As Calvin well; The Lord hath called them, that he may possess▪ them as truly his, and addicted to him. The Greek word signifying, 1. Acquisition or purchasing of anything, and this by peculiar cost, care, pains, art, &c. as Act. 20. 28. 1 Thes. 5. 9. Tit. 2. 14. 2. Asserting or challenging anything to ones self, as his own appropriate possession or proper inheritance by special and peculiar right, As Ephes. 1. 14.
Now, Israel according to this Promise became God's peculiar-treasure in many respects above all other people. For, 1 They were peculiarly settled and chosen of God to be a Special people unto God above all other people: and this not for their own worth, but for his free grace and love to them. He loved them, because he loved them. 2. They were peculiarly above all other people brought into Covenant with God. The Law only given to them. The Old Testament was peculiarly appropriate to them. 3. The Promises of the Covenant peculiarly belonged to them. 4. They only had the Glory. The Ark of God, wherein the Covenant was Contained, A Special token and indication of God's presence among them, and a most Eminent type of Jesus Christ, was this glory. 5. They peculiarly had the Oracles of God committed-of-trust unto them. This was a Primary privilege of the Jews. They were his Feoffees in trust, His special Trustees, His Library keepers, for preserving the blessed Treasure of his Scriptures, for the benefit of all Succeeding Churches in all ages. He showeth his Word to Jacob, his Statutes and his Judgments to Israel. He hath not dealt so with any Nation, and for his judgments they have not known them. 6. They peculiarly enjoyed the true worship and Service of God, and all his Ordinances or Outward means of Grace, set forth in his Sinai-Covenant, both in Moral and Ceremonial Laws, distinguishing them from all other people in the world, as a Partition-Wall. All other Nations of the Heathen God overlooked ( 〈 in non-Latin alphabet 〉 ) suffering them to perish in ignorance and unbelief during the times of the Old Testament. 7. They peculiarly had the Lord God nigh unto them in all things, that they called upon him for. They only had the▪ Ear of God for all their Petitions. 8. They peculiarly were the blessed Stock, descending from the faithful fathers, and having the Holy Line of Jesus Christ according to the flesh among them: Whose are the Fathers, and of whom according to the flesh Christ came, who is over all, God blessed forever; Amen. 9. They peculiarly were the Common-wealth of God; constituted and governed by God's own immediate Political Laws, the most wise and righteous Laws that ever were framed for any Politie in the world. 10. And, what shall I further say? They peculiarly and only were the Church of the Living God, whom God did peculiarly take care of, protect and guide, among whom he did in peculiar manner dwell and walk. All other Nations being without Christ, without Covenant, without Church, without Hope and without God in the world. Thus Israel was every way Peculiar to God, His appropriate Treasure, His singularly exempt people. No wonder that Balaam said of Israel, Lo, the people shall dwell alone: and shall not be reckoned among the Nations. Thus, though all the Earth was God's by right of Creation, Conservation and Government, yet God would separate and single out Israel alone to himself out of all the world. One Israel should be more peculiar and dear to him then all the whole world besides. For the LORD's portion is his people: Jacob the line of his inheritance, Deut. 32. 8, 9, 10, 11, 12, 13, 14.
(2) That, They should be to God a Kingdom of Priests. Or, A Royal Priesthood, as Peter renders this phrase: Or, Kings and Priests to God, as John explains it. This is God's second expression, denoting his special acceptation of that people Israel. It is very variously interpreted. 1. Some thus; That this is a comparison betwixt this Kingdom, which God was about to erect in Israel, and all other Kingdoms in the world. Other Kingdoms were profane: but this should be Sacred, whose King, God, is Holiness itself; whose subjects should be consecrated to this God, performing sacred things to their King; yea shall be a Kingdom, not profane consisting of wealth and arms; but of sacred persons, and sacred things. 2. Some thus; That this is a tacit comparison of Israel's former, with their future state, in reference to the freeness, wealth and honorableness of their Condition: yea, remember that in the great famine, The Kings family, and Priests that had a portion of food allowed, were preserved free in their persons and estates, and in honorable condition in Egypt, when all the rest of the Egyptians sold themselves and their possessions, for food: thus ye shall be to me as the King and Priests of Egypt, I will maintain and preserve you in freedom, wealth honor, when others shall be in contrary distresses. And whereas yourselves have been Bond-men, Poor, and Despised in Egypt: I will make you Free-men, Rich, and Honorable; like Kings and Priests, which among people are in chief Honor and Happiness. There might be something in this; God might have some allusion hereunto: but this reacheth not the full intention of God herein. 3 Some therefore note, That the word ( Kingdom ) may be here taken Actively, or Passively. Actively, as the Chaldee Paraphrast renders it, Kings: ye shall be Kings and Priests unto me: Answerable to which is the phrase of John in the Revelation. Kings, In conquering the Canaanites, and all their Enemies, and ruling over them: Priests, In being peculiarly above all other Nations set apart and sanctified to God and his service, and so brought nearer unto God, then any Nation in the world; the children of Israel, a people near unto him; As Priests were separated to God and his service out of all their Tribes, and were brought nearer to God, then all the rest of the Tribes. Passively, for them, over whom a King shall reign, viz. God. As if God had said; ye shall be to me such a Kingdom, as can agree or befall none other beside me, because so many Subjects as ye shall be, so many Priests ye shall be, offering to my name. This interpretation likes Rivet best: Partly because the Pronoun ( 〈 in non-Latin alphabet 〉 to me, ) shows that God did choose this Kingdom to himself, and he was King of this Priestly Kingdom. Partly, because that Epither, ( Kingdom of Priests, ) seems specially to declare this, for it's peculiarly proper to God only to have Priests, nor is there any other King to whom the honor of Sacrifice is due, but to God alone. Nor doth he oppugn, if any shall here understand the word both in the Active and Passive signification. And to this last interpretation I subscribe, as most full and pertinent, in this place: denoting God's singular acceptance of Israel, As his Subjects, to be ruled by himself; as his Priests, to serve him in a special manner, and be nigh unto him; yea, as his Kings, to subdue and rule over Canaanites, and all other their and his enemies.
(3) That, They should be an Holy Nation. The whole Nation or Body of the people Israel were accordingly counted Holy, by God: though every individual among them was not truly and savingly Holy in the inward man. They were accounted an Holy Nation, 1. In regard of their Calling, Separation and peculiar segregation, from all the impure idolatrous Nations of the Heathen, unto the Lord the Holy one of Israel, and to his Holy service to be near unto him. Seperation of any person or thing from Common profane condition or use, to sacred, renders them Holy. viz. Holy by Separation or Dedication. 2. In regard of their being brought into an Holy Covenant with God, not only in their Fathers, Abraham, Isaac, and Jacob, but also in their own persons at Mount Sinai. God's Holy Covenant renders all in Covenant with him Holy: the Covenant bringing them near to the most Holy God. Gather my Saints together unto me; those that have made a Covenant with me by Sacrifice. This is called Federal Sanctity, or Covenant-Holiness. 3. In regard of their Holy Profession. They visibly and outwardly professed to be God's peculiar people, to walk according to his Holy Laws; both in avoiding all defiling impurities, and in purifying themselves from all impurities contracted against the Law, and in pursuing all purity required and prescribed in the Law. This Holiness they professed, in which regard they were externally Sanctifi'd and Holy, as the phrase is used to like sense in the New Testament also. In all these respects the whole Body of Israel was an Holy Nation: and in comparison of them all other Nations in the world were unclean, unholy, profane, wallowing in their Paganish pollutions, defilements and idolatries.
Thus the Lord Promised to Israel His special and peculiar Acceptation of them, even of the whole Body of that people in these three eminent expressions. Notwithstanding, the Inward Life and Spirit of these three Privileges, A peculiar Treasure, Kingdom of Priests, and Holy Nation, was participated by no carnal unregenerate Jew, but only by them that were then regenerate and true believers among them: and for such especially and peculiarly the Lord intended these Excellent Promises; As Peter tells the dispersed Jews, after Christ, that were true believers, effectually called out of darkness into his marvelous light, saying; But ye are an Elect Generation, a Royal Priesthood, an Holy Nation, a peculiar people.
True Believers are,
A Kingdom of Priests, A Royal Priesthood, or Kings and Priests to God. I. Kings to God, in divers spiritual respects. For, 1. They are the Royal Seed and posterity of Jesus Christ, the King of Kings. By their New-birth they are all born Princes, of the blood-royal of Heaven, Rev. 19. 16. with Psal. 22. 28, 29, 30. Isai. 53. 10, 11. Psal. 110. 1, 2, 3. John. 3. 3, 5. & 1. 11, 12. 1 Pet. 1. 3, 4, 23. 2. They are the Royal members of Christ, their Head and King, with whom they make up but one body. And so are Kings in him. 3. They, as Royal heirs and co-heirs with Christ, heir of all things, having Royal right by Covenant and Promise to the whole world, Rom. 8. 17. Heb. 1. 3. Rom. 4. 13. 1 Tim. 4. 8. 4. They live a princely life; As God's Subjects, whom to serve is to Reign; And as Princely Rulers of their own Spirits, Hearts and Affections, which is more then taking or ruling a City. 5. They have royal Battels to fight on Earth against many spiritual Enemies, over whom they are more then Conquerors, even Triumphers, and reign over them, as Kings in and through Jesus Christ, As Sin, Rom. 3. 21, 22. Heb. 12 4. Gal. 5. 16, 24. Satan, 1 Pet. 5. 8, 9. Rom. 16. 20. Ephes. 6. 16. The world, 1 John. 5. 4, 5. Rom. 8. 35, &c. Death, Heb. 2. 14, 15. Phil. 1. 23. 1 Cor. 15. 25, 26, 54 to 58. 6. They have a Royal Crown prepared for them after their Conquest, 2 Tim. 4. 7, 8. They shall sit upon a Royal Throne with Christ, Rev. 3. 21. 8. They shall have Royal power over all Nations, to rule them with a rod of iron, as Christ himself received of his Father, Rev. 2. 26, 27. viz. In this world, by the two edged sword in the Gospel, whereby they shall reprove Nations for their iniquities, and bind their Kings restraining their vices, and bringing them into subjection to the Gospel. In the world to come at judgment day, when Saints as Assessors to Christ shall judge the world of wicked Angels and men, by acclamation to Christ's judgment. 9. They shall possess the Heavenly Kingdom forever, prepared for them before the foundation of the world. II. Priests to God also, viz. Spiritual Priests in divers regards. For, 1. They are of the Priestly line of Jesus Christ our great High Priest by their Spiritual descent, Exod. 28. 1. Psal. 110. 3, 4. 2. They are all mystical members of their Head: and therefore are Priests in his Priesthood, Ephes. 5▪ 23, 30, 31, 32. 3. They are qualified for this Spiritual Priesthood, by being without blemish, and spiritually unblameable, Lev. 21. 17. to the end, with Cant. 4. 1, &c. 7. Col. 1. 22. 1 Thes. 3. 13. Act. 26 24. Ephes. 5. 27. 4. They are actually called to this Spiritual Priesthood, and to the execution thereof at their Conversion. Heb. 5. 4, 5. with Acts 9. 11. 5. They have Priestly employments, offering up of Spiritual Sacrifices to God by Jesus Christ. 1 Pet. 2. 5. ( 1 ) A broken and contrite heart for sin, Psal. 51. 16, 17. ( 2 ) Living Sacrifices of soul and body, serving God according to his word, Rom. 12. 1, 1 Cor. 6. ult. (3) The Incense of Prayer, Rev. 8. 3, 4. & 5. 8. (4) The Peace-offering of Praise and thanksgiving, Psal. 50. 14. Heb. 13. 15. Hos. 14. 2. (5) The Freewill-offerings of Bounty and Charity. Heb. 13. 16. Phil. 4. 18. ( 6 ) All manner of Sacrifices of righteousness, Psal. 4. 5. & 51. 19. (7) Themselves in suffererings for Christ, and that (if need be) to death, Phil 2. 17. 2 Tim. 4. 6. 6. They have Priestly subsistence and recompenses. Priests lived of the Altar and Sacrifices, 1 Cor. 9. 13. These spiritual Priests live of Christ their true Altar and Sacrifice, Gal. 2. 20. Heb. 13. 10. & 10. 10, &c.
An Holy Nation. All true believers of Jews or Gentiles are an Holy Nation, in divers respects. For, 1. They are Elected unto Holiness, and through Sanctification to Happiness, Eph. 1. 4. Col. 3. 12. 1 Pet. 1, 2. 2. They are called with an holy calling, 2 Tim. 1. 9. The Author of it, the Holiest God, 1 Pet. 1. 15, 16. The Instrumental Mean of it, the Holy Scriptures, Rom. 1. 2. with 1. Pet. 1. 23. The Nature of it is Holy. Calling comprizing in it Sanctification, Rom. 8. 30. The end or scope of it, is to Holiness, 1 Thes. 5. 7. Rom. 1. 7. 3. They make an Holy Profession, whereupon they are said to be Sanctified, 1 Cor. 1, 2. Heb. 10. 29. If hypocrites are said to be sanctified through their counterfeit Profession: how much more may sincere believers be said to be sanctified by a true Profession? 4. They are interested and savingly enstalled in God's Holy Covenant: whence both they and their children are foederally Holy, Luke 1. 72. Exod. 19. 5, 6. 2 Cor. 7. 14. 5. They are savingly adorned with inherent holiness and sanctification of the Spirit, 1 Cor. 6. 11. Eph. 4. 24. 2 Pet. 1. 4. 6. They are built up an Holy Temple unto God, through the Spirit, Ephes. 2. 21, 22. 1 Cor. 3. 16, 17. 7. They live and walk Purely and Holily in their Conversations, Rom. 6. 18, 19, 22. 1 Thes. 2. 10. In these regards believers are an Holy Nation.
A Peculiar Treasure to God above all people, are all true believers. For, 1. They were peculiarly elected of God out of the world, that they might believe, Eph. 1. 3, 4, 5. 1 Pet. 1. 2. Rom. 8. 28, 29, •… 0. & 9. 22, 23, 24. 2. They were peculiarly purchased and redeemed by the death and blood of Jesus Christ to be God's own people, Eph. 5. 23, 25, 26. Act. 20. 28. John 10. 11, 15. 1 Tim. 4. 10. Tit. 2. 14. 3. They are peculiarly segregated and separated from among all other people by their effectual calling. 1 Pet. 2▪ 9, 10. & 1. 15. to the end. 4. They are peculiarly principled with the divine Nature, Image of God, and Habits of supernatural Grace, enabling them to believe in Christ Jesus for life and happiness, 2 Pet. 1. 4. Eph. 4. 23, 24. John. 1. 12, 13. 5. They alone are peculiarly justified by faith in Christ Jesus, having put on long white robes dipt in the blood of the lamb, Acts 13. 38, 39. Rom. 1. 17. & 5. 1, 2, 3. Acts 15. 9. Rev. 7. 9, 13, 14. 6. They are peculiarly Adopted in Christ to be the children of God, and of God's Household; of the blood-royal of Heaven, as Kings, Queens, &c. John 1. 12. Eph. 1. 11, 12, 13, 14. & 2. 5, 6, 19. Rom. 8. 15, 16, 17. Cant. 6. 7. 7. They are peculiarly fitted and fashioned by God's own workman-ship, to all good-works, that they should walk zealously therein with God, 2 Cor. 5. 17. Eph. 2. 10. Tit. 2. 14. 8. They are peculiarly privileged by God with special exempt Prerogatives above all other people in the world. Taste these few; Peace with God, Rom. 5. 1. Phil. 4. 7. Joy and comfort in the Holy-Ghost, Rom. 14. 17. & 5. 2, 3, 4. Diffusion of God's love in their hearts, Rom. 5. 5. Increase in Grace, 2 Thes. 1. 3. Prov. 4. 18. Assurance of Faith, Heb. 6. 11. & 10. 22. 1 Cor. 2. 14. 1 John 5. 13. Audience in all their believing Prayers according to God's will, Mat. 21. 22. 1 John 5. 14, 15. Heirship of the world, and of all things by Covenant and Promise, and co-heirship with Christ heir of all things, Rom. 4. 13. & 8. 17. 1 Tim. 4. 8. Co-operation of all things for Good, Rom. 8. 28. God's Constancy to them, and theirs to God, Heb. 13. 5. John 10. 27, 28. Rom. 8. 35. to the end. 9. They have special and Peculiar Relations to God, Father, Son and Holy Ghost. viz. (1) God the Father is, Their Shield, they his shielded; Gen. 15. 1. He their exceeding great Reward, they his Recompensed, Gen. 15. 1. He their Shepherd, they his flock, Psal. 23. 1, 2, 3. He their Father, they his sons and daughters, 2 Cor. 6. 17, 18. He their Covenant-God, they his Covenant-people. Heb. 8. 10. ( 2 ) God the Son, Jesus Christ is their Rock and foundation, they the superstruction built upon him, Math. 16. 18. 1 Cor. 3. 11. Eph. 2. 20, 21, 22. 1 Pet. 2. 4, 5, 6. He the Root, They his branches, John 15. 1, 2. He their Good Shepherd, they his flock, John 10. 11, 14, 15, 16. He their Husband, they his spouse, Eph. 5. 25, 30, 31, 32. He their Head, they his body and members mystical, Eph. 5. 23. He their Savior, and they his saved, Eph.