The Mystery and Marrow of the Bible
Thus the People of Israel had Promise of God's special Acceptation of them, in all these three sweet Expressions: the Life of which Promise did more specially and peculiarly belong to the true believers among them.
2. God's Sanctification of the people Israel. By Sanctification, here I understand, Their Regeneration or Renovation by God's spirit in their whole man according to God's image: by which spirit and grace they are enabled more and more to die unto sin, and live unto righteousness. So that the Spirit of God, in Sanctifying sinners, puts forth two acts especially (1) He principles them with infused Habits and Seeds of all renewinggrace, according to God's image: He draws all the lineaments of the New man into the Soul, in some measure. These are called, The Divine Nature, The New Creature, Christ formed in us, &c. ( 2 ) He actuates excites and quickens these gracious seeds and principles infused in such sort, as that thereby we are daily enabled, to die to sin by Mortification, To live unto righteousness by vivification, which are the principal Acts or branches of Sanctification.
Such Sanctification for Substance God promised to Israel in this Sinai-Covenant, under the Notion of Heart-Circumcision. 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. In which words the Lord promiseth two spiritual Blessings: viz 1. Heart-Circumcision. Not a Proper but Metaphorical Circumcision consisting in putting off the body of the sins of the flesh, Col. 2. 11. Described and amplified: Partly, by the Author or efficient cause thereof, The LORD thy God. His Circumcision is made not with hands but without hands. This is called The Circumcision of heart and spirit, the praise whereof is not of men▪ but of God. Partly, by the subject recipient of this Circumcision of Heart, viz. ( 1 ) Israel, thine heart: ( 2 ) Israel's Seed, and the heart of thy Seed. Understand all of Israel, and of their Seed which were within God's eternal election. For, whom he predestinateth, them be calleth: and them only. 2. The effects or fruits of this Heart▪Circumcision here promised, are chiefly two. ( 1. ) Love. Sincere, and entire Love of the Lord their God. Sincere love to God. viz. with heart and soul. That is love, not only in word and in tongue, but in deed and in truth. Entire or perfect love to God. viz. with all their heart and with all their soul. This points out the integrity, wholeness or completeness of their Love: when the united Stream of soul heart and affection flows towards God alone: without any dividedness of Heart betwixt God and sin betwixt God and the Creature. This is a sweet and Heavenly fruit of Heart-Circumcision indeed: far more then all burnt-offerings and sacrifices. This is the first and great Commandment of the Law, the Sum of the first Table. This implies and presupposeth Faith: for Faith works by love. This is beyond both faith and Hope: Love is chiefest of all the three: for when Faith and Hope shall in some sort vanish in fruition of the thing believed and hoped for, Love shall then principally flourish, The heart being fully ravished with God in Christ face to face to all eternity. ( 2 ▪) Life▪ I hat thou mayest live. How? Partly, In this world, The life of God by Faith, Holiness Heavenliness, New Obedience, &c. This Peter calls living in the flesh, not to the lusts of man, but to the will of God. Partly, in the world to come, in Heaven, Living gloriously with God to all eternity. Thus, entering into the Kingdom of God, is elsewhere styled, Entring into life. This life with God in Heaven is called Life eternal; and compriseth in itself all Heavenly Happiness. This Spiritual and Eternal Life is another blessed effect of this heart-Circumcision. By all this its evident, That by this Heart-Circumcision and the effects thereof, the Lord intended and promised them True Sanctification of heart and way, of Person and Conversation, both in putting off and mortifying the old man with his deeds, and in putting on the New man with his actions.
This Sanctification is called here Circumcision of heart, from the notable resemblance that it hath to bodily Circumcision. For, 1. In the Corporal Circumcision, the infant of eight days old was merely Passive; So in this Spiritual Circumcision, Sanctification, when the Habits and principles of Grace are first in used, we are merely Passive under God's hand. Hence its called, Regeneration, Newcreation, Quickening of the dead, &c. In this first work we are mere patients, but after acti agimus, being thus acted by God, we act together with God. 2. In Circumcision of the flesh, the foreskin of the generative part was to be cut off, So in Circumcision of the heart, the body of the sins of the flesh is to be put off, viz. that mass of sins and corruptions which arise from the flesh, that is, from Original corruption of Nature. In true Sanctification, The sin of the heart, The sin of the lips, The sin of the ears, yea all filthiness and superfluity of naughtiness are to be Circumcised and cast away. 3 Corporal Circumcision was painful, the fore-skin could not be cut off without pain and smart o •… the flesh: So Spiritual Circumcision is painful, the corruption of the heart cannot be cut off, without great grief trouble and pain of heart. Much Conviction, Contrition Godly Sorrow, and repentance of heart is comprised in this Sanctification. Peters hearers, when they were converted and Sanctified, they were pricked in their Hearts for the guilt of Christ's blood: 〈 in non-Latin alphabet 〉 ; The word properly signifies, To penetrate with pricking, to pierce or wound punctually. They were stabbed to the heart by the word of God sharper then any two edged sword; Every even the least part and point of the heart was pricked and stung (saith one) as if the sharpest points of many empoisoned daggers and Scorpions stings had been all at once fastened in their Hearts, in the cruellest manner that could be devised. This is the spirit of bondage, working fear: and Godly sorrow, working repentance. Thus Zechariah prophesied of Jerusalem's repentance and sanctification, And I will pour upon the House of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications, and they shall look upon me, whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born. In that day, shall there be a great mourning in Jerusalem, as the mourning of Hada-drimm on in the valley of Megiddon. And the land shall mourn every family apart. —What expressions are here! Looking on Christ pierced; mourning for him as for an only son; being in bitterness as for a first-born; great mourning as for good Josiah in Hada drimmon; Universal mourning, all the land shall mourn; Secret mourning, Heb. families families, that is, every family severally. O how painful a thing is it, to cut off iniquity by Repentance, and to cast it away by true Sanctification! Peter's Circumcising of his heart and tongue from that base fear and corrupt denial of his Lord Christ, cost him many a bitter tear: He went out and wept bitterly. 4. In Corporal Circumcision there was an utter abscision or cutting off of the foreskin forever, that it died and perished and was never set or fixed to the body anymore: So in Heart-Circumcision by Sanctification there must be an utter cutting off and casting away of all sin, in some sort forever. All ungodliness and worldly lusts are to be denied. All appearance of evil is to be avoided. The whole old man is to be put off, so as to be put on no more; and all the members thereof are daily to be crucified: As Christ hath suffered for sin, so Christians should cease from sin; that they should live no longer to the lusts of men, but to the will of God; For, how shall we that are dead to sin live any longer therein? Ephraim shall say, what have I to do anymore with idols? They that allow themselves in any known sin: or that, after in some sort they were purged from their old sins, return again with the dog to their vomit, or with the swine to their wallowing in the mire, were never truly heart-circumcised or Sanctifyed. In the most sanctified in this life, sin and corruption will be; ( 1 ) In regard of the Residence thereof in them; But sin that dwelleth in me. ( 2 ) In regard of the acts and motions thereof in them; The flesh lusteth against the Spirit. It hinders from good, inclines to evil. (3) In regard of a tyrannical force and violence which it excercises against them, by which it ofttimes prevails too far over them. Its a Law in their members warring against the Law of their mind, and bringing them into Captivity unto the Law of sin. But notwithstanding in these regards sin is not in the truly sanctified, whose hearts are spiritually Circumcised in Sincerity, viz. ( 1 ) Not in the guilt of it, obliging them to eternal wrath and death Theres no condemnation to them that are in Christ Jesus. Christ hath condemned sin in the flesh, and redeemed as from the curse, by his cursed Death. ( 2 ) Not in the reign and dominion of it. They do not willingly with full consent of will ( non voluntate plenased tantum semine plena ) obey sin in the lusts thereof; nor yield their members as weapons of unrighteousness unto sin. By which two acts the Reign of Sin is notably discovered. In the reigning power of it, it is abated, mortified, subdued and brought under daily. (3) Not in the approbation of it. The sancrifyed person regards not iniquity in his heart, doth not mingle with it, or incorporate with it; it is not woven into the frame and constitution of the heart though it hath some inherence and residence in the heart. He hates every false way. He hates the very garment spotted with the flesh. 5. By Corporal Circummcision persons were incorporated into the of body God's visible Church, and solemnly admitted as members thereof: So by Spiritual Circumcision, persons are joined as true members to Christ's invisible Church, and are by saving relation and connection true members of his mystical body. 6. By Corporal Circumcision persons were admitted to visible Communion with the Church in all acts and ordinances of God's worship: by this Heart-Circumcision persons are admitted indeed to the Communion of Saints, with Christ, and with one another, worshipping the Lord in spirit and truth with Spiritual Sacrifices acceptable to God in Jesus Christ. 7. The Corporal Circumcision was a great privilege, wherein the Jews greatly rejoiced: The Circumcision of Heart is a greater privilege, whose praise is not of man, but of God, wherein all true believers have much more cause of spiritual glorying, for that they are thereby delivered from so great sinful pollution, and instated contrariwise in such an holy and happy Condition.
Thus God in this Covenant promised to Israel Sanctification.
3. God's Justification of Israel by faith in Jesus Christ. Sanctification (largely taken both for Habits of Holy graces infused, and the Acts thereof continually expressed) in order of Nature goes before Justification: we must have faith habitually before we can be justified by faith actually; Therefore I have spoken of Sanctification before Justification. What Justification is, hath been formerly at large described: there see. That God in this Sinai-Covenant promised to Israel Justification by Faith in Jesus Christ, as another emininent spiritual Blessing, may be evinced four ways
(1) God promised to charge their sins upon Christ, to lay or put their iniquities upon him, to impute them unto him, &c. that he might bear them quite away from them. This was lively shadowed out in the Scape-goat, For on the Atonement-day, Aaron was to put both his hands on the head of the live-goat, and to confess over him all the iniquities of the sons of Israel and all their trespasses, and all their sins: and to put them upon the head of the Goat, and to send him away by a fit man into the wilderness. And the goat shall bear upon him all their iniquities, unto a land of separation; and he shall let go the goat into the wilderness. God hereby tacitly promised, to lay all their iniquities on Christ who should bear them far away from them, that they should be imputed no more unto them, and to this effect God required the people, when they brought their Sacrifices to the Priest to offer them on their behalf, to impose or put their hands upon the Heads of their Sacrifices whilst they were alive: thereby disburthening themselves of sin, and laying it upon the Sacrifices, and so testifying their faith in Jesus Christ the true Sacrifice that should be slain for them to bear their iniquities. Thus God by this Covenant assured them of the Imputation of their sins to Christ; And this is a great part in Justification.
(2) God assured them also of the non-imputation of their sins unto themselves, viz. the Remission and Pardon of their iniquities, in this Covenant in and through Christ. For, 1. In this Covenant the Lord promised to be a God to them, as hath been shown. And when the Lord becomes a God in Covenant to any people, consequently he will be merciful to their unrighteousness, and their sins and their iniquities he will remember no more.—Now where remission of these is, there is no more offering for sin. Where not remembering sin anymore, and remission of sin, are accounted by the Apostle one and the same thing. 2. In renewing this Covenant and the Tables, the Lord proclaims his back-parts, viz. so much of his gracious nature and goodness as was necessary for Israel's comfortable Restauration after their breach of Covenant: And one of his sweet properties then proclaimed, was this: Pardoning iniquity Transgression and Sin. That is, Constantly, daily pardoning all sorts degrees and aggravations of sin to every true penitent. This hath the virtue of a Promise of pardon in it. 3. In this Covenant also God promised, That, if Israel should be driven into other Nations for their sins, according to the curse of this Law and Covenant, and there should penitentially return to the Lord their God; He would again receive them into favor and restore them into their own land. Which implies his pardon of their sins: as the parallel promise evidenceth. 4. All the Expiations and purging away of sin, by the death and blood of Burntofferings, Sin-offerings, &c. Typified and promised to Israel the everlasting purging away of their sins by the death and blood of Jesus Christ, the substance of all those Sacrifices Now this Purging away and Pardonig of sin, is also an eminent branch of Justification: And David placeth man's happiness in God's not-imputing his iniquities to him.
(3) God implicitly promised to Israel the actual Applying of Christ's blood sufferings and obedience unto them, in the Typical sprinkling of the blood of the Sacrifices upon the people with a bunch of Hyssop, at the Dedication of this Sinai-Covenant, and at other times. Not the blood in the veins of the Sacrifices, but the blood shed was of virtue to purge away sin: Not the blood shed but the blood sprinkled on the people actually, did actually cleanse their sins away. By this sprinkling of the blood of Sacrifices on the People, The Actual applying of Christ's blood ( the blood of Sprinkling ) to the Conscience, to purge it from dead works to serve the living God, was intended. Hence. David begging pardon of his Murder and Adultery, prayeth: Purge me with Hyssop and I shall be clean. By Hyssop dipped in the blood of the Sacrifices, the blood was sprinkled on the people: So that Hyssop shadowed out the Instrumental Mean whereby Christ's blood was actually applied unto the Soul. The Instrumental Mean of Justification applying Christ's blood and obedience is twofold, viz. 1. Outward and Mediate, The Preaching of the word of Faith, tendering Christ unto the Soul for righteousness. Ainsworth thinks that this was shadowed out by Hyssop. 2. Inward and Immediate, True saving Faith, whereby the soul receives and applies Christ thus tendered in the Gospel for righteousness. Others are of opinion that Hyssop signified Faith, and declare the fit resemblance betwixt them. What inconvenience may arise, if we join both together: and say Hyssop signified both? For, The word cleanseth: and Faith purifieth the heart.
(4) Finally, Moses exhorting Israel to obey and keep this Law and Covenant, tells them; This Commandment which I command thee this day, it is not hidden from thee, neither is it afar off. It is not in heaven, &c. but the word is very nigh unto thee, in thy mouth and in thine heart, that thou mayest do it. Which words Paul expounds to be the tenor and language of the righteousness of Faith,; But the righteousness which is of Faith, speaketh on this wise, Say not in thine heart, who shall who ascend into Heaven? that is, to bring Christ down from above. [As if it had said: Doubt not in thine heart, whether thou shalt go to heaven and there be eternally saved: for that were to deny Christ's ascension into heaven, who ascended for his elect, to open heaven-gates for them, to prepare a place for them, and to make continnal intercession for them.] Or, who shall descend into the deep? that is to bring up Christ again from the dead, [Neither doubt thou, whether thou shalt not go to hell, and there be everlastingly damned; for that were to deny Christ's Resurrection from the dead, whereby he subdued Death, Hell, and all the powers of darkness for his Elect, and triumphed over them.] But what saith it? The Word is nigh thee, even in thy mouth, and in thine heart, that is the Word of Faith which we preach, That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart, that God hath raised him from the dead, thou shalt be saved. [But Faith hath a sure and infallible Word▪ of God to rest upon, even the Word of Faith, the Doctrine of Faith, the Gospel which we preach, which Word is in thine heart to believe it, and in thy mouth to Confess it; And if thou shalt believe and confess Christ in his Person, Offices, Passion, Death, Resurrection, Ascension, &c. with the benefits hereof, thou shalt be saved.]
Thus God promised to Israel Justification by Faith in Christ Jesus.
4. God's furnishing of Israel with ability to observe and keep his Covenant. In this Covenant the Lord not only Promised many Blessings to Israel upon their Covenant-keeping: but also promised to give them ability for such Covenant-Keeping. He not only required this Duty from them: but also assured them of his assistant Grace for Performance. No Matter what God Commands us, whilst he enables us to performance. Augustine said sweetly, once and again; O Give me to do, what thou commandest: and command me to do, what thou pleasest. If God give us a back to bear: no matter what burden he impose. Israel must observe and keep Covenant with God: but Israel shall be enabled thus to keep Covenant, by God. This ability for keeping his Covenant, God promised divers times to Israel. 1. When Moses, reciting the Sum of God's Sinai-Covenant in the land of Moab, said; The LORD thy God maketh his Covenant and Oath with thee this day, That he may establish thee today for a people unto himself, and that he may be unto thee a God. How could Israel be established by God, for a Covenant-people unto himself, unless God undertook to furnish them with some ability to keep this Covenant with God? This establishment could not merely stand in a Covenant-Relation to God, but also in a Covenant-Ability from God, to discharge the duty of that Relation. 2. When God promised, in the Explanation of this Sinai -Covenant, To circumcise the heart of Israel, and of their Seed, To love the LORD their God with all their heart, and with all their soul, that they might live: In the next verse save one, it's added; And thou shalt return and obey the voice of the LORD, and do all his Commandments which I command thee this day. Here (as I formerly noted) God promised ( 1. ) Sanctification of their Spirits, under the Notion of Heart-Circumcision. ( 2. ) The Effects of true Sanctification, viz. Sincere and entire Love to the LORD their God: Life, Spiritual and Eternal: And Obedience to the voice and Commandments of God. In and under Sanctification of their Hearts, and Sincere Love to God therein, Inward spiritual ability to keep God's Covenant, in an Evangelical sense, is plainly promised. For, Election is through Sanctification of the Spirit unto obedience. And by Sanctification we become God's workmanship, created in Christ Jesus unto Good works. And, Love is the fulfilling of the Law; the very Sum of both Tables of the Sinai-Covenant. And, The End of the Law is love, out of a pure heart, and good conscience, and faith unfeigned. 3. In reference to this Sinai-Covenant betwixt God and Israel, Moses tells Israel; Thou hast avouched the LORD this day to be thy God, and to walk in his ways, and to keep his Statutes, and his Commandments, and his Judgments, and to hearken unto his voice: And the LORD hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldst keep all his Commandments, In these words are laid down the mutual Covenant-obligations betwixt the Federates, God and Israel. ( 1 ) Israel did pro •… ess, promise, and avouch, The LORD to be their God, To keep his Covenant, To obey his voice; These were their Covenant-Duties, viz. Faith and Obedience, restipulated. ( 2 ) God did Profess, Promise and Avouch, Israel to be his peculiar people, And that Israel should keep all his Commandments; These were God's Covenant-Mercies Promised. God then, on his part, did in this Covenant promise and undertake, •… hat Israel should keep all his Commandments. Consequently he promised such Grace and ability to Israel, as was necessary and sufficient for keeping all God's Commandments; that is, for keeping his Covenant in an Evangelical sense. This was Israel's great comfort and privilege, that God undertook for both Federate-Parties; For himself, and for Israel: For himself, that he would Perform to them Covenanted-Mercies; For Israel, that they should Perform to him Covenanted-Duties. He would, and they should. He undertook for both sides: He required Covenant-duty from them, and to that end promised Covenant-ability to them. And such of Israel as were within the Election effectually obtained this ability. Compare Rom. 11. 5, 6, 7. with Ier. 31. 33, 34. Ezek. 36. 26, 27.
Thus God in this Covenant promised to Israel, Ability to keep his Covenant.
5. God's 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; was another Spiritual blessing which he promised to Israel in this Covenant. Ye are not as yet come to the Rest, and to the inheritance which the LORD your God giveth you. But when ye go over Jordan, and dwell in the Land which the LORD your God giveth you to inherit, and when he giveth you rest from all your enemies round about, so that ye dwell in safety: Then there shall be A place which the LORD your God shall choose to cause his Name to dwell there, thither shall you bring all that I command you, your Burntofferings and your Sacrifices, your Tithes, &c.— Take heed to thy self, that thou offer not thy burnt-offerings in every place that thou seest: But in the place, which the LORD shall choose in one of thy tribes, there thou shalt offer thy burnt offerings, and there thou shalt do all that I command thee. — But unto the place which the LORD your God shall choose out of all your tribes, to put his name there, even unto his Habitation ye shall seek, and thither shalt thou come, &c. In these words, note three things, viz. I. The Description of the Mercy, or Public Place promised; 1. By the special designation of it; The LORD their God would choose it: He would not leave it to Israel to appoint him a Place. 2. By the situation of it; within their tribes, in the land of Promise. viz. at Jerusalem, where the Temple was to be built afterwards. 3. By the Divine Dedication or Consecration of it; The LORD should put his name there, and cause his name to dwell there. That is, He would consecrate it to himself for an Habitation, (as its expounded ver. 5. and as the Chaldee saith there upon, To cause his Majesty, or divine presence, to dwell there, ) and to his Service and Worship for the public solemnity thereof. Such (saith Ainsworth) was the Tabernacle of Moses, the Temple of Solomon, the City Jerusalem, after God had chosen it: for of them God said, My name shall be there, 1 King. 8. 29. And his name was called upon them, Dan. 9. 18. and put there, 2 King. 21. 4, 9. 1 King. 14. 21. II. The use of this Place to Israel, which was chiefly twofold. 1. To seek there Answers and Oracles from God, which from the Mercy-seat, and by Urim and Thummim, were given to the people. Unto his habitation shall ye seek, ver. 5. All other places were forbidden, Amos 5. 5. 2. To come thither to sacrifice and offer unto God all their offerings which God commanded them for his public worship, ver. 5, 6, 11, 12, 13, 14. For the place which God should choose was to be a Type of Christ, (as after I shall show,) and hereby God would teach them that all their Sacrifices and religious performances should be acceptable unto God only in Jesus Christ the true Temple of God, and the true Sacrifice of Sacrifices who should be slain and offered up for their sins at Jerusalem. III. The Season when God would choose and set apart this place to himself for his presence and worship. When God should have given them, in the land of Promise, Rest from all their Enemies round about, so that they dwell in safety, ver. 10, 11. This was fulfilled, after Israel had Rest from all their Travels and Wars towards the latter end of King David's reign, and the beginning of King Solomon's. And therefore this Place here Promised, seems not to be Shiloh, where the Tabernacle, (called the Temple, 1 Sam. 1. 9.) was placed, Ier. 7. 12. Psal. 78. 60. Where it continued till the days of Samuel, (viz. 243. years or. 300. years, as some think) 1 Sam. 4. 12, 13. But it was Jerusalem; where God gave them Rest, 1 Chron. 23. 25. and where Solomon built the Temple of God, in Mount Moriah, where Israel was offered in a Figure, where the LORD appeared to David in the threshing floor of Ornam the Jebusite, and at which City Jesus Christ was crucified, offering up himself without spot to God for us. To this place they were to Resort to seek God's will, and to worship him: when God had set them safe and secure from their enemies.
This Place thus promised (The Temple at Jerusalem ) was an Eminent mercy. For, 1. The Temple was the place of God's •… est and Habitation, among his heople in Canaan the Land of Rest. While God dwelt in his Tabernacle he was in motion, as Israel while they dwelt in Tents. 2. The Temple was the place of all God's public worship. ( 1 ) There Israel was to receive Answers from God's Oracle, touching his Holy will. ( 2 ) There Israel was to perform all their public and solemn worship by Sacrafices, &c. and not elsewhere. All their males being to appear there before the Lord at three set times in the year: besides all other times. ( 3 ) There the godly Israelites with a spiritual eye, beheld the pleasantness of the LORD, yea, his power and glory in his Sanctuary. ( 4 ) And This was the Place or House of Prayer. And thitherward, towards this Temple, Israel and everyone of their posterity, were to pray unto the Lord, whether they were in their own land, or Captives in a strange land. Which prayers so directed sincerely in Faith, had promise of acceptance and audience: with reference to Christ shadowed out thereby. 3. The Temple was a Singular Type, ( 1 ) Of Christ's Human Nature, wherein the fullness of the Godhead dwells ( 〈 in non-Latin alphabet 〉 ) personally. In and through whom God is present with his Church, Accepts their prayers and Spiritual Sacrifices, Instructs them unto Salvation, makes them a way even through the veil of his flesh into the Holiest of all Heaven itself. ( 2 ) Of the Church, the mystical body of Christ, and of every true believer a member of that mystical body, in whom God dwells spiritually through his Spirit. ( 3 ) Of Heaven itself, which is the Holiest of all, wherein God dwells gloriously: and unto which Christ hath made way for us by his blood, even a new and living way through the veil of his flesh. Upon which and like Considerations the godly Jews did so highly prize and reverence the Temple, delighting to converse with God therein; accounting it the joy of the whole Earth.
Thus God promised to Israel A public place for his Name and Worship in Canaan.
6. God's glorious Presence and Habitation among the people Israel in his Tabernacle and Temple. And let them make for me a Sanctuary, and I will dwell among them. If ye walk in my Statutes, and keep my Commandments, and do them; Then I will give you rain,—And I will set my Tabernacle amongst you: and my soul shall not abhor you: and I will walk among you; And will be your God, and ye shall be my people. And elsewhere; The place which he would choose, to put his name there, is called his Habitation. Hence, Jerusalem is called, the City of God, the Holy place of the Habitacles of the most High. And elsewhere; The LORD hath chosen Zion: he hath desired it for his habitation. This is my Rest forever: Here will I dwell, for I have desired it. And; — In Salem is his Tabernacle: his dwelling place in Zion. But though the Lord dwelt among his People in his Tabernacle and Temple, yet the place of his peculiar presence and residence therein, was in the Holy of Holies: viz. between the two Cherubims which were upon the Mercy-Seat over the Ark of the Testimony, whence God did commune with Moses and the High Priest, and so by them with Israel. Hence he is called, The LORD of Hosts dwelling (or sitting) between the Cherubims.
This Presence and Residence of God among Israel, was peculiar to them alone among all the people of the world. For, what Nation (said Moses) is there so great, who hath God so nigh unto them, as the LORD our God is in all things that we call upon him for? And this was a very high and eminent blessing▪ The greatest fign of God's grace towards his people. And therefore it is often mentioned, Exod. 25. 8. & 19. •… 5 •… 6. Levite, 26. 11, 12. Numb. 35. 34. Zech. 2. 10. & 8. 3. 2 Cor. 6. 16, 17. Rev. 21. 2, 3. And no wonder. For, This presence dwelling, and walking of God among them, denoted and implied these things, viz.
(1) The blessed neighbourhood betwixt God and Israel. God was nigh to them in all things, they called upon him for, so as to none other people: and they were a people nigh unto God. O wonder of Divine condescenfion: that God should reside so near unto despicable dust and ashes! God is the best neighbor in all the world. Happy they, that may dwell near unto him!
(2) God's sweet favor to them as reconciled unto himself in Christ. Can two walk together, unless they be agreed? Hence God said, I will set my Tabernacle amongst you: and my soul shall not abhor you. And therefore when Israel had broken Covenant with God by the idolatrous worship of the Calf, The Lord was so offended with them for it, that he denies them his presence, saying; — I will send an Angel before thee, and I will drive out the Canaanite, &c.—for I will not go up in the midst of thee. Whilst God's dis-favor: and displeasure was upon them for their sin, whilst they were out with God, and at odds, He would not dwell nor walk among them. Hereupon Moses begs of the Lord to pardon them, that is, to reconcile them to himself in Christ, that they might enjoy his presence; O Lord, let my Lord, I pray thee go amongst us,—and pardon our iniquity and our sin, and take •… s for thine inheritance. Where therefore the Lord dwells and walks among a people, it is a notabe evidence of God's special favor towards them, and of their reconcilement in Christ to him wherein shall it be known here, (said Moses ), that I and thy people have found grace in thy sight, is it not in that thou goest with us, &c?
(3) Spiritual Communion betwixt God and them. They that dwell and walk together, have Communion and fellowship together: dwelling and walking with any, import Communion. Where God dwells with any spiritually, to such he affords a spiritual Communion with himself: they have fellowship with the Father, and with his Son Jesus Christ, and with the Holy Spirit. They have Communion with God in his Life, in his Love, in his Graces, Privileges, Comforts, and all his benefits. He Communicates to them the endeared smiles of his Countenance, kisses of his lips, embracements of his arms of mercy and favor, &c. Oh what sweet honey-dews and heavenly illapses from God distill upon, and are shed abroad, in their hearts! Oh this Communion with God is an Heaven on Earth! A Paradise of delights. Moses did earnestly beg it, I beseech thee, show me thy Glory: David did highly prize and prefer it above the sweetest earthly enjoyments: And the Apostles, John and Paul, did heartily wish it unto the Churches.
(4) God's guidance and direction of Israel, in his ways, and that especially in all doubts and difficulties. God dwelt and walked in the midst of Israel in the Wilderness; and by his presence, there he led them on sweetly and safely in the Wilderness. In the day time he led them with a cloud: and all the night with a light of fire.—He made his own people go forth like sheep▪ and guided them in the Wilderness▪ like a flock. He led them on safely, so that they feared not. — And he led them forth by the right way, that they might go to a City of Habitation. God dwelt also among his people Israel, when possessed of Canaan. In Salem was his Tabernacle, and his dwelling place in Zion. There he dwelt between the Cherubims, over the Mercy-Seat, a special Type of Christ: and thence he gave forth his Oracles and Answers to the people, There he did meet with them and Commune with them touching all-things which he gave them in Commandment:
(5) God's protection of them in all dangers against all sorts of evils and enemies. His presence among his people is the Protection of his People. Balaam could say of Israel; The LORD his God is with him, and the shout of a King is among them. God brought them out of Egypt; he hath as it were the strength of an Unicorn. Surely there is no enchantment against Jacob: neither any Divination against Israel God's Presence with Israel, Protected them from all Balaam's Curses and Inchantments. Hence the Church so triumphed in God's presence; The LORD of Hosts is with us: The God of Jacob is our Refuge. Selah.—God is in the midst of her: she shall not be moved; God shall help her in the peering of the morning. Upon this ground also David so sweetly encouraged himself; yea though I walk through the valley of the shadow of Death, I will fear no evil: For, Thou art with me, Thy rod and thy staff they comfort me. God's presence protected, The three noble-spirited. Jews from the fiery furnace; Daniel, in the Den from the devouring Lions, and Paul from all his adversaries. God's presence in the midst of the burning bush, preserved the burning bush from being consumed: that is, preserved Israel in the midst of all evils, enemies and afflictions from being destroyed. To this effect God is wont often to assure his people of his presence, as the ground of their sa •… ety against all evil.
(6) God's Provision for them in wants. As God's presence with his people is a Defensive presence against evil, so it is a provisional presence for good. Its a very Treasury and magazine of all necessary plenty and enjoyments. God brings Israel into a desolate wilderness wherein was neither food, nor physic, nor raiment: but God was with his Church in the wilderness, and supplied all her wants, spread a Table for them in the wilderness. The Heavens raind bread and flesh: The Rock ran constant streams of water: Their feet did not swell, nor their raiment wax old upon their backs for forty years together: and the brazen Serpent cured the stings of the fiery Serpents. They wanted not God's presence amongst them: and therefore they wanted nothing. Hence David: The LORD is my shepherd: I shall not want.—Thou art with me, thy Rod and thy Staff, they comfort me. Thou preparest a Table before me in the presence of mine enemies: thou anointedst my head with oil, my cup runneth ever. Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD forever.
(7) God's presence and residence amongst Israel in his Tabernacle, implied God's highest Communication of himself to them for their Consolation. And I will set my Tabernacle amongst you: and my soul shall not abhor you. And I will walk among you, and will be your God, and ye shall be my people. This is the Sum, the spring head of all Consolation, that the LORD is our God and we his people. This is the Supreme Consolation, infinitely beyond the extent and reach of all created Comforts, infinitely above the touch or annoyance of all creature-disconsolations. This is the General and universal Comfort, against all possible and imaginable discomforts: The LORD is our God, this Answers all. This is an eternal comfort: where the Lord becomes once our Covenant-God indeed, he will remain our Covenant-God forever; in life, in death, in this world and in that which is to come.
Thus God in this Covenant promised to Israel His residence and walking amongst them.
7. Finally, God in this Sinai-Covenant promised to furnish: Israel with eminency of Church-enjoyments above all other people. This Moses seems to intend in those stately expressions; The LORD hath avo •… ched thee this day to be his peculiar people, as he hath promised thee; And that thou shouldst keep all his Commandments: And to make thee high above all Nations which he hath made, in Praise, and in Name, and in Honor: and that thou mayest be an holy people unto the LORD thy God as he hath spoken. Here are four Eminent Blessings promised and included in this 〈◊〉 Covenant▪ viz. I. That Israel should be God's peculiar people, of which hereafter. II. That Israel should have ability to keep this Covenant, that they should keep all his Commandments, of this formerly. III. That Israel should be made high above all Nations, in Praise, Name, Honor, IV. That Israel should be an Holy people to the Lord. Of this also I have formerly spoken. All these four I take to be spiritual blessings in this place. The two first, and the last are plainly Spiritual: and the third ranked in the midst of them, why should not it be accounted Spiritual also? This third Blessing of being High above all Nations seems to intend their spiritual dignity and Church-advancement above all Nations on Earth, Their High excellency in Spirituals which they should obtain from God in this life; and should fully possess in the end: And this, by their High and Heavenly calling whereof they should be partakers by Means of his Ordinances in Christ, whereby they should seek the things above, and have their Conversation in Heaven; And by the establishing of the Mountain of the LORD's House, in the top of the Mountains and exalting it above the Hills in the latter days, when all Nations should flow unto it. And this third Blessing hath in it (as it were) three Degrees. 1. Praise, That Israel should be a Praise among all the Nations round about in reference to God's dealing with them, especially in Spirituals. So God is said, to establish, to make Jerusalem a Praise in the Earth. And God exalteth the Horn of his people, the Praise of all his Saints, the sons of Israel a people near him. 2. Name. viz. Fame or Renown. It seems to imply a Continuation and Augmentation of the former Praise. Called elsewhere, A name that shall remain: and An everlasting name that shall not be cut off. This Name befell them by the Continuance and increase of their Church-establishment in a good spiritual state. Contrary to which is blotting out the name of Israel from under Heaven. 3. Honor. Hebrew Beautiful-Glory. This Beautiful-Glory, or Honor, seems chiefly to consist in these excellent visible endowments wherewith God adorneth his Church as with beautiful garments, Hebr. Garment of Beautiful-Glory. Elsewhere opposed to Ashes, wherewith Mourners covered their heads, To give unto them Beauty for Ashes. Now this denotes the Continuance of God's Spiritual Kingdom and Holy Ordinances among them▪ which are wont to be set forth under such expressions of Beauty and Praise. Our Holy and our Beautiful House, where our fathers praised thee, is burnt up with fire: and all our pleasant things are laid waste. And in this sense that Beautiful Adorning of Jerusalem, in Ezekiel so elegantly described, is by some understood principally of her visible Church-Glory. All which three degrees of excellency in Church-enjoyments, Israel had by being united to the Lord in Covenant▪ according to that of Jeremiah; As the girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel and the whole House of Judah, saith the LORD: that they might be unto me for a People, and for a Name, and for a Praise, and for a Beautiful-Glory.
Now all the Nations of the world came utterly short of Israel in regard of this Spiritual dignity: Having no Praise, Name, or Beautiful-Honor at all, in regard of the Kingdom, Gospel or Ordinances of God amongst them; being wholly without Christ, aliens from the Common-wealth of Israel, and strangers from the Covenants of Promise, having no Hope, and without God in the world. And therefore in the phrase of the Holy-Ghost, Israel is called, The People, God's people, Fellow-Citizens with the Saints, The Household of God, &c. All others are styled the Nations, Forreiners, Strangers. The Church is styled, Heaven: All others, Earth.
Thus in this Sinai-Covenant God assured Israel of Eminent Church-enjoyments. These are the Spiritual Blessings which God Promised to Israel in this Sinai- Covenant.
Inferences Hence are divers, viz.
1. Hence, The Sinai-Covenant was, not a Covenant of works, (as the common mistake is) but a Covenant of Faith; revealing to Israel their Salvation by Faith in Jesus Christ. All these seven sorts of Spiritual blessings Promised do notably evince thus much, being peculiar blessings of the Covenant of Faith, not of works. As, 1. God's Acceptation of Israel for a Peculiar Treasure, a Kingdom of Priests, An holy Nation, was according to the Covenant of Faith, as Peter intimates. How was Israel peculiar to God above all other people: but by God's peculiar accepting them as his people in Christ, when all other lapsed sons of Adam were rejected? How were they a Kingdom of Priests: but in Christ making them Kings and Priests to God? How were they an Holy Nation: but in Christ who is made Sanctification to his people? 2. God's Sanctification of Israel, by Circumcising their hearts to love the Lord their God with all their heart and will all their soul, is the mere blessing of the Covenant of Faith in Christ▪ This inward Heart-Circumcision, is Christ's Circumcision made without hands in putting off the body of the sins of the flesh. 3. Their Justification by Faith in Christ and Remission of their sins in him, is the clear voice of the Covenant of Faith, and the great distinctive character betwixt the Covenant of Faith, and the Covenant of works. 4. This Ability to keep this Covenant was a fruit of God's mere Grace, according to the Covenant of Faith. Such ability they neither had nor could have, of themselves, as the Covenant of works required; being the sinful Posterity (as well as others) of lapsed Adam. 5. God's choosing out a place to put his name there and for his public worship, was wholly according to the Covenant of Faith: That place, The Utensils therein, The Sacrifices and whole worship there being shadows of good things to come, but the body of Christ's 6. God's Presence with and among them there in his Tabernacle and Temple, denoted his presence and habitation in his Church through Christ by his Spirit: according to the Covenant of Faith: All God's manifestations, and Communications of himself and his grace to his Church in and through Jesus Christ alone, the only way unto the Father. 7. Finally, Their eminency of Church-enjoyments in Praise, Name, and Beautiful-Glory above all other Nations, were also fruits of the Covenant of Faith in Jesus Christ. For in the first Adam, according to the Covenant of works, all were equal as to visible Church-enjoyments; and had he and his posterity Persevered in innocence, one Nation of his upright race should not have been herein set on high above the Rest: But Adam and all his posterity being lapsed, God makes this difference between Israel and all other Nations of his mere grace in Jesus Christ, The last Adam, according to the Covenant of Faith.
2 Hence, Christ and the Salvation of Israel by Faith in him, was the Great Scope and Mystery of this Sinai- Covenant. All these seven spiritual Blessings promised in this Covenant, pointed at Christ, conducted and led to Christ, as sometimes the Star the three wise men. This is plain by the former Inference. Moses therefore was an Eminent Preacher of Christ, and of sinners salvation, righteousness and happiness by Christ. They are too great stangers both to Christ and Moses, that cannot find Christ abundantly though more obscurely revealed by Moses.
3. Hence, The Sinai- Covenant of God with Israel, was God's Gospel to Israel. It was a Covenant of Faith, And a Doctrine of Christ, such as the dullness of the Church and those times would bear: Therefore it was God's Gospel to Israel. For, what is God's Gospel? God's good-speech or good-tidings of sinners Salvation by Jesus Christ through Faith. As therefore the Gospel was preached to Abraham: so afterwards the same Gospel for substance was preached to Israel, but more plentifully. Abraham and Israel had the veiled Gospel: we have the un-veiled Gospel. They had the Morning-Gospel: we have the Noon-tide Gospel; but all one and the same Gospel. They therefore are far wide that reject the Sinai-Covenant, as no Gospel.
4. Hence, The Spiritual bounty of God to Israel was very great and wonderful. His Bounty in Temporals did abound: but his bounty to them in Spirituals did super-abound. The expressions of God's Covenant and Promises touching Temporal Mercies are (I confess) more Frequent, Particular and Numerous, and their stream runs so much this way, that some have thought, God in this Covenant promised nothing else to Israel: but the expressions of this Covenant touching Spirituals are much more comprehensive and ponderous. That one promise of Pardoning their Sins, or of Circumcising their heart to love the Lord their God with all their heart and soul, &c. is worth all those Promises of Temporals. I had rather have my heart savingly Sanctified, and My sins fully pardoned: then to have all the Land of Canaan, or this whole world below for mine inheritance.
5. Hence, How happy was Israel in all these Covenanted Spirituals! Happy in God's acceptation of them above all People as a Peculiar People, Kingdom of Priests, and Holy Nation to himself. 2. Happy in their Sanctification and inward effectual Heart-Circumcision. 3. Happy in their Pardon, and Justification. 4. Happy in their Covenant-ability for Evangelical Performance thereof. 5. Happy in God's Tabernacle and Temple, such pregnant Types of Christ. 6. Happy in God's dwelling and walking among them in his Tabernacle and Temple. And 7 Happy in all their Eminent Church-enjoyments. All this hath been fully evidenced in the former opening of these Particulars. Happy art thou, O Israel! who is like unto thee? And proportionably the Israel of God now under the New Testament are happy above all people in the world in enjoying of like spiritual blessings, yea, and in as much as they enjoy them now more clearly, fully and spiritually, they far surpass the Israel of old, in this their happiness.
6. Hence, The true believing Israelites alone did participate the life and saving force of these Covenanted Spirituals. There were two sorts of Jews, as Paul tells us, viz. Some, 〈 in non-Latin alphabet 〉 , Jews outwardly, openly: Others 〈 in non-Latin alphabet 〉 , Jews inwardly, secretly. These were all God's professed People, and had some benefit by the externals of many of these blessings: But those were God's people indeed, who alone had the Soul and inward of these Spirituals. Those might lick the Rock: but these sucked the Honey out of the Rock. These were inwardly and indeed accepted of God, Heart-Circumcised, Pardoned, Enabled to keep the Covenant, &c. These had the marrow and Substance, when others had only the Shadow of the Blessings But those Promises are tendered generally to all Israel, that all the elect among them might embrace them, and the rest be left without excuse.
7. Hence finally, They groslly bely and slander the Grace of God, and happiness of Israel, who say that God promised to Israel only Temporal Mercies in this Sinai- Covenant, and fed them only with the husks of outwardly Earthly blessings. For, Here are seven sorts of Spiritual Mercies promised, and those of high Excellency. And besides these, as I have formerly evidenced, The Lord in this Covenant Promised, To be A God to them, To raise them up Christ from among themselves as a Prophet like Moses and a Mediator, and To give them his Spirit. And what higher Spirituals could be promised to them? yea, as in the next place I shall show, God in this Covenant promised them Eternal life. They therefore that ignorantly or maliciously deny the Spirituality of God's Sinai-Covenant, in regard of no Spirituals therein promised, may hence see more then cause enough to be silenced and covered with shame forever.
Thus God Promised in this Covenant, To confer upon Israel many Spirituals.
VI. Lastly, God promised in this Sinai- Covenant To crown Israel at last with Eternals. Not only to furnish them with Temporals and Spirituals in this world: but also with eternal life and happiness in the world to come. That this is so, may be evinced briefly by these few Arguments, or Considerations, viz.
1. In this Sinai -Covenant the Lord tells Israel; I am the LORD thy God which have brought thee out of the land of Egypt, out of the House of Servants: Thou shalt have none other God's before me. This was spoken literally, not only to that generation of Israel, which in their own persons were brought out of Egypt to Mount Sinai; but also to all their posterity during the Old Testament, when that many other Generations were dead, and spiritually to all the redeemed of Christ even among the Gentiles. God is the Covenant-God of all the believing Israelites, though they be dead: he styled himself, The God of Abraham, Isaac, and Jacob; though they were dead. Therefore all the faithful Israelites, from Moses till Christ, live unto God. For (as our Savior argues) God is not the God of the dead, but of the living: for all live unto him. All his faithful Covenant-people, though dead, yet live unto him. They live unto him, and with him; Actually, in their Souls in heavenly glory, being spirits of just men made perfect: And they live unto him also Potentially, and virtually in their bodies, which shall Rise again to be reunited to their souls, that therewith they may live to God forever.
2. Life is promised to the keeping of the Commandments of God, in this Sinai- Covenant: what Life? Not only long life, and good days on Earth in Canaan: but eternal life, and the best days in Heaven; As is plain by the young man's Question and our Savior's Answer. And the Promise elsewhere is; 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 mayst live. How live? Spiritually by Faith and holiness on Earth; Gloriously by fruition of God and all happiness in Heaven. And if Eternal death be principally comprised under the Curse threatened for breach of this Covenant: Consequently Eternal life was principally intended in the Life promised to the keeping of this Covenant.
3. Life Eternal was performed under this Covenant: for, Moses and Elias, (both under this Covenant-administration) appeared in their glory with Christ in his glorious transfiguration. As Christ's was a real transfiguration: so theirs was a real apparition in glory with him. They then, were in glorious state of heavenly bliss. And as both Moses and Prophets bear witness to Christ crucified so by Christ and the virtue of his death, both Moses and Elias, both believers under Law and Prophets, were celestially glorified. Consequently eternal life was promised to them in this Covenant: for God's Promises are the grounds of his Performances.
4. In the Holy of Holies, wherein God dwelt Symbolically, unto which the High Priest once entered every year with the blood of others; God typically promised unto them Heaven itself, wherein God dwells gloriously, into which Christ our great High Priest should once for all enter by his own death and blood, by virtue whereof way was made for the faithful before, and since Christ to enter, at their death into Glory. Which unless it had been commonly and familiarly understood by the Jews, The Convert thief, ready to dy upon the Cross, had not thought of Christ's Kingdom in another world, nor desired Christ to remember him, for a place there; nor had Christ promised him, This day shalt thou be with me in Paradise.
5. The Land of Canaan was promised and performed to Israel in the notion of a land of Rest, wherein they were to Rest from all their wearisome Travels, Pilgrimages and Wars with many sorts of enemies on every side: And herein as a Type of Heaven the true Canaan, the eternal Rest of God's people, wherein they shall perfectly Rest from all their labors of Sin, Sorrow, Temptation, and Conflicts with all sorts of enemies for evermore. That Canaan was promised as a Type of Heaven; I have also formerly manifested in God's Covenant with Abraham. Therefore under long life and good days in Canaan, God Promised Eternal life and happiness in heaven itself to all believers.
6. In this Sinai -Covenant Jesus Christ was abundantly Promised to Israel, as hath been proved: Consequently Eternal life and all blessings necessary to salvation, the fruits of Christ's Mediation were promised in, and with Jesus Christ. For, He that promised Christ, would he not promise Eternal life, which is the gift of God in Jesus Christ our Lord? yea in Jesus Christ all the promises of God are yea, and in him Amen And Godliness hath the promise of the life that now is, and of that which is to come. Therefore all the faithful and godly Israelites had questionless the Promise of eternal life in Christ, and a saving interest therein.
Inferences.
1. Hence, We may see the vanity of the Socinian Error, Asserting, that in the Law of Moses (this Sinai -Covenant) Neither the Gift of the Holy Ghost, Nor Eternal life were Promised, nor comprehended. But why was not Eternal life promised under the Old Covenant? They pretend three Reasons, (such as they are,) viz. 1. God deferred so excellent a Promise, till the time of the New Testament, which God judged opportune, that it might so much the more evidently appear to all, so excellent a Good was his own proper gift, flowing from his mere benignity. 2. Though under the New Covenant the Good things of this life present are promised, 1 Tim. 4. 8. Mark 10. 29, 30. Yet under the Old Covenant it was lawful not only to seek and profess more things, then the use of this life required; but over and above to provide pleasures and other things, which we may be without in this life. 3. If life eternal had been promised under the Old Covenant, the New Covenant should not have better Promises, then the Old had. Thus they.
To which I briefly Answer; 1. As I have formerly proved, That under this Covenant God promised to Israel the Holy-ghost: So here I have now proved (I think sufficiently) that God also promised to them eternal life. Let the strength of the Arguments be duly weighed: And both these Errors will easily fall. 2. Their Reasons, whereon they bottom this Error, are wholly invalid, and not at all Cogent to conclude the thing in hand. Not the First; For the time of the Old Testament was as fit and opportune, as the time of the New, for clear evidencing that excellent Good of eternal life to be God's own gift of his mere grace and benignity. All mankind in Adam having forfeited their life, and involved themselves under Death and Curse, by falling from God: Eternal life to any must needs be God's sole gift of mere grace, in the sight of Men and Angels, As well under the Old Testament as under the New. Sinners were as utterly undeserving and uncapeable of life eternal, then, as well as Now: and therefore the Promise of eternal life must needs exalt and show forth the riches of God's Grace, then, as well as now. Not the second; For, what though it were lawful for Israel under this old Covenant to seek for more temporals, pleasures, and other good things, then the use of this present life required: will it therefore follow, that Eternal life was not promised to them in this Covenant? This is clearly, Non Causa, pro Causâ. Godliness hath the Promise of both lives, and of the blessings thereof, not only for bare Being, but also for comfortable well-being; not only for Necessity, but also for Delight. And usually, God gives his people more abundance of his blessings for their Delight, then for their Meer Necessity. And God's people under the New Testament have as large a share by Covenant and Promise to Temporals for Necessity and Delight, as the Jews had under the Old: why should not this then exclude as now from the Promise of eternal life? Not the third; For, The Promises of the New Covenant are not better essentially, but Accidentally: not in Substance, but in Circumstance. The same Christ, The same Righteousness and Justification by faith in him, The same Sanctification, The same happiness, Salvation and eternal inheritance, &c. was promised in both: but in the Old Testament more sparingly, more darkly, more restrictively to one sort of people, &c. in the New Testament more frequently, more fully, more clearly, more generally to all sorts of Nations, &c. 3. These Socinians notwithstanding confess; There was some hope of eternal life among God's people before Christ. For, nothing hinders but thou mayest hope for something, though thou wantest God's Promise, So be that thing be greatly to be desired, and of such sort as is probable God would give it to his worshippers. But such is Eternal life. Hence, all who from their heart worshipped God under the Old Testament, and were obedient to his Word, obtained eternal life, which they hoped for, although it was not promised to them. For nothing hinders, but that God may Perform more, then he Promised. So they. But contrary to this, Note; ( 1 ) That lapsed Sinners, who have forfeited all things, can, without God's Covenant and Promise of Grace, expect nothing at all from God. God's Word is the Sole Base, foundation, and measure of our Faith and Hope. How should they believe in him of whom they have not heard? How should they expect eternal life from God, which he never revealed to them? Faith must have a word to lean and rest upon; Without a word, a report, a record from God, we may groundlessy Presume, but cannot Believe or Hope: for Faith comes by hearing, and Hearing by the Word of God. Without which Word, who can tell what God will give? or what probability can there be thereof? (2) That, in their Confessing, That all, who worshipped God from the heart and were obedient to his Word under the Old Testament, obtained eternal life, which they hoped for, They yield the Cause in hand. For, God's Promise is the necessary ground both of all true Hope and enjoyment of eternal life. If they hoped for it, and at last enjoyed it: then God aforehand had Promised it unto them.
2. Hence, Behold how happy Israel was in this Sinai- Covenant, assuring them through faith in Christ of Eternal life. This is not promised in such plain and express terms under this Covenant, as under the New Covenant: yet is it revealed and promised therein sufficiently for the Comfort of the faithful in those times. God is not content herein to Provide for Israel's welfare, both in Temporals and Spirituals in this world: but also he ensures them of Eternals in the world to come. As they now live with God Holily for a while on Earth: So they shall hereafter live with God happily forever in Heaven. As they now entered once every year in the High Priest into the Holy of Holies in the Earthly Tabernacle and Temple with the blood of Sacrifices: So they should hereafter enter into the Holiest of all Heaven itself, viz. in their Souls, at Death; and in their bodies also, at the day of judgment, and this by virtue of the death and blood of Jesus Christ their great High Priest, and Sacrifice of Sacrifices. As in this world, after their 40 years sojourning in the Wilderness, they entered by the Conduct of Joshua into the land of Canaan, as the Promised Inheritance and land of Rest, stowing with Milk and Honey, which was the glory of all lands: So at the end of their lives, all the faithful among them, after they have sojourned a while in the wilderness of this world, should enter by the conduct of Jesus into Heaven itself, the Promised Endless Inheritance and Eternal Rest, the Glory of the whole world, where in God's presence is fullness of joys, and at his right hand pleasures for evermore.
Hitherto of the Subject-Matters or Substance of the Sinai- Covenant ON GOD's PART: His Covenant-Mercies Promised.
SECTION. II.
II. ON ISRAEL's PART, The Substance or Subject-Matters of this Sinai -Covenant were Certain Covenant-Duties Required, Conditioned and Restipulated. Herein God Conditioned and required from them, and they Restipulated or re-promised to God, 1. To be a People unto God in Covenant. 2. To keep this Covenant of God, ( 1 ) By true Faith. ( 2 ) By all sincere entire and constant obedience, accordingly. 3. To repent in case of any failings herein. All Covenant-Duties conditioned and required from them may be easily Reduced to these few Particulars.
I. To be A Covenant-People unto God. This God required of Israel; and this Israel restipulated to God. This is the First, and Greatest Duty, that Israel did, or could Restipulate to God: and is the foundation of all the Rest. They must first give themselves to God; and then all theirs, whether enjoyments or endeavors: As the Lord first Gave himself to be their God in Christ, by the Spirit; and then with himself gave them all things. For there must be some Correspondence betwixt the Federate Parties in the Mutual Articles of Agreement.
For further clearing of this, Consider; 1. That God required, and Israel restipulated; That they would be a Covenant-People to God. 2. What it implies, To be a Covenant-people to God. 3. Why Israel must be such a Covenant-people. 4. What Inferences may hence Result.
First, That God required, and Israel restipulated, That they would be a Covenant-people to God; is plain divers ways, viz.
1. By God's Preparatory Introduction to this Sinai- Covenant three days before the solemn Promulgation of it. Herein God told Israel by Moses, 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 be mine. As if God had said; O Israel, I am now about to make a Covenant with thee here on Mount Sinai, which Covenant if thou wilt faithfully keep, know this for thine encouragement, I will accept thee as a peculiar Covenant-people to myself above all other people. For the Hebr. word 〈 in non-Latin alphabet 〉 Segullah, Peculiar-treasure, is in the New Testament (alluding to this phrase) rendered, A peculiar people to God. And if God, upon this their Covenant keeping, would account them as his Peculiar people in Covenant: Consequently they were to be, and to demean themselves towards God, as his Covenant-people.
2. By the Current and sense of the Sinai- Covenant itself. The Sinai-Covenant is Summarily comprised in the ten words of the Moral Law: All Ceremonials and Judicials are reducible thereunto, as comprised therein. Now in the first Commandment (which Luther was wont to call▪ The measure of all the rest ) The Lord propounds himself to Israel as his Covenant-God requiring Israel to accept him and him alone as his Covenant-God. The Lord could not fully be accepted by Israel as their Covenant-God, unless they should sincerely and wholly give themselves, in Mind Conscience Will and Affections, in Senses and Members, of Soul, and Body unto God, so many and so great so extensive and intensive, are the duties required from Israel to God in this Commandment that if they reserved from God and his service, any faculty of the soul any affection of the heart, any part of the body, they should therein have come short of full having and worshipping the Lord as their God▪ This Commandment requires, The mind should be God's, to know him, The Conscience God's, to serve him; The will his, to obey him; The affections his▪ to embrace him▪ and avoid all things contrary unto him; The members of the body his, to be weapons of righteousness and holiness towards him▪ yea that the whole man be his, to glorify him. This Commandment therefore ( which is the most glorious and Comprehensive part of this Sinai- Covenant ) doth unquestionably require that Israel should be entirely his Covenant-people, that they might own, accept and worship him alone as their Covenant-God.
3. By the after-explanations of this Covenant and the tenor thereof. After the promulgation of this Sinai Covenant, the Residue of Moses writings are principally spent in Explaining of this Covenant. Among other explanations that is very observable: If ye walk in my statutes, and keep my Commandments and do them—I will walk among you, and will be your God and ye shall be my people. This last clause, [ ye shall be my people ] hath in it both A Dignity, and A duty. 1. A Dignity, put upon them, that God would own and account them A people to himself: 2. A Duty expected from them, that they should yield up themselves to God as his People, and walk accordingly. And elsewhere God chargeth Israel: Thou shalt love the LORD thy God with all thine heart, with all thy soul, and with all thy might, &c. Doth not this imply, That Israel must entirely dedicate themselves, even their whole man to God, and be wholly his? with all thine heart: That takes in all the affections: with all thy soul: That takes in all the faculties: with all thy might; That takes in both all inward and outward abilities of soul and body: So that all these conclude the whole man. Hence (as Augustine fitly) all the thoughts, all the understanding, all the life, are to be bestowed upon God: from whom thou hast all those things which thou bestowest on him.
4. By the rehearsal of some part of this Covenant in the land of Moab. Wherein Moses tells Israel 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 unto himself, and that he may be unto thee, a God. In these words the grand Covenant-obligations betwixt God and Israel mutually are recited, viz. On God's part, That he might be a God to Israel. On Israel's part, That they might be for a people to God. By God's Covenant both these obligations are mutually settled and established.
5. By the Lord's acceptation and acknowledgement of Israel afterwards to be his Covenant-people. After the solemnity of this Covenant the Lord did own and avouch Israel for his people; The Lord hath avouched thee, this day to be his peculiar people, as he hath promised thee. Heb. The LORD hath-made-thee-say this day to be unto him for a people of a peculiar treasure. That is the Lord hath made thee Promise, or to give thy word, &c. This is the tenor of the Covenant according to this after-explanation of it. And long after this God said: Bring h there to me my Saints that have stricken my Covenant with Sacrifice.—Hear O my people and I will speak: O Israel, and I will testify. —This seems to have special reference to the Sinai-Covenant, solemnly struck betwixt God and Israel by Sacrifice: whereupon God stiles Israel; My Saints, My People. viz. his Covenant-Saints, his Covenant-people.
Secondly, What it implies, To be a Covenant-people to God. This may be resolved two ways. More Generally; What doth not this imply on Israel's part by way of Condition and Restipulation towards God? When the Lord Covenanteth to be a God to them▪ this is the highest and most Comprehensive Blessing that he could Promise, This is the foundation of all Mercies, This hath all blessings and mercies in it: So when Israel promised to be a People to God; This is the highest and most complexive Duty that they could restipulate, This is the foundation of all duties, This hath all Duties in it. When God gives himself and his son to us, with himself and Son he freely gives us all things: when we give ourselves to God, with ourselves we freely give God all things.
More Particularly, To be God's Covenant-people implies.
1. To be his Covenant-people solely and only, by Federal Appropriation. viz. To be so separated, segregated, divided, disobliged, &c. from all others, that might stand in opposition against God, or might come in Competition with God: that they may have no contrary dominion over us, interest in us, or claim to us, to obstruct or hinder God's Covenant-claim, interest, and Dominion. The first Commandment requires us, as to be God's wholly, so to be God's only. Then we are God's Covenant-people, when we are his only. When we come out from among other things, when we are separate from them, when we reject and Deny them, addicting and devoting ourselves to God only. As, when we are, 1. Not Sin's; 2. Not the World's; 3. Not Satan's; 4. Nor our own, any longer: but are divorced from them, that we may be God's. When all these streams are dammed up: that the united Current may flow towards God only. We must be divided from everything, that would divorce us from God.
(1) Not Sin's. Sin may be, yea inevitably will be, in us: but we are not in Sin. Sin doth not possess us, act us, domineer over us. It hath a residence, but no Reign. It's a Disease, not a Delight, in us. As a Wen, a Mole, a Plague-sore, &c. which we would fain have cured. It is in us: but it is not of us: It enters not into our frame and constitution; it is not woven into our hearts; this scum is not boiled into them, &c. But contrariwise we hate it, abandon, it, deny it, cast it way, abstain from it, &c. desiring to have no fellowship with it.
(2) Not the world's, God's Covenant people are in the world, but are not of the world: Christ hath chosen them out of the world. They may have the world, may possess much of the world, &c. but the world hath not them, possesseth not them. They must not inordinately love the world, nor the things of the world, nor the dearest things in the world, like God or Christ: that the love of the father may be in them. They must not serve Mammon: that they may serve God. They must not trust in the uncertainty of riches: but in the living God. They must not be the servants of man, so as to hinder them or withdraw them from Christ's service, so as to serve them against Christ, so as to subject and enslave their souls and Consciences to the authority Dictates or impositions of any man on Earth: for they are bought with a price, that they might be Christ's servants peculiarly, and wholly depend upon him. They must not, by way of vain-glorious affectation, or Pharisaical ambition after primacy and principality, gape after high Titles, as of Rabbi Rabbi, Father Master; (though the dignity of Order and superiority which God himself hath set in Church Commonwealth and Family ought to be observed as God's Ordinance:) For God, is the Principal Father, and Christ is the primary Rabbi and Master whose Authority and Doctrine must absolutely and Unniversally sway them. They must not lie with the world in wickedness, nor run with the world to all excess of riot, nor be conformed unto this present evil world: but be transformed by the renewing of their minds, &c. denying all worldly lusts, crucifyng all earthly affections, and setting their hearts on things above, rejoying, as if they rejoiced not, weeping, as though they wept, not possessing, as if they possessed not▪ using this world, as not abusing it.
(3) Not Satan's. God's People were once children of disobedience; acted by the Power of the Prince of the air, led captive by him at his will; were once children of Satan willfully set upon doing his lusts: but when Satan the ( k ) strong man armed is cast out by Christ stronger then he, and they are turned from the power of Satan to God: They are now no longer to do the lusts of this damned Father, no longer to be possessed, captivated or acted by him and his Temptations: but to resist him steadfast in the faith, and with the Armor of light, that whole armor of God, to fight against Satan and all the powers of darkness. For they cannot at once be under the power of Satan, and in Covenant savinly with God.
(4) Not their own. God's Covenant-people are not their own, but God's. They are God's, by all manner of Right: viz. 1. By right, of Creation: He made them, not themselves. 2 By right of Gubernation and Providence: In him we live, and move, and have our being. 3. By right of Redemption: He hath bought us with a price, even the great price of Christ's invaluable blood. So that God hath much more right to us, whether we consider our being, or our well-being▪ What, know ye not that your body is the Temple of the Holy-Ghost, which is in you, which ye have of God, and ye are not your own? For, ye are bought with a price: therefore glorify God in your body, and in your Spirit, which are God's. God hath all the Title, claim, interest and property in his people. Therefore, they must not live, think, speak, act or walk, as their own: but as his. They must deny themselves, and all their self-wisdom, self-will, self-love, selfesteem, self-excellencies, self-righteousness, self-unrighteousness, self-relations, self-interests, and self-ends, whatsoever: not seeking their own things, but the things of God and of Jesus Christ every way.
2. To be his Covenant-people by Federal Profession and Denominction. This implied in being a people to God in Covenant: 1. That they confess, profess, declare, or openly avow themselves to be God's Covenant-people: They are not ashamed nor afraid to own God and his Covenant, but rather rejoice and glory therein, as in their great privilege and happiness. Praying to God and Praising him, as his people: and this is often urged as a potent and prevailing Argument with God. And by this distinguishing themselves from all other people of the Nations. Such profession is most frequent and familiar to the Israelites in the Old Testament. 2. That they are also called by God's name: have their denomination from God being brought into Covenant with God, as the wife being brought into Covenant with her husband bears his name. Thus Daniel prayed for the Captive Jews; Defer not, for thine own sake, O my God: for thy City, and thy people are called by thy name. Thus Jeremiah; we are called by thy Name, leave us not. Thus the Church prayed against her Heathenish Enemies, we are thine, thou never bearest Rule over them, they were not called by thy Name. The Gentiles are a Nation not called by God's name. Thus when the Priests blessed the people, God said: And they shall put my name upon the sons of Israel: and I will bless them. Thus now under the New Testament, the name of Father, Son, and Holy-Ghost is put upon the baptized. And they that inhabit the New Jerusalem which is from above, see the face of God, and his name is in their fore-heads. Of him the whole Family in Heaven and Earth is named. They are named God's people, The Lord's people, His peculiar treasure, &c.
3. To be his Covenant-people in Christ, that right Covenant-foundation. The Covenant of Faith in every discovery and dispensation thereof, is peculiarly founded on Christ: as the Covenant of works, was founded upon man's own ability. Since man's fall, all the Promises of God are in Christ yea, and in him Amen. They all have their prime establishment on him, as their Center and their chief accomplishment in him, as their Scope. To Abraham and his Seed were the Promises made. He saith not, And to seeds, as of many; but as of one, and to thy Seed, which is Christ. And this I say, That the Covenant was fore-confirmed of God in Christ.—Christ is here taken Complexively, in aggregation, for both Head and body: not individually and personally, for the Head alone. Christ, thus complexively taken, is the Covenant-party with God: all the elect, as one with Christ, and accepted in Christ, are taken into Covenant with God. Without Christ since the fall, man is wholly incapable of God's Covenant: having no Covenant-ability either in himself, or in a Surety; Not in himself: because he is fallen: Not in a Surety: because the only Surety for Sinners Jesus Christ is none of his. And the Covenant of works must be fulfilled by us, or by our Surety to Salvation: or it shall be fulfilled upon us, to Destruction. Therefore to be God's Covenant-people, is to be in Christ by faith the sole Covenant-performer: In whose complete Covenant-abilities and Performances we completely keep this Covenant through faith in him. Thus to be God's Covenant-people in Christ, denotes, The Supernaturalness, The Sufficiency, The Supereminency, And the Perpetual stability of our Covenant-Condition. 1. The Supernaturalness of our Covenant-state. For Christ the last Adam, and the Covenant of Faith in him, is wholly supernatural: as the first Adam and the Covenant of works in him was Natural. 2. The sufficiency of this Covenant-state. Because Christ is all-sufficient to Covenant-performances, though we be wholly insufficient. And all Christ's sufficiencies are by this Covenant of Faith made ours. 3. The supereminency of this Covenant-state. Because the first-Covenant-Condition, was upon man's finite and mutable ability: but this last Covenant-state in Christ, is founded upon Christ's infinite and unchangeable ability: made ours, fully by Imputation: sufficiently, by Gradual Communication. 4. The stability and perpetual security of this Covenant-state. Being now not in our own, but in Christ's keeping.
4. To be his Covenant-people in all Covenant-Relations. A Covevenant-state with God, brings in certain Covenant-Relations to God in Christ, peculiarly resulting from that Covenant-state. In all such Relations we stand towards God when we are brought into Covenant with him: and our being his Covenant-people comprehends in it those Relations. And the Duties of those Relations. As,
(1) God is our Portion: we are his Peculiar treasure and inheritance. Therefore we ought to be fully contented with him, wholly at his disposal, under his Custody, &c.
(2) God is our Inhabitant: we his Temples, wherein he dwells and walks. His Temples we must not sinfully pollute or defile, pull down or destroy: but endeavor to purify and edify the same, &c.
3. God is our Father adopting us to himself in Jesus Christ into his Household: we are his children, his sons, and daughters, of the Household of God. Therefore we must fear him, love him, obey him, be in holy subjection to him, Trust and depend upon him for Provision, Protection, &c. and be wholly at his disposal, &c. as children to a wise, faithful and loving father.
(4) God and Christ is our Husband: we his Spiritual Spouse. The Church is the Lambs Wife, his Bride, &c. we must therefore forsake all other corrivals and competitors and cleave only to him in all conjugal faithfulness, love obedience, subjection, &c.
(5) God and Christ is our Head mystically: we his body, and members. Therefore we must honor him as our Head, be guided and governed by him, Receive all Spirit and influences from him, &c.
5. Finally, To be a Covenant-people to God, implies, To be his people wholly and entirely, according to all Covenant-Obligations to himself. viz. 1. In all we are; 2. In all we have; 3. In all we can do, or procure; 4. In all we can undergo or Endure: for the Lord our Covenant-God. As hath been in part formerly noted in opening the Nature of the Covenant of Faith in General.
(1) In all we are, Being God's Covenant-people, we are and should be entirely and wholly his, in all we are: that is, in our whole Souls and Bodies. All we are, is comprised under Soul and Body. ye are bought with a price; Therefore glorify God in your Body and in your spirit, which are God's. As if he had said: By right of Redemption ye are wholly and entirely God's, and not your own, nor any others: All you are, your Body, your Spirit, all is God's: therefore with all, you are to glorify God. Your Body, with all the bodily senses members and abilities thereof are and should be God's: your eyes, to behold his wondrous works: your years, to hear his heavenly and saving words, your smell, to savor his surpassing sweetness in his creatures: your Taste, to relish not only God's pleasantness in corporal food, but also Christ's deliciousness in the spiritual food of his Supper, as sometimes the Jews in the Passover: your Touch to groap after God in his works, (yea as it were) to handle Christ crucified in his Sacraments, as Thomas thrust his finger into the print of his nails, and his hand into his side. All these senses are as Casements in the body, every way to be God and Christ into the Soul. Your Faces, as a Mirrour of God's Wisdom and Beauty, your Tongues, as your glory, To trumpet out, and triumph in, his praises; your hands, as skillful Artists, to work that, which is good; your feet, as diligent travellers to walk in his ways; All your members, as Organs and instruments of God's Spirit and the Sanctified soul unto Holiness, Righteousness, and Sobriety according to their respective Capacities. But especially your Souls and Spirits, with all the Faculties, Affections and Endowments thereof, are and should be God's: your Minds and understandings his; To know, discern and contemplate upon him graciously, and upon all his ways; the Memories his, to treasure up and retain his Counsels, Covenants, Promises, and sweet experienced dispensations; your Consciences his, as Vice-gerents and Deputy-judges over the soul under God, To bind and loose, to accuse, or excuse, to pacify or terrify, &c. as cause shall require; your Wills his, to will, or nill, in subordination to his will that perfect Rule of all Righteousness; your Desire his, to long for him, your Detestation his, to fly everything inconsistent with him; your Love his, dearly to embrace him; your hatred his, to abhor everything contrary to him; your joy and delight his, to acquiesce fully and contentedly in him; your grief his, to mourn for everything offensive to him, or obstructive to your delightful enjoyment of him. And as thus all the affections in the Concupiscible part, so all in the Irascible part, Hope, Fear, Anger, and their opposites, are and ought to be his also ultimately tending to his glory; yea, your whole man, soul and body being every way his, not your own, should be his living Sacrifices, every way acceptably serving him according to his Word; and should be his living Temples, wherein he might delightfully dwell and walk by his Holy Spirit. Thus we are truly and really God's Covenant-people, when we are willingly his, in all we are, as of right we ought to be when all within us is entirely and sincerely devoted to him. This is to love the LORD our God, with all our heart, with all our Soul, with all our mind, and with all our might.
(2) In all we have. As we are to approve ourselves God's Covenant-people in all we are: so we should, in all we have. What have we, but we have Received? And what have we Received, but Primarily from him, and Ultimately for him? For, of him, and through him, and to him, are all things; to whom be glory forever; Amen. Therefore, God's people we should be in all the Relations, Qualifications, and Possessions which we have. 1. In all the Relations which we have; especially those that are subordinate to us. We should improve our interest and diligence, that with us they might be the Lord's people also in all they are. Are we Magistrates? We should use our best endeavors that all the subjects and people that are under us in the Common-wealth should be the Lord's people, worshipping and serving him as the Lord's people: As did David, Solomon, Jehoshaphat, Asa, Hezekiah, Josiah. Are we Ministers? we should take heed to ourselves and to all the flock, so to guide and feed them, that they may be presented as a chaste Virgin unto Christ, without spot and blemish: abounding in Truth, Unity, Purity, and all Holiness. This was the care of John, James, Jude, Peter, Paul. Are we Masters of Families? we should endeavor that our Families and children after us, serve the Lord, keep his way, and walk religiously with him. As did Abraham, Joshua, Job, David, Cornelius. 2, In all the Qualifications and endowments which we have; whether Natural, propagated with us; Artificial, acquired by us; or Supernatural, of divine grace infused into us. All our understanding, skill, gifts, graces, abilities, should sweetly run out towards God and his service: to extol and advance him, to promote and further his Gospel, Kingdom, cause, and all his ways. For the Lord hath made all things for himself. And the manifestation of the Spirit in all common and special endowments is given to every man, to please God, and profit man withal. 3. In all the outward Goods and Possessions which we have. Our wealth and riches, &c. we should according to our state and ability, employ to his honor, to the furtherance of his Worship, Gospel and Religion: as also to the spiritual advantage of ourselves and ours therein. Honor the LORD with thy substance, and with the first-fruits of all thine increase. All Israel offered liberally for the erecting of the Tabernacle, David and his people afterwards more bounteously for building of the Temple, and from Moses till Christ, the whole body of the Jewish Church were constantly at very great cost for maintaining God's public worship therein. Many godly women ministered to Jesus Christ in the days of his incarnation, of their Substance, while he was discharging the office of his Mediatorship. The Apostles were relieved by certain Churches, and godly persons, whilst they preached and planted the Gospel in the Nations of the world. And, as they which wait at the Altar, are partakers with the Altar: Even so hath the Lord ordained, That they which preach the Gospel, should live of the Gospel.
(3) In all we can do, or Procure. We should approve ourselves the Lord's Covenant-people, In all we can do for him, Our selves; and in all we can well procure to be done for him, by others. I. All we can do ourselves for God, All our Believing and Obeying, All our Godly, Righteous and Sober living, All our Duties, Performances and Abilities thereunto; All should scope at God, should tend to God, should terminate and center in God, as the principal, ultimate and perfectest end of all. 1. If all we are, should be God's, which is greater: much more all we can do, which is less. 2. All our abilities, Natural and Supernatural, are from God; therefore all our Actings from those Abilities should be to God. As the Sea sends forth springs into all parts of the Earth: and the Earth returns those springs again in floods and Rivers into the Sea. 3. All which we can do for God, is God's Due from us: yea and we owe much more, then we can perform to him. God calls for all; Whether ye eat, or drink, or whatsoever ye do, do all to the Glory of God. For none of us liveth to himself, and no man dieth to himself. For, whether we live, we live unto the Lord: and whether we dy, we dy unto the Lord: whether we live therefore or dy, we are the Lord's. For to this End Christ both died, and Rose, and revived, that he might be the Lord both of dead and living. 4. God's faithful people have thought nothing they could do for God, too much, nothing enough. The zeal of God's house did even eat up our blessed Savior. It was meat to do the will of him that sent him, and to finish his work. David's Soul did even break for the longing that it had to God's judgments at all times. —And his zeal had consumed him, because his enemies had forgotten God's Words. Paul counted not his life dear to himself, so that he might finish his Course with joy, and the Ministry which he had received of the Lord Jesus, to testify the Gospel of the Grace of God. 5. When all we can do hath its ultimate tendency to God, our doing is elevated to the highest perfection. This highest End nobilitates all our actions and endeavors: and lifts them up on high. II. All we can procure or provoke others to do for God, should also be endeavored by us. We should not think it enough to act for God ourselves; but excite and engage others also, as we have interest or opportunity, to act from him, to do all they can for him. We should endeavor to make God's party as strong as is possible, against all opposite Parties. And let us diligently Consider, 1. That God requires this from us. Exhort one another daily while it is called today. — Let us Consider one another, to provoke unto love, and to good works. — Comfort (or Exhort) yourselves together, and edify one another. 2. The people of God have been frequent in quickening and encouraging and provoking one another. Not only the Apostle, exhorted and charged the Thessalonians, as a father doth his children, to walk worthy of God: but also they themselves comforted and edified one another. Not only David offered liberally to the building of the Temple himself: but he excites also his Princes and great men, saying; And who then is willing to consecrate his service this day unto the LORD? 3. This is a successful course. By mutual incitements and encouragements we are more and more engaged for the Lord. One hot coal kindles another. As iron sharpeneth iron: so a man sharpeneth the countenance of his friend. The Elders of the Jews built, and prospered, through the Prophesying of Haggai the Prophet▪ and Zechariah. Quickening words are as spurs and goads in the sides of the sluggish, to make them active for God and his ways.
(4) Finally, In all we can undergo or endure, we should be for God For, 1. To do for God, is an Honor: To suffer for God, a double Honor. To you it's given, in the behalf of Christ, not only to believe on him, but also to suffer for his sake. — If ye be reproached for the name of Christ, happy are ye, for the Spirit of glory and of God resteth upon you. So that when the Apostles had been beaten before the Council, They departed from the presence of the Council, rejoicing that they were Counted worthy to suffer shame for his name. 2. God hath given Christ to endure a thousand times more for us, then we can undergo for him. Christ shed his blood for us: shall we grudge our tears for God? Christ had his hands, and feet, his Head, his side, his heart, his very soul pierced for us: shall we think much to have our States, our Names, our bodies wounded for him? Christ was laid dead in grave for us: shall we think strange to be laid alive in prison for Christ? &c. 3. We cannot approve ourselves God's truehearted people and Christ's Disciples, unless denying all that's dear to us, we are ready to suffer for Christ, and take up our Cross daily with all willingness, and follow him. 4. No sufferings that we can undergo for God, can separate us from God: yea rather they bring us nearer and closer to God. That Martyr said sweetly; I was in Prison till I came into Prison, for there I find my good God always. 5 All the sufferings for God or Christ which we can possibly undergo in this world, are incomparably short of the recompenses which we shall have in the world to come: and these sufferings augment those recompenses. This Cross, is nothing to that Crown. This Martyrdom, is nothing to that Kingdom. This Momentary lightness of affliction, is nothing to that hyperbolical eternal weight of glory. The afflictions of this present time are not worthy to be compared with the Glory that shall be revealed in us. 6. Finally, How zealous have God's sincere people been to honor God by sufferings! Yea, they have gloried therein exceedingly. Moses esteemed the reproach of Christ greater riches, then the treasures of Egypt. Paul gloried in his bonds, in his prisons, in his chains, in the marks of the Lord Jesus more then if he had had imperial crowns set upon his head: He took pleasure in sufferings for Christ: yea, he professeth his weeping friends broke his heart, when they sought to deter him from sufferings, being ready not only to be bound, but to dy at Jerusalem for the Name of the Lord Jesus. Think of those Worthies that sailed through such a Sea of troubles for Christ, not accepting deliverance. Think of those blessed Martyrs, that Sung in prison, embraced the fagots, kissed the stake, and triumphantly clapt their hands in the midst of devouring flames. Think of Ignatius, who said, Now I begin to be a disciple: I am zealous after nothing of visibles or invisibles, that I may obtain Christ. Let Fire, Cross, Concourse of wild Beasts, the dissection, tearing in pieces and dispersion of my bones, the dissipation of my members, the dissolution of my whole body, and the damnation of the devil, come upon me, only that I may obtain Jesus Christ.
Thus we see, what it is, To be God's Covenant-people, viz. 1. To be his only: Not Sin's; not the world's; not Satan's; Not their own. 2. To be his by Covenant-Prefession and Denomination: 3. To be his in Christ, that true Covenant-foundation. 4 To be his in all Covenant-Relations. 5. To be his wholly according to all Covenant-Obligations: In all we are; In all we have, In all we can do, or procure; In all we can undergo, or endure, for our blessed God in Covenant. All Israel were thus God's people Professedly: The Elect thus his Really.
Thirdly, Why was it requisite that Israel should be such a Covenant-people to God? Answ. For many and weighty Causes. viz.
1. Because, The Lord declared himself by this Covenant to be A God to Israel, as hath been proved: Therefore proportionably and answerably Israel must be a Covenant-people to God. For, 1. His being to them a God, and Their being to him a People, in Covenant: are Covenant-Relatives: And Relatives mutually infer, and remove one another. His being their Covenant-God, implies they must be his Covenant-people: and their being his Covenant-people, implies that God is their Covenant-God. 2. Again, There must be some suitable and Answerable correspondency betwixt the Federates. The Nature of a Covenant consists in their mutual agreement: And agreement is concluded, upon suitableness of mutual obligations. As therefore the Lord promiseth To be to them, a God: so it was most equal, they should re-promise, To be to him, a people. For, Their being his, doth most suitably Answer to His being theirs. 3. Add hereunto, Israel could no way so really render to the Lord a grateful return for his being their God, as by their own becoming his People.
2. Because, God's Covenanting with a People, is his Spiritual Espousing and Marrying of a people to himself. His Covenant is a Marriage-Covenant, A Conjugal-Covenant with his people: God himself the husband, Israel the Spouse of God This is clear, both in God's Constitution of the people Israel a National Church by his Sinai-Covenant, which both Jeremiah, and Ezekiel, declare to be a Marriage-Covenant betwixt God and Israel; And also in God's Restitution of the people Israel from their idolatries and backslidings, by another Conjugal-Covenant, as Hosea testifies. Now this Sinai-Covenant, being God's Marriage-Covenant betwixt God and Israel, doth plainly declare in the Nature of the Covenant, that The Federate Parties did therein mutually give up themselves one to another: as the Husband and Wife in Marriage do reciprocally give themselves each to other: God gave himself to Israel to be their God and husband, and Israel gave himself to God to be his Spouse and people. God gave himself to Israel, of Grace: Israel gave themselves to God, of Duty. If at Marriage the woman give not herself to the man, as well as the man give himself to the woman, theres no Marriage-Covenant established betwixt them, it must be mutual: So here, there had been no Spiritual Marriage-Covenant betwixt God and Israel at Sinai, if Israel had not given up themselves in that Covenant to God, to be his people, as God gave himself to them to be their God. Therefore both God and Israel declared their express Consent to this Covenant, when it was solemnly established betwixt them.
3. Because, Israel was to be a peculiar and select people to God, distinct and separate from all other people upon the face of the Earth. The glorious Lord, of his mere Grace, was pleased to set his love upon them, to single and choose them out from among all Nations, to distinguish them from all others, to appropriate and bring them nigh unto himself; that they might be his special delight, portion and inheritance. To this end, he brought them into a gracious distinguishing Covenant with himself at Mount Sinai, The chief clause whereof was, That he would be their God, and they should be his people: hereby discriminating them from all other Nations. If therefore Israel should not have closed with God in this Covenant, to become his people, as he became their God: they had despised God's distinguishing Mercy, they had remained in the common Covenantless condition of the hopeless Nations without any difference from them, and they had rejected God's Covenant with their Father Abraham and his Seed.
4. Because, Till a people becomes God's Covenant people, they cannot enjoy his Covenant-Benefits by Covenant-right. By the Common bounty of God's Providence, they may perhaps enjoy many Outward Mercies for this life: But by this general right they enjoy neither Spirituals, nor hope of Eternals at all; no nor yet temporals by Covenant-right. The Special Covenant-right to Temporals, Spirituals and Eternals, is only to them that are in Covenant, that are God's Covenant-people. For all Communion is founded upon Union. The Cions hath no Communion with the life, sap and fruitfulness of the stock, but by being engraffed and united thereunto; The woman hath no Communion with the man in his goods and possessions, but by being united to him in Marriage: So we have no Communion with God in Covenant-benefits, as Sanctification, Justification, Adoption, &c. but as we accept God's Covenant, are his Covenant-people, are foederally united to him. It was necessary therefore, that Israel should become God's Covenant-people, that so they might have a true Covenant-claim to all God's Covenant-Blessings. They that become God's Covenant-people only outwardly, by visible Profession, they only obtain the Externals of the Covenant: but they who become his Covenant-people as well inwardly in power, as outwardly in Profession, obtain with the externals the internals also of the Covenant.
5. Because, Theres no possibility of true keeping Covenant, and walking therein with God acceptably, till men first become God's Covenant-people. For, 1. Till then, their Persons are uncalled, unsanctified, defiled, unclean, and abominable. They that lay hold of God's Covenant really, become really holy indeed: all without the Covenant remaining unholy. Now while men's persons are unclean, all their performances are unclean also, and their actions abominable to God. 2. Till then, they are without Christ. Without Covenant, without Christ. For, Christ is the Matter, Mystery, and very Marrow of the Covenant: Hence he is called the Covenant itself. And without Christ we can do nothing truly acceptable to God. In him only all our spiritual sacrifices are acceptable to God. 3. Till then, we are without Faith. For when we believe, we close with the Covenant, that Record that God hath given of his son: 1 John. 5. 10. and when we close with the Covenant, we believe. But without Covenant-state as God's people, without Faith. Now without Faith it is impossible to please God. And, whatsoever is not of Faith, is sin. For, that which is not of Faith, is not of Christ, but of Satan, and of ourselves; and whatsoever is of Satan and of our corrupt selves, is corrupt and sinful, like Satan and ourselves. 4. Till we be indeed God's Covenant-people, not only in formality, but also in reality, All we do or can do in matters of Religion is mere Hypocrisy. Till then, ourselves are mere formalists and hypocrites: and such are all our religious professions and actions, though never so specious, merely hypocritical. An hypocrite can produce nothing but hypocrisy. Nothing can act beyond the sphere of its activity. Now both Hypocrites, and all Hypocritical actions in matters of Religion, are extremely detestable and abominable in the fight of God. Thus, till persons become God's Covenant people, they are Uncalled, Christless, Faithless, and mere Hypocrites in Religion: and therefore totally unable in any Evangelical sense to keep Covenant with God. Israel therefore must become God's Covenant-people, that they might Evangelically perform God's Covenant.
6. Because, when any People become God's Covenant-people indeed: then all they are, all they have, all they can do, all they can endure for God, become God's also indeed, so that they are wholly and entirely God's with all their heart, soul and might. And this Entireness of self-resignation to God, as it is oft required by him, so it is most acceptable to him.
Fourthly, Inferences hence may be these, viz.
1. Hence, How great Dignity, Advantage, and Duty did God cast upon Israel, in bringing them into Covenant with himself at Mount Sinai! For, by taking them into Covenant with himself, he made them his Covenant-people. And to be God's Covenant-people, O how great a Matter is it! It implies,
- (1) Singular Dignity, whereunto the Lord hath advanced them.
- (2) Manifold benefit and Advantage, wherewith the Lord hath enriched them.
- (3) Great and Weighty Duties, which the Lord hath imposed upon them. Is it a small matter to be God's people? are there small things comprised therein? Is it a small matter, 1. To be God's People only; Not sins, Not the worlds, Not Satan's, Not our own: 2. To be his by Profession and Denomination: 3. To be his in Christ that true Covenant-foundation: 4. To be his by all Covenant-Relations: 5 To be his wholly by all Covenant-obligations, In all we are, In all we have, In all we can do, In all we can endure for God? But of the 1. Dignity, 2. Advantage, and 3. Duty, of being God's Covenant-people, I have formerly spoken in Opening God's Covenant with Abraham: Thither I refer the Reader, for Brevity sake.
2. Hence, Its very plain, That a great part of Israel came utterly short of their Covenant-Duty towards God. For, though the whole body of Israel became God's Covenant-people by visible Profession, and Denomination: yet very few of them became his People indeed. 1. How few of them were only his? but either Sin's, or the World's: or Satan's; or their own: as all the carnal Israelites. 2. How few of them were his in Christ, by Faith? But contrariwise, They tempted Christ in the wilderness, who led them, and went before them, and thereupon were destroyed of fiery Serpents. They resisted the Holy Ghost, and which of the Prophets did they not persecute? yea they slew them which shown before of the Coming of the just one. Yea, when in fullness of time Christ came to his own Covenant-people these Jews, his own Received him not; none of the Pirnces of this world knew him; They reviled him, persecuted him, plotted and conspired against him, how they might destroy him; and at last they rejected him, preferring Barabbas a murderer, before him: yea they became betrayers and murderers of him, taking him, and by wicked hands crucifying and slaying him; and afterwards were cruel Persecutors of the Apostles that preached this crucified Jesus to be the Christ. Though Israel was as the sand of the Sea, yet was but a small remnant of them saved by Jesus Christ, for they believed not the Prophets report of Christ before his coming, nor Christ's own Testimony and Doctrine at his coming, nor the Apostles preaching of Christ afterwards: and they, for the greatest part of them, miserably miscarried in that great point of Justification: seeking it, not by Faith in Jesus Christ according to Moses and the Prophets rightly understood, but as it were by the works of the Law, ignorantly mistaking the end and mystery of the Law, this Sinai Covenant, for they stumbled at that stumbling stone Jesus Christ, and sn attained not the Law of righteousness which they sought for, though the Elect amongst them obtained it, and the rest were blinded. 3. How few of them were God's Covenant-people indeed by the inward life of Covenant-Relations? 4. Yea, how extremely did they come short in being entirely and wholly God's Covenant-people by all Covenant-Obligations, In all they were, had, could do or endure: the generality of their ways being diligently observed according to the Scripture-declaration thereof. Their Covenant-Duty was great: and their Profession of obedience and Covenant-keeping in all things was very large and liberal: but their Performance was extremely short and defective: their great failings in Covenant-duty, after large Professions and Promises, may be our warning and Caution that our Covenant-performances come not short of our like Covenant-professions.
3. Hence, The same Great Covenant-Duty laid on Old Israel by the Old Testament, or Sinai- Covenant, is imposed also upon New Israel by the New Testament, or New-Covenant. For, as the Old Testament Israel was to be God's Covenant-people: so the New Testament Israel is to be God's Covenant-people also, as both Jeremiah, Hosea, and Paul, speaking of the New-Covenant, do testify. By this we may see, 1. That, both Old and New Testament have a sweet Harmony, as in the substance of Blessings Promised, So in the Substance of Duties restipulated. 2. That, in Israel's Duty of being God's Covenant-people and the extent thereof: we may see our own Duty and the Compass thereof, viz. of Being God's Covenant. people likewise, and walking accordingly: As hath been laid down in Opening this Duty both here, and heretofore. For these things were written for our Instruction: The same Covenant of Faith for Substance requiring the same duty for Substance.
4. Hence, One special way to discover whether a people be in Covenant with God, is to examine and try themselves whether they be the Covenant-people of God. All in Covenant with God, and partakers of Covenant-Blessings, whether heretofore under the Old Testament, or Now under the New, were God's Covenant people: They therefore that are God's Covenant-people, are in Covenant with him; they that are not his Covenant-people, are not in Covenant with him, nor have any Covenant-right or claim to the Benefits and mercies of the Covenant. Men may be God's Covenant-people, and so in Covenant with God two ways, viz. 1. Formally, Outwardly, appearingly; by a mere visible Profession of the Faith and Covenant of God: as all carnal men and hypocrites in Israel were heretofore, and such like now are in our visible Churches. These reap only some visible and Common benefits of the Covenant: As, To be accounted by God Federally Holy, and Sanctified: 1 Cor. 7. 14. Heb. 10. 29. 1 Cor. 1. 2. Deut. 10. 6. Yea a Special and peculiar people unto God above all other people that are out of Covenant, Deut. 10. 6. & 14. 2. 2. & 26. 18. To have their children and Seed, together with themselves, accounted Holy: The lump holy with the first-fruits, and the branches Holy with the root▪ Rom. 11 16. 1 Cor. 7. 14. To have the Privilege of the Oracles and other Ordinances of God, Psal. 147. 19, 20. Rom. 3. 1, 2. & 9. 4. Eph. 4. 11, 12, 13. 1 Cor. 12. 28. Gen. 17 7, 8, 9, 10, &c. Exod. 12. 48, 49. Mat. 28. 19, 20. Acts 2. 38, 39. To have some common gifts of the Holy-Ghost, Act. 2. 38, 39. Heb. 6. 4, &c. All which are great advantages. 2. Really, and inwardly by an invisible effectual and powerful Participation of true saving Faith and Covenant-interest: as well as all true believers. These reap both inward and outward, visible and invisible benefits of the Covenant, and that savingly.
Now we may discover and try whether we be inwardly, really, and savingly God's Covenant-people or no, by these and like Properties or Adjuncts of God's Covenant-people, viz. God's sincere Covenant-people.
- (1) Are inwardly and effectually called, Rom. 9. 23, 24, 25. 1 Pet. 2. 9, 10. Acts 26. 18. Gen. 12. 1, 2, 3. with Gal. 3. 16.
- (2) Are an Holy, Select and Separated people, in inward, as well as outward state and condition, from all carnal people, 2 Cor. 6. 16, 17. 1 Pet. 2. 9, 10. Exod. 19. 5, 6.
- (3) Are a Self-denying people, Gen. 12. 1, 2, 3, &c. Phil. 3. 5. to 11. Psal. 45. 10, 11. Math. 16. 24, &c.
- (4) Are a willing people, Psal. 110. 2, 3.
- (5) Are God's own Spiritual Temple, 2 Cor. 6. 16, 17, 18. 1 Pet. 2. 5. Eph. 2. 21, 22. 1 Cor. 3. 16.
- (6) Are an Holy and Royal Priesthood. Kings and Priests to God, 1 Pet. 2. 5, 9, 10. Rev. 16. & 3. 21. Lev. 19. 6.
- (7) Are God's own adopted children, his spiritual sons and daughters, Rom. 9. 26. 2 Cor. 6. 16, 17, 18.
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(8) Are more Christ's, then their own, 1 Cor. 3. 22, 23. & 6. 15, 19, 20. Gal. 3. 29.
All these evidences of being God's people, See hereafter explained in opening of God's New Covenant. Let such, as desire further Satisfaction in these particulars, consult those Explanations. To which may be added these that follow from the explanation of the present Covenant-Duty of Being God's People.
- (9) Are his people in Christ, the foundation of the Covenant.
- (10) Are his people by all dear Covenant-Relations.
- (11) Are his People only, by peculiar appropriation to himself. Not Sin's: Not the world's: Not Satan's: Not their own.
- (12) Are God's People wholly, and entirely: In all they are; In all they Have: In all they can do: In all they can undergo.
And all these are cleared and opened already. Look a little back, and be satisfied herein.
5. Hence, Let all that would approve themselves to be in Covenant with God, and interested in all his Covenanted-Mercies, study and strive to the uttermost to become the People of God truly and really in Jesus Christ by believing. Many Considerations and Motives are hereafter at large opened and urged in God's New Covenant, very fitly applicable to this present purpose.
Thus of the First-Covenant-Duty restipulated by Israel to God: viz. To he his Covenant-people.
II. To keep and perform this Covenant of God entirely▪ That is, 1. By true Faith in Jesus Christ. 2. By sincere, entire and Constant obedience accordingly.
In the General it is evident; 1. That God required and expected from Israel, the entire keeping and performance of his Covenant. 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, &c. — And he declared unto you his Covenant, which he commanded you to perform, even Ten Commandments and he wrote them upon two Tables of stone. — Take heed to yourselves, lest ye forget the Covenant of the LORD your God. The LORD hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldst keep all his Commandments. The tenor of his Covenant is laid down by way of Commandments: even in Ten Precepts, which are the Compendium, Abstract, or Epitome of all God's Ordinances, Moral, Ceremonial or Judicial, belonging to this Covenant. And presently after promulgation thereof, he pathetically adds: O that there were such an heart in them that they would fear me, and keep all my Comandments always: that it might be well with them and with their children forever! But Contrariwise, God oft times warned, cautioned, threatened, condemned and punished Israel and their Seed for breaking of this Covenant: as is abundantly testified both by Moses, and the Prophets. 2. That, Israel also restipulated and re-promised unto God, again and again, To obey God's voice, keep his Covenant, and do all that the Lord should command them. As, ( 1 ) Immediately before the Promulgation of this Covenant, Exod. 19. 5. 6. 8. ( 2 ) Presently after the Promulgation thereof, Ezod. 20. 18, 19. Deut. 5. 27, 28, 29. ( 3 ) As also on the solemn day of God's entering into Covenant with Israel afterwards, at the skirts of Mount Sinai, Exod. 24, 3. to 9. Deut. 26. 16, 17, 18. Thus its plain in the General, That God required, and Israel restipulated, To keep God, Covenant made with them at Mount Sinai.
In Particular, it is also clear: That both God, and Israel (all of good knowledge and understanding among them in the things of God) intended, That keeping of God's Covenant which is effected: 1. By true Faith in Jesus Christ. 2. By sincere, entire and constant obedience resulting from such Faith.
First, As touching Israel's keeping this Covenont with God by true faith in Jesus Christ: These things had need to be a little unfolded and cleared, viz. 1. What true faith in Jesus Christ is. 2. That true Faith in Jesus Christ was intended by God and Israel in this Covenant, for their performance and keeping of it. 3. How true Faith in Jesus Christ was required in this Sinai- Covenant. 4. What Inferences may hence flow,
1. What true Faith in Jesus Christ is. It may be briefly thus described.
True Justifying and saving Faith in Christ, is a saving Grace wrought in the hearts of the elect at their Regeneration by God's Spirit and word, whereby they not only know, Assent to, and Apply to themselves the Promises, Gospel and Doctrine of Jesus Christ for God's glory in their justification and salvation; but also whereby they afterwards walk as becometh justified Persons.
This Description of Faith I have already confirmed and explained, in Treating of God's Covenant with Abraham. There See. As also before that, I have at large manifested, what it is to walk before God in Faith, viz. It implies, 1. Having of true Faith. 2. Acting true Faith had. 3. Living by Faith had and acted 4. Progress in Faith unto Perfection. 5. Perseverance in Faith unto the end. These things are all of them of important consequence to set forth abundantly the true Nature of Faith in Christ: and they are so fully insisted upon, that now I need to say no more.
2. That true faith in Christ was required of Israel by God, for the Keeping and performance of this Covenant. This may be evinced by many Arguments, viz.
(1) True Faith in Jesus Christ was required in the three fore-going and lesser expressures of the Covenant of Faith, and accordingly performed. For, 1. In the First expressure of this Covenant of Faith from Adam till Noah, Christ is promised as the Seed of the woman to bruise the Serpents head for the salvation of all the Spiritual Seed of Christ the second Adam: the Serpent having, by seducing of the woman, brought condemnation upon all the mere Natural seed of the first Adam. Here Faith in Christ was implicitly required, for the receiving of this Promise and the benefit thereof: without which faithful reception, the Promise could not actually work unto salvation. And the Godly testified their faith in this Seed, by Sacrifices and walking with God. 2. In the second expressure of the Covenant of Faith from Noah till Abraham Faith in Christ was tacitly required, when God Promised to save Noah and his family in the Ark by water. And Noah believing this, became heir of the righteousness, which is by Faith. Thus God expected, and accepted his Faith. 3. In the third expressure of the Covenant of Faith from Abraham till Moses, God, promising that in his seed all the Nations of the earth should be blessed, implicitly expected that Abraham should believe in this promised Seed, which was Christ: And Abraham believed in the LORD, and that was counted to him unto righteousness. Had not God expected and required Faith from Abraham, how can we imagine, that God would have so accepted and recompensed his faith, imputing it to him unto righteousness? God would never have accepted or rewarded any will-worship or inventions of man which himself had not required.
Now, if in these three expressures of the Covenant (which were much more imperfect and dark then this Dispensation thereof at Mount Sinai ) true Faith in Jesus Christ was required and restipulated, at least implicitly: how much more must it needs be required in this Sinai-Covenant, which is more clear, full and complete then all that went before?
(2) In this Sinai -Covenant Jesus Christ is frequently tendered unto Israel, and that in variety of Notions and considerations as hath been abundantly manifested: The Tabernacle, the Veil, the Ark, the Mercy seat over the Ark, the High priest with his Consecration, Garments, Office, &c. The Sacrifices of all sorts, The Altar of Incense, The Altar of burnt-offering, &c. they all typed out and tendered Christ to Israel. Consequently true Faith in Christ must herein be necessarily implied and required of Israel for discerning Christ in these mysteries, for apprehending and applying him unto themselves for righteousness and salvation accordingly. For without such Faith to apprehend and apply Christ, All these Manifestations of Christ to Israel had been vain, useless and ineffectual.
(3) As in this Sinai-Covenant Jesus Christ was many ways typed out and tendered to Israel: so Faith in Jesus Christ was therein also shadowed forth and required of Israel. Especially in these two particulars, viz. 1. in the bunch of Hyssop, whereby the blood of the Sacrifices, at the deidcation of this Covenant, was sprinkled upon the people. As Augustine hath noted, Hyssop is Faith: and the actual sprinkling of the blood of Sacrifices upon the people denoted the actual applying of Christ's blood to their souls by Faith: But of this, See formerly in the third Spiritual blessing promised in this Covenant. viz. Justification. Sect. (3) 2. In the Eye of a Serpentbitten Israelite looking up to the brazen Serpent for Cure, according to God's Ordinance. The biting of the fiery Serpents represented the fiery and deadly sting of the old Serpent the devil by Sin. The brazen Serpent lifted up upon a pole in the wilderness for the healing of this sting, typified Jesus Christ lifted up upon the tree of the Cross for curing of all the sinful wounds and bites of the old Serpent the Devil and Satan. And the eye looking upon that brazen Serpent for obtaining of healing, shadowed out Faith in Jesus Christ that eye of the soul whereby they were to look up to Jesus Christ for cure and healing of their Sins the fruit of the old Serpents biting. This Christ himself teacheth us thus to understand, As Moses lifted up the Serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him, should not perish, but have eternal life. Where, The son of man is interpreted to be the Mystery of the Serpent lifted up: and looking on the Serpent, to be believing on Christ: and healing by that look, to be their not perishing, but having everlasting life. We should scarce have been bold to have interpreted this Serpent, of Christ, seeing in Scripture the Devil is called the Serpent, had not Christ himself (as Jerome noteth) thus directed us.
(4) Christ, Faith, and Justification by Faith in Christ Jesus, is the great End, Scope and Mystery of the Law; The very Life and Soul of this Sinai -Covenant. For, Christ is the End of the Law for righteousness to everyone that believeth. — The Law was our Schoolmaster to bring us unto Christ, that we might be justified by Faith. And some refer that of Paul's elsewhere, to this Sinai -Law, or Covenant; Now the End of the Commandment is charity, out of a pure heart, and of a good conscience, and of Faith unfeigned. Love arising from Faith purifying the heart, is the end of the Law. Justification by Faith in Christ, is the Doctrine of this Covenant: As Paul proves out of Moses. True Faith then in Christ is singularly intended and required in this Covenant; without which, neither Christ, nor justification by him, could possibly be received or applied. And the Apostle reckons it as the great ignorance and mistake of the Jews, that they did not thus understand the Law. Whereupon they fell into that gross fundamental error in the grand point of Justification; seeking to establish their own righteousness as it were by works of the Law▪ being ignorant of God's righteousness by faith in Christ intended in the Law.
(5) This Covenant required sincere and entire love to God, with all the heart, and with all the soul, and with all the might; promising Heart-Circumcision, viz. Sanctification of Heart, to that End. Now, God Promising to them heart-Sanctification, promised Faith to them, which is an eminent Sanctifying Grace, and as a Captain-Grace unto the rest. And God Requiring such hearty entire love to himself, required Faith also, which is as the Mother and Nurse of Love; and worketh by love. Hence one observeth; The Sum of the Law is faith, or Love: And both these carry the same sense; because though Moses make mention of Love, and Paul of Faith; yet that Love doth comprehend Faith, and this Faith doth contain live. Love therefore in some sense, presupposeth Faith, and is enlivened and actuated by Faith.
(6) In the first and great Commandment of the Sinai -Covenant, True Faith in God through Jesus Christ is implied and required: Implyed, in the Promissory; Required, in the Mandatory part of it. I am (or, I will be) the LORD thy God, &c. for in the Hebr. no verb at all is expressed, but understood): Thou shalt have none other gods before me, viz. I will be thy God, Thou shalt have me for thy God, and Thou shalt have me alone for thy God. Herein true Faith is undeniably required. For God was not the Covenant-God of Israel, but only in and through Jesus Christ the Mediator; All that are accepted of God, being accepted in the beloved only: And Israel could not have the LORD for their Covenant-God, but only by Faith in Jesus Christ the Messiah, the only way unto the Father. Jesus said, I am the way, The truth, and the life; No man cometh unto the Father, but by me. And Paul said; Without Faith it is impssible to please God: For he that cometh to God, must believe that he is, and that he is a rewarder of them, that diligently seek him. None can acceptably seek him, but by faith in Christ▪ none can comfortably expect rewards from him, but through and for Christ by faith. The Sinner hath forfeited all rewards of debt, by falling from the Covenant of Works. True Faith then in Jesus Christ, or in God through Christ, is required in this first Commandment; without which Israel could not have the LORD for their God.
(7) Finally, God frequently requiring entire impartial obedience to his Law and Covenant, doth presuppose and implicitly require Faith, the necessary Spring-head and root of all sincere and acceptable Obedience. Obedience to all God's commands, is the Condition which God most frequently urgeth in this Sinai-Covenant upon Israel, both in the Promulgation, Sanction, and Explication of this Covenant: and which Israel restipulated to perform again and again. But can we think, that Obedience, which God required, and Israel promised, was a faithless Obedience? Assuredly no. For, ( 1. ) Unbelievers have nothing pure to them: their mind and Conscience is defiled: they are abominable disobedient, and to every good work reprobate. Though for matter and substance the works they do be never so warrantable Saint-like and Angelical: yet they are polluted to unbelievers. ( 2. ) All true obedience flows from true love to God and man: and all true love ariseth from, and is acted by, true Faith. Faith which worketh by love. — The End of the Commandment is love, out of a pure heart, and a good Conscience, and Faith unfeigned. Therefore without this Faith all obedience and works are formal, hypocritical, dead, vain; the mere corps and carcass of a good work without Faith, which is the life and soul of all obedience. ( 3. ) Without Faith, no obedience or works can be done in and through Christ, or be sprinkled with his blood for the washing and cleansing away of the spots and deformities adhering to them. Faith is the only bunch of Hyssop, that applies the blood of Christ to us and our Spiritual Sacrifices. ( 4. ) And therefore consequently, without Faith no works or obedience can be acceptable to God, but must needs be utterly abominable, as loss and dung. God accepting no dead works, hypocritical obedience, faithless Service, or Christless Sacrifices. Thus God pressing so much obedience and works, presseth also faith, and condemneth unbelief. That passage is very observable, Ye shall not tempt the LORD your God, as ye tempted him in Massah. Ye shall diligently keep the Commandments of the LORD your God, and his Testimonies and Statutes which he hath commanded them. How did they tempt God in Massah, but by unbelief? Unbelief therefore is here forbidden, as a ground of their disobedience: and faith is required, as a foundation of their true Obedience. Thus its plain, That true Faith in Christ was required of Israel to the keeping of this Covenant.
3. How true Faith in Christ Jesus was required in this Sinai Covenant; comes next to be considered. This may be briefly resolved in these two Positions. viz.
(1) True Faith is not required in the Covenant of Faith or Grace for the performance thereof; in such sort, as it was required in the Covenant of Works or Nature, for the keeping thereof. 1. Some General Agreement may be granted; Faith required in both these Covenants, ( 1 ) Had the same Author; viz. God. Adam's Faith in Innocency, and the Elects faith since, were both wrought in them by God. ( 2 ) Had the same General Nature or Substance of the Duty; both of them being a Perswasion of God's love. (3) Had the same General effect; both of them breeding a reciprocal love again to God, breaking forth into Obedience. 2. But Particular disagreements and differences betwixt them are great. For, they differ; ( 1 ) In the peculiar Notion and Consideration of their Author, God. Faith required in the Covenant of Nature, was of God, as a Creator, per modum Naturae; it was con-created in, and with Adam: But Faith required in the Covenant of Grace, was of God, as a Redeemer, per modum Gratiae supernaturalis: it is supernaturally infused and instilled into man by the Spirit of Christ. ( 2 ) In their Proper Subject. Faith required in the Covenant of Nature, was seated in the heart of Adam perfectly upright: But Faith required in the Covenant of Grace, is seated in the heart of Sinners, effectually called, but imperfectly Sanctified. (3) In their ground or foundation. Faith required in the Covenant of Nature, leaned and was bottomed upon the Promise of life, upon perfect doing, and the Title of the perfect Creature; and therefore man being lapsed it hath no place: but faith required in the Covenant of Grace, leaneth and is founded upon the gratuitous Promise made in Jesus Christ. (4) In the peculiarity of their Object. Faith required in the Covenant of Nature, had God, immediately without a Mediator, for it's object as Creator, Preserver and Rewarder with life and continued happiness in case of perfect obedience Continued: Faith required in the Covenant of Grace, hath God mediately in the Mediator Christ Jesus, for its Object, as Redeemer and Rewarder of them that diligently seek him by Faith, with everlasting life. (5) In their proper fruit and effect. Faith required in the Covenant of Works, considered Absolutely