The Mystery and Marrow of the Bible
Thirdly, When any sin is expressly forbidden, the Contrary Duty is implicitly commanded: and contrariwise, when any Duty is expressly required, the Contrary sin is Implicitly prohibited. This flows from the Law of Contraries, which are still to be understood by a like parity and proportion of Reason. Thus, in the sixth Commandment, Where the gross act of Murder, Tongue-Murder and Heart-murder, are forbidden: The contrary present Reconcilement to an offended brother, and speedy agreement with an adversary, is commanded. Thus, in the seventh Commandment, not only adulterous acts, adulterous looks, and adulterous thoughts, are forbidden: but the cutting off of all occasions of such offenses, though as dear as right-eye or right hand, is contrariwise commanded. So, in the eighth Commandment, As the sin of stealing is forbidden: so the contrary Duty of diligent labor, that we may have to give the needy, is Commanded. And so, in the third Commandment. As Perjury, Rash-Swearing, Swearing by Creatures, &c. are forbidden: So the Contrary Duty of true sober inoffensive Communication is Commanded. Hence, The Distinction of the Commandments into Affirmative, as the fourth and fifth: and Negative, as all the rest, is not a Distinction of the thing, but of the Manner of expression. Every Affirmative implies his Negative, and every Negative his Affirmative.
Fourthly, When the Duties or Sins of Relatives are commanded or forbidden, the Answerable Duties or Sins of Correlatives are commanded or forbidden proportionably. This flows from the Law of Relations and Relatives, which have still a reciprocal respect one to another: and cannot consist without one another. Thus in the fifth Commandment, As children must honor and obey Father and Mother: So parents are charged not to provoke their children to wrath, but to bring them up in the nurture and admonition of the Lord. As Servants must obey their Masters reverently, sincerely, heartily, willingly: So Masters must do the same thing, forbear threatening, give unto them what is right, &c. As wives must be subject to their husbands, &c. so husbands must love their wives, &c.
Fifthly, When any Promise is expressed for well-doing, the Contrary threatening is implied to the opposite evil-doing: and so contrariwise. Thus, As long life is promised to them that honor father and mother: so untimely death is threatened to them that mock and despise their parents. So, As God threatens, not to hold him guiltless that taketh his name in vain: on the other hand, he promiseth to him a place in his Church Militant and Triumphant that honoreth and reverently useth his Name. And in the second Commandment, both the Promise to pure worsh ppers, and the threatening to false idolatrous worshippers, are expressed.
Sixthly, What is commanded or forbidden to ourselves in our places, we are obliged in our place and calling to endeavor that it may be performed, or forborne by others according to the Duty of their places and callings. Thus Governors of Families must not only Sanctify the Sabbath themselves: but also take care that their children, servants, and strangers within their gates Sanctify it also. Parents and Magistrates must not only worship and serve the true God only themselves: but take care that their Families and Subjects do the like with them. Christians, as they must not suffer sin upon themselves: nor must they suffer it upon their brethren without due reproof.
Seventhly, According to our Places and Callings, we should help others to perform their Duties commanded them: and avoid all fellowship in their sins forbidden them. Thus, Ministers should ministerially be helpers of the people's joy, graces and gracious exercises; and People should edify and comfort one another, provoking each other to love and good works, &c. Thus also Ministers should be singularly vigilant against all Partaking in other men's sins, either by laying hands suddenly upon any unworthy persons desiring ordination, or by any miscarriage in Doctrine or Conversation in their Ministerial Course, to the Spiritual corrupting of the flock: And in like sort, Every of the people should studiously eschew all fellowship with the unfruitful works of darkness in any, but rather reprove them: We must neither be Principals, nor Accessories in Sinning. Actors and Consenters are alike guilty and punishable.
Now, because, The guilt of other Sins may be contracted upon our own Consciences Many ways; And the clearing of this will add much light and furtherance to the due Knowing and Observing of all the Commandments: here I shall briefly explain this Partnership in Sin. We are in danger of having fellowship with others in their Sins, chiefly three ways, viz. Before, In, After the Sin. I. Before, In Breeding the Sins of others. As, 1. By Permitting others sins to be, which Might and ought to be prevented. He that can, and ought, and yet will not, hinder others sins: in effect commands them, and partakes of them. As, Magistrates; Ministers; Parents: especially are apt to do. 2. By becoming Patterns or Examples in Sin, before others. And the more Eminent any person is: the more dangerous will be his evil example, 1 Sam. 2. 12. to 18. Gal. 2. 11, 12, 13. 3. By Provoking and inciting unto sin, ( 1 ) Through insinuating allurements, Prov. 1. 10, &c. & 7. 10, &c. Gen. 3. 1. to 7. 1 King. 12. 28. to the end. Isai. 56. ult. Rev. 17. 4, 5. ( 2 ) Through corrupting Counsel, Rev. 2. 14. with Numb. 25. 1, &c. 1 King 13. 15, &c. 2 Sam. 13. 1, &c. 2 Chron. 22. 3, 4. ( 3 ) Through importunate instigation unto sin, 1 King. 21. 25. Psal. 137. 7. Obad. 11. 12. Act. 26. 11. Gal. 5. 26 4. By wicked Precept, or Commands, 2 Sam. 11. 15, 16, 17. with 12. 9. 1 Sam. 22. 18, 19. 2 Sam. 13. 28, 29. especially in making and executing wicked Laws and edicts publicly, Isai. 10. 1, 2, 3. Dan. 3. 4, 5, 6. & 6. 7, 8, 9. II. In the Production or bringing forth of others Sins into Act. As Instruments, Consenters, or Confederates. 1. As Instruments, 1 Sam. 22. 18, 19. 2 Sam 11. 15, 16, 17. Dan. 3. 20, 21, 22. Matth. 2. 16. 2. As Consenters to the act of sin, Act. 8. 1. with 22. 20. Such Consent is declared, ( 1 ) By Symbolizing Actions. Saul shown his Consent to Stevens Death, by keeping the Rayment of them that slew him, Act. 22. 20. ( 2 ) By words, Matth. 27. 22, 23. Act. 26. 10. ( 3 ) By Silence, Levite. 19. 17. 1 King. 1. 6. Ezek. 33 8. ( 4 ) By Needless Presence amongst offenders, whereby they are animated and countenanced the more in their offensive acts, Revel. 18. 4. Psal 26. 4, 5, 6. 3. As Confederates in sinful actions, Psal. 83 3. to 9. Prov. 1. 10, &c. Psal. 50. 18, Act. 4. 25, 26, 27, 28. & 9. 1, &c. Thus receivers become guilty of theft, by confederating with thieves: Bawds of Adultery, by confederating with Whores, &c. III. After the Acting of Sin and bringing it forth, by Nourishing or Nursing it up. And this is done; 1. When we grieve not at the fins of others, which ought to be lamented, 1 Cor. 5. 1, 2, &c. with Psal. 119. 136. & 2 Pet. 2. 7, 8. 2. When we conceal the sins of others, which ought to be revealed, Levite 5. 1. Deut. 13. 6 8. & 21. 7. 3. When we Approve the sin of others, which ought to be Reproved and Condemned: which Approbation of others sins is done, ( 1 ) By delighting, or taking pleasure in the Sinful acts and Actors, Ier. 5. 31. Rom. 1. 32. Hos. 4. 8. ( 2 ) By countenancing the Sin of others, 1 Cor 8. 9, 10, 11. Neh. 13. 17. ( 3 ) By commending and applauding the sins of others, which should be condemned, Prov. 24. 24. ( 4 ) By defending, justifying, excusing or extenuating others sins, beyond the bounds of judgment or charity, Judge. 20. 13, 14. Prov. 17. 15.
By all these Instances the admirable Perfection and Comprehensiveness of this Law of the ten Commandments both extensively and Intensively, is very evident. So that though the words be few, the Sense is much. And all the Commandments are laid down by God, and are to be understood of us, By a Synecdoche of the part for the whole; without which consideration we shall never reach the sense of the Decalogue. Which Synecdoche we shall best understand, by observing diligently the particular intent and scope of every several Commandment.
THese ten Commandments are clearly and perfectly distinct one from another, in respect of the Matters or Doctrines therein comprised. But they are so nearly linked together, and so inseparably depending one upon another, in respect of Practice, that no one can be perfectly obeyed, unless all be obeyed, and he that breaks one Commandment, transgresseth the whole Law. As he that breaks but one link of a gold-chain, breaks the whole chain. Thus, a man cannot profane the Sabbath, but in so doing. He contemns the Lord his God, contrary to the first Commandment: He despiseth God's true worship, contrary to the second Commandment: and he takes God's name in vain, not reverencing his Authority and Ordinances aright, contrary to the third Commandment.
THe Commandments and obedience of the first Table, have a singular Preeminence and Predominancy over the Commandments and obedience of the second Table. That is, 1. Where the Obedience of both cannot at once stand together, Our obedience to the Commands of the Second Table must give place to our obedience to the Commands of the First Table. The lesser Commandment must give way to the greater and weightier. Because, The First Table hath immediate reference to God, The Second hath immediate respect to our neighbor. And we are to love our neighbor for God, not God for our neighbor: our love to God is the ground of our love to our neighbor, 1 John. 4. 20. & 5. 1, 2. Our love to our neighbor a Testimony of our love to God, Rom. 13. 8, &c. So that the first Table is of greater dignity, and hath a nobler End; the End of the second Table being regulated by it. The Duties of the First Table are more excellent, and the breaches of it more grievous, 1 Sam. 2. 25. whereupon (as Peter Martyr observes) Luther in his Catechism did prudently repeat the end of the first Table to every Precept of the second, thus; Because God is to be beloved with all thine heart, and all thy soul, Thou shalt not Kill: Because God is to be loved with all thine heart, and all thy soul, Thou shalt not commit adultery, &c. Besides, The Duties of the second Table are not so durable as those of the first. As Luther said, well; What is the Second Table without the first? For the second Table is of short time, Parents cease, Our bodies, wife, children, household, possessions cease: but the Matters of the First •… able shall not cease. Thus Christ teacheth; that Father, Mother, Wife, Children, Brethren, Sisters, yea and a man's own life is to be hated, for Christ, that we may be his disciples, that is, when both cannot be loved together, when these come into opposition against Christ, or Competition with Christ. So Inferiors are to obey their Parents and Superiors: but only in the Lord. Therefore when Superiors Command anything which is Contrary to the Lord, As when the Jewish Rulers forbad the Apostles to preach anymore in the Name of Christ, when Christ had commanded them so to preach; when Nebuchadnezzar Commanded the three Jews to worship his idolatrous golden image, which was Contrary to God's Command▪ when Darius had made a Decree, that whosoever should ask anything of God or man for thirty days, except of himself, should be cast into the Den of Lions, which was contrary to the Duty of God's daily worship by him required, &c. In such cases, It is just in the sight of God to hearken unto God, rather then to man. For the Obedience of the second Table must not be Opposite, but Subordinate to the Obedience of the First Table. 2. But notwithstanding, The Ceremonials and Positive Commandments of the First Table, yield to the Morals of the Second Table. And this, Because God will have Mercy, and not Sacrifice: that is, Rather Mercy then Sacrifice, when both cannot stand together. Thus, To feed the hungry and thirsty, though an enemy, is a Moral Duty of the 2 nd Table: That Priests only should eat the Shew-bread, was a Ceremonial pertaining to the First Table: yet David, in his hunger and necessity, did eat the Shew-bread, The Things Consecrated should not be converted to common use, was a Ceremonial pertaining to the first Table: The Subjects arming and assisting the chief Magistrate in case of necessity is a Moral of the second Table: Hereupon Abimelech the Priest armed David, the chief Captain of King Saul's Army, in his necessity, with Goliath's sword, though consecrated. So, the Sanctifying of the Seventh day Sabbath by resting from servile work therein, was a Positively Moral Commandment of the First Table: Preservation of life, by preparing necessary food, or by defense against enemies, &c. is a necessary Moral Duty of the Second Table: Hereupon the Apostles being hungry, rubbed the ears of corn and did eat them, as they went through the corn fields on the Sabbath day; and the Maccabees resolved to defend their lives by fighting with their enemies, though on the Sabbath-day. Like is to be said, of Healing a Sick-person on the Sabbath day, of Quenching fire in an house, lifting an Ox or Ass, &c. out of a pit, foddering them, or leading them out of the water on the Sabbath-day. And upon this account, three sorts of servile and laborious works are allowable on the Sabbath-day, whereon we ought to rest, viz. 1. Works of Piety not only the very acts of pious worship themselves, which are laborious, as Preaching the Word, &c. but also such other works as are subservient to God's worship, as the Priests killing the Sacrifices, blowing the Trumpets to gather the assembly together, our ringing of a Bell to that end, &c. 2. Works of Necessity; as Fighting with enemies for our own defense, Quenching of fire, &c. 3. Works of Charity; as Feeding the hungry, &c.
THe First Commandment, and the Obedience thereof, must be the Ground and End of Obedience to all the rest of the Commandments. This Commandment must give light to the whole Decalogue. For, we must perform all the rest, from the true Faith and love which we have to God, and the sincere affection which we bear to his worship: else all we do is but hypocrisy. And we must do all for God, and for his Glory, as the Apostle directs; else all we do is Self-seeking. For of him, and through him, and to him, are all things. All true obedience to every other Commandment must be, From God, as the Principal Motive; and For God, as the ultimate End. Hence Luther notably; All flow from that great Ocean of the First Commandment, and flow back into it again, &c.— The First Commandment contains in it all the rest. For he that keeps this, keeps all: and he that keeps not any, keeps not this, because his heart regards another thing then God alone. — All the Commandments are in the first Commandment as in their Head. For all sin is a Contempt of God, and hereupon contrary to the First Commandment, &c.
AS the General End and Scope of this Law of the ten Commandments, directs to the true Sense and right use of this whole Law: So the Particular immediate end of every Commandment, leads to the right Sense and use of that individual Commandment. 1. The General and Great End of the whole, is Jesus Christ promised under Types and Figures, together with life and righteousness by him through Faith, for Sinners: As hath been evinced. Hence, This is a Law of Faith, not of works: Is to be expounded Evangelically, not Legally: And, so far as not peculiarly restrained, to that people, to that Administration, and those times, remains of use to Christians now under the New Testament. So that this is, The Key of the Interpretation: which some not duly considering, have involved themselves and their Readers into many intricate puzzling doubts and difficulties: yea have engaged themselves in inevitable and yet unsufferable Errors. 2. The Particular Scope of every Particular Commandment, clearly observed, tends accurately to distinguish Commandment from Commandment, to describe the distinct sense of everyone of them, and their harmonious Connection and dependence one upon another. The peculiar Scope of each Commandment, See in the Analitical Table of the Decalogue formerly propounded, and then judge of the Sense of every Commandment.
INward worship of God is simply and always necessary, and by itself is acceptable to God in Jesus Christ: Outward worship is not simply and always necessary, nor doth it please God by itself, but as it ariseth from inward worship, and as it is not repugnant to the Glory of God, and love of our neighbor. We must distinguish betwixt Inward and Outward worship. The inward worship of God, by knowing him, believing in him, loving him, fearing him, &c. By performance of outward worship, with sincerity, integrity, and spiritualness of Heart, By inward and upright reverence of heart to his Name, By inward delighting in his Sabbaths, &c. is simply and always necessary, admits of no Dispensation, and highly pleaseth God, who calls for the Heart and Spirit. This the Life and Soul of all worship. Outward worship public or private is not always necessary; A Christian need not always be hearing, always praying, &c. but in their seasons: and the most Eminent seasons of outward worship admit of dispensations. A man may leave the outward worship, To defend himself against Enemies, to Quench a sudden fire, &c. And no outward worship can please God, without the inward: being mere hypocrisy; and so, extremely abhorred of God, Ye Hypocrites, well did Isaiah Prophesy of you, saying; This people draweth nigh unto me with their mouth, and honoreth me with their lips: but their heart is far from me, &c. Hence, We are never to rest in the outward worship, without the inward.
THe Duties herein commanded are Perpetual, to be practiced as the Lord gives Opportunity and calleth thereunto: But all sins here forbidden are to be declined, and that both always, and at all times. What Good the Lord Commands in any of these precepts, is always our Duty, (as To Sanctify his Sabbath-day, To honor superiors; ) yet such Duty is not to be acted or done at all times, (works of Necessity and of Charity dispense with the Sanctification of the Sabbath, and the office of Magistracy or Ministry may sometimes suspend the Duties of the fifth Commandment ): But what Evil the Lord forbids is at no time to be acted, no not upon any pretence whatsoever of obtaining the greatest Good. Circumstances may sometimes so dispense with Duties required, that they may be omitted: but no Circumstances can render evil forbidden, lawful to be acted. This Rule some express thus, Affirmative Precepts bind always, but not to every Particular time: Negative Precepts bind always, and to every particular of time.
ONe and the same Duty or Sin may be commanded or forbidden in several Commandments, under several respects and Considerations. This is the rather to be noted, that so the precise bounds and proper limits of every Commandment may be preserved distinct and entire, though commanding or forbidding the same things, whilst it is upon different grounds, and for different Ends. Thus, Idleness is forbidden; In the fourth Commandment, As Contrary to the Sanctification of the Sabbath by religious exercises, The Idlemans Sabbath being but Sabbathum Asinorum, The Asses Sabbath, for by bare Rest and Idleness an Ass may keep the Sabbath as well as he; In the seventh Commandment, As an Occasion of lust and incontinency; and In the eighth Commandment, As an Occasion of beggary, want, &c. which induce men unto stealing. Thus, Covetousness is forbidden; In the First Commandment, As occasioning error from the faith of God, and as Idolatry with the Creature; In the fourth Commandment, as weary of the Sabbath, and distracting the heart in Sabbath-employments; In the sixth Commandment, as Destructive to man's life; And In the last Commandment, As opposite to true Contentment. Thus Lying, false Testimony, and Perjury are forbidden; In the third Commandment, As taking the name of God in vain; In the sixth Commandment, As unjust means of destroying our neighbors life; In the eighth Commandment, As taking away unjustly our brothers Goods; And In the ninth Commandment, As unjustly blasting our neighbors good-name, which to him is better, then precious ointment.
THe ten Commandments (comprizing not only Summarily all Morals, but also reductively all Ceremonials and Judicials, •… were given at Mount Sinai, Not Absolutely as a Law, But Relat •… vely as a Covenant. 1. That the ten Commandments do summarily Comprize in them all Morals; Reductively All Ceremonials, and Judicials, hath been formerly noted. And to these ten word •… learned writers Reduce all Morals, Ceremonials, and Judicials. Thus Calvin by way of Harmony, Ranks all these in the Books of Moses after the Promulgation of the Law, to these ten Words, and so expounds them. And Cartwright refers, in a Table on purpose, all the Proverbs or Moral Aphorisms of Solomon, to the ten Commandments. It is to like effect noted by some of the Jewish Rabbins, That the Manner of the Hebrew writing in the Decalogue is somewhat singular; one and the same word having oft times three Accents: and this they suppose to be done, because Mountains of Sentences do hang upon the Decalogue: 2. That, The ten Commandments were given in this latitude, and that, not Absolutely as a Law, but Relatively as a Covenant; hath also been sufficiently cleared heretofore by many Arguments. Since the Fall, These ten Commandments were never given, but in a Covenant-way.
THe Covenant of the ten Commandments was given at Mount Sinai, not as a Covenant of Works, intending Justification and Life by Israel's own Doing, as the common mistake runs; but as a Covenant of Faith, Intending and Revealing Justification and Life by unfeigned supernatural Believing in Jesus Christ. Now for Evincing of this, I have formerly at large Stated this Question, refelled three Opinions repugnant hereunto, Proved this Assertion, and Answered the Contrary Objection, that might militate against the same. There See.
HEnce this Covenant of Faith the ten Commandments (in the forementioned latitude) had Jesus Christ, and life unto Sinners by him through Faith, for the Primary and more immediate Scope or End thereof; Requiring Obedience exactly, Discovering Sin completely, and Denouncing God's wrath for Sin Severely, that hereby Israel might be more powerfully Divorced from themselves, Conducted to Christ, and Directed in Christ. This Rule flows necessarily from the former. For, if this Covenant were such a Covenant of Faith, intending Justification and Life by believing in Christ: Consequently Jesus Christ, and Sinners Life by him, must needs be the chief more immediate End and Scope of this Covenant. As Justification by a man's own Doing, is the end of the Covenant of Works: So Justification by Christ, and believing in him, is the end of the Covenant of Faith. In this Rule Note, 1. The chief immediate End and Scope of this Covenant; viz. Christ and life by him for Sinners, through Faith. 2. God's Contrivance of this Covenants Administration in such sort, as might most effectually attain this End: viz, Therein ( 1 ) Requiring Obedience most exactly; ( 2 ) Discovering of Sin most Compleatly; ( 3 ) Denouncing of wrath for sin most severely; That thus by the clear view of their Sin and Misery they might be driven out of themselves, and from all Self-Confidence, unto Christ alone by Faith for life and righteousness, and might also be directed as by an exact Gospel-Rule how to walk with Christ in all integrity. But all these particulars have in effect been sufficiently spoken to before, though not in this very order. See there, The mysteriousness of this dispensation unfolded.
HEnce, Though this Covenant of the ten Commandments doth command duty, and forbid sin most exactly: yet it accepts Sincerity and Integrity in and through Jesus Christ, both in doing of good and eschewing of evil. This flows from the two last foregoing Rules. This Rule must needs stand. For, 1. If exactness were not required, the Highest degrees of performance were not Duty; the least contrary failings were not sin: those were not to be endeavored, nor these to be avoided. If integrity herein were not accepted in Christ: no obedience of believers since the fall could be accepted, for none, not the best can be ex •… ct; nor should this be a Covenant of Faith, wherein God is Merciful to his people, transgressions and failings, but a rigorous Covenant of Works. But this is contrary to what hath been already proved. 2. Under this Old Testament, David had many failings, but they are passed by, and his uprightness is accepted. Asa also had his miscarriages, yet they are covered, and his constant integrity commended. Israel had many and grievous sins upon them, especially Idolatry in the Calf of Aaron, and unbelief with murmuring against the Promised land: For that, God threatened to with-draw his presence from Israel; For this, God destroyed all that present generation in the Wilderness, except two persons, that they should never enter into Canaan. Notwithstanding, In the former case, God endeavors, both by denying his Presence, and removing the Tabernacle out of the Camp afar off, To humble them and bring them to repentance for their idolatry, and then, Israel repenting, reveals himself. The LORD, The LORD God, merciful, and gracious, long suffering and abundant in goodness and truth, Keeping mercy for thousands, Forgiving iniquity and transgression and sin; viz. to the penitent. Herein declaring how he would pardon their sins, and accept their integrity even under this exact Covenant And, In the later case, The integrity of Caleb and Joshua was accepted, who followed the LORD fully; not in exactness, but in uprightness: and they alone of that generation were possessed of Canaan after the Carkases of all the rest had fallen in the wilderness. 3. Finally, The many Sacrifices appointed under this Covenant, did, among other things, intimate thus much to Israel, that though they had many Corruptions in themselves, yet if they did sincerely repent and believe in Christ the true Sacrifice of Sacrifices, their sins should be purged away in his blood, their persons and services should be accepted in Christ.
HEnce, This Covenant of the ten Commandments, so far as it was not peculiarly limited and appropriated to the Jewish Church or Commonwealth, concerns all Christians whether unregenerate or Regenerate under the New Testament. This also flows from the third and fourth Rules. As it is in the general a Covenant of Faith in Christ: As Christ, Faith, and Justification by Faith in Christ, are the End of this Covenant: And as it is a Gospel-Rule of Faith and Obedience: It concerns Christians as well as Jews, The substance of the Covenant of faith in all ages being one and the same. But, as it erected Ceremonial worship, pointing out Christ to come afterwards: As it comprised Judicial Laws for the commonwealth of Israel, &c. Thus it was peculiar to Jews. But How far this Sinai-Law is Abrogated, or remains still in force to us now under the New Testament, hath been formerly discussed at large.
HEnce, The whole Performance of this Covenant of Faith the Ten Commandments, on God's part toward his People, and on his Peoples part towards God, is only in and through Jesus Christ. As this Covenant had its foundation upon Jesus Christ alone: so it is to have its accomplishment and Consummation, •… in and through Jesus Christ alone. 1. On God's part, all the Mercies and Covenant-blessings Promised, whether to his Jewish People Immediately, or to his Christian People Mediately, according to their proportionable Concernments therein, were to be performed and made good, in and through Jesus Christ alone. God made these Promises in Christ, of mere free-Grace: God makes good these Promises in Christ of mere faithfulness. All God's Promises in Christ are yea, and in him Amen. Christ is the Center, and Circumference of them all. Without Christ, or Out of Christ, the Performance of none of them is to be expected. 2. On his people's Part, ( 1 ) All the Covenant Performance and Obedience restipulated by his Jewish People, in reference to the Morals, Ceremonials and Judicials of this Covenant, was to be done and presented to God, (as the Ceremonials did notably touch them,) in and through Jesus Christ alone; Upon whose Grace and Merit only all their Ability thereunto, and all their acceptation therein, doth fully depend. In the Preface to the Law, Christ as Mediator and Redeemer is made the foundation of Obedience to the whole Law. ( 2 ) All the Covenant Obedience required of his Christian People in reference to the Morals thereof, is to be done and presented to God also in Jesus Christ alone, through his Grace and Merit; from a pure Heart, good Conscience, and Faith unfeigned. The Morals of this Covenant being for substance required in every dispensation of the Covenant of Faith, whether revealed, To certain Families as all the Covenants with Adam, Noah, and Abraham, before this: To the whole Nation of Israel, as this Old-Covenant: Or To all Nations of the world, as the New Covenant. This Moral Obedience, as a Golden thread, runs through them all.
HEnce, This Covenant of Faith in Christ the Ten Commandments, is to be expounded by the word of Christ: viz. By the Sacred and divinely inspired Writings of Moses, The Prophets, Apostles, and of other Holy Pen-men of Holy Scriptures. The whole Scriptures are styled, the word of Christ. And deservedly: for, 1 Christ is the Author of them from the Father, Revealing and inditing them by his own Spirit. Christ is the essential word: by him the Father speaks his will to his Church. Christ is the great Prophet, revealing the Father and his will savingly unto us. 2. Christ is the chief Subject-matter of the Scriptures. All the Scriptures are the sacred Swadling-clothes of this blessed child Jesus. 3. Christ is the end of them all. Therefore this Covenant of the Ten Commandments (being a Covenant of Faith in Jesus Christ, which is the compendious Mystery of the whole Scriptures revealed since the Fall) is to be explained by the whole word of Christ in Old or New Testament: revealed since this Covenant was established. All the Ceremonials explain the First Table, All the Judicials the Second Table, All the Morals both the Tables, All the ensuing Scriptures are one way or other Comments upon these most wise Holy and Righteous and Good Commandments. The Ten Commandments are these Scriptures contracted: These Scriptures are the Ten Commandments enlarged. These Ten Commandments are (as Pet. Martyr notes) like the Ten Predicaments: For, as all things in Nature may be referred to these: so all sins and duties in Religion may be reduced to those.
THE Due Distribution of this whole Sinai- Covenant into Laws, Moral, Ceremonial and Judicial: And of the Morals, 1. Into Ten words, or Ten Commandments: 2 Into two great Commandments of love to God, and love to man: 3. Into two distinct Tables, viz. The Table of Holiness, and the Table of Righteousness; is very useful and advantageous to the clear and distinct understanding of this Covenant. Of all which formerly.
I conclude these Rules with that note of Alsted; As in the first Table, The Beginning is from the foundation of piety, God's Inward worship, and thence Progress is to Gestures, Speech and works; and in the fourth Commandment as the close of the First Table, The Outward worship of God is Ioyned with the Inward; And as in the midst of the Commandments all the Duties of both Tables are reduced to practice on the Sabbath, whence that Rule, The Neglect of the fourth Commandment draws along with itself the Neglect of all the rest: So in the Second Table, Obedience to Superiors is first ordered as the Base and Mother of all Duties propounded in the four following Precepts, And in the Tenth Commandment there is an Exegesis or Explanation, whereby God takes care touching all the five foregoing Precepts of the second Table, that they should not be misunderstood of outward actions only.
5. Inferences. Did God Condition and Covenant with Israel and Israel Restipulate with God, to keep this Sinai-Covenant by Sincere, Entire and Constant Obedience, In such sense, and according to such an exact Covenant-Rule as hath been expressed and explained? Then, Hence these things may be inferred, viz.
First, That, the chief stress of Conditions, expressly required from Israel to the Keeping of this Sinai- Covenant, consisted in Obeying or Doing. True Faith in Christ was more Implicitly required from Israel, as hath been already cleared: and True Repentance was also more sparingly enjoined them, as shall after be shown. But the main stress of Conditions expressly required, stood in Obeying and Doing. It is very observable, ( 1 ) That, Obedience was the chief matter hinted by God to Israel, and consented unto by Israel in his Introductory Preparation of Israel for this Covenant. ( 2 ) That, Obedience was the chief thing, which God expressly called for in Promulgation of this Covenant of the Ten Commandments: every Commandment pressing them to many distinct Acts of Obedience: and which Israel, then extremely terrified, did Promise to God. ( 3 ) That, Obedience was the Principal Duty which God required and Israel restipulated expressly in that solemn Sanction of the Covenant afterwards. ( 4 ) That, Obedience was that Federal Duty which God most frequently and most expressly urged upon Israel both by Moses and the Prophets, in all their Explanations of this Covenant, during the whole Old Testament: As everyone that is but slenderly acquainted with Moses and the Prophets may easily discern with half an eye. ( 5 ) That the main strength of all God's Promises and Threats laid down afterwards in the whole Old Testament writings, tend most fully and expressly to Encourage Israel to such Obedience, and to deter them from the Contrary Disobedience. ( 6 ) That, the Mercies conferred and judgments inflicted, upon Israel, had Principal and special reference to their Obedience or Disobedience. So that, it is very clear, The chief current and stream of Conditions required from Israel in this Covenant did most plainly and fully run in this channel of Obeying and Doing.
But why did the Lord, in this Sinai- Covenant, thus press upon Israel, Obeying and Doing, more then Believing: seeing Believing is a more necessary and excellent Duty? Answ. The Lord seems to have done this, in his infinite wisdom and goodness, for these Reasons, 1. Because, The full and complete Reavealing of the Doctrine of Believing in Jesus Christ was reserved till the actual exhibition of Jesus Christ in our flesh. But before faith came (that is, before the Doctrine of Faith in Christ came, fully and completely: for, more imperfectly, it came and was revealed to Israel, to Abraham, to Noah, to Adam) we were kept under the Law, shut up unto the Faith, which should afterwards be revealed. Faith in Christ was revealed even by the Law, as hath been shown; but so obscurely and imperfectly in comparison of the after-Revelation thereof under the New Testament, that till the New Testament, faith in Christ seemed as it were not to be revealed at all. Hereupon God urged Faith the less: but Obedience and Doing so much the more, not to shut them out from, but to shut them up to, The Faith, which should afterwards be revealed; that so they might still be necessitated to, and kept in, the way of Faith in Christ. But now Christ being already come, Obedience is insisted upon so much the less: and Faith in Christ is urged so much the more under the New Testament. 2. Because, Naturally Man is more capable of, and disposed to, Doing, then to Believing in Christ. For even in corrupted Nature there are some Principles of Obeying and Doing, which remain; whereupon even Pagans do by nature the things contained in the Law: But, neither in Upright Nature before the fall, nor in Corrupt Nature after the Fall, are there any prints or Principles at all of Believing in Jesus Christ: Faith in Christ being in no degree Natural, but wholly Supernatual. Besides, Believing doth utterly empty a man of himself, totally denude him, strip him, and take him off his own bottom, leaving him nothing at all to boast of, or rest upon in himself, in reference to Salvation: and this makes flesh and blood so averse to believing in Christ. But Doing seems to have some foundation in Nature. The Lord therefore in this Covenant, Guides and directs Israel in right Doing, and that from Faith, That their Obedience might be acceptable. 3. Israel was a people very dull of understanding and apprehension in Spirituals, as a child under age, during the whole time of the Old Testament, and their Infant-time was at God's making this Covenant of the Ten Commandments with them. Hereupon God urged upon them the more easy and familiar work of Doing, abundantly: but the more intricate and strange work of Believing, very sparingly. 4. Israel was a people extremely prone to backsliding and defection from God by Idolatry: God therefore abounds in his Commands of Obedience to them, that so filling their hands full of all sorts of Obeying and Doing, they might be the less exposed to temptations and solicitations of departing from him. Want of full employment, leaves active spirits too open unto Temptations to ill employment. 5. Finally, In this Covenant God required such obedience as did incomparably surpass all obedience required in all false Religions: that thereby he might endear the hearts of Israel to the constant love and esteem of his true Religion alone above them all.
Secondly, That Israel's Sincere, Entire and Constant Obedience to God, was Covenant-keeping; their Contrary Disobedience, was Covenant-breaking with God. The Conditions and Federal terms (which are the strength of the Covenant) performed, or neglected: The Covenant itself is proportionably kept or violated. And thus God interprets Israel's Obedience, or Disobedience. Its true, their Unbelief and Impenitency were Covenant-breaking as well as their disobedience, their Faith and Repentance were Covenant-keeping as well as their Obedience: but (yet the stress of their Covenant-Conditions being laid upon their Obeying and Doing ) their Covenant-keeping or breaking was more emphatically imputed to their Obedience or Disobedience, throughout all the Old Testament.
Thirdly, That Hence, Israel's Obedience was so acceptable to God, and their Disobedience so abom •… nable: Their Obedience being more expressly Conditioned, and more frequently required, then any other Condition whatsoever. 1. The acceptableness of their Covenant-Obedience unto God, appears illustriously in that: ( 1 ) He Commanded it, and called for it, frequently. ( 2 ) He wished and desired it most affectionately. (3) He made many sweet and precious Promises not only of Temporals, but also of Spirituals and Eternals, to encourage them to obedience. (4) He heaped many showers of blessings and Mercies upon them, and all to engage and Hire them to Obedience. Hence David, having recited a large Catalogue of God's favors to Israel, declares this to be the end and scope intended by God therein, That they might observe his Statutes and keep his Laws. 2. The Abominableness of their contrary Disobedience appears also most evidently, in that: ( 1 ) He disallowed, forbad and condemned the same abundantly. ( 2 ) He aggravated their disobedience variously and extremely. (3) He thundered out against it very many and severe Threatenings. (4) He inflicted upon them for it many heavy and dreadful Judgments.
Fourthly, That Israel came far short of performing their Covenanted obedience to God. Sincere, Entire and Constant Obedience was restipulated by them: but how foully and frequently did they fail therein! Their frailty, weakness, yea wickedness contrary to God's Covenant is testified by many witnesses. As, 1. By Moses. He clared their great failings and rebellions at Horeb in the abominable idolatrous calf that Aaron made, whereby they did speedily break Covenant with God in a most gross manner. Whereupon he tells them: — Thou art a stiff-necked people. Remember, forget not how thou provokedst the LORD thy God to wrath in the wilderness: from the day that thou didst depart out of the land of Egypt, until ye came unto this place, ye have been rebellious against the LORD. And having upbraided them for their rebellions at Horeb, Taberah, Massah, Kibroth-Hattaavah, and Kadesh-Barnea, he thus concludes; you have been rebellious against the LORD, from the Day that I knew you. He recited their eight notorious murmurings in their journeys all along. As ( 1 ) At Taberah, for the irksomeness of their journey. ( 2 ) At Kibroth Hattaavah, for flesh. (3) The murmuring of Aaron and Miriam at Moses because of the Ethiopian woman which he had married. (4) At Kadesh Barnea, against the Promised land, upon the report of the evil Spies. (5) The murmuring of Korah, Dathan, and Abiram, and their followers, against Moses and Aaron. ( 6 ) The people's murmurring at Moses for the Death of the people about the matter of Korah. (7) In the desert of Zin, for water at Massah ( 8 ) Their murmuring as they compassed the land of Edom, at their discouraging way, light-bread, and want of water. He storied their odious whoredoms, viz. Their Corporal whoredoms with the daughters of Moab: and their Spiritual whoredoms with the idols of Moab, how Israel joined themselves to Baal-Peor. He Prophecyed also of Israel's future rebellions and idolatries which they would run into after his death when they should be possessed of the Land of Canaan: and by God's appointment wrote a Song touching the same as a Memorial against them to all succeeding generations. 2. By the Psalmist, who in divers Psalms recapitulates the disobedient and rebellious carriages of Israel in the wilderness and in Canaan: aggravating them exceedingly by the contrary gracious carriages of God towards them. 3. By Daniel, confessing his own and their sins. 4. By Ezra, bewailing their promiscuous joining in affinity with the idolatrous Canaanites. 5. By the godly and prudent Levites, who in their solemn day of Humiliation, confess God's mercies, and Israel's sins against all those Mercies both in the Wilderness, and in Canaan. 6. By the Angelical Proto-Martyr Steven; Who, in his zealous and pithy Sermon, having historically declared God's manifold goodness to Abraham and his Seed till the Covenant at Mount Sinai, afterwards recites their foul idolatrous defection from God in the wilderness; and their Persecutions of God's Prophets, and murdering of Christ in the promised Land. 7. By the Apostle Paul, Recording both their Mercies from God, and their Rebellions against God, and those his mercies in the wilderness, as also God's judgments upon them for those rebellions. Who tells us; Now all these things happened unto them for Types, and they are written for our Admonition, upon whom the ends of the world are come. And it is noted by some, That as Israel's sins in the wilderness were many: so all sorts and degrees amongst them sinned and failed in their Obedience: and were accordingly very severely chastized.
By these many and gross failings of Israel in their Covenanted Obedience, which was so eminently Covenanted by them, we may learn; 1. That the Performances of God's people do oft come short of their Promises: Their works of their wills: Their deeds of their desires. To will is present with me, said Paul; but how to perform I find not. 2. That He who thinks he stands fastest in Obedience and Well-doing, had need to take heed lest he fall. If Israel that had Covenanted such Obedience to God, yet so grossly and frequently failed: who may not justly fear! Their lapses and falls are recorded for our admonition and caution upon whom the ends of the world are come. They fall, that we might be kept from falling. 3. To call to mind and lay to heart our own failings in Covenanted Obedience to God, upon consideration here of Israel's disobediences. Which of Israel's rebellions, hath not England paralleled by like rebellions? yea England's rebellions have exceeded Israel's, in that they have rebelled against the New-Covenant, which is more clear, spiritual, effectual, complete, comfortable, continuing, and every way excelling God's Old Covenant with Israel.
Fifthly, That the Obedience required to the Keeping of this Covenant, was purely Evangelical. For, as hath been explained; 1. The fountain of this Obedience was to be true Faith in Jesus Christ: without which no obedience can be acceptable to God as hath been shown touching Keeping this Covenant by Faith. And Faith in Christ is an Evangelical root of Obedience. 2. The Properties of this Obedience, Sincerity, Integrity, and Constancy, are Evangelical Properties required in all true Gospel-Obedience. 3. The Notion or Consideration in which Obedience was required of Israel, viz. Not as an Antecedent, but as a Consequent Condition of the Covenant; Not as performable from our own, but from Christ's ability; not as opposite, but subservient to Grace and Faith; Not as a Con-cause, with Faith, of our Justification, but as a fruit or effect of Justifying Faith: I say, this Notion or Consideration of Obedience is also plainly Evangelical. So that the Obedience of Israel in the General and for the substance of it was, as ours is, Evangelical: and The Old Testament was Gospel, as well as the New.
Sixthly, That, Israel's Obedience for keeping this Sinai- Covenant, was not to be Israel's righteousness before God. This follows also upon the former: for Israel's Obedience being purely Evangelical: it is an effect of true Justifying Faith, evidencing and demonstrating the truth and life thereof: but, neither the Matter of their Righteousness, as perfect personal Obedience once was the Matter of man's righteousness, under the Covenant of works in innocence: Nor the Instrumental Mean of their Justification, which is Faiths sole prerogative.
Seventhly, That, Exactness of Obedience was imposed upon Israel by this Covenant, with much sweetness and Comfortableness. Not with such rigor as upon Adam in innocence, when the least failing was an utter breach of Covenant under pain of death without mercy: but with such Evangelical Moderation and sweetness, that though Exactness be required, yet uprightness is accepted through Faith in Jesus Christ, and all failings covered and pardoned in him. And therefore this Covenant was an easy yoke in comparison of the Covenant of works, as to the Substance of Obedience in the General: though in regard of the Particular imposition of Ceremonies, it was a yoke which the Jews were at last not able to bear. All which being done away in Christ, Christ's New Testament-yoke is easy, and his burden light.
Thus of Israel's second Covenant-Condition, viz. To Keep Covenant with God by true Faith in Christ, and Sincere entire constant Obedience.
III. Lastly, To repent and return again to the Lord their God, in case of any failing, either in being his Covenant-people, or in keeping his Covenant by true Faith and Obedience. This the last condition at least implicitly imposed upon, and restipulated by Israel in this Covenant. For clearing of which, note: 1. What Repentance is. 2. That God in this Covenant Conditioned with Israel to repent in case of any failings or miscarriages against this Holy Covenant. 3. Inferences hence resulting.
1. What Repentance is. Omitting the Denominations or several Names given to Repentance both in Old and New Testament: as also the Synonimous expressions and phrases whereby the Holy-Ghost sets it forth with great variety, All which would add much light and luster to Repentance, were the Common-place of Repentance here to be handled, (which is besides my intention:) I say omitting these for brevity sake, Consider we, 1. The Sorts. 2. The Nature of Repentance so far as seems necessary for opening this Covenant-Condition of Israel's Repentance.
(1) The Sorts of Repentance are many and various: But Sinners Repentance towards God, is principally of two sorts, viz. 1. More General and Common both to Elect and Reprobate persons, viz. A Repentance, arising from the Knowledge and Faith of God the Creator's omnipotency, (sometimes manifesting itself even in the virtues and Miracles of Christ,) and from fear of Punishments: whereby the heart is smitten with some kind of remorse and grief for sin: and some Outward expressions or Testifications thereof are made, as by confessing sin, humbling for sin with weeping, Fasting, Sackcloth, Ashes, &c. Thus Ahab repented: thus Ninevoh repented; thus Judas repented; and thus Christ saith Tyre and Sidon would long ago have repented in Sackcloth and ashes, if the mighty works had been done in them, which were done in Chorazin and Bethsaida. This sort of repentance (as some acutely learned judge) is required before saving Faith in Christ, and sometimes exists without subsequent Faith in Christ, and is clearly distinguished from it, as, Repent ye, and believe the Gospel. — Testifying Repentance towards God, and Faith in Jesus Christ. — Not laying again the foundation of repentance from dead works, and of Faith towards God. And this Repentance is previous and preparatory to the other Repentance and unto Faith; whereupon some call this, Poenitentiam Primam, The first Repentance: the other, Poenitentiam Secundam, The Second Repentance. 2. More special and peculiar to God's Elect only. viz. A Repentance, Arising from true Faith in Jesus Christ the Savior, or at least inseparably accompanying the same: which Faith and Repentance have no foundation in man, as the former have, but are the mere gifts of God. This is called, Repentance unto life: and Repentance unto Salvation: because it is the certain way for sinners to life and salvation by Jesus Christ. Now God conditioning with Israel that they should Repent, took in both sorts: but especially and primarily intending this later, whereunto the former Repentance was but preparatory.
(2) The Nature of true Repentance in this second sense, may be thus described, Repentance is a Grace of God, whereby a sinner, after true Sense of sin, and Godly sorrow for sin, is changed and converted in heart and life, from sin to God. This description of Repentance I have formerly in another Treatise, 1. Explained and confirmed by Scriptures, according to the several branches of it. 2. Improved in a way of Trial of the truth of Repentance, by certain Characters of true Repentance comprised in this Description of repentance. Especially. ( 1 ) Conviction and true sense of sin. ( 2 ) Contrition of heart, and true godly sorrow for sin. (3) Conversion and true change of heart and life from sin. Touching all which, I refer the Reader to what I have there written for his fuller Satisfaction: because I hasten forward.
2. That God in this Covenant either explicitly, or at least implicitly Conditioned with Israel, their Repentance and returning again unto him, in case of any failings or offenses against his Covenant: may be evinced by these Particulars, viz.
(1) Repentance in case of any sinful failings against this Covenant is a Duty implicitly enjoined to Israel in the first Commandment of this Covenant: as hath been manifested. For this Commandment required Israel, To have the only true God JEHOVAH alone as their Covenant-God in and through Jesus Christ: and to worship him as such accordingly. This worship of God consisted (as in other, so) in this Duty particularly, viz. In an holy carefulness to please their God in all things: as also consequently in Grief and Sorrow of heart and spirit with unfeigned Repentance, for every their offending of him: As did David, and Ephraim, under this Old-Covenant.
(2) As soon as Israel had sinned against this Covenant, and that most grossly, in the idolatrous Calf made and worshipped while Moses was up in the Mount with God, the Lord in his rich mercy and compassion used sundry means of reclaiming and reforming them by true Repentance. Which evidenceth, How much God willed their Repentance: and How agreeable it was to his Covenant which they had broken and transgressed, that they should repent. He would never have used Means to bring them to true Repentance, had he not in this Covenant, in case of failings, intended their Repentance. Now these Means and way he used:
He gave Moses (their typical Mediator) occasion of interceding for them, that they might not presently be destroyed. For, He declared their sins to Moses now in the Mount with God: Whereupon Moses intercedes for them, and God spared them according to his Prayer.
He sent Moses to convince them of their sin, and of the extreme Haynousness of it. Which Moses effected, 1. Symbolically, by breaking the two Tables of the Covenant, at the skirt of the Mount in the fight of Israel: thereby signifying to them that they had already sinned so grievously, that they had broken God's Covenant. 2. Really, ( 1 ) By utter Abolition of their idol: grinding it to powder, strawing it on the water that came out of the Rock, and making the people drink it, that so the detestable Idol might go into the very draught. ( 2 ) By sharp Reprehension of Aaron, for bringing this sin upon Israel by making the Call. (3) By severe Execution done upon the principal offenders by the sword of the Levites, to the destruction of 3000. persons. (4) By his earnest and most zealous interceding with the Lord afterwards for their Pardon, Oh this people have sinned a great sin, and have made them God's of Gold: yet now, if thou wilt, forgive their sin: and if not, blot me I pray thee out of thy Book which thou hast written.
He took course to humble them for their sin; ( 1 ) Partly, by refusing to go with them any longer in the midst of them, only he would send his Angel before them. ( 2 ) Partly by Moses his removing of the Tabernacle the Sign of God's presence, and pitching it without the Camp, afar off from the Camp.
The People humbling themselves hereupon, and Repenting, The LORD proclaims himself; The LORD, the LORD God, Merciful and Gracious, Long-suffering and abundant in Goodness and Truth▪ Keeping Mercy for thousands, forgiving iniquity, and transgression and sin, viz. to the truly penitent. Which done, He again immediately renews his Covenant with them, to give them Canaan, and to drive out the inhabitants thereof from before Israel.
(3) The LORD in all after-ages from Moses till the Death of Jesus Christ their only true Messiah, according to his great Patience and Long-suffering gave them space for Repenting, and according to his rich grace gave them both Ordinary and Extraordinary Means of Repentance. 1. Ordinary, by the Ministry of the Priests: who, besides their Expositions of the Law, tending to convince and humble them for sin, offered daily Sacrifices, which were as a Continual Remembrance of their sins, and an Arraignment of them daily for sin before the Lord: yea, herein Israel did daily confess, their sins, and that for them they deserved to die the Death like those slain Sacrifices, and that their sins could not be purged away, but by the Death of Jesus Christ the true Sacrifice. 2. Extraordinary, by the Ministry of The Prophets, John the Baptist, and Jesus Christ himself. ( 1 ) The Prophets were Ministers raised up extraordinarily by God for reducing Israel to himself from their rebellions by repentance. — Many years didst thou forbear them, (Hebr. didst-thou-protract over them ), and testifyedst against them by thy Spirit in the hands of thy Prophets. How oft did he invite and importune them to repent by his Prophets? As, by Isaiah, Isai. 1. 16. to 21. Jeremiah, Ier. 3. 1, 7, 22, &c. & 4 1, 2. Ezekiel, Ezek. 18. 21, 27, 28. 30, 31, 32. & 33. 11, 12, 15, 16. Hosea, Hos. 6. 1, 2, 3. with 5. 15. & 14. 1, 2, &c. Joel, Io. 2. 12, 13, 15, 16, 17. Amos, Am. 4. 6. to 13. Zechariah, Zech. 1. 2, 3, 4, 5, 6. and Malachi, chap. 4, 5, 6. ( 2 ) John the Baptist the Harbinger of Christ, preparing his way before him, was an extraordinary Prophet, yea greater then any former Prophet, in that he pointed out the Lamb of God present with his finger. This John Preached Repentance to Israel both by his Doctrine, and Practice. (3) Jesus Christ himself, that Great Prophet of Prophets, came last of all, Preaching to Israel; Repent, for the Kingdom of Heaven is at hand. — Except ye repent, yea shall all likewise perish.
Now to what End did God vouchsafe Israel all along under this Sinai-Covenant the Old Testament, such Space and Means of Repenting: but that by this Covenant he conditioned and required their Repentance?
(4) The Lord Promised for future to accept and pardon his people Israel, Repenting for their miscarriages against his Covenant. And his Promises made to their Repenting, implied his will and pleasure that they should repent.
(5) God Promised also to Circumcise their heart, that they might love him, turn to him, and obey him. This implied also his Conditioning their repentance in this Covenant; yea he turned and instructed Ephraim, so that he repented, &c.
(6) The Lord was wont to estrange himself from Israel under this Covenant, whilst they went on in their sins impenitent. Their sins were odious to him: but their impenitency under their sins made them double odious and abominable. Because impenitency was so extremely against his Covenant.
(7) Finally, The Lord was pleased most graciously to accept and pardon his repenting People Israel, embracing them with dearest arms of his wonted favor. Because their Repentance was so pleasing to him, and so agreeable to his Covenant.
3. Inferences Hence;
(1.) How plain is it, That this Covenant at Mount Sinai was a Gospel Administration: because in case of Israel's failing therein it conditioned and called for their Repenting! Repentance is a pure Evangelical Condition and Duty, pressed often in the Gospel-Doctrine of Old and New Testament, as hath been already shown: whereas the Law, that is, The Covenant of works, admits of no Repentance at all, no not in the least case of failing in Covenant-Duties but denounces Death without Mercy for the smallest transgression. So then the Sinai-Covenant, was a Covenant of Faith Evangelical, not a Covenant of Works Legal.
(2.) That common Distinction of Repentance into Legal and Evangelical had need to be wisely and warily understood. For, 1. If by Legal Repentance such repentance be understood, as is wrought by the Law, or Covenant of the ten Commandments as dispensed by Moses; that being a pure Evangelical Administration, Repentance wrought thereby must needs be Evangelical also. And therefore in this sense the distinction is not logical and proper, because thus the Members of the Distinction, viz. Legal and Evangelical are not duly opposite and contradistinct one to another. And yet, I doubt, this is the usual notion of most in this Distinction, but questionless a gross mistake. 2. If they understand by Legal Repentance, such Repentance as the Law of works required before the Fall: Such Repentance the Law or Covenant-works properly allows not, admits not in any Case. 3 But if by Legal Repentance they in •… end such Common and General Repentance upon consideration of God as Creator and Supreme Judge and fear of punishment, arising from the ten Commandments, or anything in them, as abstracted from Moses Administration thereof: then the Distinction may be tolerated, as implying, A General servile Repentance from fear of God the Creator, and a Special filial Repentance from Faith in God the Redeemer.
(3) How Great was God's Covenant-Mercy to Israel even in this terrible Sinai- administration, in Granting liberty of Repenting in case of Covenant-miscarriages. Such mercy, was not vouchsafed at all under the Covenant of works: nor vouchsafed so clearly in any fore-going Administration of the Covenant of Faith. His favor was herein therefore the greater to Israel, But how much more to the New Israel of God under the New Testament, to whom God hath revealed most fully this liberty of Repenting. It is not only our great Duty, to repent: but our great Privilege, that we may repent.
(4.) How justly did the Lord multiply and aggravate his Complaints against Israel by his Prophets under the Old Testament for their Impenitency, hardness of heart, and refusing to return to God! Because their Covenant-failings were many: and in such cases it was God's Covenant-Condition that they should repent.
(5.) Not only Unbelief and Disobedience, but also Impenitency, a Counterfeit Repentance in Israel was Covenant-breaking with God. Repentance was Covenant-keeping: Impenitency and Counterfeit Repentance was consequently Covenant-breaking. And shall not our Impenitency, &c. under the New Testament be Covenant-breaking much more?
(6.) Hence, When Israel solemnly repented of public sins, they were wont to renew their Covenant with their God, therein a fresh promising their sincere Reformation. Why? Because God's Covenant called for true Repenting in case of miscarriages: therefore when they solemnly set about Repenting and Reformation, to testify their Duty and Engage themselves more vigorously thereunto, they renewed Covenant with God the ground of such Repenting. And therefore when any Church now under the New Testament is upon public Repenting and Reforming, it is a most proper and helpful course to enterprize the same by this Gospel practice of Renewing Covenant with God: as is the Manner of the true Reformed Churches.
(7) Finally, Israel's Duty, May be our Justification. If under the Old Testament Israel was to repent in case of failings in Covenant-observances, wherein Repentance was urged more sparingly: How much more ought we to repent of all our failings under the New-Covenant, wherein Repentance is required more abundandtly?
SECTION I.
I. ON GOD's PART, The Subject Matters in this Sinai -Covenant, were certain Covenant-Mercies Promised. Herein God promised these Great things especially; viz. 1. To be A God to them. 2. To raise them up Christ A Mediator and Savior. 3. To give them the Spirit of God and of Christ. 4. To heap upon them Temporals. 5. To Confer upon them Spirituals. 6. To crown them at last with Eternals.
I. To be A God to them and to their Posterity. This is incomparably the greatest Covenant-Blessing promisable: That either God could give, or Israel Receive. This is the Fountain-Blessing; All the Springs of other Blessings are Originally in it, And all their Streams do flow derivatively from it. When God-Promiseth himself, he Promiseth All; When Israel obtain God, they obtain all.
For further clearing of this Supreme Blessing Covenanted, these things are to be evidenced. 1. That the Lord in this Sinai-Covenant, did Promise to be a God to Israel, and to their Posterity. 2. In whom, or through what Means the Lord intended in this Covenant to be Israel's God. 3. What the Lord promised, when he Covenanted to be a God to them. 4. Why he Covenanted to be a God to Israel. 5. What Inferences may hence particularly Result.
1. That, The Lord in this Sinai- Covenant did Agree and Promise to be a God to Israel and their Posterity; is evident divers ways. 1. By God's intimation of this in the Body of his Covenant promulgated by his own immediate voice. For, (the Preface prefixed to the first Commandment, being a Particular Reason of that Commandment, as well as a General Reason of the whole Law,) it is very observable, That God uttering his Covenant, his ten Commandmentments to Israel, stiles himself in everyone of the five first Commandments, viz. five times, and in the Repetition of them nine times, The LORD thy God. Thereby giving them to understand, that as he was The LORD their God, by his Covenant with Abraham and his Seed, before he made his Covenant with them at Horeb: So by this Covenant made at Horeb he intended to stablish this supreme fundamental Blessing still unto them, and hereby to assure them yet further, That he would be the LORD their God. 2. By the Lord's following explanation of this Covenant: Wherein he plainly Promiseth, both in Moses and Jeremiah to be a God to Israel. If ye walk in my statutes, and keep my commandments,—I will walk among you, and will be your God — Cursed be the man that obeyeth not the words of this Covenant, which I commanded your fathers in the day that I brought them forth out of the Land of Egypt from the iron furnace, Saying; Obey my voice, and do them, according to all which I commanded you: So shall ye be my people and I will be your God. 3. By the tenor of God's Covenant made in the Land of Moab with Israel; (which was the same with the Sinai-Covenant, or an Explanatory renewing thereof, as is evident by comparing both these Covenants together,) wherein Moses hath these words: ye stand this day all of you before the LORD your God,—That thou shouldst enter into Covenant with the LORD thy God, and into his Oath, which the LORD thy God maketh with thee this day: That he may establish thee today for a people to himself, And that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob. So that in this Covenant the Lord declared himself to be A God to Israel, upon the same terms that he had sworn to be a God to Abraham and his Seed. And God Covenanting with Israel and with their Posterity: consequently implied, that he would be A God, as to Israel, so to their Posterity.
2. In whom, or through what Means, the Lord Agreed in this Covenant to be Israel's God. This may be in brief thus resolved. viz.
First The Lord may said to be A God to mankind since the Fall, 1. In a Common notion or General Consideration of their dependence upon him in reference to his Creation and Providence. So he is, The God of the spirits of all flesh: The God of the whole Earth, &c. 2. In a special Notion or peculiar Consideration, in reference to his Covenant of Grace or Faith, into which he brings them with himself, for removal of their sin and misery, and investing of them with the contrary felicity. •… o he was, The God of Abraham, Isaac and Jacob; And here in this sense The God of Israel.
Secondly, In the General Notion The Lord is the God of all mankind, without the intervening of any Mediator for establishing of that Relation betwixt God and his Creature. The God of Pagans and Infidels, naturally: though they are without Christ and without God in the world supernaturally. But in that Special Notion The Lord nor is, nor can be the God of any, but in and by Means of a Mediator intervening betwixt God and lapsed man, Reconciling them. For, 1. The Fall and Sin of lapsed man hath made an infinite distance, and utter Enmity betwixt God and man: so that whilst this enmity remains, God and man cannot agree in one Covenant. 2. This Enmity cannot be removed, but by full satisfaction to God's justice offended, and by effectual Reconciliation of lapsed Sinners offending, unto God. For, God's justice truth and Holiness also are so exact and infinite, that he cannot let sin scape, without deserved punishment inflicted upon the Sinners themselves, or upon their Surety: nor can he admit the Sinner to Reconcilement unto himself till the sinners Surety hath made full compensation for his Sin. 3. God's justice cannot be fully satisfied for sin, nor the sinner effectually reconciled to God, but by a Mortal suffering of infinite value. There must be a suffering of Death for Sin: otherwise God's threatening of Death for sin should not exactly be fulfilled. And that suffering of Death must be of infinite value: otherwise it would not be proportionable and satisfactory to God's infinite justice in a sort infinitely wronged. 4 No mere created Nature can undergo a Mortal suffering of infinite value. For That which is merely finite can do or endure only that which is finite, and of finite limited bounded worth. The effect cannot exceed the total virtue of the Cause. And the mere divine Nature cannot suffer at all. 5. Jesus Christ God-man and he alone, could perform and did undergo a Mortal suffering of infinite value. As man, he suffered death for sinful man in the same Nature that had sinned, himself being without sin: As God, he made that suffering of infinite value in the sight of God. It was more for Jesus Christ God-man to suffer death for a time: then for all lapsed mankind to have suffered death to all eternity. To apply this therefore to the present purpose; 1. Jesus Christ God-man, for lapsed man's Sin, endured Sufferings and Death, which were of infinite value: 2 Christ's death and sufferings for sinners, being of infinite value: have fully satisfied God's infinite justice for Sin, and reconciled sinners unto God: 3. God's justice being fully Satisfied, and sinners effectually reconciled unto God, The Enmity betwixt God and sinners is removed and taken away: 4. The Enmity being fully removed from betwixt God and Sinners thus by Christ, God becomes an amicable Covenant-God to lapsed sinners through Christ, they believing in Christ. Thus God becomes A God by special Covenant-Relation and Interest to lapsed Sinners only in Jesus Christ. He is the only Material and Meritorious Mean in whom the Lord becomes their Covenant-God, And particularly in whom the Lord became a Covenant-God at Mount-Sinai to his people Israel.
3. What the LORD promised, when he Covenanted to be a God to Israel. This is the supreme blessing: This is the chief Happiness, that can be assured to God's people in any Covenant. What is not Promised to Israel, when God promiseth himself to Israel? What is there in the Earth; what is there in the Kingdom of Christ; what is there in the Highest Heavens themselves, that is not comprised and folded up in this, that the Lord will be a God to Israel? To this most high and excellent Privilege, (The Lord's being A Covenant-God to any,) I have spoken very largely heretofore in God's Covenant with Abraham: thither I refer the Reader for his further Satisfaction and Consolation. And yet I say; Who besides God himself alone, can fully understand, what God promised unto Israel, when he Covenanted to be A God to Israel? For none can fully understand God, but God himself.
4. Why the Lord Covenanted to be a God to Israel. This may be briefly resolved in these few Particulars: viz.
First, Because of the riches of his mere grace and favor to Israel. Of mere Grace he made this Covenant with Israel: and of mere Grace he promised this, as all other the Benefits of this Covenant unto Israel. In Israel there was no cause, nor motive at all, as Moses plainly tells them, why God should set his love upon them: only he loved them, because he loved them; He, had mercy and compassion upon them, because he would have mercy and compassion upon them.
Secondly, Because he had already promised to be A God to Abraham and his Seed by an everlasting Covenant: And now superadded this Sinai-Covenant for further Ratification of that grand Blessing then Covenanted to Abraham, To this effect Moses tells Israel you stand this day all of you before the LORD your God,—That thou shouldst enter into Covenant with the LORD thy God,—That he may establish thee to d •… y for a People unto himself, and that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob. This is spoken of God's Covenant with them in the land of Moab: but that Covenant was the same with the Sinai-Covenant, being in some particulars an Explanation, and further pressing of it upon the people. To Abraham and his Seed the Lord Covenanted to be a God: therefore in this Sinai-Covenant, which was a more perfect Covenant-administration, and Confirmatory to God's Covenant with Abraham, he Covenants also to be a God to Israel.
Thirdly, Because God intended by this Sinai- Covenant to let Israel know, that he would make Israel the happiest people under the face of Heaven, as is evident by many expressions of the LORD, recorded by Moses to that effect. Now wherein doth the supreme and most transcendent happiness of any people Consist? Is it not herein especially, That they have and enjoy the LORD for their God in Covenant? For, 1. God alone is the Highest and chief Good. There is none Good, save one, that is God. Creatures are good, as Creatures, viz. derivatively good, finitely good, mutably good, &c. but God is Good, as God, viz. Essentially, Primitively, Infinitely, Unchangeably, Eternally. What the Creature, or whole Creation hath, tending in any regard to man's Happiness, is but a little drop out of his Ocean, a small beam darting out of his Glory: and in Comparison of him is but as vanity, and lighter then vanity. All sublunary things are far inferior to man, and below him: and nothing below man can be his Happiness. Mans happiness must lift and raise man up above himself. 2. God alone had and enjoyed in Christ, Removes all man's Sin and Misery, that keep him from Happiness; And supplies with all Grace, Glory, and desirable fullness, in, and from himself, that bring him into complete Happiness: yea God had and enjoyed, is All things to him that hath and enjoys him, And All things in the Highest; Honor, Riches, Pleasure, Habitation, Tuition, Friends, Father, Husband, Grace, Glory, Comfort. Ravishment, Heaven, A world, and Above ten thousand worlds of felicities. 3. God alone can completely satiate and fill man's heart. All Creatures, though in fullest enjoyment, leave man's heart still empty, and still craving and aspiring to something beyond them all. But God enjoyed as ours, fills every corner of the heart brim-full and over-flowing: Now only we can say, we have enough; here we can fully acquiesce and rest contented forever. As the Psalmist; Whom have I in heaven but thee? And in earth there is none that I desire with thee. As Augustine noted; God hath made man's heart capable of God: and therefore nothing in the world can fill man's heart, but God. God is the only complete Center and Satisfaction. Happy is the people that is in such a case! yea happy is that people whose God is the LORD! That therefore Israel might see the Lord desired to make them the only Happy People upon Earth, He Covenanted to be A God to them, and consequently to be A Supreme Happiness to them, and not to any other people. This Moses elegantly expresseth; Thou hast avouched the LORD this day to be thy God,—And the LORD hath avouched thee this day to be his peculiar people,—And to make thee high above all Nations which he hath made, in Praise, and in Name, and in Honor, and that thou mayst be an Holy people unto the LORD thy God, as he hath spoken.
5. Inferences Did the Lord Promise thus in his Covenant at Mount Sinai to be A God to Israel and their Posterity? Then, How many Excellent Consectaries may hence result, by way of Application! But, Having spoken exceeding largely to such Inferences already upon that clause of God's Covenant with Abraham, That he would be A God to Abraham and to his Seed, all or most whereof are easily applicable to Israel and their Posterity, mutatis mutandis: Thither I refer the Reader for Brevity sake, and so proceed to the next Covenant-Mercy.
II. To raise up to Israel, Christ a Mediator and Savior. All mankind through Adams Fall are become Sinners: yea Israel themselves by Nature Sinners and children of wrath, even as others. The Lord will not be a Covenant-God to any Sinners, but by Means of a Mediator; Satisfying divine justice for their Sin fully, Ransoming them from Death the wages of Sin eternally, and Reconciling them hereupon to God effectually. Therefore in this Covenant, As God Promised to be A God to Israel; So he Promised to raise them up Christ a Prophet, a Mediator, from among themselves, in whom he would be their Covenant-God. This was a most sweet Covenant-blessing. Touching which Consider, 1. That God promised in this Sinai- Covenant to raise up unto Israel from among themselves, Christ a Mediator and Savior. 2. Why God Promised Christ the Mediator in this Covenant. 3. Inferences thence resulting.
1. That God Promised in this Sinai- Covenant to raise up unto Israel Christ a Mediator and Savior for them: I have already demonstrated in this present Chapter, and need now to add no more as to that point.
2. Why God thus Promised Christ the Mediator unto Israel in this Covenant: may be cleared by divers Reasons. As,
First, Because God cannot As a God in Covenant, look upon, own, or accept, Israel, or any people in the world since man's Fall, as a peculiar people to himself in Covenant, but only in and through Jesus Christ the sole Mediator betwixt God and man: as hath been shown. Mercy will not embrace the Sinner: till Justice be satisfied for the Sin. Light will not have Covenant-fellowship with Darkness, nor Life with Death: till Christ the Light and Life of the world bring Light out of Darkness, and Life from the Dead. Hence, they that are without Christ are reputed by the Holy-ghost, to be without God in the world. And such as are Accepted of God, are said to be accepted in The Beloved: viz. in Jesus Christ.
Secondly, Because lapsed Sinners cannot endure a Covenant-fellowship with the Great, the dreadful, the Holy and righteous God, immediately, without a Mediator. This is evident in Israel; For, when God immediately by his own voice promulgated and uttered his Covenant out of the midst of the fire on Mount Sinai, Israel trembled and fled back afar off, being unable to endure that which was commanded, and fearing that they should be consumed by that great fire. And therefore they desire Moses to speak from God unto them, and they would obey▪ but that God might not speak anymore immediately unto them, least they die. They could not bear God's manifesting his Covenant to them immediately by himself alone: But mediately, by a Mediator. Their Sinful impurities, Infirmities and Disproportion to God being exceeding great. The Lord therefore in this Covenant Condescended to them: granted them a desired Mediator, viz. Giving them Moses, one of themselves, as a Typical Mediator for the present; and Promising them Christ to be raised up according to the flesh from among their brethren, as a True Mediator, for the future.
Thirdly, Because this Sinai- Covenant (as hath been shown) was a pure Evangelical Covenant of Faith, and one of God's Covenants of Promise, as God's former Covenant with Abraham was: and therefore Christ, as Mediator and Savior of Sinners, must necessarily be revealed, and Promised in this Covenant. For this is the very Nature and intent of the Covenant of Faith, to reveal Christ as Mediator and Savior for restoring of lapsed Sinners, the peculiar object of Faith in every such Covenant: and this is the very Scope and Design of every Covenant of Promise, to reveal Christ as Promised, and afterwards to be performed, as hath been formerly proved in opening the general Nature of the Covenant of Faith. And forasmuch as this Sinai-Covenant (taking God's Covenants with David, and with the Captive -Jews in Babylon to be comprised therein, as indeed they were)▪ was the last Administration of the Covenants of Promise, continuing in its Compleat force and use till the very Incarnation of Christ: it was Consequently a fuller and clearer Discovery of Christ for Sinners Salvation; then any, then all foederal dispensations that went before it. Every following Administration more clearly disclosing Christ, then those that went before: and the last Administration most clearly of all.
3▪ Inferences. Did God Promise in this Sinai-Covenant thus to raise up unto Israel, Christ a Mediator and Savior? Then,
(1) Hence, God's Grace and bounty to Israel in this Sinai- Covenant was exceeding Great. For the Promise of Jesus Christ therein, as their Mediator and Savior, was an exceeding Great Promise. Consider, 1. What Christ was to the Father, His Own Son, His only begotten Son, The Son of his Love in whom his Soul delighted, The Brightness of his Glory and express Character of his Person. 2. What Christ was in himself, God equal to the Father in all common Titles, Essential Perfections and Works, of the Deity: which in Scripture are frequently ascribed unto him. 3. What Christ was to be to Israel, according to this Covenant. A Mediatory Prophet, Priest, and King; Their Redeemer; Their Savior; The glory of the people Israel. And then say, what rich Grace and bounty God discovered in Promising Christ in this Covenant to Israel: Christ being most Dear to the Father, most precious in himself, most necessary and advantageous unto Israel.
(2) Hence, Israel's Privilege in Christ by this Covenant was peculiarly excellent: Christ being peculiarly Promised to be raised up from among them as their Mediator and Savior. This Privilege hath two Eminent aspects;
First, Christ was naturally to descend of Israel according to the Flesh. This was the Jews peculiar prerogative among all other Nations, and the Apostle specially notes it; That of them according to the flesh Christ came, who is over all God blessed forever, Amen.
Secondly, Israel was Supernaturally to descend of Christ according to the Spirit He was to be their Mediator, Savior and Redeemer: They his ransomed, saved and spiritual Seed, that should be counted to the Lord for a Generation. How mysterious and full of gracious wisdom are God's dispensations.
(3) Hence, The same Christ was revealed under the Old Testament heretofore, that is now revealed under the New. False Christ's of man's Pretending have been and may be many: but true Christ of God's Revealing there is but one. The same Christ, under both Testaments; One and the same Christ yesterday, and to Day. The Christ Revealed in both is one and the same: though the Manner of Revealing be different. Then in Shadows, now in Substance: Then in Types, now in Truth: Then under a veil, now with open face: Then more Carnally, now more Spiritually: Then as to come afterwards, now as come already: Then Christ was the Sun under a cloud, but now in a clear Heaven, the veyling cloud being vanished away.
(4) Hence, The Old Testament was Gospel as well as the New. As true Gospel: though not so complete full and clear Gospel, as the New. Their difference was only gradual and accidental, not substantial or essential. Its the same person: though at first a child, and after a man. A child is as true man, though not in strength or stature so complete a man, as he that is of full age. The good tidings of Sinners Salvation by Christ, (which is the abstract, the Sum, and life of the Gospel,) was published under the Old Testament as well as under the New: though not so clearly, fully, universally, effectually. They therefore that can find no Gospel in the Law, and thereupon oppose the Law to the Gospel, and reject the Old T •… stament as void of Gospel, do sufficiently betray their gross ignorance both in Law and Gospel.
(5) Hence, Faith in Christ was Saving, and unbelief Damning under the Sinai- Covenant, as under the New Covenant. For, In that, as in this, Christ was Revealed and Promised for Sinners Salvation through Faith. No Christ, no Salvation: No faith, no Christ, under Old Testament or New. Believing Jews then, and believing Gentiles now, are alike saved by faith in Christ: Seeing it is one God which justifies the Circumcision by Faith, and uncircumcision through Faith. And on the contrary, unbelievers in Christ both then and now, do alike perish for that unbelief. How precious is Faith, How dangerous infidelity in all ages!
(6) Hence, True Believers were Christians in Deed, though not in Name, under the Old Testament as under the New. Believers in Christ were first called Christians at Antioch, but they were really Christians long before, even ever since the Sinai Covenant was made, yea even since the Seed of the woman was Promised to Adam; forasmuch as they were by faith implanted into Christ revealed in those Covenants.
(7) Hence, Not only Temporals (as some do grossly imagine) but Spirituals and Eternals were Revealed and Promised unto Israel under the Old Testament as well as under the New, though more darkly and sparingly. For Christ was promised as Mediator and Savior in this Sinai -Covenant: And Christ the Mediator, Brings Spirituals and Eternals with himself, yea, Is Spirituals and Eternals in himself, to all that do receive him, believing in the Promises.
III. To give them the Spirit of God and of Christ. By Spirit of God and Christ, I understand the third Person of the God-head the Holy-Ghost, Eternally proceeding from the Father and the Son. This Spirit God promised to Israel in this Covenant, and accordingly gave his Spirit under this Old Testament; viz. in his efficacy, fruits, effects, graces, operations, &c. which metonymically the Scripture is wont to style The Spirit, and the Holy Ghost. Here Consider two things;
First, That God promised in this sense his Spirit to Israel in this Covenant. This may be evinced divers ways. viz.
1. Because, The Lord hath in this Covenant promised to be a God to Israel, as hath been manifested: Consequently, That Father, Son, and Spirit should be theirs, together with their peculiar relations and operations. That God the Father would be their Father, God the Son their Savior and Redeemer, God the Holy Spirit their Sanctifier and Comforter. That greatest and most comprehensive Promise of the LORD to be a God to Israel, necessarily implies this and much more.
2. Because, Moses inviting Israel to the diligent and faithful performance of this Sinai- Covenant, tells them; The Word is very nigh unto thee, in thy mouth, and in thine heart, that thou mayst do it. And Paul alleging this place, thus expounds it; That is the Word of Faith which we preach, &c. Clearly intimating that this Commandment and word given at Mount Sinai was given as a Covenant of Faith, not of Works. Now, how was the Law in their Heart to do it? 1. Not Naturally, for by nature man's heart is hard and stony since the fall, and so far from receiving God's Law into it, that it is mere enmity against God, is not subject to the Law of God neither indeed can be. therefore while it so remains, the Law is but ( Litera mortua & mortifera ) a dead and deadly Letter to it. How then should this word have seat in such a stony heart? 2. But Supernaturally the word might be in their heart to do it: If God should by his Spirit of regeneration and renovation correct the pravity of the heart, (as Calvin hath excellently noted,) and soften the hardness of it, according to the tenor of the Gospel and Covenant of Faith in Christ Its the peculiar work of God's Spirit to Sanctify and soften the stony heart by infusion of his grace: and then to put the Law of God into the softened heart, for the doing of it evangelically. Hereby then Moses seems to imply that the word of the Sinai-Covenant was in their heart in some measure by the Grace and work of God's spirit already given them; and further to be bestowed upon them afterwards for that end.
3. Because, This Covenant Promiseth Circumcision of heart, for love, life, and obedience to God. And the LORD thy God will Circumcise thine heart, and the heart of thy Seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live.—And thou shalt return and obey the voice of the LORD, and do all his Commandments which I command thee this day. Here two things are principally promised: viz. 1. Heart-Circumcision. 2. The Effects or Consequents thereof. And both of them the work of the Spirit: therefore in the Promise of these effects of the spirit, He promiseth the Spirit. I. Circumcision of heart both to them and their Seed. This is a spiritual Promise of Regeneration and Sanctification by Christ and his Spirit. In Christ we are circumcised with Circumcision made without hands in putting off the body of the sins of the flesh, by the Circumcision of Christ, buried with him in Baptism, &c. II, Effects of this Heart-Circumcision are divers. 1. Sincere and entire love of God. This is a special fruit of the sanctifying Spirit. 2. Life viz. Here, by Faith and Holiness. Both of them fruits of the Spirit. Hereafter, by glory in Heaven. 3. Obedience. This also a fruit of the sanctifying spirit. Elect through Sanctification of the spirit unto obedience. So that in the promise of these Spiritual blessings, singularly wrought by the spirit of God, who can say but the spirit of God was promised?
4. Because, In this Sinai- Covenant God promised, that Israel should be to him An Holy Nation, A Kingdom of Priests and a Peculiar Treasure above all people. These are all spiritual blessings: the Special work of God's Spirit upon true believers by effectu all calling, as Peter intimates evidently. In these blessings therefore the spirit was promised to them.
5. Because, Under this Sinai- Covenant, the Old Testament (which extended itself till the Coming of Christ) God's spirit was both Promised in express terms, and Performed divers ways, unto the people Israel. 1. Promised very clearly to the Jews when they should return from their Babylonish Captivity. And I will give them one heart, and I will put a new spirit within you: and I will take the stony heart out of their flesh and will give them an heart of flesh.—And I will put my Spirit within you, and cause you to walk in my statutes. 2. Performed also; Both in regard of his extraordinary operations in the Prophets, inspiring, acting and assisting them extraordinarily in their Prophetical Function, for Preaching, Prophecying things to come and writing the Scriptures. And in regard of his ordinary works of Sanctification and Consolation. Whence had those witnesses their excellent Faith, so highly commended, but from the Spirit of God working it in them? David himself who was under the Sinai-Covenant, intimates that God had given his holy spirit unto him, when repenting after his fall he prays; Cast me not away from thy presence, and take not thy holy Spirit from me. Restore unto me the joy of thy Salvation, and stablish me with thy free Spirit. Thus the first thing is clear; That God's spirit was promised to Israel in this Sinai-Covenant.
Secondly, How this can stand with that passage in John? viz.— But this spake he of the Spirit, which they that believed on him, should receive, for the Holy-ghost was not yet given, because that Jesus was not yet glorified. By this it seems the Holy-ghost was not given till Christ's ascension into Heaven, and consequently not promised to be given before: for then God would have performed his promise. And therefore the Holy-ghost was neither given, nor promised to the Jews under the Old Testament, this Sinai- Covenant.
Answ. For clearing this doubt, Consider:
1. That the particle 〈 in non-Latin alphabet 〉 , not-yet, (The Holy-ghost was not-yet given) may be here taken Comparatively, rather then Negatively. The Holy-Ghost was not yet given so plenteously, so fully, so visibly, so variously, &c. before, as after Christ's ascension and glorification. For it cannot be denied by any that deny not the Scriptures, that the Holy-Ghost was given before Christ's Coming even under the Old Testament, both Extraordinarily, and Ordinarily, in some measure and degree. Extraordinarily, to Moses and the Prophets and to other persons extraordinarily employed by God: that thereby they might be enabled to and in extraordinary Services to God and his Church. Ordinarily to all the true believers before and under the Old Testament in the ordinary gifts graces and endowments of Sanctification, as Faith, Repentance, Love, Fear, Joy in Christ, &c. which we read God's people of old commended for: all which they had from the Spirit of God, as his peculiar fruits and effects. And thus ( note ) is sometimes used as a Comparative: rather then as a Simple Negative in divers Scriptures. As, If ye were blind ye should have no sin: viz▪ not none at all absolutely; but none comparatively. Knowledge adds an aggravation to sin. If I had not come, and spoken to them they had not had sin: that is, they had not had so great heinous and inexcusable sin. Sinning against great means of grace greatly aggravates sin Christ sent me not to baptize, but to preach the Gospel: that is, Christ sent me not so much to baptize, as to preach. Christ sent him and all his Apostles to do both; otherwise Paul shauld have sinned to have baptized any at all, without Commission: but he sent them principally and especially to preach the Gospel, as being a more principal work of their Ministry.
2. That, this term ( Holy-Ghost ) signifies among other things, The Extraordinary, and The Ordinary gifts and endowments of the Holy Ghost: which are (by a Metonymy of the cause put for the effect ) called the Holy-Ghost. 1. The extraordinary gifts and endowments of the Holy-Ghost, which were visible and apparent: as Doing Miracles, Speaking divers strange languages, &c. These are often called the Holy-Ghost. 2. The ordinary gifts and graces of the Spirit, Regenerating, Renewing, and Sanctifying the heart and soul more invisibly and indiscernably. These also are called the Spirit and Holy-Ghost, frequently. Now when John saith, The Holy-Ghost was not yet given, because Jesus was not yet glorified; By Holy-Ghost there we are to understand the extraordinary gifts of the Holy-Ghost principally and especially, which were promised of old by the Prophets, and were actually performed and poured out upon the Apostles on the day of Pentecost after Christ's Ascension, as the Holy-Ghost interprets it by Peter: which wonderful endowments were also afterwards poured forth upon many other believers. So that this hinders not at all, why the Ordinary gifts of the Spirit might be given under the Old Testament. But if any shall yet contend that John seems to intend both Ordinary and Extraordinary gifts of the Holy-Ghost: Let that be first proved; and when that's done, All that can be gained shall be this, That the Holy-Ghost was not so eminently and abundantly given, till Christ was glorified, but he was truly given both in ordinary and some extraordinary endowments under the Old Testament.
Inferences. Did God thus Promise, and also perform, the Holy Ghost in some measure under the Old Testament this Sinai-Covenant? Then,
1. Hence, The Socinians do greatly err, and grossly derogate from God's rich grace, and believers privileges under the Old Testament, whilst they say; There are two Promises of Christ belonging only to the New Covenant, viz. Eternal life and the gift of the Holy Ghost: neither of which was comprehended in the Law of Moses. For you shall nowhere find, either eternal life, or the gift of the Holy-Ghost promised to them that obey the precepts of the Law: as they are promised in the Law given by Christ. This is a false and wicked slander. For it is already proved, that under this Sinai-Covenant, the Old-Testament, the Holy Spirit was Promised, and also then Performed in some degree both in his Ordinary and Extraordinary endowments. I think not this gross Opinion worthy any further refutation.
2. Hence, The Sinai-Covenant or Old Testament was a Doctrine of justification, not by works, but by Faith: because, by, and under it the Jews received the Spirit. The Doctrine of Justification by works, according to the Covenant of works, vouchsafeth to none the Spirit, neither in his ordinary nor extraordinary gifts and operations: but the Doctrine of Justification by Faith, the Doctrine of the Gospel is crowned with this blessing. Received ye the spirit by the works of the Law, or by the hearing of Faith? As if he had said, ye did not receive the Spirit in his Ordinary or Extraordinary gifts, by the Doctrine of justification by works of the Law, but by the hearing of the Doctrine of justification by Faith. Consequently I conclude, this Sinai-Covenant was not a Legal Doctrine of works, but an evangelical Doctrine of Faith; the same for substance with the New Covenant: because in it the Spirit was promised, under it the Spirit was given.
3. Hence, The grace of God, and Privilege of the believing Jews, was exceeding great in regard of the Spirit of God bestowed upon them, even under the Old Testament this Sinai-Covenant. Till Christ, no other Nation in the world was thus honored. Christ counts God's Spirit one of his highest Gifts: how much more shall the heavenly father give the Holy Spirit to them that ask him? True, they had the Holy Spirit given more sparingly, more imperfectly, and more obscurely; in weaker measure, and with less variety and eminency of gifts, ordinary and extraordinary; then he is given under the New Testament. But they had their measure, according to the then condition o •… the Church, by drops and showers: but the Rivers of this living water were reserved till Christ's times as glorious Trophies of his Ascension and Glorification.
4. Hence, The Mystical body of the Church of Christ, was united to Christ the Head, as also acted, enlivened and guided from Christ the Head, by one and the same spirit of Christ, both under Old and New Testament.
IV. To bestow upon them many Temporal and outward Mercies and blessings for their present life in this world. For opening this, I shall show; 1. That God in this Sinai-Covenant promised many Temporal Outward Blessings to Israel. 2. Why he promised to them such blessings. 3. In what Notion such Temporals were promised to them: whether merely as Temporals in reference only to the outward man; or also as Types of Spirituals and Eternals?
First, That God in this Sinai-Covenant Promised many Temporal Mercies of this life to Israel and their Posterity; may be abundantly proved by Induction of many Particular Blessings Promised. As, The Lord Promised these, and like Blessings;
- 1. To give them the Land of Canaan for an Inheritance, to them and to their Seed. Exod. 20. 12. Deut. 11. 8. to 13▪ 31. & 1. 8, 35, 36. & 4. 1, 37, 38. & 6. 10, 11, 18, 19. & 8. 6, 7, 8, 9.
- 2. To subdue, dispossess and cast out the Heathen Canaanites, &c. that dwelt therein, that Israel might possess and enjoy their Land, Cities, Houses, &c. Deut. 11. 22. to 26. & 6. 18, 19. & 7. 16. to the end.
- 3. To give them length of days in the land of Canaan. Exod. 20. 12. Deut. 5. 16. & 11. 9. 21. & 4. 40. & 5. 33.
- 4. To multiply them exceedingly in the land of Canaan, Lev. 26. 9. Deut. 6. 3.
- 5. To Heap upon them all sorts of Outward Blessings, Health, Wealth, Honor, Victory, Peace, and all manner of Prosperity in the land of Canaan, and to set them on high above all Nations of the earth, when they should come to possess it. Levite. 26. 3. to 11. Deut. 28. 1. to 15. & 11. 13, 14, 15. & 7. 12, 13, 14, 15.
- 6. To put all the contrary curses upon their enemies that should hate and persecute them, Deut. 30. 7. & 7. 15.
- 7. To return them again, from all Nations and Countries, even from the utmost part of heaven whither they should be scattered for their sins and breach of Covenant, into their own land of Canaan, upon their Repentance, Deut. 30. 1, 2, 3, 4, 5.
And not to destroy or cast them away utterly, but to remember his Covenant with them, repenting, Levite. 26. 42. to 46.
Secondly, Why the Lord Promised such Outward blessings to Israel in this Sinai -Covenant, and that so plainly and plentifully viz.
1. Because, The Lord is a faithful Covenant-keeping God. In pursuance and performance therefore of his Covenant with their fathers, viz. with Abraham, Isaac and Jacob, he promised thus to furnish Israel, their seed, with all plenty and variety of outward Blessings.
2. Because, The Lord would encourage and oblige the people Israel to all cheerful Love, Service and Obedience to himself: that they might faithfully, diligently and constantly keep his Covenant and Commandments. Every mercy is a Motive to Obedience: A Confluence of Mercies carries as a forcible stream thereunto. Hence its very observable how God▪ in propounding of these Promises, still indents and conditions with them for Love, or Obedience to his Commandments, or keeping his Covenant, or something to like effect.
3. Because, Israel was a very carnal people, much led and moved by Outward and visible things in the ways of Religion. God therefore so far condescended and stooped to their dullness and weakness, as to allure •… nd hire them to the love of himself and his ways, by promises and performance of Outward sensible blessings. And it is plain, though God here and there in the propounding and expounding of his Covenant do sprinkle some Spiritual Promises, yet they were very few: The stream of the Promises principally running upon earthly and carnal Blessings, to that earthly and carnal people.
4. Because, All Abraham's believing Seed of the Jews were with Abraham heirs of the world by Faith. This their Heir-ship therefore, and their faith touching the same, the Lord was willing to confirm by these ample and various Promises touching outward worldly Blessings.
5. Because, God would have them know, That they who by true Faith accept his Covenant for spirituals and eternals, shall have also a plentiful superaddition of Temporals unto them, as advantages cast into the main agreement. So true is that of our Savior's, Seek ye first the Kingdom of God and his righteousness, and all these things shall be added unto you. And that of Paul's, Godliness is profitable to all things, having the Promise of the life that now is, and of that which is to come.
Thirdly, In what Notion Temporals were thus Promised to Israel: whether merely as Temporals, for the benefit of this life present only; or also as Types and shadows of better things, viz. Spirituals and Eternals?
Answ. These Promises of Temporals, visible; were intended also to lead Israel to Spirituals and eternals invisible. For, 1. The inheritance of Canaan was a Type of Believers inheritance in Heaven: As I have already proved. So that in this respect Augustine said well; The Land of Promise, is understood (to be in the mystery of it) the Kingdom of Heaven Let the learned also elsewhere consult him, how ingeniously (I will not say how solidly) he gives the Allegory of The land of Canaan in reference to spirituals. 2. Canaan Typing out Heaven, Consequently long life in Canaan, and a Confluence of all Prosperity there, seem to shadow out eternal life and all coelestial happiness in heaven. That Land flowed with Milk and Honey: This heavenly and better Country flows with unmixed joys and ravishing pleasures at God's right hand for evermore. 3. The keeping of many Israelites out of Canaan for unbelief, typed God's keeping unbelievers out of Heaven, Numb. 14. Heb. 3. & 4. 4. The casting out of the Canaanite from that Holy Land, was a shadow o •… the Purity of the Church in the latter days, especially when the New Jerusalem shall descend from God out of Heaven, and no unclean thing shall in any wise enter therein, &c. but only they that are written in the lambs book of life.
Inferences. Did God thus Promise Temporals in this Sinai-Covenant to Israel? Then, Hence take notice,
1. That the earth is the LORD's and the fullness thereof: the round world and they that dwell therein. Heaven and earth are his, and at his sole disposal, He is the most high God possessor of Heaven and earth: He promiseth and consequently performeth them to whom he will.
2. How good the Lord was to Israel of old 1. In Promising them Temporals so plentifully of his mere grace, for their Comfortable being and well-being in this world. 2. In promising them, under those Temporals, Spirituals and Eternals, for their Glorious being and well-being in Heaven in the world to come. Here was rich goodness, double bounty. The Letter and outside of this Promise, was Gracious: but the Spirit and inside of this Promise, was Glorious. God couched Heaven in Earthly blessings promised to Israel: that when Israel should come to enjoy these earthly blessings they might thereby in a sort enjoy Heaven and live in Heaven.
3. That, God's people have and hold their Temporal blessings for this life by God's Covenant of Faith and Promises: not only, as others by his common bounty and Providence. And herein they have great advantage above all unbelievers.
(1) Their Title and claim is clear and just to the good things of this life: by God's free grant in his Great-charter the Covenant and Promises thereof in Christ, in which respects others are but usurpers: When they want any earthly comfort, they may plead to God his Covenant and Promises. And God will not, cannot go back from his word: He is JEHOVAH.
2. Their Possession of these outward things is most comfortable and sweet. For, All these Earthly Blessings are, Their Heavenly Fathers Love-tokens; Their Savior Jesus Christ's Legacies, (who is the marrow of this and of every Covenant of Faith,) they come swimming and flowing to them in the streams of his blood, They are as the pot of Manna with God's Covenant in the Ark: this advantage is upon them by Being thus Covenanted and Promised, They are hereby elevated above their own Nature and become in a sort blessings Spiritualized. Hence it comes to pass, that the Little of the righteous, is better then the Mammon of many wicked.
(3) Their Privation of Temporals, whether by want or Loss, is a Condition of Hope. The Covenant and Promises of God are rich, be they never so poor: are full, be they never so empty of outward enjoyments: And to this Well they may come and draw with the buckets of Faith and Prayer, and shall speed so far as shall be good for them. They have this Magizine and Treasury of God's Promises to run to in all their straits: which others have not. Though they have nothing in possession: they have all things in God's Covenant and Promises.
V. To confer upon Israel many Spiritual Blessings in Christ. In this Covenant the LORD promised to Israel not only Temporals, but also Spirituals; yea in Temporals, Spirituals. Nor did he only Promise Spirituals implicitly, and covertly in, and under Temporals: but explicitly, openly, and distinctly by themselves. These Spirituals, (if we respect this Sinai-Covenant the Old Testament in his full latitude and extent from Moses till Christ▪) are very numerous and glorious: sufficient to fill a Considerable volume, should they all be recited and briefly explained. But because many of them will come under Consideration opportunely in treating of God's Covenant with David and after with the Babylonish Captives; I shall therefore now only give the Reader a brief taste of some Eminent Spiritual Mercies promised to Israel in this Sinai-Covenant, as it was Propounded and Expounded by Moses himself, by which he may judge of all the rest.
Spiritual Blessings promised to Israel in this Sinai-Covenant, and that more expressly, were such as these. viz. 1. God's Special Acceptation of the people Israel. 2. His Sanctification of them. 3. Their Justification by Faith in Christ. 4. His furnishing them with Ability to Observe and keep his Covenant. 5. His choosing out a place for his Name to dwell in, and for his Solemn Worship to be exercised in, within the Land of Canaan, when they should be quietly possessed of it. 6. His gracious Presence and habitation among them in his Tabernacle. 7. His furnishing them with Eminency of Church-enjoyments above all other People.
1. God's Special Acceptation of the People Israel to himself among all the people of the Earth. This his peculiar Acceptation of them, Paul calls The Adoption: Whose are, The Adoption, and the Glory, &c. By Adoption here I understerstand, Not that singular Adoption strictly taken, whereunto the Elect of God are eternally predestinated in Christ, of which the Apostle speaks, Ephes. 1. 5. for in that sense all Israel were not Adopted, but only a remnant among them; But that Special Adoption more largely taken, whereby the Lord placed his love and favor so upon the whole body of that people Israel, as to take them into Covenant, to make them his Church, to count them his own people alone among all other people; &c. Calling them not only his children, but his firstborn. Now this his Special Acceptation of Israel, the LORD on Mount Sinai testified in his Introduction to the Sinai-Covenant most emphatically, by Moses. Thus shalt thou say to the House of Jacob, and tell the children of Israel; ye have seen what I did to the Egyptians, and how I bare you on Eagles wings, and brought you unto myself. Now therefore if ye will obey my voice indeed, and keep my Covenant: Then ye shall be a peculiar treasure unto me above all people; though all the Earth is mine. And ye shall be unto me a Kingdom of Priests: And an holy Nation. These are the words which thou shalt speak unto the children of Israel. Omitting what I have formerly noted in explaining these words, it is here plain; That God, having brought Israel out of Egypt, unto Mount Sinai, most graciously and miraculously, promised to them his Special acceptation of them, if they would obey him, and keep his Covenant which he was now about to make with them at Mount Sinai. This was his Introduction to the promulging of his Sinai- Covenant.
Now this his Special Acceptation of them promised, is laid down in three distinct branches, every of them eminently Emphatical.
(1) That, They should be a peculiar Treasure unto God above all people. The Hebrew word 〈 in non-Latin alphabet 〉 Segullah, here translated Peculiar-Treasure, doth properly signify; A Peculiar, Proper, Special, Chief, and Singular thing, as Pagnin notes. Or, A singular, or Excellent Thing in a Treasury, whether Silver, or Gold, or Precious-stones, which is Rare, and therefore is reckoned among delights, and is preserved as Singular. Hence Metaphorically that which is entirely dear to one, is styled Segullah. The Hebrew Logicians call the fourth Predicable Segullah, which we call Proprium: as Mercerus observeth touching the proper Emphasis of this word. Or, As others interpret the force of the word, It signifies, Ones own proper Good which he loveth, and keeps in store for himself, for his special use: A thing desired, Dear and singular or proper to a man himself: A beloved treasure, a glorious thing and desirable, an holy treasure, a treasure which hath both magnificence, splendor and Ornament; The peculiartreasure of Kings.—I have of mine own proper-good, of gold and silver, &c. given to the house of my God, saith David: that is, Of my proper goods of excellency, and most precious, of gold purely refined, &c. which I had choicely laid up in my treasury, have I given. Learned Rivet excellently explains this word to this effect▪ And that the sense is; Ye shall be to me as a proper possession, as a precious treasure, which I will above all other things count dear unto me.—Now this is the Sum of all benefits, because it's the Head and Original of all good things; if God takes any one into his Singular care and protection, as we solicitously keep things precious to us. Ainsworth saith; The Chaldee translateth it beloved: So do other Hebrews, saying; Segullah signifieth that they should be beloved before him, as a desirable treasure, which a King delivereth not into the hand of any of his officers, but keepeth it himself. And such is the case of Israel, of whom it is said (in Deut. 32. 9.) For the LORD'S portion is his people, &c. R. Menachem on Exod. 19.
So that the word is very significant and emphatical, to set forth God's special acceptation of Israel above all other People •… Israel shall be God's Segullah; his peculiar-treasure, which he singularly prizeth, loves and lays up in his own treasury, which he peculiarly challengeth as his own possession, pertaining to none other; which he accounts peculiarly near, dear, and delightful unto himself above all other people; which he boasts in, which he will not part with, &c. This was God's special acceptation of the people Israel which he promised them; this their great Privilege above all others, which for the praise of God's rich grace and love to them, and their happiness in God, is often mentioned. The LORD thy God hath chosen thee to be a special-people unto himself above all people that are upon the face of the Earth. — The LORD hath chosen thee to be a peculiar people unto himself, above all the Nations that are upon the Earth. — The LORD hath avouched thee this day to be his peculiar people, as he hath promised thee. Hereupon said the Psalmist; The LORD hath chosen Jacob to himself: Israel for his peculiartreasure. This word is applied in Malachi to them of Israel that feared the Lord: and there it is translated Jewels. In the New Testament the Apostle applying this phrase unto believers, calls them 〈 in non-Latin alphabet 〉 ) A peculiar people. Jerome in his Comment, renders it ( populum egregium) an excellent people, but confesseth he could not know the meaning of the word from any Grecians, till he consulted the version of the Lxxij, who by this word render the Hebrew 〈 in non-Latin alphabet 〉 Segullah. Cameron saith; the word 〈 in non-Latin alphabet 〉 signifies, Abundance. For, Ornaments and precious things abound: therefore they are treasured up, and had in greater price then vulgar things. Another saith; The Greek word properly signifies something, on which a man, for some excellency in it, sets his affection more then on others, and therefore layeth it up, and reserveth it for some special use and purpose, and will not at any hand part with it: as if a man should lay up some bright and beautiful pieces of gold, which he will not suffer to see the Sun, as we say, or be brought out scarce in extreme necessity. If we look at the Notation of the word, 〈 in non-Latin alphabet 〉 seems properly to signify, A compassed-substance, or possession: from 〈 in non-Latin alphabet 〉 Substance, and 〈 in non-Latin alphabet 〉 about; that substance which with much care and diligence we have brought about into our own possession. Or, An Eminent Substance, as 〈 in non-Latin alphabet 〉 sometimes denotes Eminency. And as Paul stiles believers, 〈 in non-Latin alphabet 〉 , a Peculiar people: So Peter to like effect calls them, 〈 in non-Latin alphabet 〉 , A people for peculiar-acquisition; or, for peculiar-challenge, claim or interest, viz. whom God hath▪ acquired, framed, and fitted peculiarly for his own possession and inheritance. As Calvin well; The Lord hath called them, that he may possess▪ them as truly his, and addicted to him. The Greek word signifying, 1. Acquisition or purchasing of anything, and this by peculiar cost, care, pains, art, &c. as Act. 20. 28. 1 Thes. 5. 9. Tit. 2. 14. 2. Asserting or challenging anything to ones self, as his own appropriate possession or proper inheritance by special and peculiar right, As Ephes. 1. 14.
Now, Israel according to this Promise became God's peculiar-treasure in many respects above all other people. For, 1 They were peculiarly settled and chosen of God to be a Special people unto God above all other people: and this not for their own worth, but for his free grace and love to them. He loved them, because he loved them. 2. They were peculiarly above all other people brought into Covenant with God. The Law only given to them. The Old Testament was peculiarly appropriate to them. 3. The Promises of the Covenant peculiarly belonged to them. 4. They only had the Glory. The Ark of God, wherein the Covenant was Contained, A Special token and indication of God's presence among them, and a most Eminent type of Jesus Christ, was this glory. 5. They peculiarly had the Oracles of God committed-of-trust unto them. This was a Primary privilege of the Jews. They were his Feoffees in trust, His special Trustees, His Library keepers, for preserving the blessed Treasure of his Scriptures, for the benefit of all Succeeding Churches in all ages. He showeth his Word to Jacob, his Statutes and his Judgments to Israel. He hath not dealt so with any Nation, and for his judgments they have not known them. 6. They peculiarly enjoyed the true worship and Service of God, and all his Ordinances or Outward means of Grace, set forth in his Sinai-Covenant, both in Moral and Ceremonial Laws, distinguishing them from all other people in the world, as a Partition-Wall. All other Nations of the Heathen God overlooked ( 〈 in non-Latin alphabet 〉 ) suffering them to perish in ignorance and unbelief during the times of the Old Testament. 7. They peculiarly had the Lord God nigh unto them in all things, that they called upon him for. They only had the▪ Ear of God for all their Petitions. 8. They peculiarly were the blessed Stock, descending from the faithful fathers, and having the Holy Line of Jesus Christ according to the flesh among them: Whose are the Fathers, and of whom according to the flesh Christ came, who is over all, God blessed forever; Amen. 9. They peculiarly were the Common-wealth of God; constituted and governed by God's own immediate Political Laws, the most wise and righteous Laws that ever were framed for any Politie in the world. 10. And, what shall I further say? They peculiarly and only were the Church of the Living God, whom God did peculiarly take care of, protect and guide, among whom he did in peculiar manner dwell and walk. All other Nations being without Christ, without Covenant, without Church, without Hope and without God in the world. Thus Israel was every way Peculiar to God, His appropriate Treasure, His singularly exempt people. No wonder that Balaam said of Israel, Lo, the people shall dwell alone: and shall not be reckoned among the Nations. Thus, though all the Earth was God's by right of Creation, Conservation and Government, yet God would separate and single out Israel alone to himself out of all the world. One Israel should be more peculiar and dear to him then all the whole world besides. For the LORD's portion is his people: Jacob the line of his inheritance, Deut. 32. 8, 9, 10, 11, 12, 13, 14.
(2) That, They should be to God a Kingdom of Priests. Or, A Royal Priesthood, as Peter renders this phrase: Or, Kings and Priests to God, as John explains it. This is God's second expression, denoting his special acceptation of that people Israel. It is very variously interpreted. 1. Some thus; That this is a comparison betwixt this Kingdom, which God was about to erect in Israel, and all other Kingdoms in the world. Other Kingdoms were profane: but this should be Sacred, whose King, God, is Holiness itself; whose subjects should be consecrated to this God, performing sacred things to their King; yea shall be a Kingdom, not profane consisting of wealth and arms; but of sacred persons, and sacred things. 2. Some thus; That this is a tacit comparison of Israel's former, with their future state, in reference to the freeness, wealth and honorableness of their Condition: yea, remember that in the great famine, The Kings family, and Priests that had a portion of food allowed, were preserved free in their persons and estates, and in honorable condition in Egypt, when all the rest of the Egyptians sold themselves and their possessions, for food: thus ye shall be to me as the King and Priests of Egypt, I will maintain and preserve you in freedom, wealth honor, when others shall be in contrary distresses. And whereas yourselves have been Bond-men, Poor, and Despised in Egypt: I will make you Free-men, Rich, and Honorable; like Kings and Priests, which among people are in chief Honor and Happiness. There might be something in this; God might have some allusion hereunto: but this reacheth not the full intention of God herein. 3 Some therefore note, That the word ( Kingdom ) may be here taken Actively, or Passively. Actively, as the Chaldee Paraphrast renders it, Kings: ye shall be Kings and Priests unto me: Answerable to which is the phrase of John in the Revelation. Kings, In conquering the Canaanites, and all their Enemies, and ruling over them: Priests, In being peculiarly above all other Nations set apart and sanctified to God and his service, and so brought nearer unto God, then any Nation in the world; the children of Israel, a people near unto him; As Priests were separated to God and his service out of all their Tribes, and were brought nearer to God, then all the rest of the Tribes. Passively, for them, over whom a King shall reign, viz. God. As if God had said; ye shall be to me such a Kingdom, as can agree or befall none other beside me, because so many Subjects as ye shall be, so many Priests ye shall be, offering to my name. This interpretation likes Rivet best: Partly because the Pronoun ( 〈 in non-Latin alphabet 〉 to me, ) shows that God did choose this Kingdom to himself, and he was King of this Priestly Kingdom. Partly, because that Epither, ( Kingdom of Priests, ) seems specially to declare this, for it's peculiarly proper to God only to have Priests, nor is there any other King to whom the honor of Sacrifice is due, but to God alone. Nor doth he oppugn, if any shall here understand the word both in the Active and Passive signification. And to this last interpretation I subscribe, as most full and pertinent, in this place: denoting God's singular acceptance of Israel, As his Subjects, to be ruled by himself; as his Priests, to serve him in a special manner, and be nigh unto him; yea, as his Kings, to subdue and rule over Canaanites, and all other their and his enemies.
(3) That, They should be an Holy Nation. The whole Nation or Body of the people Israel were accordingly counted Holy, by God: though every individual among them was not truly and savingly Holy in the inward man. They were accounted an Holy Nation, 1. In regard of their Calling, Separation and peculiar segregation, from all the impure idolatrous Nations of the Heathen, unto the Lord the Holy one of Israel, and to his Holy service to be near unto him. Seperation of any person or thing from Common profane condition or use, to sacred, renders them Holy. viz. Holy by Separation or Dedication. 2. In regard of their being brought into an Holy Covenant with God, not only in their Fathers, Abraham, Isaac, and Jacob, but also in their own persons at Mount Sinai. God's Holy Covenant renders all in Covenant with him Holy: the Covenant bringing them near to the most Holy God. Gather my Saints together unto me; those that have made a Covenant with me by Sacrifice. This is called Federal Sanctity, or Covenant-Holiness. 3. In regard of their Holy Profession. They visibly and outwardly professed to be God's peculiar people, to walk according to his Holy Laws; both in avoiding all defiling impurities, and in purifying themselves from all impurities contracted against the Law, and in pursuing all purity required and prescribed in the Law. This Holiness they professed, in which regard they were externally Sanctifi'd and Holy, as the phrase is used to like sense in the New Testament also. In all these respects the whole Body of Israel was an Holy Nation: and in comparison of them all other Nations in the world were unclean, unholy, profane, wallowing in their Paganish pollutions, defilements and idolatries.
Thus the Lord Promised to Israel His special and peculiar Acceptation of them, even of the whole Body of that people in these three eminent expressions. Notwithstanding, the Inward Life and Spirit of these three Privileges, A peculiar Treasure, Kingdom of Priests, and Holy Nation, was participated by no carnal unregenerate Jew, but only by them that were then regenerate and true believers among them: and for such especially and peculiarly the Lord intended these Excellent Promises; As Peter tells the dispersed Jews, after Christ, that were true believers, effectually called out of darkness into his marvelous light, saying; But ye are an Elect Generation, a Royal Priesthood, an Holy Nation, a peculiar people.
True Believers are,
A Kingdom of Priests, A Royal Priesthood, or Kings and Priests to God. I. Kings to God, in divers spiritual respects. For, 1. They are the Royal Seed and posterity of Jesus Christ, the King of Kings. By their New-birth they are all born Princes, of the blood-royal of Heaven, Rev. 19. 16. with Psal. 22. 28, 29, 30. Isai. 53. 10, 11. Psal. 110. 1, 2, 3. John. 3. 3, 5. & 1. 11, 12. 1 Pet. 1. 3, 4, 23. 2. They are the Royal members of Christ, their Head and King, with whom they make up but one body. And so are Kings in him. 3. They, as Royal heirs and co-heirs with Christ, heir of all things, having Royal right by Covenant and Promise to the whole world, Rom. 8. 17. Heb. 1. 3. Rom. 4. 13. 1 Tim. 4. 8. 4. They live a princely life; As God's Subjects, whom to serve is to Reign; And as Princely Rulers of their own Spirits, Hearts and Affections, which is more then taking or ruling a City. 5. They have royal Battels to fight on Earth against many spiritual Enemies, over whom they are more then Conquerors, even Triumphers, and reign over them, as Kings in and through Jesus Christ, As Sin, Rom. 3. 21, 22. Heb. 12 4. Gal. 5. 16, 24. Satan, 1 Pet. 5. 8, 9. Rom. 16. 20. Ephes. 6. 16. The world, 1 John. 5. 4, 5. Rom. 8. 35, &c. Death, Heb. 2. 14, 15. Phil. 1. 23. 1 Cor. 15. 25, 26, 54 to 58. 6. They have a Royal Crown prepared for them after their Conquest, 2 Tim. 4. 7, 8. They shall sit upon a Royal Throne with Christ, Rev. 3. 21. 8. They shall have Royal power over all Nations, to rule them with a rod of iron, as Christ himself received of his Father, Rev. 2. 26, 27. viz. In this world, by the two edged sword in the Gospel, whereby they shall reprove Nations for their iniquities, and bind their Kings restraining their vices, and bringing them into subjection to the Gospel. In the world to come at judgment day, when Saints as Assessors to Christ shall judge the world of wicked Angels and men, by acclamation to Christ's judgment. 9. They shall possess the Heavenly Kingdom forever, prepared for them before the foundation of the world. II. Priests to God also, viz. Spiritual Priests in divers regards. For, 1. They are of the Priestly line of Jesus Christ our great High Priest by their Spiritual descent, Exod. 28. 1. Psal. 110. 3, 4. 2. They are all mystical members of their Head: and therefore are Priests in his Priesthood, Ephes. 5▪ 23, 30, 31, 32. 3. They are qualified for this Spiritual Priesthood, by being without blemish, and spiritually unblameable, Lev. 21. 17. to the end, with Cant. 4. 1, &c. 7. Col. 1. 22. 1 Thes. 3. 13. Act. 26 24. Ephes. 5. 27. 4. They are actually called to this Spiritual Priesthood, and to the execution thereof at their Conversion. Heb. 5. 4, 5. with Acts 9. 11. 5. They have Priestly employments, offering up of Spiritual Sacrifices to God by Jesus Christ. 1 Pet. 2. 5. ( 1 ) A broken and contrite heart for sin, Psal. 51. 16, 17. ( 2 ) Living Sacrifices of soul and body, serving God according to his word, Rom. 12. 1, 1 Cor. 6. ult. (3) The Incense of Prayer, Rev. 8. 3, 4. & 5. 8. (4) The Peace-offering of Praise and thanksgiving, Psal. 50. 14. Heb. 13. 15. Hos. 14. 2. (5) The Freewill-offerings of Bounty and Charity. Heb. 13. 16. Phil. 4. 18. ( 6 ) All manner of Sacrifices of righteousness, Psal. 4. 5. & 51. 19. (7) Themselves in suffererings for Christ, and that (if need be) to death,