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IV.

Fourthly, Hence see, What Agreement and Disagreement this Covenant with David hath, with, or from all former Covenants. For, This Covenant being an additional Covenant, annexed to, and comprised in the Sinai-Covenant, and in some respects expounding and enlarging the same, hath a sweet Agreement with the Sinai-Covenant, and very little difference from it: And consequently, As the Sinai-Covenant, so this Covenant Agrees with, or from the former Covenants.

I. It Agrees with the Sinai-Covenant, and so with former Covenants,

1. In the kind or sort of Covenant. This, as all the former being Covenants of Faith, not of Works; and Covenants of Promise, not of Performance.
2. In the Efficient and Impulsive cause. God being the Author of all: God's mere Grace being the Inward impulsive, Christ's Merit the Outward impulsive cause of them all.
3. In the general Consideration of the Federates. The LORD God being the one Party promising: Jesus Christ and his spiritual Seed being the other Party Restipulating in all.
4. In the general Summ and Substance of the Covenants. The Recovery and Happiness of lapsed and lost sinners by Christ being the Mercy promised: True fruitful obediential Faith in Christ being the Duty Restipulated in all. All other Covenant-Mercies and Duties may be reduced to these two.
5. In the mystery of sinners Justification revealed in them all: which is by Faith in Christ alone. David under this Covenant thus describes it.
6. In the common Foundation and Establishment of the Covenants. They all being founded upon Jesus Christ alone, and the inviolable Promises of God in him.
7. In the general sameness of End. The revealing of Jesus Christ, in order to lapsed sinners Recovery and Happiness, and God's glory, being the intendment of them all.

II. It Disagrees from the former Covenants, in such sort and accidental respects as the Sinai-Covenant (comprizing this Covenant) differs from them. Which differences of the Sinai-Covenant from them have been already explained.

And it somewhat disagrees from the very Sinai-Covenant itself. As,

1. In the peculiar Notion of the Federates. For, In that, God Covenanted, as JEHOVAH, Their Covenant-God, Redeemer, Law-giver, and Husband: In this, God Covenanted as, The LORD of Hosts, The God and Rock of Israel, A Father to David and his Seed, The God of David, And Rock of his Salvation. Again, In that, Israel Restipulated, as Abraham's Covenant-Seed, The Lord's Redeemed, His Espoused people, His Heirs under age, and as his own Common-wealth and National Church in the Wilderness: But in this, David himself Restipulated; As, A mighty-one, God's chosen, God's servant, God's anointed King, and God's First-born, higher then the Kings of the Earth. And David's Seed Restipulated, As, God's Son, and God's King for evermore.

2. In the Individual Mercies Promised, and Duties Restipulated. As may easily be discerned by making a Parallel betwixt them. But especially, the Mercies promised in this Covenant have their chief tendency to the advancement and establishment of the Kingly power and glory of David, of his Seed, and chiefly of Jesus Christ for evermore: And the Duties herein more peculiarly restipulated were the Religious and Righteous Rule of David, his Seed, and of Jesus Christ the primary Seed of David.

3. In the peculiar manner of Manifestation and Confirmation. That was manifested to all Israel immediately by God, in most dreadful fort, at Mount Sinai, God speaking to them out of the midst of the fire with a great voice: This to David Mediatly by the Prophet Nathan, according to the vision which he had from God. That being solemnly confirmed by Sacrifices at the skirt of Mount Sinai: This by God's sacred and immutable Oath especially.

4. In the peculiarity of Ends. That tending to reveal Jesus Christ the Mediator of the Covenant, Partly as a Prophet, under the Type of Moses; Partly and principally as a Priest, under the Types of the Levitical Priesthood, and the whole Levitical service of God. But this chiefly aiming to set Christ forth as a King (under the Type of David and his Royal Seed) that should Rule over the House of Jacob the Church for evermore.

V.

Fifthly and lastly, Hence it is evident, That in this Covenant much of Christ was revealed to David and his Seed: yea so much, that both David and Solomon knew and spake much of Christ in their sacred writings. Take a brief taste hereof▪

DAVID knew and prophesied much of JESUS CHRIST. viz. Of his 1. Person. 2. Office. 3. States. 4. Effects of his Offices.

I. Of his Person. 1. That he is God, Psal. 45. 6, 11. with Heb. 1. 8. The Son of God, Psal. 2. 7. with Heb. 1. 5. The Word of God, 2 Sam. 7. 21. 1 Chron. 17. 19. 2. That he should be Man, lower then Angels, Psal. 8. 4, 5, 6. with Heb. 2. 6. to 10. Of the Seed of David, the fruit of his loins, Psal. 132. 11. with Acts 2. 30. Luke 1. 32, 33.

II. Of his Mediatory Office, as the LORD's Servant therein, 1 Chron. 17. 19. with 2 Sam. 7. 21.

1. A Prophet. Preaching God's righteousness, loving kindness and truth in the great Church, Psal. 40. 8, 9, 10.

2. A Priest. An everlasting Priest of Melchizedecks order, above Aaron's, Psal. 110. 4. with Heb. 5. 6, 7. and 7. 17. See also Psal. 2. 7. with Heb. 2. 9. 1. Of his Satisfaction for us by his offering up himself, Psal. 40. 6, 7, 8. with Heb. 10. 5. to 15. 2. Of his Intercession for his people, Psal. 2. 8

3. A King. God's King in Zion, in his Church, Psal. 2. 6. and 132. 11. with Acts 2. 30. Luke 1. 32, 33. 1. That as God's Messiah, Psal. 2. 2. He should be anointed with the Holy Ghost, that Oil of gladness above all his fellows; Psal. 45. 7. with Heb. 1. 8, 9. Acts 10 38. John 3. 34. Ephes. 4. 7. 2. That he should rule his Subjects Religiously, and Righteously, and Gloriously, 2 Sam. 23. 3, 4. Psal. 45. 3, 4, 6, 7. with Heb. 1. 8, 9. 3. That he should subdue his enemies powerfully, Psal. 45. 5. ( ¹ ) By Converting them to be his Subjects, Psal. 110. 2, 3. and 2. 8. ( ² ) By Confounding of incurable rebels, Psal. 2. 9 and 1 •… 0. 5. 6. 4. That he should be an universal King over the Nations, Psal. 2. 8▪ 9 and 22. 27, 28, 29, 30. and 72. 8▪ 9, 10, 11. 5. That he should be an everlasting King upon the Throne of David for evermore, Psal. 45. 6. and 89. 4, 36, 37. with Luke 1. 32, 33.

III. Of his state of Humiliation and Exaltation, wherein he should execute this his Mediatory office.

Of his Humiliation; especially in four degrees, viz.

1. In his Incarnation; being made Man, lower then the Angels, Psal. 8. 5. with Heb. 2. 7, 8, 9.
2. In his Passion and Sufferings. 1. That he should be betrayed by his own familiar friend, one of his own family, Psal. 41. 9. with Joh. 13. 18. viz. Judas the Apostle. 2. That Heathen and people of the Jews, with the Kings and Rulers of the Earth; that is, both Herod and Pontius Pilate, with the Gentiles and people of Israel, should gather together, and confederate to destroy him, Psal. 2. 1, 2, 3. with Acts 4. 25, 26, 27, 28. 3. That, He should be Crucified, his Hands and Feet pierced, his Body so stretched that all his Bones might be told, and by-standers should look and stare upon him, Psal. 22. 16, 17. with Mat. 27. 35. Mark 1 •… . 24. Luke 23. 33. John. 19. 23, 27. 4. That his Garments should be parted, and Lots cast upon his Vesture, Psal. 22. 18. with Luk. 23. 34. John. 19. 24. 5. That he should be derided by his Enemies shooting out the Lip, and shaking the Head at him, for trusting in the Lord, Psal. 22. 6, 7, 8. with Mat. 27. 39, 43. 6. That, they should give him Gall and Vinegar to drink, Psal. 69. 21. with Mat. 27. 48. Mark 15. 23. John 19. 29. 7. That he should be under an heavy disertion upon the Cross, his God in some sense forsaking him, Psal. 22. 1. with Mat. 27. 46. and Mark 15. 34.
3. In his Death, Psal. 22. 15.
4. In his Burial, Psal. 16. 8, 9, 10. with Acts 2. 31. and 13. 35.

Of his Exaltation, especially in three degrees. viz.

1. In his Reviving and Resurrection from the Dead, Psal. 2. 7. with Acts 13. 33. Heb. 1. 5. Compare also Psal. 16. 8, 9, 10, 11. with Acts 2. 25. 31. and 13. 35.
2. In his Ascension into Heaven, leading Captivity Captive, and giving gifts to men, Psal. 68. 18. with Ephes. 4. 8, 9.
3. In his Session at God's right hand, till all his foes become his footstool, Psal. 110. 1. with Mat. 22. 44. Mark 12. 36. Luke 20. 42. Acts 2. 34. 1 Cor. 15. 25. Heb. 1. 13.

IIII. Of the happy Fruits and Effects of his Offices. As,

1. The Captivating of our spiritual Captivity, Psal. 68. 18. with Ephes. 4. 8.
2. The Receiving and giving gifts for men, even for the rebellious, that the LORD God might dwell among them, Psal. 68. 18. with Ephes. 4. 8, 9, 10, 11, &c.
3. The Converting of a numerous company (like the morning dew) even of the Gentiles unto himself, as his Seed that shall serve him, and be his willing people, his spiritual volunteers, Psal. 22. 27, 28, 29, 30, 31. and 110. 2, 3.
4. The true and saving Blessedness of all Believers that truly trust in him, Psal. 2. 12. with Rom. 9▪ 33. and 10. 11. and 1 Pet. 2. 6.

These things spake DAVID of CHRIST, having an eminent Prophetical knowledge of him, and that particularly by means of this excellent Covenant with him, Acts 2. 29, 30, 31. So that in David's writings much of Christ is revealed: and out of them an excellent GOSPEL may be extracted.

SOLOMON also the immediate Seed and Son of David, Knew much, and Prophesied much of JESUS CHRIST in his writings which he penned by Inspiration of the Holy Ghost. As,

1 Of his Godhead. That he is the Everlasting Wisdom of God, that makes wise to salvation, &c. Prov. 8. throughout.

2. Of his Man-hood. Fervently desired and longed for by his Church, Cant. 1. 1. and 8. 1.

3. Of his sufficient plentiful Gospel-provisions which he hath made, that sinners may have life and refreshment by him, Prov. 9. 1. to 7.

4. Of his Holy endeared rich ravishing and saving Communion with his Church under the continued Metaphor or Allegory of two Lovers under Contract, and not yet married. In the whole Song of Songs.

5 Of his Calling and Conversion of the little Sister of the Gentiles; that she should be in his eyes as one that finds favor: and therefore, As on a wall, he would build upon her a Palace of Silver; And as a Door, he would enclose her with boards of Cedar. That is, In Spirituals she should be precious, fragrant and acceptable to God, and durable, as Silver, or Cedar of which the Temple was built, Cant. 8. 8, 9, 10.

6. Finally, Of Christ's hastening to Compleat his Churches sweetest Glory with himself in Heaven, She longing for his second coming, Make haste my beloved, and be thou like to a Roe, or to a young Hart upon the Mountains of Spices, Cant. 8. 14.

Hitherto of God's Royal Covenant with DAVID and his SEED.

CHAP. VI. Of the Discovery, Nature and Administration of God's Covenants of Promise, in the sixth and last noted Period of time, viz. From the Babylonish-captivity, till the Death of the Blessed Messiah JESUS CHRIST.

The Preface to this Covenants Explanation, viz. Of this Covenants, 1. Duration. 2. Difference from David's. 3 And Order of handling it.

1. T HE sixth and last observable Period of time, wherein God renewed with divers sweet spiritual Enlargements, the COVENANT of FAITH in CHRIST PROMISED for sinners Restauration and Salvation, (which is the last of the COVENANTS of PROMISE ) was, From the Babylonish Captivity, till the death, and cutting off of the Messiah, our Lord and only Savior JESUS CHRIST. This is Evident chiefly upon two Considerations, viz. ^1. The first Manifestation, and ^2. The expiration of this Covenant, as to that which was vanishing therein. I. This Covenant was first and most especially Revealed to three holy Prophets from the Lord, and by them to the Jews. viz. 1. To the Prophet Isaiah long before the Captivity of the Jews in Babylon came to pass, yet with reference to that Captivity, See Isa. 42. 6, &c. & 49. 8, &c. Also 54. 9, 10▪ & 59. 21. with 61 8, &c. & 55. 3, 4. & 56. 3. to 9. In which passages express mention is made of this Covenant. He foretold the Captivity: and also foretold this Comfortable Covenant to the Captives. 2. To Ezekiel in the twelfth year of their Captivity, for the support and Comfort of God's Captives. This Covenant prepared them for the Captivity, and supported them under it. In Ezekiel this Covenant is laid down most pathetically and sweetly. 3. To the Prophet Jeremiah in the eighteenth year of King Nebuchadnezzar, and tenth year of Zedekiah, when the King of Babylon's Army besieged Jerusalem, and Jeremiah the Prophet was shut up in the Court of the Prison, in the King of Judah' s house. Now this was in the eighteenth year of the Captivity, or thereabouts. For clearing this, note, that Judah and Jerusalem were Captivated by the Babylonians four several times, viz. ( ¹ ) In the third year of Jehoiakim, King of Judah; which was parallel to Nebuchadnezzar 's first year. ( ² ) In the seventh year of Nebuchadnezzar, Ier. 52 28. and in the eighth year of Nebuchadnezzar, 2 Kings 24. 12. That is, in the latter end of his seventh, and beginning of his eighth year. At this time he carried to Babylon ten thousand Captives, 2 Kings 24. 12, 13, 14. Of which number three thousand twenty and three were Jews properly so called, of the Tribe of Judah, Jer. 52. 28. the remainder were of the Tribe of Benjamin: and thus that twofold difference about the Computation in Jeremiah and the Kings is easily reconciled: Now under this Captivity, in the twelfth year, God revealed this Covenant to Ezekiel. (3) In the eighteenth year of Nebuchadnezzar, when he carried Captive from Jerusalem eight hundred thirty and two persons. At this time this Covenant of God with the Captives was revealed to Jeremiah, which seems formerly to be revealed to Ezekiel. ( ⁴ ) In the three and twentieth year of Nebuchadnezzar, when Nebuzaradan carried Captive seven hundred forty and five Jews. Thus this Covenant was revealed first to Isaiah, then to Ezekiel, then to Jeremiah, and to all before and under the Babylonish Captivity: So that it was A Covenant to the Captivity, Or, The uncaptivating Covenant. This was the Season of this Covenants Commencing. II. This Covenant-Dispensation expired not till the death of Jesus Christ, which put a period both to this, and the Sinai-Covenant together, in regard of that which was waxing old, and vanishing therein. So that the Interval, or space of time allotted to this Covenant of God with the Captives in Babylon, was above the▪whole seventy years of their Captivity: And after that the seventy weeks of years revealed to Daniel, till Messiah should be cut off; which seem to begin when the seventy years Captivity ended, Dan. 9. 25.

2. By this Covenant-Expressure, the Sinai-Covenant (remaining still in force) was eminently enlarged, as well as by God's former Covenant with David. This hath been formerly cleared. And therefore this Covenant ran parallel with the Sinai-Covenant, from the Captivity till the death of Christ: when they both, according to what was vanishing in them, expired together; the NEW-COVENANT obtaining and commencing instead of the Old. Both these Covenants, viz. with David and the Jews, were Additional Explanations and Enlargements of the Sinai-Covenant, but differently. 1. That was peculiarly directed to David's Family: This, To the whole people of the Jews. 2. That, To David's Family in Prosperity: This, To the Jews in great Adversity. 3. That, when the Civil Rulers were changed from Judges to Kings: This, when they were changed from Kings to Governors. 4. That, Establishing the Kingdom of David and his Seed forever, especially in the everlasting Kingdom of Jesus Christ. This, Assuring the Jews of their Restauration from Babylonish Captivity into their own Land, especially that Jesus Christ the true David might be a Prince over them. 5. That, was more peculiarly a Royal Covenant: This, more specially an uncaptivating Covenant. 6. That Covenant brought forth the magnifical and glorious Temple of Solomon: This Covenant, the more glorious Temple of Zerubbabel, into which Jesus Christ▪ himself came in Person, who is the desire of all Nations. 7. By that Covenant God Promised to raise up Christ of the Seed of David to sit upon his Throne: By this Covenant God not only Promised, but also Performed and exhibited Jesus Christ the ch •… ef Seed of David; sitting upon his Throne for evermore. Thus both these Covenants agree in substance with the Sinai-Covenant •… : both of them confirm, explain and enlarge the Sinai-Covenant, but in a different way: And both of them tender Christ to the Jews, That Promising him at a great distance; but this bringing Christ into the world as it were in its Arms, who is the Salvation of God, the Light of the Gentiles, and the Glory of the People Israel.

This Covenant is represented in many Heavenly and Spiritual Promises in the MESSIAH approaching; and particularly defines the time of the Messiah's being cut off, but not for himself; which no former Covenant had done. This Covenant Performs Christ, which foregoing Covenants only Promised. This Covenant revealed him to the very bodily eyes of God's People, whom all former Covenants revealed only to the Spiritual eye of their Faith. This Covenant peculiarly sets forth The LORD, whom they sought, even the Messenger of the Covenant, whom they delighted in,▪coming to his Temple. Now therefore raise we up our Contemplations and attentions to a further height of Spirituality and attentiveness, and let our hearts soar aloft to an higher pitch of enflamed spiritual heavenly Desires, Joyes and Affections towards CHRIST: in the consideration of this Covenant. Let our spirits rise, as the Covenant Riseth.

3. More Particularly, for the better unfolding of this Covenant, Consider; 1. The Author, Occasion, Impulsive cause, Federates, and nature of this Covenant. 2. The Subject-matter or Substance of it. 3. The Form of it. 4. The Scope and End of it. 5. Such general Inferences as may Result from the whole.

APHORISM I. 1. The Author, Occasion, Impulsive Cause, Federates and Nature of this Covenant.

VPon Occasion of God's own Peoples sad Captivity in Babylon, the Lord graciously renewed his Covenant with them, even his Covenant of Faith in the Promised MESSIAH. In this Aphorism are comprised, 1. The Author of this Covenant; God. 2. The Occasion of it; His people's sad Captivity in Babylon. 3. The Impulsive Cause of it; Meer grace in Jesus Christ. 4. The Federates; God, and the afflicted Captives. 5. The Nature of it; A Covenant of Faith▪ and a Covenant of Promise, in Christ promised. For brevity sake I couch all these Particulars in this one short Aphorism, and Explain them as followeth, viz.

I. The Author of this Covenant, was the LORD God. This is plain. For, 1. God revealed and foretold by his Prophet Isaiah, That he would make such a Covenant with his People, that should be Captives in Babylon, long before the Captivity came to pass. This is very observable in the fourth and last part of his Prophesy which is Promissory, from Chap. 40. 1, &c. to the end of his Book, which is especially directed to his People, with reference to their Captivity in Babylon, which should certainly come to pass. Most, if not all his Sermons after that, observably insisting upon Their Babylonish Captivity, their Comforts under it, their certain Deliverance out of t, and the happy Restauration of their Church and Common wealth, their Temple, City Jerusalem, &c. when they should be brought again into their own Land: And under this Type leading them on further, to the great spiritual Deliverance of God's People out of the woeful and more then Babylonish bondage under Sin, Satan, Wrath, &c. by the Messiah; as also to the advancement and enlargement of his spiritual Kingdom, by subduing and bringing in such as had been enemies and aliens thereunto, even the Gentiles. Now in this Evangelical part of his Prophesy, Isaiah makes often mention of God's Covenant, with a special tendency to their Consolation against their future Captivity. As, ( ¹ ) Of his Covenant, upon which all that should lay hold, should have an everlasting name that should not be cut off, should be brought to God's holy Monntain, &c. ( ² ) Of the Covenant of his Peace, more immovable then the very Hills and Mountains. (3) Of his Everlasting Covenant with them, in Christ the Redeemer, the Sure Mercies of David, &c. ( ⁴ ) Of the Messiah himself, as a Covenant of the People. Christ is so called by a Metonymy, because he is the Foundation, chief Matter, and an eminent End or scope of God's Covenant with them. Thus saith the LORD, In an acceptable time have I heard thee, and in a day of Salvation have I helped thee: and I will preserve thee, and give thee for a COVENANT of the People, to establish the Earth, to cause to inherit the desolate heritages; That thou mayest say to the prisoners, go forth; To them that are in darkness, show yourselves, &c. Diligently consult those places here noted in the Margin. Thus Isaiah spake of this Covenant aforehand, and treasured it up in store against the time of their Captivity. 2. God revealed th •… s Covenant to his Prophet Ezekiel; Thus saith the Lord GOD—I will set up one Shepherd over them, and he shall feed them, even my servant David: He shall feed them, and he shall be their Shepherd. And I the LORD will be their God, and my servant David a Prince among them, I the LORD have spoken it. And I will make with them a COVENANT of Peace, &c. His Covenant-Promises are also sweetly laid down, in Chap. 36. 22. &c. And afterwards God having brought him in the Spirit into the valley full of bones, representing the dead and hopeless Condition of the Captives in Babylon, among many other sweet expressions, hath these words; Thus saith the Lord GOD, Behold I will take the children of Israel from among the Heathen whither they be gone, &c.—Moreover I will make a Covenant of Peace with them, it shall be an Everlasting Covenant with them, and I will place them, and multiply them, and will set my Sanctuary in the midst of them for evermore. My Tabernacle also shall be with them: yea, I will be their God, and they shall be my People, &c. In which 36. and 37. Chapters, This Covenant is most sweetly described: Especially in Chap. 36. 22. to the end; and in Chap. 37. 21. to the end; As hereafter will more fully appear in unfolding the Matter of this Covenant. 3. God revealed this Covenant also to Jeremiah in the Court of the Prison, in the eighteenth year of the Captivity, when Jerusalem was besieged. Thus saith the LORD, the God of Israel, concerning this City—Behold I will gather them out of all Countries—And they shall be my People, and I will be their God. And I will give them one heart, and one way, that they may fear me forever, for the good of them, and of their children after them. And I will make an Everlasting Covenant with them, that I will not turn away from them to do them good; but I will put my fear in their hearts, that they shall not depart from me, &c.

There are sundry other passages in the Prophets setting forth the excellent blessings promised in this Covenant: but this Covenant is most eminently and peculiarly described by Isaiah, Ezekiel and Jeremiah in the places fore-alleged, and unto these I shall have special reference in opening the Matter of this Covenant. Thus the LORD God was sole Author and Efficient Cause of this Covenant: The Prophets, Isaiah, Ezekiel and Jeremiah, the instrumental Revealers and publishers thereof to them of the Captivity.

II. The Occasion of this Covenant, was the sad Captivity of God's People of Judah and Jerusalem, in Babylon. For clearing of this I shall briefly open these particulars, viz. 1. What Babylon this was wherein they were Captivated. 2. When, and how long they were Captivated there. 3. What were the Causes why God left them to be so Captivated. 4. That whilst they were under this Captivity, God took occasion to Reveal to them this Covenant: And why?

1. What Babylon this was wherein they were Captivated? Answ. The Scripture mentions a twofold Babylon, some think a three-fold Babylon, viz. I. Proper Babylon, or Litteral Babylon. Anciently called Babel, that is, Confusion comes: or, Confusion in it. So called from the event, viz. The confusion of Languages, in the first building thereof. This was a very ancient City in Assyria, or rather in Chaldea, built by Nimrod the great Hunter before the LORD; so called, Not from his hunting of wild beasts, But from his hunting of men by tyranny, oppression, persecution, cruelty, and that openly, audaciously, impudently, without any fear of the Lord. &c. Nimrod mighty in Hunting before the LORD: and the beginning of his Kingdom was Babylon. This City and Tower was begun to be built in a Plain in the Land of Shinar, that is, That-which-scattered-out-of-it, viz. the Inhabitants thereof upon the confusion of Languages. This Shinar was also called Chaldea; and Babylon, by the Chaldee Paraphrast; and was the Land of Nimrod, Mic. 5. 6. Targum Jerusalem calleth it Foytus. But it is usually called Shinar, Gen. 11. 2, 9. and 14. 1. Isa. 11. 11. Dan. 1. 2. And it is specially noted for the Habitation and Receptacle of wickedness, Zach. 5. 11. Nebuchadnezzar bragged of his building of Babylon: but he was rather the repairer and enlarger, then the first builder or founder thereof. This seems to have been the Metropolis and chief Royal City and Seat of the Babylonian Empire, compared in Nebuchadnezzar's Dream to the head of Gold. To this Babylon Judah and Jerusalem were carried Captive for seventy years. And after Christ in this Babylon in Asia was the Head of the dispersion of the Jews which were Christianized, among whom especially Peter (as Minister of the Circumcision ) dwelt; and from which place he wrote his Epistle. II. Mystical Babylon, that is, Rome, the Seat of Antichrist, the great Whore, Rev. 14. 8. and 16. 19. and 18. 2, 10, 21. It is called Babylon, from the great similitude and resemblance betwixt Rome and the Chaldean Babylon. This both Tertullian, Jerome, and Augustine acknowledge. So that Augustine calls Babylon, The first Rome: and Rome, The second Babylon. Yea some of the Papists acknowledge that Babylon mentioned in Peters Epistle to be Rome, that thereby they may prove Peter to have been at Rome. Sure they are in great straits for Arguments, when they are forced to confess Rome to be Babylon. However they grossy mistake that passage in Peter, which imports the Chaldean, not the Roman Babylon: The Babylon where the Christian Jews of the dispersion had their primary residence. III. An Egyptian Babylon is mentioned by some, built (as is thought) by such as fled out of the ancient Chaldean Babylon, whereupon it was called Babylon: but now Cayer. Of this Cayer, or Cayrus Historians and Profane writers make mention. Some interpret that of Peter, 1 Pet. 5. 12, 13. to intend this Babylon. But as groundlessly as the Papists interpret it of the Roman Babylon. Here understand not the Roman, or Egyptian, but the Chaldean Babylon: this was the Lady of Kingdoms; The Hammer of the whole Earth, Jer▪ 51. 25. Hither the People of Judah and Jerusalem were carried into Captivity.

2. When, and how long they were Captivated there? Answ. 1. The Time when they were carried Captives into Babylon, was fourfold, viz. In the first, seventh, eighteenth, and three and twentieth years of Nebuchadnezzar, as I have formerly manifested. 2. Their Continuance under this Babylonish Captivity was, from their first Captivity, till their delivery thence by Cyrus the Persian, seventy years. For, ( ¹ ) This Captivity was at first threatened to continue so long, and no longer, Ier. 25. 11, 12. and 29. 10. herewith compare Dan. 9. 2. ( ² ) Their Captivity inflicted, did also continue seventy years, from their first going into Captivity, Zach. 1. 12. So long the Land was to enjoy her Sabbaths. So long the Jews were as People buried in their graves, and their deliverance thence as hopeless to human apprehensions, as the Raising of dead and dry bones out of their graves.

3. What were the Causes, why the Lord left his People of Judah and Jerusalem to be thus sadly and tediously Captivated in Babylon? Answ. The Causes, why God left them to this Captivity, were of two sorts, viz. I. Moving and Provoking Causes were his Peoples many and great sins provoking the Lord to this dreadful Indignation. But these especially, viz. 1. Their inveterate and long continued wickedness from Generation to Generation, Ier. 32. 28, 29, 30, 31. 2. The general wickedness of all sorts and degrees amongst them, both Kings, Prophets, Priests, and People, Ier. 32. 28, 29, 32. 2 Chron 36. 11. to 22. Dan. 9. 11. 3. Their obstinate Impenitency under their sins, notwithstanding all the preachings, exhortations and warnings of the Prophets, Ier. 25. 2. to 13. and 32. 28, 29, 32, 33. Dan. 9. 5, 6, 7. 4. Their contemptuous slighting of God's Word, mocking and misufing God's Messengers, till there was no remedy, 2 Chron. 36. 15, 16. 5. The many horrid and prodigious sins of King Manasseh, once a very monster for wickedness, 2 Kings 24. 2, 3, 4. 6. Peculiarly the great abundance of innocent blood which Manasseh shed in Jerusalem: For he filled Jerusalem with innocent blood, which the LORD would not pardon, 2 Kings 24. 4. 7. But especially, their desperate God-provoking sin of Idolatry, Ier. 25. 6. to 13. and 32. 28, 29, 34, 35. Ezek. 36. 17, 18, 19. These were some of their special sins for which God sent them away into Babylon's Captivity. And for these and many other our abominations here in England, it were just with God to deliver us into Captivity under the mystical Romish Babylon, which the Romish Emissaries have long endeavored, and at this day are in great hopes to accomplish through the extremity of our present spiritual Apostacies, Distractions and Confusions. Quod omen avertat Deus in saecula saeculorum. II. Final. The Final Cause or End which God propounded in sending his People into Chaldea, was their good, Ier. 24. 5. Their Spiritual and Eternal good especially. That they might be purged from their Idols and other abominations, be reduced to true Repentance and Reformation, for their Salvation. God is so good, that he will not bring evil of affliction upon his people but for their Good. Their Captivity in Babylon, and their being buried in their Graves there; shall be for their Spiritual Good, as well as their Deliverance thence, and the opening of their Graves and bringing them out of their Graves there. Thus as God afflicts in Severity, so he afflicts of fidelity: He remembers Mercy in midst of Judgment, Psal. 119. 75.

4. That, whilst they were under this Captivity, God took Occasion to reveal to them this Covenant, and why God took such an Occasion of Revealing it? This Particular hath two branches.

The former, That God took Occasion to reveal this Covenant to his People being under Babylonish Captivity: is evident, by what hath been formerly noted. For, 1. This Covenant was made known to Ezekiel the Prophet for them, in the twelfth year of their Captivity, or thereabouts. 2. And it was again Revealed to Jeremiah the Prophet, in or about the eighteenth year of Nebuchadnezzar, which was also the eighteenteh year of their Captivity. The Promises which God made to them at both these times, are expressly called A COVENANT, Ezek. 34. 14, 15. & 37. 26, 27. Jer. 32. 37, 38, 39, 40, 41.

The latter, Why God took Occasion of Revealing this Covenant to them, Even under this Sad Captivity? may be thus also briefly Resolved. The Lord did this;

(1) That his Covenant might make the deeper impression upon them, in that their deepest affliction. That they might more tractably set their hearts, To believe his Covenant-Promises, and Perform their Covenant-Duties. The ear and heart that were close shut against God and his will in Prosperity, are ofttimes wide opened in adversity. Manasseh himself when bound with fetters and carried to Babylon, In his affliction besought the LORD his God, and humbled himself greatly before the God of his fathers, and prayed unto him, &c. Before this, as the tenth verse notes, Manasseh and his people would not hearken to God: but now he hearkens and wonderfully reforms according to God's Covenant. So true is that of Elihu; If they be bound in fetters, and holden in Cords of affliction: then he showeth them their work and their transgressions that they have exceeded. He openeth also their ear to discipline, and commandeth that they return from iniquity. No Covenant-Dispensation so thoroughly Cured God's people of Judah and Benjamin of their Idolatry, of their stony-hardness of heart, and other evils; as did this Covenant-dispensation under their Captivity: And after their return from Babylon, what an excellent Covenant did they renew most solemnly with God!

(2) That, The Lord might the more indear himself and his Covevenant-Mercies unto them. The Lord and his Covenant-Mercy should be always sweet and precious to poor sinners: but when Sinners are under distress for their sins, then they are wont to be double dear and precious. God loves to have himself and his Mercies highly esteemed and dearly affected: and therefore sometimes he involves his people in Miseries, that thence they may learn the due estimate of his Mercies. Mercy is always sweet: but Mercy in midst of misery is double sweet. Light is always pleasant: but light shining out in darkness is double pleasant. Life is always delightful: but Life in the shadow of Death, life out of the grave, is double delightful. God and his Covenant-Mercies are always precious: but God offering himself to be their God, and his Mercies to be their Mercies, and both by Covenant, and this in Babylon, in Captivity, in their Graves, oh how incomparably precious!

(3) To declare hereby his All-sufficiency, Goodness and Fidelity to his people in their extremities. ^1. His all-sufficiency; In that he could bring them out of Babylon into their own land, against all seeming improbabilities and impossibilities. Though they were as dead and dry bones, though buried in their Graves, &c. yet God could open their Graves, and bring them out of their Graves. He could give them a Resurrection in Babylon. ^2. His Goodness and faithfulness; In that he would deliver them, as he easily could deliver them. And accordingly when the time came, he did deliver them, and bring them out of their Graves according to his Promises beyond their Expectation, and to their great Admiration. They said, Our bones are dried, and our Hope is lost, we are cut off for our parts: But God said; Behold, O my people, I will open your graves, and cause you to come up out of your Graves, and bring you into the land of Israel. Whereupon when this great work was done, the Captives could scarce believe it to be done: but thought they had been in a deluding dream; When the LORD turned again the Captivity of Zion: we were like them that dream, &c.

(4) To demonstrate hereby more clearly his tender Compassions to hi •… distressed people, not for any their deserts, but merely for his own holy name sake. As for them, They transgressed exceedingly against God before their Captivity: and they profaned God's name before the Heathen under their Captivity. Therefore God prefixeth this Preface to his Covenant-promises, saying; But I had pity for mine holy name, which the house of Israel had profaned among the heathen, whither they went. Therefore say to the House of Israel, Thus saith the Lord GOD, I do not this for your sakes, oh house of Israel, but for m •… ne holy name sake, &c. So that God had compassion upon them, because he would have compassion upon them. And the riches of these his Compassions are notably displayed in this Covenant.

(5) To support and Comfort them under so great and long afflictions, lest they should faint under them, and be swallowed up of despair. They had at this time very disconsolate and despairing thoughts of their Captivity. They said Our bones are dried, and our hope is lost, we are cut off for our parts: But God replies comfortably; O my people, I will open your Graves, and cause you to come up out of your Graves. — And ye shall know that I am the LORD, when I have opened your Graves, O my people, and brought you up out of your Graves. Oh how welcome are God's Consolations to his afflicted! As the shadow against the Heat: As the shelter against the storm: As the seasonable showers to the parched ground. How sweet was it, when, in reference to this Captivity, the LORD answered with good words and Comfortable words!

(6) That God might assure his people by this Covenant, That though God had deeply afflicted, yet he not utterly rejected the two families which be had chosen, as their enemies imagined. This the Prophet Jeremiah intimates to have been one reason of God's declaring the Promises of this Covenant unto his Captive people: Considerest thou not what this people have spoken, saying, The two Families which the LORD hath chosen, he hath even cast them off? Thus they have despised my people, that they should be no more a Nation before them. Thus saith the LORD, if my Covenant be not with Day and Night, and if I have not appointed the Ordinances of Heaven and Earth: Then will I cast away the Seed of Jacob, and David my servant, so that I will not take any of his Seed to be Rulers over the Seed of Abraham, Isaac and Jacob: for I will cause their Captivity to return, and have mercy on them. That is, Though God had cast the two chosen Families into Captivity: yet he had not utterly cast them away from himself. They should be his as certainly and immovably according to his Covenant, Jacob's Family as his Kingdom, and David's Family and Seed as his Rulers in this Kingdom; as the Revelation of Day and Night, and Courses of Sun Moon and Stars were constant and immovable according to his Covenant: For their Captivity should return. This I take to be the evident intent of the words. For by [ The two Families which the LORD hath chosen ] I see no just cause why we should understand The Families of David and Aaron, the Kingly and Priestly Family, as some from verse. 17, 18. Nor, The Families of Judath and Benjamin, as others from Ier. 32. 44. Nor The Families of Judah and Israel, as most from Ier. 33. 14. But rather, The Families of Jacob and David, which are here expressed in this very context itself, verse. 26. That, as God's Church and Kingdom; This, as his Rulers in and over them, especially Christ therein. And this interpretation, as it is most apposite and fit: so it is most full and comprehensive.

(7) To assure the Captives, That this their great Captivity, whatever sad aspect it might have at present, should not destroy or make void God's former Covenant with David, touching the perpetual kingdom of his Seed, especially in JESUS CHRIST that branch of righteousness that should grow up unto David. The Prophet therefore expressing many Promises to the Captives touching their return out of Captivity, &c. intermingles this Promise, of the righteous Kingdom of Christ the chief Seed of David over Judah and Jerusalem forevermore. See the words: they are very pathetical. But thus much of the Occasion of this Covenant.

III. The Impulsive or Moving Cause of this Covenant, was; God's mere Grace in Jesus Christ, not anything in the Captivated People. All Motives in the People are excluded, when God lays down his Covenant-Promises; Thus saith the Lord GOD, I do not this for your sakes, O house of Israel.— Not for your sakes do I this, saith the Lord GOD, be it known unto you: Be ashamed and confounded for your own ways, O house of Israel. There was then no Impulsive on their part moving God to make this Covenant with them: All the Impulsives were on God's part. viz.

1. The Inward Impulsive or Moving Cause in God was his Meer-Grace to them in reference to his own holy name. But I had pity for mine holy name,—I do not this for your sakes, O house of Israel, but for mine holy names sake. This hath reference to the mercies promised in this Covenant. People in distress, are the proper object of Divine pity.

2. The Outward Impulsive or Moving Cause of this Covenant, was Jesus Christ The branch of righteousness that should grow up unto David, to execute judgment, and righteousness in the Land; that true David that should reign over Israel and Judah as their King forever; In whose Days Judah shall be saved and Jerusalem shall dwell safely, This being the name wherewith he shall be called, The LORD our Righteousness. In this Jesus Christ all the Promises of this Covenant are evidently made: and he is laid as the Base and Foundation of this Covenant throughout, as in opening the Matter of this Covenant will further appear. By virtue of his blood of the Covenant they were brought out of this Babylonish pit wherein was no water.

IV. The Federates, or Parties to this Covenant, were God on the one hand: His Captive-People in Christ, on the other.

1. God, as he was the sole Author of this Covenant, so was he the chief Federate party to this Covenant. See Ier. 32. 36, 37, 38, 39, 40, &c. Ezek. 34. 24, 25. and 37. 26, 27, 28. God was the chief Federate party to this Covenant in this Notion and Consideration, viz. 1. As the Lord GOD, Heb. The Lord JEHOVAH. Thus saith the Lord JEHOVAH—Moreover I will make a Covenant of Peace with them, it shall be an Everlasting Covenant with them, &c. Ezek. 37. 19, 26. and 34. 20, 24, 25. Now what God's Covenanting as JEHOVAH implies: hath been formerly opened in the Sinai-Covenant. 2. As the LORD, the God of Israel. And now therefore thus saith the LORD, the God of Israel—And I will make an everlasting Covenant with them, &c. And what this imports, that the Lord makes a Covenant as The God of Israel; hath also been already expounded in opening the Covenant with David. There see. 3. As their Redeemer; that would gather them out of all Countries whither they were driven and dispersed, Ier. 32. 37, 40. And that would open their graves, and bring them out of their graves wherein they seemed to be buried as dead, dry and hopeless, and bring them into their own Land, Ezek. 37. 11, 12, 13, 14.—26. And how God Covenanteth as a Redeemer, hath been opened in the unfolding of the Sinai-Covenant. So that as to these Particulars there now needs no further Explication.

2. The Captives of Judah and Jerusalem under the power of the King of Babylon, were, in Christ, the other Party to this Covenant. For it was made with them (as hath been evidenced) during the time of their Captivity. And they were Federates with God in this Notion, viz. As his people in Captivity in Heathen Countries, that should be thence Redeemed by the Lord, Ezek. 37. 21. to the end of the Chapter, Ier. 32. 36, 37, 40. God's Sinai-Covenant was made with Israel already Redeemed from Aegypts bondage: This Covenant was made with them of Judah and Jerusalem, afterwards to be Redeemed from Babylon's bondage. The Substance of what was spoken there, is applicable here also.

V. The Nature of this Covenant of God with his Afflicted Captives, is this: viz. 1. It is a Covenant of Faith in Christ. 2. It is a Covenant of Promise in reference to Christ promised, and not as yet actually performed when this Covenant was revealed.

1. This Covenant was a Covenant of Faith in CHRIST: and not a Covenant of Works. For,

(1) This Covenant was homogeneal, and of like Nature, to the Sinai-Covenant, being annexed as a sweet Additional Enlargement thereunto, and Explanation thereof, as hath been intimated. Under this Covenant, The second Temple at Jerusalem was built by Zerubbabel, Zech 4. 9. Ezek. 6. 14, 15. The Levitical Priesthood was continued even till the death of Christ. The Ceremonial and Typical Worship at Jerusalem was in exercise till his days. Christ himself was made under the Law, in this, as in other regards, Gal. 4. 4, 5. Being Circumcised the eighth day, Luke 2. 21. And Presented to the Lord at Jerusalem, Luke 2. 22, 23, 24. Going up to Jerusalem at the appointed Feasts: as is noted by John in his Evangelical History. And keeping the Ordinance of the Passover in his Season, till himself, as our true Passover, was sacrificed for us, Mat. 26. 20, &c. 1 Cor. 5. 7. This Covenant therefore being of like Nature with the Sinai-Covenant; And the Sinai-Covenant still remaining in force and use, even after the Revealing of this Covenant, till the Death of Jesus Christ: It must needs be concluded, That this was a Covenant of Faith, as the Sinai-Covenant hath been proved to be.

2. The Blessings Promised in this Covenant-Dispensation, were, not the Blessings of the Covenant of Works, but the peculiar blessings of the Covenant of Faith. As, ^1. Sprinkling clean water upon them, Ezek. 36. 25. ^2. Cleansing them from all their filthiness, iniquities and Idols, Ezek. 36. 25, 33. ^3. One-ness of heart and way to fear God forever, Ier. 32. 39. ^4. Newness of heart and spirit, Ezek. 36. 26. ^5. God's putting his Spirit within them, Ezek. 36. 27. ^6. God's planting his fear in their hearts, that they shall not depart from him, Ier. 32. 40. ^7. Making a Covenant of Peace and Reconcilement with them, Ezek. 37. 26. with divers others which hereafter shall be explained in unfolding the Subject-Matter of this Covenant. And consequently these pure Evangelical blessings promised in this Covenant, plainly conclude it to be a pure Evangelical Covenant of Faith.

(3) The Duties conditioned and restipulated in this Covenant, are mere Gospel-Duties peculiar to the Covenant of Faith. As, 1. True Faith in Christ the promised Messiah, Isa. 55. 1, 2, 3, 4. and 53. 1, 2, 3, 11. Now the Promissory part of this Prophesy of Isaiah, from Chap. 39. to the end of the Book, doth principally and specially insist upon Promises of Restoring the Church of the Jews from the misery that should befall them under the Babylonish Captivity: and of Compleating the Churches deliverance and glory at last by Christ himself, adding the Gentiles to the Church: And this necessarily implies Faith touching these Promises. 2. The life of the Just by Faith; peculiarly directed to these Babylonish Captives, Hab. 2. 3, 4. 3. Repentance from former Idolatries and iniquities, Isa. 55. 6, 7. Ier. 24. 7. Ezek. 36. 31, 32. 4. Obedient walking in God's Judgments, and observing his Statutes and doing them: under David their King, viz. Sincere Obedience from faith in and under Christ their true David, Ezek. 37. 24, 25. 5. Perseverance and constancy in Covenant with God through strength of implanted and infused Grace, Ier. 32. 40. Therefore, as these Covenant-Duties are merely Evangelical: So this Covenant is merely Evangelical, A Covenant of Faith and not of Works.

(4) Jesus Christ the Sole foundation and Mediator of the Covenant of Faith in all ages, is notably revealed and declared in this Covenant to be the foundation and Mediator thereof; in and through whom God will confer his Covenant-blessings upon his people, and they shall perform their Covenant-Duties to their God. Now Christ is foundation and Mediator of no other Covenant but of the Covenant of Faith, viz. Of the Covenants of Promise more Typically and obscurely; Of the New-Covenant more clearly and truly.

Thus, this Covenant was plainly a Covenant of Faith in Christ.

2. This Covenant was also A Covenant of Promise, having reference to Christ promised, and not as yet exhibited and performed. For therein Christ is promised to be raised up afterwards, Isa. 55. 3, 4 and 59. 20, 21. Ezek. 34. 23, 24, 25. & 37. 24, 25, 26. And is not represented as come already, or actually raised up already. Notwithstanding, towards the expiration and closing up of this and the Sinai-Covenants-Administration, JESUS CHRIST was miraculously conceived and born of a Virgin, and in Human Nature actually Manifested unto Israel, as the Salvation of God, the Light of the Gentiles, and the Glory of his people Israel. So that, As it was the Privilege of just and devout Simeon, To have it revealed to him by the Holy Ghost, that he should not see death, before he had seen the Lord's CHRIST; who, coming by the Spirit into the Temple, when the Parents brought in the Child JESUS, to do for him after the custom of the Law, took him up in his Arms, and blessed God with heavenly ravishment of Spirit: So it was the high Privilege of this Covenant-Administration, that it should not see Death and be dissolved, before it had seen the Lord's CHRIST, and triumphantly exalted God with this blessed Babe Jesus Christ, The Incarnate-God, in its Arms.

Thus this Covenant was, A Covenant of Faith in Christ, And one of the Covenants of Promise in Christ promised for time to come. This is the Nature of this Covenant.

Inferences, resulting from this Aphorism thus unfolded, are divers, viz.

1. Hence, This Covenant is Divine, Gratuitous, Faithful, and Holy. 1. Divine, not Human. For, God himself was the sole Author, Contriver and Revealer of it. God alone made it: and God alone made it Good. In this regard, God peculiarly appropriates this Covenant to himself, as His Covenant: saying;— Neither shall the Covenant of my Peace be removed, saith the LORD, that hath mercy on thee. And elsewhere, As for me, this is my Covenant with them, saith the LORD, &c. This Covenant therefore is unquestionably of Divine Authority and excellency. 2. Gratuitous, and of God's mere free Grace. Yea therefore Gratuitous: because Divine. For all God's Covenants with his Creatures, are his gratuitous condescensions to his Creatures. The Covenant of Works even in innocence was merely Gratuitous, viz. Exgracia favor is, from his grace of free favor. And every dispensation of the Covenant of Faith since the Fall was merely Gratuitous, viz. not only exgracia favoris, from his grace of favor undeserved, but also exgracia commiserationis, from his grace of commiseration to sinful Creatures that had deserved the contrary. And such is this Covenant. God made it with them, of his own mere grace in Christ, not for any Motive in or from them. But I had pity for mine holy name, —. Therefore say unto the House of Israel, Thus saith the LORD God, I do not this for your sakes, O House of Israel, but for mine holy names sake, —. Not for your sakes do I this, saith the LORD JEHOVAH, be it known unto you: Be ashamed and confounded for your own ways O house of Israel. 3. Faithful. Its God's Covenant, All the Promises of Mercy therein are his: Therefore most accurately, faithful and sure. For, God that promiseth cannot lie, nor deceive. Yea, God's Promise and Oath are those two immutable things, wherein it is impossible for God to lie. And this Covenant is established upon both these: not only upon his Promises, but also upon his inviolable Oath, Isa. 54. 9, 10. How securely then might God's afflicted Captives devolve themselves upon this faithful Covenant in all their extremities! Oh they too much dishonored God, and forget this his faithful Covenant, when they spake so despairingly; Our bones are dried, and our Hope is lost, we are cut off for our parts. But what said the LORD? Behold, O my People, I will open your Graves (viz. your Babylonish Graves) and cause you to come up out of your Graves, and bring you into the Land of Israel. He would open their Graves, and raise up their dead and dry bones, rather then his faithful Covenant should fail, and not be performed. 4. Holy. It is God's Covenant: therefore Holy. In what sense God's Covenant and Promise is holy, I have formerly explained. There see. Oh what enlarged Praises were due from the Captive Jews to this blessed God, for so Divine, Gentuitous, Faithful and Holy a Covenant with them in their abject state and low Condition!

2. Hence, How great was the Condescension of the Creator, How high the Exaltation of the Creature; when the God of heaven, and his Captives in Babylon became Confederates in one Covenant! The people of the Jews were very low in Condition, when God revealed to them this Covenant-Dispensation. Their Diadem was removed; Their holy and beautiful House, the Temple, destroyed; Their public worship and solemn Feasts overthrown; Their King Priests and People of all sorts slain or carried into Captivity, out of their own Land of Canaan, into a foreign and pagan Country, with greatest reproach; They were wholly covered with shame and Confusion in Babylon, as dead and dry bones buried in their Graves. And will the most high God, possessor of Heaven and Earth cast an eye upon such dry bones, and despised Captives? yes then, even then, he looks upon them; He smiles upon them with sweetest aspects of grace; he stoops to them, he condescends to them so low; and he makes them ascend towards him so high; as to bring them into this blessed Covenant with himself, and to embrace these dry bones in his dearest arms of Love. And all this, though they so heinously provoked him before their Captivity, and so profaned his name before the heathen under their Captivity. Oh! who can sufficiently admire such Condescension of God, such Exaltation of his people? The distance betwixt them was infinite: yet they are brought near together in this Covenant of Peace.

And this is God's usual Covenant-Season with his People; when they are very mean and low. As with David; when he cried out; who am I, and what mine House? &c. With Israel when they were loathsome and in their blood. With Abraham himself when he was in Chaldea in and ungodly an Idolatrous Family. With Noah, when the Earth was filled with violence, and wickedness abounding round about him, provoked God to sweep the whole world away with a dreadful deluge. Yea with Adam himself, when by his fall he had newly ruined himself and all his Posterity, without any visible possibility of relief or remedy. Oh! who would not love this God of love, that makes his Creatures low estate, his very time of Covenant-love?

3. Hence, JESUS CHRIST, and the Gospel of sinners Salvation through faith in him, was preached to the Jews in their Captivity. For, This, being a Covenant of Faith in Christ, it represented and tendered Christ, and the Gospel in him, unto the Captives to whom it was revealed. Every dispensation of the Covenant of Faith since the fall, preached Christ and the Gospel in him: but the Later dispensations do this still much more clearly and fully then the former, and this last most fully and clearly of all, as hereafter will appear. And indeed Jesus Christ, and the Gospel, are so preached in the Covenant of Faith and promises dependant thereupon, that they are preached and revealed in them only.

4. Hence, God neither for sakes nor forgets his Covenant-people in their deepest distresses. How low were the Jews brought in this Captivity, as low as even Death and the Grave to visible appearance! hence, they despairingly sighed out; Our bones are dry, our hope is lost, we are cut off for our parts: and Captive Zion, most disconsolately lamented; The LORD hath forsaken me, and my Lord hath forgotten me. But what saith the Answer of God to Zion? Can a woman forget her sucking child, from having compassion on the son of her womb? yea they may forget, yet will I not forget thee. Behold, I have graven thee upon the palms of my hands, thy walls are continually before me, &c. Oh, how pathetically! how sweetly! Here the Lord Promiseth not to forget Zion, viz. His Captive-people that once belonged to Zion. This promise is Amplified, 1. By an Emphatical Illustration. God's Compassionate remembering of Zion, far transcends the most compassionate remembrance of the tenderest mother to her dearest sucking babe. This is laid down, ( ¹ ) Interrogatively. Can a woman (the more affectionate sex) forget her sucking child, from having compassion on the son of her womb? (can a woman, can a mother so forget, as not to Compassionate, A child, which she natually inclines to pity; A sucking child, which she usually more tenders then elder children; Her sucking child, which together with the milk from the breast, draws love from her heart; Her sucking child of her own womb, which her bowels more yearn upon, then upon any sucking Nurse-child of another; And this, the son of her womb, which the mother usually embraceth with warmer affections then the daughter of her womb: Can a woman, a mother forget her pity to such a babe? how unusual!) ( ² ) Affirmatively. Yea they may forget. Its possible a woman may be so unwomanly, yea a mother so unmotherly in some extremities, as to forget and be hard-hearted to the fruit of their own wombs. Extremity of hunger overmastered natural affection: The pitiful women did boil and eat their own children in the Siege of Samaria and Jerusalem. (3) Negatively. Yet will I not forget thee. God will be more constantly, unmovably, unchangeably mindful of Zion, and compassionate to Zion. God will be more Motherly to his Captives, then any mother to her male sucking babe. 2. By a convincing Argumentation. ( ¹ ) Partly, From his engraving of them upon the palms of his hands, viz. Their portraiture, their memorial was like a Signet graven upon his hand: God will as soon blot out of mind and forget his own hands, as his Zion. ( ² ) Partly, From his placing their walls still in his sight. Their ruined walls of Jerusalem were still before him, As to their Commiseration, as to their Reparation. Or, Their intended Walls of their New City, IHOVAH SHAMMAH, or of the New Jerusalem, are still in my thoughts as to the happy Model of them, which I intend in after time.

Thus God remembers and pities his afflicted, in their low estate, because his loving kindness is for evermore. Yea if there be any condition wherein God expresseth more tender yearning bowels to his people, then other, it is in their afflictions.

5. Hence, In greatest extremities of Tribulation, God's Covenant of Faith in Christ yields sweetest Consolation. This is evident here, by the Course which God took for Comforting and supporting his afflicted and disconsolate Captives in Babylon: viz. By revealing to them his Covenant of Faith in Jesus Christ, by his Prophets. This he peculiarly propounds, as his great Antidote against all their Afflictions and Miseries in Babylon, and against all their diffidence, despondencies and despair. This Covenant, full of Good works and comfortable words, was propounded as their chief Cordial. This held up their heads and hearts above waters. This opened a door of hope for them, even in the valley of Achor. This Covenant even revived them in their very Graves. And no wonder: For, ( ¹ ) This Covenant assured them of their return from Babylon to Zion, from Captivity to liberty: and under that as a Type, of the everlasting Redemption of God's Elect by Christ, out of their Spiritual bondage under Sin, and Satan. ( ² ) This Covenant assured them of the rebuilding of Jerusalem and the Temple, with greater glory then formerly: and therein Typically of the building of his New City, and New Spiritual Temple, of both Jews and Gentiles, with surpassing Spiritual glory. (3) This Covenant assured them of Pardon and cleansing, Of Justification and Sanctification from all their Idols and former uncleannesses: ( ⁴ ) This Covenant assured them of a rich Confluence of choicest Spiritual blessings, from the saving Influence of his holy Spirit. (5.) This Covenant assured them, That DAVID, viz. Jesus CHRIST the true David of God, should be their Prince and King for evermore. ( ⁶ ) This Covenant assured them, That the LORD would be their God, and they should be his People, and that his Tabernacle should be with them, yea he would set his Sanctuary in the midst of them for evermore. God filled this Covenant with these cho •… sest comforts; Made up this Composition with these precious Cordials: That this Covenant made with them might be fuller of Comfort to them, then all Babylon's bondage of disconsolation.

When therefore we shall fall into extremity of tribulation: let us chiefly have recourse to this blessed fountain of Consolation, God's Covenant of Faith in Jesus Christ, especially to the New Covenant. ^1. Herein are most suitable Comforts against all sorts of distresses. ^2. Herein are most sufficient Comforts against all degrees of distresses. 3. Herein Our Comforts are laid upon the surest rock and most impregnable foundation, viz. upon Free-grace, Faith, Divine Truth, The Spirit of Grace, Jesus Christ, and on God himself, who is over all blessed forever, Amen. ^4. Herein are compendiously comprised and concentered all the Comforts of the Bible, far surpassing all the Comforts and discomforts of the world. Run hither therefore O all ye afflicted, tempest-tossed Souls, lay your mouth of Faith to the Covenants breasts, then suck and be satisfied with its blessed Consolations.

6. Hence, Though God's people by their sins turn their Mercies into Miseries: yet God alone of his wisdom and goodness turns those Miseries into Mercies. The sins of these Jews turned their Mercies into Miseries, viz. Their glory into shame, Their Prosperity into Penury. Their liberty into Captivity, Their Zion into Babylon, &c. A fruitful land turneth he into barrenness, for the wickedness of them that dwell therein. Oh what havoc was made of Canaan, Jerusalem, Temple, of all their precious and pleasant things, yea of all sexes and degrees amongst them, through their iniquities! But it is only the infinite wisdom and goodness of God, that according to this his Covenant, turns their Miseries again into Mercies, their Water into Wine, their darkness into light, their Bondage into Liberty, their Babylon into S •… on. They could destroy their Temple and holy City, God alone could cause them both to be rebuilt: They could cast themselves out of Canaan, God alone brings them back again into Canaan: They could bring themselves into Babylonish bondage and Graves, God alone can break their bonds and bring them out of their Graves: &c. How oft would God's people undo themselves, if God himself did not prevent them! And how long should they remain undone, if God himself did not restore them! From ourselves is our judgment: From our God is our Salvation.

7. Hence, God's Covenant with his Captive-Jews, so far as it is a Covenant of Faith, without peculiar restriction to the Jews, is applicable and useful unto the people of God now under the New-Testament. The Faithful in all after-ages have this advantage of all that went before them, that they may extract much Spiritual advantage to themselves, not only from God's present Covenant-dispensation to them, but from all that went before. And we under the New Testament have in this regard advantages surpassing all other ages. We may improve to ourselves all the Mysteries of the New Testament fully: and all the Benefits, Comforts, Promises and Mysteries of the Covenants of Promise from Adam to this day, so far as they are of common Concernment to the Faithful, and not particularly restrained to such persons or times alone. Let us therefore accordingly Consider them wisely, apply them believingly, improve them advantageously. The Covenants of Promise, were the New-Covenant veiled and in its Minority: The New-Covenant, is the Covenants of Promise revealed in their Maturity.

Thus of the Author, Occasion, Impulsives, Federates, and Nature of this Covenant.

APHORISM II. 2. The Subject-Matter or Substance of God's Covenant with the Captive Jews.

THe Subject-Matter or Substance of God's Covenant with his Captive-people in Babylon, consisted, I. In many excellent-Covenant-Mercies or Blessings Promised to them, on God's part; As, 1. His raising up of CHRIST to them. 2. Redeeming and Returning them from Babylonish Captivity into their own land. 3. Cleansing them from all their Spiritual defilements. 4. Putting his Spirit within them, for New-framing and spiritualizing their heart. 5. His presence in his Sanctuary and Tabernacle among them by his Spirit and Word forever. 6. The greatest Covenant-Relation betwixt him and them, That he would be their God, and they should be his People. 7. The Mutual Covenant-Constancy betwixt God and them in this Everlasting Covenant: He would not turn from them, and they should not depart from him. II. In sundry Covenant-Duties required and restipulated from them to God, on their part. As, 1. Faith in the Messiah promised. 2. Repentance from all their former iniquities. 3. True Obedience unto God. 4. Becoming God's Covenant-people. 5. Enquiring of God, for doing all his promised Mercies to them.

To these Particulars especially, we may refer and reduce the chief Substance and Subject-Matter of this Covenant: whether Mercies Promised, or Duties restipulated. And, here it is very observable; That, as this Covenant with the Captive-Jews was the last of all the COVENANTS of PROMISE, immediately preceding the NEW COVENANT, and at last exhibiting the MESSIAH to the world, according to the tenure of all foregoing Covenants: So it was the nearest and most like to the New Covenant of all other, in ^1. Spiritualness, ^2. Clearness, and 3. Fulness. And therefore now we are come to the very borders and suburbs of the New-Covenant; Now Christ is near at hand indeed: and therefore now let our thoughts be proportionably elevated to suitable spiritualness of Contemplation. The Matter of this Covenant I shall unfold in two distinct Sections.

SECTION I. 1. The Subject-Matter of this Covenant, on God's part.

I. THE Subject-Matter or Substance of this Covenant on God's part, Consisted in many excellent Covenant-Mercies promised therein to his afflicted Captives. God's Promises and promised Mercies under this Covenant-Dispensation are exceeding abundant: But I shall only insist upon such promised Blessings as are laid down in Isaiah, Jeremiah, and Ezekiel, where mention is made of this Covenant, or where there is a more evident and eminent tendency thereunto. All which may be comprised in those seven particulars in the Aphorism: which I explain briefly as followeth.

I. His raising up the MESSIAH, Viz. JESUS CHRIST unto them. This is a Primary and Fundamental Mercy, a Fountain-Mercy whence the rest spring: and therefore deservedly challengeth the first place and Consideration. Now the Messiah is promised to them, under a manifold notion and Capacity, Viz.

1. As their Covenant-Redeemer, that should deliver them both from their Corporal bondage in Babylon, and from their Spiritual bondage under Sin, Death, Satan, &c. Typified by that Babylonish bondage. Thus saith the LORD, In an acceptable time have I heard thee, and in a day of Salvation have I helped thee; and I will preserve thee, and give thee for a COVENANT OF THE PEOPLE, to establish the Earth, to cause to inherit the desolate heritages; That thou mayest say to the Prisoners, go forth: To them that are in darkness, Shew yourselves: They shall feed in the ways, and their pastures shall be in all high places. They shall not hunger nor thirst, neither shall the heat nor Sun smite them: For, he that bath mercy on them shall lead them, even by the springs of water shall he guide them. And I will make all my Mountains away, and my high-ways shall be exalted. Behold, these shall come from far: and lo these from the North, and from the West, and these from the Land of Sinim. Sing O Heavens, and be joyful O Earth, and break forth into singing oh Mountains: for God hath comforted his People, and will have mercy upon his afflicted. But Zion said, The LORD hath forsaken me, and my Lord hath forgotten me. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget, yet will I not forget thee. Behold I have graven thee upon the palms of my hands, thy walls are continually before me. Thy children shall make haste: Thy destroyers, and they that made thee waste shall go forth of thee.

In this sweet Paragraph, for the clearing of it briefly, Note these particulars. viz. I. God's acceptance of Christ, and assistance to Christ, in his Mediatory office. In an acceptable time, &c. ver. 8. II. God's promise of Christ as a Covenant to his Captives, and afflicted in Babylon, and under them to all his spiritual Captives; And I will give thee for a COVENANT of the People, ver. 8. Christ is not Properly, but Figuratively, and by a manifold Me •… onymie, a Covenant of the People. viz Partly, As he is a foundation of the Covenant, in whom all the Promises are made, and made good, being Yea and Amen in him. Partly, as he is the Peculiar Mediator of the Covenant of Faith, in all ages: Of the Covenants of Promise, veiled under Types; Of the New-Covenant, Revealed in Truth of his Humanity. Partly, As he is a very Considerable part of the Matter of the Covenant promised. Partly, as he is one special end and scope of the Covenant, every Covenant tending more and more clearly to reveal him. III. God's end and intent in this his promising of Christ as a Covenant, viz. The Restauration of his people from Corporal Captivity in Babylon, and from Spiritual Captivity under Sin, &c. Christ must effect and bring to pass both these; what ever be the Instruments, he alone is Author of both. 1. Christ should restore their land, and re-invest them in their desolate heritages, ver. 8. 2. Christ should send both his Corporal and Spiritual Captives out of their darksome bondage, ver. 9. 3. Christ should supply them with all Necessaries in the way from Babylon to Zion, from Sin to Glory: As Food, against hunger; Water, against thirst; Shelter, against scorching heat of the Sun: As sometimes he dealt with Israel going from Egypt to Canaan, through the wilderness. 4. Christ should facilitate and level their way for them, depressing Mountains, elevating valleys. All impediments and difficulties he should remove, ver. 11. 5. Christ should fetch his Exiles and Captives from places most remote; both far remote from Canaan, and from one another; viz. From far, ] that is, From the Persian land, Eastward, as some: From the North, ] that is, from Babylon: from the West, ] that is, from the Philistines land, See Isa. 9. 12. Or, from the Western transmarine Islands, as Macedonia, Candia, Cyprus, &c. From the land of Sinim ] That is, from Egypt Southward, a chief City whereof is called Sin, the strength of Egypt, Ezek. 30. 15, 16. Thus Christ should gather them from all the four quarters of their dispersion, ver 12. A notable Type of Christ's gathering up his spiritual Captives from all the four Corners of the world. IV. The Amplification of Christ's Restauration of his Captives, Corporal, and Spiritual, viz. 1. By the joy of heaven and earth hereupon, ver. 13. 2. By the Constancy of God's love to his, and of his care of their Redemption, even then, when they thought themselves quite forgotten and forsaken of God. This is urged most pathetically: as I have formerly noted, ver. 14. to 18. 3. By the Numerous confluence of children from all parts, flowing to them, as to the Mother Church, ver. 18. to 24. O what sweet promised blessings are these in Jesus Christ, if diligently considered!

2. As the sure mercies of David whereon God's everlasting Covenant is founded and built. Ho everyone that thirsteth, come ye to the waters, &c.— And I will make an everlasting Covenant with you, even the sure Mercies of David. Behold I have given him for a witness of the People, A Leader and Commander to the people, This sweet bundle of Promises seems to be directed, Immediately to the Captive Jews, Mediately and in them to all such Spiritual Captives as need refreshment and Comfort. And here Christ is offered as an all-sufficient supply and support of them both. In him, God will make them an everlasting Covenant: even the Sure mercies of David. As if he had said; though David's Seed Royal seem to fail and be cut off by your Babylonish Captivity, and though this Covenant-Mercy which I have Covenanted with David touching the perpetutal Throne and Kingdom of his Seed, seem to be made void: yet know ye that in Christ it shall certainly and infallibly be performed, He chiefly is the Sure Mercies of David, the Sure foundation, Root and Mercy of Mercies promised to David, and he shall be performed and made good to them.

This interpretation helps us also well to understand the Apostles Argumentation from this Scripture. For, Hence he proves Christ's Resurrection from the dead: saying, And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure Mercies of David. The Argument is by a Consequence to this effect; God promised or Covenanted to give them the Sure mercies of David, viz. Especially his everlasting Kingdom, chiefly to be accomplished in Christ, the chief Seed of David: Consequently Christ could not be swallowed up by Death, But must needs Rise again. For, should Christ be swallowed up by Death, David's Kingdom and Christ's Kingdom too, had been utterly swallowed up. Thus it is a very cogent Argument.

Further, I offer this consideration upon this promise of Christ here. Christ seems therein to be promised as a complete Mediator, by whom their soul should live; if they would come to him believe and delight in him, ver. 1, 2, 3. And the three great branches of his Mediatory office are, not obscurely, insinuated. viz. 1. His Priesthood, and the eternity thereof. In that he was, the sure Mercies of David. Who, though he died, and was buried to make satisfaction for our sins, one Act or Part of his Priesthood; yet should he rise again and ascend to make constant Intercession for us, which is the other great act of his Priesthood. 2. His Prophecy. In that he is promised as A witness to the people, viz. A witness, Testifier, or Teacher of God's will touching Sinners Salvation. Whereupon he is called, Amen, the true and faithful witness. As also, A witness or testifier of the truth of God's Promises, which are all Yea, and Amen, in him, and in him alone. 3. His King-ship. In that he is promised, as a Leader and Commander to the people. A Leader, as the word is sometimes translated, 2 Chron. 32. 21. Or, a Ruler: as 1 Chron. 9. 20. & 11. 2. Or, a Prince, as, Ezek. 28. 2. This style is also given to Christ in the New Testament, viz. A Leader, or Archduke, Heb. 2. 10. & 12. 2. A Ruler, Math. 2. 6. from Mic. 5. 2. and a Prince, Rev. 1. 5. A Commander of the People, A supreme Commander, whose Commands all are bound to obey in all things, under pain of eternal Death, Acts 3. 22, 23. 2 Thes. 1. 8. Heb. 5. 9. These Denominations therefore do plainly point out his King-ship.

3. As a Branch of righteousness growing up to David, and as a plant of Renown raised up unto them. Ezekiel revealing many Promises for the Comfort of the Babylonish Captives, said; And I will make with them a Covenant of Peace, and I will cause the evil beasts to cease out of the land, &c.— And I will raise up for them a plant of Renown, &c. who this plant of Renown was, Jeremiah sets forth, in some such like Promises directed to the said Captives. In those days, and at that time, will I cause the BRANCH of RIGHTEOUSNESS to grow up unto David, and he shall execute Judgment and Righteousness in the Land. In those days shall Judah be saved, and Jerusalem shall dwell safely: And this is the name wherewith she shall be called the LORD our Righteousness.

In this Promise of Christ note four things especially. viz. 1. The time of the Promise; In those days, and at that time. Which days? What time? viz. In the days and time when God should cause his people's Captivity to return, and bring them from Babylon. The Context before and after plainly point out this time. So that this Promise hath special reference to God's Covenant with his Captives, and that in Performance of his Covenant with David. 2. The Description of the Person of Christ Promised; The Branch of Righteousness growing up to David. He is called; ( ¹ ) The BRANCH; Metaphorically, in regard of his resemblance of a Branch according to his Human Nature, sprouting or budding out of a stock or Root. And in allusion to these Scriptures; from 〈 in non-Latin alphabet 〉 Netzer, a Branch, it is thought by some that Christ is elsewhere called, a Nazarene. And he came and dwelt in a City called Nazareth, that it might be fulfilled which was spoken by the Prophets, He shall be called a Nazarene. Not that he was a Nazarite by Vow, as the Antitype of Samson: Nor that he was so called from the City Nazareth, where he was educated; for where do the Prophets intimate this his denomination from that City? But from allusion to the word 〈 in non-Latin alphabet 〉 Netzer, A Branch, which name is often given to Christ by the Prophets. (2) The Branch growing up to David. Because he should bud, sprout and spring from David's root or stock according to the flesh, Isa. 11. 1. (3) The Branch of Righteousness, viz. Formally, as being most Righteous in himself, the very Righteousness of God, Isa. 53. 9, 11 Heb. 4. 15. and 7. 26. Psal. 45. 7. Materially, as being made of God the very Substance and Matter of our Righteousness, imputed to us through Faith, 1 Cor. 1. 30. 2 Cor. 5. 21. Ier. 23. 5, 6. And Efficiently, as being the Author of Righteousness to his, both •… n Justifying and Sanctifying them, Isa. 53. 11. 1 Cor. 1. 30. And also in Acting and Executing Righteousness for them in the Land, Ier. 33. 15. As the true Melchizedek, or King of Righteousness in and over the Church, Heb. 7. 2. Isa. 11. 4, 5. Rev. 19. 11. From all this, Christ may well be called A plant of Renown. 3. The Office of Christ thus described. Execution of Judgment and Righteousness in the Land. 4. The Effect of this Office of Christ. Partly, The Salvation and Secure Condition of Judah and Jerusalem, viz. Of the Church shadowed out by Judah and Jerusalem. Partly, His Communication of his Righteousness to Jerusalem, to his Church so effectually, that she may glory in that very name of Christ; And this is the name wherewith she shall be called, The LORD our righteousness. This name is formerly ascribed to Christ himself, where mention is made of God's bringing them out of the North Country, viz. Babylon, a greater deliverance then that of old from Egypt: But here its attributed to the Church. Calvin hath a good note hereupon; Before, the Prophet testified, that Christ was the true JEHOVAH whence our Righteousness flows: now he declares the Church so truly to perceive the same, that she may glory in the very Name. In the former place is put, The Fountain and Cause of Righteousness: in this latter, the Effect of Righteousness.

4. As DAVID their Shepherd, Prince and King for Ever. Christ is the true David: of whom David himself was but a Type, as I have fomerly manifested. Thus Ezekiel comforting the People against their unfaithful shepherds, and against their dispersion into heathen Countries, Babylon, &c. saith: And I will set up one shepherd over them, and he shall feed them, even my servant DAVID (viz. Jesus Christ the true David,) He shall feed them, and he shall be their shepherd. And I the LORD will be their God, and my servant David a Prince among them, I the LORD have spoken it. And I will make with them a Covenant of Peace, and will cause the Evil beasts to cease out of the Land: and they shall dwell safely in the wilderness, and sleep in the woods, &c. And elsewhere this is one clause in his Covenant with his Captives, and one of their Covenant-Mercies after their Return from Babylon; And David my servant shall be King over them: and they all shall have one shepherd,—And my servant David shall be their Prince forever. Moreover I will make a Covenant of Peace with them, it shall be an Everlasting Covenant with them, &c. Jeremiah also upon like occasion Testifieth, Thus saith the LORD, David shall never want a man to sit upon the Throne of the House of Israel.— If you can break my Covenant of the Day, and my Covenant of the Night, and that there should not be day and night in their Season: Then may also my covenant be broken with DAVID my servant, that he should not have a son to reign upon his Throne.—Thus saith the LORD, If my Covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth: Then will I cast away the seed of Jacob, and David my servant, so that I will not take any of his Seed to be Rulers over the Seed of Abraham, Isaac and Jacob: for I will cause their Captivity to Return, and have mercy on them.

In these Paragraphs note, 1. That God hath reference therein to his Covenant with his Captives: Stiling it a Covenant of Peace. Partly, because it Reveals Peace and Reconcilement betwixt God and them; Partly, because it assures of Peace and prosperity on every side after their Return from Babylon; And also An Everlasting Covenant, that is, Everlasting Absolutely, in respect of Christ the true David, Everlasting Respectively, viz. Long-lasting in respect of David's ordinary Seed that should Rule over the house of Jacob. 2. That one blessing of this Covenant should be, A Continued Succession of David's Seed to feed and Govern Israel: yea DAVID himself (not the Typical David, dead long before, but the true DAVID Jesus Christ) should be their shepherd, Prince and King forever, and he alone. 3. That, this constant Succession of David's seed upon his Throne, Covenanted to David, should be as inviolable as the Covenanted Course and Revolution of Day and Night in their Season. 4. That, In order to the performance of this Mercy, God would cause their Captivity to Return. For in that sad and long Captivity, God's Covenant with David lay as Dead, and David's Seed as buried and cut off: but God would deliver them thence, and revive them out of their Graves.

Thus of God's Promise, To raise up the Messiah unto them.

II. His Redeeming them out of Babylon's Captivity, and bringing them into their own land. As he had promised them the Redeemer: so he Promiseth them Redemption by him. This Mercy is much insisted upon in this Covenant. By Isaiah; Testifying that Christ should therefore Redeem them: as I have noted. By Ezekiel: As;— Thus saith the Lord GOD, behold I will take the children of Israel from among the Heathen whither they be gone, and will gather them on every side, and will bring them into their own land.—Moreover I will make a Covenant of peace with them, it shall be an Everlasting Covenant with them, and I will place them, and multiply them, &c. And elsewhere — For I will take you from among the Heathen, and gather you out of all Countries, and will bring you into your own land. And again, Thus saith the Lord GOD, Behold I, even I will both search my Sheep, and seek them out. As a Shepherd seeketh out his flock in the day that he is among his sheep that are scattered: so will I seek out my sheep, and will deliver them out of all places, where they have been scattered in the cloudy and dark day. And I will bring them out from the people, and gather them from the Countries: and will bring them to their own land, and feed them upon the Mountains of Israel by the Rivers, and in all the inhabited places in the country. I will feed them in a good pasture, and upon the high Mountains of Israel shall their Fold be: there they shall lie in a good fold, and in a fat pasture shall they feed upon the Mountains of Israel. I will feed my flock, and cause them to lie down, saith the Lord GOD, I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick; &c.— And I will set up one shepherd over them, and he shall feed them, Even my servant DAVID; he shall feed them, and he shall be their Shepherd. And I the LORD will be their God, and my servant David a Prince among them. I the LORD have spoken it. And I will make with them a Covenant of Peace, and will cause the evil beasts to cease out of the land: and they shall dwell safely in the wilderness, and sleep in the woods, &c. Here, under the Metaphor of a good Shepherd seeking and restoring his flock that was dispersed and driven away and torn by wild-beasts, and bringing them again into their own Folds and pastures, God sets forth his seeking of his dispersed, captivated and distressed people, scattered and torn by those wild-beasts, the Chaldeans, and his bringing them from Babylon and all places of their dispersion into the land of Israel. By Jeremiah also this blessing is promised, Thus saith the LORD the God of Israel,— Behold, I will gather them out of all Countries, whither I have driven them in mine anger, and in my fury, and in great w •… th; and I will bring them again unto this place, and I will cause them to dwell safely.—And I will make an everlasting Covenant with them,—And fields shall be bought in this land, whereof ye say, It is desolate without man or beast, it is given into the hand of the Chaldeans; Men shall buy fields fo •… money, and subscribe evidences and Seal them, and take witnesses in the land of Benjamin, and in the places about Jerusalem, and in the Cities of Judah, and in the Cities of the Mountains, and in the Cities of the Valley, and in the Cities of the south: for I will cause their Captivity to return, saith the LORD. And else where under the Type of good figs, he foretells their return from Captivity; — Thus saith the LORD the God of Israel, like the se good Figs, so will I acknowledge them that are carried away Captive of Judah, whom I have sent out of this place into the land of the Chaldeans for their good. For I will set mine eyes upon them for good, and I will bring them again to this Land▪ and I will build them, and not pull them down: and I will plant them, and not pluck them up, &c. — Behold the days come saith the LORD, that they shall no more say, The LORD liveth which brought up the children of Israel out of the Land of Egypt: But the LORD liveth which brought up, and which led the Seed of the house of Israel out of the North-Country (viz. Chaldea and Babylon, which lay Northward from Canaan) and from all Countries whither I had driven them, and they shall dwell in their own Land.

Now because this blessing of their Redemption and return from Babylon into their own land, is so often repeated and urged in this Covenant, that the drooping and broken spirits of the Captives might be raised up and comforted, after their long heavy and wasting Captivity; It may be very useful to consider a little, these few things for the further illustrating of this great Covenant-Redemption promised; viz. 1. The variety of Promised Mercies appertaining to this Eminent Mercy. 2. The Emphatical Arguments whereby God labors to persuade his Captives of their Return. 3. The accomplishment of this Mercy in its Season. 4. The Spiritual Mystery of this their Redemption from Babylonish bondage, typifying the spiritual Redemption of God's Elect from the greater bondage of Sin, Death, Satan, &c.

First, The Mercies Promised, with Relation and Subordination to their Redemption and Return from Babylon, were very many. Take a taste of a few. The Lord Promised,

1. To remove such Impediments out of the way as might hinder their Return from Babylon. As, 1. Their brutish Babylonian Oppressors, that like evil beasts did drive and keep them out of their Land. And I will make with them a Covenant of Peace, and will cause the evil beasts (the cruel Chaldeans) to cease out of the Land, and they shall dwell safely in the Wilderness, and sleep in the Woods. 2. Their strong bondage which they were under in Babylon; — And they shall be safe in their land, and shall know that I am the LORD, when I have broken the bands of their yoke, and delivered them out of the hand of those that served themselves of them. 3. The deadness and hopelesness of their Condition in Babylon, they being as helpless and hopeless as dead dry bones, yea as the dead in their graves. Whereupon they despaired of deliverance, saying; Our bones are dried, and our hope is lost, we are cut off for our parts. But God assures them that even this, that they were as dry bones or dead bodies laid low and fast in their Babylonish graves, should not at all hinder their Return from Babylon. And this he doth, Partly, by a vision of dry bones clothed with sinews, flesh and skin, and reviving, represented to Ezekiel. Partly, by Ezekiel's explaining and applying this vision to the Captives, at God's appointment, Then he said unto me, Son of man, These bones are the whole house of Israel: Behold they say, Our bones are dried, and our hope is lost, we are cut off for our parts. Therefore prophesy and say unto them, thus saith the Lord GOD; Behold O my people, I will open your Graves, and cause you to come up out of your Graves, and bring you into the land of Israel. And ye shall know that I am the LORD, when I have opened your Graves, O my people, and brought you up out of your Graves, And shall put my Spirit in you, and ye shall live, and I shall place you in your own land: Then shall ye know, that I the LORD have spoken it, and performed it, saith the LORD. All this was fulfilled when Cyrus by his Decree delivered the Jews from Babylon.

2. To plant them firmly in their own land, and to rejoice in doing them good most affectionately and entirely. And I will make an Everlasting Covenant with them,—yea I will rejoice over them to do them good, and I will plant them in this land assuredly (Heb. in Truth; or in firm-stability) with my whole heart, and with my whole Soul. For thus saith the LORD, like as I have brought all this great evil upon this people, so will I bring upon them all the good that I have promised them, &c.

3. To make them dwell safely and securely in their own land. Behold I will gather them out of all Countries whither I have driven them;—And I will bring them again unto this place, and I will cause them to dwell safely And I will make with them a Covenant of Peace, and will cause the Evil beasts to cease out of the land, and they shall dwell safely in the wilderness, and sleep in the woods.—And they shall be safe in their land.—And they shall no more be a prey to the Heathen, neither shall the beasts of the land devour them; but they shall dwell safely, and none shall make them afraid.

4. To unite them into one Nation and Kingdom in their land after their Return. This is set forth, 1. Parabolically, under the Parable of two sticks, viz. The stick of Joseph, and the stick of Judah, both joined together and becoming one in the Prophets hands. 2. Plainly, by the Lord's explaining the meaning of this Parable, viz. That these two sticks should be one in God's hand. And yet more clearly; Thus saith the LORD, behold I will take the children of Israel from among the Heathen whither they be gone, and gather them on every side, and bring them into their own land. And I will make them one Nation in the land upon the Mountains of Israel, and one King shall be King to them all: And they shall be no more two Nations, neither shall they be divided into two Kingdoms anymore at all. Neither shall they defile themselves anymore with their Idols, nor with their detestable things,—And DAVID my servant shall be King over them: And they all shall have one shepherd, &c.

Here, The two sticks did signify, Two Rods, or two Scepters. viz. The one Stick, For Judah, and for the children of Israel his Companions. Ezek. 37. 16. signifying the Scepter of Judah in the house of David, whereunto the Tribe of Judah and Benjamin, with the City Jerusalem and many of the Levites still faithfully adhered: The other Stick, For Joseph, the Stick of Ephraim, and for all the House of Israel his Companions, Ezek. 37. 16. This is called The stick of Joseph, because Iereboam who was the first King of Israel, after the Division of the Kingdom, was of the tribe of Ephraim, which Ephraim was one of the sons of Joseph. These two sticks of Judah and Israel joined together, and becoming one in the Prophets hands, shadowed out the two Scepters or Kingdoms of Judah and Israel, which should after their Return from Captivity become One Nation and one Kingdom in God's hand; ( viz. by God's mighty Power,) And this under one shepherd and one King, Jesus Christ the true DAVID. And to this End, Their Idolatry (which at first divided them into two Kingdoms, through God's just judgment) should now wholly be removed away from them. For clearing this great blessing of the Union of these two Kingdoms, Consider briefly, ^1. A Narrative of their Division ^2. The Accomplishment of this Union.

Israel weary of their Government by Judges, desired a King. God gave them their first King Saul, in his anger, and took him away in his wrath: Thus chastising their inordinate Desire. After him God made David King; and by Covenant established the Kingdom upon him and his Seed forever: Absolutely upon his Extraordinary seed Jesus Christ; Conditionally upon his Ordinary Seed, if they should keep his Covenant and Testimonies. Solomon, David's immediate Seed, forsaking God and his Covenant by Idolatry, through the Enticements of his many strange wives: God forsook him, And raised up Adversaries against him, one whereof was his own servant Jeroboam the Son of Nebat. And when Solomon was Dead, The Kingdom which was United and One, as the Nation one under David and Solomon, was Divided into two in the days of Rehoboam, Iereboam obtaining 10. tribes of the 12. This Division occasioned constant Enmity betwixt Judah and Israel: Especially by reason of their different Religions. For Jeroboam fearing the ten tribes would revolt from him to their ancient Crown of David's house, by going to worship God at Jerusalem, in Carnal policy erected an idolatrous false worship in the to Calves at Dan and Bethel, which turned to the Ruin of his House, and of the House of Israel cleaving to his Idolatry: So that at last they were carried Captive into Assyria by Shalmaneser, taking Samaria, and Killing Hosbea their last King, and dispersing most of Israel into Media, Persia and other Countries. Now in this Covenant God Promises to Unite this Divided Nation and Kingdom into one, under one King David, and to take away all their Idolatry, which was the foundation of their former Division. So that thereby, The Miseries of their Divided state should be removed; and the ancient happiness of their United state, as in the time of David and Solomon, should be restored.

This Covenanted Union of these two sticks, these two Kingdoms into One, hath a twofold Accomplishment; Literal, and Mystical. I. Literally this was fulfilled, when Judah was returned from their Captivity in Babylon after seventy years, upon Cyrus his Decree after he had taken Babylon. At which time many of Judah returned into Canaan, rebuilt Jerusalem and the Temple, &c. but some of them (Types of Carnal men preferring Earth before Heaven, Temporals before Spirituals) staid behind. And its very probable that about the same time many of the dispersed of Israel came back from Media, Persia and other places of dispersion (through the indulgence of Cyrus and Darius ) and joined themselves to them of Judah under the Government of Zerubbabel, and other Rulers of David's Race. But these Rulers were not called Kings as formerly: lest the Monarchs, from whom they had received so great favors, and to whom as their Lord's they paid Tributes, 1. Ezdr. ch. 9. should be offended. Thus they▪ according to the Letter of this Covenant, became One Nation and One Kingdom under David, under the Seed of David, Types of Christ: nor were they divided into two Kingdoms as formerly anymore. II. Mystically and Typically this Union of these two Kingdoms hath its accomplishment, 1. Partly, In the Uniting of the Gentiles (Typed by the Kingdom of the ten tribes dispersed into Paganish Countries) to the Church of the Jews under One shepherd Jesus Christ, by his Death breaking down the middle wall of Partition, and destroying the Enmity betwixt them, viz. The Ceremonial worship, that law of Commandments contained in Ordinances, for to make in himself of twain (viz. of Jews and Gentiles) one new man, so making peace, &c. And thus that of our Savior was fulfilled; As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. (viz. of the Jews) And other sheep (viz. of the Gentiles) I have, which are not of this Fold: Them also I must bring, and they shall hear my voice; and there shall be one Fold, and one Shepherd, viz. of both Jews and Gentiles, incorparated into one Church. 2. Partly, In the gathering together, Uniting and Perfecting all the Elect in one Mystical body of Christ: when they all shall come in the Unity of the Faith, and of the knowledge of the son of God, unto a Perfect man, unto the Measure of the Stature of the fullness of Christ. 3. Partly, In the day of Judgment, when Christ shall gather Corporally all his Elect from the four winds, whether dead or living; and shall set them, both in Soul and body, as his sheep, at his right-hand, pronouncing the final blessed Sentence upon them, and shall accordingly afterwards take them all up into his heavenly kingdom with himself to be ever with the Lord.

5. To multiply them in the land of Canaan, wherein he would place them. Moreover I will make a Covenant of Peace with them, it shall be an everlasting Covenant with them, and I will place them, and multiply them. Multiplying of man-kind was one of the first blessings conferred by God upon mankind: and its the strength and glory of a Nation to grow and multiply. But this blessing and glory is then doubled and heightened, when by the Multiplying of a Nation the Church is also multiplied, as in this case, this whole Nation being God's Church. This Promise was fulfilled upon them according to the Letter; as appears, if the Small number that returned out of Babylon, viz. 42360. and Servants, 7337. be compared with their great number afterwards, and particularly when the Romans destroyed Jerusalem. For Jerusalem was besieged by Titus, when the people from all parts were come thither at a solemn Feast, and were shut up in Jerusalem as in a prison: And the Centuriators note out of Egesippus, that of Citizens and others, from other parts come thither, there were slain during the six months siege 1000000. viz. Ten hundred thousand; And out of Josephus, That of Captives which were taken and carried in Triumph, or Cast to the beasts, or put to punishments, through all the Cities in the way that Titus went, there were 97000, viz. Ninety seven thousand. And lest these numbers should be thought incredible, or impossible, Josephus reports, That there were numbered at one Passover in Jerusalem (besides leprous and unclean persons which might not eat the Passover) 2070000, viz. Two millions and seventy thousand. So wonderfully did God multiply this people.

6. To bless and crown them with a Confluence of Prosperity and Glory, both Temporal and Spiritual.

(1) With Temporal prosperity and matter of joy on every side. To this effect the Lord said; And I will make with them a Covenant of Peace,—And I will make them and the places round about my hill, a Blessing; and I will cause the shower to come down in his Season; There shall be showers of Blessing. And the Tree of the Field shall yield her fruit, and the Earth shall yield her increase, and they shall be safe in their land, and shall know that I am the LORD, when I have broken the bands of their yoke, and delivered them out of the hands of them that served themselves of them. And they shall no more be a prey to the Heathen, neither shall the beasts of the land devour them: but they shall dwell safely, and none shall make them afraid. And I will raise up for them a plant of Renown, (So that, in Christ, this plant of Renown, all these outward blessings are promised them: in whom all earthly blessings are added to believers) and they shall be no more consumed with hunger in the land, neither bear the shame of the Heathen anymore. Thus shall they know that I the LORD their God am with them; and that they, even the House of Israel, are my people, saith the Lord GOD. And afterwards he adds; — And I will call for the corn (Corn and all blessings are at God's call and Command) and will increase it, and lay no famine upon you. And I will multiply the fruit of the tree, and the increase of the field, that ye shall receive no more reproach of famine among the Heathen. By the Prophet Isaiah also God promiseth in Christ to these Captives after their return many Temporal Mercies intermixed among Spirituals. And by Jeremiah how sweetly and pathetically saith the Lord. And it shall be to me a name of joy, a praise and an honor before all the Nations of the Earth, which shall hear all the good that I do unto them: and they shall fear and tremble for all the goodness, and for all the prosperity that I procure unto it. Thus saith the LORD, Again there shall be heard in this place (which ye say are desolate without man and without beast, even in the Cities of Judah and in the streets of Jerusalem, that are desolate without man, and without inhabitant, and without beast,) The voice of joy, and the voice of Gladness, The voice of the Bridegroom, and the voice of the Bride, The voice of them that shall say, Praise the LORD of hosts, for the LORD is good, for his mercy endureth forever, And of them that shall bring the sacrifice of Praise into the house of the LORD; For I will cause to return the Captivity of the land, as at the first, saith the LORD, &c.

(2) With Spiritual Prosperity and Glory. Therefore, the LORD speaking Comfortably to his Captives that had been for a while as a woman forsaken and grieved in spirit, and as a wife of youth refused, tells her he had forsaken her for a small moment, and hid his face from her in a little wrath, but with everlasting kindness he would have mercy upon her, and gather her. And the mountains and hills should sooner be removed out of their places, then his Covenant of peace with them should be removed. And further he adds; Oh, thou afflicted, tossed with Tempest and not comforted, Behold I will lay thy stones with fair Colours, and lay thy foundations with Sapphires, And I will make thy windows of Agates, and thy Gates of Carbuncles, And all thy borders of pleasant stones. And all thy children shall be taught of the LORD, and great shall be the Peace of thy children. In which words note, I. His Churches misery under Captivity. She being, 1. Afflicted, Isa. 51. 21. 2. Tossed with Tempest. Heb. Stormed, even stormed like Jonah ship: the same word being used of both, Ion. 1. 11, 13. As a vessel at Sea in an extreme Tempest, without Anchor, Rudder, Mast, Sail or Tacklings, violently driven. 3. And not comforted, by God or man, but as it were wholly deserted and disconsolate. II. His Churches Spiritual Glory after her Captivity. This is set forth three ways, viz. 1. In her glorious, costly and stately spiritual Structure, set forth even to Admiration. Her Pavement of stones curiously painted or coloured. Her Foundations of Sapphires; which are precious stones, of a sky color, and Emblemes of Divine favor and peace, as I have formerly noted, from Exod. 24. 10. Her windows of Agates: The Heb. word here translated Agates, is by some rendered A Pearl, by some a Chrysoprase, by some Amber, by some Crystal, which being most clear, pellucid and transparent, suits most fitly to windows, for letting in the light. Her gates of Carbuncles, The Carbuncle is a precious stone of a fiery flamy color oriently sparkling. All her borders pleasant stones, viz. say some all her Cities round about, called Jerusalem 's Cities, Ier. 34. 1. richly built as well as Jerusalem. Say others better, All her walls round about pleasantly and delightfully built. Here are most magnificall and high expressions of the Churches excellent Spiritual frame which she shall have, after her return from Captivity, under Christ: and this under an hyperbolical allusion to some City thus curiously and gloriously built. That interpretation of some, That, This foundation should be Christ our Savior, 1 Cor. 3. 11. The windows, the Teachers who let in light to the People, Dan. 12. 3. The Gates and walls God's Protexion, Isa. 26. 2. & 60. 12. seems more witty, then solid. 2. In the general and effectual Instruction of her children by the Lord, viz. To Salvation: The Lord's Teaching is effectual Teaching: when by the inward efficacy of his Spirit, he co-operates with the outward Ministry of his Word. All God's Elect are thus taught, and thereupon come unto Christ by believing. 3. In the greatness of her children's peace. Which may refer, not only to their Temporal quiet and prosperity, but also to their Spiritual Peace, prosperity and tranquility in Jesus Christ, Rom. 5. 1. Philip. 4. 7. Ephes. 2. 14, &c.

7. To cause them to dwell in their own land, under David their Prince forever. And they shall dwell in the land that I have given unto Jacob my servant, wherein your Fathers have dwelt, and they shall dwell therein, even they and their children, & their children's children forever: And my servant DAVID shall be their Prince forever. Moreover I will make a Covenant of peace with them, it shall be an everlasting Covenant with them, and I will place them, &c. To have an Habitation on earth, is a Comfort: such an outward Comfort as Christ denied to himself, though he was heir of all things; — But the son of man hath not where to lay his head. But to have a Constant habitation to them and their posterity forever; this was a double, yea a Continual Comfort.

But how was this fulfilled, when Titus at last, after Christ's Death, destroyed Jerusalem and the Temple, and carried the people out of Canaan into foreign Countries, as I have formerly shown? Answ. This promise hath a twofold accomplishment; viz. 1. Literal. So the Jews dwelt in their own land under David their Prince forever; That is, for a long time, (as the Heb. phrase, forever is sometimes used,) even so long as the Seed of David Governed there, which was till the days of Christ. Yea so long as Christ himself the true DAVID lived, and many years after. 2. Mystical. So all the true people of God, (typed by the Jews) dwell in the Church Militant or Triumphant▪ (typed by Canaan ) under the Spiritual Kingdom of Jesus Christ the true DAVID for evermore.

These, and like Mercies were promised, as depending upon, and subservient to this great Mercy of the Jews Return from Babylon into their own land of Canaan.

Secondly, The Arguments whereby God endeavors to persuade his Captives of the certainty of their Return from Babylon, were Many, and those very Emphatically urged. Their Condition in Babylon was so low, All Waies and Means of their Deliverance thence so unlikely, And their spirits so overwhelmed with discomfort and despair; that they needed many Arguments, many cordials, to raise them up to believe so improbable Promises, and such an impossible Deliverance. Therefore God strengthens this Promise with many Reasons or Arguments. Take a taste or a few.

God endeavors to persuade and assure them of their Return from Babylon;

1. From the Gratuitousness and freeness of God's Redeeming his people; without money, Isa. 52. 1. to 7. & 48. 9. to 16.

2. From the mutual interest, love and dearness betwixt God and his people He being theirs and they his: therefore he will deliver them, Isaiah 43. 1, 2, 3, 4. & 48. 14, 15. & 49. 13. to 18.

3. From God's inviolable Constancy and Faithfulness in his Covenant and Promises to his people. His Covenant with David touching the perpetual Rule of his Seed, shall be as sure as the Covenant of day and night: therefore their captivity should return. And the vision of their Return, at the appointed time should speak and not lie, Jer. 33. 19. to the end. Hab. 2. 1, 2, 3, 4. Jer. 33. 14.

4. From God's removal of the grand Impediment of their Deliverance, viz. Their sins, which he would freely and fully pardon, Isa. 44. 21, 22, 23, &c. All the chains, fetters, and dungeons in Babylon could not hold God's people so fast in their bondage, as their sins.

5. From God's Omnipotency and matchless excellencies: showing that he is every way able and all-sufficient against all difficulties, to redeem his people and ruin their enemies, Isa. 40. 9. to the end. & 52. 9, 10. Ezek. 37. 1. to 15. And therefore he Names Cyrus long aforehand, who should be his Instrument in their deliverance, and for rebuilding Jerusalem and the Temple: before whom all difficulties should be removed, Isaiah 44. 24. to the end. with Chap. 45. 1. to 14.

6. From God's special presence with his affl •… cted Captives in all their afflictions and extremities of distresses, Isa. 43. 2, 5, 6. And God's presence is an excellent foundation of his people's preservation and speedy relief, Psal. 46. 5.

7. From God's tender and vigilant Providence over them Continually. He still bears and carries them as in his arms, from the womb to their hoary hairs: and therefore will carry and deliver them, Isa. 46. 3, 4. And when they go forth, God will be both their Van-guard, and Rear ward, Isa. 52. 11, 12.

8. From their former experiences of God's redeeming and delivering them, especially Egypt's bondage of old, Isa. 43. 2, 3, 4. & 52. 4, 5.

9. From their conformity to the Messiah Jesus Christ himself in this their Affliction and Restauration out of it. Forasmuch as Christ himself, should first be deeply humbled, and then highly exalted and magnified. And therefore they should patiently wait till their Deliverance should approach, Isa. 52. 11, 12, 13, 14, 15. with Chap. 53. throughout.

10. From God's singular intent and aim of glorifying himself, and of sanctifying himself before the Heathen, by their Deliverance out of Babylon: that this might be to him a Name of Joy, a praise and an Honor before all the Nations of the Earth, which should hear all the good that he should do unto them, &c. Ier. 33. 6. to 15. Ezek. 36. 21. to 25.

By these, and divers such like Arguments, most emphatically urged, the LORD endeavors to comfort his afflicted Captives, and raise up their Hope, Expectation and Assurance of their seasonable Redemption, out of Babylon. Consult the words of the Lord in those Scriptures, alleged only, for brevity sake.

Thirdly, This great Mercy, the Redemption of God's Captive people from Babylon, was exactly accomplished in its season. For clearing this, Note;

1. That the Captivity of the Jews in Babylon was to last just 70. years, according as God foretold them by his Prophet Jeremiah. During all which time the land enjoyed her Sabbaths. These 70. years were to continue till the expiration of the Babylonian, and inchoation of the Persian Kingdom, 2 Chron. 36. 20, 21. So that the Destruction of the Babylonish Kingdom, and the Redemption of the Jews out of Babylon were contemporany.

2. That, At the end of the Jews 70. years Captivity in Babylon, the Prophet Daniel in Babylon, in subserviency to God's Promises, set himself by Fasting and Prayer most earnestly to entreat the Lord for their Restauration. His Prayer is heard: And, beyond his prayer, a further Mystery is revealed to him, viz. That from the going forth of the Commandment to restore and build Jerusalem, until the Messiah, should be 70. weeks of years, and then the Messiah should be cut off. So that when the 70. years of their Captivity should end, the 70. weeks should begin. Both these fell out in the first year of Darius his reign over Babylon. And in the second year of Darius (after the Jews had received some degree of their deliverance) The Angel of the LORD (viz. the Angel of the Covenant, Jesus Christ our Mediator, interceding with his Father for the accomplishment of this their Deliverance begun) said; O LORD of hosts, how long wilt thou not have mercy on Jerusalem, and on the Cities of Judah, against which thou hast had indignation this threescore and ten years?

3. That, when the 70. years Captivity were now expired, the singular providence of God so ordered things, That Babylon was taken by Darius the Mede, and Cyrus the Persian, and so the Babylonian Kingdom was given to the Persians. Daniel briefly toucheth this History: others explain it to this effect, viz. 1. The 70. years Captivity were now expired. 2. At this very time (God's vigilant providence so ordering and over-ruling all affairs) Darius and Cyrus had besieged Babylon now a good while together: wherein, as is reported, Corn enough was laid up for ten years. 3. During their Siege against Babylon, Belshazzar King of Babylon made a great Feast to a thousand of his Lord's, and drank wine before the thousand, Dan. 5. 1, 2, &c. Thus God infatuated him to his destruction: that in the midst of his danger he should be so secure and licentious, when he had need to have been taking care of his besieged City, especially Cyrus being so potent and active an adversary. At this Feast, God miraculously sent an hand, writing Belshazzar his doom on the wall over against the Candlestick, Mene, Mene, Tekel, Peres. That he was weighed in the balances and found too light, and his Kingdom should be given to the Medes and Persians: for expounding whereof Daniel was clothed in Scarlet, having a Chain of Gold put about his neck. 4. On that very night, when they were drowned in wine, sleep and security, Babylon was taken by Darius and Cyrus, and King Belshazzar slain. It is noted out of Historians, Xenophon and others, That Gobria and Gabatha betrayed the City to Cyrus by way of revenge against Belshazzar, who had ignominiously gelded one of them, and slain the son of the other. And that Cyrus with his Army having many sluices and trenches, suddenly on that night turned the River Euphrates into those sluices, and so entered the City, and possessed the Kingdom of Babylon for his own. 5. In the very first year of Darius and Cyrus, Proclamation is made by Cyrus to all the Captive Jews in Babylon, that they should be set at liberty to go build Jerusalem and the Temple, and he restored to them the vessels of the Temple. And accordingly many thousand Jews went up to Jerusalem, and (though in troublous times ) built, prospered in, and completed their work. Thus their Deliverance from Babylon was brought about most wonderfully and unexpectedly. Insomuch that the very Captives themselves released, were amazed at it, and as people in a Dream, rather then in a real deliverance. When the LORD turned again the Captivity of Zion, we were like them that dream. Then was our mouth filled with laughter, and our tongue with singing: Then said they among the Heathen, The LORD hath done great things for them. The LORD hath done great things for us▪ whereof we are glad.

Fourthly, This won •… ll Redemption of the Captive Jews from Babylon had a spiri •… •… ysterie in it, shadowing out the greatest and Spiritual Redemption 〈◊〉 •… ods Elect from the bondage of Sin, Satan, Death, Hell, &c. into 〈◊〉 they were implunged by the Fall of the first Adam, and out of which they should be Restored by Jesus Christ the last Adam. For evincing of this, ponder diligently these few ensuing Considerations, viz.

1. That, The Promises of God touching his Peoples Deliverance from Babylon's Captivity, are jointly proposed and intermixed with his Promises of Restoring his Elect from spiritual Captivity. As Isa. 49. throughout. Dan. 9. 2, &c. 24, &c. Which notably insinuates thus much to us; That in their Redemption from Babylon's thralldom, God typed out their Redemption from spiritual thralldom: and in that, they were especially to lift up their eyes to this.

2. That, It is the primary Scope and intention of the Prophet Isaiah, in the fourth Part of his Prophesy, which is promissory, viz. from Chap. 40. 1. to the end of the Book, To comfort his spiritual Captives under Sin, Satan, Death, &c. with promises of their Deliverance by Christ; all along under-laying as a foundation, handsel and shadow thereof, the Restauration of his Captives from the bondage of Babylon. And therefore, 1. He assures the Jews of their Deliverance by Cyrus (named about 200. years aforehand) out of their sad Babylonish Captivity threatened: as also of Babylon's utter Destruction, Compare Isa. 39. with Chap. 40. to Chap. 49. 2. He carries and raises them hereupon to behold and expect a far greater deliverance by Jesus Christ the Messiah, from spiritual Captivity under Sin, Satan, Wrath, &c. which should be as the high accomplishment, perfection and glory of their Return from Babylon to Zion, especially when Christ the blessed Redeemer should subdue and annex the Gentiles far and near unto his Church, that Mother-Church of the Jews, Isa. 49. to the end of his Prophesy.

And this will more fully appear; Partly, By a diligent and judicious considering of the whole Series, Order, Connection, and Intent of the Prophesy, from Chap. 40. to the end of the Book: as I have elsewhere clearly unsolded the same. Partly, By the Concurrent judgment and interpretation of the godly learned, familiarly acquainted with the Scriptures, as Calvin, &c. Especially by those Accurate and Elaborate Annotations, or Large Commentary upon Isaiah, digested into the Large Lond. Annotations upon the whole Bible.

3. That, The Lord comforts his Captives in Babylon, by their conformity to the Messiah, the Lord's Servant, both in their deep Affliction in it, and ensuing Restauration out of it: Forasmuch as even Christ himself should first be deeply Afflicted and Abased, before he should be highly advanced and exalted.

4. That, Unto God's Covenant of Promises for Return of his people the Jews from Babylonish Captivity, there are immediately annexed Precious Promises of the Messiah, for effecting and full completing thereof. And therefore after the Lord had largely expressed his Covenant touching their Return from Babylon, Ier. 32. 26. to the end of the Chapter, and 33. 1. to 15. He presently adds; In those days, and at that time (viz. Even in the days and time of this Covenant with the Captives, and before the expiration thereof) will I cause the branch of Righteousness to grow up unto David, and he shall execute judgment and righteousness in the land. In those days shall Judah be saved, and Jerusalem shall dwell safely, and this is the name wherewith she shall be called, The LORD our righteousness. For thus saith the LORD, David shall never want a Man to sit upon the throne of the House of Israel, &c. In which expressions; The Restauration of Israel, both from the Babylonish, and Spiritual Captivity, is ascribed to Christ, as to be accomplished by him fully and finally. And elsewhere Scriptures testify; That, As Christ Redeems from Spiritual Captivity by his Death and blood: So the same Jesus Christ tells the Church, that by the blood of her Covenant (viz. by his own blood typfied in the blood of Sacrifices used in confirming his Covenant, as Exod. 24. 5, 6, 7, 8. which is God's Covenant, as Author of it, Her Covenant, as the Federate party in it with God) he had sent forth her Prisoners out of the uncomfortable Babylonish pit — As for them also, by the blood of thy Covenant, I have sent forth thy prisoners out of the pit, wherein is no water.

5. That, God promiseth to his divided and dispersed people, that, when their Dispersion should be gathered from Babylon and other Countries into their own land, they should be United into one Nation and one Kingdom in their own land, under one King, even David (viz. Jesus Christ the true DAVID) their King forever. Literally, they were thus united, at their Return, under Zerubbabel, a son of David, and Type of Christ: Spiritually, they were thus United under Christ himself; as hath been formerly explained. That being a Type and shadow of This.

6. That, Israel's Redemption of old from Egyptian bondage, was a plain Type of the Elects Redemption by Christ from spiritual bondage, as the Mystery or Sacrament of the Passover then, and upon occasion of that deliverance, celebrated, doth unquestionably evince: Proportionably, yea and much more, this greater Redemption of the Jews from Babylonian bondage (in comparison whereof that deliverance from Egypt should, as it were, be forgotten) was a Type also of the Elects Restauration by Christ from spiritual Captivity. And therefore it is very observable, that when the Lord had promised, To gather his dispersed Flock out of all Countries, and to raise up to David a righteous Branch for saving Judah and Jerusalem, even THE LORD OUR RIGHTEOUSNESS: He presently adds; Therefore behold the days come saith the LORD, that they shall no more say, The LORD liveth which brought up the children of Israel out of the Land of Egypt: But, The LORD liveth which brought up, and which led the Seed of the House of Israel out of the North-Country, and from all Countries whither I had driven them, and they shall dwell in their own Land. By which he gives us to understand: 1. That the same LORD, viz. The Lord Jesus Christ brought Israel out of Egypt, and out of Babylon, into Canaan, whatever the Instruments were. 2. That, The Deliverance from Babylon should so far surpass that from Egypt; that the transcendent greatness of that, should Ecclipse, and as it were obliterate the memory of this. 3. That consequently, As Canaan whither they were to be brought, was a Type of Heaven, the eternal Rest: So, both Egypt and Babylon, whence they were delivered, were Types of their spiritual bondage and misery under Sin, Satan, Death, &c. And their Redemption from Babylon was a Type of their Spiritual Redemption by Christ, as well as their Redemption from Egypt, and in some regards a more eminent Type.

7. Finally, That there is a notable Analogy, or proportion betwixt the Jews deliverance out of the Babylonish Captivity, and the Elects deliverance from their Spiritual Captivity. For, 1. The term whence the Jews were delivered, viz. Babylon, was a place of wickedness, and a place of extreme misery and wretcedness to the Captives. There they were sadly oppressed for seventy years together, as slaves and vassals to the Pagans; There they were in as helpless and hopeless a condition, in reference to their deliverance, as dead bodies and dry bones in a Grave. So the term from which the Elect were delivered by Christ, is a state of sin, and a state of Misery, under Curse, Wrath, Death, Satan, &c. They being dead in trespasses and Sins, under the power of Satan, and children of wrath, even as others. 2. The Jews deliverance from Babylon, was a Reviving of their dead bones, an opening of their Graves, and a a bringing them as it were out of their Graves in Babylon. So the Elects deliverance from their Spiritual bondage, is their Spiritual Reviving and Resurrection. God who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ,—and hath raised us up together. And elsewhere, If ye then be risen with Christ, seek those things which are above. 3. The Jews were delivered from Babaylon by Cyrus when the appointed time of seventy years was fully come: So the Elect were redeemed and delivered from their spiritual bondage in the fullness of time by Jesus Christ when the seventy weeks of years were come. 4. The Jews were so delivered from Babylon, as that they were cleansed from their idols, detestable things and transgressions. And the Elect are so delivered from their spiritual thralldom, that they are washed, sanctified, justified in the Name of the Lord Jesus, and by the Spirit of our God. 5. The Jews delivered from Babylon, were called to build the Temple of God, Ezr. 1. 1, 2, 3, &c. So the Elect being redeemed and actually delivered from their spiritual thralldom by Christ, are built up a spiritual house, as living stones, upon the foundation of the Prophets and Apostles, Jesus Christ himself being the chief corner-stone. In whom all the building fitly framed together, groweth unto an Holy Temple in the Lord. 6. The Jews delivered from Babylon, came into their own land, the land of Canaan, their Typical Rest. So the Elect are redeemed by Christ out of their spiritual bondage, that at last they might return into the true Canaan, Heaven itself, the eternal Rest promised to God's people, where they shall sit together with Christ in Heavenly places.

Thus of God's Promise to Redeem the Jews out of Babylon, and to Return them into their own land of Canaan.

III. God's cleansing of his People the Jews, when Redeemed out of Babylon from all their Spiritual Des •… ements: from all their Idols, from all their detestable things, and from all their Transgressions. To this effect, the Prophet Ezekiel laying down the Substance of this Covenant to the Captives, and having promised, First, Their Return from Captivity: Secondly The union and oneness of their Nation under one King in their own Land: Thirdly he adds, as a third Covenant-blessing, the Cleansing, Expiation and Pardon of their Transgressions, saying; Neither shall they defile themselves anymore with their Idols, nor with their detestable things, nor with any of their Transgressions: but I will save them out of all their dwelling-places, wherein they have sinned, and will cleanse them; so shall they be my people, and I will be their God.—Moreover I will make a Covenant of Peace with them, &c. And in the former Chapter, reciting the Promised blessings of this Covenant, he promiseth this mercy of their Spiritual cleansing three several times, as Lavater observes, for the greater certainty that all sins shall be remitted to the penitent. God speaks it once twice, thrice: because he was peremptorily resolved and determined to confer this blessing upon them. Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your Idols will I cleanse you — I will also save you from all your uncleannesses, &c. — Thus saith the Lord GOD, In the day that I shall have cleansed you from all your iniquities, I will also cause you to dwell in the Cities, &c. By Jeremiah also the Lord said; And I will cause the Captivity of Judah, and the Captivity of Israel to return, and will build them as at the first. And I will cleanse them from all their iniquity, whereby they have sinned against me, and I will Pardon all their iniquities whereby they have sinned, and whereby they have transgressed against me. Calvin thinks these two phrases, I will cleanse them, and I will Pardon, do signify one and the same thing: because the Heb. 〈 in non-Latin alphabet 〉 Tahar, here rendered cleanse, properly signifies, To expiate. And therefore cleansing here denotes not Regeneration, or Sanctification. And he further notes, That the Prophet, by changing the number, Iniquity, to Iniquities, shows the Company and variety of their wickednesses: As if he had said, there was a manifold Heap of their wickednesses, standing in need of God's singular mercies.

In these sweet and Comfortable Promises of their Cleansing, Compared together, these things are very observable, viz.

1. How the grievousness and sinfulness of their Sins and Idolatries are described. For, The Expressions are very Emphatical: by which God would Convince them and Shame them. As, 1. Idols, 〈 in non-Latin alphabet 〉 Gillulim, Properly, Dunghils, Dungheaps, &c. Ezek. 37. 23. and 36. 25. Its derived from 〈 in non-Latin alphabet 〉 Galal, To roll away, tumble, &c. Thence 〈 in non-Latin alphabet 〉 Galal signifieth dung or Excrement: because it is rolled out, and carried out of sight; or because that which is rolled therein is defiled. Hence its used to signify Idols, as being Dunghil-gods, Dungheaps, vile excrements and stinking filth. 2. Detestable-things. Heb. 〈 in non-Latin alphabet 〉 Shikkutsim, which properly signifies Execrable, accursed, loathsome, abominable things, Ezek. 37. 23. such abominable things as a man shuts his Eyes, or stops his Nose against. 3. Transgressions. Heb. 〈 in non-Latin alphabet 〉 Peshagnim, properly, Defections, Rebellions, Prevarications, Ezek. 37. 23. 4. Filthinesses, Uncleannesses, Pollutions, or Defilements, &c. 〈 in non-Latin alphabet 〉 Tumothim, properly, Defiling-Filthinesses, Ezek. 36. 25, 29. It imports not only someone, but their manifold pollutions, and spiritual filthiness, whereby themselves and their ways were so defiled, that they stood in need of God's cleansing. 5. Iniquities. Heb. 〈 in non-Latin alphabet 〉 Gnavonothim, properly it signifies Perversnesses, Perverse-iniquities, crookednesses, &c. Ezek. 36. 33. A thing is crooked, and warped awry, when it will not be brought to agree with that which is straight, but warps and starts from it. Such were their thoughts, words and ways, in reference to the straight-rule of God's will in his Word. This same word also Jeremiah useth twice in the fore-cited promise, viz. Once in the Singular number, and after in the Plural. As intimating that they were guilty not only of one sin, or one sort of sins: but of an Heap of sins and crooked carriages against God, as I formerly noted out of Calvin. Thus by all these aggravating expressions God endeavors to humble and shame them for the heinousness of their iniquities. God humbles sinners first under the true sense of their sinfulnesses: before he lift them up with the pardon of their sins.

2. How exceeding graciously the Healing and removing of all their sinfulnesses is by the Lord promised. This is laid down also in variety of Expressions. As, 1. That he will sprinkle clean water upon them, and they shall be clean, Ezek. 36. 25. Sin had made them foul and filthy: God would sprinkle clean water upon them, to purge and wash off their filthiness. In this phrase is a plain Allusion to the Levitical Sprinklings, Washings and Purifications, purging away the Ceremonial Uncleanness; without which cleansings, the unclean could not be admitted into the Camp or Congregation: All which were evident Types of the blood of Jesus Christ that blood of sprinkling speaking better things then the blood of Abel, purging the Conscience from dead works, to serve the living God, Heb. 9. 13, 14. and 12. 24. Christ's blood is this clean water sprinkled by faith upon the soul, that Fountain opened for sin and for uncleanness, Zech. •… 3. 1▪ Psal. 51. 2, 7. 2. That he will cleanse them, Ezek. 37. 23. will cleanse them from all their iniquity, Ier. 33. 7, 8. Yea, from all their iniquities, Ezek. 36. 33. Yea he will cleanse them from all their filthiness, and from all their Idols, Ezek. 36. 25. This shows God's determinate resolvedness thus to cleanse them by the blood of Jesus Christ from all their sinful defilements fully and completely, that they might be pure and spotless. Heres the Freeness, Fulness, and Resoluteness of this Mercy intimated. 3. That he will pardon (Heb. will Spare, Remit, be propitious to) all their iniquities whereby they have sinned, and whereby they have transgressed against him, Ier. 33. 8. This free and sull Pardon of iniquities, oh how sweet a Privilege and Consolation is it to the Sinner! Herein David placeth a man's Blessednesses. 4. That They shall not anymore defile themselves with their Idols, nor with their detestable things, nor with any of their transgressions, Ezek. 37. 2 •… . This hath reference to God's cleansing them by Regeneration and Sanctification, from the power and stain of sin, especially of Idolatry, set forth here in three words, idols, Detestable-things, Transgressions. Though formerly they were extremely addicted to Idolatry, yet after their Return from Captivity, they should be thoroughly reformed from that sin, They should be given to Idolatry no more. 5. That he will save them from all their uncleannesses, Ezek. 36. 29. Yea, That he will save them out of all their dwelling-places wherein they have sinned, Ezek. 37. 23. That is, ( ¹ ) He will save them from their sins, both from the Guilt, and from the Power and Pollution thereof. He will Justify, and Sanctify them: especially from their Idolatries. ( ² ) He will save them also from the Punishment of their sins, out of all their dwelling-places, whether Babylon, Egypt, or elsewhere, in which they are Captives, wherein they have willingly, or compulsorily been partakers in Paganish Idolatries.

3. How these Promises were performed and made good to the Captive Jews. These Promises had their Accomplishment, 1. Upon the Elect Jews which were carried Captive. When they were effectually Called, Converted, Sanctified and Justified: Then, clean water was poured upon them: Then, they were fully cleansed from all their defilements and Idolatries, &c. And analogically upon all the Elect in after-ages. 2. Upon the whole body of the Captives in some sense. Forasmuch as they were fully divorced, and thoroughly reformed from all their Idolatries, Detestable things, and Prevarications, after their Return from Babylon. Before that time, they and their Fathers were extremely prone to Idolatry, and ready to run into it upon all occasions, and could not be divorced from it. The family of Terah, Abraham's father, beyond the flood, worshipped other God's in Chaldea before Abram was called into Canaan. The family of Jacob, whilst with Laban, and afterwards, tainted with Idolatry. The Israelites served strange God's in Egypt, even the Idols of the Egyptians. When they were newly brought out of Egypt, and had solemnly Covenanted with God against Idolatry, while Moses was in the Mount with God, they Idolatrously trespassed in the Golden calf which Aaron Made: sitting down to eat and drink, and rising up to play. When they came into the land of Moab▪ in Shittim, they went to the Sacrifices of the Moabitish God's, and did eat, and bowed down to their God's: so that 24000. of them thereupon died of the plague, and by the hand of Justice. In the days of the Judges they served the God's of the Heathens, Baalim and the groves, and Ashtaroth, and the God's of Syria, of Zidon, of Moab, of Ammon, and of the Philistines. In the days of the Kings: Solomon encouraged, and shared in the Idolatry of all his strange wives, 1 Kings 11. 6. 7, 8. Ierobo •… m set up the Idolatrous Calves in Dan and Bethel, whereby he made Israel to sin, 1 Kings 12. 28. to the end. And what shall I say? Time would fail me to tell of their Idolatry, in the days of Ahab, Jehu, H •… shea, Manasseh, Amon, and of others till the very Babylonish Captivity. Yea, they were very Idolatrous even under their Captivity. But now after they were brought out of Babylonish Captivity, how did God wean them from their idolatry, detestable-things, and prevaracations! I read not, that I remember, of any their idolatries afterwards, They after that defiled themselves with their idols no more. Yea I read in other writings, that after this the Jews extremely abhorred Idols, and Idolatry. Dion Cassius reports, That at that time when Jerusalem was taken by Pompey, there was no image found in the Temple: and that the Jews did account their God to be ineffable and invisible. Yea they so far loathed Idols and Idolatry; that when some rash young men, called Doritae, had in a show of Religion, put Caesar's Statue in one of the Jews Synagogues, Petronius (then Claudius Caesar's Legate) writes sharply to the Doriensian Magistrates to send them to him to give an account of their fact, whereby they had profaned the Synagogue of the Jews, by bringing in Caesar's Statue, which their Religion did not allow of, whereby the piety of the Jews was offended, &c. as Josephus recites the story. And the Centuriators declare; That, Herod Ascalonita being made King in Judea by Augustus Caesar, placed with great cost A Golden Eagle over the gates of the Temple, for the Honor of Caesar. But forty young Scholars of eminent Families, and their two Masters Judas and Matthias, in their pious Zeal being grieved at such profanation of the Temple, demolished by force the said Structure at bright Noon-day. Thus this Promise in this Covenant, of Healing the Jews idolatry was performed most eminently. Thus, of God's cleansing the Captives from all their Spiritual defilements.

IV. God's Putting his Spirit within them, for newframing and Spiritualizing their Heart. God Promiseth his Spirit to them: and the blessed Influences of his Spirit upon them. His Promises to this purpose were very sweet, Evanglical and Spiritual — A new heart also will I give you, and a new Spirit will I put within you, and I will take away the Stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in my Statutes, and ye shall keep my judgments and do them. — 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: That they may walk in my Statutes, and keep mine Ordinances and do them: and they shall be my people, and I will be their God. — And I will give them an heart to know me, that I am the LORD; and they shall be my people, and I will be their God: for they shall return unto me with their whole heart. — And I will give them one heart, and one way, that they may fear me forever, for the good of them, and of their children after them. And I will make an Everlasting Covenant with them, &c. And the Prophet Isaiah, promising to the exiled and Captivated Jews deliverance from Babylon, especially under that from spiritual bondage by Jesus Christ the Redeemer, assures them of their Constant enjoyment of his Spirit and Word for their Constant direction and consolation, saying; And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD: As for me, this is my Covenant with them, saith the LORD: My Spirit that is upon thee, and my words which I have put into thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy Seed, nor out of the mouth of thy Seeds Seed, saith the LORD, from henceforth and forever. The Spirit, with these effects, fruits and influences of the Spirit of God, are promised and covenanted to be performed to the Captive Jews after their Return from Babylon. Let us view them a little, 1. More Generally. 2. More Particularly.

More Generally, Here God promiseth his own Spirit to his Captive people, after their Return from Babylon, Ezek. 36. 27. Isa. 59. 20, 21. Here divers Queries must be resolved for Explanation sake. As, I. What is meant by the LORD's Spirit here promised? Answ. The word [ Spirit ] is used in a manifold sense in Scripture, as it is attributed to God. Here it is attributed to God; I will put my Spirit within you, &c. This word Spirit is attributed to God, Essentially, and Personally. 1. Essentially. So God is a Spirit, John 4. 24. An eternal Spirit, Heb. 9. 14. Christ is said to be Justified in the Spirit, i. e. In the Godhead, here opposed to his flesh, 1 Tim. 3. 16. Thus it is not to be understood here. 2. Personally, To the third person in Trinity peculiarly, viz. The Holy Ghost. To him this Name Spirit is given, Properly, and Improperly. ( ¹ ) Properly, as denoting the third Personal Subsistence in the Godhead, proceeding from the Father and the Son, and equal in Essence or Substance to them both▪ Luke 1. 68, 70.

The Mystery and Marrow of the Bible

IV.

V.

CHAP. VI. Of the Discovery, Nature and Administration of God's Covenants of Promise, in the sixth and last noted Period of time, viz. From the Babylonish-captivity, till the Death of the Blessed Messiah JESUS CHRIST.

APHORISM I. 1. The Author, Occasion, Impulsive Cause, Federates and Nature of this Covenant.

APHORISM II. 2. The Subject-Matter or Substance of God's Covenant with the Captive Jews.

SECTION I. 1. The Subject-Matter of this Covenant, on God's part.