The Mystery and Marrow of the Bible
(6) Admiration of some men's Persons for the Difference of their gifts. Jude gives this for one character of the Separatists crept in in his days, that as they were sensual, Having not the Spirit, so they had men's Persons in Admiration because of Advantage. Let Truths be preached by the Persons admired Oh how sweet, how precious, how choice, &c. are they accounted! (Its well if they value not Truth for their sakes, more then for Christ's): But let the same truths be as lively, faithfully and judiciously preached by others, alas they are but dry vulgar ordinary things. Is not this to have the faith of Christ with respect of Persons? This was the Error of the Corinthian Church. One was for Paul, He was a deep man: Another for Apollo, He was an eloquent man: Another for Cephas, He was a Zealous and solid man, &c. Here was a weak and Childish admiring of men's persons, and this fomented strongly those hot Contentions and mischievous Divisions amongst them. Truth is to be accepted and esteemed for Christ's sake, the Author of it; and for its own sake and the precious Nature of it. The Preachers of Truth are to be esteemed for the Truth they preach, for the work they do: Not the Truth and work for them.
(7) Causeless prejudice against Jesus Christ, His Church, His Members, or Ordinances. Prejudicating Opinions and hard thoughts without just ground or Cause against these, extremely obstruct Union, and promote Division. The Jews Prejudice against Christ, kept them from union with him by Faith, yea, occasioned their opposition and persecution of him to the Death. Saints Prejudice against the Church, Members and ordinances of Christ, set him at such a distance from them, that he thought with himself that he ought to do many things against Jesus Christ in them, which also he did, with much insolency and cruelty. And how far such Prejudice hath estranged the hearts of people in this Nation from a sweet closing together in Heart and Way in Matters of Religion, every judicious and observing Christian amongst us knoweth very well. Oh therefore bury all causeless prejudice: do not fore-judge or fore-condemn any Person or Thing; till, after due examination, there be found just Cause. How many divide from the Church of Christ among us with the Anabaptists, merely out of Prejudice against Infant-Baptism disgraced by them: who never duly examined nor understood the just grounds of Infant-Baptism? How many depart from us upon Prejudice against our Church-Constitution: who understand not at all solidly what a true visible Church-Constitution means, or wherein it consists? How many make Divisions and distractions among us about Church-Government out of mere causeless prejudice: never duly considering what that Government is, which Christ hath left to his visible Church? &c. Now this is a most Unchristian, inhumane, and irrational-way, to pre-judge and pre-condemn any person or Cause before a just Hearing and deliberate examination.
(8) Finally, Sordid and filthy Cevetousness, Especially in Seducers and false teachers, is another Common and Noterious cause of Divisions in the Church. Many devise and publish new Opinions, New ways in the Church, yea New Ordinances of their own, not of Christ's: that, under specious pretences of singularity, and more then ordinary purity, they may draw Disciples after them, especially such as are great and rich in this world, by whom they may increase in worldly wealth. He is blind that cannot behold these devises of many in this land in these days, to the Renting of the Church in pieces; and thus it was in the Apostles times. There are many unruly ones, and vain-talkers, and Deceivers,—who subvert whole Houses, teaching things which they ought not for filthy Lucres sake. Paul tells the Philippians with tears that the false-teachers which went about to pervert them, were enemies to the Cross of Christ, whose End is destruction, whose God is their Belly, and whose glory is in their shame, who mind earthly things. And he beseecheth the Saints at Rome; To mark them which cause Divisions and Offences, contrary to the Doctrine which they had learned, and avoid them. For they that are such, serve not our Lord Jesus Christ, but their own belly, and by Good words and fair speeches deceive the Hearts of the simple. Jude also describing such persons, stiles them, men crept in unawares, and saith; woe unto them, for they have gone in the way of Cain, ( viz. by their cruelty against the Saints;) and ran greedily after the error of Balaam, for Reward, (viz. by their filthy covetousness, and selfseeking;) and perished in the gain-saying of Core; who with his Confederates, were ancient Separationists from the Church of God: but to their own destruction, for a warning to all that should afterwards make like separation. Yea this Evil was common and abounding among all falls-teachers in the very Primitive Apostolical times, that of such especially Paul complains; All seek their own, not the things which are Jesus Christ's. And Peter prophecieth that the Church shall be troubled in after times with such Covetous self-seeking Seducers; But there were false Prophets also among the people, even as there shall be false teachers among you who privily shall bring in damnable Heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.—And through Covetousness shall they with feigned words make merchandise of you; whose judgment now of a long time lingereth not, and their damnation slumbereth not.
These are some of the chief Bitter Roots of Division and Confusion in the Church of God, to be utterly extirpated, in order to Oneness in Heart and Way among believers.
Fourthly, Cherish all the Foundations, Supporters, Prefervers and friends of Unity. Hereby Unity shall be maintained and improved. Especially labor, that yourselves and others may abound with these eminent Cementing and Uniting Graces, viz.
(1) With solid and judicious Knowledge of Jesus Christ, and of the great Mystery of Sinners Salvation by him. This Knowledge of the Son of Cod, (as Paul notes) hath an Uniting Property in it, and tends to the Saints highest perfection: and when the Saints thus become men in understanding, they shall not be anymore like children tossed to and fro with every wind of Doctrine, &c. There be many that have a Smattering of Knowledge, a few swimming notions, some ungrounded and infant- apprehensions of Christ, but being not well bottomed, ripened, and fixed, they prove but fuel for Seducements: But do thou labor to be thoroughly instructed in the very mystery of Christ. Dive deep into this blessed Secret, so as to be rooted and grounded herein.
(2) With unfeigned Faith. There's a feigned Faith, as in Temporaries, and as in Simon Magus. This no more Unites to Christ or to Christians, then a thread or a piece of clay unites a branch or Cions to the stock of a tree. There's also a Faith unfeigned, peculiar to God's Elect: This faith in Christ hath an eminent Uniting faculty to knit us to Christ the head, and to make us one with him, which is the foundation of Oneness with his Members. Especially considering that this unfeigned Faith works by Love, both towards Christ and towards his body the Church and all his members, inclining sweetly to close with them and embrace them in dearest sincere affections.
(3) With sincere Love. Love (as Zanchi hath well evidenced) hath in it as it were three Degrees, or three primary Acts which it exerciseth towards any object beloved; viz. 1. Benevolence, or wellwilling to the object beloved, for its loveliness, though not possessed or enjoyed. 2. Desire of Union to it, or enjoyment of it. Amiableness attracts and snatches the hearts desires after it 3. Complacency and acquiescence in the enjoyment of, and Union to, the Object desired. So that true Love, in the very intrinsical Nature of it, hath an Uniting Property, kniting the Heart and Object together affectionately, and inclining strongly unto Union of them actually. Paul therefore exhorting the Ephesians unto this Spiritual Unity, he commends Love first to them as a special Help thereunto; I beseech you that ye walk worthy of the vocation wherewith ye are called,—forbearing one another in love, endeavoring to keep the Unity of the Spirit in the bond of Peace. And in like sort to the Philippians; — Fulfill ye my joy, that ye be like minded, having the same Love, being of one accord, of one Mind, &c. Love was the sacred Sodder and Glue which so strongly united the Primitive Christians, that the whole multitude, Even many thousands, were of one Heart and of one Soul. Where Love decays: Union decays. We want sincere and fervent Love to Christ, to his Church, to one another as his Members, to his Truth, Ways, and Ordinances, &c and therefore it is, that we have so little Union, so much Division amongst us. Love or Charity suffereth long, and is kind: Charity envieth not: Charity vaunteth not itself; is not puffed up; Doth not behave itself unseemly; Seeketh not her own; Is not easily provoked; thinketh no Evil; Rejoiceth not in iniquity, but rejoiceth in the Truth; Beareth all things; Believeth all things; Hopeth all things; Endureth all things. O precious Love! How doth it tread underfoot all occasions of Discord and Division! How doth it frame itself every way to gain and maintain unity! Love is the Bond of Perfectness The perfectest bond of Unity.
(4) With Peace, and Peacable Dispositions. Persons of a Peaceable and quiet Spirit towards the Church and members of Christ are of an excellent Spirit, especially in order to this Spiritual Unity.— Endeavouring to keep the Unity of the Spirit in the bond of Peace, Eph. 4. 1, 2, 3, &c. Peace is not only a friend of this Unity; but Even a Bond of Unity. How vehemently is Peace urged upon us by God? Be at peace among yourselves, — Follow peace with all men, and Holiness. — If it be possible, as much as in you lies, live peaceably with all men. — Be of one mind, live in Peace, and the God of Love and Peace shall be with you. How extremely therefore are all unquiet, turbulent, contentious, quarrelsome Dispositions and Practises offensive to God? They that love war with the Church, can never Maintain Peace with Christ. Paul said of such; I would they were Even cut off that trouble you. David lamented his dwelling in Meshech, hating peace: we have many Meshech's and Meshechites, in this Nation, woe is him that hath his Tabernacle amongst them, Let us therefore follow after the things which make for Peace, and things wherewith one may edify another.
(5) With all Humility or lowliness of heart and mind.—Humility is a sanctifying Grace, repressing ( a ) Pride, and disposing a person, both Inwardly and Outwardly towards ( b ) God and ( c ) Man, to all acts of lowliness in ( d ) Thoughts, ( e ) Words, and ( f ) Works. ( a ) Psal. 131. 1. 1 Sam. 9. 21. ( b ) 2 Sam. 7. 18. and 6. 14, 20, 21, &c. ( c ) John 13. 5. ( d ) Isai. 57. 15. Phil. 2. 3. ( e ) Gen. 18. 2. Ruth 2. 20. ( f ) Psal. 131. 2. Faith is the Captain-Grace, and the Buckler-Grace: But Humility is the decking and adorning Grace, Be ye clothed with Hulity ( 〈 in non-Latin alphabet 〉 , for God resisteth the proud, but giveth Grace unto the Humble. The word 〈 in non-Latin alphabet 〉 , be ye clothed, properly signifies, Be ye knotted, from 〈 in non-Latin alphabet 〉 , A knot. An allusion to the custom of curious women who deck their heads and adorn their Garments with comely knots. Humility is the knot of virtue, the excellent Ornament of Grace. Only by Pride comes Contention: Shall I say on the Contrary; Only by Humility comes Peace and Unity? Sure, eminently by Humility comes Unity. See how the Apostle directs; — Walk worthy of the vocation wherewith ye are called with all lowliness—Endeavouring to keep the Unity of the Spirit in the bond of Peace. And elsewhere; — Let nothing be done through strife or vainglory, but in lowliness of mind let each esteem other better then themselves, &c. The Humble Soul is of a sweet, peaceable▪ tractable, perswadable disposition: and thats a wonderful Uniting Disposition.
(6) With Meekness. Humility and Meekness are inseparable Companions in the Soul, and are often joined together in Scripture. Some say, Humility is the mother, Meekness the daughter: Humility the Root, Meekness the fruit. None can be meek, that is not first Humble. As Humility represseth pride and disposeth to Lowliness: So Meekness represseth anger and disposeth to a gentle quietness. Meekness is a Sanctifying grace, repressing anger, revenge, &c. and disposing to Quietness, Gentleness, towards God and Man, Mat. 11. 28, 29. Job 1. 21. 1 Pet. 2. 23. 1 Pet. 3. 4. Meekness therefore in the Nature of it, is a singular furtherance to Unity. — In all lowliness and Meekness,—endeavoring to keep the Unity of the Spirit in the bond of Peace. Meekness, like oil, pierceth deeper, then the vinegar of wrath. Meekness is an excellent Quench-fire to strife and contention: and is not easily disturbed, no not with many provocations. Therefore Learn we of Christ, who was Meek and lowly of Heart. For a Meek and Quiet Spirit is an Ornament in the Sight of God of Great price.
(7) Finally, Abound with Long-suffering one towards another. There will arise, even in the Church, and among the members of Christ, offenses, provocations, vexations, discontents, &c. sometimes from the Weak, sometimes from the Strong: In such cases it is the excellency of Long-suffering not to be soon inflamed with every spark, but to endure and pass by much, with a long forbearance. And this conduceth much to Unity — With Long-suffering forbearing one another in love, Endeavouring to keep the Unity of the Spirit in the bond of peace. Mutual forbearance in love seems here to be pointed at as a Primary Act of Long-suffering for furthering of Unity. Now we are in love to forbear One another, 1. In instructing against Error of Opinion, if the Error be not very dangerous. Using strength of Arguments, but forbearing passion and harshness of words. 2. In case of weakness of Conscience. Forbearing to urge to the Practice of anything, wherein Conscience is doubtful and unsatisfied. Yet exhorting to the diligent use of all means of satisfaction. 3. In case of Lapses into sin against God. When a man doth not so much overtake sin, as Sin overtake him, he is to be restored with a Spirit of Meekness: considering ourselves, lest we also be tempted. In such Cases we are to bear one another's burdens: not to countenance one another in Sin, but to encourage, comfort and strengthen one another against sin. 4. In case of Private wrongs, or personal injuries. Forbearing sometimes strictness of Right, always extremities of revenge: Being kind one to another, tender-hearted, forgiving one another, Even as God for Christ's sake hath forgiven us.
Fifthly, Note them that cause Divisions and offenses contrary to the true Doctrine of Christ, and avoid them, Go not forth after them. Such serve not Christ, but their own lusts and belly; Deceive the simple; Subvert whole houses; Through Covetousness make Merchandise of Souls; Draw away Disciples after them; and hereby endeavor to cut as under the Sinnews and Bands by which Christ's mystical body is knit together. These the Apostle calls, Satan's Deacons, or Ministers. Satan the envious one sows the tares of dissention in the Field of the Church: And these are his Seedsmen. These are his subtle Foxes with fire-brands. These are his Factors, and Agents, who act with all possible Subtilty and cunning craftiness to deceive the weak and simple, and to destroy the purity, peace and unity of the Church. Oh fly such, as Holy John fled from that Heretical Cerinthus in the Bath at Ephesus, leaping out of it unwashed, and saying, Let us flee, lest the Bath fall, because Cerinthus the Enemy of the Truth is in it. And cleave close to the Rule of Christ recorded by John; If there come any unto you, and bring not this Doctrine: (viz. the Doctrine of Christ, ver. 9. not in pretence, but in reality,) Receive him not into your House, neither bid him God-speed. For he that biddeth him God-speed, is partaker of his evil deeds. And if they that bring not Christ's Doctrine▪ but false Doctrine; Must neither be entertained in our Houses, Nor bidden, God-speed: Much less must their Doctrine be heard or entertained, seeing that their persons are to be rejected for their Doctrine.
Sixthly, If it come to pass, that thou shalt at any time be Otherwise minded, and have a Faith or Opinion different from the Church of God and Generality of the Saints; trouble not the Church or the members thereof with thy Divulging of it, but keep it to thyself, using Means of Information, and expecting till God shall reveal even this unto thee. Thus the Apostle directs; Hast thou Faith? Have it to thyself before God. And elsewhere; — And if in anything ye be otherwiseminded, God shall reveal even this unto you. Having of different Opinions, is unavoidable; by reason of different Light in the Saints, some being babes, weak and unexercised, others by reason of use having their spiritual senses exercised, being Strong and men in understanding: But Divulging, publishing, spreading of different opinions is intolerable; Hereby the strong are grieved, the weak and unstable staggered and endangered, Error is countenanced, Truth called in Question, and a great disturbance made against the Peace and unity of the Church. Therefore Pride not thyself in thine own private conceptions, Idolize not, dote not upon thine own Opinions so far, as to prefer them above the general judgment of the Church, and Saints of God, or to disquiet them therewith. A multitude may Err: but a single person is in much more danger and suspicion of erring. True Piety will not in matters of Religion build upon man's judgment, but on the word of God: And yet true Humility dare not ascribe more to a man's own single judgment, then to the unanimous judgment of God's Ministers and people. For if a man think himself to be something, when he is nothing, he deceiveth himself. Had this Wisdom, Sobriety and Humility been amongst us in this Nation, we should never have so profusely vented such swarms of private unsound opinions, (the fruit of wanton minds, the froth of empty corrupt hearts, and the spawn of old rotten Herefies and Errors) to the distracting of the Church, and dividing of the people of God. The Press is so oppressed daily with the Devils Libels against God, Christ, Gospel, Ordinances of Christ, and the whole Truth; and they are so dispersed throughout the Nation: that the whole Land stin •… ks because of them in the nostrils of the Churches of Christ round about us; much more then the Land of Egypt stank by reason of the dead frogs, in the nostrils of the Israelites.
Seventhly, Let all the people of God be careful to avoid New-minted Words and Notions in matters of Religion, especially in matters of Faith: speaking the same thing unanimously. When Paul prescribed his Remedies against the Divisions in the Church of Corinth, this was the very First of all; Now I beseech you brethren, by the name of our Lord Jesus Christ, That ye all speak the same thing, and that there be no Divisions among you. They speak different things; One said, I am of Paul: another, I of Apollo: another, I of Cephas: another, I of Christ. Here were different speakings: whereby Divisions were produced; as Babels different languages occasioned their Dispersion and scattering upon the face of the earth. Likewise when men devise new fashioned words and phrases, its a shrewd sign and ground of Suspition that they intend to broach some new-devised Doctrines and Opinions. Let all sober-minded Christians speak the same thing with the Church, and with each other: And the same thing in the common usual known expressions.
Eighthly, Whereunto the faithful have attained already, let them mind the same thing, walk by the same Rule: according to the Apostles excellent advise. This one Golden Rule fully and faithfully observed, would wonderfully unite all the true members of Christ in Faith, Worship and Government in some Comfortable measure. For, though there may be among them some difference of Opinions, according to their different degrees of light; yet there are some, yea many things wherein they all agree, both in Doctrine, Worship and Church Government. So far therefore as they have attained to the same concord and consent in any of these, let them unanimously walk together and maintain Church-Communion by one and the same Rule. And so far as they have not attained, but dissent in some things one from another: Let them endeavor in a way of love and sweetness to satisfy one another, bearing one with another, till Satisfaction and Consent be obtained. But let them take heed of Seperating from Communion for every Difference. Seperation and Abscision is the last Remedy. There are especially two clear cases wherein Seperation from a visible Church is warrantable and necessary, viz. 1. When the whole frame of Religion therein, both in Doctrine, Worship and Discipline, is so generally corrupted and depraved, that a man cannot hold communion therewith, but he must necessarily drink poison, partake of her corruptions, and infringe his communion with the Head Jesus Christ himself. For, There were some Corruptions in Government and Tolerations of Scandals, some Schisms and Divisions, yea there was some Heresy in the Church of Corinth in Paul's time: and yet it was a true Church of Christ, and such a Church as from which none could separate without great sin, notwithstanding all those Corruptions. 2. When a pure and through Reformation of such General corruptions according to the Scriptures hath been desired by the Godly from a Church so corrupted, and yet is refused by such a Church. When a Church is thus sick, and will not be cured; Thus polluted and will not be cleansed▪ As the Church of Rome was before the Reformation was attempted: In such case the faithful may depart and separate from her Communion, as our first Protestant Reformers did from Rome. Except in these two cases, and they both Concurring, it will hardly be proved warrantable to Divide and Seperate.
Ninthly, Let everyone look not only on his own things, but on the things of others. This (as the Apostle intimates) will conduce much to Church-Unity. As the members of the same body have a mutual love, tenderness and care one of another; if one member suffer, all the members suffer with it; if one member be honored, all the members rejoice with it: So it ought to be among the members of the body of Christ, for so is that intended. The hand is ready to defend the head or heart, though to its own hazard: the eye is ready to help the foot, never objecting the Distance: The foot is ready to convey the body from place to place, not repining at the burden, &c. Why then should not Christians take like mutual •… are one for another, wisely considering what may be most suitable and comfortable to one another's Condition? Mind therefore not only what may please yourselves: but may profit others. Mind the things of the weak: to bear with them and strengthen them. Mind the things of the doubtful and staggering: to settle, resolve and stablish them. Mind the things of the Tempted: to advise and encourage them. Mind the things of the lapsed: to recover and restore them, &c. This will sweetly link the people of God together.
Tenthly, Let all seek the things of Christ, before their own Concernments. Christ's Kingdom, not their own Dominion: Christ's Honor, not their own Glory: Christ's Truth, and Gospel, not their own private Opinions: Christ's Ordinances, not their own Inventions: Christ's Worship, not their own Superstitions: The Prosperity and Unity of Christ's House, Temple and Mystical body the Church, not the carnal prosperity of your own houses, much less of the Synagogues of Satan, &c. The want of this made Paul complain▪ All men seek their own things, and not the things that are Jesus Christ's. The neglect of this made God complain, Is it time for you, O ye, to dwell in seiled houses: and my house lie waste? The Christneglecting and Self-seeking dispositions of men in this Land, aiming only or principally at their own Power, Profit, Glory, Greatness, Carnal Liberty, &c. Have wretchedly undone this Church, and torn it all to pieces. But alas what are all our things, our nothings; to the things of Christ? Did not Christ seek our things, before his own: Our Redemption, Our Reconcilement to God, Our Righteousness, Our Adoption, Our Salvation and eternal Happiness; before his own Liberty, Reputation among men, Livelihood in this world, Natural Relations, Precious Blood or Dearest Life itself? Shall not we deny ourselves for him, and chiefly seek the things of Christ; Who thus denied himself for us, and sought every way our felicity; especially if ever we tasted how pleasant and gracious the Lord Christ is; in his Person, in his Office, in his Blood, in his Graces, in his Smiles, in his Comforts, in his Spirit, and in his Promises?
By these and like Directions sincerely walk, and this excellent Oneness in Heart and way will be successfully both obtained and maintained.
Thus of this Oneness of Heart and way▪ the Spirits fifth Notable Influence promised. Wherein I have the more enlarged; because this is a Matter of so high Importance to the Saints, and the manifold Divisions in Heart and Way have been long, and still are most predominant and pernicious to the Church of God in this Land.
6. The constant fear of God. This is a sixth Influence or fruit of the Spirit here promised, as an Effect or Consequent ensuing upon Oneness of Heart and Way. And I will give them one Heart▪ and one Way, that they may fear me forever (Heb. All days ) for the good of them and of their children after them. And I will make an everlasting Covenant with them, &c. This Fear of God is here described, 1. By the Root or Principle of it, viz. One Heart. That is, That holy frame of heart within, by the principles and Habits of Grace infused, which should be harmoniously One in them; this should produce the Actual fear of God. Their inward Habits should not be idle, but should break forth into the Outward Acts of Religious Fear. 2. By the Constancy of it. All days. Constancy and Perseverance in Grace, is of God's gift, as well as grace itself; He is both Author, and Finisher thereof. And Constancy is one eminent distinctive Character betwixt true and counterfeit Grace. 3. By the Commodity of it, viz. Partly their own, Partly their children's Good after them. [ Good ] may extend to Temporals, Spirituals and Eternals; all the results of the Fear of God: but Temporal welfare and prosperity seems here specially to be intended. All outward good upon ourselves and posterity depends upon our true Fear of the Lord. The Fear of God procures all Welfare and Prosperity both to Parents and Posterity.
Fear, hath many various acceptations in Scripture, (as I have elsewhere evidenced, and whereto I refer the Reader) But here it seems peculiarly to denote The Actual Exercise of that gracious Habit of Religious fear, planted in the sanctified Heart, whereby the Saints are afraid to offend God their Heavenly Father for his goodness, mercy, &c. And are careful to do those things which are well pleasing in his sight, Psal. 130. 4. Job 1. 1. Deut. 6. 13, 14. Eccles. 12. 13. Acts 10▪ 8.
Now, God promising this Fear, this Constant fear of God to them; Did Promise them an excellent blessing indeed, a very Rich Spiritual jewel. As may briefly appear by these few Considerations. For,
(1) The fear of the Lord makes men truly blessed, Prov. 28. 14. Psal. 112. throughout. & 128. throughout.
(2) The fearers of the Lord are in high account and much set by with God, Acts 10. 8. God sets so much store by them that fear him, That, 1. He dwells with them, Isa. 66. 2. 2. He imparts his Secrets to them, Psal. 25. 14. 3. His goodness is great towards them, even to admiration, Psal. 31. 19. 4. His vigilant eye and protection is over them, Psal. 33. 18. & 60▪ 4. His Salvation is near them, Psal. 85. 9. 5. They shall never want any good thing: which the wisest God knows to be good for them, Psal. 34. 9. 6▪ The mercy and pity of the Lord is most fatherly, most tenderly upon them from everlasting to everlasting, and his righteousness to children's children, Psal. 103▪ 13, 17. 7. The Lord hath placed his delight and pleasure upon them peculiarly, Psal. 147. 11. 8. Finally, they that fear the Lord are his Segullah, his peculiar treasure. His jewels, Malachi. 3. 16, 17.
(3) Many great and precious Promises are made to them that fear God. The Lord hath promised these things to them that fear him. 1. To reveal to them his Covenant. Which is the Marrow and Mystery of the whole Scriptures, Psal. 25. 14. 2. To let them want no good thing, Psal. 34. 9, 10. 3. To bless them, both small and great, Psal. 115. 13. 4. To fulfil their desire, hear their cry, and save them, Psal. 145. 19. 5. To take and acknowledge them for his own, in the day, when he makes up his jewels, Mal. 3. 16, 17. and to Record them in his Book of Remembrance for that end. And is it a small matter to be invested with these Promises?
(4) The true fear of God springs from an excellent Root, viz. Partly, The true and saving knowledge of God, which fills the heart with a Reverential awe of him, Deut. 31. 11, 12, 13. Partly, Unfeigned Repentance. The bitterness of Repenting for sins past, makes fearful of offending for time to come, 2 Cor. 7. 11.
(5) The true fear of God produceth many blessed effects. The fruit thereof is most sweet and pleasant to the right spiritual taste, The effects and fruits thereof are these, and such like, viz. 1. It possesseth the Heart with a most awful Reverence of God for his mercy and Goodness, as well as for his Majesty and Greatness, Psal. 130. 4. Hos. 3. 5. Psal. 76. 7. 2. It makes a man use the Glorious and fearful name of God with Dread and Reverence, Deut. 28. 58. 3. It causeth a man continually to set himself before God, as in his eye and presence.— That fear God, that fear before him, Eccles. 8. 12. 4. It forceth a man even to tremble at God's word, because of the Infinite Purity, Wisdom, Majesty, &c. of God resplendent therein, Isai. 66. 2. 5. It diverts a man mightily from evil, from evil of sin, and wickedness. The fear of God is as walls and▪ bars against sin, Prov. 3. 7. & 14. 16. & 16. 6. Job 1. 1. 6. It effectually inclines a man to all good, to all sincere obedience towards God, Deut. 6. 13, 14. Eccles. 12. 13. 7. Finally, to add no more, It makes a man constant with God, and persevering in all his ways, Ier. 32. 40.
(6) Finally, The Companions which Scripture associates with the fear of God, are very Eminent: and make the fear of the Lord very illustrious. As, 1. Hope and affiance in God's Mercy, Psal. 33. 18. 2. Vehement desires after more and more Grace, Psal. 86. 11. 3. Sincere and entire love to God, with all the heart, and with all the soul, Deut. 10. 12, &c. 4. Entire and unfeigned Serving of God, walking in all his ways, Deut. 10. 12. 5. Great delight and pleasure in God's Commandments. The true fearers of the Lord, not only do his Commandments, but delight in them, greatly delight in them, Psal. 112. 1. 6. Humility. The Special Ornament of the Saints: Be ye clothed with Humility, Prov. 22. 4. 7. Sincerity, Uprightness, and Integrity, Prov. 14. 2. Job 1. 1. The very Crown of all the Graces. 8. The Comforts of the Holy Ghost, which are the very fore-tastes and Suburbs of Heaven, Acts 14. 22. With these choice associates, is the fear of God ranked by the Holy Scripture. Whence we may easily discern, what an admirable Grace the Fear of the Lord is, that consorts with such illustrious Companions.
By all this its apparent, That this fruit of the Spirit, The constant Fear of the Lord, promised in this Covenant, was a singular Blessing and Mercy to be highly accounted of.
Hereby also, as by so many Marks or Characters, we may try and discover, whether we ourselves do truly Fear the Lord or no.
7. Finally, The last Influence or Fruit of the Spirit, which I shall here mention; as promised in this Covenant, was Obedience, or, Obedientialness towards God. This is plain by the Prophet Ezekiel; 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 elsewhere; 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 I 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. Here we may See, that God's Spirit Causeth Obedience to God: And the Inward Habits of Grace, those sacred effects and Influences of his Spirit, are therefore Promised and Bestowed upon God's Covenant-people, that they thereby might become really dutiful, and practically obedient to God.
If there be never so much Grace within, and yet no works of Obedience; if never so much Profession without, and yet no Practice: All this is not satisfactory to God, He must have Obedience, Practice, Doing. 1. Obedience is that, which God hath so frequently called for, and Commanded. 2. Obedience is that, which God hath so highly Commended and Approved, 1 Sam. 15. 22. Behold, to obey is better then sacrifice, &c. Christ commends the Obedient Doer of the word to a wise man that buildeth on the Rock. 3. The Obedient are Christ's Special friends, John 15. 14. And Christ is the Author of eternal Salvation to them all, Heb. 5. 9. 4. Heaps of sweet and excellent Promises are made to the Obedient, See Deut. 28. 1. to 15. & 5. 10. with Exod. 20. 6. Deut. 4. 40. & 5. 29, 33. & 6. 2, 3. Lev. 26. 3, 4▪ 5, &c. Exod. 19. 5, 6. 5. Obedient Persons, are happy persons. O the blessednesses of the perfect in the way, walking in the Law of the LORD! O the blessedness of them that keep his Testimonies, and that seek him with the whole heart. — If ye know these things, happy are ye if ye do them. — Blessed are they that do his Commandments, that they may have right to the Tree of Life, and may enter in through the Gates into the City.
Therefore, in Covenanting to make them obedient, God promised a Great Mercy to them. But touching the Nature of Obedience to God, I shall here need to enlarge no further, Having more fully insisted upon this Subject heretofore, both in opening Abraham's walking before God in Obedience, and in unfolding Israel's Obedience to God's Commands which they so solemnly restipulated to God. Let the Reader diligently consult those two places.
Hitherto, of God's putting his Spirit within them, for New-framing and Spiritualizing of their Heart: and of the Sacred Influences of his Spirit here Covenanted to that end. Wherein I have been the more Full, because of the Spirituality, Usefulness and Comfortableness of these Sublime Spiritual Mysteries. This is the fourth Covenant-Mercy.
V. God's-Presence and Residence in his Sanctuary and Tabernacle among his people, by his Spirit, Word, and public Ministry forever. This is a fifth Covenant▪ Mercy here promised. — 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. And the Heathen shall know, that I the LORD do sanctify Israel, when my Sanctuary shall be in the midst of them for evermore. Here God assures the Captives of his everlasting Covenant of Peace with them; And in this passage Promiseth these blessings, viz. ( 1 ) Placing them in Canaan. ( 2 ) Multiplying them there. Of both these I have spoken formerly; in opening the second Covenant-Mercy. ( 3 ) Setting his Sanctuary in the midst of them forever, and his Tabernacle with them: that the Heathen might know that the LORD Sanctifies Israel. This the blessing now to be unfolded. ( 4 ) His being their God, and they his People. Of which hereafter. And by Isaiah it is said; 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 in 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. In these words there's some obscurity and difficulty. But its plain, God therein Covenants to give his Zion, his Church these three blessings, viz. ( 1 ) The Reedemer, to all that turn from transgression. What Redeemer? Ans. Typically, Cyrus to Redeem and deliver the Penitent Jews out of Babylon. Truly, or Antitypically Christ, who Redeems Sinners from Sin and Death, and turns away ungodliness from Jacob. As Paul interprets and applies this Text, touching Christ's restoring the Jews after the Gentiles Fulness. ( 2 ) The Spirit of God: and ( 3 ) The word of God, which was now conferred upon the Church; to be both of them continued still to the Church from Generation to Generation. This Interpretation I prefer before any other. Now in this sense this Covenant assures of the Continuance of God's Ordinance his word among his Redeemed people; and the Continuance of his Spirit, whereby the word becomes effectual. Add hereunto▪ In the Prophet Jeremiah, the Continuance of the Public Ministry, under the notion of the Priests the Levites▪ is also Covenanted and promised very Pathetically by God to these his Captive people.
Thus the Lord hath promised in this Covenant to the Captive Jews after their Redemption, 1. His Tabernacle and Sanctuary to be among them, in the midst of them. 2. His Spirit to remain upon them and their Seed. 3. His Word, not to depart from them, &c. 4. His public Ministry to be successively continued to them, for the managing of his word and ordinances in his Tabernacle and Sanctuary. And all these forever.
Now here consider, 1. The Greatness and Excellency of this promised Mercy. 2. How this Promise may be conceived to be fulfilled to the Captive Jews, when he hath long since taken away both his Tabernacle, Sanctuary, Spirit, Word, and public Ministry from them to this day.
1. The Greatness and excellency of this promised Mercy of God's setting his Sanctuary in the midst of them, &c. is evident;
(1) By the excellency of God's Tabernacle, and the manifold advantages of God's special Presence and Residence therein amongst them: as I have already shown in seven particulars implied in this Presence and Residence of God among them.
(2) By the singular benefit of God's Spirit remaining upon and in his Church. For, 1. Hereby The ordinances of God are made lively and effectual unto God's people, in order to their Salvation. Which without God's Spirit are but as a Dead letter; or as a body without a Soul. 2. Hereby, The understandings of men in the Church are notably illuminated in Divine Mysteries, and have them plentifully revealed to them, Ephes. 1. 17, 18, 19. 1 Cor. 2. 8. to the end. 3. Hereby, The Hearts and Souls of God's Elected are New framed, Sanctified and Spirituallized, being furnished with many admirable Fruits and Influences of the Spirit of God. As I have at large demonstrated. 4. Hereby, The Saints and Sons of God art supernaturally acted, led and guided in all the ways of God, Rom. 8. 14. 5. Hereby, variety of Gifts and Spiritual endowments are bestowed upon the several members of Christ for the Good of his whole Mystical Body, 1 Cor. 12. 4. to 14. 6. Hereby, the Church is Comforted continually in the ways of well-doing, John 14. 16, 17. Acts 14. 22. 7. Hereby, Finally the members of Christ's body are knit fast together to Christ and to one another in holy Unity, 1 Cor. 12. 12. Eph. 4. 1, 2, 3, 4, 5.
(3) By the great advantage of the enjoyment of the word. This Paul counts a chief Privilege of the Jews, that the Oracles of God were committed of trust to them. And no wonder. For▪ 1. The word of God is all Inspired of God. Therefore of unquestionable Authority, Verity, Infallibility. 2. The word is a light shining in a dark place: a light to our feet, a lanthorn to our paths, in the darkness of this world. 3. The word is that ( Fundamentum Quo ) secondary foundation whereby we are founded upon Christ the word converting the Sinner, and working Faith in him. 4. The word is an Edifying means of Grace, able to build us up, and to give us an inheritance among all them which are Sanctified. 5. The word is most useful and profitable, for Doctrine of the truth, for Conviction of Error, for Correction of ill doing, for Instruction in righteousness▪ for Consolation of the disconsolate: That the man of God may be perfect, thoroughly furnished to all good works. 6. The word is the Sword of the Spirit, whereby we not only defend ourselves, but offend Satan in our Spiritual Conflict with his Temptations. 7. The word is a singular purifier and preserver from Sin and Corruption. 8. And what shall I say? The word is able to make a foolish Sinner wise unto Salvation. And these are eminent advantages.
(4) By the Commodity and Privilege of enjoying the Public Ministry of the Word and Ordinances of God. Paul reckoning up the Privileges of the Corinthians, makes the first of all in his Catalogue, the Ministry, All things are yours, whether Paul, or Apollo, or Cephas, or the world, &c. The Ministers of the Gospel are a great Privilege to any people: For, 1. They are Seers; as anciently they were called. And as Moses said to Ie •… hro in the wilderness; thou mayest be to us instead of eyes: So Ministers are instead of eyes to the mystical body of Christ in the wilderness of this world, to guide it in the right way. Spiritual Guides to happiness. 2. They are the Lord's Angels and Ambassadors to his Churches and Elect, beseeching them in Christ's stead to be reconciled to God. This the intent of their Embassy, Peace and Unity with God for evermore in Christ. 3. They are Co-workers, laborers together with God, in the Spiritual Husbandry, and Building of the Church of God. 4. They are Stewards of the Mysteries of God. These Mysteries are rich Treasures, though in earthy vessels. 5. They are God's watchmen to the House of Israel, To warn them from God, of their sins and the judgments of God thereby deserved, of their Duties and the Rewards of God thereunto promised. 6. They are Instruments whereby God enables his Elect to believe and be converted, to be built and perfected till the day of Christ. They are Fathers begetting spiritual Children to God, and espousing them as a chaste virgin unto Christ; and they are Nurses that bring them up and educate them in Christ, cherishing them with all affectionate tenderness. 7. They are, in a word, Eminent evidences of the presence of God and Christ with a people. Christ hath promised to be with them all days to the end of the world: therefore while Christ continues his Ministers to a people, he continues his own Presence among that people; but when he takes his Ministers away, himself also removes away.
2. How may we conceive that God's Promise of Continuing his Tabernacle, Sanctuary, Spirit, Word, and Ministry to the Captive Jews, should be accomplished: when all these have been long since taken away from them? Yea and Jesus Christ the Great Shepherd of the sheep, did by his Prophet Zechariah threaten prophetically to cast-off this flock of the Jews; and to cease his Pastoral care over them, Cutting asunder his two Pastoral staves (called BEAUTY and BANDS ) thereby symbolically representing his utter rejection of them, that he would feed them no longer, but would break his Covenant which he had made with all the People.
Answ. This hath some difficulty in it, because The history of these Jews sad Condition after Christ, deprived of all these blessings, is quite repugnant to these Promises. But, may we not thus Resolve?
(1) These Promises were not absolute but conditional, upon Condition of their walking worthy of such blessings and enjoyments, by Faith, Obedience, Fruitfulness, &c. therefore in after ages their posterity becoming enemies to the Prophets and Messengers of God, Yea to Christ himself, and waxing barren under all these Means of Grace, Christ tells them, the Kingdom of God should be taken from them, and given to a Nation bringing forth the fruits thereof. —And this is in substance that which was intended by Christ in the Prophet Zechariah, Zech. 11. 7. to 15. In which Paragraph the Scope or intent of the Holy-Ghost is to show, How Christ would utterly reject and cast-off his Covenant-people the Jews, and break his Covenant with them judicially: because they would at last utte •… lie reject Christ for a base price of thirty pieces of Silver, and so brake Covenant with him most perfidiously. More particularly in the words Consider; 1. The description of Christ's Pastoral office over the Jews his Spiritual flock, by his taking of two Staves. By Staff, understand, His Shepherds staff or crook. Every Shepherd hath one Staff: but Christ had two, to show (as Calvin well notes) that he did not ply his pastoral office in a vulgar manner, but herein excelled all Shepherds, in feeding and guiding that people. One staff he called BEAUTY: as denoting the beauty and comeliness of his Ordinances whereby he ordered them. The other BANDS: as implying the union betwixt Judah and Israel by this Covenant, verse. 7. 14. 2. Christ's removal of three, that is, many false shepherds, from over that people, among whom Pharisees, Sadducees and Essenes were principal, ver. 8. 3. Christ's Casting off at last his own Pastoral care of them, and as it were breaking his Covenant with them, ver. 9, 10 &c. This is amplified, ( 1 ) By the Sign or Token thereof, Symbolically, viz. His cutting asunder his two staves of BEAUTY and BANDS, denoting their full rejection, ver. 10, 11. and 14. ( 2 ) By the cause thereof, their wicked contempt and rejection of Christ, for a base price of thirty pieces of silver, ver. 12, 13. compare herewith, Mat. 26. 15. and 27. 5. to 11.
(2) When these blessings were taken away from the Jews, they were more Spiritually conferred upon the Gentiles, who became fellowheirs with the Jews, and of the same Body. The Gentiles then being incorporated into one Church-body with the Jews, (though the Jews afterwards broke themselves off by unbelief,) these blessings being still continued to the Gentiles, of the same body, may in a sort be said to be continued unto the Jews.
(3) The Jews Captivity and dead hopeless Condition in Babylon, as also their strange Resurrection out of their graves there by a wonderful deliverance; seem to shadow out the spiritual bondage and misery of the Jews during all the time of their breaking off from Christ by unbelief, and also of their Restauration, and Re-implantation of them again into Christ by faith, which shall be as life from the dead. And Paul alleging that of Isaiah, which had immediate reference to the Captive Jews in Babylon, Isaiah 59. 20, 21. Interprets and applies it Mediately to the Jews Calling and Re-engraffing into Christ, after the Gentiles fullness should be come in, Rom. 11. 25, 26, 27. Which notably insinuates to us, that the Jews misery in, and Recovery out of Babylon; were Types of their future misery in being broken off from Christ by unbelief, and of their happy reviving and being reingraffed into Christ by Faith. After which restauration of the Jews by their Conversion, all these promised blessings of God's Tabernacle, Spirit, Word and public Ministry shall be continued unto them, but much more spiritually till the end of the world.
Thus of God's Presence and Residence amongst them by his Spirit, Word and Ministry in his Tabernacle and Sanctuary forever.
VI. God's greatest Covenant-Relation betwixt himself and them; viz. That he would be their God, and they should be his people. This is a sixth great Covenant-Mercy often inculcated to the Captives. As by Jeremiah; Behold I will gather them out of all Countries,—And they shall be my people, and I will be their God.—And I will make an everlasting Covenant with them, &c. By Ezekiel also again and again, — Moreover I will make a Covenant of Peace with them, it shall be an everlasting Covenant with them:—My Tabernacle also shall be with them; yea I will be their God, and they shall be my people.
This Covenant-Mercy is the chief Excellency and Glory of all Covenant-Mercies. This Covenant-Relation is the most Perfect and transcendent of all Relations. With this sweetest Promise God supports his Captives in Babylon: and it is the best and richest Cordial in the world.
But touching this Relation, I have already in divers places insisted largely in the unfolding of it: Having shown, I. Concerning the Lord's being a Covenant-God, 1. In whom▪ or through what means the Lord becomes a Covenant God to a people. 2. What the Lord Promised, in Promising to be a God in Covenant. 3. Why the Lord Covenanted to be such a God to his people. 4. Many Inferences from the whole. II. Concerning a people's being God's Covenant-People, I have also explained; 1. What it implies, to be a Covenant-people to God: and this in many Particulars. 2. Why its requisite that all who enter into Covenant with God, should so be his Covenant-people. 3. Inferences hence. Among the rest, Many Directions and Motives, for becoming God's Covenant-People: And twelve Discoveries whereby we may try whether we are God's Covenant-People or no? To all which I refer the diligent Reader hereof, for his fuller Satisfaction.
Thus of the Greatest Covenant-Relation betwixt God and the Captives: He becoming their God, and they his People in Covenant.
VII. Finally, the seventh and last Covenant-Blessing, which the Lord in this Covenant promised to his Captives, was; 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. This is very clearly expressed by the Lord in the Prophet Jeremiah, saying; — And I will make an everlasting Covenant with them; that I will not turn away from them▪ (Heb. from after them, ) to do them good: And I will put my fear in their hearts, that they shall not depart from me, &c.
Here note, I. The Perpetuity of this Covenant Promised, An Everlasting Covenant. Which also is elsewhere pathetically assured them; For, the Mountains shall depart, and the Hills be removed, but my kindness shall not depart from thee; neither shall the Covenant of my Peace be removed, saith the LORD, that hath mercy on thee. This Covenant shall be more constant, firm and immovable then the very Hills and hugest Mountains. II. The Ground or Foundation of this Covenants Perpetuity, which is twofold, 1. On God's part. His Covenant-constancy towards them. He will not turn away from them to do them Good. Why? Because he will not. His own mere grace and good pleasure of his will is the sole motive inclining him hereunto: not anything at all in them. And if God will not turn away from them; then his Love, his Grace, his Assistance, his Protection, &c. shall not turn away from them. Yea, if God turn not away from them, then God will be with them: and if God be with them, who shall be prevailingly against them? Not Sin, Death, Hell, Satan or all the powers of darkness. They can never want any requisites for their establishment, constancy, and perseverance in his Covenant, that enjoy God with them and for them, according to his Covenant. 2. On their part. Their Covenant Constancy towards God; and that arising from God's fear, which he promiseth to put into their Hearts. The true Religious fear of God. (which here in this Chapter is formerly opened,) comprizing much of true Religion in it, when once savingly planted in the Heart, is a prevalent Antidote against Apostasy, and strong preservative in Constancy, Job 1. 1. Ier. 32. 40. But this Fear is not of themselves, it is the gift of God: God puts it into their heart, Spiritually; it grows not in their hearts, Naturally. And from this fear of God's implanting there, they shall be so confirmed, as they shall not depart from him. O what unquestionable Security is here, by God's own promises, for God's constancy with them, their Perseverance with him, and the Perpetuity of this Covenant between both! He will not forsake them: They shall not forsake him, He will so secure their hearts by his fear implanted there. God undertakes for both Parties, for himself and Them: He will not, They shall not. How inviolable this Covenant: though they could undertake for no side at all! In the very Marriage-Relation the man and woman do not either of them undertake for both Parties, though their love be never so entire and affectionate; but the Husband only can undertake for himself, and the wife for herself. Yet here this Covenant Relation, betwixt God and his people, is so far beyond the Marriage-Relation, that therein God undertakes for both Sides, for both Parties: For himself, that he will not depart from them; For them, that they shall not depart from him. And then what shall separate betwixt God and them? what shall change or overthrow this Covenant wherein all is undertaken by the unchangeable and omnipotent God? O happy! thrice happy are God's Covenant-people, whose Constancy, Perseverance and Performances towards God, are thus undertaken by God! How may this raise and revive them against all their own infirmities? They can perform nothing, but their God will perform all for them and in them.
Thus of The mutual Covenant-Constancy betwixt the Federates; viz. God and his Captives in Babylon.
SECTION II.
II. THE Subject-Matter or Substance of this Covenant, on the Part of God's Captive-People, Consisted in Sundry Covenant-Duties Required and Restipulated from them to God. Which Federal-Duties were especially these. viz. 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 unto them. I shall speak a little to them very briefly: having had occasion more fully to insist upon most of them heretofore.
I. Faith in the Messiah Promised. The blessed Messiah was not only promised in all the fore-going, but also even in this present Covenant: and that very eminently, viz. 1. As their complete Covenant-Redeemer, that should ransom them not only from Babylon, but chiefly from all their Spiritual, and more then Babylonish bondage; 2. As the sure mercies of David, whereon God's Everlasting Covenant is founded and built; 3. As a Branch of Righteousness growing up to David, and as a Plant of Renown raised up unto them; 4. As DAVID their Shepherd, Prince and King forever. Now the Messiah, that peculiar object of saving Faith, being in this Covenant so notably Promised and tendered on God's part to them: they on their part were Consequently obliged, in the Nature of the thing, ( 1 ) To embrace these Promises, and accept this Tender of the Messiah by Faith. ( 2 ) To live by this Faith:
1. To embrace these Promises, and accept this Tender of the Messiah in this Covenant by Faith. God's Federal tender of Christ, and of many benefits in him to his people, Implies and consequentially requires their answerable acceptance of Christ by believing, and of all other blessings tendered with him. Besides, (remembering still that the Prophecy of Isaiah, from Chap. 49. to the end of the Book, hath very remarkable reference to this present Covenant with the Babylonish Captives, as hath been noted,) It's evident▪ 1. That God Required all thirsty souls to come to Christ, as to Waters, Wine, Milk, Bread and Fatness: which Coming to Christ, is believing in him. 2. That, God promised Justification by Faith in Jesus Christ, unto many By his knowledge (viz. by the knowledge of him through Faith, for Faith hath in it Knowledge, Assent and Affiance) shall my righteous servant justify many, for he shall bear their iniquities, &c. 3. That, the not believing in Christ is sharply blamed, who hath believed our Report? and to whom hath the arm of the LORD been Revealed? For he shall grow up before him as a tender plant, &c. Thus Faith is here required. And when this Covenant had at last exhibited the Messiah unto the world (before the New Covenant began to Commence) How often did Jesus Christ invite and importune his own people the Jews, the posterity of the Captives redeemed from Babylon, to come unto him and believe in him for life and Salvation?
But touching true Faith in Christ Jesus the Messiah, I have already shown at large; 1. What Justifying or Saving Faith in Christ is. 2. How we are Justified by believing.
2. To live by this Faith. The righteous under their Captivity are required to live by faith, though their bondage was heavy, and their deliverance delayed, because at last (when the vision's appointed time should come) they should certainly be delivered by the Messiah. — The vision is yet for an appointed time, but at the end it shall speak and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold his Soul which is lifted up, is not upright in him: but the just shall live by his Faith. This last sentence is famously alleged in the New Testament, by the Apostle Paul, To prove life and justification by Faith. The words may be Considered, 1. Partly, as a Promise. And so, they may be again understood two ways; for the word [ By his Faith ] in the Hebrew standing in the midst between the Subject and the Predicate here, may be referred to either. ( 1 ) To the Subject, thus; The just by his Faith. And so it declares the Instrumental Mean whereby a man is justified, viz. by his Faith. ( 2 ) To the Predicate, thus; By his Faith shall live. And so it implies to the Captives in Babylon, that the just among them should by Faith live, and out-live their Captivity, and be delivered according to God's Covenant, yea live Eternally and Spiritually, their Redemption from Babylon being a Type of their eternal Redemption. 2. Partly, as a Precept or Command, to the righteous which were in Babylon, that in the midst their affliction there they should wait upon God for deliverance, and by Faith live upon God, upon Christ, upon his Covenant, and upon his Promises, till the appointed time of the vision should come, although they were as dead and buried in their Graves in Babylon; For God's elect should by the Messiah be certainly delivered both from Babylonish and from Hellish bondage.
More Generally, how they that are justified by Faith do live by Faith, especially in five chief Acts of Faith; I have already shown.
More Particularly, How the just should live by Faith, in Times of Affliction, and misery upon themselves and the Church of God, may in part appear by these Acts of true Faith, which in such cases are to be exerted and exercised. For in such sort Believers of old have lived by Faith, upon God, Christ, Covenant and Promises in troublous and afflicting times.
(1) Faith, being forewarned of Affliction, fore-arms against it. Puts upon providing an Ark, before the flood come, Heb. 11. 7.
(2) Faith, encourages against all visible fears and troubles by beholding him that is invisible, Heb. 11. 27.
(3) Faith leans and rests upon God in Christ in the saddest wilderness of woe and distress, as on the only Rock of support and safety, Cant. 8. 5. Isa. 50. 10. Psal. 73. 25, 26. Enables to trust in God, though he slay us, Job 13. 15.
(4) Faith puts upon fervent Prayer unto God in afflictions, Psal. 116. 10.
(5) Faith accounts the afflictions of God's people, the reproach of Christ: and prefers that reproach of Christ beyond all earthly treasures, having respect to the recompense of Reward, Heb. 11. 24, 25, 26.
(6) Faith, eying the Promises (though afar off) is so persuaded of them, and so embraces them; as to enable God's people to live as afflicted Pilgrims and strangers in this world, denying Earthly comforts, and enduring much hardness, because they look for a City that hath foundations, and for a better, that is an heavenly Country, Heb. 11. 8, 9, 10, 13. to 17.
(7) Faith lightens the heaviest, and sweetens the bitterest distresses and Tribulations, Rom. 5. 1, 2, 3, 4. Faithful Paul gloried in the Cross of Christ, Gal. 5. 14, 17. Took pleasure in Reproaches, in Necessities, in Persecutions, in Distresses for Christ's sake, 2 Cor. 12. 10.
(8) Faith supports and bears up the Heart under all sorts of afflictions with Spiritual Consolations, which are not small, 2 Cor. 1. 4, 5, 6. 1 Sam. 30. 6. Especially upon these and like grounds of Comfort, viz. 1. By former experiences, 2 Cor. 1. 10. 2 Tim. 4. 17, 18. 2. By God's promises, Heb. 13. 5, 6. Luke 21. 15, 18. Mat. 10. 19, 32. Mark. 10. 29, 30. Rev. 2. 10. 3. By God's presence with us in affliction, and symphathizing, Isa. 43. 1, 2, 3. Act. 18. 9, 10. Isa. 63. 9. 4. By the Nature of Affliction. A Fathers cup, John 18. 11. wholly for our profit, Heb. 12. 5. to 12. The reproach and afflictions of Christ, Heb. 11. 26. Col. 1. 24. Lot of Christians, 1 Cor. 10. 13. 2 Tim. 3. 12. John 16. ult. Cannot separate from God's Love in Christ, Rom. 8. 35, 36, 37. Are the High way to Glory, Rom. 8. 17.
(9) Faith enables patiently to undergo all varieties and extremities of miseries for obtaining of the Promises, Heb. 11. 35. to 40. And to refuse deliverance from tortures in hope of a better Resurrection, Heb. 11. 35.
(10) Faith makes the Saints rejoice under sufferings, through assurance of their future reward, Heb. 10. 32. to 36. and 12. 2. Rom. 5. 1, 2, 3.
(11) Faith looks upon all afflictions, as Inflicted for Good, Job 23. 10. Ier. 24. 5. Heb. 12. 10. 2 Cor. 4. 16, 17, 18.
(12) Faith waits for God's time of deliverance, as fittest: and makes not haste out of trouble by indirect means, Job 14. 14. Isa. 28. 16. Hab. 2. 2, 3, 4.
II. Repentance from all their former Sins and Iniquities. Its very observable, That after the Lord promised his people's Deliverance out of Captivity, Planting in their own land, with many excellent Spiritual Mercies; He declares how his people shall be affected with deep self-abhorring, and sincere Penitential Dispositions at the consideration of God's overcoming Love and kindnesses. — 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. Not formally, feignedly or hypocritically; but Cordially, Entirely, with their heart, and with their whole heart. Notable is that in Ezekiel; — Then (that is, when God had redeemed them from Babylon, Restored them to Zion, sprinkled clean water upon them, and heaped all those fore-promised Blessings upon them) Then shall ye remember your own evil ways, and your doings that were not Good, and shall loath yourselves in your own sight, for your iniquites, and for your abominations. Nothing more kindly and thoroughly melts the Heart of a Sinner into Penitential Tears, Self-loathings, and Self-debasings, then the infinite flames of God's gratuitous Love and bowels of Mercy once Savingly felt, and Influences thereof Shed abroad upon the heart. Love breeds Love, as naturally as fire breeds fire. We love God, because he hath loved us first. And Love to God makes us hate and loath whatsoever is Contrary to that blessed God whom we entirely Love. Hence it is, that we cannot choose but hate and loath our sins and ourselves for them, when we come to a true sense, and apprehension of them: as being against God, who is all Purity, all Goodness, all Love.
But having formerly spoken of the Nature of Repentance in sundry Particulars, I need not here to superadd further.
III. True Obedience unto God. This Covenant-Duty is divers times mentioned. — And David my servant shall be King over them: and they all shall have one shepherd: They shall also walk in my judgments and observe my statutes and do them.—Moreover I will make a Covenant of Peace with them, &c. Here, their Obedience shall arise from their enjoying Christ the true DAVID to be their King and Shepherd. — 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. Here Their Obedience shall also Spring from God's Spirit of Renovation and Sanctification in them. In these Passages, Their Obedience is spoken of in a double Notion, viz. 1. As a Mercy Promised from God to them. God Promiseth to give them Christ, his Spirit, Newness of heart, Tenderness of Heart, &c. and all to work them up to sincere universal Obedience. He will furnish them with these excellent inward Principles and Abilities for Obedience. 2. As a Duty required from them by God. Being thus Principled and enabled, they are to return true and upright Obedience unto God, as their Covenant-Duty.
But touching this Covenant-Duty of Obedience, I shall here need to enlarge no further: Having largley Opened this Particular Duty, both in God's Covenant with Abraham, and with Israel at Mount Sinai.
IV. Becoming God's Covenant-People. Its their Covenant Privilege that they may be his People: Its their Covenant-Duty also to become his People and behave themselves towards him accordingly. Shall the Lord Covenant to be their God, which is the greatest and fullest of all Mercies Promisable: And shall not they Restipulate to be his People, which is the greatest and fullest duty repromisable? Relatives do mutually infer and remove one another. — Moreover I will make a Covenant of Peace with them, it shall be an everlasting Covenant with them.—My Tabernacle also shall be with them: Yea, I will be their God, and they shall be my People. This is also elsewhere often inculcated; whereby they may see that God insists much upon it.
This Covenant-Duty of being God's people; is a sweet and ample Theam, and here I should have contentedly paus'd a while, had I not unfolded touching this Covenant-Duty already, these things, viz. 1. What it implies, to be a Covenant-people to God. 2. Why God makes us his Covenant-People. 3. Certain Inferences; among which are twelve Characters, whereby we may discover whether we are God's Covenant-people or no? and all in Opening the Sinai-Covenant. Let the Diligent Reader return thither for his Satisfaction.
V. Lastly, Enquiring of God, for Doing all his Covenanted Mercies unto them. God will do much for his people of his own mere Grace; Yea he is, not only able, but wont to do exceeding abundantly above all that we ask or think: But yet he loves to be sought unto by his people, that he may stream his blessings upon them. Hereupon, after he had made many promises to his Captives of high Concernment, he subjoined; Thus saith the Lord GOD, I will yet for this be inquired of by the House of Israel, to do it for them. As a great King proffers many royal favors to his Subjects; but yet, they that mean to partake them, must Petition for them: Or as a rich possessioner holds a Manner in libero soccagio, in free soccage, but yet he must perform to such a Court, or he must pay a pound of Pepper, A Red-Rose in Rose-time, &c. as a chief Rent; So here God will be honored by Petitions, in his Court of Requests; He will have his Rent and his Homage from his people in order to the Performance of his Promised Mercies to his People. God gives not his blessings for their Prayers: though he will not give them without their Prayers. When our hearts are fervently put upon Prayer for Covenant-blessings, its a good argument we are not far from enjoying such Covenant-blessings. And what we reap by Prayer, 1. Is best discerned whence it comes; 2. Is double sweet when it comes; 3. Is more carefully retained and improved, as not obtained without many wrestlings, Prayers and Tears; 4. And doth most redound to the glory of the giver, enlarging our hearts by many thanksgivings unto God.
SECT. III.
Inferences from the whole Matter of this COVENANT.
COnclude we now this whole Subject-Matter of this Covenant both on God's Part, and on the Part of his Captive-people, with some brief Inferences, thence offering themselves to us. As,
I. Hence, JESUS CHRIST was Promised in this Covenant with special reference to DAVID, and to the Performance of God's former Covenant made with him in Christ. For, CHRIST is is herein Promised, 1. As the Sure Mercies of David, whereon God's Everlasting Covenant is founded and built. 2. As a Branch of Righteousness growing up to DAVID, and a Plant of Renown raised up to them. 3. As DAVID their Shepherd, Prince and King forever. CHRIST is a second DAVID; Yea, the only true DAVID. All which Particulars have been here already explained. Now why is Christ thus Promised with such reference unto DAVID: but because God would thereby let us see, That God's Covenant with David and his Seed was not forgotten, no not in his Seeds woeful Captivity and seeming rejection, but should certainly be fulfilled: And that it should have its chief accomplishment in Jesus Christ? For indeed, under this Covenant-Dispensation Jesus Christ was not only further Promised then in the Covenant with David; but also actually performed and exhibited in Human flesh of the Seed of David, according to all the former Promises that went of Christ.
II. Hence, CHRIST alone was the Covenant-Redeemer of God's Captives from Babylon to Zion, who or what ever were the Instruments employed in that their Redemption. Cyrus the Persian, and Darius the Mede with their Armies were their instrumental Redeemers, They took Babylon; destroyed their King Belshazzar; Proclaimed liberty for the Capive-Jews, both to depart out of Babylon, and to return into Canaan, to build the house of God, &c. But Jesus Christ, who ordered and over-ruled all these things was their Principal Redeemer, as that Prophecy in Isaiah, formerly opened, doth especially manifest. As he of old was the Principal Redeemer of his people out of Egypt's bondage, witness the Type of the Paschal Lamb, although Moses and Aaron were therein very instrumental to him. Hereupon the ransomed Captives owe all the praise of the Return of their Captivity to the LORD alone. Oh how vehemently is Christ pleased with the Office of a Redeemer: that Redeems from Egypt; Redeems from Babylon; Redeems from Hell.
III. Hence, The Great and wonderful Redemption of Captive-Jews from Babylon to Canaan, was an eminent Type of Christ's Greater and more wonderful Redemption of Captive-Sinners from Sin to Grace, from Satan to God, from Death to Life, from Hell to Heaven. This Typicalness hath been already proved, and the Parallel made betwixt these two Redemptions. The Jews of old might notably Spell out their Spiritual Redemption from Sin and Misery, in their Corporal Redemptions from Egypt and Babylon. These were to them, not only Mercies, but Mysteries: Not only Restaurations for the present, but Instructions also for the future. And when we read this great work of God in Redeeming his Captives from Babylon's Graves: remember we and admire much more Christ's Stupendious work in Redeeming his Elect from the Grave of Sin and gulf of Hell.
IV. Hence, No Difficulties whatsoever or seeming impossibilites can hinder the accomplishment of God's Covenants and Promises. God in this Covenant promised to bring his People out of Babylon into Canaan, and to place them there, &c. Alas! how hard and impossible a thing might this seem unto them? Canaan was wasted and depopulated; The Holy City and Temple destroyed and laid on Heaps; The Jews carried Captive into Babylon and there intombed like dead persons in their Graves; The Babylonian Kingdom being at that time the great and potent Empire over the world, unlikely to be subdued by any visible Power; And Babylon itself the Royal Seat of the Empire being so strongly fortified, Naturally by the great River Euphrates, Artificially by walls extraordinarily thick and high; &c. Yet notwithstanding all these difficulties and visible impossibilities, God's Covenant and Promises for the Jews deliverance were exactly performed when the seventy years were accomplished, Cyrus and Darius taking Babylon in that night after Belshazzar and his Lord's had sensually feasted and quaffed in the silver and golden vessels of the Temple: immediately after which Cyrus proclaims liberty to the Captives to return into Canaan for rebuilding of the Temple and Jerusalem. So they were placed in their own land, and (though they had troublous times, and many subtle malicious and potent adversaries, whereby the work was long obstructed and retarded, yet) they built, prospered and finished. Zerubbabel laid the foundation, and the topstone.
When therefore any Difficulties or seeming impossibilities stand in the way betwixt the Promises of God, and his Performances thereof: let not our Faith Stagger or be discomfited, God will engage his Omniscience and his Omnipotency: rather then there shall be the least violation of his Fidelity. So that even against reason, and sense, and hope, in hope, we may most Confidently rely upon him.
V. Hence, Christ's redeemed People, become his cleansed People. Sin is the Sinners only spiritual Defilement. When Christ Redeems any Sinner, he cleanses him from his Sins: Partly by his own blood, unto Justification; Partly by his Spirit unto Sanctification. Christ Redeemed these Jews so from their misery: as withal to cleanse them from all their iniquities. Christ Redeems the Sinner, so as to Renew the Sinner. He doth purchase us; Not to protect us in Sin, but to purge us from Sin. Jesus Christ gave himself for us, that he might Redeem us from all iniquity: and purify unto himself a peculiar people zealous of good works. And Christ's Redemption is actually applied to none, but only to such as are effectually called and cleansed. Redeemed Jews, must abandon their Idols. Redeemed Sinners must forsake their sins. To pretend to be Redeemed by Christ, and yet to allow ourselves in sin: Is great Hypocrisy in us; And brings great infamy upon Christ, as if he were a Patron of Sin and wickedness.
VI. Hence, That the Jews (who extremely doted upon Idolatry) were we aned from Irolatry, is merely to be ascribed to the Grace and Covenant of God. Not the loss of Canaan, Jerusalem and the Temple; Not the Miseries of their Chaldean Bondage; not the good example of the Chaldeans, who were extremely addicted to idolatry and superstition: but only God's free Grace and Covenant, promising this mercy, did accordingly divorce them from their idolatry. When nothing Else can do it, The Grace and Promise of God can estrange us utterly from our iniquities. Wait we therefore upon his Grace, and Covenant for attainment of this blessing to ourselves and others.
VII. Hence, God's Spirit, or the Spirit of Christ, was not only Promised, but also performed to God's Redeemed under the Old Testament, For besides what hath been evidenced to this effect in opening of former Covenants, its plain this Spirit of God and Christ was Promised and Performed under this Covenant. This is diligently to be noted against the Socinians, ( u ) who falsely assert That the Spirit was not promised under the Old Testament. What could be more express then this? — 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, &c. See the fourth Covenant-Mercy.
VIII. Hence, When God's Spirit is put within the Heart, he brings many sacred endowments and blessed Influences with himself into that Heart. I have here in this Covenant noted and opened seven such Holy Influences introduced into the soul by the Spirit of God; and all of very precious Consequence. The Spirit is the Spring and immediate Author of all Gifts and Graces. He that once is possessed of this Spring: hath all the streams of grace thence flowing. Its therefore a very great and complexive Mercy, to enjoy the Spirit of God according to God's Covenant. Our Savior intimates, that God's giving of his Spirit to them that ask him, is the great attainment by Prayer. He that can pray down this blessing upon his heart, may have anything of God. And Paul Sums up the whole Blessing of Abraham, that was to come upon the Gentiles through Christ, his most blessed Seed, in this One; The Receiving of the Promise of the Spirit (i. e. the Promised Spirit) through Faith. The Promised Spirit enjoyed, enstates believers in the whole blessing of Abraham, and makes them every way blessed with Abraham.
IX. Hence, The Lord delights to afford his Special Presence among his Covenant-People His Tabernacle shall be with them, and his Sanctuary in the midst of them for evermore: And hereby God affords his Special presence with his Covenant-people, as hath been explained. Now God's presence is his people's Protection, Psal. 46. 5. Their encouragement and Consolation against all evils, even in the valley of the shadow of Death, Psal. 23. 4. And a speicial token of God's discriminating favor to them, separating them from all the people on the face of the earth, Exod. 33. 16. Moses set so much store by this presence of God, that he was not willing to go out of the wilderness towards Canaan itself without it; If thy presence go not up with me, carry us not up hence. Ezekiel having described the New Temple, New Worship and Ministry, New Land, and New City, (as elsewhere I have shown) shuts up his Description of the New City, with the blessed denomination given to it; And the name of the City from that day, shall be, JEHOVAH-SHAMMAH. i. e. The LORD is there. Hereby intimating, that God's Presence and Residence in this City, should be the High-excellency▪ and chief glory of this City, Instead of all Blessings.
X. Hence, God's Covenant with a people, advanceth them to the highest Covenant-Relation with God. For what Relation can any People have towards God, or with God, like this: That he should be their Covenant-God, and they his Covenant-People? And this Relation betwixt God and his Captives is sweetly stablished in this Covenant, Ezek. 37. 23, 26, 27. & 36. 28. & 34. 30, 31. Oh how comfortable, sweet and blessed is this Relation! What a Miracle of Mercy is it, that the most Holy, Holy, Holy Lord God, should ever admit sinful dust and ashes into such a Relation to himself? How excellent is God's Covenant, that is the mysterious foundation in Christ of this Relation betwixt God and man! Surely, to be effectually called, and savingly brought into Covenant, and Covenant-relation with God indeed; is so complexive a Mercy, that it compriseth all other saving Blessings in its Bosom, and is the very Gate of Heaven itself.
XI. Hence, God so requires Covenant-Duties from us, That he undertakes all our Covenant-performances for us. As God on his part will bestow Covenant-Mercies: so his Covenant-people on their part must return Covenant-Duties. The obligation must be mutual and reciprocal. But here's the Mystery: God undertakes for both sides. He will be their God, and they shall be his People: He will not turn away from them to do them Good, and they (his fear being put into their hearts,) shall not depart from him. O happy Covenant! wherein God undertakes the Covenant-performances on his people's part, as well as on his own. In this point no Covenant in the world can compare with this Covenant of God. In all Covenants betwixt man and man, no man undertakes for his Confederate, but only for himself; In all Covenants betwixt man and wife, no husband undertakes for his wife, no wife undertakes for her husband, but the husband only for himself, and the wife only for herself: But in God's Covenant he undertakes for himself and for us also. Though, our sins be never so many; our infirmities and weaknesses never so pressing; our temptations never so violent; our duties never so great and difficult: yet he will so furnish us with his fear and grace, that we shall do what he requires, and not depart from him. Oh what a comfort and stay may this be to our hearts! depend we upon this Covenant faithfully, urge we the Lord upon this his Covenant importunately, that he will honor himself and his truth in performing all things for us. Let him enable us to do, what he requireth: and let him require us to do, what he pleaseth.
XII. Hence, God's Covenant in Christ is an everlasting Covenant, and cannot be disannulled. The outward Form or Manner of Ministration may be changed and annulled: but the Essence and Substance of it cannot be violated. God will not turn from them: they shall not depart from God: All other things in the world cannot divide betwixt God and his People, or destroy his Covenant. This Perpetuity of God's Covenant with his Captives, exceedingly augments the Sweetness, Comfortableness and Benefit of all the Covenant-Mercies.
XIII. Hence, Finally, we may clearly take notice of many eminent points of Christian Religion which are revealed in and under this Covenant. Consider well the Covenant-Mercies Promised: and see if they amount not to a Considerable Gospel, and brief Abstract of Christianity. It shall suffice only to mention these points now, because I have, in opening this Covenant's-Mercies, and in sundry other Covenants, explained them already.
In and under this Covenant, these points of Christian Religion are disclosed;
1. The Person and office of Jesus Christ the Messiah. I. His Person. That he should be true man, of the Seed of David; A branch of Righteousness growing up to DAVID. The sure Mercies of David, &c. II. His Office of Mediatorship. For, he is called; THE LORD OUR RIGHTEOUSNESS, Ier. 33. 16, 17. And he is the Covenant-Redeemer of his Captives from spiritual thralldom, Isa. 49. 8. to 18. More Particularly, That he should be, 1. A Prophet. Behold I have given him for a witness to the People, Isai. 55. 1, 2, 3, 4. John 7. 16, 17. & 12. 49, 56. 2. A Priest. This is implied in that Denomination given him: The sure Mercies of David. Which implies his Resurrection from the dead, Isa. 55. 1, 2, 3, 4. with Acts 13. 34. And this consequently presupposes his Death. Christ died, To satisfy for our sins, Rom. 4. 25. & 8. 3. Heb. 9. 14. & 10. 10, 12, 14. Christ Rose again from the Dead, That he might ever live to make Intercession for us, Heb. 7. 25. & 9. 24. Now Christ's Satisfaction for Sin, and Intercession for Sinners, are the two grand Parts or Acts of his Priesthood. 3. A King. A Leader and Commander of the People, Isa. 55. 1, 2, 3, 4. Yea he is promised, as another DAVID, their Shepherd, Prince, and King forever, Ezek. 34. 23, 24, 25, &c. & 37. 24, 25, 26. Ier. 33. 17, 20, 21, 22, 25, 26.
2. The great work of Redemption. That God's elect should be Redeemed from their spiritual bondage by Christ, is primarily intended to be revealed to the Jews, under Christ's promised Redeeming of the Captive-Jews from Babylon, the Type thereof, Isa. 49. 8. to 24. Ezek. 37. 21, 25, 26. & 34. 11. to 19. 23, &c. Ier. 23. 7, 8. & 16. 14, 15.
3. The Donation of the Spirit of God. And I will put my Spirit within you, &c. And with the Spirit many Fruits and Influences.
4. Renovation or Renewing of Spirit, and heart, Ezek. 36. 25, 26. This in Substance is one with Regeneration, and effectual Calling, Titus 3. 4, 5, 6.
5. Justification. That all their Iniquities should be cleansed and pardoned, Ier. 33. 7, 8. And that Christ's Righteousness should so effectually be made theirs, that Christ himself should be the LORD their RIGHTEOUSNESS, Ier. 33. 16, 17. And Justification doth especially consist in these two things, viz. Non-Imputing of our Sins to us, but to Christ: and Imputing of Christ's Righteousness unto us, as the matter of our Righteousness before God.
6. Sanctification, and Spiritual cleansing from their Sinful Uncleannesses, Not to defile themselves any longer therewith, but to walk in newness of life and obedience, Ezek. 36. 27. More Particularly they should be so Sanctified, as, 1. To know God, that he is the LORD, Ier. 24. 5, 6, 7. 2. To believe in Jesus Christ, and to live by that Faith, Isa. 55. 1, 2, 3, 4. & 53. 1, 2, 3, 11. Hab. 2. 3, 4. 3. To be of tender fleshy, not of heard stony hearts, Ezek. 36. 26. 4. To have and exercise sincere Repentance, Ezek. 36. 31. 5. To have one heart and one way in matters of Religion, Ier. 32. 38, 39, 40. 6. To be constant in the Fear of God, Ier. 32. 39, 40, 41.
7. God's presence among his People in his Ordinances, Ezek. 37. 26, 27, 28.
8. Dearest Union to, and Communion with God; as a Covenant-people with a Covenant-God, Ezek. 37. 26, 27. and often▪
9. Perseverance with God in his Covenant, Jer. 32. 40▪ &c.
These, among other points of Christian Doctrine, are Revealed in this Covenant. And therefore it may very justly be accounted and made use of as an Evangelical and Christian Covenant.
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