The Mystery and Marrow of the Bible
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.
APHORISM III. 3. The Form of God's Covenant with his Captive-people.
THE Form of God's Covenant with his Captive-people the Jews, was Inwardly, The mutual Obligation of the Federates one to another: Outwardly, The manner of this Covenants Manifestation, Confirmation and Administration. This Aphorism I explain as followeth.
Concerning this Form of God's Covenant with his Captive-people the Jews, I need not say much. It is, 1. Inward, 2. Outward.
I. Inward. The more Inward and essential Form of this Covenant, consisted in the Mutual Obligation of the Federates one to another: of God to the Captive Jews by Stipulation of Mercies, and of the Captive Jews to God by Re-stipulation of Duties. Which Mercies and Duties, have both of them been already explained. The High-excellency and glory of all which Mercies and Duties, is set forth in that clause, often recited in this Covenant; — I will be their God, and they shall be my People.
II. Outward. The More Outward and Accidental Form of this Covenant, stood in the Manner of God's 1. Manifestation, 2. Confirmation, 3. Administration of this Covenant to the Captive-Jews.
1. God's Manifestation of this Covenant to the Captive-Jews, was not, Immediate by his own immediate Revelation or voice to them, As to Adam, Noah, Abraham, and to Israel at Mount-Sinai: But Me, diate, by the ministry of his Prophets, especially Isaiah, Jeremiah, and Ezekiel, as hath been already evidenced. As God first made known the former Covenant to his Prophet Nathan, and then by him to David: So here God first Revealed this Covenant to these his Prophets, and then by them to the Captive-Jews. God delights to impart his Covenant-Mysteries unto his people by the Ministry of his Prophets; Unto men by men; 1. Partly, That they may not be dashed, terrified and amazed, at the terrible Majesty of the Lord, as once Israel was. 2. Partly, That the Lord may condescend more▪familiarly unto his people in his Covenant-dealings with them, as he did with David, 2 Sam. 7. 19. 3. Partly, To teach his people to prize, love, and hearken to his Prophets, by whom the richest Treasures of Gospel Truth and Covenant-assurances of their Salvation in Christ, are Revealed to them. Who would not highly value those Ambassadors, that shall come from God with a Covenant of Faith, purposely to assure them of their eternal Happiness by Christ through believing?
2. God's Confirmation of this Covenant to his People the Captive-Jews, was various: chiefly fourfold. 1. By exegetical Repetitions of it. 2. By Divers Illustrating Symbols and Similitudes. 3. By sundry Ratifying Promises. 4. By God's Sacred and inviolable Oath.
(1) By Exegetical Repetitions of it. God made known this Covenant by his Prophets to his people, not only once, but often. He spake it frequently: that he might confirm it to them firmly. And his following Repetitions were not only Confirmations, but also Explanations of the foregoing Discoveries of this Covenant. God made known this Covenant, especially to three Prophets. 1. To Isaiah before the Captivity: often Repeating it by him. 2. To Ezekiel, and 3. To Jeremiah, both during the Captivity. Often ingeminating it to them All which I have particularly shown in the beginning of this VI. Chapter, in the Preface there. Now why should God thus often ingeminate and repeat this Covenant, but to put his people out of doubt of the certainty of it?
(2) By Divers Illustrating Symbols and Similitudes. Parables, or Similitudes, illustrate much: and consequently obtain some kind of force for Confirmation of things illustrated, and for persuasion of our hearts thereunto. God used especially these Parables, Symbols or Similitudes for Confirming and assuring of divers Covenant-Mercies to the Captive-Jews, viz. 1. The Symbole of two Baskets of figs set before the Temple; the one very good, the other very bad. The good figs representing the Captives in Babylon, towards whom God had thoughts and purposes of much good, To redeem them from Babylon, to bring them into their own land, &c. The bad figs representing Zedekiah and his Princes, and the residue of Jerusalem, which remained still in the land, &c. Whom God would consume and make fit for nothing. 2. The Symbole of two sticks, written on, The one for Judah, The other for Ephraim: both of them becoming one in the Prophet Ezekiel's hand. Hereby God assuring them that Judah and Israel should no longer remain two Kingdoms or two Nations, but they should both become one in the hand of God under the true DAVID Jesus Christ thir Prince. This was another eminent Mercy promised in this Covenant. 3. The Symbole of Dry bones in the valley, reviving at Ezekiel's Prophecying, and standing up an exceeding great army. Hereby the Lord assuring the Captive-Jews, that though they were as it were dead and buried in their Graves in Babylon, and their Condition visibly as helpless and hopeless as of these dead dry bones; yet God would open their Graves, bring them out of their Graves, make their dead and dry bones live, and redeem them from Babylon. This was another grand Covenant-Mercy promised.
(3) By sundry Ratifying Promises. I mean such promises as were annexed to, or inserted in this Covenant, purposely to ratify, confirm and assure them of the certainty and inviolable stability of this Covenant. As, when God promised the Perpetuity of this Covenant and the Covenant-mercies in Christ, the true DAVID; 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, and 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, &c. And again;— I will make an everlasting Covenant with you, even the sure Mercies of David, Isa. 55. 3. And elsewhere God ratifies this Covenant, by Promising greater and more immovable stability to it, then to the very Mountains and Hills; 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. How sweet are these Promises!
(4) By God's sacred and inviolable Oath. For, God comforting his people by his Covenant and Promises against the Babylonish Captivity, confirms that his Covenant and the Promises thereof by his holy Oath, saying; — For this is as the waters of Noah unto me: for as I have sworn that the waters of Noah shall no more go over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee. For the Mountains shall depart, and the Hills be removed, &c. Now God, interposing himself by these two immutable things, his Promise and his Oath, intended his people's strong Consolation in this Covenant.
3. God's Administration of this Covenant with the Captive Jews, (as well as of his former Covenant with David ) was for substance the same with that of the Sinai-Covenant, which determined not till Christ's Death, when the New-Covenant began to Commence. For both these Covenants were, as it were, Under-Covenants to the Sinai-Covenant. This Covenant then was administered, 1. With a Typical and Outward Sanctuary. 2. With a Levitical Priesthood, Ordinarily: and many Prophets, Extraordinarily. 3. With Levitical Ordinances of divine worship, and Ceremonies, &c. 4. With Temporal and Typical Promises touching Canaan, their Rest there, &c. 5. With ordinary Covenant-Tokens, Circumcision, and the Passover. All which (except the Prophets ) remained still in use till the Incarnation and Death of JESUS CHRIST.
Nevertheless this Covenants Administration was greatly raised and heightened by some Perfective Alterations and Additionals, above all fore-going Covenant-Administrations. For under this Covenant,
(1) The People, Priests and worship of God were more fully cleansed from Idolatry then ever since their Redemption from Egypt.
(2) The Temple of Zerubbabel wherein they had their Solemn worship, was far more glorious then the Temple of Solomon under the former Covenant. Not in regard of Fabric and Structure; therein Solomon's excelled: but in regard of use, the most glorious Son of God Jesus Christ glorifying this Latter Temple with his own blessed Presence and Ministry in it. — And I will shake all Nations, and THE DESIRE OF ALL NTIONS shall come, and I will fill this House with Glory, saith the LORD of Hosts. The Silver is mine, and the Gold is mine, saith the LORD of Hosts▪ The Glory of this Latter House shall be greater then of the Former, saith the LORD of Hosts: And in this place will I give peace, saith the LORD of Hosts.
(3) The Promises of this Covenant (which is the very next door to the New-Covenant ) do run in a far more Spiritual strain touching Spiritual blessings in heavenly things in Christ, then did the Promises of any former Covenant whatsoever. And do determinately point out the very time of the Messiahs suffering: which in no other Covenant-administration was done before.
(4) The chief Passover that ever was sacrificed since the Institution of the Passover, was offered up under this Covenant. For under it Christ our passover was sacrificed for us. Never Passover like this Passover. All they were but Types and Shadows: This alone was the Truth and Substance of them all.
(5) Finally, Under this Covenant the Political Government of the Common-wealth of Israel was transmitted to the true DAVID, viz. JESUS CHRIST, Lord of Lord's and King of Kings: In whose Spiritual, Heavenly and Everlasting Kingdom the outward Kingdom and Government of Judah and Israel determined, and was swallowed up for evermore.
Inferences.
1. Hence, The bounty of God's Grace was very illustrious towards his people in this Covenant, which he so often revealed to them. Heres not a seldom, but a frequent Covenant-Manifestation: whereby God's Covenant-Grace obtained not a penurious, but a bounteous demonstration. God's often tenders of his Grace, do eminently imply the richcs and bounty of that Grace. He often offered, what he was most willing to bestow.
2. Hence, The Truth and certainty of this Covenant was altogether infallible and unquestionable. Being revealed by three several Prophets; Repeated several times; And Confirmed sundry ways, by symbolical Tokens, Ratifying Promises, and the Oath of God himself: how could they doubt of its faithful accomplishment?
3. Hence, The Lord in this Covenant abundantly provided for his Captives support and consolation. Not only the Matter of it was exceeding Comfortable to them, In regard both of the rich Mercies Promised, and of God's undertaking for their Constancy in Covenant: But the very Form of this Covenant was most Comfortable also, being so importunately manifested, so strongly confirmed, and so sweetly administered. What people could more need consolation? And what way could be more effectual then this Covenant way which God took for their consolation?
4. Hence, This Covenant with the Captives did not only explain, but also highly improve the Sinai-Covenant unto much Evangelical Spirituality. As the former Covenant with David, so this with the Captives was Explanatory to the Sinai-Covenant. But this Covenant hath highly advanced and raised up the Sinai-Covenant with many sublime Spiritual Promises. So that when that Old-Covenant was to wear away, and to be swallowed up by the new, it was become very Spiritual.
5. Hence, The subsequent-Covenants still had their Special excellencies above those that were foregoing. That with David surpassed all that went before, which also still excelled one another: But this transcends that Covenant with David, as appears in those five forementioned Particulars. The substance of the Covenant of Faith is still the same: but yet it still more and more exels itself in gradual Perfections, till it attain to the most perfect of all dispensations, the New Covenant.
6. Hence, Finally, When the mutual tie and obligation between the Federates was broken, the very Essence of this Covenant was violated and overthrown. For in this mutual obligation of Federates, the Essential form and being of this and of all Covenants Consists. When therefore the Jews rejected the Messiah actually exhibited, sold him for a base price of thirty pieces of Silver, set him at naught, and cruelly murdered him with wicked hands. (so far were they from believing in him;) No wonder that God cut asunder his two staves of Beauty and Bands, Brake his Covenant with them, and utterly cast them off till the fullness of the Gentiles be accomplished.
APHORISM IV. 4. The End or Scope of God's Covenant with his Captive-people in Babylon.
GGds End and intended Scope in this Covenant with his Captives in Babylon was; More Immediately, A further Discovery of the promised Messiah Jesus Christ: More Mediately, The promoting of their present Consolation and future Salvation: And the Advancement of God's Glory in all. This Aphorism I thus in brief Explicate.
I. The more Immediate End, intended by God in this Covenant was: A further Discovery of the Promised Messiah Jesus Christ. Every Covenant tends to improve and advance in some regard or other, the further Revelation of Christ: As I have shown in the Ends of the Several Cvenants; and specially in gods Covenant with David, which the Reader may Consult. CHRIST, and Sinners happiness by him, is the great mystery of all Discoveries of the Covenant of Faith.
This Covenant, together with the Promises Reducible and appertaining to it, tends to make a further Discovery of Christ, in regard of his 1. Person, 2. Office, and 3. Actual Appearing in Human flesh.
1. In regard of Christ's Person, according to the Flesh: This Covenant and the Promises thereunto belonging do discover, 1. His Descent. That he shall not only, as a Branch of Righteousness, grow up to David, but also that he should descend of David by Zerubbabel, a special Type, and fore-father of Christ: as that passage of Haggai, being solidly understood, doth intimate; for it is chiefly applicable to, and intended of Christ the true Zerubbabel. 2. His Properties. Righteous, Having Salvation, Lowly, Speaking peace to the Heathen, being wounded for our iniquities, &c.
2. In regard of Christ's office: This Covenant and the Promises annexed thereunto do Reveal; 1 More Generally, That Christ should be a Redeemer, not only of his People the Jews from Babylonish bondage, but also of all his Elect from sin •… ull and hellish thralldom, by the blood of the Covenant. 2. More Particularly, That Jesus Christ the Messiah should be, ( 1 ) A Prophet. A witness to the People; The Messenger, Or Angel of the Covenant, delighted in. ( 2 ) A Priest forever. Becoming an offering for sin, and Making Intercession for the Transgressors. (which are the two grand Acts of his Priesthood) Whence he is said, To send Prisoners out of the pit wherein there is no water by the blood of the Covenant. And to be The Sure Mercies of David. (3) A King. A Leader and Commander to the people. Yea that he as a true DAVID should be their Shepherd, Prince and King forever: Under whose Dominion the divided Kingdoms of Judah and Israel should be united and made one, as at first they were under David. Thus, though the Sinai-Covenant discovered Christ as a Prophet and Priest, under the Types of Moses and Aaron; and the Covenant with David reveal Christ as an Everlasting King: Yet this Covenant doth as much as both, and sets him forth as Prophet, Priest and King forever. Herein therefore Christ is revealed more fully then in either of those Covenants.
3. In regard of Christ's Actual appearing in Human flesh: This Covenant and the Promises thereto belonging, discover; 1. That, From the going forth of the Commandments to restore and to build Jerusalem unto the Messiah the Prince, shall be seven weeks; (that is thinks Calvin from the second year of Cyrus till the baptism of Christ, when he began publicly to appear in his Mediatory office,) and threescore and two weeks the Street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself, &c. Here, the determinate time of the Messiah's appearing and Suffering for sin, is revealed to Daniel about the time of the Jews release from Babylon: which was never done before under any former Covenant. 2. That, Christ, the DESIRE OF ALL NATIONS should come, and by his Presence fill the Later Temple built by Zerubbabel with more Glory, then ever the first Temple had which was built by Solomon. 3. That, Christ Zion •… s King should come to Jerusalem, being just, having Salvation, Lowly, and riding upon an Ass, and upon a colt the foal of an Ass. 3. That The LORD whom they sought; Even the Angel of the Covenant, whom they delighted in, should suddenly come to his Temple. Malachi, the last Prophet of the Old Testament, tells them, that now Christ's coming was nigh at hand, he would come suddenly without delay. And Elijah the Prophes (that is, John the Baptist in the Spirit and power of Elijah, Luke 1. 17. Mat. 11. 10. to 15.) as Christ's Herald or Harbinger, should come to prepare Christ's way before him. And the next tidings which the Scripture brings in the History of the four Evangelists is, The manifestation of John the Baptist, the second Elijah, and shortly after him the Incarnation and Nativity, &c. of JESUS CHRIST. These, besides other discoveries this Covenant made of Christ, beyond all foregoing Covenants.
II. The more Mediate End intended by God in this Covenant, was twofold, viz. 1. Subordinate, 2. Ultimate.
1. Subordinate: The Captive's 1. Present consolation, and 2. Future Salvation of them and their Posterity.
(1) The Present Consolation of God's Captives in Babylon. As they were there greatly afflicted: so they were deeply dejected. They were then, as a woman forsaken and grieved in Spirit, and as a wife of youth refused; Yea forsaken of God, who in wrath for that season bid his face from them. So that when they sat down by the Rivers of Babylon, they wept when they remembered Zion. They hanged their harps upon the willows in the midst thereof.—They could not sing the LORD'S song in a strange land. They said, Our bones are dried and our hope is lost, we are cut off for our parts. Thus they were even drowned in sorrow, and swallowed up in discomfort. Therefore God purposely sets himself to Comfort them with good words, and comfortable words in this Covenant. See Isaiah 54. throughout. and Zech. 1. 12. to the end of the chapter, and Isai. 49 8. to 18. where Christ is promised as a Covenant of the People, to establish the land, to cause to inherit the Desolate heritages: To say to the Prisoners, go forth: To them that are in darkness, show yourselves, &c. and at last this Triumphant close is added; Sing, O heavens; and be joyful, O earth; and break forth into singing, O Mountains: For God hath comforted his people, and will have mercy on his afflicted, ver. 13. Seriously consider all the Covenant-Mercies formerly unfolded, How suitable and full Remedies they were against all their Babylonish distresses: and then it must needs be confessed that in this Covenant God singularly intended his afflicted people's Consolation.
(2) The Future Salvation of the Captives and their Posterity. God in this Covenant aimed at an higher End and Advantage to his people then their present Consolation: even their and their Seeds eterternal Salvation. And therefore under their corporal Redemption from Babylonish Bondage to Canaan's Liberty and Rest; He represents typically their Spiritual Redemption from Sinful and Hellish Bond •… ge to Heaven by Jesus Christ, As I have already manifested. And this is extended to them, and to their children, and to their children's chi •… dren, Ezek. 37. 25, 26. Isa. 59. 20, 21. And if the Spirituality of the Promises of this Covenant be well weighed: half an eye may see; That in this Covenant God intended much more Their Spiritual Redemption by Christ, then their corporal Deliverance by Cyrus: And that he had a far greater desire to lead his people and their seed unto, and place them in, the Heavenly, rather then the Earthly Canaan.
2. Ultimate. God's highest and last End, in this, as in all Covenants, was the Advancement of his own Glory. Therefore, when the Lord was about to propound the sweet Promises of this Covenant, touching the Jews Redemption from Babylon to 〈◊〉 〈◊〉 Chaldea and other Countries to Canaan: he tells them that herein he had principal respect to his own Holy Name and Glory, which through them was profaned among the Heathen. — But I had pity for mine holy name, which the house of Israel had profaned among the Heathen whither they went. Therefore say unto the House of Israel, Thus saith the Lord GOD, I do not this for your sakes O house of Israel, but for mine Holy name's sake which ye have profaned among the Heathen whither ye went. And I mill sanctify my great Name which was profaned among the Heathen, which ye have profaned in the midst of them: and the Heathen shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes. For I will take you from among the Heathen, &c. So that God made this Covenant, and made it good: that he might sanctify, exalt and glorify his own great name. More Particularly by this Covenant God intended; 1. The Glory of his free-Grace; without, yea contrary to their deserts, Ezek. 36. 22, 31, 32. 2. The Glory of his rich Mercy, Compassion and Loving-kindness, Isai. 49. 13, 15, 16. Zech. 1. 12. to 17. All the Covenanted Blessings demonstrate this. 3. The Glory of his Power: that he would open their Graves, and bring them out of their Graves, Ezek. 37. 1. to 15. 4. The Glory of his Faithfulness: not only in the sight of his own people, Ezek. 37. 14. but also in the sight of the very Heathen, Ezek. 36. 33. to 37. 5. The Glory of his Justice and Severity. In that for their Contempt of Christ at last, God would cut asunder his two staves of BEAUTY and BANDS, and break his Covenant which he made with all the People, Zech. 11. 6. to 15.
Inferences.
1. Hence, See how this Covenent Answers, ye a excels the fore▪going Covenants in the Immediate End thereof. It Answers and agrees with them, in that it tends to Reveal Christ to the Jews: It excels them, in that it tends to make an higher and further Revelation of Christ then ever any did before; yea and at last before its expiration, actually exhibits Christ incarnate according to all the faithful's expectation. So that in the perusal of this Covenant, you must not only look at Christ promised, but at Christ Promised as near at hand, and Suddenly to come into his Temple. Yea in this Covenant are the last Promises of Christ to come in the flesh. Under this Covenant Christ was so promised that he was Actually Performed. Therefore under this Covenant you may with Good old Simeon take Jesus Christ in your Arms, and bless the Lord for his Salvation.
2. Hence, This Covenant was the Captives Cordial, and great Matter of rejoicing. Herein God peculiarly intended their Comfort and their joy over all their afflictions. And if they fainted after the Publication of this Covenant: that must needs be a great reproach unto their Faith and Spiritual Courage. This Covenant also, primarily intending Spirituals in that Corporal Redemption from Babylon 〈◊〉 •… eturn of the Captives to Canaan, &c. may be improved by 〈◊〉 as a Singular cordial to ourselves in reference to our all-sufficient redemption by Christ from spiritual thralldom, and our investiture into all Spiritual Privileges by him.
3. Hence, Though God in his Covenants and Promises hath a tender care of his Peoples present Consolation, yet therein he principally provides for their future and eternal Salvation.
4. Hence, When we read and ponder upon this Covenant, Let us ascribe to God the glory due unto his great name, from his Excellent Contrivance and Revelation of this Covenant, and the Mysteries thereof.
APHORISM V. Fifthly General Inferences from the whole of this Covenant with the Captive-Jews.
HAving thus at large unfolded this Covenant of God with his Captive-Jews in Babylon, in regard of the 1. Author, 2. Occasion, 3. Impulsive Cause, 4. Federates to it, 5. Nature of it, 6. Subject-Matter on God's Part and on Theirs, 7. Form, and 8. End thereof: I shall now briefly Conclude my Discourse about this Covenant-Discovery, with certain General Inferences▪ resulting from the Whole that hath been Spoken, wrapping them up in this ensuing Aphorism, viz.
Hence, From all that hath been proved concerning this Covenant with the Captive-Jews these things are Evident. 1. That, This was a Covenant of Faith. 2. That, The Substance of God's Covenants of Faith was but one: Though the Circumstances divers. 3. That, God may change the outward condition of his People: and yet not change the Substance of his Covenant with his people. 4. That, David's Royal Seed and Diadem were continued in Christ. 5. That, As God's Covenant with David was the Royal, so this was the Redeeming, Uncaptivating Covenant. 6. That, God's sweetest Consolations are showered on his People, in their sharpest Tribulations. 7. What The Properties of this Covenant are. 8. What Agreement or Disagreement, this Covenant hath, with, or from all fore-going Covenants. 9. What Preheminences this Covenant had beyond the former Covenants. 10. That, This Covenant and the Promises thereof approach most near to the New Covenant, and the Promises thereof. These I briefly thus explain;
I. That, This Covenant with the Captives was a Covenant of Faith in Christ; purely Evangelical, and not a Covenant of works: Yea and the last of the Covenants of Promise, under which Christ promised was exhibited. This I have already sufficiently cleared.
II. That, The Substance of God's Covenants of Faith was but one: Though the circumstances of the several discoveries were divers. The several Covenant-Discoveries of God's Covenant of Faith, were in several Times, To several Persons, In several Places, upon seve ral Occasions, In several ways of Manifestation, Confirmation and Administration according to the wise pleasure of the Lord for his people's best advantage; The Circumstances were very various: But the Essence and Substance of them all was one and the same, viz. The Revealing and tendering of one and the same Messiah Jesus Christ to his people, as their only all-sufficient Savior through Faith. Herein this present Covenant with the Captives was one and the same with all former Covenant-Dispensations▪ though in some Circumstances differing from them. And it was meet, that the Covenant-discoveries should be still more and more full, perfect, clear and glorious: as the Incarnation of the Messiah approached nearer and nearer, who is the Perfection and Glory of them all. It is but one Sun that shines in the sky from the shortest to the longest day in the year: Yet this one Sun Rises every morning earlier and earlier, climbs up in the Heavens still Higher and Higher, shines still hotter and hotter, and runs his race still longer and longer: Like here conceive of Christ the Sun of righteousness in the several Covenant-expressures.
III. That, God may change the Outward Condition of his people, and yet not change the Substance of his Covenant with his People. When God made Covenant with Israel at Sinai, They were a newly Redeemed people: when he Covenanted with David, They were a people advanced to high Prosperity and peace under a Royal Government: But when he Covenanted with these Captives, they were in an afflicted and Enthralled Condition. Then at Sinai, After at Zion: now, in Babylon. Then, in an Anarchy, without any settled Government: After, under a Monarchy, under Kingly Government: but now, under Tyrannie, Even the cruel Babylonish Government. Yet though thus God had changed their Outward Condition: he changed not the Substance of his Covenant with them. In all varieties of their State he still Reveals the same Messiah and the same salvation by him through Faith. To let all know, that in reference to God and happiness, the Outward Condition is as nothing: Its only Christ and enjoyment of him through Faith according to his Covenant, that makes people happy in any Condition, and makes every Condition sweet and comfortable.
IV. That, David's Royal Seed and Diadem chiefly had their continuance and perpetuity in Christ. From the Captivity till Christ's Incarnation David's Throne was thrown down; His Diadem removed; and his Seed (as a Royal Seed) seemed to cease, being only Governors not Kings, over that people of Judah: By all which God seemed in outward appearance to make void his Covenant with David and his Seed, in regard of the Perpetuity of his Royal Seed and Kingdom, Psal. 89. 39, &c. But David's ruined Throne was exalted, His removed Diadem and Crown was Restored, and his Royal Seed Revived; at the appearing of Jesus Christ (his Primary Seed) in the flesh: And in Jesus Christ the Perpetuity of David's Seed, Throne, Crown, and Covenant, had its chiefest and fullest accomplishment, according to the Tenour of this Covenant. So faithful is God in his Promises, that he cannot suffer his Covenant to fail.
V. That, As God's Covenant with DAVID was peculiarly the Royal Covenant ( as hath been manifested ): so this Covenant with the Captives was the Redeeming or Uncaptivating Covenant. The main stream of Promises in that Covenant did run upon the Kingdom of David and of his Seed: and a chief burden of the Promises in this Covenant was upon the Captives Redemption and Return from Babylon to Zion, from Chaldea to Canaan, &c. And as they were seventy years in Babylon, and then corporally Redeemed thence by Cyrus, especially by the Messiah: So from their Redemption out of Babylon till Christ were seventy weeks of years accomplished, and then all the Elect of Jews and Gentiles were Spiritually redeemed from Sin and Death by Jesus Christ. That, was as a Type of This: and whilst Daniel was the Praying for Performance of the former, he Received from God a punctual Promise of the latter.
VI. That, God's sweetest Consolations are usually showered on his People in their sharpest Tribulations. This most Consolatory Covenant was then revealed to God's people the Jews, when they were most disconsolate Captives in their Graves in Babylon. When Abraham's Seed should become as a smoking furnace, Then God assures Abraham that he would be to them a Burning Lamp. When the Church in the wilderness and afterwards, should become as a Bush burning with the fire of Affliction, Then God assures Moses that the LORD himself would be in the midst of the Burning Bush that it should not be consumed. Tender parents are most affectionately compassionate and comforting to their children in sicknesses and distresses: So the heavenly father then yerns over his people with tenderest bowels when they are involved and wracked up in deepest sufferings and Sorrows. God thus spake to the Nations that spoiled his people in Chaldea, &c. He that toucheth you, toucheth the apple of his eye: and thats a most tender part. The afflictions of God's people, go very near the Heart of God. While they smart: he bleeds. While they suffer: he cries out. When they sigh: he binds up their Hearts with sweetest Consolations. And no wonder; For, 1. Then is the time when his Consolations are most needful. 2. Then is the time when his Consolations will be most effectual. 3. Then is the Season when his Consolations will be most welcome to the tossed and wearied Soul. Therefore when our troubles are most pressing upon us; let us conclude, that God's Comforts are most hastening to us: as the night is of times darkest towards the break of Day. Light is sown for the righteous, and gladness for the upright in Heart. The light of joy and comfort is as Seed sown for the just and upright: it may be hid and buried a while under the clods, but at last it w •… ll Sprout and Spring up. When? Even under the very showers of affliction. For, Unto the upright there ariseth light in the darkness. Our darkness, is the very Season for God's Light to shine out in.
VII. That, Hence its very evident, what the Properties and excellent Perfections of this Covenant are, viz. It is, 1. Divine. 2. Gratuitous. 3. Evang •… lical 4 Holy. 5. Sure and faithful. 6. Spiritual. 7. Reconciliatory. 8. Redemptory. 9. Consolatory. 10. Everlasting. I need but briefly to touch at these, and pass; because much hath been already spoken to this Effect.
1. Divine, of Divine Authority. For God himself was the Sole Author and Revealer of it to his Captives by his Prophets: as hath been evidenced. Therefore the Promises thereof were to be believed and depended upon without staggering.
2. Gratuitous. Not at all from any Deiert, Motive or Impulsive cause in them: but merely from his own gracious inclination, Ezek. 36 31, 32.
3. Evangelical, not Legal: of Faith, not of Works. It hath been already proved, that this Covenant was a Covenant of Faith in Christ Promised, and not as then exhibited, when this Covenant was Revealed: and therefore its merely Evangelical, and pure Gospel in Christ to come afterwards.
4. Holy. The Author, Federates, Matter, Form, End, Even the whole of this Covenant being Holy: How can it choose but be Holy?
5. Sure and Faithful. For, 1. God that cannot lie hath made it, is the Sole Author of it. See Aphorism 1. of this chap. Tit. 1. 2. 2. God, that cannot change, hath sworn it, Isa. 54. 9, 10. 3. Christ as the Sure Mercies of David, is the foundation and Matter of it, Isa. 5▪ 5. 3.
6. Spiritual. The greatest number of the Promises in this Covenant are about sublime Spiritual things, And those Promises about deliverance from Captivity in the Earthly Babylon, and Restauration of the Captive-Jews to their Earthly Canaan, did chiefly intend Spiritual Mysteries: viz. Christ's Redemption of his Spiritual Captives f •… om the bondage of Sin and Death, to Life and heavenly glory: as hath been formerly manifested.
7. Reconciliatory. God intended this as a Covenant of Reconciliation betwixt himself and the Captives that had deeply offended him before their Captivity. For herein he promiseth to sprinkle clean water upon them, and to cleanse them from all their Idols and filthiness, Ezek. 16. 25. and 37. 23. And stiles this, A Covenant of Peace with them, Ezek. 37. 26. & 34. 25. Isaiah 54. 10.
8. Redemptory. In this Covenant God assures the Captives often (as hath been shown already) of their Deliverance and Redemption from Babylon: and under the Type of that, of their Spiritual Redemption by Christ. Betwixt which two Redemptions there is great similitude and resemblance. How fitly is this Redeeming Covenant placed last of all the Covenants of Promise, which brings the great Redeemer of sinners Jesus Christ into the world as in its Arms!
9. Consolatory. This Covenant is full of Consolation: Partly, against the outward earthly Discomforts of the Jews Babylonish Captivity; Partly, against the inward Spiritual Disconsolations of God's Elect, whether Jews or Gentiles under the bondage of Sin and Death. Duly Read and Consider the Promises of this Covenant: and you will find them all very rich Cordials.
10. Finally, Everlasting. God divers times stiles this Covenant, An Everlasting Covenant, Ezek. 37. 26. Isa. 55. 3, 4. Ier. 32. 40. This Covenant for the Substance of it, is so strongly confirmed and established by God's Repetitions of it, Symbols or Similitudes, Ratifying Promises, and his inviolable Oath: That, the waters of Noah shall sooner return a second time to drown the whole world: The Mountains and Hills shall sooner be removed out of their places, Isa. 54. 9, 10. God's Covenant of day and night, that there should not be day and night in their Season, shall sooner be broken, Jer. 33. 17. to 23. And his Ordinances of Heaven and Earth shall sooner fail, Jer. 33. 25, 26. Then this Covenant with the Captives and people of God, for the Substance of it, shall fail, be broken, or removed.
VIII. What Agreement or Disagreement this Covenant hath, with, or from all foregoing Covenants. This Covenant, being an Additional and Explanatory Covenant to the Snai-Covenant, (as was also the former Covenant with David, ) and under the same Administration; must needs have in effect the same Agreements and Disagreements with and from all foregoing Covenants, which the Sinai-Covenant hath with and from them. Therefore judiciously Consult the Sinai-Covenant, and the Covenant with David, as to this point: and there will be found sufficient Satisfaction. I must avoid Repetition of things spoken already: and Contract what is possible.
IX. What Preheminencies this Covenant had beyond the former Covenants. This, being the last Expressure of the Covenants of Promise, had some special Excellencies in it, above all that went before it. For,
1. The Promised Mercies in the Body of this Covenant, and which under this Covenant-dispensation are revealed as appertaining thereunto, are far more Plentiful and abundant, then in or under any foregoing Covenant-Expressure. As, 1. Promises comprised in the body of this Covenant, See in Isa. 49. 8. to 18. & 54. 7. to the end. & 55. 1. to 6. Ierem. 32. 36. to the end. & 33. throughout. Ezek. 34. & 36. & 37. throughout. 2. Promises revealed under this Covenant-dispensation: and which are to be ranked and referred thereunto, See in Isaiah from chap. 49. to the end of his Prophecy, which hath a special eye all along to the matters of this Covenant: and also in the whole Books of those Prophets which Prophecyed near-upon, under or after the Babylonish Captivity, as Jeremiah, Ezekiel, Daniel, Obadiah, Haggai, Zachariah and Malachi.
2. The Promises of this Covenant are far more Spiritual, then in former Covenants: as the former places, containing Promises in the body of this Covenant, abundantly evidence.
3. The Redemption and Deliverance of God's people from Babylonish Bondage under this Covenant, far surpassed all their former deliverances, yea even that Miraculous one from the Egyptian yoke, Ier. 16. 14, 15. & 23. 7, 8.
4. The Place of God's public worship, viz. The Temple built by Zerubbabel, did far excel in glory (through Christ's personal Presence therein) all former places of worship, even the Magnificent Temple of Solomon itself, Hag. 2. 6, 7, 8, 9.
5. The great Mystery of Christ and Sinners Salvation by him through Faith is more fully and clearly laid open, in and under this, then in any former Covenant: as the Promises in the places forealleged in the 1. Particular will easily evince.
6. The punctual time and end of the Messiah's Manifestation and Death is more determinately declared under this Covenant, then ever before, Dan. 9. 1, 2, &c. 20. to the end.
7. Finally, JESUS CHRIST, the soul of this, and all foregoing Covenants of Promise, was under this Covenant Actually Performed and Exhibited: and thereby all former Covenants had their great accomplishment in him. So that under this Covenant The Seed of the woman came, to bruise the Serpents head; The true Noah came, into the Ark of his Church to save his Elect Remnant; The Seed of Abraham came, to bless all the Nations and Kindreds of the Earth; The Great Prophet, like Moses, came, to Reveal completely all the blessed Counsels and Contrivances of God, necessary to be known unto Salvation; The Primary Seed of David came, to sit upon his Throne forever; yea, now CHRIST, the true DAVID, the son of the Highest came, to possess the Kingdom of his father David, and to reign over the House of Jacob, the Church, for evermore.
These were the Preheminencies of this Covenant, above all foregoing: In which regard, this Covenant must needs be confessed to be a Covenant far excelling.
X. That, Finally, This Covenant and the Promises thereof, approach most near, (as in time, so in their excellent, clear, full, heavenly, spiritual Nature) to the new Covenant and the Promises thereof. This is most apparent by all that hath been said. This is as the very brink, borders, or suburbs of the New Covenant. This is almost the bright-Noon-tide of God's Covenant-Expressures. This exhibits Christ under the Old Covenant, that he might bring all his People under the New-Covenant: yea represents Christ as Abrogating the Old, and Instituting the New-Covenant by his Death. This Covenant shakes hands with the New-Covenant: And so shall I invite my Reader now to shake hands with, Salute, and Embrace the Compleatest and Sweetest New-Covenant Administration; To turn his eyes from Hagar the Bond-woman, to Sarah the Free-woman; And to pass on from Mount Sinai, to Mount Zion. And it is our eminent Happiness, That we are not under the Old but New-Covenant; That we are not children of the Bond-woman, but of the Free.
Thus far of God's Covenant with his Captives in Babylon.
BOOK IV. OF God's Covenant OF PERFORMANCE, Made and Confirmed in JESUS CHRIST actually Performed and Exhibited in our flesh, according to the Covenants of Promise: VIZ. THE New-Covenant: BEING The Last and most Excellent Covenant-Expressure, which shall continue NEW, from Christ's Death, till the worlds▪ End.
CHAP. I. Of the Discovery and Administration of the NEW-COVENANT, in the seventh and last Period of time most remarkable; viz. From the Death of Jesus Christ, till the End of the world.
T HE COVENANTS OF PROMISE in Christ Promised, being unfolded at large in the former Book, according to the most observable Expressures and Discoveries thereof: come we now in the last place to the COVENANT OF PERFORMANCE, or NEW-COVENANT in Christ Exhibited and Performed, far surpassing all former Covenant-Expressures in many regards. Especially in 1. Clearness, 2. Spiritualness, 3. Spiritual Liberty. 4. Fulness, 5. Extensiveness, 6. Efficacy, 7. Comfortableness, 8. Durableness, and 9. Glory; As shall hereafter in due place be manifested.
Now, the Types and shadows of future good things are gone: And the Anti-type, Truth and Substance of them all, JESUS CHRIST, is come. Now the Churches Non-age and Minority is over: Her Full age and Maturity takes place. Therefore Consequently, Now the Lord Discloseth to his Church the brightest Noon-tide of his COVENANT; Conducts her from Mount Sinai dark and terrible, to Mount Zion clear and comfortable; Takes away the veyl from before her eyes, that with open face she may behold the Transforming glory of the Lord CHRIST; And exalts her most sweetly, From the Old Covenant 's servile Dispensation, to the NEW-COVENANT 's filial Administration. Now therefore let us proportionably bring New apprehensions, New heart and affections, New dispositions and inclinations for embracing and entertaining of this NEW-COVENANT. Let Old things pass away, and all things in us become New.
This NEW-COVENANT, is often mentioned in the Holy Scriptures, but it is purposely Revealed from the Lord, 1. By the Prophet Jeremiah, fore-promising it; 2. By the Apostle Paul Explaining it. Both of them together will singularly Direct in the opening of it.
| Jeremiah doth Prophetically fore-promise the NEW-COVENANT, saying; | Paul doth Exegetically Explain this NEW-COVENANT, saying; | |
| 6. But now hath he obtained a more excellent Ministry, by how much also he is the Mediator of a better Covenant, which was established upon better Promises. | ||
| 7. For if that First Covenant had been faultless, then should no place have been sought for the second. But finding fault with them, he saith; | ||
| 31. Behold, the days come, | 8. Behold, the days come | |
| saith the LORD, that I will make a NEW-COVENANT with the house of Israel, and with the house of Juah. | ( saith the Lord ) when I will make a NEW-COVENANT with the House of Israel and the House of Judah. | |
| 32. Not according to the Covenant that I made with their Fathers in the day that I took them by the hand to bring them out of the land of Egypt, ( which my Covenant they brake, although I was an husband unto them, saith the LORD. ) | 9. Not according to the Covenant that I made with their Fathers in the day when I took thm by the hand to lead them out of the land of Egypt, because they continued not in my Covenant, and I regarded them not, saith the Lord. | |
| 33. But THIS shall be the Covenant that I will make with the House of Israel, After those days, saith the LORD, I will put my Law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people. | 10. But THIS is the COVENANT that I will make with the House of Israel after Those days, saith the Lord: I will give my Laws into their mind, and write them in (or upon ) their Hearts: And I will be to them a God, & they shall be to me a People. | |
| 34. And they shall teach no more every man his neighbor, and every man his brother, saying, Know the LORD: for they shall all know me from the least of them unto the greatest of them, saith the LORD: For I will forgive their iniquity, and I will remember their Sin no more. | 11. And they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: For all shall know me from the least to the greatest. | 12. For I will be merciful to their unrighteousnesses, and their Sins and their Iniquities will I remember no more. |
| 13. In that he saith, A New Covenant, he hath made the First, Old. Now that which decayeth and waxeth old, is ready to vanish away. |
This is the Substance of this NEW-COVENANT, and thus the Lord did fore-promise it by Jeremiah; and after-expound it by Paul. Some small difference there is in their words, as this Parallel shows; but the sense is one and the same, as hereafter will appear. The words of Paul, and in them the words of Jeremiah, I have elsewhere Analytically explained; whither for brevity sake, I refer the Reader. And upon these words especially, I shall ground my ensuing Discourse about the New Covenant: though not precisely insisting in the very Method of the Apostle's laying them down.
Now from Paul's Expository Recital and Narrative of the NEWCOVENANT, For the more clear and orderly unfolding of this Last and Highest Covenant-Expressure, I shall in sist upon, 1. The Terms, 2. The Names and General Nature, 3. The Author, or Efficient Cause, together with the Occasion and Impulsive Causes, 4. The Federates, 5. The Matter, 6. The Mediator, Surety or Testator, 7. The Form, 8. The End of this most precious NEWCOVENANT, And 9. Lastly, Certain General Inferences from the whole of this New Covenant, shall close up this Book, and this whole Treatise of God's Holy Covenants.
In this Chapter I shall begin with the First of these, viz. The Terms or Bounds of time peculiar to the New Covenant, And here I shall show, 1. What these Terms or Limits of time, peculiar to the New Testament, are. 2. That, These terms of time for the New Covenant are of all other Revolutions of time most Remarkable. And those in two distinct Aphorisms.
APHORISM I.
The Terms Bounds or Limits of time for and during which the NEW-COVENANT became and remains of force, are especially from the Death of our Lord and only Savior JESUS CHRIST, until the End of the World.
THese Terms, Bounds or Limits of time for the New Covenant are hinted both by the Prophet Jeremiah and the Apostle Paul, Reporting the New Covenant, viz. ( 1 ) The Terminus à Quo, or Term of time, whence it takes its beginning, in these words, Behold the days come saith the LORD, that I will make a NEW-COVENANT, &c. What Daies were here intended? Peculiarly the days of Christ's manifestation in the flesh, when he should dedicate and stablish his New Covenant or Testament in his own blood. Which in fullness of time Christ hath performed. ( 2 ) The Terminus ad quem, or Term of time unto which it will be continued, and when it will end: is intimated in those words; ( o ) That I will make a New Covenant with —That is, A Covenant that shall still continue New, and never wax old or wear away, as the former did, Heb. 8. 13. And such a Covenant, always remaining new, must needs be continued till the worlds End. As also in those words; — And their Sins and their Iniquities will I remember no more, That is, Though in the Sacrifices of the Old Covenant there was a remembrance again made of Sins every year, those Sacrifices being unable to take away Sin, Heb. 10. 3, 4. Yet by the New Covenants one Sacrifice for Sins forever, even by the offering of the body of Jesus Christ once for all, Christ shall perfect forever them that are sanctified.—That there shall need no more, expiatory offering for sin, Heb. 10. 10. to 19. So then, This New Covenant bringing in everlasting remission of sins, by the everlasting efficacy and virtue of Christ's one Sacrifice of himself once for all; this New Covenant must needs, for the Substance of it, continue forever; and for the administration of it, endure till the end of the world, without any other succeeding Covenant to antiquate the same.
Let me now a little Explain, and then Confirm this Aphorism.
I. For Explanation hereof, Consider; 1. That, when I fetch the Date or Beginning of the New-Covenant from the Death of Christ, I understand the Death of Jesus Christ, (in the same latitude as I have formerly expressed in defining the Terms and Bounds of the Old Testament, ) As comprizing also his Resurrection, Ascension, Session at the Right hand of God, and his Pouring forth his Spirit on the Feast of Pentecost: All which were within a few days after Christ's Death. So that, at, or near upon Christ's Death, this New-Covenant Commenced and began to be of force: as I have formerly said. 2. That, The beginning of this New-Covenant, or the Terminus à quo, The Term of Time from which this New-Covenant became Authentic and of force, was (as I have formerly noted) either, ( 1 ) More Incompleat: Partly, From the beginning of John Baptists Ministry, who by his Doctrine and Baptism made way for Christ and his New Testament-Kingdom, as a middle Prophet betwixt those of the Old and of the New Covenant. Partly, From the beginning of Christ's own Ministry, and of his Disciples, who by Doctrine, Miracles, and Baptism (the initiating Token of the New-Covenant ) began to lay a foundation for the New-Covenant -Administration. ( 2 ) Or More Compleat; viz. From the Death of Jesus Christ, and from his Actions near thereunto: As in the fore-cited place I have already proved. Or thus more Briefly; The Term of the New-Covenants Beginning, compriseth in it three things, viz. ( 1 ) The Preparation to it: which was by the Ministry of John the Baptist, of Jesus Christ and of his Disciples. ( 2 ) The Dedication or Sanction of it: which was properly by the Death and blood of Jesus Christ, the great New-Covenants-Sacrifice. (3) The Solemn Publication of it, which was on the Solemn Feast-day of Pentecost (fifty days after Christ our Passover was Sacrificed, as the old Covenant was given at Sinai fifty days after the Typical Passover was offered) when the Holy Ghost fell upon the Apostles in shape of fiery cloven tongues, enabling them in all Languages to preach the Doctrine and Mysteries of the New-Covenant to Jews devout men then assembled at Jerusalem out of every Nation under Heaven. Then this New-Covenant (which was to take in all Nations) was solemnly Published unto a very great Assembly gathered together out of all Nations. 3. That, the Terminus ad quem, The Term of time until which this New-Covenant shall continue and remain in force, is the End of this world, and Christ's coming to the General Judgment.
II. For Confirmation of this, These two Terms of the New-Covenants Continuance; viz. 1. The Term From which it takes its beginning: 2. The Term to which it shall be still carried on; are to be proved.
I. The Term of Time from which. The New-Covenant Properly took its beginning from the Death of our blessed Lord and Savior JESUS CHRIST, and near thereunto. For,
1. The New-Covenant Administration began, when the Old Covenant Administration ended, and was Abrogated▪ For, the New-Covenant immediately succeeds the Old, and vacates the Old. But the Old Covenant Administration ended and was abrogated at and near upon the Death of Jesus Christ: For, 1. Then, Christ said, It is finished, viz. The Redemption of God's Elect by Christ's Death is finished; and the Old Covenant-Dispensation is finished; All the Typical Sacrifices thereof being fulfilled, vacated and disanulled by the Anti-type of them all the true Sacrifice of Jesus Christ himself offered once for all. There being no more use of shadows, when Christ crucified the Body and Substance of all those Adumbrations was come. 2. Then, The veil of the Temple was rent in twain from the top to the bottom. Importing: Partly, The Abrogation of all the Levitical Administrations of the Old Covenant. Holy things should now no longer be under a veil, but be openly manifested to all people by the Un-veiled New-Covenant -Expressure. Partly, Christ's removing the veil of ignorance and infidelity from the hearts of Jews and all others that should believe in him. Partly, Christ's entering by his Death, and opening a way also for us by the veil of his flesh, Rent, into the true Holiest of Holies, Heaven itself. 3. Then, Christ abrogated the Passover, the Token of the Old Covenant, Instituting instead thereof the Lord's Supper, as a Token of the New-Covenant, as the New Testament in his blood. 4. Then, God would no longer have Sacrifice and Offering, in Burnt-Offerings and Sacrifices for sin he could take no pleasure: But in the Body of Christ prepared. He takes away the First ( viz. The Sacrifices of the Old Covenant,) that he may establish the Second, (that is, Christ's Sacrifice of himself, the only propitiatory Sacrifice of the New-Covenant. ) By the which will we are Sanctified, through the offering of the Body of Jesus Christ once for all.
2. The New Covenant most properly then began, when it had its Dedication and Solemn Sanction by Blood and Sacrifice: For both Old and New-Covenant are established by blood and Sacrifice; The Old by Typical Blood and Sacrifices of slain beasts, The New, by the better Blood and Sacrifice of Christ himself. But the New-Covenant had its Solemn Sanction and Establishment only at Christ's Death by the effusion of his blood (called the blood of the New-Covenant ) and by the Sacrifice of himself, Heb. 10. 18, &c.
3. The New-Covenant is Testamentary; Its so a Covenant, that it is also a Testament: Christ's Last Will and New Testament, as after will appear: Christ himself being Testator. Therefore as a man's Last Will and Testament is of no force while the Testator liveth, but begins to be of force as soon as he is dead, so that there can be no Addition to it, Detraction from it, nor Alteration of it: So Christ's Last Will, the New Testament began to be of force as soon as Christ the Testator was dead: His Death hath irrevocably and unalterably established it forever, till the End of the world.
4. Lastly, Jesus Christ Immediately upon his Death, gave Commission to his Apostles to Preach the Gospel of the New-Covenant, and to Administer the Tokens thereof, Baptism and the Lord's Supper to all Nations; Instructed them and gave Commandments to them concerning the Kingdom of God; gave gifts to men, even all sorts of his New-Covenant Officers; and Poured forth the promised Spirit upon his Ministers and Members in most Eminent and Extraordinary Manner: All which being peculiar to the New-Covenant, demonstrate clearly the Commencing and Date of the New-Covenant to be from the Death of Jesus Christ.
This is the Terminus à quo, The Term of time from which the New-Covenant takes its beginning, viz. Most properly from the Death of Jesus Christ.
II. The Term of Time to which. The New-Covenant shall remain and continue of force and full efficacy without Revocation or Repeal till the End of the world. This is the Terminus ad Quem, The Term of time to which this New-Covenant shall be continued. For,
1. The Denominations of this Covenant intimate the Perpetuity of its Nature. The Lord is wont to signify the Natures of Spiritual Mysteries in their very Names. Now this Covenant is styled, 1. The New-Covenant, and New Testament. Why? For this Reason especially among others: Because it is still to continue NEW, and never to wax old or wear away so long as this world shall continue. Nor doth the Holy Scripture anywhere Reveal another Covenant or Testament which shall succeed this New-Covenant to antiquate the same. 2. The Everlasting Covenant or Testament. — Now the God of peace that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the Everlasting Covenant, &c. The Substance of this Covenant shall be, a part-post, Absolutely Everlasting, and shall continue forever in heaven in the world to come: And the Administration of it shall be Respectively Everlasting, and shall endure so long on Earth as this present world shall continue.
2. The Mediator or Surety of this New-Covenant Jesus Christ, is not Mortal or Mutable as was Moses the Typical Mediator of the Old Covenant; but he is everlasting and everliving in his Mediation, or Mediatory office. — Thou art a Priest forever after the order of Melchizedek. — But this man, because he continueth ever, hath an unchangeable Priesthood.—Her ever liveth to make Intercession for us.—But the word of the Oath, which was since the Law, maketh the Son, who is consecrated for evermore. In like sort his Mediatory King-ship is everlasting. — He shall be called the Son of the Highest, and the Lord God shall give unto him the Throne of his father David. And he shall reign over the House of Jacob forever; and of his Kingdom there shall be no end. His Mediatory Kingdom as to the Essence and Substance of it shall be endless and absolutely everlasting: but as to the Manner of Administration thereof by his New-Covenant Ordinances, The word Preached, Sacraments and Censures dispensed, by his effusion of his Spirit, &c. so he shall only reign till he hath put death and all his enemies under his feet, till the end of the world; And then he shall deliver up this his Dispensatory Kingdom to the Father, And there shall be an end thereof at the end of the world as to the present Manner of Administration. Now if Jesus Christ the Mediator of this New-Covenant be Immortal, Immutable and everlasting, and his Mediation according to the present manner of new-Covenant Administrations, shall continue till the end of the world: Consequently this New-Covenant must needs continue forever till the end of the world.
3. The Doctrine and Sacramental Tokens of the New-Covenant are still to be dispensed to all Nations till Christ come, till the End of the world: And whilst the New-Covenant -Doctrine shall be Preached, the New-Covenant Tokens Administred; so long the New-Covenant itself must needs be of force and continue.
4. The New-Covenant-Ministry; Extraordinary, as Apostles, Prophets, Evangelists; and Ordinary, as Pastors and Teachers were given of Christ to his Church, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ: till we all 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. This building up of Christ's Mystical body, Perfecting of Saints, and bringing all the Elect to the measure of the stature of the fullness of Christ, was inchoate by the Extraordinary Ministry, shall be consummate by the Ordinary: but it shall not be fully completed till the worlds End, till when all the Elect shall not be fully called and brought in to Christ. Consequently the New-Covenant -Administration shall last so long, even till the end of the world.
5. Finally, Jesus Christ hath promised to be with his New-Covenant-Ministry ( viz. by his special Presence, Grace, Assistance, Blessing, Protection, &c. always (Gr. all days ) even unto the end of the world, Amen. And therefore, as there must be a constant Succession of his New-Covenant -Ministry, and a constant Administration of the New-Covenant -Ordinances by that Ministry, and a continued Presence of Jesus Christ himself with this his Ministry: So there shall be a like continuance of this New-Covenant itself, till the end of the world.
Inferences. Doth the New-Covenant take place from the Death of Jesus Christ, and remain of force till the end of the world? Then,
I. Hence, The Inchoation, Duration, and Determnation of the New-Covenant, was, is and shall be, of all other most excellent and illustrious.
1. The Inchoation of the New-Covenant was most excellent and illustrious above the Rise and Beginning of all former Covenants. This is evident by the three degrees of its Inchoation: viz. 1. By the Preparation for it, by the Ministry of John the Baptist, and of Jesus Christ himself: Both of them Preaching the Doctrine of the New-Covenant and kingdom of God approaching; and both of them Administring by themselves or their Disciples, the first Federal Token of the New-Cevenant, Baptism with water. And these Preparations were transacted for about the space of three years and an half, till the Death of Christ. Now how great were these two! and How eminent their Preparations for this New-Covenant! John the Baptist was, by Christ's own Testimony, More then a Prophet, and among them that are born of women there arose not a greater then John the Baptist: notwithstanding he that is least in the Kingdom of Heaven is greater then he. That is, John the Baptist was greater then all the Prophets of the Old Covenant, because he came as a Minister and Messenger to prepare Christ's way before him, pointing out the Messiah the Lamb of God with his finger, and as an Harbinger and Herald of the New-Covenant, So that he is ranked as in a sort betwixt the Old and New-Covenant in his Ministration: But the least Minister of the New-Covenant is greater then John the Baptist. JESUS CHRIST also was the Great Prophet of Prophets, the fountain of all Prophecy under old and New Testament: in comparison of whom all other Prophets were but as Shadows and Ciphers. John 's Administration was lively and powerful, Mat. 3. 1, &c. But CHRIST 's was with Divine Authority and Majesty, to his hearers astonishment, insomuch that his very adversaries that went to apprehend him, Confessed; Never man spake like this man. The Preparations therefore for this New-Covenant by such a Ministry of two such Persons as John the Baptist and Jesus Christ, and that for so long time excels all Preparations for all former Covenant Dispensations. Only the Sinai-Covenant, of all that went before, had a Preparation preceding: But that Preparation was managed only by Moses, and that only for about three days space. That three days Preparation of the people by Moses shown the great Glory of the Old Covenants Dispensation: But this three years Preparation of the People by John the Baptist, and Jesus Christ, evidenced the far greater and more excelling glory of the New-Covenants Administration. 2. By the Sanction, Dedication or Establishment of it, in and by the blood and Death of JESUS CHRIST himself, God-man in one Person, whereupon his Blood is accounted the Blood of God. Divers of the Covenants of Promise fore-going, but chiefly the Old Covenant at Sinai, were established by blood and sacrifices of slain Beasts: But alas how mean and despicable that Blood, those Sacrifices! At best, they were but Types, and Shadows of good things to come in Jesus Christ. But this New Covenant was established by the most precious blood of the most perfect Sacrifice Jesus Christ himself crucified. Never Blood like this Blood: Never Sacrifice like this Sacrifice: Never Covenant-Sanction like this New-Covenant Sanction. 3. By the Solemn Publication of it, by the Apostles Preaching it to people assembled at Jerusalem out of all nations under Heaven on the Solemn Feast of Pentecoste, after the Holy Ghost had been miraculously and abundantly poured forth upon the Apostles. The Sinai-Covenant, or Old Covenant had an Eminent Publication; But this of the New-Covenant did far transcend. For, ( 1 ) That Publication was in the wilderness; This in Canaan, in Jerusalem itself. ( 2 ) That was fifty days after the Typical Passover: This fifty days after the Sacrificing of Jesus Christ the true Passover (3) That was only to one Nation of the Jews newly come out of Egypt: This was to devout men out of all Nations under Heaven, So that it was in a sort published to all Nations of the world at once. ( 4 ) That was with Terror: This with Familiar Sweetness. ( 5 ) That affrighted the hearts of the hearers even unto aversion and flight from God: This pricked the hearts of the Hearers unto Conversion to God, so that on that day 3000 Souls were added to the Church, Acts 2. 37, 41. Thus the Inchoation of this New-Covenant was most illustrious.
2. The Duration of the New-Covenant is also most excellent and illustrious, surpassing every other Covenant-Expressure. All other Covenant-Administrations have waxen old and worn away: Only this Covenant-Administration remains still fresh and New, and shall not vanish away till the worlds End. This New-Covenant succeeds and supercedes them all: But no other shall succeed or supercede this New-Covenant. Yea, The New-Covenant hath already obtained a longer continuance then any former Covenant-Administration. For, 1. God's Covenant-Administration from Adam till Noah, which was longest of them all, lasted but about 1536 years. 2. From Noah till Abram, about 542 years. 3. From Abram, till the Old Covenant at Mount Sinai, precisely 430 years, Gen. 3. 16, 17. 4. From the Old Covenant at Mount Sinai, till the Death of Jesus Christ, when the New-Covenant Commenced, about 1444 years. 5. But from the Date of the New-Covenant at the Death of CHRIST to this present year, 1656. it already hath continued about 1623 years. And how many years longer it may continue, till the worlds End, Who can tell?
3. The Determination of the New-Covenant-Administration will likewise be transcendently excellent and illustrious. For it shall not Expire and Determine till the worlds End. The world and it shall end together. Now The world shall End; 1. With Christ's second Coming to Judge the whole world, descending from Heaven, in his own and his Fathers Glory and all the Holy Angels with him; 2. With a shout of the Lord Christ himself, with the voice of the Arch-Angel and the Trumpet of God; 3 With the Resurrection of the Dead; 4. With the change of the living, from corruptible to incorruptibility; 5. With the catching up of all the Elect, both Raysed, and Changed, to meet the Lord in the Air, and to attend upon him, to his dreadful Tribunal; 6. With Christ's Convention of all, both Elect and Reprobate, as well Angels as Men, before his Judgment Seat, The Elect being set at his right hand, the Reprobate at his left; 7. With Christ's final doom and sentence upon them all, either to everlasting Punnishment, or to life Eternal, which shall then be executed accordingly; 8. With the Passing away of the Heavens with a great noise, Melting of the Elements with fervent heat, Conflagration of the earth and works therein with fire, and Dissolution of the whole frame of the present Creation. O therefore what a glorious time, what a dreadful day will that be, when this world shall be dissolved, and when this New-Covenant -Administration shall determine!
II. Hence, None can certainly define or punctually determine how long the Interval or space of time for the New-Covenants Duration shall be. We know when it began, at Christ's Death: but cannot know when it shall end. For it shall last till the end of the world, and who, besides God alone, can tell when the world shall end? Christ said, — But of that day and hour knoweth no man, no not the Angels in heaven, but my father only. We find that even in the Apostles times, There were some temerarious and bold assertors, upon pretence of the Spirit, Word or Letter as from the Apostle, that affirmed, The day of Christ was at hand: and thereby did shake the minds, and trouble the Spirits of the Thessalonians. But Paul assures them, That day should not come, Except there come a Falling away first, ( viz. a General Apostasy of the greatest part of the Christian world from Faith, Purity of worship, and Obedience towards God, in Jesus Christ.) And that man of sin be revealed, the Son of Perdition: ( viz. the Roman Antichrist.) And after the Apostles days it went for an Oracle among the profane Pagans, that the Christian Religion should last but 365 years; whence some Christians concluded that the world also should then end. This fond conceit Augustine reports, refutes and derides: and time hath discovered the falsehood of it. In the days of Cyprian, the Opinion was, that the world should continue but a while, and the last judgment hastened. In the days of Lactantius Firmianus, which were about 317 years after Christ, it was supposed, that the world should last after that but about 200 years. These and many like groundless guesses and uncertain conjectures we find in Ancient and Modern writers touching the time of the worlds end and day of judgment: But God having kept this under the Seal of his own secret Counsels, It is not for us curiously to inquire into the times and seasons which the father hath put in his own power. Secret things belong to God; things revealed, unto us and to our children, &c. But till this world end, we shall see no end of this New-Covenant.
III. Hence, The New-Covenant is a far better Covenant then the Old, as in other respects, so in regard of the Date, Duration and Determination thereof. This New-Covenant is better then the Old, in other regards: For it is called, A better Covenant; as being stablished upon better Promises; As being more strong, profitable and perfect, then the Old Covenant, which was weak, unprofitable, and made nothing perfect, &c. This New-Covenant also is better in this respect, That it continues forever, from the Death of Christ till the end of the world: forasmuch as Christ Jesus the Surety of this Covenant, was made an everlasting Priest with an Oath, whereof God will never repent; The Lord sware and will not repent, thou art a Priest forever after the order of Melchizedek; By so much was Jesus made a Surety of a better Testament. Christ's New Testament-Priesthood is everlasting and unchangeable: Consequently the New Testament itself is everlasting and unchangeable. The Administration of it shall still last till the end of the world: but the Substance of it shall continue even in heaven for evermore. Therefore this Covenant-administration is far better in regard of its continuance, then any that went before. It began when Jesus Christ, at his first Coming, was judged by the world; and it shall end when Jesus Christ at his second Coming, shall be the judge of all the world.
IV. Hence, Believers under the New-Covenant, are, in regard of the terms and continuance thereof, much more Happy, then the Believers that lived under any former Covenant-Dispensations. For, 1. The Sanction and foundation of this Covenant was in the precious blood of Jesus Christ himself, infinitely beyond all the Typical blood of all former Covenants. And how much happier are they that have the true blood of Christ himself: then they that had only the Typical blood of slain beasts? 2. The Duration of this Covenant is longer then in any other as hath been shown. And duration of mercies enjoyed, still augments the happiness of the enjoyer. 3. The Determination of the New-Covenant shall not be till the world determine. And that determination shall be swallowed up in the Final Consummation of the Happiness of all God's true Covenant-people. Where this New-Covenant shall End: there their New Kingdom shall begin.
V. Hence, How comfortable may this be, both to ourselves and all our Christian Posterity, that both we and they from generation to generation shall still live under the Administration of the New-Covenant. For, this New-Covenant under which we live, shall live and last from Christ's Death till the worlds end. Therefore, 1. We and they shall live under the self-same Covenant, under which the blessed Apostles, the purest Primitive Churches, and the Holy Martyrs of Jesus Christ themselves lived; who are now triumphant in glory. Now what a comfort is it, to be made to sit down with such blessed Society in Christ's New-Covenant Kingdom? 2. We and they shell live under the Highest, Clearest, Fullest, Sweetest and every way the most excellent Covenant-Administration. For all other Administrations give way to this of the New-Covenant: but the New-Covenant Administration gives way to none; shall be last and completest of all. And how comfortable is it, that we and ours shall still be under the Guidance, Blessing, Grace and Influence of the best and completest Covenant?
VI. Hence, In these last times of the world, No Doctrine should be taught, No Worship or Practice should be entertained, No future Events, Occurrents or change of things should be expected, in the Church of God, which are inconsistent with the New-Covenant-Administration. Why? Because this New-Covenant or New-Testament -Administration, is the only Administration of these last times, from Christ's Death till his second Coming: And therefore all Doctrine, Worship, Practice and future Events, in the Church, during this New-Covenant, must be conform and agreeable to this New-Covenant or New Testament, and to the Explanations thereof in the Books of the New-Testament.
1. No other Doctrine should be taught in the Church till the worlds end, but the New-Covenant-Doctrine and Truth, in Christ exhibited. If any teach not according to this Rule: it is because they have no light in them. Such Doctrine as is not Homogeneal to, and founded upon the New-Testament, but repugnant thereunto: is but Wood, Hay, and Stubble, instead of Gold, Silver and precious Stones, and shall be consumed. Hence, The Doctrines of Judaism, Mahumedism, Popery, Pelagianism, Arminianism, Socinianism, Quakerism, &c. are justly to be rejected when ever they shall be obtruded upon the Church, because they are inconsistent with the New-Covenant of Christ, the Rule of all true Christian Doctrine.
2. No other Worship or Practice should be used in the Church till the worlds end, but the New-Covenant Worship and Practice. 1. The New-Covenant Worship, is the Worshipping of the only true God in Jesus Christ in Spirit and Truth in every place according to the Tenour of the New Testament. Therefore it is not lawful to exercise any Jewish, Mahumedan, Antichristian, Popish, Idolatrous, Superstitious, Paganish, or false Worship, in the Church of God: or to Tolerate the same to be done in the Church. 2. The New-Testament Practice required, is, To cast away the works of Darkness, and put on the Armor of Light, To walk honestly as in the day, and as children of the light, putting on the Lord Jesus, &c. To Repent, Believe in Christ exhibited, live by Faith in him, walk in love and all upright Obedience as the workmanship of God, created in Christ Jesus unto good works, &c. To walk as Christ walked; To walk worthy of God, of his Gospel and Kingdom, &c. And in a word, To keep truly the Feast (even all this spiritual Festival time of the New-Testament) with the unleavened bread of Sincerity and Truth, purging out the old leaven of malice and wickedness, (as the Jews typically kept, after their Passover the Feast of unleavened bread,) forasmuch as Christ our Passover is Sacrificed for us.
3. No future Events or Occurrents in or to the Church of God, are to be expected till the worlds end, but what are according to the Prophecies, Predictions, Revelations and Nature of the New Testament, continuing in force till the worlds End. Hence, I. The Jewish expectation of the Messiah to be hereafter revealed in the Flesh, being utterly inconsistent with the New-Covenant established by Christ's Death and blood already revealed: is altogether unwarrantable. Christ Jesus came in fullness of time to his own people the Jews, and they received him not. Christ was incarnate and cut off precisely at the time prefixed by Daniel 's Prophecy. Therefore the Jews rejecting Christ; rejected, or at least understood not, Daniel 's weeks. And whatsoever Christ shall rise up hereafter under the New Testament stablished by the blood of the only true Christ, must needs be a false Christ and an Antichrist. II. The Chiliasts or Millenaries Expectation of Christ's Personal Reign on earth in his Human Nature and present Glory, with all his Martyrs and many Saints, for a thousand years together, from the year one thousand six hundred and seventeen, or one thousand six hundred and fifty, or one thousand six hundred ninety four, or at farthest one thousand six hundred ninety five, &c. being inconsistent with the Doctrine, Prophecies and Nature of the New-Testament; (as divers Authors, especially these here mentioned in the Margin have already manifested) is wholly groundless. For what solid foundation can we have for this thousand years personal Reign of Christ on earth with his Martyrs and and Saints, (which is counted the fifth Monarchy ) during this Term of the New Testament or New-Covenant, but from the New-Testament itself?
Thus I have shown, what the Terms or Limits of time proper and peculiar to the New Testament are: viz. From the Death of Jesus Christ till the very end of the world. Next I shall show, That this Interval or Space of time during which the New-Covenant or New-Testament-Administration remains of force, is the most remarkable Revolution of Time of all other allotted to any Covenant-Administration foregoing.
APHORISM II.
The Interval, Space or Revolution of time, From the Death of Jesus Christ till the end of the world, during which the New-Covenant-Administration continues, is of all other Revolutions or Intervals of time, during which any other fore-going Covenant-Administration continued, most Considerable and Remarkable.
FOR, This Interval or space of time during which the New-Covenant Continues, From Christ's death till the worlds end, over and beyond all other, 1. Hath most Eminent Terms and Bounds for its Beginning and Ending. 2. Hath already had the largest prolongation. 3. Doth comprize in its Circuit or Compass the most Admirable Events and Occurrents by Divine Dispensation, in and to the Church of God. 4. Approacheth most near, as in Contiguity of time, so in excellency of Covenant-Administration, and the Churches condition under it, even unto the supreme coelestial Perfection of the Church Triumphant in Glory.
I. This New-Covenant-Time hath most Eminent Terms and Bounds for its Beginning and Ending No foregoing Covenant ever had such Terms, such a Beginning, such an Ending.
1. This New-Covenant Began from the Death of Jesus Christ, and had its Sanction in his Blood: as hath been manifested. Now, how eminent was this Death and Blood of Christ, and that, in Solemnity, Dignity, Efficacy! I. In Solemnity. Great was the Solemnity of the Death of Sacrifices, when God made Covenant with Abram. Greater was the Solemnity of killing Sacrifices and sprinkling their blood, at the Dedication of the Old Covenant at Mount Sinai: as I have at large explained in opening that Covenant. But Greatest of all was the Solemnity of Christ's Death and Blood-shed, at the Sanction and establishment of the New-Covenant: who did hang upon the cursed Cross, at least six hours together, dying. For, 1. Then, Christ miraculously converted one of the Thieves that were crucified with him, assuring him; This day shalt thou be with me in Paradise. One, that none might despair: but one, that none might presume. 2. Then, There was an unusual and preternatural Darkness •… ver all the earth from the sixth, till the ninth hour. From our mid-day, till about our three of the clock afternoon. The Sun itself puts on Sables and as it were mourns, to see his maker so shamefully abused. At this darkness Dionysius was so astonished, that he said; Either the God of Nature suffers, or the whole fabric of the world will be dissolved. 3. Then, Christ with a loud cry yielded up the Ghost, to the Centurions conviction, Mark 15. 37, 39. 4. Then, the veil of the Temple was rent in twain from the top to the bottom, Math. 27. 51. Denoting, Christ's opening a way into the Holiest of all, heaven itself for us by his flesh Rent; and Christ's accomplishing and abrogating the Types and Ceremonies by his Death. 5. Then, The Earth did Quake. 6. Then, The Rocks did Rend. 7. Then, The Graves were opened. To show, That Jesus Christ had the Keys of the Grave and Death, And many bodies of Saints which slept arose, and came out of the Graves after his Resurrection, and went into the Holy City and appeared unto many. These were Trophies of Christ's miraculous Resurrection. Thus, both Jews and Gentiles; both Godly and Wicked; both the Living and the Dead: both Heaven and Earth, were shaken, moved and as it were passionately affected, yea astonished: when JESUS CHRIST died. What Solemnity of Death and Sacrificing, was ever like this of Christ's Dying and Sacrificing of himself for the establishment of his New-Covenant! II. In Dignity. The Sacrifices by whose Death and blood former Covenants were established, were only brute beasts or fowls, &c. and therefore, as themselves, so their death and blood, were but very mean and despicable: But this Sacrifice of Jesus Christ himself, by whose Death and Blood the New-Covenant was dedicated and confirmed, was the supreme Sacrifice of the Son of God. Christ is God as well as man: Therefore the infinite dignity of his person, made his Sacrifice and blood of infinite worth and value, so that it is accounted God's own blood. In this regard, if all the fowls of the air, and all the beasts of the field, had been put into one Sacrifice, and the blood of them all put together: All this would have been as nothing to this incomparable Sacrifice and blood of Christ. Yea if all the men on earth from Adam, till the judgment day, and all the Angels in Heaven, should suffer Death forever: yet this is as nothing to Christ's suffering of Death for a time: Christ's person being the infinite God, and they but finite Creatures; now betwixt God and the Creature▪ betwixt finite and infinite theres no proportion. III. In Efficacy. The Death and blood of Jesus Christ incomparably excels the Death and blood of all other Sacrifices whatsoever in all kinds of virtue and degrees of efficacy. The Ceremonial Commandment was disanulled because it was weak, unprofitable, and made nothing perfect: but the bringing in of a better hope did, by which we draw nigh to God. The Ceremonial Washings, Purifications, Blood, Sacrifices, &c. could not make the 〈◊〉 thereunto Perfect; could not purge the Conscience of the worshippers from Sin; Did only Sanctify to the Purifying of the flesh; Did renew a remembrance of sins every year; Did but make way into the Typical Holiest of all on earth: But the Death and blood of Jesus Christ contrariwise was very efficacious. For, 1. Hereby God was most abundantly satisfied and well-pleased: having no delight at all in any Levitical Sacrifices in comparison of this Sacrifice. 2. Hereby, He hath obtained for us eternal Redemption. 3. Hereby, he hath wrought the Atonement, having reconciled us to God, though enemies, by his own Death. 4. Hereby, we are justified, our Consciences purged from dead works to serve the living God, and we being sanctified are forever perfected, So that our sins shall be remembered to us no more, nor shall there need anymore offering for sin. 5. Hereby, he mortifies and subdues our sins and corruptions daily, Our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For, he that is dead is freed from sin. 6. Hereby, Christ subdued Death, and him that had the power of Death, that is the Devil, having spoiled Principalities and Powers, and triumphed over them openly upon the Cross. 7. Hereby, Christ entered, not into the Holy places made with hands, which were figures of the tr •… e, But into Heaven itself, now to appear in the presence of God for us, As our ever-living Intercessor and Advocate: As also to make way for us, even a new and living way which he hath consecrated for us through the veil, that is to say, his flesh, into the Holiest of all, Heaven itself, there to serve and glorify God triumphantly forever. Heres saving efficacy indeed in the blood and death of Christ, whereby the New-Covenant was established. Never Covenant besides, had such a Sanction, such an Inchoation.
2. This New-Covenant-Administration shall not end till the end of the world, which will be at the Judgment of the great day, the General Assize of the world. And that shall be a Day of Daies, a most famous day indeed, as I have already intimated in eight particulars in the First Aphorism. Never Covenant-Administration had such an Ending, such a Determination. It began with Christ's Humiliation: but it shall end with Christ's Exaltation. It began with Christ's being judged by the world: but it shall end with Christ's general judging of the world. It began when Christ was once offered to bear the sins of many: but it shall end, when unto them that look for him, he shall appear the second time without Sin unto Salvation.
Thus this New-Covenant -Time hath most eminent Terms and Bounds for its Beginning and Ending, beyond all other Covenants.
II. This New-Covenant-Time hath already had (as hath been shown) the largest Prolongation. And how far further it may yet be extended till the worlds End; who knows, but he alone, that knows, and hath determined, when the world shall End?
III. This New-Covenant-time doth comprise within its Circuit and Compass the most admirable Events and Occurrents by divine Dispensation in and to the Church of God. During the Time of former Covenants many rare Events appeared even under every Covenant-Dispensation, as hath been manifested: But the admirable and excellent Events under this New-Covenant far transcend them all, From Christ's Death till the worlds End. Shall I briefly point out some particulars? Under and during the New-Covenant-Administration these among other Occurrents Come to pass. viz.
1. The Resurrection of Jesus Christ on the third day from the Dead by his Divine power, as the First fruits of them that slept: showing himself alive after his Passion, to many witnesses, but especially to his Apostles, by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the Kingdom of God. Many bodies of the Saints also which slept arose, coming out of their graves after his Resurrection, and appearing unto many in the Holy City, were the First-fruits, Experiments and Trophies of Christ's Resurrection.
2. The Ascension of Jesus Christ up into heaven forty days after his Resurrection from Mount Olivet in the sight of his Apostles. For, while they beheld he was taken up, and a cloud received him out of their sight. And while they were steadfastly looking after him, two Angels said to them; ye men of Galilee, why stand ye gazing up into Heaven? This same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into Heaven.
3. Christ's sitting down on the right hand of the Throne of the Majesty in the Heavens. For, God by his mighty power having raised him from the dead, set him at his own right hand in heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come. And hath put all things under his feet, and gave him to be the Head over all things to the Church, which is his body, the fullness of him that filleth all in all.
4. Christ's Effusion or shedding forth most plenteously and Miraculously fifty days after his Death, on the Feast of Pentecost, the Promised Holy Ghost, received of the Father, upon the Apostles, in the shape of cloven tongues like as of fire, sitting upon each of them; So that they were all filled with the Holy Ghost, and began to speak with other Tongues, as the Spirit gave them utterance. Whereupon the Jews then at Jerusalem that had come from every Nation under Heaven, were all amazed, hearing them speak every man in his own language wherein they were born the wonderful works of God.
5. The Solemn Publication of the Doctrine of the New Covenant in the blood and Death of Jesus Christ, by the Apostles, to devout Jews out of Every Nation under Heaven, met together by special Providence at Jerusalem, on the Feast of Pentecost. Peter in his Sermon, Preaching Jesus of Nazareth's Life, Death, Resurrection, Exaltation on God's right hand, Receiving from the Father, and shedding forth the promise of the Holy-Ghost; assures them that God had made that same Jesus, whom they had crucified, both Lord and Christ: and therefore exhorts them to repent and be baptized, because the Promise, or Covenant, was to them and to their children, as also to the Gentiles afar off, as many as the Lord our God shall call, and consequently to their children.
6. The wonderful Conversion of 3000▪ Souls, at the first Preaching and publication of the Doctrine of the New Covenant in Christ crucified, as also of many thousands more afterwards by the Disciples Preaching and Miracles: which Converts, professing their Faith in Jesus Christ, were visibly implanted into his mystical body the Church by Baptism, the Initiating token of the New-Covenant.
7. The admirable and exemplary Piety, Unity, and Community of Goods (because of the present pressing necessities of many believers) amongst the Primitive Christians.
8. Christ's Giving of Gifts to men, as the rich Fruits of his Ascension; viz. His bestowing upon his Church all his New Testament-Officers for the Guiding of his Church; Extraordinary, Apostles, Prophets, Evangelists: Ordinary, Pastors and Teachers and Governments. And for Ministring to the Necessities of poor and distressed Church-Members: Deacons; called also Helps.
9. The Celestial vision of Steven the Proto-martyr, one of the first Deacons, full of the Holy-Ghost; who, when the Jews were now ready to stone him to Death for his most zealous Seraphical Sermon, looking up steadfastly into Heaven, Saw the Glory of God, and JESUS standing on the right hand of God. And said Behold, I see the Heavens opened, and the Son of man standing on the right hand of God. This blessed vision supported him against that shower of stones by which he fell on sleep.
10. Saul's miraculous Conversion, as he was in his Circuit and Career of Persecution, making havoc of the Church of God, by Christ's own appearing to him from Heaven, by a sudden light above the light of the Sun striking him down to the ground, and making him three days blind, and by his speaking to him from his Throne of Heavenly Glory. Christ gave him an extraordinary call: whom he had intended for an Extraordinary work of the Ministry among the Gentiles; Wherein he labored more abundantly then all the Apostles. So that (as Augustine notes well) He was sent to the Gentiles, of a Thief, a Shepherd; and of a wolf, a sheep, &c.
11. The Lord's rejection of the Jews upon their Contempt of Jesus Christ and his Gospel; and his Conversion of the Gentiles, of the world: which is one great branch of the Great mystery of godliness, 1 Tim. 3. 16. Yea, Paul, the Teacher of the Gentiles, highly magnifies this mystery of Christ, which is other ages was not made known unto the sons of men, as it is now revealed by his holy Apostles and Prophets by the Spirit; That the Gentiles should be fellow heirs and of the same Body, and Partakers of his promise in Christ, by the Gospel, &c. calls it; The mystery which from the beginning of the world, hath been hid in God, Eph. 3. 1. to 13. Now the Man-child, Christ mystical, began to be born in the Roman world, Revel. 12. 2, 5.
12. The utter Destruction of Jerusalem (so highly commended in Scripture.) by the Roman armies, about forty years after Christ's Passion, for the Jews horid contempt of Jesus Christ and his Gospel, according to our Savior's severe Minatory prediction. When he was come near, he beheld the City, and wept over it, Saying; If thou hadst known, even thou at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a Trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another, because thou knowest not the time of thy visitation. The Lord had affixed his worship to the Temple at Jerusalem: having put his name there; and had ordained that there the manifestation of the Messiah, and his Death should be accomplished, for Reconciling man to God. Which done, and the son of God being returned into Heaven, according to the prophecies, at last that most large and famous City (as the Centuriators note) was by the dreadful judgment of God levelled with the ground, and the whole Jewish nation dissipated: That it might be evident to all posterity; 1. The Messiah was exhibited; 2. The Mosaical state of Religion ceased; 3. The Church of God from among the Gentiles was called; 4. Nor should any sin be more severely punished by God, then the Contempt of his Son and Gospel.
13. The more Pure and Regular state of the Primitive Church and of Religion therein, for the first 300. years after the Death of Christ, represented by the Measuring of the Temple of God, the Altar, and the Worshippers therein. In this time everything was more exactly according to Sanctuary Measure, and Scripture-Rule. But yet the Church, during this time, was grieveously afflicted, especially with ten cruel Persecutions of the Heathenish Roman Emperors, then under the Dominion of the Dragon the Devil, who endeavored to devour the Man-child, Christ mystical, asson as heshould be born & brought forth into the Roman world. This the Churhes more Pure state: but persecuted under Heathenish Tyranny.
14. The more impure irregular state of the Successive Church and of Religion therein, for 42 months, or 1260 days of years, after the first three hundred years, revealed under the type of the Court without the Temple left unmeasured, for so long time trodden underfoot and profaned by the Gentiles, and those profanations so long also lamented by the Two Witnesses prophesying in Sackcloth till the seventh Trumpet, under which the mystery of God should be finished. During all which time the Church was in her Wilderness condition: Though freed from Heathenish tyranny, yet afresh exercised with Antichristian cruelty; The Ten-horned and Two horned beast instigated by the Dragon, persecuting her under pretences of Christianity. Untill the beast should kill the two witnesses who should lie dead three days and an half, and then Revive immediately before the sounding of the seventh and last Trumpet: and then the Tenth part of the City should fall, (that is, Rome which then was but the tenth part to what it was formerly,) even in the same hour wherein the two witnesses revived. During this state of the Church the Two witnesses ( viz. a small but sufficient number of witnesses to the Truth of Christ, both Ministers and other Christians,) shall Carry on and finish their Testimony, Be Slain and Revive again.
15. The Lord's wonderful Preserving and Reserving to himself a certain select number of 144000. his true Church, his virgin-company, in their Purity of Doctrine, worship, &c. and spirituality of Condition: notwithstanding the impurity of these idolatrous, and cruelty of these persecuting times, so sadly lamented by the two witnesses in sackcloth.
16. Christ's deliverance of his Church at last out of all these doleful distresses and calamities, by destroying all her Enemies with seven vials of the wrath of God and other judgments poured forth upon them, for their persecuting Cruelties. Especially these grand Enemies, I. The great whore of Babylon, viz. Rome, Rev. ch. 17. and 18. II. The beast and the false Prophet with him, Rev. 19. viz. The Roman Empire and the Papacy. III. The Dragon himself, that old Serpent the Devil and Satan, with his Gog and Magog, Rev. 20. 1. to the end.
17. The First Resurrection, during the Lord's carrying on of the Dragons Destruction, viz. The corporal Resurrection of two sorts of Christ's peculiar favorites, His Martyrs, and Pure-worshippers; To reign with Ghrist a thousand years, whilst the Dragon is under the Chain and judgment of Christ. But understand not here Christ's personal reign on Earth: as I have formerly intimated in Aphorism I.
18. The Churches Happy Condition, after her full deliverance from all these her Enemies, and their Destruction: In the New Heavens, New Earth, New Jerusalem coming down from God out of Heaven, and the New Condition of all the Citizens inhabiting that New Jerusalem.
19. The calling of the Jews and re-implanting them by Faith in their own Olive-tree, the Church, when once the fullness of the Gentiles is come in, that all the elect Israel may be saved. Their Fall and diminution was the riches of us Gentiles: How much more their fullness?—Their Casting away, was the reconciling of the world: what then shall their receiving be, but life from the dead?—We have obtained Mercy, through their unbelief: That through our Mercy, they also may obtain Mercy.
20. The Finishing of the Mystery of God, at the sounding of the seventh Trumpet, the Kingdoms of this world becoming our Lord's and his Christ's, and he shall reign forever and ever. And his whole Church, in all her elect members, shall be completed: when we shall all 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.
21. The dreadful Signs of Christ's coming to Judgment, and of the End of the world, viz. I. More Mediately, 1. The Darkning of the Sun. 2. The not shining of the Moon. 3. The falling of the stars from Heaven. 4. The shaking of the Powers of Heaven; the strong firmament itself, which at last shall vanish like a scroul, &c. 5. The Sea and the waves roaring. 6. And upon the earth distress of Nations, with perplexity, Men's hearts failing them for fear, and for looking after those things which are coming on the Earth. II. More Immediately, The Sign of the son of man in Heaven shall appear. What Sign, that day will discover. After this Sign this immediate Harbinger of the great Judge, The Son of man himself shall be seen coming in the clouds of Heaven with power and great glory.
These admirable and unparalleled Occurrents shall come to pass during this New-Covenant's administration. The like are not to be found in any or all the foregoing Covenants.
IV. Finally, This Revolution or Period of the New Covenant's continuance, approacheth nearest, as in Contiguity of time, so in exellency of Covenant Administration, and of the Churches Condition under it, unto the supreme Celestial Perfection of the Church Triumphant in Glory.
1. In contiguity of time, This New Covenant Season approacheth nearest to the Heavenly Perfection of the Triumphant Church in glory. For, at the End of the World, when this New Covenant -Administration shall cease, The complete Perfection of the whole Church in Glory both of Soul and Body shall begin: So that this shall immediately succeed that.
2. In excellency of Covenant-Administration, This of the New Covenant comes nearest to celestial Perfection. For, This Covenant (as hereafter in the General Inferences will appear) far excels all that went before, In 1. Clarity, 2. Spirituality, 3. Spiritual Liberty, 4. Compleatness, 5. Extensiveness, 6. Efficatiousness, 7. Comfortableness, 8. Durableness, and 9. Gloriousness: And all these are celestial ingredients, which (among others) do eminently make up the Heavenly happiness and Perfection of the Triumphant Church in Paradise.
3. In excellency of the Churches Condition under this New Covenant Dispensation, it comes nearest to Heavenly Perfection. For, God in his Covenant-Expressures still proceeded from the more Imperfect, to the more Perfect, till he at last had brought his Church to this New Conenant the Highest and Perfectest federal expressure in this world. And in all this, he had special respect to his Churches Capacity and Condition; which, under the three first Covenants, was only Domestical, A Family-Church; under the Old Covenant at Sinai, &c. was only National, A National Church only of the Jewish Nation; but under this New Covenant became Oecumenical, an Universal Church throughout all the Nations of the world. The Church of God in her Family-state under the first three Covenants, was but in her Infancy: In her National-state, was but in her youth; in both but in her Minority, like an heir under age, under Tutors and Governors: But in her Oecumenical state, she is come to Maturity and fullness of age under this New Covenant. In her Non-age she Received a Spirit of bondage: In her Fullage a Spirit of Adoption whereby we cry Abba Father. Now this ripe-age, this full age of the Church under the New Covenant, evidently approacheth nearest to her Compleatest fullness and perfection which she shall have in Glory. The Apostle, not obscurely, signifies thus much to the New Testament-Church, saying; For ye are not come unto the Mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, and the sound of a Trumpet, and the voice of words, which words they that heard, entreated that the word should not be spoken to them anymore, &c.— But ye are come unto Mount Zion; and unto the City of the living God, the heavenly Jerusalem: and to an innumerable company of Angels; To the General Assembly and Church of the First-born, which are written in Heaven; and to God the judge of all; and to the Spirits of just men made perfect; and to JESUS the Mediator of the New-Covenant; And to the blood of Sprinkling that speaketh better things then that of Abel. So that the Churches Condition under this New Covenant not only far transcends her former Condition under the Old Covenant, and conscquently under all former Covenants, in Liberty, Spirituality, &c. But also becomes very celestial, she having Communion with such Persons and Things as are most celestial.
Inferences.
1. Hence, Behold the wisdom and goodness of God in his Covenant-Dispensations. Every Covenant-Discovery of the Covenants of Faith from first to last, rising up to an higher degree of excellency and perfection; but this New Covenant being most perfect and far excelling them all. The Lord hath reserved his good wine until now: his admirable New Covenant till these latter days, till our days. Oh, how great goodness hath God kept in store for his people in this last age of the world: that Christ promised in all former ages, should be performed only in this, and all those admirable Occurrents should ensue upon his Performance! The Saints of old obtained a good report through Faith, but received not the Promise, ( viz. especially, not Christ promised; Christ was not exhibited in flesh unto them, as unto us;) God having provided some better thing for us, that they without us should not be made perfect.
2. Hence, All God's people that live under and in these New-Covenant times, should set their hearts exceedingly upon this New-Covenant-Administration, highly to admire and esteem it, judiciously and seriously to consider it. Forasmuch, as of all other Covenants it is most admirable and considerable; not only in regard of the Nature, Matter, Form, and End thereof (as after will in due place appear:) but also in regard of the Revolution or Space of time during which it doth continue, as hath been now explained. The Magnalia Dei, Mysteria Christi, Miraculosa Evangelii, & Gloriosa Ecclesiae, That is, The Great things of God, The Mysteries of Christ, The Miraculous effects of the Gospel, and the Glorious Events prepared for the Church; have been, are, and hereafter shall be most eminently transacted and brought to pass in these times of the New-Covenant. This New-Covenant -time therefore is unto the Church, an extraordinary time: Before it, there never was since the foundation of the world, such a time. Have deep and fixed thoughts upon it; Pry diligently into the bowels and heavenly Secrets of it. Suck oil and honey out of this Rock. Be transformed as it were, into the beauteous image of it. It is the livelyest Portraiture of Christ: It is the sweetest breathing of the Spirit: It is the Top-turret of the Gospel: It is the richest Treasury of Better Promises: It is the very Center of choicest Privileges: It is the last and best Discovery of Spiritual Ordinances: It is the very Suburbs of Heaven: and it conducts the Church immediately to the Glorious Presence of Jesus Christ, and celestial Gates of Glory.
CHAP. II. Of the Names and General Nature of the NEW-COVENANT.
H Aving thus disclosed the Terms and Bounds of the New-Covenants Administration; when it Began, and when it shall End. Next consider we, 1. The Names given in Scripture to this Covenant-Expressure. 2. The General Nature of it. The Names will not a little conduce to descry the Nature of it: and the General Nature of it laid open, will afford much light unto all the Particular Mysteries in it. I offer both in these two succinct Aphorisms ensuing, with all possible brevity.
APHORISM I.
In divers respects and Considerations this Covenant is represented to us in holy Scriptures under variety of Names: Being Denominated, 1. A NEW-COVENANT; 2. A NEW-TESTAMENT; 3. The Second Covenant, or Testament; 4. A Better Covenant; 5. The Everlasting Covenant; 6. The Ministration far surpassing the Ministration of the Old Testament.
THE four first of these Denominations are expressed in the Narrative of this Covenant by Jeremiah and Paul: and give us Occasion to add the two last from other Scriptures. Now because Names fitly given; do singularly denote and signify to us the very Natures of Things; and are as the Shell, which being opened discovers to us the Kernel therein comprised: let me a little explain and open these Names in order.
I. A NEW-COVENANT. Jeremiah calls it 〈 in non-Latin alphabet 〉 Berith chadasha; The Apostle also stiles it 〈 in non-Latin alphabet 〉 : The English Translators in both places render it, A New-Covenant. 1. It is a Covenant: that's more then a bare naked Promise. For a Promise may be the Act of one alone: A Covenant properly is the Act and Agreement of more then one. A Promise may be Absolute, binding only the Promiser: but a Covenant properly is Conditional: containing in it the Mutual and reciprocal Terms and Conditions upon which the Federates contract and agree. The true Meaning of this Hebrew and Greek word, for Covenant, I have already declared: there see. 2. It is A NEW-COVENANT. Now I am specially to speak to the Newness of it. This Covenant is already above 1600 years old: and yet it is still NEW. It is called A New-Covenant;
1. Because, It is a recent and lately established Covenant; A Covenant lately, last of all other Covenants Dedicated. In Scripture, late, fresh, recent things, lately done or made, or lately begun: are called New. So, fruit lately brought forth, is called New fruit; Joseph of Arimethea 's Tomb lately made, is called A New Tomb; An house lately built is called A New House; A wife lately married, is styled, A New wife, &c. So this Covenant, being, in Comparison of all other Covenants of God with man, but lately made and confirmed in the blood of the Mediator Jesus Christ, and the last Covenant that ever God made, (though above 1600. years ago,) is justly called, A NEW-COVENANT.
2. Because, It succeeds, and antiquates or makes old the former Covenant, which was given at Mount Sinai. The Apostle intimates this Reason, in these wods; — In that he saith, A New-Covenant, He hath made the first Old. Now that which decayeth and waxeth Old, is ready to vanish away. As the Sinai-Covenant is counted Old, because it gives place to this Covenant to succeed: So this Covenant is called New, because it supercedes and comes in place of the Sinai-Covenant.
3. Because, This Covenant is another and very divers from that Sinai-Covenant which it succeeds, sapercedes and antiquates. In Scripture phrase, that which is another, divers, or any way different from what was before, is called New. So, Other tongues, Acts 2. 4. are called New Tongues; Another King in Egypt, as the Septuagint hath it 〈 in non-Latin alphabet 〉 , is called, A New King; The command of mutual brotherly love urged by our Savior in another way, not only to love one another as themselves, but to love one another as Christ hath loved them, is called A New Commandment; And elsewhere John calls this both an Old Commandment and a New: Old, for the Matter and Substance, New, for the Manner and Circumstance of urging it upon them, &c. In this sense, this Covenant, being another and a very divers Covenant, both from the Old Covenant and from all that went before; Not in Substance, but in Circumstance; Not in Essence, but in Accidents: Not in Inward Constitution, but in Outward Administration; is called a NEW-COVENANT. For, This New-Covenant
(1) Is stablished upon New Promises, better Promises, then those of the Old Covenant. 1. Those Promises of the Old Covenant were more Carnal and Temporal, principally running upon visible outward earthly blessings, as The earthly land of Canaan, The outward Rest, Peace, Settlement and Prosperity which they should have there, The visible Place of worship in Canaan, &c. These Promises of the New-Covenant more Spiritual and heavenly, chiefly running in a Spiritual strain, about spiritual blessings in heavenly things in Christ, the spiritual beauty and glory of his Church, and the eternal Rest and bliss of the Elect in Heaven. As in those there was very little mention of Spirituals: So in these there is very sparing mention of Temporals. 2. Those were made in Christ to be exhibited afterwards: These in Christ actually exhibited in human Flesh already. 3. Those were more Restrictively directed to that one Nation of the Jews: These are more amply and universally extended to all Nations of the Gentiles also▪
(2) Is Dedicated with New Blood and Death of a New Sacrifice, even with the most precious Blood and Death of Jesus Christ, The Mediator and Testator, the Sacrifice of Sacrifices, once offered up to God to bear the Sins of many. Hence Christ said; This is my blood of the New-Testament. And the Apostle calls Christ's blood, The blood of the everlasting Covenant.
(3) Is written upon New Tables. Not (as the old Covenant) in Tables of Stone, denoting the people's Obdurate, Stony, Hard hearts: but in the Soft, Plyant, Yielding, Fleshy Tables of the Mind and Heart, I will put my Laws into their Mind and write them in their Hearts.
(4) Is published and tendered to a new people, to the House of Israel, and to the House of Judah. By these two Houses we are to understand both the People of the Jews and the People of the Gentiles, which should be reduced into one Body, and coalesce into one Church, under this New-Covenant. For, these two Houses of Israel and Judah, were divided one from the other in the days of Rehoboam, ten Tribes revolting from David's house, called the House of Israel: Two tribes remaining, Judah and Benjamin, called the House of Judah. Judah still continued God's people, before, under, and after the Babylonish Captivity till the days of Christ and his Apostles: Israel for their great defection from God, and his Covenant, were as it were cast off comparatively, (though God did somewhat acknowledge them) and were dispersed among the Gentiles in Assyria, Media, &c. So that, under the House of Israel, God seems to design and intend the Nations of the Gentiles: as, under the House of Judah, the Nation of the Jews, or, by House of Israel and House of Judah, he understands the whole Church under the New-Testament, because anciently the whole Church was contained in these two Houses of Israel and Judah, and the Church is called now, The Israel of God, Gal. 6. 10. To this effect this is also interpreted by others. Now this is a New-people, not Israel after the flesh, but Spiritual Israel of Jews and Gentiles incorporated together into one Church under this one Covenant: and therefore in this regard it may well be called a New Covenant.
(5) Is taught to this New people in a New way and Manner. Not obscurely, darkly, typically, and under a veil of Ceremonial Types, Shadows, &c. as Moses spake the Old-Covenant Doctrine to the old Israel, having his face all the while covered with a veil: But clearly, plainly, familiarly, and as with open face is this New-Covenant Doctrine manifested in the face of Christ. — We use great plainness of speech. And not as Moses, which put a veil over his face, that the children of Israel could not steadfastly look to the end of that which is abolished. But their minds were blinded: for until this day remaineth the same veil untaken away, in the reading of the Old Testament: Which veil is done away in Christ.—But we all with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from Glory to Glory, even as by the Spirit of the Lord.
(6) Is Applyed and Confirmed to the Heart by a New Spirit of God, viz. By New degrees and New Effects of the same Spirit's Manifestation and Operation. Under the Old Covenant the spirit of God was given but so sparingly, so restrictively, To an handful of People the Jews, and in such small measure, and producing so few and small effects; that it is said, not to be given; for the Holy Ghost was not yet given, because Jesus was not yet glorified. But under the New Covenant the Spirit was shed forth abundantly, in great variety of Graces and Gifts, both upon Jews and Gentiles, beginning at Pentecost to be poured forth upon the Apostles, and afterwards falling upon private believers. Nor is it a Spirit of bondage to fear, as under the Old Covenant, but a Spirit of Adoption whereby we cry, Abba Father▪ with filial confidence and boldness, which is given now under the New Covenant; Witnessing with our Spirits that we are the sons of God, and Sealing us, being the Earnest of our inheritance until the possession of the purchased Redemption, Rom. 8. 15, 16. Gal. 4. 5, 6. Ephes. 1. 13, 14.
(7) Finally, This New Covenant is Visibly ratified by New Covenant Tokens, viz. Not Circumcision and the Passover, Dark shadows of Christ to come afterwards: But Baptism, and the Lord's Supper: Clear Representations of Christ exhibited and come in the flesh already. That of Augustine's is very apposite here; But the first Sacraments observed and celebrated by the Law, were prenunciative of Christ to come: which, when Christ had fulfilled by his coming, they are taken away; and therefore taken away, because fulfilled; for he came not to destroy, but to fulfill the Law: And others are instituted, In virtue, Greater; in utility, better; In act, easier; In number, fewer; &c. And elsewhere; But in this time after the most manifest judgment of our liberty hath shined out by the Resurrection of our Lord Jesus Christ, we are not burdened with the grievous operation of those signs which we now understand: But The Lord and Apostolical Doctrine hath delivered Some Few, for many; and those, In doing, Most easy; In Understanding, Most stately; In observing, Most chaste: As is the Sacrament of Baptism, and the celebration of the body and blood of the Lord.
Thus, this Covenant, being quite another Covenant, Not in Essence and Inward Constitution, but in Accidents and Outward Administration having wholly a New Form and Manner of dispensation; is justly called A New Covenant.
4. Because, This Covenant doth advance the Church of God and Members of Christ to a New state and condition. Under this Covenant The Church is so Reformed, Refined, Renewed, and the whole face of all things in the Church made New: that Effectively it may well be called, a New Covenant. As the gracious Image of God infused into us is called The New Man: because it renews the whole man. To this effect, this time of the New Covenant is called the time of Reformation. Which Reformation not only corrects and redresses the weakness, infirmities and insufficiencies of the Levitical Priesthood, Sacrifices, &c. by the better and most perfect Priesthood, Sacrifice, and Ministration of Christ, in the Church; But also much more efficaciously reforms and Renews everything in the elect, so that they more fully partake New Natures, New Minds, New Spirits, New Hearts, New Principles, &c. become New Creatures, walk in Newness of life, old things pass away, and all things become New.
5. Because, This Covenant was a very unknown Covenant, and wholly unheard of by the Church of the Jews till the days of Jeremiah, who first mentions the same prophetically. Now things unknown and unheard-of, are called New: as the Athenians and strangers spent their time in nothing else but to tell or hear some New thing; So the Apostles Doctrine of Jesus and the Resurrection; unknown and unheard of by the Athenians, is called New Doctrine. Thus, the New Covenant Doctrine which was to be published both to Jew and Gentile, to reduce them all in to one body of the Church; is called a Mystery, The mystery of Christ, which in other ages was not made known unto the sons of men, as it is now revealed to his holy Apostles and Prophets by the Spirit; That the Gentiles should be fellow-heirs, and of the same Body, and partakers of his PROMISE in Christ by the Gospel.
6. Because, This Covenant is eminent, excellent, admirable, far surpassing all former Covenant-Expressures: therefore it may fitly be called a New COVENANT. In Scripture-language choice, rare, eminent, excellent, admirable things, are called New. So A New Name, and my New Name, that is, An excellent Name; my excellent Name. A New Song: that is a choice, eminent Song. New wine, Psal. 4. 7. As Christ said: I will not drink henceforth of this fruit of the Vine, until that day when I drink it new with you in my Fathers Kingdom: that is, most excellent, admirable wine indeed. See also the word New used in this sense, in Ier. 31. 22. Isa. 48. 6, 9. Now this Covenant-Administration is beyond all foregoing, most eminent, excellent, illustrious, and that in many regards; as hereafter in the General Inferences will appear: and therefore its a New Covenant in this sense.
7. Finally, Because this Covenant is still to continue recent, fresh, vigorous, New; and never to wax old or wear away while this world lasts: therefore in a special manner it is called New; as the former by reason of its waxing old, and wearing away, is called Old. Mark the Apostles words; In that he saith, A New Covenant, he hath made the First Old: now that which decayeth and waxeth old, is ready to vanish away. Nor is it unusual with Scripture, to style things New in this sense. As The New Heavens and New Earth, which the Lord hath promised to Create: are so called, not only because of their admirable excellency, and the perfection of their renewed state; but also in regard of their Constant Continuance, they shall still remain before the Lord; as it were fresh, vigorous, New, &c. Isa. 66. 22.
For these Reasons this Covenant may fitly be styled A NEW COVENANT. And unto these Reasons certain others may be annexed, out of the Learned and judicious Annotator upon the Prophet Jeremiah. Which, because they are solidly and succinctly laid down, and those Annotations not in the hand of everyone that may peruse this, I have here inserted in the margin.
II. A NEW TESTAMENT 〈 in non-Latin alphabet 〉 . As it is styled by Luke and Paul, reciting the Institution of the Lord's Supper; This cup is the NEW TESTAMENT in my blood; that is, This wine in this Cup is a Sign, Token, Seal, &c. of my blood, by which the New Testament is established and confirmed. Matthew and Mark a little vary the phrase, but not the sense, in their recital of the Institution; This is my blood of the New Testament. And Paul elsewhere expresseth this denomination more clearly; And for this cause he is the Mediator of the NEW TESTAMENT, that by means of death, for the Redemption of the Trangressions that were under the First Testament, they which are called might receive the Promise of the eternal inheritance.
This Greek word 〈 in non-Latin alphabet 〉 Diatheke, properly signifies a Disposition, or Disposal of things: and that either, 1. Federal, and so its often translated, A Covenant, As Heb. 8. 6, 7, 8, 9, 10. and 9. 1, 4. and 10. 16. and 12. 24. and 13. 20. Eph. 2. 12. Cal. 3. 15, 17. and 4. 24. Or 2. Testamental, and so its often rendered, A Testament, As, 2 Cor. 3. 6, 14. Heb. 7. 22. and 9. 15, 16, 17, 18. Rev. 11. 19. and in the places formerly alleged. By this Greek word, the Septuagint in the Old Testament, and also the Penmen of the Holy Ghost in the New Testament, do still render the Hebrew word 〈 in non-Latin alphabet 〉 Berith, Covenant; as I have formerly noted. And this New Covenant, hath in it the Nature of a Testament, as well as of a Covenant: and is A Testamental-Covenant, or a Federal Testament. It is called, 1. A Covenant, in respect of God and his People in Christ, agreeing therein as Federates upon Terms, A Testament in respect of Jesus Christ the Testator of this Testament. 2. A Covenant, in regard of the foederal manner of Agreement: A Testament, in regard of the Testamental manner of confirmation by the Testators death. Testamentum, A Testament is a Law-Term originally. Lawyers say it is Testatio-mentis, &c. (.i.) A Testification of the mind or will, which is made upon no fear of present peril, but only upon thought of Mortality. Every Testament is consummated by death, A Testament is a man's last Disposal or Devising of his estate real or Personal, according to his own will and pleasure, before competent witnesses, by word or writing: Which Testament becomes of force when he is dead. In allusion to, and in Analogy or proportion with a Mans Testament, This New Covenant is called, A Testament. Consider we now, 1. Why it is called a Testament. 2. Why its styled a New Testament.
1. Why this New Covenant is called A Testament. This is from the Testamental nature of this Covenant, having such Analogy, resemblance to, and agreement with a man's last Will or Testament. For,
(1) As in an Human Testament, there is a Testator that makes his Will or Testament; Testator and Testament being Relatives: So in this Divine Testament Jesus Christ himself is Testator, Heb. 9. 15, 16. and 7. 22. Mat. 26. 28. Luke 22. 20.
(2) As in an Human Testament, the Testator is presupposed to be vested with the possession or right of some estate in lands or goods which he doth devise by will; For he that hath nothing, can Give and Devise nothing: So in this New Testament, Jesus Christ the Testator is presupposed to be fully vested with possession and right of all things, Temporal, Spiritual and Eternal, devised, disposed and bequeathed in this New Testament. God hath made him Lord and Christ. — He is Lord of all. — Him God hath appointed heir of all things. — He hath put all things under his feet, and gave him to be head over all things to the Church. — It pleased the Father that in him should all fullness dwell. — The Father loveth the son, and hath given all things into his hand.—The Father judgeth no man, but hath committed all judgment to the Son. And Christ after his Resurrection testified; All power (or, Authority) is given to me in Heaven and in Earth.
(3) As in Human Testaments, The Disposal of things is made according to the sole will and mere pleasure of the Testator; no other can impose a Testament upon him: So this New Testament was made of the mere Grace, good will, and pleasure of Jesus Christ the Testator. He of his mere good pleasure, preached the Doctrine of this New-Testament, Mark 1. 14, 15. and 16. 16. Joh. 3. 16, &c. He of his own will annexed Baptism and the Lord's supper; as seals to his New Testament; Mat. 28. 18, 19, 20. and 26. 26. to 31. 1 Cor. 11. 23, &c. He voluntarily laid down his life ( no man took it from him, he laid it down of himself; having power to lay it down, and power to take it up again, John 10. 18.) and shed his blood for the establishment of his New Testament to all that are called, Heb. 9. 15, 16, 17.
(4) As by Human Testaments Men set their Houses in order, Dispose and settle their inheritance, lands or goods upon wife, children, allies, friends, &c. to be possessed by them after the Testators decease: So Jesus Christ by this New Testament hath Disposed and settled upon his spiritual spouse, the Church, his spiritual children, members, friends, and called ones all good things for the life present and to come. So that as he is appointed heir of all things: So they are made Heirs of God, Co heirs with Christ.