11.20 so it may be said of the lust of the Eyes that it is the chief of the Devils Engines an Heathen could say that a world of wickedness windeth it self into the heart by the window of the Eye There is an Apologue a most significant Fable of a Contention that arose betwixt the Eye and the Heart which of the two was the greater cause of sin a Reference was made by them both to Reason which decided the Controversie thus Cordi causam imputans occasionem Oculo Reason determined that the Heart was the cause of sin but the Eye was the occasion of it oh how oft doth the Devil make the Eye to be as a Burning-glass to set the Heart on fire as he did Davids 2 Sam. 11.2 from the roof he saw a woman and from this roof did Davids downfal begin for there the old Serpent easily winded himself into his Heart by the loop-holes of his Eyes and made himself master of the whole man from looking he went on to lusting and the venome thereof did so infect his Vitals that upon the Ladder of Hell he got a most foul yet not a final fall though it would have been no less had not the hand of Heaven been underneath him to help him up again Psal 37.24 No wonder then if David did so heartily cry Lord turn away mine eyes from beholding vanity Psal 119.37 lest looking should cause liking and liking lusting again and Job steppeth one degree further to wit from a Prayer to a Vow Job 31.1 yea from a Vow and Covenant to a solemn Imprecation v. 7. he knew the danger of irregular glancing and of inordinate gazing these two do often metamorphize a Man into a Beast and make him a prey to his own bruitish Affections Thus we see that the Eye is now become an Evil Eye so called frequently in Scripture Deut. 15.9 Prov. 23.6 28.22 Matth. 6.23 20.15 Mark 7.22 Luke 11.34 1. Hence the Word flatly forbids us to walk after the sight of our Eyes and the lust of our Hearts Numb 15.39 Eccles 11.9 for those two are seldom sundred 2 Job set a guard and laid Gods Charge upon his Eyes lest they should prove a Broaker of sin to him as that Hang-by Hiram the Adullamite did to Judah Gen. 38.20 4. Hence God hath placed Tears in this sinful and in no other Member which are tokens of Repentance that as it were they might wash it from its sinfulness therefore the Hebrew word Gnaijn well signifies a Fountain as well as an Eye for from it as from a Fountain doth Iniquity flow and surely as the Eye is a Fountain of sin it should be a Fountain of sorrow also Therefore the Prophet wish'd that his Eyes might be a Fountain of Tears Jerem. 9.1 that he might with the waters of godly sorrow wash away the filth both of his own and of other mens sins the waters that flow from a bleeding Vine are said to cure the Leprosie sure I am those Gospel-tears which flow from a Godly Heart are very Instrumental in curing the fretting Leprosie of sin and therefore God hath made the Eye of a watry Constitution that it may be frequently trickling down Tears for that washing work such waters will be turned into wine at the Marriage of the Lamb for which purpose they are preserved in Gods Bottle Psal 56.8 Oh blest is that Soul which is plentifully bathed in the warm bath of their own penitent tears and in the Kings Bath of the Blood of the Lamb of God for without blood there is no remission Hebr. 9.2 'T is not our Tears alone but 't is Christs Blood that doth expiate sin Zeeh. 13.1 The Fountain opened in the sides of our Saviour Job 19.34 who came by water to sanctifie and by blood to justifie penitent sinners 1 Joh. 5.6 Finally seeing the sight by the fall is become a deceitful and a sinful sense our Saviour giveth safe and saving Counsel Matth. 5.29 not only to bind it to its good behaviour call it from its outstrays and lay Gods charge upon it as well as thine own check but also to pluck it out of the old Adam and place it in the new lest it prove a window of wickedness and become a worse disease than any of those two hundred diseases which Physicians reckon up do belong to the Eye and lest Death enter in at that window according to Jer. 9.21 as the Antient Fathers apply that Text cautioning us to shut our Casements lest sin ascend into the Soul thereby and Death by sin so this light of the body bring the Soul to utter darkness Secondly The Ear is a noble Organ and an honourable Member of the Body as well as the Eye in many respects 1. The Ear is as Aristotle calls it one of the two Learned Senses it is an Instrument of Instruction it lets in all Discipline to the Soul All Learning is let into the Mind either by Ocular demonstration or by Auricular Admonition Job 33.16 36.10 15. As the Eye is the window so the Ear is the door for Discipline to enter 2. The Ear is that excellent Organ that lets in Life and Salvation At this door the Devil drew in death at first Gen. 3.1 c. as well as at the window v. 6. Satan in the Serpent said only to bely what God had said Eve listned and let in death God ordaineth as it were to cross and counter-work the Devil that as Death entred into the world through the Ear by our first Parents listening to that old Manslayer so Life should enter into the Soul by the same door the dead shall hear the voice of the Son of God As the living Parents of Mankind Adam and Eve in their state of Innocency had listned with their Ears to the Devils proffers so their dead posterity which by their first Parents fall were become dead in sin by bearing Christs promise should live not only the life of grace on Earth but also the life of glory in Heaven Joh. 5.25 And the Prophet saith Hear and your Souls shall live Isa 55.3 therefore he calls on them there Hattu Oznekem to hear with all their might unto the Covenant of Grace and so to the Counsel of Christ Revel 3.18 which only hath power to quicken dead Souls the Covenant of works and the Counsel both of the Devil and of our own darkened understandings have a killing property 3. The Ear is that noble door by which Saving Faith is conveyed into the Soul Faith comes by hearing Rom. 10.17 Faith is the gift of God Eph. 2.8 and God giveth not that gift to all men 2 Thess 3.2 but only to his Elect therefore 't is call'd the Faith of Gods Elect Tit. 1.1 yet God giveth not this gift immediately to Man but mediately by hearing the word As the Eye is called the Sense of Love so the Ear is call'd the Sense of Faith The saving knowledge of God is not conveyed into the Soul
only Son Christ John 3.16 to die for them on Mount Golgotha or Calvary to redeem them that were worse Gally-Slaves than those to the Turks tied or chained to an Oar. God the father sent Christ his Son out of his own bosom may not we say as they did Joh. 11.36 Lo how he loved us As Christ loved Lazarus whom he calls his friend Joh. 11.11 and so he doth his Disciples Joh. 15.14 15 16. When God bought us off from Death and Damnation we were in a worse case than any Turkish Slave alas the bands of Iniquity are upon us in the state of Nature Act. 8.23 and that his only beloved Son Christ must be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price of our redemption herein is not observed the law of buying and selling to wit tharum pro chariori something dear for something dearer for here God giveth his Son the best of all things for us the worst of all things is there any love like this love Joh. 15.13 2. Abraham represents or resembles Christ the Son in parallel congruities also As 1. Abraham was an High Father so Christ is call'd an Everlasting Father Isa 9.6 2. As Abraham went out of his Fathers House and Native Country at Gods Command so did Christ leaving Heaven and his Fathers Bosom he came down to the Earth to setch us up thither 3. As Canaan was promis'd to Abraham and to his Seed so is Heaven to Christ and to his Seed Gal. 3.16 28. c. 4. As Abraham delivered Lot and many more Captives out of Captivity by a great Victory Gen. 14.16 So Christ hath delivered a whole World of Captives this Captain of our Salvation Heb. 2.10 conquering the strong Man and Devil v. 14. Luk. 11.21 and leading Captivity Captive Psal 68.18 Eph. 4.8 Col. 2.15 5. As Abraham interceeded for the Righteous in Sodom and for the VVicked therein for their sakes Gen. 18. from 24 to 32. So Christ maketh Intercession for the Righteous Heb. 7.25 and 9.24 and 1 Joh. 2.1 yea he prayed for those VVicked ones that wickedly crucified him Luk. 23.34 6. As Abraham turn'd the Bond-Woman and her Son Hagar and Ishmael out Door Gen. 21.12 14. Gal. 4.30 even so Christ excludeth all Bastard Hypocrites saying Depart from me I know you not Mat. 7.22 23. 7. As Lot and his Family were saved from the fire of Sodom for Abrahams sake So are we saved from the fire of Hell for Christs sake 8. As the Princess Sarah was taken from Abraham for a while by the King of the Philistims Abimelech and by the King of the Egyptians Pharoah Gen. 12. and Gen. 20. yet he recovers her again without harm even so though the Spouse the Church that great Queen and Princess seem to fall some while into the hands of black Gypsies or Uncircumcised ones yet Christ recovered her again without any hurt for God restraineth them from harming her Gen. 20.3 6. he will make all the Kings of the Earth who endeavour to be injurious to his Spouse to know that they are all but dead Men as then 3. Abraham carries the resemblance of every true Christian as well as of Christ in many parallel cases also As 1. Abraham was a friend of God so is every sincere Servant of Christ Joh. 11.11 and 15.14 15. God is a friend to them and to theirs Exod. 20.6 Psal 37.26 and 115.13 14. 2. Abraham was of Gods Court and Council God said shall I hide from Abraham Gen. 18.17 no more God hide his secrets from them that fear him Psal 25.14 Joh. 15.15 c. 3. As Abraham was Circumcised Gen. 17. so are all right Christians Rom. 2.28 29. Col. 2.11 having put away the foreskin of the Heart Jer. 4.4 The Circumcision of Christ by his Merit and Spirit takes off all the Actions of the old Adam Eph. 4.22 as the cutting off the praeputium or foreskin was painful and caused bleeding in Circumcision So the abandoning of Fleshly Concupiscence in Mortification is irksome to the Flesh and oft causeth a bleeding Heart 4. As Abraham was call'd from Babylon or Country of Babel to Canaan the Land of Promise so is the Christian from a state of Confusion as Babel signifies Hebrew into the Covenant of Grace 5. As Abraham was but a Pilgrim and Stranger in this lower World Heb. 11.9 10 14 15. So the true Christian hath his Conversation in Heaven while he bath his commoration on Earth Phil. 3.20 Strangers and Sojourners below but Burgesses and Citizens above Eph. 3.19 Their Tents or Tabernacles here become Mansions hereafter 6. As Abraham yields up his Isaac his Laughter as the word signifies unto the Lord so doth the true Christian his Dearest lust his peccatum in deliciis his best beloved Sin at Gods Command 7. As Abrahams Faith was a working obeying Faith so the true Christian yields obedience to the Faith Rom. 1.5 that is to the Doctrine of the Gospel or to Christ the proper object of Faith and not only so but his Obedience is the Obedience of Faith Rom. 16 â—6 his Faith brings forth Obedience 'T is not a dead workless Faith but the Faith of Gods Elect. Tit. 1.1 is lively working Faith this saving Faith is not idle but works by love Gal. 5.6 As life discovers it self by Fruit and Action so doth Faith by Trust in God and Love to his People It appeared that Canaan was a good Land by the excellent Fruits which it brougâ—â— forth Num. 13.23 It was an evidence that Dâ—rcas was a good Woman because she had made many coats for charitable uses Act. 9.39 so 't is here as Faith doth Justifie the person according to Rom. 3.28 so works do justifie the Faith to be a right real and saving Faith according to Jam. 2.17 21. that Tree which is not for Fruit is for Fuel and for the Fire 't is not enough to say we have Faith but we must do something to demonstrate it saying so will not serve the turn Jam. 2.14 Men may word with God and yet miscarry Isa â—8 2 3. God is too wise to be put off with bare words he will turn up our leaves and look for our Fruits as Christ did to the Fig-Tree Mat. 21.19 which when he misseth he Curseth yea he lays down his Basket and takes up his Axe and cutteth it down that it may cumber the Ground no more Luk. 13.7 Christianity is not a matter of names or words as Gallio thought Act. 18.15 't is not a bare talking of God but a strict walking with God Augustin saith the Judge at the day of Judgment will not ask men quid legerint so much as quid egerint non quantum dixerint sed quomodo vixerint not how they have worded but how they have walked not what they have spoken so much as how they have Acted to live soberly c. Tit. 2.12 and to do Justly c. are things that God requireth at our hands Mic. 6.8 As Faith is the Taking in of God
in Gods Providence In the Mount the Lord will provide a Ram to save his Isaac Gen. 22.14 Issues of Death belong to the Lord only Psal 68.20 He knows how to deliver his 1 Pet. 3.12 and 2 Pet. 2.9 'T was Peter's own Experience Acts 12.10 c. Our Times are in his Hands Psal 31.15 and none can take us out of Christs Hands John 10.28 We have had our places named Jehovah Jireth to perpetuate the Memory of Gods Mercy 4. Hence learn we to bear the loss of Children with patience and silence as Abraham here and Aaron Levit. 10.3 No Parent ever gave up a Son to God with so much patience and under such sad Circumstances as Abraham did unless it were God himself giving his Beloved Son to his Justice for Mans Redemption and when God thought not his Holy Child Jesus too good for us why should we think any Child of ours too good for God 5. God Accepted Abraham's Will for the Deed so he will do ours 2 Cor. 8.12 preferring the willingness of the Will before the worthiness of the Work Small Service may have great Acceptance if much will though not much weight be found therein CHAP. XI The History and Mystery of Isaac's Life THE most Famous Remarks that are Recorded in Scripture concerning the Patriarch Isaac besides those Intermingled in the History of Abraham his Father are these following to wit First Isaac's Weaning made the more Remarkable because attended with 1. Abraham's Feasting And 2. Ishmael's Mocking The former is the Principal and these two are the Accessories First Of the Principal to wit of Isaac's Weaning God gives us a distinct account how Isaac was Born and Named Gen. 21.2 3. Circumcised ver 4. Nursed up by Sarah with great Delight ver 6 7. and then vvhen grovvn up and fit for hard Meat he vvas weaned ver 8. Vajiggamal Hebr. Ablactatus but properly it signifies Retributus an exchanging of one thing for another and thus in vveaning there is a change from Milk to stronger Meat Hence may be inferred many excellent practical and profitable Observations As 1st Isaac was Conceived and brought forth after an extraordinary manner the Son of the Promise as Abraham his Father in the Supernatural Birth of Isaac did foresee the Supernatural Birth of Christ and rejoiced at it John 8.56 He did not Name his Son Isaac or Laughter only because of his Joy for him but also because of his Joy for Christ he rejoiced to see Christs Day of a Miraculous Conception and Birth he saw it and was glad he saw the Face of Christ in his Birth Life and Death c. all in the Figure of Isaac by the clear Eyes of his Faith which is the Evidence of things not seen Heb. 11.1 even things that were afar off yet with a long Arm of his Faith he hugg'd and embraced them as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.13 doth signifie yea he had not only a Prophetical but also a Real Vision of Christ Gen. 18.1 2 3 17. in the Form of a Man as a prelude of his Incarnation and out of his Philanthropy Tit. 3.4 delighting to be in carne before he was ex carne as a Man among the Sons of Men Prov. 8.31 This made Abraham Rejoice and Dance a Gallyard as the word in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth John 8.56 So Sarah by the force of her Faith Conceived and brought forth Isaac her Son when she was past Age because she judged him faithful who had promised Heb. 11.11 that is she did nor think that God paid his people with words only as Sertorius is said to do his Soldiers or that he fools them off with fair promises as Ptolomee Sirnamed therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to do his Favourites Pollicitis Dives quilibet esse potest Great Mens fair words are like Dead Mens promis'd Shoes he may go bare foot that waits for them not so those at Good Men they will perform their promises though they tend to their loss Psal 15.4 They are Children that will not Lie Isa 63.8 but their Father is a God that cannot Lie Tit. 1.2 He is the God of Truth Isa 65.16 All his promises are yea and Amen 2 Cor. 1.20 in Christ Jesus that Faithful and True Witness Revel 3.14 Therefore God is Real and Royal in his promises and performances He will do what he hath said 2 Sam. 7.25 and perform with his Hand what he promiseth with his Mouth 1 King 8.15.1 Thes 5.24 All this Sarah his Mother believed though at first she faultered Gen. 18.11 12. The first Tidings hereof she apprehended more strange than true but better recollecting her Religious and Reverend Contemplations of the Almighty she afterwards believed what before she doubted or at least admired rather than believed and as soon as she believed soon after she Conceived though old by the force of her Faith and not by the Vigour of Nature therefore is she upon this very account Inrolled in the Catalogue of the most Eminent Believers Heb. 11.11 where the Apostle sheweth 1. That Saving Faith reaches both Sexes that the weaker Sex eminent in Faith is worthy of Imitation by Men the stronger and that a Woman is no such wonder in Heaven as that wanton witless Wit once said proving it by Revel 12.1 reading no further than those very words extend and stopping at that clause clothed with the Sun and so there is no God as Psal 14.1 if we stop there and go no further 2dly Observe The Apostle in his Epistle to the Hebrews doth shame those Hebrew Men he writes to with that Excellent and plainly Masculine Exercise of Faith in the Feminine Sex a Woman Heb. 11.11 where Sarah's Faith is propounded as a pattern both for their and our practice holding forth 1. The Advantage by it She received strength in a Twofold Respect both for Conceiving and for bringing forth though disadvantag'd by the time of it to wit in her Old Age. 2. The Ground and Foundation of it her Faith was founded upon this that she strongly believed the Promiser was faithful to perform his promises Hereupon she is made an Allegorical Mystery in all this her famous History even by the Apostle Paul himself by a special Inspiration of the Holy Ghost Gal. 4.21 to 27 and 30. shewing how Abraham's Family was a Figure of the Church in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4.24 wherein be two Mothers a Bond-woman Hagar and a Free-woman Sarah two manners of Getting as well as Begetting Children 1. By Promise or by Faith 2. After the Flesh or by Nature Two kinds of Children Bondmen as Ishmael and Freemen as Isaac and the former persecuting the latter two Covenants that of Works and that of Grace or the Law and the Gospel the Old Testament and the New Mount Sinai to which Hagar fled twice Gen. 16. and chap. 21. it being in her way Home to Egypt and Mount Sion or Jerusalem the Mother of all Christians
and Gentiles and therefore is it called Jerusalem above not so much from the place where it now is for the Christian Church wrapp'd up in the Swaddling-bands of the Covenant of Grace is now below militant on Earth as from the Fountain and Original from whence it floweth it came from Heaven as John Baptists Baptism did Matth. 21.25 and seeketh after heavenly things Col. 3.1 2 3. This is the Allegory when under the True History lieth hid some sense and signification of higher matters and nobler mysteries The Apostle here argueth from that which was taken for granted among the Hebrews to wit that beside the Historical sense of those Scriptures of the Old Testament there was another Anagogical sense more eminent and spiritual than the literal story This the Rabbins call Midrash Dibre kephullim Verba duplicata words that are Typical be doubled with things that are Antitypical as Moses Maimonides saith As Abraham's Family was then the True Church so undoubtedly the principal Events that did befal that Family were as so many lively Types what should befal to the Jewish and Gentile Churches There is a sweet harmony and similitude betwixt Abraham's Family and the Church of God his Family wherein the Jewish Church was the first Mother with her Children under bondage of the Law answerable to Hagar the Bond-woman who was the first Mother in Abraham's Family and her Bond-children and the Gentile Church was but the second Mother answerable to Sarah yet a Free-woman and brought forth Free Children as she did Isaac under Gospel-freedom and Heirs of the Promise Under these figures are represented the two Covenants the Old and the New which indeed are but one and the same Covenant of Grace if we consider the matter and scope thereof yet is it called two in respect of the time and manner of its Dispensation as appeareth after Sarah and Hagar saith Paul signifie the two Testaments as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strictly taken is rendred and a Testament is properly the Will of the Dead but here in a more general sense 't is taken for the two Covenants 1. That of the Law given upon Mount Sinai which gendred an Off-spring unto Bondage for the Jews served the shadows of many burdensom Ceremonies and that from a naked fear of punishment for the Law did strike a Terrour and a Servile Fear into their Hearts whereof Hagar the Handmaid and Sinai the Mountain signifying both one thing in the Apostles Phrase were a Figure 2. That of the Gospel wherewith that of the Law notwithstanding its differing Dispensation did in its Effect and substance agree as the Law was our School-master to bring us to Christ Gal. 3.24 The Church in her Childhood was put under a Tutor which presupposeth an Authority that is only Temporary and to be grown from manum Ferulâ subduximus the Church is got above those severe Disciplines of Shadows and Ceremonies all which yet pointed to Christ and this Umbrage of the Jewish Pedagogy lasted until Christ who is the Substance of these Shadows came into the World There were indeed some false Apostles in the Primitive Times who would have continued the slavish Ceremonies of the Law in opposition to the Spiritual Liberty of the Gospel such Paul found in the Churches of Galatia who would not only make these two Covenants diverse but also contrary therefore the Apostle writes an Epistle to rectifie this mistake saying These things are Allegories Types and Figures shadowing out that one great Truth contained in the Covenant of Grace 'T is true the Covenant of Works made with Adam before the Fall and the Covenant of Grace made after the Fall be two distinct and contrary Covenants For though they do agree 1. In having the same Author God 2. The same Parties God and Man 3. The same End Gods Glory and Mans Good 4. The same Tenure both after a sort be Conditional though their conditions differ not Absolute Yet these two Covenants do differ much As 1. In their Terms Tenure or Conditions the former requires performing the latter believing Do and live saith the first Live and do saith the second Gal. 3.12 and Acts 16.31 Do this and live saith the Covenant of Works Believe and be saved saith the Covenant of Grace yet as the former requires a Faith in the Creator though it knows no Redeemer The Jews professed that they believed on God John 8.41 and Christ acknowledg'd it John 14.1 They believed God loved Man as Created Holy and continuing in that Holiness whereas the Faith of the Gospel is that God loveth lost Man a Sinner in his Saviour Tit. 1.1 2. So the latter Covenant requires Works Tit. 2.11 14. and Mat. 5.16 though it be a Covenant of Grace and not of Works as the matter of our Justification as performed by our own strength and as preceeding a Legal Faith believing God will love me unto Life because I have Works first as the ground of this Faith whereas the Grace of the Gospel requires Faith first and then Works Tit. 3.8 Let them which believe be careful to shew forth good Works First live to wit by Faith and then do this is the Obedience of Faith so called Rom. 16.26 See that you have then a working Faith whereas 't is the usual saying and sentiment of the most and best Divines that Faith is the Condition of the Covenant of Grace For a right understanding of this Notion mark well these following Considerations The first is The Covenant of Grace is a Free Covenant 't is a Covenant of Free Grace both in the promising and in the performing part as Free Grace did from all Eternity purpose and propose it so the same Free Grace doth in fulness of time perform and accomplish it There was no Obligation on Gods part to propound a second Covenant to faln Adam after he had forfeited the first but this Covenant did flow freely from God ex gratiâ misericordiae out of his most gracious and condescending Mercy after the Fall as the other did ex gratiâ Favoris out of Amicable Favour and Friendship to his Creature before the Fall both were freely given and both in Paradise To Adam under his double capacity No Man can maintain the Dominion and Soveraignty of God that asserts an Obligation on Gods part in any Overtures to his Creature before he bind himself firm thereto The great God is no way Debtor either to Persons or Things until he make himself so first by his own free and gracious Promise The second Difference betwixt the Covenant of Works and of Grace is the latter was made with a Mediator but the former without one for then there was no disagreement betwixt God and Man before the Fall but after the Breach was made by Mans first Transgression there stood need of a Mediator and Christ is call'd the Mediator of the New Covenant Heb. 9.15 and 12.24 Before sin entred God and Man were one and in unity Hence the Apostle
of a superlatively good God When he Rideth he should bethink himself whence is it that I am the Rider and the weary Horse the Carrier this is from the goodness of God So in case of Health Life and Liberty c. Lord what is man and who am I saith David How many want what I have But above all 3. That whereas the Supreme God out of his uncontroulable Soveraignty might have commanded work without wages yet he covenanted to give wages for work yea such wages as were far beyond the merit of the work Mans penny-work of poor as well as pure Duty must be so richly rewarded as with a Paradise-felicity There is no proportion between them NB. Inference hence If there were so much Divine Favour and Friendship in the Covenant of Works as whereas the absolute Law-giver might never have vouchsafed to look out of himself contenting himself with his own unconceivable Happiness within himself or might have laid a Law upon Man to make Brick without Straw and to work without wages yet is pleased to bargain with him for hire He covenants as well as commands saying Do this and live Thus even the first Divine Law in this law-Law-Covenant was wonderfully sweetened with some Divine Love A little work in that easie prohibitive Precept Thou shalt not eat forbidden fruit c. was sacilitated with a promise of very great wages How much more doth the goodness of God abound and overflow in the Covenant of Grace made to Man 2. In his state of Corruption when he had broke the first Covenant by his Disobedience and brought himself under the Curse of that Covenant yea and could by no means cure himself of that Curse then God freely from himself and from his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good pleasure of his will Eph. 1.5 not from any merit or motive on Mans part brought in the Covenant of Reconciliation call'd Foedus Misericordiae aut Gratiae the Covenant of Grace and Mercy Indeed the Covenant of Works was in some sense a Covenant of Grace though it was not the Covenant of Grace for there can be no Covenant between a finite Man and the infinite God but there must be some Grace in it some Gracious Condescensions 'T is true 't was rather Law-Grace than Gospel-Grace for there was no Gospel-Grace in the first Covenant that Grace was the purchase of Christ's Passion that Lamb slain from the foundation of the World Rev. 13.8 for compleating the second Covenant yet if Grace be taken not strictly but largely for undeserved goodness so there were sundry respects of Grace in the Covenant of Works Man even before the Fall could not merit those three Divine Vouchsafements aforesaid God did not grant them out of Debt but out of Grace This second Covenant was made also with Adam in Paradise after the Fall Gen. 3.15 as the other was made with him before the Fall Gen. 2.17 where the Promise is implied in the Threatning expressed Obey and live is understood in Disobey and die where Death is the Curse of that Covenant which being made with Adam as a Representative of Mankind continueth still in force to all that are as yet in him But there is superabundant Grace in the second Covenant therefore it is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency The Covenant of Grace Though it was a Glorious Condescension in God to look out of himself upon the holy Angels in Heaven and upon holy Adam on Earth yet is it a far more Glorious Condescension for the holy God to look down so low as sinful Man seeing sin setteth Man further below a Worm than a Worm is below an Angel The Inference from hence 1. Oh then how should we cry out with the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh the depth of the Riches both of the wisdom and knowledge of God! Rom. 11.33 We should stand with Paul that great Mirrour and Miracle of Free Grace 1 Tim. 1.15 upon the banks of this Ocean of the Covenant of Grace and spend our selves in contemplation of the boundless and bottomless yea endless Dimensions thereof and in Admiration and Adoration of a gracious God therein The measure of Grace in this Covenant is modus sine modo a measure without a measure Its breadth and length its height and depth one Dimension above the three in Philosophy are all surpassing knowledge Eph. 3.18 19 20. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impervestigable leaving no vestigia or footsteps for carnal Reason to trace out and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imperscrutable not the sagacity of the greatest Sages no nor the sapience of the wisest Angels are able to search out 1 Cor. 1.20 21. chap. 2.8 9. 1 Pet. 1.12 1 Tim. 3.16 The Divine Grace wrapt up in this Covenant is so deep that the sins of the vilest sinner in the World cannot sink him beyond the depths thereof may he be but enabled by Faith to swim thereon no not a Manasseh who defied God murdered Men and deified or worshipped Devils nor Mary Magdalen who was possessed with seven Devils all dispossessed hereby 2. But take heed lest any take hold of the Devils Covenant instead of Gods saying I shall be saved by this Covenant though I live in my sins Alas this clause the Devil that old Deceiver foisteth into Gods Covenant to make thee die in thy sins too John 8.21 24. You had better die in a Ditch or in a Dungeon as die in sin then are ye damned to all eternity VVithout holiness no man can see God Heb. 12.14 'T is call'd an holy Covenant Dan. 11.30 If you cause it to indulge you in your unholiness you make it the Devils Covenant not Gods who will never own Satans forgeries and interlinings for his own hand-writing You must be holy as God and his Covenant is either take it as he tenders it or you cannot partake of the blessing by it NB. The Arminians do indeed affirm that the Lord was under some compulsion and constraint to make the second Covenant for say they the Covenant of VVorks was so rigid that God could not carry it on and follow it out unless he should cast Infants into Hell for a sin which was none of theirs save only by imputation and which was pardoned to the first Man who committed it therefore say they God having a natural Antecedent Love and Desire to save all Mankind was necessitated to make this Covenant of Grace with all Mankind none excepted See Corvinus contra Molinaeum cap. 8. sect 7. and cap. 9. sect 5. Answer This gross mistake doth not only bring the great God into the same strait which Darius the King was brought into when he would have gladly delivered Daniel but could not do it Dan. 6.14 But also which is far worse 'tis to say of God what the blind Jewish Talmud Blasphemously saith of him that God hath a secret place wherein he afflicts himself because he Burnt the Temple and deliver'd up
the Jews to Captivity for both which he drops down every Day two Tears into the Ocean and for Grief daily smites himself upon his Breast with both his Hands Talmud Doctrin fidei Judaicae ord 1. disp 7. ord 5. Tract 8. 'T is likewise to say of God as the Turkish Alcoran chap. 43. saith That God and his Angels do wish well to Mahomet their Prophet but cannot free him from Death which the Fates had Destined Yea lastly This Arminian mistake maketh the true Jehovah to be no better than what the ignorant Heathens imagined concerning their Impious Jupiter who they say doth daily deplore the Irresistible Destinies when he could not possibly divert them What is all this but to think wickedly of God that he is just such a one as our selves Psal 50.21 made up of passionate Affections such as are Desires to have all both Men and Angels both Elect and Reprobate to be Eternally Saved but he cannot help the matter with all his Omnipotency and therefore must upon the same account take on and be sorrowful that he cannot procure the Salvation of all thus they do not only put Fetters upon Gods Almighty Hands but also lay strange Restraints upon the free overflowings of his Free Grace and Goodness The second Consideration is The Covenant of Grace is a free Covenant on Mans part as well as on Gods as God had no Obstacle or Obstruction in himself as is aforesaid to oblige him to it so neither had he any Objective Idea of good or Object of Complacency in Man either seen or foreseen which moved and drew forth the compassion of God to give faln Man this Covenant of Grace no his own Free Grace and the good pleasure of his Will Eph. 1.6 was his only Motive Ground and Foundation thereof According to that Maxim in Divinity Idea Dei non advenit ei aliunde God fetcheth not any Motives to or Reasons of his Love from without him but they flow freely from within himself to faln Man who was then left without Money he could pay no price for this New Covenant Isa 55.1 3. God freely gave him this Covenant as 't is said concerning Abraham I will give thee my Covenant Gen. 17.2 So the Hebrew Veetenah Berithi ought to be read and rendred though it be otherwise in our Translation which yet reads the like Phrase to a plainer purpose Numb 25.12 Hebr Nothen lo eth berithi Shalom I give unto him my Covenant of Peace both which Scripture Phrases do jointly imply that the Covenant of Grace is a Free Gift of God to Man And this great Truth is most Excellently Illustrated from that Intricate yet Divinely Inspired Expression Deut. 7.7 8. Behold or lo he loved you because he loved you which may seem idem per idem a Womans Reason yet is it a most manifest Demonstration that the ground of Gods Love to Man is solely in himself and comes wholly from himself Moses that Man of God who was so oft and so long in the Mount with God could assign no other Ground or Reason why Israel became Gnam Segullah a peculiar people Exod. 19.5 Deut. 7.6 Mal. 3.17 where the same word Segullah is used and read Gods Jewels in Covenant with their God above all the common Stones of the World but this God frankly chus'd them for his Love and then firmly loved them for his choice Seeing all the World was his he might chuse or refuse at his own pleasure nay he tells them plainly 't was not for your Righteousness Deut. 9.5 but 't was done freely finding no Motive thereunto in them more than in others 't was only because he had a delight to love them Lo Betsidkathekah Rak Chashak leahabah otham 'T was not for your Righteousness 't was only God delighted to chuse them for his Love Deut. 10.15 and to rest in his choice Zeph. 3.17 And with Moses agreeth Samuel another Chancellor of Heaven saying Ho il Jehovah legnash oth ethkem lo legnam It pleased the Lord to make yon his people 1 Sam. 12.22 the Hebr. Jail signifies to Swear 1 Sam. 14.24 It not only pleased God to give them this Covenant but he also Swore it to them And with both these two doth David also concur saying Ki Chaphets Bi he made over such and such Mercies to me because he delighted in me 2 Sam. 22.20 Chaphets implies the highest content even delight hence the Church is call'd Gods Chephsibah Isa 62.4 his delight Thus David speaking of himself was Gods delight but speaking of Gods people he saith they had their Mercies Kiretsitham because God had a favour to them Psal 44.3 The word Ratsah signifies the highest complacency Psal 149.4 Thus also Ezekiel chap. 36.22 and Jacob Gen. 32.10 yea all the Holy Patriarchs and Prophets did not dare to darken the Glory of Free Grace but all unanimously exalted it and gave it the highest honour themselves mean while sitting down in the Dust under the lowest Abasement Inference It follows hence that no Man can enough admire the Free Grace of God which is the Fundamental Cause of all Divine favours and not any Merit of our own Free Grace is the Fountain from whence floweth all our Temporal Spiritual Spiritual and Eternal Felicity Oh what a gracious God must our God undoubtedly be as he stileth himself Exod. 22.27 who will thus humble himself to Man as to come down to him and freely put himself into such a condescending capacity as to become a Covenanting God to him and with him and to make himself who is absolutely free and unobliged an Honourable Debtor unto Man as well as Man a poor Creditor unto himself when he did owe nothing to him Yea and to make Heaven and Eternal Happiness so sure to him as that all the Orbs above shall sooner break and melt like Snow before the Sun than that the Covenant of Promise or a tittle of it fail The Third Consideration is Faith is only quodam modo after a sort the condition of this Covenant of Grace which differeth from the Covenant of works in this There be conditional Promises to Grace in the first Covenant but there be absolute Promises of Grace in the Second The First Covenant was conditional given to Adam in his State of Innocency and so to Grace received before but the second Covenant was absolute given to Adam in his State of Corruption when he had lost his former Grace Promisinga New and better Grace in Christ The first Covenant did presuppose Grace before it was made with Man yet doth it not Promise to give Grace to whom it was made but the Second gives all Grace and presupposeth none preceding to its gift thus in its own Intrinsick Nature and Essence it is absolute not conditional therefore is it call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Testament wherein Men do absolutely dispose of their Goods but never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies a conditional Covenant containing a mutual stipulation from both
when Jonathan the Heir of the Crown would vouchsafe to enter into Covenant with him a poor Shepherd 1 Sam. 20.11 16 c. that was much but this is a million more This made Abraham abase himself as one unworthy to touch the Hand of the most high God held out in tendring this Covenant and abasing himself even below himself to such an unworthy Worm hereby lifted up above it self thus his Children must lye at Gods Foot Isa 41.2 and cry VVho am I Lord 2 Sam. 7.18 Second Object Was not the Covenant God made with Moses and with Israel as 't is expressed Exod. 34.27 upon Mount Sinai a Covenant of Works not of Grace in the Moral Law Answ 1. 'T is call'd indeed a Subservient Covenant by great Divines yet this may not be understood so as to constitute it a third Covenant distinct from both the other two of Works and of Grace as if that of Works were a Natural that on Sinai were Legal or Mosaical and that of Grace were Evangelical But Melancthon Chron. lib. 4. assures us that this three-fold Covenant was an old Monkish Dream whereon the Doctrine of Merits was Designedly as well as Dotingly grounded The truth is the Mosaical Covenant is a compound of both the two Covenants as to its Inward Essence and Constitution 't is a Covenant of Grace but as to its Outward Form and Dispensation 't is a Copy of the Covenant of Works as the sequel will evidence That the whole Doctrine delivered by God to Moses on Mount Sinai was in its Essence and Substance the same with the Covenant of Grace given before to Adam Noah and Abraham appeareth by many Arguments Arg. 1. That Covenant in which God promiseth to be our God since the Fall must be the Covenant of Grace and the Praeface of the Decalogue saith I am the Lord your God c. This God cannot be to Man since he sinned but in Christ Arg. 2. That Covenant as the Law is called Deut. 4.12 13. 5.2 3. which holdeth forth Sin-pardoning Mercy is the Covenant of Grace but so doth the second Commandment set forth God as shewing mercy to thousands where pardoning-mercy stands in opposition to a visiting of Iniquity Arg. 3. That Covenant which is founded upon Mercy must be the Covenant of Grace but such was this of Sinai 't was not a Covenant of Friendship as was that of Works betwixt an holy God and holy Adam in his state of Perfection but it was a Covenant of Mercy with a stiff-necked people Deut. 9.6 wherein he loved them not because they were lovely but because he loved them Deut. 7.7 8. 1 Sam. 12.22 meerly from the good pleasure of his goodness 2 Thes 1.12 Deut. 7.9 12. God joins Covenant and Mercy together as also 2 Chron. 6. v. 14. 2 Kings 13.23 Neh. 1.5 to shew his Covenant did flow from his Mercy Arg. 4. That Covenant which was the same with Abraham is granted by all to be the Covenant of Grace for as that Covenant at first found Adam an Apostate so after it found Abraham an Idolater Josh 24.2 It was not Grace in faln Adam or in Idolatrous Abraham that drew God into Covenant with either of them but it was Grace in God that moved him to take the one and the other into Covenant with himself and thus also took he stiff-necked Israel as before as he was the God of Abraham and so of his Seed by vertue hereof He brought them out of the Bondage of Egypt which Typified their Freedom from the Bondage of Sin so it was the Covenant of Grace whereof Circumcision was given as a Seal both to Abraham and to Israel under this Covenant of Sinai Rom. 4.11 Typing that of the Heart Rom. 2.29 and the Apostle saith he that is Circumcised is Debtor to the whole Law Gal. 5.3 c. which shews it was the Seal of Sinai's Covenant but this of Sinai is so Deut. 8.18 Levit. 26.41 42. Exod. 2.24 and 3.6 7. Deut. 6.10 and 7.12 The fifth Argument That Covenant which was confirmed by the Blood of Sprinkling was a Covenant of Grace but so was the Covenant on Sinai Exod. 24.5 and behold the Blood of the Covenant sprinkled upon the Book which the Lord hath made with you and sprinkled upon all the people ver 6 8. shewing thereby as by all their Sacrifices so many Types of Christ the Grand Sacrifice that without shedding of Christs Blood for us and its sprinkling on us there could be no Remission of Sin Heb. 9.19 20 21 22 23. The sixth Argument All the Ceremonies of Sinai's Covenant were the shadows of good things to come and Types of Christ who is the Body Heb. 9.1 c. All the Ordinances of Worship and the worldly Sanctuary there mentioned belonging to Sinai's Covenant are Expounded as pointing out the Covenant of Grace The Ceremonial Law was no other than their Gospel The seventh Argument That Covenant made with a Mediator is the Covenant of Grace and so was that of Sinai Gal. 3.19 Adam had no need of one before the Fall Israel had Moses their Mediator not Redemptions sed Relationis wherein he was a Typical Mediator only The Second Answer is The Law pressed upon Israel on Sinai was not a Covenant of VVorks but a darker dispensation of the Covenant of Grace for the better understanding of this consider four things 1st That the Law given upon Mount Sinai is taken either Strictly or Largely 1. Strictly as the Moral Law is press'd upon Israel for an exact rule of all Righteousness and promising Life upon condition of personal perfect and perpetual Obedience so it was indeed given in the form and as a copy of the Covenant of VVorks being materially and for substance the same with that to Adam in Innocency thus the Apostle saith Rom. 10.5 6. that in this sense the Law is not of Faith for its Righteousness speaketh in this manner he that doth them shall live in them where such a condition is propounded as neither is nor can be fulfilled by any Man save only by the Man Christ Jesus in the faln estate hence Luther raiseth an Holy Rapture saying the Law speaking thus to any Mortal Man Do and Live may as well say Morere Die out of Hand for there is no Man Lives and Sins not he can as soon cease to Sin as his Pulse to beat or his Heart to pant and his Lungs to breath 2. Largely as the Law contains the whole Doctrine delivered upon Mount Sinai with all the Precepts and Promises which may be reduced thereunto all the Ceremonies and Sacrifices which were Shews and Shadows of our Saviour the Body so 't was a darker dispensation of the Covenant of Grace to Israel 2dly Consider The off-spring of Abraham the Jews were of two sorts there was his Carnal and his Spiritual Seed represented to us in Gods Promise to Abraham Gen. 22.17 I will multiply thy Seed as the Stars of Heaven and as the Sand
upon the Sea Shore this latter call'd also the Dust of the Earth Gen. 13.15 resembles his Carnal Seed which with the Cursed Serpent did seed upon Dust but the former the Stars of Heaven Gen. 15.5 holds forth his Seed of Believers all Heaven Born and shone as Stars in their Generation accordingly the Lords design was Double in giving his Law on Sinai First Unto the Carnal Seed it setteth out the Old Covenant of works which they had broken and which God would not have wholly blotted out of the Mind and Memory of Men thus the Law strictly or absolutely taken as it was given to Adam as his way to Life in his first Estate so it shut up all these Jews under it as legally Dead except they would slee to Christ seeing they could not attain to any righteousness or Life by the Law simply considered for so 't is the sum and substance of the Covenant of Works and begets Children to Bondage which shall have no Inheritance with the Children of the Promise who all lay hold on Christ in the New Covenant as Gal. 4.21 to the end of the Chapter demonstrateth where Paul speaks of the Law absolutely and properly as a Law Covenant strictly taken in a contradistinction from the Gospel affirming how its Children as those of the Bond-Woman come short of Righteousness and Salvation are cast out of the Kingdom being Persecutors of the Spiritual Seed the Children of Promise as now all reprobates are The Second Design was for the Start of Heaven the Spiritual Seed or Believing Jews to whom the Law on Sinai did darkly shadow out the Covenant of Grace therefore did it bind them to the observation of the Ceremonial as well as Moral part the former being a Metaphorical or Figurative Gospel as the latter was a Literal Law the Letter whereof was not so much killing even to the carnal Jews in Gods Intention as by their own Corruption whereby they scorn'd Christ and his Righteousness in the New Covenant thinking to save themselves by their own Righteousness in a Covenant of Works Rom. 10.3 whereas this Covenant on Sinai was not otherwise designed upon a Damning but only upon a proving Design hence Moses saith there Exod. 20.20 Fear not for God is come to prove you he saith not to damn you and therein as Israel avouched the Lord for their God so God avouched them for his people Deut. 26.17 18. and 29.10 11. which could not be done with Man faln out of the Covenant of Works but by a Covenant of Grace and had this Covenant on Sinai been a Covenant of Works then was God injurious to Israel in calling them back from that Covenant of Grace given to Abraham their Father four hundred and thirty years before Gal. 3.17 to this worse Covenant as if God having begun with them in the Spirit would now perfect them by the Flesh Gal. 3.3 whereas 't is Gods plain method to lead his people from Faith to Faith Rom. 1.17 and from Grace to Grace John 1.16 Job 17.9 and Prov. 4.18 but never from Grace to Works Object 3. But then why was the Moral Law being the sum of the Covenant of Works given to Israel at Sinai or Horeb Deut. 29.1 if it were not that very Covenant Answ 1. Besides all the aforesaid for farther clearing this great Truth I shall add 1. The Law was not given to Israel as intended they should seek Justification and Salvation thereby but for a fuller discovery of Sin and a further conviction of Conscience 'T is true the very Law of Nature did discover Murder to be a sin in Cain Gen. 4.9 Whoredom to deserve burning Gen. 38.24 with 34.31 and the Patriarchs could say God forbid that we should steal Gen. 44.7 Yea those two Heathen Kings abhorred Adultery yea looking and lusting after any Woman Gen. 12.17 20.3 the same I might add concerning the breach of all the other Commandments as 1. Gen. 35.2 2. Gen. 31.34 35.5 3. Gen. 4.26 4. Gen. 2.3 Exod. 16.23 5. Gen. 27.41 All these were discovered to be sins before the Law was given by Moses even by the light of Nature but in Moses time this light was almost extinguish'd and this Law was obliterated and blotted out by Israel's conversing so long among the Idolatrous as well as Ignorant People of Egypt Indeed Adam's Fall broke this Law and Light in pieces and afterwards it grew dimmer and dimmer daily yea the Sheards of Gods Image wherein Man was created and being broken by his fall became smaller and smaller every Age after so that they could hardly be put together Men successively marring their own Consciences more and more and the Devil stepping in to promote it the Superseminator sowed Tares to choak the good seed wherefore lest it should be lost for ever as a Law in the heart God caused it to be written for the eye as well as spoken to the ear The End why is expressed by the Apostle The Law entred that the Offence might abound Rom. 5.20 to wit where it hath abounded in the Conversation it might now by the light of the Law abound also in the Conscience in great Grief for it and due Detestation of it as the greatest evil He saith also that he had not known sin but by the Law Rom. 3.20 and 7.7 and therefore was the Law added because of transgressions Gal. 3.19 which are discovered by it Ubi Lex ibi Lux. Torah Or Hebr. Gods Law is Mans Light Prov. 6.23 laying all open as 1 Cor. 14.25 and threatning destruction to transgressors Rom. 3.20 23. Answ 2. The Law on Sinai was not given to stand as Covenant of Life 'twixt God and Israel by which they might live for when it was given in its Thunders and Lightnings they were so affrighted that they saw they could not come near the Lord by that Law wherefore then saith the Apostle serveth the Law Gal. 3.19 he answers himself it serveth to chase us to Christ v. 24. whom he calls the End of the Law being accommodated to that Insantstate of the Church which though an Heir of the Promise in the Covenant of Grace made to Father Abraham yet while under Nonage was also under Tutorage and so the Law was her School-master to scourge her to Christ who was able to give her life which the Law could not give her Gal. 3.18 21 24. but rather clapt her up close Prisoner as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3.22 23 from whence she could not possibly escape unless delivered by her Goel or Redeeming Angel Gen. 48.16 Christ Jesus the Avenger of blood being at her heels she must flee for her lite to this City of Refuge The third Consideration is That the Apostle in those chapters 3d. and 4th of his Epistle to the Galatians doth not make the Covenant on Sinai a distinct Covenant from that of Works and that of Grace to make a third Covenant but he
is love not said so of any other Attributes Christ is the Burning-glass that contracts the Beams of Gods Love diffused to all the World on the Saints Elected and Accepted in him hence have they the same Love Christ hath John 17.23 Having spoke thus much to the Covenant of Redemption made 'twixt the Father and the Son before Time I come now to Treat upon the Covenant of Reconciliation tendred by the Most Holy God to faln and sinful Man having many Periods or Terms of publication as is abovesaid 1. To Adam immediately after his Fall 2. To Noah after the Deluge 3. To Abraham having Circumcision as its Seal c. 4. To Moses and by him as by a Mediator to Israel as above To all which may be added 5. The same was Renewed to David Psal 89.3 God swore his Covenant unto his Servant David which is called the sure Mercies-of David Isa 55.3 and Acts 13.34 By vertue of this Covenant Christ is call'd the Son of David often and David Gods Servant Ezek. 37.24 25. who in the form of a Servant Phil. 2.7 and Isa 42.1 came to do his Fathers will Heb. 10.7 8 9. and therefore this good Servant John 4.34 shall be promoted from his state of Humiliation to be King over my people in his state of Exaltation Hos 3.5 And 't is this Covenant which promiseth that the Tabernacle of this David Mystical which hath been faln down shall be raised up Amos 9.11 This was done in the days of the Gospel when Christ the Branch sprang out of the dry Root of Jesse and when that Noble Family was sunk so low as from David the King to Joseph the Carpenter Christ then gave a lift to his faln Tabernacle the Church This was done in the Primitive Times by him and his Apostles but this Everlasting Covenant Ezek. 37.26 doth assure us that not only the Tabernacle but also the Throne of David in process of time shall be raised up and established for ever 2 Sam. 7.13 16. Dan. 7.14 Revel 11.15 17. All the Kingdoms of the World are Christs by Inheritance Donation c. as he is now the King of Nations more rightly than Tidal was Gen. 14.1 because his Army consisted of sundry Gojim or Nations but all these Kingdoms shall be his also as King of Saints Revel 15.3 There shall be but one Lord and his Name one Zech. 14.9 when he shall be King over all the Earth at the sounding of the seventh Angel then Jehovah who is but one Deut. 6.4 shall have but one way of Worship all false Worships being abolished The Father will give the Son not only the Tabernacle but also the Throne or Kingdom of his Father David Luke 1.31 32. This was begun in Christs state of Humiliation and it shall certainly be accomplished in his state of Exaltation Heb. 10.12 13. therefore the sixth Epocha or Period of this Covenants publication is lodged in Christ the grand Prophet of the Church the Covenant of Reconciliation comes at last to be made known by the Reconciler himself our blessed Redeemer Heb. 1.1 2. whereas God who in divers manners spake to our Fathers hath in these last days spoke to us by his Son 'T was but darkly deliver'd to Adam more plainly to Abraham clearer to David now it coming to Christs the Son of David turn he lying in the Bosom of God the Father hath most clearly declared it giving us a Transcript of those Eternal Transactions betwixt him and his Father in the Bosom of Eternity John 1.18 Yea Christ himself is call'd the Covenant it self Isa 42.6 I have given thee for a Covenant of the people to wit Jews and for a light to the Gentiles 't is not said a Covenant but a light to them because the Covenant of Grace in the New Testament Times when the Gentiles were called was not a new or another Covenant specifically diffâ—â—ing from that of the Old Testament Times to the Jews but was the same in substance as before and the same Christ was exhibited in both and unto both only in various Administrations Rebâ—kah Veiled and Unveiled Gen. 24.65 was the same in Person though not the same in Habit and Attire The same Covenant was Veiled in Moses 2 Cor. 3.13 but it was Unveiled in the Messias ver 18. Mat. 13.16 17. Now the Gentiles wanted only New Light not a New Covenant to enlighten them in the knowledge of the Old yet same Covenant whereunto through Ignorance they had before been strangers Eph. 2.12 therefore Christ came as the light of the World John 8.12 enlightning every Man both Jews and Gentiles that come into the World John 1.9 And as it is in respect of the Sun of the Firmament the further it is from Rising the less light it giveth and the nearer to its Rising the more So it is with the Sun of Righteousness Mal. 4.2 The further that the Times were from Christs coming the less light they had and the nearer to Christ the more light sprung up Therefore the Covenant of Promise was more dark to Adam more clear to Abraham and to David but most clear in Gospel Times this Glory was reserved for Christ the Churches Sun and Prophet This Covenant of Grace and Reconciliation falls under a Threefold Consideration 1. In its Name 2. In its Nature 3. In its Attributes and Excellencies First Of its Name 1. In Hebrew is Berith which admits of various Etymologies or Derivations As 1. Berith is derived of Barah elegit chosen because persons are chosen into it this is wonderful condescension that the most high God who is no way obliged but became many ways disobliged should vouchsafe to chuse poor sorry Man into Covenant with himself This is below that Monstrous creature Leviathan the VVhale to make a Covenant with Man Job 41.4 as before yet is it not below the most Infinitely Great Creator oh how doth Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Love to man Tit. 3.4 out shine his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Love to Angels in chusing faln Man and his nature cathing hold of it when falling into the Bottomless Pit as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and not faln Angels or their nature Heb. 2.16 2. 'T is derived of Barah as it signifies Comedit or Feasting together because it was the custom of Oriental Countroys to establish Covenants by Feasting together Gen. 26.30 and 't is yet the custom of our own as well as other Countreys that when the Bridegroom and Bride have enter'd into the Covenant of God as Marriage is call'd Prov. 2.17 this is confirmed by a Marriage Feast Dinner or Supper they Eat and Drink or Board together before they Bed together Thus also they that Feast with Christ in his holy Mountain of Ordinances or at his holy Supper have a confirmation of his Covenant and can say This is our Lord Isa 25.6 9. thus the Elders of Israel saw God and did Eat and Drink Exod. 24.11 when God made his
that contracted with Death not to seize upon him without giving due warning content saith Death whereupon he indulged himself in all ways of voluptuousness in the midst whereof Death came to claim his due the man replied no Death thou hast not given me due warning therefore I must not yet be thy due Prize but Death rejoined O man inasmuch as thou hast been sometimes afflicted with Head-ach Tooth-ach c. thou hast been duly warned by me though thou didst not take the warning therefore now is the time I must take thee away and accordingly Death did so Oh that secure Sinners would meditate upon Gods disannulling all their Covenants with Death and Agreements with Hell and not say in their Thrasonical Hyperboles Nos ab omni malo sumus securissimi we are Shot-free and shall Scape scot-free though the Prophets and Preachers prate and tell us a talk of Death and Hell notwithstanding all their politick Bug-bears to keep men in Awe we shall yet dance upon their Graves The Lion is not so fierce as he is painted nor the Devil so black as he is represented Good follows shall have good quarter with the Devil say our Modern Atheists They reckon thus but they reckon without their Host who disannuls all Jer. 6.19 3. The Latine name for Covenant is 1. Foedus quasi fiat Fides be faithful in it or 't is so called à Foedo animali in Foedere diviso from some filthy beast divided in two parts and the parties concerned in the Covenant passing between the parts as before c. The use of this Ceremony was customary not only among the Hebrews Gen. 15.9 10. Jer. 34.18 but also among the Heathens as above Roman Histories tell us how it was their Custom at making of Covenants to cut that filthy creature a Sow in twain as the Hebrews cut the Calf c. and when the sow was divided the Faeciales or Heraulds gave one half to one party and the other half to the other saying So God divide you in sunder if you break this Covenant and let God do this so much the more as he is more able This agreeth with that of Virgil afore-cited Et Creasâ jungebant Foedera porcâ The second Latine name is pactum à pacando from pacifying quasi pace factum made in peace for there is no making of Covenants betwixt contrary parties until their minds be pacified each to other Thus when the offended God is willing to make a Covenant with offending Man it argues his anger is pacified towards us Which Mercy should oblige us to Duty that is not to be unfaithful like our Fathers but stedfast in his Covenant Psal 78.8 37 57. which the other name seems to import Foedus quasi fiat Fides Faith and Faithfulness is required whoever break Gods Covenant sooner or later break their own peace if not their own souls as Zedekiah did Ezek. 17.14 16 18 20 God saith there As I live so sure will I punish Perjury c. he being deeply engaged and highly concerned therein a sin hateful to God and hurtful to man Paul puts it among the black bed-roll of Villanies 2. Tim. 3.3 4. The English name Covenant quasi convenient à convenire or two parties coming together into one and concording in one matter as pactum est quasi pace factum an Agreement peaceably made betwixt two differing parties The second thing to be considered after the Name is the Nature of this Covenant which our Lord Jesus the Angel and Mediator thereof calls a Testament Matth. 26.28 Those two names strictly taken have various differences As 1. A Covenant is the Agreement betwixt two at the least but a Testament is a Declaration of the Will of one only 2. The two Parties betwixt whom a Covenant is passed must be both living at that time but a Testament takes its date at the Death of the Testator being invalid and of no force until the maker of it die 3. A Covenant is ratified by the mutual consent of both Parties to the Conditions thereof but a Testament absolutely dependeth upon the good will and pleasure of the Testator and therefore is it call'd a Man's Will wherein he is pleased to bequeath such and such Legacies to those he beareth a good will unto whether Relations or Strangers meerly of his own grace and benevolence Notwithstanding this Difference in a threefold respect yet are they promiscuously taken in Scripture as Gal. 3.15 Heb. 9.15 16 c. All which does demonstrate to us the Nature of this Covenant 't is not only so but 't is also a Testament wherein 1. The Testator is Christ 2. The Heirs or Legacees are the Saints 3. The Legacies which are given thereby be the Gifts of the Spirit and the Graces thereof 4. The Executor is the. Holy Ghost that Spirit of Truth which leadeth into a true possession of all therein promised 5. The Witnesses are the Apostles and Martyrs c. 6. The Will is the Bible 7. The Seal the Sacraments 8. God the Supervisor 9. The Court wherein it 's proved 1. Upper is the Court of Heaven And 2. The lower is the Court of our Consciences 10. The Term it lasts for ever and ever Nay and which is more for our comfort the Testator himself though he did â—â—e yet lives again to become his own Administrator Heb. 9.15 The Devil himself cannot disappoint it Having declared how the Nature of a Covenant strictly taken differs from a Testament I come in the next place to shew how it differs from a Promise though it be called both a Testament and a Promise or the covenant of Promise Eph. 2.12 The excellency of it is made most evident in the exceeding great and gracious Promise of it 2 Pet. 1.4 and therefore is this New Covenant of the Gospel prefer'd before the Old Covenant of the Law as being stablished upon better Promises Heb. 8 6. yet is the Covenant more than a Promise because it is a 〈◊〉 und of all Gods Gracious Promises to Man in Christ as a constellation differs from a Star â—â—â—oth the Covenant differ from a Promise 'T is not any single Star that shines alone which constitutes or is called a constellation the art of Astrology saith there be a 1000 Stars of Note aâ—â— wâ—â—â—h that they may be better known are reduced to only fourty eight Constellations in the Nâ—â—th twenty one in the South fifteen and in the Zodaick or middle betwixt twelve which in all amount to the number aforesaid Thus it may be said here that there be more than a 1000 Promises scattered up and down in the Heavens of Holy Scripture each of them shining forth not only with their single but also with their singular splendor and illustrious Beauty but still the Covenant is the grand Constellation or rather Firmament consisting of an happy Conjunction of all those distinct Promises whether they be Promises of Grace or to Grace of giving Christ of pardoning Mercy of purifying Grace
6.23 but would have it as a due Debt this is not only from a Principle of Pride but also of Ignorance concerning Christ and of Enmity also against God as if he were not Wise Just and Kind enough for them 3. Consider As Man naturally desires to be so he really is under the Covenant of Works by Nature in his Unregenerate State while he remains in the old Adams Nature as a Wild Olive he abides also under the old Adams Covenant which is a broken State and likewise a Broken Covenant therefore that Man until he be broken off Rom. 11.17 from that old Root must be most miserable seeing that brokeâ— Covenant 1. Promiseth no Life but upon perfect Obedience 2. It hath no Mediator nor Surety to salve his imperfections 3. Neither is there in it any Promise of Pardoning Sin or of giving Grace 4. And every New Sin breaks anew that once broken Covenant therefore Lastly It can never quiet his Conscience as before but lays him under the Curse of it Gal. 3.10 and every man that is under the Curse is under the Covenant that causeth the Curse and who would be Cursed Woe to such as are under the first Covenant which can comfort none but upon this condition Obey perfectly and live Eternally this is poor comfort seeing Gods Commands are exceeding broad Psal 119.96 and Mans Obedience is exceeding narrow Luk. 17.10 c. yet can it curse all that fails and falls short 4. Consider 'T is then a most necessary though a much neglected Duty to be Translated from the Covenant of VVorks into the Covenant of Grace Col. 1.13 we are without God in the VVorld but not without the Devil while we are Strangers to this Covenant of Promise Eph. 2.12 we are poor empty Self-deceiving and Self-defiling Creatures under the Irritation Coaction and Condemnation of the Law Justice without Mercy in that Avenger of Blood which pursueth us and whose Heart waxes hot within him Deut. 19.6 to overtake and overcome us 't is therefore an indispensable duty to flee into this City of refuge thou art not only a Man-slayer a felo de se or Self-slayer Eccles 7.16 Numb 16.38 But a God-slayer in as much as omne peccatum est Deicidium every sin is a killing of God saith Luther as much as in us lyeth Flee therefore as a Bird to your Mountain Psal 11.1 Mat. 24.16 to the Mountain of this Covenant take hold with Joab in danger of Death of the Horns of this Altar 1 Kin. 2.28 You are stung with the fiery Serpent the Curse of the broken Covenant and there is but one remedy a look of Faith and love to the Brazen Serpent Numb 21.8 Joh. 3.14 there 's no avoiding the Curse of the First Covenant but by being Translated out of it Sodom and Satan would accept of that offer you reject 5. As Christ was given for a Covenant Isa 42.6 49.8 so all Christless Souls are Lifeless Souls they are Dead and Damned without Christ for Life and Salvation are laid up in him Joh. 15.1 2. Act. 4.12 It pleased the Father that in him should all fulness dwell Col. 1.17 as the Mercy-Seat was no larger than the Ark and they never sever'd each from other this shews that Grace and Salvation extends no farther than the Covenant the Hebrew word Copher signifies a Coffering or Covering up our sins Rom. 3.25 1 Joh. 2.2 as all out of Noahs Ark or Coffer were drowned so all out of Christ and this Covenant are Damned as Joseph was the only Doer of all to save the Egyptians Gen. 41.41 44 49. Go to Joseph saith Pharaoh what he saith to you do v. 55. so Jesus is the great Doer of all to save mankind and whoever crys for fear of Famishing the Father sends such to our Joseph our Jesus he is the Angel of the Covenant Mal. 3.1 yea the Covenant it self and the grand sole undertaker in it Isa 38.14 6. Union is the ground of Communion as our Union with the First Adam gives us Communion with the cursing-Cursing-Covenant so our Union with the Second Adam gives us Communion with the blessing-Blessing-Covenant our Translation out of the first is by Union with the second there is a breaking â—ff and a grafting in Rom. 11.17 19 24. where Grace grants these God looks upon that Soul 1. As no more a Son of the old Adam 2. He is no more under the Rigour and Curse of the Law but 3. Is become an Heir of the Grace of Life I Pet. 3.7 the Grace of Union brings the Grace of Unction c. Objection But how shall I know my Union in this Covenant Answer by these Characters and Cautions for this high Building so free firm full and holy a Covenant must have Battlements built about it to keep Children and Fools from topling over Childrens Bread may not be cast to Dogs such as are 1. Ignorant Christ brings not Mercy to them but Vengeance Isa 27.11 2 Thes 1.8 2. Such as bless themselves in their sins Deut. 29.19 Psal 68.21 he will wound their scalps their Damnation slumbers not 2 Pet. 2.3 those were wilful c. The First Character for tryal of our Union is Ask thy Heart in what nature art thou In the Old Adams or in the new partaking of the Divine Nature 2 Pet. 1.4 Is the Old house with its fretting Leprosie pull'd down Levit. 14.44 45. and a new one erected new in quality tho' not in substance so as to Love and Hate what God Loves and Hates Rev. 2.6 all the Scraping in the World will not purifie the Walls of thy Heart without renewing Grace ye may beat a Wolf Black and Blue knock out his Teeth cut off his Claws and put a Sheep-skin upon his back yet all this will not drive away his Wolfish Nature Naturam expellas furcâ c. this may Chain him but not change him so 't is with Man tho' never so much Civiliz'd without a new Nature a new Heart hadst thou ever an Earth-quake or Heart-quake to rend thy Heart as the Jailor had Act. 16.26 canst thou experience the Death and Burial of the Old Adam and the Resurrection of the new Rom. 6.3 4. and if not thou art a Son of Adam an Heir of his Covenant and so an Heir of his Curse Gal. 3.10 Eph. 2.3 that Word knows no exception against the rule but free Grace this Curse must be born either by thy self or by thy surety 2. Character Ask under what Reign art thou as well as in what Nature Adams or Christs is thy old Lord and Husband to wit concupiscence Dead Rom. 7.1 2 3 4. this rules over us by carnal Generation 't is therefore call'd the Law of Sin a Law is that which hath Authority in it and it must be slain by Spiritual Regeneration thus none but Widdows marry Christ the High Priest of the Gospel Heb. 3.1 though 't was forbid to the High-Priest of the Law Lev. 21.14 yet those are Virgins Rev. 14.4 Cant.
from mine own evil to thy good ways I am still within Gods Precincts not stirring a step or stride without Gods guidance let me still be within Gods protection thou hast not fail'd me heretofore oh fail me not now in my greatest exigency Jacob as David did Psal 77.10 remembers the years of the Right Hand of the Most High his former experience relieved his infirmity and helped to corroborate his present confidence Gratiarum actio est ad plus dandum invitatio his gratitude for Mercies already granted him was an excellent expedient for procuring more and greater afterwards thankfulness for old Blessings is the best means and motive for fetching in new ones Oh how doth Jacob here celebrate the high praises of God both for his chesed or bounty in promising so graciously to him and for his Emeth or Faithfulness in so punctually performing all he had promis'd in time past these were the Mercy and Truth so oft join'd together Gen. 24.27 Psal 25.10 2 Sam. 15.20 and here Gen. 32.10 and elsewhere that Jacob sings aloud upon as David did in the like case Psal 59.10 16. both of them look'd upon Mercy as the fruit of Gods Faithfulness his Mercy moves him to make the promise his Truth binds him to perform it as before and 't is Covenant kindness that is most satisfactory to the Soul and turns our All into Cream when we can behold all the paths of the Lord to be Mercy and Truth all the passages and proceedings of God whereby he cometh and communicateth himself to us both in his Providences and in his Ordinances to be not only Mercy though that is very sweet but Truth too every Divine Dispensation whether â—f Crosses or of Comforts cometh to us in the way of a Promise from God as he is bound to us by his Covenant our very Crosses as well as Comforts are Presents sent us from Heaven by vertue of the Promise the Lord shall give that which is good Psal 85.12 and will with hold no good thing from us Psal 84.11 when Crosses are good for us yea better than Comforts we shall have them out of the Covenant of Grace never but when need be 1 Pet. 1.6 when our Spirits are become too light and frothy 't is Gods Faithfulness to our Souls as David acknowledg'd Psal 119.75 that we are brought into some heaviness no sooner are we ripe to receive Mercy but God is ready to bestow it he is waiting to be gracious in the best season Isa 30.18 as he waited upon Jacob here preparing him by Crosses for Comforts first rudely as it were fighting him and then richly indeed Blessing him by all which we may clearly see how good a Master God is to his True and Faithful Servants and if we would have him such a Lord to us we must be such Servants as Jacob was to him After this fifth Argument Jacob inserts his principal Petition Deliver me I pray thee from the hand of Esau Gen. 32.11 which was the sum of all his Requests at that time and which when he had well bolstered up his trembling heart with those five aforesaid corroborating Considerations and Cordials he then placeth almost in the midst of his Prayer and his wrestling with God after a spiritual manner and the mercy of this Deliverance which God graciously granted him after this Prayer lay warm upon his heart to his dying day Gen. 48.16 The Angel that redeemed me from all evil and so from Esau bless the Lads Then follows his sixth Argument taken from the aggravating greatness of his danger and his own inability to relieve himself for I fear him lest he will come and smite me and the Mothers with the Children Gen. 32.11 as if he had argued thus Lord thou knowest I know not what to do there is neither Hope nor Help with me but mine Eyes are toward thee 2 Chron. 20.12 I know the bloody-mindedness of my Brother Esau and how he comes accoutred with many Arms and Armed men against me what can I a naked man and my poor weak naked Women and Children do in our defence against him and four hundred stout Souldiers Alas my Fear hath fwallowed up my Hope I am undone and all mine if thou help me not Here seems to be his carnal reasoning 'T is said v. 24. There wrestled a man with him which admits of several senses and among others this may be well admitted There wrestled the old man with him the old man or caâ—nal part in Jacob wrestled with the new man or spiritual part in him for every new or good man is as it were two men Here the Flesh in his Fear got the upper-hand of the Spirit in his Faith He could not now say with David At what time I am afraid I will trust in thee Psal 56.3 Faith thrusts out Fear as one Nail drives out another All his other five Arguments were the proper reasonings of a strong Faith but this sixth is a Reason flowing from weak Flesh and strong Fear For Flesh doth not depend upon God the first and supreme cause but dwells below upon second causes poreing upon present things and representing perils which are but seeming to be not only real but as in a Magnifying-glass far greater than they indeed are Thus it plainly appears what a Conflict and wrestling Jacob had within the hidden man of his own heart betwixt the Flesh and the Spirit whereas before with his former Arguments wherein he altogether looked up to God he had argued his Soul into a brisk and couragious condition But now in this sixth Reason rolling his Eye downward upon Man and pro and con Reasoning about his present peril as to Humane Helps his low thinking mind moulds him immediately into a timorous temper and down he goes into the Pit of Despairing crying out I fear I fear As it was thus with good Jacob the Flesh mingleth with the Spirit making him cry out All 's gone I am gone my Wives are gone and my Children are gone my bloody Brother will not spare one of us So it may be with many of the Sons and Daughters of Jacob. Smarting experience may easily evince us what despondencies our own Carnal Reason reduceth us into when we pore too much upon the strength of our present prophane Esaus that wage war against us and our own weakness and inability to withstand them Who would have said that Sarah should give suck Gen. 21.7 that the Gospel should give sincere Milk 1 Pet. 2.2 for twenty years after the selling of our selves into the hands of our Enemies Our Unbelief hath oft said Can God prepare a Table in the Wilderness c. Psal 78.19 20. Yes If he will he can Matth. 8.2 and hath done it to admiration and still does it How oft hath our Fear made us cry out A Massacre a Massacre Those men of blood will murder Men Women and Children as they have done in many places in France in Ireland c. And indeed our wickedness
Tacit Objection ver 19. saying If ye have any Misgivings of Heart that the Land which ye first chose be Unclean by the want of the Tabernacle c. the visible Signs of God's Presence then leave it and come dwell among us tho' we have room little enough for our selves rather than sin better we be Distressed than God Dishonoured we will trust God in our Conquering more of the Canaanites for us to make more room both for you and us This was an eminent Act of Brotherly Love to dispence with their own Inconveniencies rather than admit of a mischief being desirous to give them all lawful content c. The Fourth Remark is The Defendant's Answer to the Plantiffs Objection from ver 21. to ver 30. This Defence made here is twofold First The Negative Part And Secondly The Positive The Negative is express'd ver 21 22 23. and the Positive is contain'd in ver 24. to ver 30. First In the Negative part the Defendant peremptorily denies the Charge that their Altar was not erected for any such ends as for Sacrifice or Oblations upon it or to any separation from the rest of our Brethren in the Service of the true God much less for serving any Idol c. And this absolute denial of the Charge comes strongly corroborated with a most Grave and Pathetical Obtestation wherein El Elohim Jehovah the Lord God of Gods twice over the Seacher of all Hearts is solemnly appealed unto for their sincerity in God's Service notwithstanding the foul Calumny very unjustly cast upon them They make their Appeal from Man's Court which was fallible unto God's Court that was Infallible saying If God see us guilty Let the Lord himself Require it and not save us from either the Sword of our Brethren or from the Sword of our Enemies let him deny us both Safety here and Salvation hereafter Secondly In the Positive part 't is strenuously Asserted That their design in building this Altar was to a quite contrary end than that their Brethren charged them with for their purpose therein was only to prevent Apostacy both in themselves and in their Posterities therefore was this Altar erected as an exact Resemblance of that Altar in God's Tabernacle that it might be a standing Monument and Witness of our holding Communion with you in God's Service both in the Tabernacle now and in the Temple hereafter and this Argument is Amplified with many Emphatical and most Pathetical Expressions from ver 24. to ver 30. all to make it undeniably evident to their false Accusers that they had an utter Detestation of the very thought of any such Notorious Abomination The last Remark upon this Chapter is The Amicable Composure of this Difference among Brethren First The Embassadors depart fully satisfied with their Apology ver 30 31 32. Secondly The Satisfactory Account they give at their return causeth Israel to cease all thoughts of Warring against their Brethren ver 33. which they did not in the case of the Obstinate Benjamites Judg. 20. 3. The Monument of the Alter in its right use and end is confirmed ver 34. for this happy Conclusion of the Treaty all Israel blesseth God ver 33. N. B. Thus Quarrels among Brethren oft arise from meer Mistakes as betwixt Cyril and Theodoret who Excommunicated one another for Heresie c. yet afterwards coming to a better understanding of each others Meaning and finding they both held the fame truth they were cordially reconciled We must justly wonder at the over hasty Jealousie of the Ten Tribes against their Brethren whose Faithfulness and Valour for God and his People they had so long experience of in the Seven Years War yet now to find fault when themselves were fowly faulty of a rash Censure having only Allegata's Matters alledged but no Probata's or things proved but alas how oft doth Inconsiderate Zeal transport even Religious Men to Uncharitable Censures Would to God all such differences upon mistakes in our day may be as happily ended as this was here then God is among us as ver 31. perceivingly but Dissenâ—ion drives God from us and will let in Dissolution among us If we avoid not all giving offence carelesly and all taking offence causelesly Oh that the Lord would take away that Morosity and Malignity of a Censorious Spirit from us and give to us more meekness of Wisdom Jam. 3.13 The Renbenites c. here were really to be commended not only for their care in building this Altar for the Spiritual good of their Posterity least they should forsake the sincere Service of the true God in their following Generations but also for their Meekness when thus foully calumniated They did not bristle and set up the Crest in a way of scornful Defiance but they calmly sought to give due satisfaction to their offended Brethren And the Ten Tribes were verily more Blame-worthy for misconstruing their Religious Meanings and Doings upon such slender grounds as a bare Report without any solid proof misrepresenting the Matter to them N. B. Yet herein were they truly Praise-worthy not only that they were so blessedly blown up with a Zeal for God's Glory in preparing War against Idolatry yea even in one half of the Tribe of Manasseh against the other half beyond Jordan when the purity of their Religion came in competition with Brotherly Affection like Levi in that Heroick Act of Divine Justice Exod. 32.26.29 would not spare their own Brethren Deut. 33.9 but also and more especially that the Ten Tribes first sent Phinchas so famous for his Heroick Fact against Zimri and Cozbi whereby God's Wrath was appeased Numb 25.8.11 Psal 106.30 to compromize the Controversie which he happily effected without any imbrewing their Hands in one another's Blood Sure I am we want such a Phinchas in our Day to put an Happy end to our Unhappy Differences CHAP. XXIII JOshua the Twenty Third containeth General Joshua's calling a Parliament most probably to Shiloh the usual place of such Solemn Assemblies where Joshua made his Oration to the Elders Heads Judges and Officers of Israel the Representatives both of Church and State ver 2. whose words being uttered at Shilo the place of God's Residence on the Ark of his Presence to this Grand Councel before the Lord might more likely have the greater influence on them The Remarks hereupon are First This great Act of Parliament that passed at this time is expressed in Joshua's Oration the Prologue whereof offers it self first to our prospect wherein he prepares them for what he had to propound to this Parliament both from a consideration of his own Old Age which should have the more Authority with them ver 1 2. and then of God's Faithfulness in performing his Promise saying The Lord hath done much already for you and he will still do more if ye keep Covenant with him and Rebel not against him ver 3 4 5. Thus this good Man's Grace like good Liquor ran fresh to the bottom though Old Age disenabled
and all glorious within and without and any Alchymy here is abominable Mans Tool pollutes it Exod. 20.25 Secondly Of its Excellent form signifying Eternity This Adopting Ring is round as it is made up of the Eternal Spirit Heb. 9.14 And of Everlasting love Jer. 31.3 So it hath neither beginning nor ending They Disparage the Excellency of this Adopting Union that dare affirm this more than a Gordâ—an hnot may be untyed by any Alexander our Lord hates putting away Mal. 2.16 Though we oft let go our hold on him yet he abides Faithfull 2 Tim. 2.13 And having this Seal or Sealing Ring the Foundation stands sure ver 19. So that he will never let go his hold of us his love is as unchangeable as himself John 13.1 c. Semel Electus Semper Ditectâ—s saith Austin if once chosen then ever loved beyond the end c. Thirdly The Mystery of its Excellent Posy which was I am thine and thou art mine as it is phrased Cant. 2.16 doth signifie farther to us the grace of Adoption Grotius saith here Vnus Aâ—â—li usus inter alios est signanâ—â— gratiâ Ergâ—non male veteres donum Spiritus Sancti quo nos obsignamur bâ—it Annulo Respâ—â—dere putant the use of a Ring among other uses is to Seal with therefore the Antients did not think amiss in Interpreting by it the gift of the Spirit whereby we are Sealed 2 Cor. 1.21 22. And after Believing me are Sealed Eph. 1.13 and 4.30 Rev. 7.3 to 8. As God sets the Seal of his Spirit to out Souls so we set the Seal of our Faith to his Truth John 3.33 Thus are we said to receive the Spirit of Adoption whereby we cry Abba Father as our Lord cryed to his Father Mar. 14.36 And as this penitent Prodigal did to his here ver 18.21 Rom. 8.15 And because we are Sons God hath sent forth the Spirit of his Son into our Hearts Crying Abba Father Gal. 4.6 Thus Christ giveth the white Stone which hath a new Name written in it like the Posy within this Ring which no Man can read saving he that receiveth it Rev. 2.17 There be many indeed who lay claim to an interest in the Heavenly Father as that Mad Man at Athens laid claim to a share in every Rich Ship that came to shore there c. or as Hanghty Haman who hearing that the King intended to Honour some Man foolishly thought himself to be that same Man c. Esth 6.6 Or as those presuming professours that boldly knock at Heavens Gate and Cry Lord Lord open to us c. Christ who is called an Everlasting Father Isa 9.6 Professeth unto them that he never knew them and bids them depart being but workers of Iniquity Matth. 7.22 23. Alas their Faith was but a fancy and their Confidence no more than Presumption but the True Believer hath a Faith that is unfeigned 1 Tim. 1.5 and 2 Tim. 1.5 He knows whom he hath believed 2 Tim. 1.12 He apprehends Christ by his Faith as Christ apprehends him by his Spirit Phil. 3.12 So resigning up his All to Christ Gal. 2.20 As this Penitent Son doth to his Indulgent Father He therefore can groundedly say according to the Posy within this Ring My Father is mine and I am his as the Spouse did Cant. 2.16 Fourthly The Mystery of the Richness of this Ring set round about with sparkling Jewels may signifie the Faith of Evidence or Assurance both for Pardon of Sin and for acceptance of Person Indeed there be also plain Rings which is the Faith of Adherence and Recumbency upon Christ the Rock of Ages Isa 26.3 4. Wherein there may be some mixture of Faith and Vnbelief as Mar. 9.24 Yet this Child of light though in some Darkness as to Assurance still leans upon the Lord c. Isa 50.10 They may be True Sons and not Bastards though they cannot Read or Write their own Names So nor such as cannot Read this new Name written in the white Stone or in the Royal Ring which is a Name better than of Sons and Daughters Isa 56.5 The assurance whereof is the Sweet-Meats of a Sanctified Conscience Prov. 15.15 which is Joy unspeakable and full of glory 1 Pet. 1.8 Oh Soul hast thou got this Ring whether broken or whole whether plain or Enambled with Pearls God hath assuredly brought thee into his Miraculous Light 1 Pet. 2.9 A Lease of an Estate for three Lives is much a Lease for a 1000. years is more but this Ring is an Evidence for Eternity Neither Tongue nor Pen can Describe how the Ewe knows her Lamb by smell and bleating Nor how the Spirit of Adoption teacheth Christs Sheep to hear his Voice John 10.3 Cant. 8.13 Oh Soul walk worthy of this Robe und of this Ring This returning Son saith not because I know my Father will disown me no more therefore I will play the Prodigal again c. The 3d. Entertainment this lost Son finds with his loving Father is Shooes for his feet it may well be supposed he returned as good as barefoot Home or with Old Shooes and Clouted like those of the Gibeontâ—es Josh 9.5 c. N. B. Note well 1. Here is much more restored by the Second Adam than was lost or ruined by the First Adams For the First lost indeed the Robe of Righteousness but the Second Adam redeems not only a Royal Robe for his Redeemed but also a Royal Ring and Royal Shoes yea and the fattest Call after all to Feast upon c. For he is the Mediatour of a better Covenant which was Established upon better promises Heb. 8.6 and 7.2 A Covenant of grace and not of works N. B. Note well 2. The Mystery signified by this History of these shoes is the grace of Perseverance in the way of Sanctification Teaching us that every True Repenting Soul returning to his Fathers House hall his feet shod with Gospel Shoes which enableth him to hold on and out in the way of Holiness untill he come to the Race end to wit the Heaven of Happiness 1 Cor. 9.24 Heb. 12.1 N. B. Note well 3. The Mystical feet to be â—â—od here are our Affections by which we Run from God untill they be shod with the preparation of the Gospel of Peace Eph. 6.15 Which is Armour of proof indeed then do we Run to God the Natural Motion of our Affections in the fallen Estate is an uneasy Trott untill the Lord take us by the Arms and teach us to go Hos 11.3 The Septuagint reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to pace a more easie Motion to the Rider c. The Gospel is the Doctrine Drine with our peace with God in Christ there is Peace and Joy in Believing Rom. 14.17 and 15,13 And when we are Gospelized that is shod with Gospel Comforts then are our Hearts enlarged to Pallace or to run the way of Gods Commandments Ps 119 32. By the Gospel of Peace God Creates Peace Isa 57.19 Such a Soul toucheth
the Death of his Master proâ—leing perad venture some way of future livelihood for himself or setting his own private affairs at home upon the loss of his Lord who had hitherto well supplyed his wants But whatever was the cause sure I am the effect was grievous He was wofully hardned The 2d Remark is the place wheâ—â—ouâ— Lord made his Appearance 'T was still in Jerusalem even this Sixth Appearance in that City and not once one yet in Gaâ—â—lleâ— though that was the only place which Christ had promised to go before them unto as a Shepherd before his scattered Sheep to gather them together again this he promised before his Death that he would do so when he was risen again Matthew 26.32 And this was all the Angel promised that the Disciples should see him in Gallee Mare thew 28.7 Mark 16.7 Yet much more is here performed 〈◊〉 was promised for our Lord was seen Six several times in Judea before he was seen in Galilee â—est they should flee away thither for fear from Jerusâ—lem before the time therefore did he Six times appear in and about the City and N.B. So he was better than his word to them who had been worse than their words to him for they all had Unanimouâ—ly promised to cleave close to their Lord even â—â—to Death Matth. 26.35 This they promised out of Pride and Presumption which always miscarryetis N.B. Whereas an humble holy Jealousy of the treachery of our own hearts and self-suspicion will hold better out and sooner find Divine say our in Confirming and Corroborating Grace Therefore our Lord striveâ— not with them there for the last word but lets them Joy in and injoy their own over weaning conceptions of their own worth till time should confute their Carnal confidence as indeed it did ver 5â— Then all the Disciples forsook him and â—â—ed even then when there was no such daâ—ger to inforce them to fly for when himself was apprehended by his own consent at before he had capitulated with the Enemy for their security notwithstanding all this causeless slip they gave him he will be better than his word of promise and appears twice to them in the City whereas he only promised to be seen of them in Galâ—lee to shew N.B. that infirmities bewailed do not break the Squâ—â—â— of the Coveâ—ant of Grace peâ—cata nobis noâ— nocent Si â—â—n placeâ—t saith Ambrose our Sins thurt us not if they please 〈◊〉 not The Church stands as right with Christ when penitent as while Innocent Cant. 7.1 2 c. With Chapter 4.1 2 c. Her Hair Teeth Temples all as Fair and well Featured as ever after her recovery from her former salls Cant. 3.1 2 3. c. 5.2 c. The 3d Remark is the time when his Sixth Appearance was 't is expresly said to be Eight Days after John 20 26 that is a full Week after including the two extreme Days as is done in calling that Ague a Quartan or the fourth Day Ague which hath two well Days betwixt two ill ones So here the first day of Christ's Resurrection is reckon'd in as one of the Eight and that Day Week the other to make up the number of Eight Hence it appears that the Disciples knowing their Lord's Pleasure and having once had the Priviledge and experience of his Presence the first day of his Resurrection did ever after by Divine Inspiration dedicate â—he same day for their Solemn and Sacred Assemblies Acts 20. â— 1 Cor. 16.2 from thence this first Day of the Week was call'd the Lord's Day Rev. 1. â—0 For Christ did not appear daily or continually during the Forty Days to his Disciples but only by Intervalls Here is a Week's Distance 'twixt the Fifth and this Sixth Appearance N.B. The reasons hereof are supposed to be these 1. To Inflame the Disciples desires of seeing him again the more whose first Appearance had filled their hearts so full of Joy John 20.20 Luke 24.41 This short Taste made them long for more such sweet Injoyments 2. That Thomas might within that time meet with some of the Ten Disciples to give him information c. 3. Because the Solemn Assembly of them altogether was no sooner for Christ would not appear to Thomas alone but before all his Fellows partly that the man might the more be confirmed by the Testimony of all the other who had seen the Lord and partly that Thomas might be rebuked openly before them all according to 1 Tim. 5.20 Yet such was Christ's condescension in compassionating obstinate Thomas that he will for his recovery Act the same things over again that he â—â—d done the First Day a Week before coming in when the Doors were shut and standing in the midst of them again John 20. verse 19.26 Christ's Kindness was so strong as he will not lose Weak Thomas according to Romans 15.1.3 notwithstanding all his Wilfulness and Obstinacy added to his Incredulity From these praemises do arise practical and profitable corollaries N.B. As 1st Such as are wounded in their Faith by the Tempting Adversary ought to take right means and methods in order to the curing of their wounds we should do as Jehoram did when wounded by an Assyrian Arrow he returned to Jeâ—reâ—l to be healed of his wounds 2 Kings 9.15 So when the Devil hath wounded us in our Faith or other Graces we must return to the Use of Holy means that so we may recover again Thus did those Disciples who after the failure of their Faith and flying from their Master in his misery c. They leave now their lurking holes meet together in Jerusalem and warm those small sparks of Grace and little Faith still left alive one in another and there they met with the True All-Heal the Saviour of their Souls who appeared to them and strengthened in them what Remained and was ready to die Rev. 3.2 They assembled with some hope to see him again Therefore we may not forsake the Assembling of our selves Heb. 10.25 lest we miss of Christ's Appearance as Thomas did c. N. B. 2dly We learn hence what a Spirit of Meekness ought to possess the Churches of Christ towards their Fellow members that fall through strong Temptation Gal. 6.1 Thus it was in this Thomas's case who was call'd Didymus because of his doubling and doubting and was obstinate therein yet was not be cast out of their Company by excommunication for this Crime but he was gently born with by them till Christ came to cure him N.B. 3. Oh what a loss it is to lose the blessing of Christ's Appearance but once at one time and at one only meeting as was Thomas's case here to be wilfully absent but once from Divine Worship In Publick and Solemn Assemblies of Saints where Christ maketh his Sanctifying and satisfying Appearances without great danger and damage Our Lord taught Thomas the worth of that priviledge by the want of it in his woful obduration and wilful obstinacy
Argued and Illustrated as 1. Hell is cal'd the Bottomless pit Revel 9.1.11 and 11.7 and 17.8 and 20.1 3. as if it were a dark Dungeon with a narrow entrance into it and eternity to the bottom of it so that Souls there are ever falling and crying out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 woe woe quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not ever Lord yet never do reach to the bottom 2. There is no Room for Repentance in this Damned estate Now if ever now or never must we be reconciled to God Now is the Accepted time now is the day of Salvation 2 Cor. 6.2 The Apostle beats upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this present now because oportunity is headlong bald behind having never a Lock to catch hold of and therefore if once past is irrecoverable if the day of Salvation be once over it will never Dawn again If we receive not Mercy while we are in the body we can never saith Cyprian receive it when out of the Body there is no Mercy but all Justice then to be expected and endured 3. No man can by any means Redeem his Brother from Death Psal 49.7 much less from Damnation whatever the doting Dreams of Romish Doctrine say to the contrary and therefore all the Money which hath been given for Masses Diriges Trentals c. for praying Souls out of Purgatory hath been cast away and lost Money for Money bears no mastery in the other World and that fictitious fire was designed and devised onely to make the fire in the Popes Kitchin burn the brighter seeing all that Money so disbursed doth purchase fewel for it No nor the prayers and fastings of surviving friends can recover a Soul out of Damnation 4. No nor the Holy Angels in Heaven can redeem a Soul out of the torments of Hell for then there would be more Redeemers than one but Christ is the onely Redeemer there is but one Mediator 1 Tim. 2.5 both of Redemption and of Intercession besides him there is no Savour Isa 43.11 1 Joh. 2.1 the Papists therefore are gross Idolaters in setting up Angels and Saints to be their Saviours we should acknowledge no other Master of request in Heaven but Christ 5. No nor yet higher the very Bloud of Christ and if any thing could that would do it but that cannot then Redeem a Soul ex Instituto Secundum pactum according to the Divine Institution and covenant of Grace for thereby the Bloud of Christ was shed for the sins which penitent Sinners do commit in this world and not for those sins which impenitent Sinners carry with them out of this World into another Their wilful and final refusing of the Gospel-remedy and their Trampling under foot the Bloud of Christ as if it had been the filthyest Dirt in the Street maketh their Repentance in this Life Impossible much more their Redemption in the next Life There is no more Sacrifice for the sins of such Heb. 2.3 3.19 6.4 10.26 3. As Vain men doth not consider 1. The worth 2. The loss So neither doth they consider 3. The exchange of their Souls which is like the selling of the Jews A damage that could not be countervailed Esth 7.4 that is It is not Hamans ten thousand Talents Esth 3.9 nor ten more to that which can make up the loss that the King is sure to sustain by the Slaughter of the Jews such a vast Diminution of the Annual Entradoes would happen thereby how much more in the Exchange of the Soul if a right estimate be made there is no proportion 'twixt it and the World for 1. There is the disproportion of the most noble thing exchanged for that which is Ignoble as before in eight particulars in all exchanges or purchases there should be Charum pro chariori something dear given for what is more dear Now the Soul being the very Elixir and Quintessence of all beings so neer a kin to the Divine Nature must needs be much more Noble than the base things of the World for which too many do exchange them though they be Dung to it The 2. Disproportion is the exchanging of that which is essential and intrinsecal for that which is onely extrinsecal and circumstantial such as the world is with all its Beauties and Braveries Christ said to his Disciples The Life is more worth than meat and the Body than Raiment Math. 6.25 now if the Body be more worth than Raiment how much more is the Soul more worth than all the accidential things of the World for 't is the principal part as 1. We have our being by it had it not been for the Soul we had perished in the Conception and been as the untimely fruit of a Woman we have our continuance as well as our original from it 't is neither Riches nor Honours make a Man Plato saith Anima Cujusque est Quisque The Soul of every man is the Man himself the Body is not mentioned in the story where 't is said Man became a living Soul Gen 2.7 and if the Body give not the being much less Bodily goods of which Cato could say let men take them all away I am Cato still We lose not our selves if we lose not our Souls 3. The Soul gives us not onely our being but also our well being If it be but well with the Soul 't is well with the Man whatever his outward condition be If the state of the Soul be good all is good This made Paul and Silas sing in Prison and all the Martyrs joy in tribulation this made them happy in the midst of misery on the contrary the misery of the Soul is the Soul of misery let a man have a Confluence and Quintessence of all created comforts yet a wounded Spirit spoils and sowers all and makes him for all this a Man of misery The 3. Disproportion is 't is exchanging Eternal treasure for Temporal trash which is as transitory as the Head-long Torrent 1 Cor. 7.31 the Glory of this World is but a blaze and then dyes If it dye not to us we shall to it Eccles 1.4 All are either as empty swelling Bubbles or painted Butterflies which quickly fall down or fly away but the Soul is Eternal and goes to a place Eternal as Elijah did and then dropt are all worldly things as he did his Mantle they all have wings then to fly from us and we from them 1 John 2.17 Oh then exchange not thy Soul with profane Esan for pottage or with Dives for profit then it goes to Eternal woe as his did If not thou reserves it as a Diamond to beautify Heaven with it shall sparkle there Eternally a Vessel of mercy upon the shelf of Glory among glorifyed Saints and glorious Angels CHAP. V. Of Adam and Eve in the pure state THe state of Innocency wherein God created Adam and Eve was dignified with sundry excellent blessings some Internal and some External 1. The Internal perfections wherewith God blessed them
Beloved Children it plainly Prognosticates he will break up house there and shortly remove himself to some other place Methuselah Hebr. signifieth he dieth and the dart cometh for immediately after the Death of that Holy Patriarch the Deluge came upon the wicked World Then is the day of Babylons Vengeance when God calleth and causeth his own people to come out from her Rev. 18.4 As he did Lot out of Sodom and then out of Zoar both which were destroyed after his departure Oh the mad censures of a Frantick World crying Away with them they are not worthy to live whereas they are most worthy and the World is not worthy of them Heb. 11.38 And the World could noâ— indeed subsist without them therefore all should learn with Lydia to intreat such Paul's Timothy's to stay with them Acts 16.15 And as it is one of Gods methods to call his people out of a place before the Judgment come so 't is another of his methods to hide his people in the place until the Judgment be past As he hid Jeremy and Baruch Jer. 36.26 with 26.24 c. As he hid Rahab Josh 6.25 God gave her hiding for hiding and this is oft found in Promises as well as Presidents Psal 57.1 and 91.4 Isa 26.20 Zeph. 23. and many more thus did God hide Noah here till that Calamity was overpast The ground whereof on Gods part was Gods graciousness to Noah and on mans part was Noahs Righteousness to God First Of that which is well placed first Noah found Grace in the Eyes of Jehovah Gen. 6.8 There is a sweet harmony betwixt the Letters of Noah's name and the Letters of Grace in Hebrew for Nach his name and Chan signifying Grace are the same Letters only transposed in the Hebrew Radix Hence Note that the grace or graciousness of God is the Fountain and Foundation of all Mans Felicity Noah did not find favour in Gods Eyes because he was a perfect man that is Free from all sin as the Romish Romances affirm but because he was in Covenant with God through his Eternal purpose of Electing Love Eph. 3.11 Noah of and in himself was a Child of wrath by Nature Eph. 2.3 But he was saved both Temporally and Eternally by grace only though he was Just and Perfect in his Generation It was of Grace and not of Debt that God accepted him As he did Lot Gen. 19.19 and Moses Exod. 33.12 And David Acts 7.46 Yea and the blessed Virgin her self Luk. 1.30 Though the Romanists Report of her she was born lived and died without sin If so then she needed not as she more truly reports of her self to rejoice in the Lord her Saviour v. 47. Such as be without sin may well enough be without a Saviour where there is no sore there is no need of a Salve Noah was saved as all the aforesaid by Christ who was given of God for a Covenant Isa 42.6 Now the Mercy-seat was no larger than the Ark wherein the Covenant was kept to shew that the Grace of God extends no farther than the Covenant As all out of the Ark of Noah were drowned so all out of the Covenant of Grace are Damned There is no other name under Heaven by which we must be saved but by Christ the Covenant Acts 4.12 2. Noah was just and perfect Gen. 6.9 This was the ground on Mans part why he was not destroyed by the Deluge with the old ungodly World as Gods Grace or Graciousness was the ground on Gods part this as the Cause and that as the Effect quite contrary to the Damnable Doctrine of the Romish Church which asserteth that because Noah was just and perfect therefore he found Grace in Gods sight Noah indeed was a righteous Man Gen. 7.1 he had 't is true the Two-fold Righteousness 1. Imputed 2. Imparted By the former he was Justified and by the latter Sanctified yet this is remarkable 't is said expresly of him that he first found favour in Gods Eyes before he was either Justified or Sanctified Gen. 6.8 9. and 7.1 he is no where said to be Justified by VVorks nor any else but the contrary for then it had been but of Right and by Debt But the Author to the Hebrews doth expresly say He was Just or Justified by Faith Heb. 11.7 Now the Grace of Christ nor Mans own Righteousness is the Sole Foundation both of our Faith and of our Felicity Christ is our all and in all Col. 3.11 As Manna is said to comport most contentedly to all curious Palates So this Grace comprehends in it all kind of Blessings which the Heart of Man desireth and his Need requireth 'T is very true and as observable Noah was the first Man in the World that had this Honourable Encomium put upon him as to be stiled just and perfect Indeed Abel before him was called by Christ long after him Righteous Abel as Mat. 23.35 yet must we take this Title in the right Notion he was Just but how 'T was by his Faith for even in Old Testament Times the Just did live by their Faith Hab. 2.4 as well as in the New Testament Rom. 1.17 Gal. 3.11 and Heb. 10.38 and thus the same Epistle saith Noah did Heb. 11.7 Noah is not said here to be Just simply or absolutely taken for so there is no Man that sinneth not 1 Kings 8.46 but Comparatively compared with that wicked World he was the best of Men in that worst of Times which was a singular commendation therefore is he said to be just and perfect in his Generation that is in the midst of those wicked Ones he lived amongst in comparison of whom he was the only Righteous One Gen. 7.1 The worse they were by an Holy Antiperistasis the better would he be hereupon some say Noah was above Enoch in this that he walked with God a quite counter-motion to the wicked World in far worse times no doubt than those in Enoch's days Neither was Noah perfect in measure and degree but in uprightness Aiming at Perfection and willing in all things to please God and keeping himself from his and others iniquity Psal 18.21 23. This sincerity was his safety as well as his Perfection So true is that of Solomon He that walks uprightly walks surely Prov. 10.9 Such are as safe as if in a Tower of Brass or Town of VVar Prov. 14.26 From this double Ground both on Gods part and on Mans I pass on to the fourth Grand Particular to wit the double Description or Narrative 1. Of the Saving Means or Instrument Noah's Ark. 2. Of the Destroying Means or Instrument Noah's Deluge From whence the fourth Grand Observation ariseth The most Great and Gracious God is fully furnished with Effectual Means or Instruments both for Saving the Righteous and for Destroying the VVicked First Of the first of these the Description of the Ark wherein most Remarkable be 1. It s Matter 2. It s Form or Fashion 3. It s Measure 4. Its Accoutrements of
argueth A Mediator is not a Mediator of one Gal. 3.20 but sin became the Make-bate and set God and Man at odds and variance as Mans Eating Forbidden Fruit was the Transgression of God his Makers Law and when God was one party offended and Man was the other party offending then there was need of a Mediator ☞ NB. 1. If the penitent Prodigal found compassion in his Earthly Fathers Bowels without any Mediator to intercede for him notwithstanding his high offences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how much more may we if truly penitent hope to find compassion in our Heavenly Fathers Bowels Psal 103.13 and Mat. 7.11 having a Mediator and such a Mediator as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man Christ Jesus is whom the Father heareth always John 11.42 and answers him with good words and comfortable Zech. 1.13 Oh sweet 2. Miserable is the condition of those that never took hold of this Covenant of Grace Isa 56.4 6. but hopes to be saved by the Covenant of Works their good deeds cannot outweigh their bad ones Job 9.3 c. If they would wage War against Divine Justice with Ten Thousand good Works 't will War against them with Twenty Thousand bad ones and overcome them contrà 3. No better are they that have no Interest in Christ the Mediator who is our peace Eph. 2.13 and by whom all blessings come John 1.16 17. Eph. 1.7 Psal 68.18 and Eph. 4.8 2 Cor. 2.20 The third Difference betwixt the Covenant of Works and that of Grace is In the former Divine Acceptation begins at the Action and so goeth on to accept of the Person the Work renders the Worker or the Person working acceptable to God but in the latter this Divine Acceptation first begins with the Person and then goes on to the Action the Work cannot be accepted before the Worker be so in the beloved one Christ Eph. 1.6 In the Covenant of Works God accepts the Person for the Work or Actions sake but in the Covenant of Grace God accepts respects and rewards the Work or Action for the Persons sake This may be thus Illustrated The Tenure of the Covenant of Works runs thus Do and live upon which Father Ambrose hath an excellent Gloss saying God the Creator called all his Created things good and very good at the end of every Days Creation yet when he had Created Man he speaks not one word of the goodness of his Creature Man not so much as Tob good much less Meod Tob very good and why so saith he Homo priùs probandus quà m approbandus c. Man must first be proved before he be approved but alas Man bal Jalin non pernoctavit abode not one Night as the Hebrew signifieth in his Honourable Estate Wherein he was Created Psal 49.12 He failed in his Action so God accepted not of his Person But the Tenure of the Covenant of Grace runs thus Believe and live The VVorker must be a Believer before the VVork can find Acceptance according to that saying of Father Augustine omnia opera Infidelium sunt tantùm splendida peccata all the Works of Unbelievers are no better than shining sins their very praying a Religious Action as well as Plowing a Civil Action is an abomination to the Lord Prov. 15.8 with 21.4 As Copress will turn Wine or Milk into Ink so Unbelief turns all their Natural Civil Moral or Spiritual Actions into Sin their Plotting and Plowing mischief Hos 7.15 and 10.13 is Iniquity and not only so but whether they Plow or Play or Pray or Eat or Sleep to the Impure and Unbelieving all things are impure Tit. 1.15 Their very Incense stinks of the Hand which Offereth it Isa 1.13 14 15. though of it self it be a most sweet and precious Perfume Yea their own Table much more the Lords Table becomes a Snare to them Psal 69.22 and their very Prayer though materially good is formally bad and becomes sin Psal 109.7 whereas the Prayer of the Righteous whose Persons are first accepted is Gods delight Prov. 15.8 his Melodious Musick even to a Charm or Inchantment as the Hebrew word Lachash Isa 26.16 signifieth unto his Ears Psal 18.6 as Honey-drops to his Taste Cant. 4.11 and his most fragrant perfume to his Smell Psal 141.2 Insomuch that God-hearing Prayer as if charmed with their Prayers breaks out into these words saying Ask of me concerning my Sons and concerning the work of my hands command ye me Isa 45.11 Oh the latitude of that Royal Charter What improvement may fervent Faith make thereof Luke 18.1 7. Jam. 5.16 17. This great Truth concerning the Persons Acceptance before the Action of any can be accepted may be exemplified by sundry Scripture Instances As First Gen. 4.4 and Heb. 11.4 God had respect to Abel and to his Offering c. Gods Respect was there and then first to his Person and then to his Oblation his Sacrifice was Respected by and accepted of God because himself was justified by Faith first Abel was a Believer and one under Grace in his Person hereupon Divine Respect or Acceptance being first to himself ascended secondly to his Sacrifice Whereas on the contrary Cain was an Unbeliever and not under Grace and therefore though he Offered as well and as good as Abel God having no respect for his Person had as little for his Offering Gen. 4.5 But unto Cain and his Offering God Respected not Cain was under the Covenant of VVorks which was first made betwixt an holy God and an holy Man wherein Man stood upon his own Legs and by his own strength and in his own Person without a Priest to bear his Sin to Offer his Sacrifice Adam had no more need of a Priest in his Representative Covenant wherein he represented all Mankind descending from him than the Angels have in their Personal Covenant so called because they had not their Being by Descent as Mankind hath but were all Created at once to wit while both Adam and Angels stood in their Integrity but when that Covenant was broken Abel being a Believer had a Back-door and a Surety or High-Priest 1. To present his Person as to stand in his stead to bear his Name both upon his heart and upon his shoulders 2. To offer his Sacrifice c. This gave Acceptance to his Person and Offering but Cain was an Unbeliever and all such men have no more benefit by an High-Priest than the Devils have only to Men there is a possibility and not unto them while they continue under this broken Covenant he was under the Covenant of Works as appeareth by Gods saying to him If thou dost well shalt thou not be accepted Gen. 4.7 Under which Covenant there can be no Acceptation of the Person while there is found any Imperfection in the Work not transmitted to a Surety Gal. 3.10 Cursed is every one that continueth not in all things contained in the Law any one failure in the Work procures a Curse on the Person This therefore is the
compleat Compendium of the Gospel that the Work is accepted for the Persons sake not contrà The second Instance in Scripture is Judg 13.22 23. Manoah said to his Wife We shall surely die This Opinion did grow as 't is supposed upon that ground There shall no man see me and live Exod. 33.20 Though what they saw was Merchabah velo Rocheba The Chariot in which God Rode but not the Rider as the Rabbins phrase is which Jacob and Moses had seen before these two But his Wife having the stronger Faith shores up her fainting Husbands Faith with three strong Arguments wherein she reasoneth from the Acceptance of their Oblation to the Acceptance of their Person saying If the Lord-would slay our Persons he would not have accepted an Offering at our hands c. where she excellently argueth 1. That seeing God had accepted the Sacrifice which himself had commanded 2. Had Ascended up marvelously in the flame of it And 3. Had promised them that before they died they should have a Son who would begin to Deliver Israel c. All which were not signs of his Anger but of his Favour to their Persons The cogency of her whole Discourse lieth thus seeing in the Covenant of Grace the Person must be accepted before the Action or Oblation when the Offering is accepted then is the Person or Offerer much more The third Instance in Scripture is 1 Kings 18.23 24 29 38. Two Bullocks were provided for discerning the True God from False Gods the one for Baal's Prophets to sacrifice to their Gods the other was for the Lord's Prophet Elijah The former had the first choice they took one of the Bullocks which they best liked Elijah grants all the Advantages to prevent all pretences that their God was sullen and therefore silent both of them offered the same kind of Sacrifice and if either were better than the other the Priests of Baal certainly chose it the Priviledge was theirs as to both Dignity and Priority Elijah's Sacrifice did not differ from theirs either in matter or manner notwithstanding his was accepted and theirs rejected because God had no pleasure in their Persons as he had in him Actions are accepted from Persons that be purified Inference 1. Woe and alas to those yet in the Old Adam and under the Covenant of Works let such bring to God a thousand of Rams and ten thousand Rivers of Oil all their Devotion is but a beautiful Abomination Isa 66.3 God saith to them I have no pleasure in your Persons neither will I at your hands accept any Oblations Mal. 1.10 I regard not your selves therefore I respect not your Services To the wicked God saith What hast thou to do c. Psal 50.16 2. Those in the Covenant of Grace are comforted that a Cup of cold Water is acceptable from them more than the many good works the Pharisee boasts of he had done Luke 18.12 If God hath accepted your Persons your Works though never so weak shall be accepted also Jacob sought the Blessing by wrong means yet though God loved not lying which might have brought a Curse rather than a Blessing God saith Jacob have I loved hence his frailty is pardoned and the blessing procured The Fourth Difference is the Covenant of works is call'd foedus favoris pactum Amicitiae a Covenant of Favour and Friendship but the Covenant of Grace is call'd Faedus Redemptionis ceu Reconciliationis pactum misericordiae the Covenant of Redemption and Reconciliation of Peace and Mercy The former was made between the Creator and the Creature when neither party was at variance but the latter was made between a Sin-Revenging God and a Sin-Committing Man or a Rebellious Sinner both these Covenants God made with Man in Paradise according to Adam's double State while he was placed therein First In his state of Innocency wherein there was then no variance betwixt God and Man yet this is well called a Covenant of Favour and Friendship for God as he is Creator hath an absolute Soveraignty over Man his Creature as the Potter hath Power over the Clay c Adams best of Beings next to Angels his noble Nature Life and Dominion over all Created things were all undeserved Favours bestowed by his Maker upon him who might have made him a Worm and not a Man yea he might have given to Adam an Image much Inferiour to the Image of God which consists in Knowledge Righteousness and Holiness Gen. 1.26 Eph. 4.24 Col. 3.10 All these flowed from God to Man ex gratiâ favoris from a Divine Friendship to him more especially his entring into a Covenant with him being a free Agent and under no obligation to do so In the five first Verses of Job 4.1 the great God proposeth some posing Facetious and Ironical Questions to that poor mortal man Job concerning that great Sea-Monster the Whale amongst others this is one he asks him will he make a Covenant with thee to wit will he compound where he cannot Conquer no he scorns it as a thing Infinitely below him the Hebrew reading is will he cut a Covenant with thee alluding to Jer. 34.18 cutting the Calf in Twain and the contracters passing between to bind the correspondency of their Wills and themselves to be so cut in pieces in case of either failure no his Stomach is too stout to stoop thus low Oh then how much lower did the Great God stoop in so Voluntarily without any Natural Necessity upon him binding Himself to Man as well as Man to Himself in a Covenant this was wonderful condescension seeing the distance 'twixt the VVhale and Job though it was vast yet was it but Finite as 'twixt one Creature and another but the distance 'twixt God and Man the Creator and the Creature is Infinite The Psalmist calls it Gods humbling himself in vouchsafing to look out of himself upon the Angels in Heaven Psal 113.4 5 6. how much more low condescension it is in the most high God to look out of himself upon Man made a little lower than the Angels Psal 8.5 and to enter into a Covenant with him wherein that Man might not think much as if God were an Austere Master to yield ready Obedience he is pleas'd to engage himself in promising an Honourable recompence even in this very Law-Covenant in the State of Integrity there were overtures of Divine Favour As 1. That Man was not made something else worse than Man but made his Master-Piece in the whole Creation as before in the Image of his Maker who might have made him a Toad or other loathsome Creature 2. That God gave all Creatures to Man for his use and ease the Horse to ride upon and the Fruits of the Earth c. to feed upon Man should not look upon his borrowed Body and his borrowed Soul yea all that he is or has but he must seriously reflect in admiring and adoring Divine Favour and its out-goings in all they are all the good gifts
parties yet as to its Extrinsick and External Dispensation it may not be denied that there are in Relation to us some consequent and improper conditions as appendices of this Covenant in the substantial part thereof such as Faith and Repentance c. are and they are call'd consequent conditions and improper not antecedent and proper conditions such as do denominate the Covenant conditional because they absolutely undertaken for by Christ the Head of the Covenant and are effectually wrought in all the Redeemed by the Grace of that Covenant also So that though in Preaching of the Covenant there are conditions yet in the making of it there are none the contract is absolute and downright so without either If 's or And 's God will do both parts of it both His and Ours peremptorily he will be a God to us and he will make us a People to him c. Zech. 8.8 Heb. 8.10 c. and the Conditions in the promulgation of the Covenant as if we Relieve Repent c. are not causals but demonstratives they are only Blessed Evidences of our Interest in it not any moving motives causing God to Covenant with us They do not make the Covenant but only shew it in such and such Qualifications not unlike that vulgar saying if you see such a man tell him I must speak with him c. And if it be him who is my Friend tell him I must impart my very Heart to him Abraham by Gods giving him his Covenant for 't is ever call'd the Lords Covenant became Gods Friend and God would not hide any thing from him but tells him his Heart Gen. 18.17 18. Infer from hence How should we admire the freeness of this Covenant of Grace 't is call'd the pleasure of God Isa 53.10 and the good will of God to Man Luke 2.14 when the Covenant of works was broken by Man God out of his Soveraignty and Dominion over Man might have ruled Man ever after by way of command and upon his Disobedience might have taken him away and sent him to his place as he saw cause and as the matter did require but that then God should so graciously superadd this New Covenant and deal still not only with Man but even with sinful Man in the way of a Covenant and not only in the way of a Command How can Man but cry out with David VVhat can thy Servant say more This Free Grace of thy Covenant exceedeth not only all my expressions had I the Tongue of Men and Angels but also all my apprehensions Psal 31 19. 1 Cor. 2.9 Oh how great is thy goodness both in respect of its Fountain 1 Joh. 3.1 2. and Col. 3.3 and in respect of its Fulness much laid out and in Possession but more laid up and in reversion is this the manner of Men O Lord God I trow not to be so kind to the Evil c. Luk. 6.35 Men use not such kindness to their good Servants to take care of them and theirs much less to Evil ones who am I O Lord That thou hast brought me hitherto 2 Sam. 7.18 19 20. c. Thus to bring me into the Bonds of the Covenant Ezek. 20.37 say further with David all the Paths of the Lord are Mercy and Truth Psal 25.10 especially this Path of the Covenant which was one of his first Prov. 8.22 1. There is Divine Mercy in making it to Man 2. There is Divine Truth in keeping it with Man his Mercy moved him to make it and his Truth binds him to perform and keep it It was Mercy that made the Covenant to Abraham and it was Truth that perform'd it to Jacob as the Prophet saith expresly Mic. 7.20 Hebr. Thou wilt give c. for all is from Free Gift and all he doth is for the sake of the Covenant 2 Sam. 7.21 The fifth Difference between the two Covenants As there is more grace in the latter than in the former Covenant so the Covenant of VVorks is made with Man standing upon his own leggs and by his own strength and leaves him thereunto as altogether to himself but the Covenant of Grace is made primarily with Christ who is the Prince of the Covenant primus Foederatus the chief Covenanter becoming our Surety and Undertaker for Faln Man in all that is required of him In the first Man was bound to God who then found him fully furnished with a sufficiency of strength which he had freely created him with able enough to do all God bound him unto But in the second Covenant God is bound to Man for when God came to make this Covenant of Grace with Man he found Man in the Faln Estate having lost all his strength Man was then without strength Rom. 5.6 a poor impotent and feeble creature possessed with a spirit of infirmity as John 5.5 Luke 13.11 made up altogether when he had marr'd himself of frailty a compound of weaknesses unable to do any matter after a gracious and spiritual manner theâ—â—omes God and gives Christ to Man that he might do for him what was impossible he should do for himself Rom. 8.3 and in him promiseth a new and better power Isa 40.29 even the power of God not the power of Man in his first Estate whereby Man should be kept through Faith to Salvation 1 Pet. 1.5 In a word Adam's life was put into his own hand in the Covenant of Works but a Believer's life is now put into the hands of Christ Had Adam stood in his Estate of Integrity his Reward had been from Debt and he might have found matter of boasting before God He might then have said to God Lord my strength hath carried me forth to perform thy whole will c. Give me my wages for my work even the life that thou hast promised To him that works the wages is counted a debt There is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boasting and demanding a due Debt Rom. 4.1 4. Adam might then have said as that Elder Son a Type of one under the Covenant of Works once said I have served thee these many years and never brake I thy Commandment c. Luke 15.29 Thus Man might have demanded happiness as a due Debt from God to him and thus all Legalists and hollow Hypocrites do hold that God is in their debt as the Romanist that said Coelum gratis non accipiam I will either merit Heaven or I will never have Heaven But now in the Covenant of Grace 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a free-gift freely given to the person without respect to any work or if to the work yet for the persons sake but not a due Debt as due unto the work unto which it is promised as in the Covenant of Works wherein Man is not justified gratìs or freely for his compleat Conformity to the Law for then 't is Gods pay for Mans pains 't is a giving him only what he
hath earned Though 't is an act of mercy in God to render unto Man according to his works so 't is said expresly Psal 62.12 Exod. 20.6 whereas in this second Covenant Man is justified freely Rom. 3.24 The word gratìs puts a difference betwixt the two Covenants The Grace of the second Covenant doth flow freely from the warm bowels and tender mercies of God to Man Though this free-grace of God to Man hath infinite and unsearchable Motives and Reasons for its Issues within himself or in it self yet hath it no grounds for its Egress to the Creature without himself or it self yea the free-grace of God found as much and as good Motives in Cain as in Abel in Judas as in Peter and in Esau as in Jacob both these two Brothers stood upon equal ground as to Divine Election Mal. 1.2 3. Was not Esau Jacobs Brother saith the Lord yet I have loved Jacob and hated Esau Intimating thereby that the Emanation or flowings forth of the Grace of God to Man hath no other original but meerly the manifestation of the glory of Gods Mercy The Kingdom of Heaven is not partum but paratum 't is not acquired but prepared Matth. 25.34 and is not the purchase of good works as those Merit-mongers the Romanists say God will have mercy upon whom he will have mercy and whom he will he hardeneth for the manifestation of the glory of his Justice God being a free Agent cannot be unjust to any because he is bound to none Rom. 9.11 12 13. to 24. Eph. 1.4 to 8. where the Apostle wadeth into that profundum sine Fundo the bottomless Deep of the Doctrine of Predestination shewing that the good pleasure of God is the Reason of Reasons and so Right a Rule as Man may not retort upon it no not for the Rejecting of some that his Mercy might be more manifest in the electing of others Inferences hence be 1. Suppose a Man under never so high Attainments of as excellent Gifts and of as eminent Parts and as strong as Adam in his state of Innocency yet being under the Covenant of Works only which leaves him to himself and to stand by his own strength when he meets with a Temptation which in the faln Estate draws forth his corruption too strong for him while he is admiring himself in the Looking Glass of his own Conceit and Fancy in the very height of his Self-confidence he is made to stagger to stumble and to fall and his failing strength cannot help him up again but all his Eminency dwindles away like a Star from Heaven and like a great Candle suddenly blown out leaves a stinking Smoke and Savour behind him This is the Effect of Mans trusting in his own strength under the first Covenant and not committing their keeping to God Jude ver 24. 2. Suppose a Saint never so weak and having such a sense of his own weakness as to think he shall never be able to hold out to the end yet being under the Covenant of Grace which promiseth an Infallible conduct in perseverance and casting himself out of all presumption in himself into the Arms of Christ in this Covenant this Soul is sustained against all the strongest Temptations without him and against all the strongest Corruptions within him and not only so but goeth from strength to strength Psal 84.9 groweth stronger and stronger Job 17.9 and increaseth with the increase of God Col. 2.19 until he come to the measure of the stature of Christ Eph. 4.13 Let not then any sincere Soul say though never so feeble I shall one day perish by the Hands of Saul 1 Sam. 27.1 or by the hands of Satan 'T is true thou art not able of thy self and by thy own strength to stand but God in Covenant with thee is able to make thee stand Rom. 14.4 Câ—â—â—mit thy self to him in well-doing as unto a faithful Creator who will rather unmake all than thou miscarry 1 Pet. 4.19 and as faithful a Covenanter Paul knew in whom he believed 2 Tim. 1.12 he is both able and faithful to fulfil his Covenanter 'T was a notable saying of Noble Luther Let Christ who died for my Soul look to the Salvation of it say and do thou likewise Ministers can only counsel you 't is Christ must keep you Jude ver 24. 1 Thes 5.24 and 2 Thes 3.3 God is faithful to keen from evil 3. This may serve to discover under what Covenant a Soul is if a Man be full of his own Righteousness and boast of his Goodness not only with comparisons I am as good as thou but also with disparisons I am not such a sinner as this Publican despising of others as the proud Pharisee did Luke 18.11 12. and as some in the Church of Laodicea did saying I am Rich and have need of nothing Revel 3.17 This is the Spirit of the first Covenant and the speech of those under it but when the Soul sees it self poor naked blind and miserable in it self and though enriched with the Gold and unsearchable Riches of Christ Revel 3.17 18. Eph. 3.8 yet dare not glory in it self but gives all the glory to Free Grace saying with the penitent Thief Luke 23.40 I was in the same condemnation and that justly with others that are Damned though I have hope to be saved 't is not I that makes my self to differ from others 1 Cor. 4.7 but 't is the Free Grace of God not the Free VVill of Man that makes the Difference 't is not I but the Grace of God in me 1 Cor. 15.10 This is the very Life and Language of the New Covenant The two Officers of Pharaoh whereof one was Restored the other Hanged were both in one condition and might have been under the same condemnation had it not been the pleasure of their Prince the favour of Pharaoh to make the Difference How much more may the great God make a Difference his Soveraignty Prerogative and absolute Dominion marking neither Merit nor Dismerit from without as Rom. 9.22 c. VVhere is boasting then It is excluded by what Law by the Law of VVorks No but by the Law of Faith which is the sum and substance of the Covenant of Grace Rom. 3.27 This is directly contrary to the Doctrine of all Romish Merit-Mongers and their Justification by Works and so is that Eph. 2.9 We are saved by Grace and not by Works lest any Man should boast as that Popish Fool Viga did saying Coelum gratis non accipiam I will not have Heaven but at a Rate it shall not be a Gift to me as Rom. 6.23 Alas those blind misted and muzled Romanists no better heeding Paul's Epistle to the Romans do more than lose all their Works of Super-erogation wherein they glory but Paul had better learned Christ Eph. 4.20 taking shame to himself and giving glory to Grace 1 Tim. 1.13 14. All have sinned Rom. 3.23 The Sentence of Death is passed upon all 'T is not my
Righteousness Deut 9.4 6. but Gods Grace saves me Tit. 3.4 5. The time would fail to speak of all the Differences how the Two Covenants have a sixth Difference in their differing Objects the first was made with Man in his state of Perfection before the Fall while he was without sin but the second was given to Man in his state of Imperfection and Impotency after the Fall And when he was drowned in sin in which state the conditions of the first Covenant are become impossible to be fulfilled by Man though they were possible while he was potent and perfect Rom. 8.3 Isa 48.8 1 Kings 8.46 Prov. 20.9 and 30.12 Eccles 7.20 c. 1 John 1.8 c. Thus the Two Covenants differ'd in Time as well as in Object the one being before and the other after the Fall How may this provoke Men to come from under the Law which is an hard Master and imposeth an heavy yoke Acts 15.10 and the first Covenant which hath impossible as well as unbearable conditions and get under the second Covenant out of Adam into Christ the conditions whereof by the Influence of Grace which the first wanted are possible and whose yoke is easie Mat. 11.29 30. Note 1. Well were they called foolish Galatians Gal. 3.1 because they desired to be under the Law Gal. 4.21 They had more than a Months mind to put themselves under that cruel Taskmaster which requir'd such a Tale of Brick but found no Straw c. though the Grace of the Gospel was reveal'd to them yet were they ambitious of Slavery yea of plain Beggery as 't is call'd ver 9. being willing to live and die under that Covenant they were Born under this is a desire too Universal being but Natural and Connatural to all to continue in that Estate wherein they are Bred as well as Born this is that which makes so many rejoice in their state of Bondage as knowing no better and Dance as it were end-ways to Hell with severe yet insensible Bolts upon the Feet of their Souls Note 2. Though the Covenant of Grace be through Grace possible in fulfilling its conditions of Faith and Repentance yet in the Covenant of Works 't is impossible to accomplish any compleat Obedience in the state of corruption and therefore to suppose a Man may now be saved thereby is tantamount to suppose either a New Creation of Man or that Man is not faln but is still in his state of perfection as Adam was at first and by consequence that Man hath no need of Gods Covenant of Grace as then Adam had not so the Doctrine of Perfection is a Lying Doctrine The seventh Difference is Those Two Covenants have differing Foundations the first was founded upon the Free Will of the first Adam the second is grounded upon the Free Grace and fulness of Grace in the second Adam our Dear Redeemer Hence it is 1. That God deals alike with the like in the first Covenant yet puts a difference betwixt such as are alike in the second The first Covenant is a Covenant of Justice the second of Mercy now Justice is due but Mercy is free God saith I will have mercy upon whom I will but saith not I will deal justly with whom I will for he cannot deal unjustly with any The Judge of all the Earth will do right Gen. 18.25 for his passing of judgment is the last and highest Appeal but he will have mercy upon whom he will Rom. 9.15 for Mercy is his own and he may do what he will with his own and Mans Eye must not be evil because his is good Mat. 20.14 15. therefore 't is the method of Divine Mercy to be oft manifested upon the most unworthy and to prefer the younger before the Elder as Jacob before Esau Ephraim before Manasseh and the Gentiles the younger Brother in the Parable of the Prodigal Luke 15.12 25. before the Jews the elder Yea the Free Grace of God doth oft take hold of the most graceless and he sheweth Mercy to the vilest of Sinners 1 Tim. 1.15 finding as many Motives to draw it forth in the worst as in the best by Nature whereas according to the first Covenant where there is no difference in Work there Justice makes no difference in Wages and seeing the works of all Mankind are evil in Adam who was the publick Person the Parliament-Man representing the whole Country of his Posterity and the Foundation of the first Covenant therefore the second Covenant finds all alike Sinners and Objects of Justice yet sheweth Mercy to some as it pleaseth God Rom. 9.12 18 20. Mic. 7.18 Hence it is 2. That one sin broke the Covenant of Works but many sins will not break the Covenant of Grace 'T was but one offence in Adam that brought guilt and condemnation upon himself and upon all his Posterity but the Gift of Grace and Mercy in the second Covenant is of many offences unto Justification Rom. 5.16 Not many sins before our Conversion nor many sins after it can break this Covenant Psal 89.31 34. Take here a short Recapitulation of the aforesaid differences between the Covenant of works and the Covenant of Grace 1. They differ in Terms the former being Conditional but the latter Absolute 2. In Means the second being with a Mediator but the first without one 3. In Manner the first accepts the Action and then the Person but the second accepts the Person first and then the Action 4. In the Measure there was indeed great Grace and undeserved favour in the former but there is far greater Grace yea the greatest of all in the latter 5. In the Matter the first puts Mans Life and Salvation into his own hands leaving him to himself and to manage it by his own Strength but the second puts them into the hands of Christ Col. 3.3 who is able to save Psal 89.19 Isa 33.22 yea to the uttermost Heb. 7.25 6. In the object as well as in the Subject or Matter the first was made with Man while Sinless and Holy but the second when he became Sinful and Unholy c. 7. In the Foundation the first was founded upon the Free VVill of Man but the second upon the Free Grace of God This may help both Understanding and Memory The Eighth Difference is they differ in their Duration the first Covenant is in some sound sense abolished Col. 2.14 c. but this second abideth for ever Indeed the Covenant of VVorks stands in force upon all Men out of Christ to all Eternity For 1. By that Covenant Sin is imputed and the Curse of that Covenant is inflicted for ever 2. All that now remain under the first Covenant in a Christless condition are still under the Curse of that Covenant and thereby perish for ever yet the first Covenant is utterly abolished by Christ to all that are in him as their representative Head 'T is necessary to observe for a right understanding of this great Truth that the Covenant of
Works hath a double respect The 1. Respecting Gods part ma the 2. Respecting Man 's As it 1. Respects God who is Unchangeable so that Covenant must in some sense be Unchangeable also to wit in the substantial part of it which is as Unchangeable as Gods Justice by this all the Sons of Adam that do not Believe are Condemned and by this Christ was brought from Heaven to be made under the Curse of that Covenant Gal. 3 13. that he might fufil it for all that Believe in him 2. As it Respects Mans part so it is Changeable as to its accomplishment by Man with whom it was made it being not built upon Gods Unchangeable purpose within himself that it should stand for ever in that first Paradise Dispensation and not be changed but it was left to the Liberty and Free Will of Man either to keep it or break it as he himself best pleased God neither purposed nor promised to give Adam any additional Grace of influence whereby he should be caused to keep this first Covenant as he doth in the second Covenant but only Life is promis'd him on condition of his obedience by that Grace he was created with That God never intended the first Covenant Dispensation in Paradise to stand for ever is evident three ways 1. The Scripture saith nothing of Adam after his Fall save only his begetting of Children and of his Dying but little of his Life and as little of the Place of Paradise where it was is not well known which intimates God had a farther design to lay aside that first Law-Dispensation and to set up the Covenant of Grace given therefore to Adam in Paradise immediately after his Fall 2. God no where saith that he would be the God of Adam as he oft saith the God of Abraham for in the first Covenant he was to win this Honour by his Obedience and so to wear it This Royal Charter thus dated expired at his Disobedience God the Creator never said he would be Adam's God in the first Covenant so as to grant him influences to obey and to obey to the end as was to him and to us by God the Redeemer in the Covenant of Grace Ezek. 36.27 Deut. 30.6 Jer. 32.39 40. c. The 3. Evidence is The Lord did purposely give Adam that positive Law of prohibiting his Eating the Fruit upon pain of Death and did purposely suffer the Serpent to tempt him although he foresaw the Tempter would Master the Tempted All this was a Divine design to have the first Covenant abolished and then to deal with faln Man in the Dispensation of a better Covenant They first Covenant gave way for the Theatre of Grace to be Acted in the second to be short the Law Covenant is abolished not only the Ceremonial Law under which the Galatians were not but also the curse of the Moral Law in sundry Respects 1. It remains not for Justification for no Man is justified by the Law in the sight of God Gal. 3.11 for the Law promiseth Life only on condition of compleat Obedience and this is not to be found in any Man save in the Man Christ Jesus 2. It remains not for Condemnation for Christ is the end of the Law for Righteousness and he Redeemeth us from the curse of it so that there is no condemnation to them that are in Christ Jesus Rom. 8.1 A Believers first Husband as to judging and condemning him is Dead and if he to wit the Law Covenant will he cursing and condemning any one in Christ that soul may say Uxori lis non intenditur the Law cannot commence a Suite against a Wife under Covert Baron I am Married to Christ Go Sue my Husband Rom. 7.2 3 4. Nor 3. Doth it remain in its commanding any more than in its condemning Power as it hath lost its Damning so its Domineering Authority Thus the Apostle argues Ye are not under the Law but under Grace that is not under the First but under the Second Covenant you are not under the Rigour and Irritation under the Curse and Coaction of the Law as Slaves under a Tyrant forcibly provoking or Compelling and Cursing you by Vertue of Sin therefore saith he sin shall not have dominion over you Rom. 6.14 rebel it may but reign it shall not in any under the Covenant of Grace Sin may have a Being and also a Dwelling in a truely Believing Soul but like those Beasts in Dan. 7.12 hath its Dominion taken away though its Life be prolong'd for a Time and a Season Although it be dejected from its regency yet it is not ejected from its inherency By this Men may know under what Covenant they live If you be led by the Spirit as your Tutor into all goodness righteousness and truth Eph. 5.9 and fetching you home from all your outstrays you are not under the Law or Covenant of Works Gal. 5.18 but are Sons of God Rom. 8.14 and have received the Spirit of Sonship or Adoption Gal. 4.6 Rom. 8.13 15. mortifying the Flesh c. Thus the Law as a Covenant Christ becoming sin for us and a curse for us and satisfying for all that ever the first Covenant required of us in our stead and as our Surety hath taken out of the way and Nail'd it to his Cross with the same Nails wherewith himself was Nailed Col 2.14 So we are dead to the Law and it is dead to us by the Body of Christ Rom. 7.4 his Body bearing our sins upon the Tree 1 Pet. 2.24 So that now 't is only the Rule of all Righteousness in the Hand of a Mediator Gal. 3.19 and in the Hand of his Spirit also Rom. 7.9 and 8.9 without which subserviency the Law is but a dead and a killing Letter 2 Cor. 3.6 when Christ is not the Writer his Spirit the Ink and Mans Heart is the Table whereon it is written by the Finger of God Rom. 2.15 and 6.17 and Heb. 8.10 To have the Law from which is our only fear a Servant to the Gospel is our great comfort now through the over-ruling Grace of the second Covenant the Law Covenant is become David's delight Psal 119.92 And Oh how he loved Gods Law ver 97. as his Rule and Counsellor ver 24. above Gold ver 127. yea as his Comforter against the sting of Death which is Sin and against the strength of Sin which is the Law not made by the purchase of Christ subservient to the Gospel 1 Cor. 15.56 57. where Blessed Paul Christs chief Herauld proclaims Victory over Sin and Death with a World of Solemnity and Triumph through Christ who had disarm'd Death and unsting'd Sin by satisfying the curse of the Law as he hath taken away not Sin it self but the Guilt of it so not Death it self but the Sting of it it may now be safely put into our Bosoms How the second Covenant is Everlasting though the first be abolished both à parte ante and à parte post will
his hope had hang'd upon the First Covenant he had perish'd Eternally and all his Posterity with him yet was he finaliter objectivè predestinated to Glory by the Grace of Christ in the Second Covenant which was able to save him to the utmost and did undoubtedly save him yet not as a publick person representing all his Posterity for then we should have been predestinated unto life in Adam and not in Christ Rom. 8.29 30. but as a single Man like Abraham and Jacob c. laying hold of Christ in the Covenant of Grace from which he could not totally and finally fall The first Covenant was left on Earth where Thieves broke through and stole away the priviledge thereof but the second was laid up in Heaven 't is hid with Christ in God Col. 3.3 and hath an Inheritance Reserved in Heaven where no Thieves can come 't is out of the reach of Hell and Devil for us who are reserved for it as well as it for us 1 Pet. 1.4 5. Oh try under what Covenant are ye ask your Hearts three Questions 1. Are ye in that state ye were Bred and Born in 2. VVho is your Tutor corrupt Nature or the Spirit of Grace 3. Do ye hang your Hope on self Righteousness or on Christs As Adam so ye flee from the first for refuge to the second but if ye despise it there is no remedy Mat. 22.5 8. Luke 14.24 Psal 81.11 12. Heb. 10.26 39 Psal 73.27 and 125.5 2 Pet. 2.20 Having dispatched the many Differences between the two Covenants of VVorks and of Grace I come to the next point of Enquiry what the Covenant on Sinai was and whether it was a Covenant of VVorks or a Covenant of Grace or distinct from both so as to make up a third Covenant To this I answer 1. Negatively That it could not be distinct from both the other two for then there would be three Covenants contrary to that Scripture Gal. 4.24 These are the two Covenants there cannot be a third Covenant 'twixt God and Man save only the two either that of VVorks or that of Grace and God mentions but one Covenant when the first was broken Lev. 26.42 c. 2. Positively The Covenant of Grace given after the Fall contradistinct only to that of VVorks before the Fall hath been always one and the same for substance in all Ages of the Church though under divers forms of Administration from Adam to Noah from Noah to Abraham from Abraham to Moses from Moses to David and so on from David to Christ and from Christ to this day yea and will be the same without change to the end of the World therefore the Apostle Paul affirmeth that though he was a Minister of the New Testament 2 Cor. 3.6 yet taught he no other Doctrine concerning any New Covenant but what was taught before by Moses and the Prophets in the Old Testament Acts 26.22 and hereupon he declareth that the Prophets and Apostles are jointly the Foundation-Doctrinal for the Church to build upon seeing both of them taught Salvation by Christ only who is the Foundation-Personal 1 Cor. 3.11 Eph. 2.20 as also Rev. 21.14 First Objest But if the Covenant of Moses upon Mount Sinai in the Old Testament be not a distinct Covenant from that of the Messias upon Mount Sion in the New Testament why are they called the Old and the New Ans 1. Negatively They are not so called as if they had a special Difference or Distinct Nature betwixt them no more than betwixt the Old and New Moon which are not two differing Moons but one and the same in differing Appearances Thus the Doctrine of the Covenant in the Old Testament was the same with that thereof in the New the Old being Evangelium Velatum only the Gospel Veiled the New being Lex Revelata only the Law Revealed or Accomplished they do not hold out two Christs the Seed of the Woman promised to faln Adam was the same in both Testaments and so not two Covenants Therefore this Distinction of the Covenant into New and Old is not Generis in species of a general into specials comprized in it but Subjecti in Accidentia of a Subject distinguished by its Accidents The Subject is one and the same in substance related in both Testaments yet admits of divers Accidents Accessories or Appendices as an old House or Habit may be so decayed as to be repaired and made new again yet still the same for substance Thus the Veil of Shadows which covered the Covenant of Grace in the Old Testament waxed old and this was done away by Christ Heb. 10. l c. Ans 2. Positively as before Negatively we must know That this Covenant of Grace had sundry Aera's Epocha's or periods of Account as to its External Dispensation differing in different circumstances and various manners of Administration all adapted and accommodated to the times wherein they were dispensed yet all along one and the same for substance in its Essence and Internal Nature The first Account we have of its promulgation was to Adam Gen. 3.15 when the Covenant of Works was violated by his Fall yet cancelled by his Recovery being raised up under the Apple-tree by Christ the promised Seed Cant. 8.5 then did God most graciously though but darkly dispense to faln Adam the Covenant of Grace for the Grand Charter of Man's Salvation after the Fall was there dressed up in a form most agreeable to that sad estate into which the Serpent by Satans subtilty had involved him therefore is it worded thus The Seed of the Woman whom Satan in the Serpent had seduced shall break his head who had bruised her heel The second Account of the publication of this Covenant of Grace was to Noah after the Floud Gen. 9.9 12 17. where he had not only the Ark wherein he was saved but also the Rain-bow as Tokens of this Covenant accommodated as suitable Symbols and Sacraments to confirm his Faith that the World should no more be drowned for sin and this God himself brings in as a Branch of his Covenant of Peace Isa 54.9 10. saying This is as the waters of Noah they shall never Drown the World nor my Covenant shall be ever broken c. Yea and still this Rainbow is applied as a Sign of Gods favour to his Church Ezek. 1.28 Revel 4.3 and 10.1 where Christ is said to have a Rainbow about his Head as Nuntius Foederis Serenitatis a Messenger that saith he is faithful in keeping his Covenant and that Storms and Deluges shall be done away and dried up when the Dragon shall pour out a Flood of Evils upon the Church Revel 12.15 The Spirit of the Lord shall lift up a Standard against him Isa 59.19 The third Account of this Covenant was Gods renewing it with Abraham and that in a clearer manner of manifestation than either of the former and therefore probably is he honoured with that high Title three times in Scripture as
before the Friend of God because God made his Mind known to him even in secrets most familiarly as a Man doth to his Friend Thus we see how God made and renew'd this Covenant of Grace with three publick Persons all as Mr. Baxter saith Representers of Mankind 1. With Adam to whom when God judged him for his Sin at the same time promis'd a Saviour and through this Saviour promised made a new Law of Grace with Man Gen. 3.15 which short Text God probably did explain to Adam more plainly than is express'd in those few words as appeareth by his instructing his Sons to Sacrifice wherein was shadow'd out the Blessed Saviour hence all Mankind are more mercifully dealt with than according to the rigour of that violated Law which Adam had Sufficient though not effectual Grace to keep yet did not to be shut up as Devils under Despair but have many Means and Mercies to bring them to the God of Mercy which Cain and his Off-spring mis-improved as did the Degenerate World also so all save eight Persons perished in the Dâ—luge The second publick Person was Noah with his House being saved to be the second Root and Representative of Mankind God renews this Covenant with some additionals to them Though the first Renewal was forfeited in the Flood Gods Covenant of Peace to Man is then re-inforced yet was it rejected by Cham whose Person and Posterity was therefore Cursed and after by Nimrod that Arch-Rebel and Master-Builder of Babel's Tower who thereby brought the Curse of the confusion of Tongues by which means the knowledge of God was much lost in the loss of the Holy Tongue and most Men fell to Idolatry and Sensuality The Third publick Person who escaped those two great Evils aforesaid was Abraham call'd the Father of the Faithful with whom God most familiarly renewed again this Covenant as with his familiar Friend more fairly and fully than with Adam or Noah adding a special Promise to him that his Seed should be an Holy Nation a Peculiar People and that of him the Messiah should Spring for confirming his Hope in both these Promises God gave him Circumeâ—â—â—on as the Seal of the Covenant Gen. 17.2 where we find that the fifth time of Gods consuming this Covenant with Abraham intimating thereby that it is the prora puppis the First Second and Third yea the main point and Strong-hold or Fort-Royal of Mans Salvation and therefore we should be well Studied in the knowledge of it and have a wellgâ—â—â—â—d dâ—â—ssurance of â—ur interest in it This Covenant is call'd the Oath which God Sware unto Abraham Luk. 1.73 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Hedge which a Man may not break down lest a Serpent bite him Eccles 10.8 and we may easily Imagine that God will not break the Hedge of his own making This is the Magna Charta or Grand Charter that the Faith of Abraham in all his Ten Tryals and of all the Children of Abraham hold their Hope and Confidence on And that renewing of the Covenant with Abraham was accommodated to his then present condition of having no Children therefore was it given to him in Terms of multiplying his Natural Seed which should receive Circumcision as the Seal of the Covenant and of the Righteousness of Faith Rom. 4.11 from whom Christ came The fourth Period of Renewing the Covenant of Grace was with Moses another Eminent publick Person and by him with all Israel after their coming out of Egypt where as it had before a clearer Manifestation to Abraham for Christ was promis'd to be his Seed Born of the Woman Mary descended from Abraham than to Adam and Noah so now it had a larger extent even to the whole Nation of Jacob or Israel the Seed of Abraham Gods Friend Hereby the Israelitish Nation became a peculiar people nearer to God than any other Nation as the Priests and Levites were by a special Separation made nearer to God than the common people which yet were accounted an Holy Priesthood also in comparison of the Gentile World wherein God had some scatterings of Holy Ones even in Abraham's day notwithstanding the Covenants Renewal personally with him such as Holy Shem alive at that time with Holy Melchizedeck and Holy Job with his Friends afterwards yea and 't is improbable that all the Children of Keturah of Ishmael and of Esau did forsake the Lord being all Circumcised and so in some sort as Mr. Baxter saith were Covenanters with God however this is certain that Israel's Embodying into a new Common-wealth with a Theocratical Government in a peculiar manner receiving a new Body of Divine Laws as well as their Deliverance out of the Egyptian Bondage were all done by vertue of Gods Covenant with Abraham unto Jacob or Israel Thus the Prophet saith God will perform or Hebr. give his Mercy to Abraham and his Truth to Jacob Mic. 7.20 'T is there call'd Mercy to Abrabam for Gods Mercy moved him to make the Covenant originally as to the clearest discovery hereof with Abraham and his Truth bound him to perform it to Jacob coming in at second Hand under Abraham's Covenant whereof Divine Mercy was the Foundation as to promising and Divine Truth was the obligation as to performing according to that in 2 Sam. 7.18 21. According to thine own Heart and for thy words or Covenants sake hast thou done all these things shewing when God hath voluntarily made himself a Debtor by promise to his people he will come off fairly with them in performance and not be worse but rather better than his word Abraham was the common Head or Root from whom the Covenant was conveyed to the Branches Israel wherein he was a Type of Christ the Head and Prince of the Covenant Gal. 3.16 to Abraham and to his Seed Christ not Christus in Individuo or Christ Personal only for Christ in that sense had not a Right unto the Promimises from Abraham but rather Abraham from Christ so it must be meant Christus in aggregato or Christ Mystical also that is the Church or Faithful whose Father is Abraham he is the Root and they are the Branches Rom. 11.16 It may indeed be taken for both Christ Personal and Mystical 1 Cor 12.12 Seeing Christ is the Seed in whom all the Nations of the Earth are blessed Gen. 22.18 with whom the Covenant was made primarily and principally yet accounts not himself a whole Christ and compleat without he have his Members who are therefore call'd his fulness Eph. 1.23 Inference hence Having viewed the Plat-form of this Covenant of Promise how it hath been carried on the same in all Ages from Adam to Noah from Noah to Abraham and so to Israel and so shall be to the end of the World How should we fall-down upon our Faces as Abraham did Gen. 17.3 admiring the abundant Goodness of God in vouchsafing to enter into Covenant with him he was astonish'd at this condescention as David was
handleth the Law of Moses in a double notion 1. Relatively as it had Relation to that Jewish Church in her minority under a Tutor or School-master and so it had a twofold respect to the Covenant of Grace the first is antecedent as it prepar'd them for and press'd them to Christ and his Covenant The second is subsequent or consequent teaching them how to walk before the Lord unto all pleasing Col. 1.10 regulating their lives by that Rule of Righteousness the Moral Law then given them even by the Mediator himself as well as by Moses Acts 7.38 1 Cor. 10.4 9. as well as in the hand of a Mediator Gal. 3.19 and so the Law was to Israel what it was to David a Companion a Counsellor and a Comforter as before Thus Paul speaks of Sinai's Covenant Gal. 3. v. 17. and from thence to Gal. 4.21 as relating to them entring into the same Covenant of Grace made with them in Abraham before then 2. Paul propounds that Law of Sinai simply and absolutely from v. 21. of chap. the 4th to the end as it was a Copy of the Covenant of Works so he maketh it as an Handmaid subservient to the Gospel as Hagar was to Sarah yet begetting Children to bondage and such as were excluded from the Inheritance therefore shews them how dangerous it was to be Children of the Law or Covenant of Works in its absolute proper and simple consideration which was Hagar and unless of Sarah or Covenant of Grace they could not be saved And as it is a Rule to the Regenerate in Christs hand Exod. 20.19 so it leaves the Reprobate without excuse Rom. 1.20 if the Law Natural do so much more the Moral Row 10.4 The fourth Consideration is The Law upon Sinai could not be propounded by God to Israel as a Covenant of Works properly and absolutely as it was given to Adam in his State of Integrity for then was Mankind faln and the keeping of the Law was become impossible to Man therefore 't is enough improbable as to God that he should press it upon faln Man as he had done upon Iâ—â—necent Adam being now altogether unable to perform it save only in the hand of a Medâ—â—â—tor whereof Adam while he stood had no need 'T is true God is just in commending the Law though it be impossible for us to yield universal obedience to all the Duties commanded in 〈◊〉 For l. God hath not lost his Power of commanding though Man hath lost his Power of Obeying 2. Though the matter be never so crooked to work upon yet the Rule which is Regula Regulans as well as Regulata the Rule Ruling as well as the Rule Ruled must needs be a straight Rule 3. Qualis causa tale causatum seeing God is perfect both in esse and in operari in essence and operations his Law must needs be a pure and perfect Law in it self Psal 19.7.4 Adam had a sufficient stock of strength to keep this Law of Works at the first but through the freedom of his own Will he proved Bankrupt like an evil Steward who playeth or maketh away his Lord and Masters money fully furnishing him to accomplish his commands whereby he disenableth himself to perform his Masters work and will So Adam did disenable himself and as a publick person all his posterity whom he represented and therefore holy Paul to shew the Malady of faln Mankind doth declare from Rom. 1.18 to chap. 7.13 how all men both Jews and Gentiles do come short of Gods glory and of their own duty in fulfilling the Law and that the best of men are but men at the best The most Regenerate man faileth in the manner when not in the matter of his obedience he cannot obey Gods Law totus or wholly in respect of himself as well as of the Law for every New Man is as it were two men there is a Law in his members in the faln Estate but renewed in part only which warreth against the Law of his mind Rom. 7.21 23. as two Armies in him Cant. 6.13 Having thus seen Mans Malady the Word and Spirit of God maketh a discovery of Mans Remedy First Convincing him of Sin of Righteousness and of Judgment John 16.8 This is done two ways 1. By the Law of VVorks as in the Hand of a Mediator it convinceth 1. Of Sin in its Source and Fountain Jer. 17.9 and Gen. 6.5 The Heart is desperately wicked and is evil only evil and continually evil in all its imaginations 't is evil Extensive Intensive and Protensive The truth of all this not only the written Word of God but also our own smarting Experience teacheth us that till God touch our Hearts with his strong Hand Isa 8.11 and break down Windows into our dark Souls we never mind God or his good ways God is neither in our Heads Psal 10.4 nor in our Hearts Psal 14.1 nor in our VVords Psal 12.4 nor in our VVorks or ways Tit. 1.16 We are wholly without God in the World Eph. 2.12 Thus the Looking-glass of the Law discovers Sin both Original and Actual to the Man whose Eyes are opened Jam. 1.23 and Numb 24.3 then God and his own Conscience convinceth him of Sin and condemneth him for it 1 John 3.20 as guilty 2. It convinceth of Righteousness that it is impossible to attain unto it by the VVorks of the Law because of the sinfulness of Mans Nature and weakness of faln Flesh Rom. 8.3 and Gal. 2.16 The Covenant of VVorks leaveth all Mankind under the curse Gal. 3.10 He that can keep some Commandments and not all yea that continueth not therein to the end is under the cusre of God Jam. 2.10 and this curse containeth the whole wrath of God upon Body and Soul in this Life and in the next ready to be poured forth upon us continually both at Home and Abroad Levit. 26.16 18 21 24 28. and Deut. 28.16 to 20 c. John 3.18 36. Job 18.15 Brimstone abideth upon his Head and House ready to take Fire from the Flames of the Lords anger if Grace prevent not its Execution Now every Mans guilty Conscience doth convince him that he is a breaker of Gods Law times without number so is under Gods curse but cannot thereby have the Blessing of Justification And 3. The Law convinceth accordingly of Judgment that will follow and fall upon all the people of Gods curse Isa 34.5 That Christ the Judge of the World will come armed with Flames of Fire to render vengeance on all them that know not God and obey not his Gospel 2 Thes 1.7 8. all such as have rejected the tenders of Grace and refused him for their Mediator but chuse rather to remain in their Natural Unregenerate Estate under the Law or Covenant of VVorks though they have been forewarned to flee from the wrath to come Mat. 3.7 What can such expect but a fearful coming of Judgment which shall devour Christs Adversaries Heb. 10.27 'T is a fearful thing and beyond the
frightful fancies of melancholy men so fall into the hands of the living God v. 31. Though Judgment be not speedily executed Eccles 8.11 yet must it be certainly expected Heb. 9.27 and when it comee oh how dreadful will it be all the fancied Fears Fires Racks Strappado's Scalding Lead Boiling Pitch Running Bell-metal felt as well as fancied are but dim shadows of that wrath of God which none can Avoid or Abide and that to all Eternity 't is call'd the Damnation of Hell Matth. 23.23 which hath pain without pity misery without mercy and torments without end and past all imaginations If Gods present wrath be so unbearable Prov. 18.14 as 't is able to break the back of the mightiest Monarch Dan. 5.6 It made Belshazzars knees knock against each other with trembling It made Judas chuse an Halter rather than undergo it Matth. 27.3 4 c. and well he might seeing holy Job with whom God was but in jest as it were in comparison of Judas did prefer strangling and any kind of Death before such a life Job 7.15 yet all this was but present wrath and nothing at all to the wrath to come the worst Winter is yet to come and come it will that Winter-weather never rots in the Sky nor dies as we say in the Dams-belly This wrath to come is a phrase of speech that wraps up in it all manner of Woes the never quenched Fire and the never dying Worm Vast Seas of Vengeance wide Rivers of Fire and Brimstone unutterable and unsufferable Tortures and Torments are involv'd in this wrath to come All present Racking Roasting we read of Hanging Stabbing Stoning Tearing off the flesh with Thorns of the Wilderness with Saws and Harrows of Iron haling off the Skin by hands over mens heads and all other exquisite and unheard of Cruelties whatsoever Heb. 11.35 36 37. and our Martyrologists mention yet all these are but a flea-biting as the prick of a pin and as a fillip with the finger those present and passant things to the wrath to come wherein God's wrath as well as the Devil 's will break loose upon sinners that think light of a Saviour Matth. 22.5 and Heb. 2.3 Luke 19. v. 27. and shift off offers of Grace Heb. 12.25 Inferences hence 1. How can we find in our hearts to slight Christ oh bless and kiss the Son of God! Psal 2.12 who hath born for us the brunt of this insupportable burden of this Eternity of Extremity in comparison whereof all the afore-mentioned miseries that may befal Mankind in this World are but as a painted Fire to this wrath to come even according to Mans Fear so is Gods Wrath Psal 90.11 Let a man fancy or fear never so much he shall be sure to feel more when Gods wrath falls upon him yet our dear Redeemer knew the power of Gods anger for us when he cried out Eloi Eloi in the three hours Darkness not only all the powers of Darkness set upon him with their utmost might and malice but which was more than all his Fathers favour was suspended from him and his wrath was upon him and all to save â—s from the wrath to come Matth. 27.45 1 Thes 1.10 The second Inference How hateful ought sin to be to us which always hales Hell at the heels of it Sin no where appeareth more sinful that when 't is beheld upon the back of a Crucified Christ where God caused all the sins of his chosen and called to meet upon him Isa 53.4 5. Oh! search then by a Reflect Act under what Covenant are ye Is it nothing to lose an Immortal Soul nothing to purchase an Everliving Death where the Soul as Moses Bush shall be ever burning but never consumed Under the first Covenant Christless men take much pains with the Pharisees for Eternal pains The Curse of that Covenant will come on you if not translated into the second by Regeneration and if new then happy creatures for ever The Second Way wherein God convinceth man of Sin Righteousness and Judgment is by the Gospel and Covenant of Grace which is an higher way and a more raised method and step than the first is to wit by the Law and Covenant of works for Christ oft Promises the sending of the Comforter that his Comfortless Disciples might once observe it as an inestimable favour Promised to wit the pouring out of the Spirit the best of all things upon all Flesh the worst of all things Joel 2.28 Joh. 14.16 26. and 16.7 and when he is come v. 8. he will convince the World c. v. 9 10 11. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so reprove and undeceive the World yea so clearly convince them that they shall have nothing to pretend for their gross mistakes formerly taken with but shall unavoidably acknowledge both the hatefulness of every Act of Sin and the necessity of obtaining Christs Righteousness lest they fall under the Judgment and Condemnation of Christ whom they Condemned yet God Justified and Constituted him to be Judge of Quick and Dead Acts 17.31 More particularly the Spirit shall clear up by such convincing and undeniable Arguments 1. Of the heinousness of that Mother-Sin Unbelief which was the Forst Sin and is still the Root Sin of all the rest Heb. 3.12 rejecting the remedy proposed in the Gospel giving the God of Truth the lie 1 Joh. 5.10 and subjecting a Man to the Rigour Irritation Coaction and Curse of the Law of Works 2. Of the Excellency of Christs Righteousness which is the only saving Righteousness both Imputed in the Grace of Justification and Imparted in the Grace of Sanctification and Christ becoming our surety must acquit us of all our Sins before he could go to his Father or by his going to him he obtained to become our Righteousness 1 Cor. 1.30 without which no Man can go whither he is gone Heb. 12.14 And 3. Of Judgment That the Son of Man now Judged by the World shall appear the Judge of the VVorld seeing the Prince of the World as Satan accounts himself Luke 4.6 is Judged by him in part already Luke 10.18 Joh. 12.31 c. casting him out of his strong-holds 2 Cor. 10.4 yea out of his Heaven of Mens Heart Heb. 2.14 How much more all his Slaves and Subjects In a word If we be Believers and so partake of Christs Righteousness then will Christ bring forth Judgment unto Victory Mat. 12.20 both in our Sanctification perfecting it in us though we be but bruised Reeds and such smoaking Candlewicks as have more Smoak than Light in us and in our Glorification also but if we be Unbelievers rejecting Christs Righteousness we shall be Damned with the Devil and his Angels in the Damnation of Hell Mat. 23.23 and Mat. 25.41 for Christ will come with his mighty Angels in flaming Fire to render Vengeance upon the disobedient Unbelievers who have rejected his Grace tender'd to them and disregarded his forewarnings of VVrath to come 2 Thes 1.7
8 9 10. in a word the Spirit comes and convinceth with undeniable Arguments as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that Man hath Destroyed himself but in Christ is his help Hos 13.9 He Adam or It Adam Sin or one the First Man or somewhat hath marr'd thee the Hebrew word there is capable of all these readings whatever it was saith God it was not I who made Man upright but he Invented many shifts and shirking tricks of sinful device Eccles 7.29 both Angels and Men God made subject to change by the freedom of their own will reserving to himself the incommunicable property of being naturally unchangeable so that many Angels did on their own accord fall from their first estate and became Devils and Satan one of them by the Serpent seduced our First Parents to break the Covenant of VVorks whereby they and all their Posterity being in their Loins as Fruit and Branches are in the Root all under that Covenant became both liable to Eternal Death and unable to recover Life by themselves yea by Nature are at enmity with God and all Spiritual good Rom. 8.7 and inclined to evil only and continually this is our Original Sin that bitter Root of all our Actual Transgressions in thought word and deed This is Mans Malady but his Remedy is in Christ in me saith he is thy help Hos 13.9 When Man is neither able to help himself nor indeed is willing to be helped by God out of this woful Estate but is rather inclined to lye still insensible of it allowing of Sin yea and wallowing in Sin yet the most gracious God even then when Man like a Child had easily broke the Glass which all the Men in the World could not piece up again reveals a way in his Word to save Sinners in this desperate condition for the Glory of his Free Grace by vertue of another Covenant of Redemption made betwixt the Father and the Son before the World began Tit. 1.2 and 2 Tim. 1.9 as the second Adam and Mans Surety The fourth Objection If there be another Covenant besides that of VVorks and of Grace this makes three Covenants Answer the first There be but two Covenants betwixt God and Man the Covenant of Friendship and Favour before the Fall and the Covenant of Mercy and Peace after the Fall of the first Adam as is aforesaid yet may there be and is another Covenant betwixt God the Father and God the Son betwixt Jehovah and Jesus and that from all Eternity before the VVorld began this was not a Covenant ad idem between the same parties therefore not a third Answer the second The Scripture is clear in declaring that there was a Covenant betwixt the Father and the Son transacting the whole matter of Mans Salvation therein in which they two 1. Were the Parties both free who Contracted this Covenant 2. There were Articles or Terms thereof propounded on each Hand 3. There is also mentioned a mutual free and full consent on both sides yea and 4. This mutual compact and stipulation doth oblige them each to other in their parts of the Covenant 1. The Parties the Father who had the first Hand in this deep design of Grace was free and being the first cause and last end of all things Rom. 11.36 could not be a Debtor to any yet himself loved John 16.27 and so loved Man John 3.16 while Man was only in Gods Eternal Thoughts as to become a Debtor to him in entring into this Covenant for his Salvation and the Son as God John 1.2 and equal with God Phil. 2.6 7. was as free as the Father and not bound to any Duty but by his own consent yet made himself a Debtor 2. The Terms or Articles of this Covenant were 1. On the Fathers parts 1. Something the Father did require of the Son to wit both to take upon him the form of a Servant yea of an evil Servant that might be beaten and bruised Phil. 2.7 Heb. 2.14 and in that form to perform whatever was necessary for Gods Satisfaction and for Mans Salvation 2. And something the Father did promise to the Son as Assistance Isa 42.1 6. Acceptance Revel 8.4 and a blessed Success in having a chosen Seed to serve him and to be saved by him Isa 53.10 11 12. and Psal 2.8 c. 2. The Articles of Agreement on the Sons part were 1. His voluntary undertaking Isa 38.14 to become his Fathers Servant Isa 42.1 saying Behold I come to do thy will O God as 't is written in the Volume of thy Decrees so some do sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 40.6 7 8. and thus Christ saith He laid down his life according to his Fathers Commandment John 10.18 and took it again by the same compact also And 2. Christ by this Covenant acknowledgeth himself bound to his Father as Jacob was to Laban by some foregoing Contract between them Gen. 31.39 40. to keep all given to him that none of the Elest might be lost John 17.2 12. and 6.37 39. he will be answerable and accountable for both dead and living Inference Oh what strong Consolation doth this afford That the Father hath given me to his Son and that his Son hath undertaken for me to the last and that I be not lost John 6.39 40 c. Oh my Happiness that I am not my own Undertaker but that both the Father who gave me and the Son who keeps me have jointly given me a Bond under their own Hand of the truth hereof Woe to those Arminian and Socinian Opinionists who make themselves their own Keepers as well as Givers undertaking all for themselves 3. To those Articles both Parties freely agreed for Christ as God and Coequal with God could have no command impos'd upon him without his own free and voluntary consent having no Bond before on him 4. By this Agreement both the Father and the Son bound themselves to all the Articles of this Covenant the Father to Elect and to give the Elected to the Son the Son to Redeem and to keep the Redeemed for the Father Inferences 1. How should we love God the Father who himself loved us John 16.27 and so loved us as cannot be express'd how John 3.16 that his Heart was so Engaged in his good will to Man Luke 2.14 that long before Man was Man much less a sick Man yet he provides both Physick and a Physician for him by an Eternal designation 1 Pet. 1.20 wherein he had also an Eternal Delectation Prov. 8.22 30 31. There was a Coexistency of the two Persons the Son was with the Father in the beginning of his way and the Father delighted in the Son as he was the Fore-ordained Surety and Mediator for Man In this Delight was spent all that vast space of Eternity by themselves in a bare expectation of its Actual Application as if he had long'd as it were for the Marriage-day of Man and his Mediator such prodigious Glory was wrapt up
in this Eternal purpose of Grace Eph. 3.11 as if he thought long with Abraham to speak with reverence until Immanuel's day should dawn John 8.56 yet all these many Myriads of Ages Christ was Jom Jom daily his delight Great was Gods love manifested to Man in making him a meet Helper in time but 't was much greater in providing him a meet Mediator before all time before either Man or Mountains were made and so before Man could take notice of his necessity thereof This shews how marvelously the Fathers Heart was engaged in a design of Grace to Man with whom he might have justly proceeded being at liberty to prosecute the curse of the Covenant of Works and never have treated with his Son about Saving Man Inference 2. How should we love the Son of God who might have refused to he sent as well as the Father might to have sent him yet Christ came though upon hard term Zech. 13.7 and became a Servant to God in this great and gracious design he made himself of no Reputation Phil. 2.7 submitted to fulfil all Righteousness Mat. 3.15 therefore began he at the beginning of Mans sin and carry'd on his Redemption work to the end thereof as he was Conceived and Born of the Virgin Mary to take away Mans Sin contracted in his Conception and Birth he lived a life of sorrows and sufferings to take away our life-sins and he died that shameful and cursed Death of the Cross to save us from the curse of Death Eternal and all along God was in Christ reconciling the World to himself 2 Cor. 5.19 both the World of Jews and that of Gentiles therefore submitted he to the Seals of both Law and Gospel He was Circumcised Luke 2.21 Baptized Mat. 3.16 took the Passover Mat. 26.18 and the Lords Supper ver 26. though he needed none of them either to take away his sin for he was sinless Heb. 4.15 c. or to strengthen his Faith for he had no weakness in it Heb. 2.13 and Isa 49.5 and 50.6 7 8 9. All this was to shew that Christ was under the Covenant of Redemption with the Father distinct from that Covenant of Reconciliation with Sinners whereby all the Seals become proper to a Covenanted people and not common to strangers thereunto Gen. 17.7 Exod. 12.48 Mat. 28.20 Col. 2.11 12 c but Christ rcceiv'd the Seals by a command from the former Covenant of Redemption and Surety-ship for us which he had compacted with the Father not as we poor Sinners receive them as Seals of the Covenant of Grace and Reconciliation to expiate all our Sins in them We should all Ride at this Anchor of Hope in Christ who pass'd through all these Ordinances with delight Psal 40.8 as if they had been his Meat and Drink John 4.34 and took sin out of them as he passed under them And by doing and suffering all the good pleasure of his Father Isa 50.5 6. and 53.2 3 4 5 7 8 9 10 11 12. John 10.17 18. and 12.49 50. and 17.4 6. He purchas'd and demanded not only his own Glory John 17.5 but also the Glory of all his Redeemed given to him according to the Articles of Agreement betwixt him and his Father in that Covenant ver 24. where Christ saith not Father I wish but Father I will as equal with God This being the great End first in intention though last in execution why he humbled himself to be the Sworn Priest Prophet and King of his Church 3. Inference Oh how should we love God and the Lord Jesus Christ 1 Cor. 16.22 who hath sworn to he all these to us Psal 110.4 Heb. 7.21 what God barely saith he may Repent of upon a reserve of our Repentance as Jonah 3.2 and 1 Sam. 2.30 but what God Swears is irreversible the Father will not Repent no not to Sacrifice his Son though Abraham might relent to slay his Isaac and the Son will not Repent of being Sacrificed though then he had Dolores Parturientis Joh 16.21 strong pangs of Travail Heb 5.7 and was much straitned till it was accomplish'd Luk. 12.50 here is sure footing for our Faith though the Father and the Son might justly break Covenant with us because we break Covenant with them yet will they not break Covenant one with the other for they have sworn each to other and will not Repent as sure as the Sins of the Patriarchs and Prophets which are past Rom. 3.25 are remitted by this Lamb slain from the foundation of the VVorld Rev. 13.8 and before the World even ever the same Heb. 13.8 He took away all the transgressions of them that were under the first Testament Heb. 9.15 and they are all set down with him in his Kingdom Mat. 8.11 and Luke 16.23 so sure shall all our sins if Redeemed be Remitted also and we Reign with Christ in Heavenly places Eph. 1.3 4 5. and as sure as God hath put down all Persecuting Powers in former Ages so he will those of this Age for he hath said All knees shall bow to Christ Phil. 2.8 Psal 2.8 and bids his Son Sit at his right hand till all his Foes be made his Footstool Psal 110.1 and Heb. 19.13 there is a Spirit Zech. 6.8 that in a way of Providence will never leave stirring up of Spirits till this be accomplished even the weak shall be as David Zech. 12.8 to effect it oh let prayer be made for Christ Psal 72.15 that the Father may perform his Promise to his Son both for his Friends and Foes This shews how our Prayers for Christ Psal 72.15 gratifie the Fathers Bowels as Joab Davids 2 Sam. 13. last and 14.1 The Fourth Inference is Oh the strong consolation that this Eternal Covenant of Redemption which gives a Being and Life to the Temporal Covenant of Reconciliation affordeth to our Faith fixing first upon that former Covenant betwixt Jehovah and Jesus Considering 1. How the Father el shaddai loved us so before we were he designs Decrees and fore-ordains his Son to be our Redeemer before the World began to make him the beginning of his ways Prov. 8.22 primus Faederatus the first Covenanter in the VVomb of Gods Eternal Decree we reckon it a great Favour when a Friend will plead for us in our absence or when a Father will purchase an Inheritance for a Child Unborn yet all this God designed Christ to do for us before we were yea before the Mountains or Man or the VVorld were v. 23 24. while we were Creabiles onely and not Creaturae capable only to be Created but not yet Creatures actually for known to God were all his works not only from but also before the beginning of the VVorld Act. 15.18 2 Consider That this Bargain was struck up 'twixt the Father and the Son not only before we were but from Eternity 't was Everlasting Love Jer. 31.3 Ã parte ante as well as Post the Covenant of Reconciliation to Adam and to Abraham c. was but
a Yesterday Covenant in comparison of this Covenant of Redemption 'twixt the Father and Son for us which was from Eternity It cannot be said that there was a Beginning of their Love to us whatsoever was before the VVorld and Time which was Created with the World must needs be Eternal designs of Gods good VVill to Man Luke 2.14 are no younger than God himself How many are Gods thoughts of Love to usward Psal 40.5 David cannot reckon them by retail not knowing where to begin them below Eternity therefore he doth it by whole Sale shewing the Original of those thoughts to arise out of this Eternal Covenant of the Father with the Son v. 6 7. c. the Father delighted in those thoughts of Love to the Elect from Everlasting and the Son delighted in them too Prov. 8.30 31. God began to love us in Christ assoon as he began to be himself and to love himself and his Son which indeed had no beginning but was from Eternity Oh how should this indear Gods Love to us dear is that Love of a Friend to us that hath been extended from their very Infancy and continueth unto their Death upon us How much dearer must Gods Love to us be which hath been from Eternity and will be to Eternity as it had no beginning so it can no End but lasts as long as Gad lasteth this platform is profundum sine fundo 3. Consider that our Persons should be taken into the same Covenant with the Son of God assoon as Christ was Elected we were Elected in him Eph. 1.3 4. and accepted in him v. 5 6. so brought into this Matrimonial Covenant of being betrothed to God himself Hos 2.19 wherein the Son said to the Father Here am I and the Children thou hast given me Isa 8.18 all brought into an Union above that of Angels As Christs coming under our Covenant to be made under the Law for us was his lowest abasement so his taking us into his Covenant to have interest in his Sonship and Righteousness is our highest advancement 4. Consider There is a more glorious Emanation or flowing forth of this Eternal Love of saying That if their Heathen-Gods do not hinder wickedness when they can and may hinder it they bring themselves under an unavoidable necessity of punishing men for that wickedness There be some Sâ—cinians and Arminians also that are not ashamed to symbolize with the Pagans herein being burdened with the same seeming Reason saying Why would God suffer sin to enter into the World which he might have hindered knowing he should be thereby under a necessity either of tormenting sinful men in Hell or his Innocent Son Chrifst on Earth yea both these must be tormented Ans 1. 'T is no less than blasphemy to say that the great God wanted either Wisdom or Power to prevent the entrance of sin into the World seeing he is Infinite in both his Infinite Wisdom could have designed another way than sins entrance and his Infinite Power could have accomplished that design for prevention of sin 2. Though Divine Power had undoubtedly a Dominion over sin either to prevent it or to permit it yet Divine Wisdom thought it best of all to permit it upon Reasons weighty in themselves yet unsearchable to our humane capacities VVhat man knoweth the deep mysteries of the mind of God or who hath been his Counsellor Rom. 11.34 'T was blasphemy in Alpbonso the wise the fool rather to say had he been of Gods Counsel at the first he could have amended many things that now are in the World 3. If we consider the State of Innocency under the Covenant of VVorks simply as it respects Man only so it had been better and more excellent morally that Man had never sinned and never been sick so as to need a Physician But if we consider Mans condition in that first Estate relatively as it had a respect to a more universal good to wit the Glory of God in the flowings forth of his Free Grace and the greater manifestation of his Infinite Love there is more Divine Excellency in Mans falling by sin and rising again by Christ in the Covenant of Grace Gospel-Repentance or Godly-Penitency wherein Faith fetcheth in Healing from Jesus for a sin-fick Soul is better than a Legal-Innocency a Gospel-rising than a Law standing upon many accounts 1. This was the way which the Infinite Wisdom of God invented to make the best evidence of his Love to Man as 't is said of sinful Man that he sought out many Inventions Eccles 7. v. 29. So may we say of the most holy God that he sought out a world of Inventions for the Excursion of his Love to Man and among all sorts of ways his Wisdom could invent and that in an Eternity of time too he pitcheth upon this as the best way to let Man fall into sin and to become an Enemy to God that his great Love as 't is call'd Eph. 2.4 might be the more manifest which would not have appeared so great if Man had not sinned To love Man as a Friend who had never displeased him all his life as that Elder Brother said to his Father Luke 15.29 was over-low a way of love for him who is called Love it self 1 John 4.8 16. No Man must be a sinner a God-offending creature and this must be the way whereby God commendeth his Love to Man Rom. 5.8 10. Such an unsearchable way of hidden Wisdom's inventing as neither Heighth nor Depth nor Breadth nor Length thereof could ever be found out by Man who must endeavour to Admire it but must not undertake to Express it Rom. 11.33 Eph. 3.18 19 20. Who art thou O man that dare chat and argue with the most wise God who found out this way for glorifying his own Justice upon some and his Mercy upon others Rom. 9.20 c. Oh Mercy Mercy Mercy presupposeth Misery primum Dei donum est Amor as he is Goodness so he is Love and he laid this platform from all Eternity to let out his Love in a way of Mercy permitting Man to fall into Misery meerly that it might serve as a Soil to set off the Love of God the more The second Account is As this was Gods way to set forth his Love to Man the more so 't is to raise up Man's Love to God the more That great sinner the Woman that washed Christ's feet with her tears and wiped them with her hair loved much because Christ had forgiven her much Luke 7.38 to 48. She loved him not only more than Simon there who never had faln so foully as she had done but even more than the blessed Virgin of whom we never read that she did so manifest her love to Christ in such actions as this greater sinner did who had a deeper sense and a more powerful feeling of Divine Compassions obliging her to return love for love yea proportionally measure for measure more than many that had never so faln
Christ saith something to this in Luke 15.7 There is more joy in Heaven over one sinner that repenteth than over ninety nine Just persons that need no repentance for such the Pharisees conceited themselves to be they were not sick of sin so slighted they Christ the Physician as he oft told them and thus it is with most men when a Physician comes to visit them in their Health he hath then the face of a man only but if upon a bed of sickness they send for him he hath then to them the face of an Angel Oh! welcom welcom a thousand times welcom And assuredly the penitent Prodigal the poor forlorn Son could not chuse but feel and find stronger obligations to love his compassionate Father more after his Return and kind Reception than if he had never relinquished his Fathers Family and spent his All in a far Countrey Luke 15.13 20. to 32. yea better than his Elder Brother that staid at home Austin said the greater sinner I have been the greater skill hath my Physician shewn in curing me Hence may it well be questioned whether God be more glorified by Innocency or by Penitency God would never have suffered Evil to be unless he knew how to bring forth the greatest Good out of the greatest Evil he would not have suffered sin to enter were it not for promoting both the Glory of his Love to us and the Grace of our Love to him hereupon the Character of Pompey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well given to Repentance which is a fair Daughter of a very foul Mother to wit Sin Herein the Wisdom of God is glorified being the most sublime Chymist to extract best Antidotes out of worst Poisons The third Account God might have kept all Men yea and all Angels in a sinless condition as so many Courtiers to proclaim the Glory of Creation-love and Law-Goodness and of the never broken Covenant of Works so Innocency might have been maintained by the common Influences of a Law-Love both in Adam and Angels to neither of which God ever promised perseverance but had this been so the World would never have had place for the Ark of Gods Glory Jesus Christ and the fulness of the Godhead had never dwelt bodily in the Manhood Col. 2.9 There would have been no Relation 'twixt a Saviour and a Sinner had not Man been sick there had been no Physician to dyet and salve him the most high had never emptied himself of his Glory of the Godhead to be united to a Lump of Clay there had never been such an high and honourable Bridegroom for such a low and sinful Spouse Death should never have conquered Death nor sinful Dust made glorious Kings casting down their Crowns before the Lamb c. then no Redemption-Love no Covenant of Grace or Gospel All which were Gods Eternal purpose Eph. 3.11 to be made known in time by the Church to Angels and Men v. 3.5 9 10. Inferences hence 1. How ought we to love God in time that loved us before all time 2. That fetched us out of that vast Mother Nothing to make of us Vessels of Mercy putting Trumpets into our hands to proclaim his praises we might have been in Judas's place and he in ours how might we be now frying in the Furnace of Hell 3. We have but a little love to bestow give it all to God Gen. 43.11 who loved thee with great love Eph. 2.4 and that from Eternity and will let thee blacken his fair Love with thy feeble and sinful Love Man hath many more Motives to admire this Covenant of Redemption which gave being and life to the Covenant of Grace and of Reconciliation in Meditation As 1. That not only the Father and the Son were thus deeply concerned and that from all Eternity as is aforesaid but also the Holy Spirit is concerned in it Though God the Father be the Author and God the Son is the Mediator of it yet God the Holy Ghost is likewise the Seal of this blessed Covenant as the sequel may make more manifest For First God the Father was the Author and Original or Fountain thereof 't was Jehovah Elshaddi Gen. 17.1 2. The Father had the first hand in it I will do it I even I Gen. 9.9 which emphatical Duplication of the person I importeth both the propriety of the Author and the certainty of the Action The Father made the first motion for bringing Mankind into the bond of the Covenant Ezek. 20.37 It was the Fathers honour to be first in their Redemption as it was the Womans dishonour to be first in their Transgression 1 Tim. 2.14 'T was the Father who was the Fountain God the Father was in Christ the Son reconciling the World to himself 2 Cor. 5.19 It was the Father that gave Christ the Son for a Covenant to the World Isa 42.6 and 44.8 John 3.16 16.27 Secondly God the Son was concerned as Mediator of this Covenant Heb. 12.24 The Father drew the first Platform of Mans Redemption in his own bosom propounds this to the Son who lay in his Fathers bosom Job 1.18 The Son freely consents to be sent out of his Fathers bosom into the World saying Here am I send me Isa 6.8 And lo I come to do thy will O God Heb. 10.7 9 10. As the Father gave Christ for a Covenant not only when Christ came into the World but before the World was even in his Eternal Counsel when he elected us in him So the Son was willing to be given and to be sent and to perform all his part of the Fathers Plarform personally upon Earth where he willingly lived a miserable life and after died a cursed death in our Nature and stead whereby he became the Mediator of the Covenant Heb. 8.6 and Surety for it Heb. 7.22 he being God Man was both Adapted to be the ground of Man's Union with God and enabled to maintain Man's Communion with him Hence this our Immanuel Isa 7.14 is call'd the Angel of the Covenant Mal. 3.1 for having so great a hand in striking up this Covenant of Redemption whereof as the Father is the Fountain so he is the Foundation being the Beginning of Gods way Prov. 8.22 And all Promises are propounded ratified and accomplished in him 2 Cor. 1.20 21. Christ is the Messenger to make it known as well as the Mediator to maintain it 1 Tim. 2.5 Hence he is call'd the Prince of Peace Isa 9.6 and according to the Septuagint there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel of the great Counsel and Covenant Thirdly God the Holy Spirit as he was the VVitness of this Eternal Contract and Covenant Heb. 10.15 16 c. bringing all to light so he is also the Seal of this Covenant Eph. 1.13 This Covenant is a Covenant of Promise and the Spirit of this Covenant is the Spirit of Promise As the Son was promised by this Covenant to transact all that was required for Gods Satisfaction and Mans Salvation from
without Man so the Spirit was promised by the same Covenant to transact all that was required for the Sanctification of the Spirit and Belief of the Truth 2 Thes 2.13 from within Man appertaining to the Election of Grace The Holy Ghost therefore must be given as well as Christ who is one Comforter as another Comforter Joh. 14.16 17. The Father sends the Son and the Son from the Father sends the Spirit Joh. 15.26 Acts 2.2 The Spirit comes both as a VVitness as a Seal and as an Earnest to confirm this Covenant As Faith is Man's Seal so the Spirit is God's Seal Joh. 3.33 Eph. 4.30 not only by confirming the Promises of the Covenant to the Soul but also by engraving the Image of the Covenant in the Soul of Man And he is the Earnest also Eph. 1.14 2 Cor. 1.21 22. not only as binding the bargain but also as part of the payment so call'd the first-fruits thereof therefore Chrysostom saith Should not God give the Inheritance promised he would come to the loss in losing his Earnest How then ought we to love all the Three Persons in the Trinity seeing Opera Trinitatis not only ad extra but also in this respect ad intra too sunt indivisa they did all personally concur in this great work of Man's Redemption in the Eternal External and Internal part thereof 1. The Father first framed the main Model and made the first motion hereof calling things that are not as certain as if they were Rom. 4.17 he fore-ordaining as well as fore-knowing and fore-seeing Man's Fall said then out of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or love of God to Man Tit. 3.4 Deliver him front going down into the Pit I have found a Ransom Job 33.24 then was the Father gracious to man so as to find out his Son a Ransom an Atonement tor him or a Cover for his sin as a sore is covered with a Plaster or as the cursing Covenant of the Law was covered with the Mercy-seat the guilt and filth of his sin shall be forgiven him Jam. 5.15 and he shall not go down into the Infernal Pit to all this the Son 2. Gave his Hand as is the manner of contracting Covenants Ezek. 17.18 Jer. 50.15 to the Father that he would be the Grand Undertaker herein Isa 38.14 which is understood of the second Person to whom sick Hezekiah turneth from the Father in his Pathetical Prayer Thus Christ was the beginning of Gods way Prov. 8.22 The Fathers Covenant with the Son was the first out-going of God to his Creature Man and this was Christs delight ver 30. and thus he became the Lamb slain from yea before the Foundation of the World in this Eternal Covenant Revel 13.8 And for all this unutterable compliance in the Son to the Father touching this Covenant Christ expresly affirmeth that the Father loved him before the Worlds Foundation John 17.24 And 3. The Holy Spirit was concern'd in managing this Covenant of Redemption As 1. He must overshadow the Virgin Mary Mat. 1.20 Luke 1.35 as he had overshadow'd the confused Chaos in the Creation bringing all into form Gen. 1.3 so curiously framing Christs Body in her Womb she knew not how Eph. 4.9 Psal 139.14 15. 2. He must take up his Temple in all those whom the Father hath given to the Son 1 Cor. 3.16 and 6.17 and Rom. 8.11 14. and 2 Tim. 1.14 that he may preserve them both in Grace and for Glory and were it not for the indwelling of this Holy Spirit in Saints did he turn us over to be secured by Gifts of the Spirit only the Devil would make an hard shift to blast the best Gifts in the VVorld as he blasted those excellent Gifts in Adam at the beginning of the World which far excell'd in degree any Gifts we can receive Christ hath charg'd his Spirit with all his Redeemed in this Dark forlorn World and way-less Wilderness that none of his should be lost therein and this Spirit is a Spirit of Power 2 Tim. 1.7 and greater or stronger is he that is in them than he that is in the VVorld to wit the Devil call'd the God of this VVorld 2 Cor. 4.4 1 John 4.4 so that neither Men nor Devils can draw them away Totally and Finally from God God puts his Spirit into all his and causeth them to walk in his Statutes Ezek. 36.27 and if at any time as indeed many times they be dead this quickening Spirit doth quicken them in their way Psal 119.40 37 25 149. and 143.11 Rom. 8.11 and 1 Cor. 15.45 Christ sendeth the Spirit to dwell with us and to abide in us Joh. 14.16 17. Christ sets the Spirit at work and the Spirit sets Faith at work and by this mighty power of God we are preserved to his Heavenly Kingdom 1 Pet. 1.5 Timothy's transcendent Gifts would soon have evaporated had they not been kept by the Holy Ghost that dwelled in him 2 Tim. 1.14 This abiding Spirit carries on his work to perfection Isa 59.21 and Psal 138.8 and Phil. 1.6 He is a foolish Builder that cannot finish when he begins a Foundation Thus all the three be concern'd I meddle not with the Antelapsarian or Sublapsarian Notion for non datur prius posterius in Deo God beholds all things uno intuitu at one glance altogether NB. 1. The first Sin of Man was indeed primarily against God the Father as it was a Breach of his Command yet was it principally against God the Son as it was a vain Affectation of becoming like God in Knowledge and Wisdom which is only proper and peculiar to Christ in his Hypostatical Union call'd the Wisdom of God In the first Sin of Man was sown the Seed of that only unpardonable Sin against the Holy Ghost under the New Govenant therefore Christ and the Spirit are concern'd 2. Meditate how this Covenant was made 'twixt two Persons that cannot Lie and that before the World began Tit. 1.2 as Christ was God he cannot Lie no more than his Father to pray now for the coming of Christs Kingdom doth as much gratifie the Fathers Bowels as Joab's Requesting for Absalom 2 Sam. 13. last and 14.1 God will make good his Covenant to his Son Christ was Haeres Natus and is Haeres Constitutus a Born Heir and a Made Heir God will not let him want his Lordship of all Acts 10 36. 3. Meditate God loves his Saints from Eternity yea while Children of wrath Eph. 2.3 Amore Benevolentiae though not Complacentiae until called according to his purpose Rom. 8.28 Paul puts Purpose and Grace together 2 Tim. 1.9 Gods Eternal purpose is made to appear in calling to Grace Tit. 1.2 and 3.4 Decretum patriae ceu intentionis finis brings forth Decretum viae medii executionis making us first holy then happy Rom. 5.8 9 10. 4. Meditate Look on your selves in Christ as the Father doth who Elected us with him as well as in him God
Covenant at Horeb with them thus also 't is pleaded We have Eat and Drunk in thy presence Luk. 13.26 which holds out though it be a Comfortable yet is it not an Infallible Sign to confirm the Covenant for some do Eat panem Domini not panem Dominum as Austins Phrase is The Bread of the Lord not the Bread which is the Lord they rest satisfied with the Shell but reach not to enjoy the Kernel to wit that which is Meat indeed and Drink indeed Joh. 6.55 those Christ calls no better than workers of Iniquity others are of opinion that Berith comes from Barah to Feed or Eat because the First Covenant 'twixt God and Man concern'd Mans Eating or Feeding on the Fruit of Paradise The 3. Derivation of Berith is from Bara creavit for the Covenant of Grace was a new Creation of the old Man faln into Sin by breaking the Covenant of Works thus by the Grace of this Covenant of Grace we are said to be Gods workmanship Created in Christ Jesus to good works c. Eph. 2.10 and made new Creatures Gal. 6.15 The 4. Derivation of Berith is from Barar purgavit to purge or purifie from Dross and this is Gods work which he doth for all he brings into the bonds of this Covenant of Grace he purifieth them to himself a peculiar People Tit. 2.14 he purges away their Dross sits them for his use and Sanctifies them for his Service 2 Tim. 2.21 The Master Scours his Vessels of Mercy better than of Silver or Gold and makes them as bright as Angels before he place them upon th se Celestial Shelves of the Glorious Mansions prepared for them Job 14.2 The 5. Etymology of Berith some etymologists derive it from Barar which signifies not only to Clarifie but also to Declare because this Covenant is a timely declaration of Gods good VVill to Man Luk. 2.14 which he conceived in himself before all time as before 't is only a Transcript of the Eternal Covenant betwixt the Father and the Son the good VVill of him that dwelt in the Bush Deut. 33.16 or that dwelt bodily in the Flish of Christ Col. 2.9 hereupon the Covenant of Grace is call'd the Gospel quasi God-spel out of which man may spell glad tydings as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Evangelium signifies from God to him the Gospel being the best News in the World from God to Man and from Heaven to Earth no better Tydings can be told than that Divine Justice is satisfied that the Wrath of God is appeased towards offending man that sinful man is reconciled to the most Holy God and that Paradise which man by his sin had shut against himself is now opened by the Merit and Spirit of Christ for him again c. The 6th is rather a witty Descant than a regular Derivation Berith having a tognation with Karath and affinity with Bathar wherewith 't is oft used the former word signifying to cut in twain is joined with Berith Isa 55.3 So I will make is in Hebrew I will cut a Covenant and the latter signifying divided in the midst as at Covenant-cutting Jer. 34.18 Gen. 15.10 Hence they therefore do derive Berith from the likeness of Caph to Beth Hebrew Letters This was the Antient manner of cutting Covenants or according to our reading making them they cut the Calf in twain wishing to themselves so to be cut asunder if they break their part of the Covenant This was the Foederal Rite both among Jews as before and Gentiles also Virgil speaks of this Ceremony Et Caesâ jungebant Foedera porcâ Aeneid lib. 8. So doth Homer Livy and Tully c. God also threatneth to cut the wicked Servant in twain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for forgetting the Covenant of his God Matth. 24.51 that is shall tear his soul from his body by main force Job 27.8 Throw him out of the World by as it were an Ejectione Firmae or Writ of Ejectment and hurl him into Hell there to undergo most exquisite Torments such as they did which were sawn asunder Heb. 11.37 He will hew them in pieces as Samuel did Agag 1 Sam. 15.33 Such as speak amiss of the God of Heaven shall be cut in pieces and their houses made a Dunghil Dan. 3.29 'T was a fearful thing for those Enemies of Gods Daniel to fall into the paws and jaws of those fierce Lions which had mastery over them and brake all their bones to pieces ere they could reach the bottom of the Den Dan. 6.24 How much more fearful a thing it is to fall into the punishing hands of the living God Heb. 10.31 Such shall have the Cauls of their hearts torn in sunder when God roars as a Lion against them Hos 5.14 13.8 Oh consider this ye that forget God and his Covenant lest he tear you in pieces and there be none to deliver you Psal 50.22 You had far better anger all the Witches in the World yea all the Devils in Hell than this God of Heaven Thus much of the Hebrew name Berith first considered 2. The Greek name 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which primarily signifies a Testament whereby men absolutely dispose of their goods in their last Will proved in Court and approved by it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dispose both these two words are put together Acts 3.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye are the Children of the Covenant which God made or disposed of There the Primitive Verb and Derivative Noun are placed together by the Holy Spirit The same we find Heb. 8.10 10.16 which the old Latine Version interprets to dispose by Testament And so with the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently occurreth as Gen. 21.27 32. 26.28 31.44 c. which answereth well to Karath Berith to strike or cut a Covenant in the Hebrew phrase 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Compact or Covenant properly conditional depending upon the mutual Stipulation of both parties therein concerned Drusius saith that the Hebrew word Berith signifies both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Greek he saith are Synonyma's upon Heb. 9.16 17. I do find that in the Apocrypha the word for Covenant is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all along and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Wisd 1.16 1 Macch. 10.26 2 Macch. 13.25 24.26 But Criticks do observe that the word Berith used seven times Gen. 9.9 11 12 13 15 16 17. and elsewhere is always rendred by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is always expressed in the New Testament and never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies a conditional Covenant except in Isa 28.15.18 where the Covenant with Death is mentioned Hebr. cut a Covenant as Isa 55.3 wherein the conditions whereupon the Covenant was made were precisely and exactly on both sides determined and as it were cut out and so the Covenant depended upon the Mutual Stipulation of both the parties as is storied of the man
offered but when that is rejected Mercy joins with Justice against us This is to Convert the very means of Conversion into a Sin Though the Jews be at present as Prisoners in the Pit wherein is no VVater but Mud as in Joseph's Pit Gen. 37.24 and in Jeremy's Dungeon Jer. 38.6 yet are they Prisoners of Hope by vertue of this Covenant Zech. 9.11 12. Israel or the Ten Tribes had indeed a Bill of Divorce Jer. 3.8 so was not restored again but was utterly ruin'd by the Assyrians 2 Kings 17.6 Ezek. 23.9 but Judah or the Two Tribes had no Bill of Divorce Isa 50.1 therefore were they delivered out of the dirty Dungeon of the Babylonish Bondage which was but the beginning of their Covenant-blessing There is yet a greater to follow foretold here by Zechary and that after the coming of Christ Zech. 9.9 yea after the Death of Christ Zech. 12.10 though he speak after the Prophetick manner as a thing past as Babylon is faln Isa 21.9 Jer. 51.8 and Rev. 14.8 yet he Prophefieth of bringing the Jews out of their present Prison of Rejection while the Gentiles are brought into the Presence-chamber during their Imprisonment This is imported in that Emphatical Phrase Zech. 9.13 As for thee also O Sion thou shalt be saved as well as the Gentiles though thou hast for a time been suspended from Christs Bed and Board yet in time this Covenant shall release thee yea and Ephraim the Ten Tribes too the two Sticks shall become one in the Hand of the Lord Ezek. 37.16 17. so all Israel shall be saved Rom. 11.23 25 26. Isa 59.20 21. Thus Zechary's promise of Peace is to Ephraim as well as Judah and to the Gentiles Zech. 9.10 and he points out the time saying When I have raised up thy Sons O Sion against thy Sons O Greece ver 13. which cannot be meant of Alexander's Successors For 1. They greatly grieved the Jews 2. The Ten Tribes had nothing to do with them 3. They were all long before Christ but the Prophet speaks of what was to befal them after therefore 't is not improbable this Prince of Greece must be meant the Great Turk who is Lord of it at this day against whom Judah and Ephraim shall have a glorious Victory Secondly The Gentiles to wit Christians shall be brought out of the Babylonish Pit also by the Blood of this Covenant As the Eastern Babylon oppressed the Jews at that time the Church of God so Rome and Antichrist the Western Babylon afflicts the Church of God now and hath done so for a long time therefore are we called to come out of this Babel as the Jews were out of that 2 Cor. 6.17 Revel 18.2 4. with Jer. 51.6 45. Zech. 2.6 7. Isa 48.20 and 52.11 and Jer. 50.8 Whatever the Prophets spoke of the Eastern Babel the Apostles apply it to the Western which may not be construed a misapplying because the one was a Type and the other the Antitype Therefore as sure as God brought the godly Jews out of the Pit of the Eastern Babylon so sure he will bring the believing Gentiles out of the Pit of the Western and both by the Blood of this Blessed Covenant Gods Covenant was confirmed by the Blood of Sacrifices in the Old Testament Exod. 24.8 Heb. 9.19 c. but by the Blood of Christ in the New whereof the former was but a Shadow therefore Christ calls the Cup in the Supper My Blood of the New Testament or Covenant Mat. 20.28 and by the Blood of this Everlasting Covenant he makes us perfect to do his will in every good work Heb. 13.20 21. The Second Inference is If the Covenant of Grace be one and the same in both Testaments for substance the Old and New Covenant differing only as hath been demonstrated in diversity of administration then the Identity or Sameness of this Everlasting Covenant in the Old and New Testament doth lay a good Foundation for communicating Baptism to the Infant Children of Believers seeing the Old and New Covenants are the same and the Signs or Seals of them to wit Circumcision and Baptism are in signification the same Rom. 4.11 c. and the Children of the Faithful have the same Right and Relation to the Covenant now as they had heretofore Therefore as the Law which was a narrower Dispensation did admit of Children to Circumcision so much more must the Gospel being of a larger extent to Jews and Gentiles embrace Children to Baptism in token of their Being in Covenant now as well as then God saying to us as well as to them in his Covenant I will be your God and the God of your Seed The Covenant made with Abraham Gen. 17.7 is the same made with all the Faithful to the end of the World hereupon is he called the Father of the Faithful Rom. 4.17 Hereupon that Gospel Promise in that Evangelical Prophet Isa 59.20 is made to Faithful Parents and to their Seed even for ever As the Apostle Interprets that whereon it dependeth Rom. 11.26 with 23.24 which words having respect to the Call of the Jews plainly hold forth that the very Children of the Jews have still in those Gospel times notwithstanding their present rejection an interest in this Everlasting Covenant and in due time as before they shall be brought out of the Pit and Prison wherein they are now captivated by Vertue of the Blood of this Covenant made with their Fathers for they are beloved for their Fathers sake Rom. 11.28 as their Fathers took hold of the Covenant so the Covenant takes hold of their Children and their Childrens Children even for ever otherwise it would not be Everlasting And in Gospel times Jew and Gentile are all one in Christ Col. 3.11 The Blessing of Abraham the Hebrew cometh now upon all Believing Gentiles Gal. 3.14 17. not Disannulled by the Law given 400 years after but is confirmed by Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ratified by God with respect to Christ Beza Consider for confirming this Truth further First This exceedingly advanceth the Grace of God in his Covenant to make Children Confederate with their Parents therein Secondly 'T is one of the great inducements which the Scripture useth to draw Men in to Believe Acts 2.38 39. and 3.25 c. Thirdly Otherwise the Gospel hath not better Promises as is expresly said Heb. 8.6 than the Law if Children be included for Circumcision and excluded from Baptism Fourthly 'T is the only Difference that God hath put betwixt the Children of Believers and those of Strangers Fifthly 'T is the only Ground Believers can have for the Salvation of those their Children which Die in their Infancy They must either be in the Covenant or they cannot be saved excluding them from the one is an excluding them from the other for God conveys Salvation no other way but by Covenant had Adam stood he should have been saved by a Covenant of Works when that was broke a New Covenant was given
so again ver 24. Let that abide in you which ye have heard from the beginning The Light of the Sun which shines at Noon under which we are is the same that shone in the Morning of the World to the Patriarchs c. we must follow their footsteps Heb. 6.12 A Scripture Faith and Scripture Life are the best of all And in 1 Tim. 6.20 If for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza observes from Chrysostom Basil Ambrose and Augustine there is Chrysostom's Note alledg'd by Serranus of singular use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must put away Novelties that we may avoid Vanities There is some new Light so called that darkens the Mind with Pride Vanity and Villany too like new VVines Luke 5.39 which vapour up into the Head but have neither Grace for the Heart nor Comfort for the Conscience The old way brings Life and Peace Lastly the Nature of this Covenant may be further Illustrated by its sundry Attributes and Excellencies especially Four To wit 't is 1. A Free 2. A Firm or Lasting even an Everlasting 3. A Full. 4. An Holy Covenant all which are summarily comprehended in that Text Isa 55.3 quoted by the Apostle Act. 13.34 As First 'T is Free therefore God saith there he will give he saith not he will sell his Covenant to Man and he there also calls if Mercy meer Mercy excludes all Merit This Covenant is made with sinners without Price or Hire ver 1.2 'T is a deed of gift truly so called 't is not said God sold but gave his Son Joh. 3.16 Gods Covenant with Man is not like those Covenants that are made 'twixt Man and Man wherein the one Party expects advantage Reciprocally from the other Thus Abimelech made a Covenant with Isaac Gen. 26.28 This was a benefit to both Parties For 1. Abimelech saw that God was with Isaac and therefore he could not be an Enemy to Isaac but he must be an Enemy to God and if Isaac were against him Isaac's God would be against him also Hereupon he concludes as the best Measure he could take a Covenant of Peace with him Yea 2. And Isaac was also a Gainer hereby for he gained his own Peace and peaceably enjoyed those Wells of Water about which before this there had been sundry strivings as the Names Ezek and Sitnah signifie from v. 15. to 22. till God gave him the Well Rehoboth making Rooms for him in the Land Oh! that Europes Abimelech's would wisely consider this according to Davids Counsel be wise O ye Kings Psal 2.10 So far as they are against Gods Isaac's so far they are against Isaac's God and Isaac's God against them and so they become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fighters against God himself Act. 5.39 And who ever hardned himself against God and prospered Job 9.4 Name one Man saith Job there either among Tongue-Smiters or among Hand-Smiters who hath escaped Scot-free none ever hardened his own Heart against God but God hath hardened his own Hand against him and hasten'd his Destruction Thus Abimelech whose Name signifies my Father the King secured his own Peace and the Peace of his Posterity by this Covenant v. 29. c. The like Remarks might be made upon that Covenant 'twixt the shechemites and Jacob mutual Advantage was expected each from other thereby Gen. 34.23 c. but in this Covenant of Grace God looks for no benefit by us in his with us Mans goodness extends not to God Job 22.3 tho Gods goodness extends to Man see Psal 16.2.3 'T is only to bestow his bounty on us what God doth herein he doth it freely I will love them freely saith the Lord Hos 14.4 Therefore is it called the Covenant of Grace or of free Grace and that in two respects 1st In proposing it to us Idaea Dei non advenit ei aliundè there is no motive in Man to move God in tendring his Covenant to Man 't is his own Grace his good pleasure only we come to him without Silver without Price yet may we come and be welcome and be taken into Covenant with him Isa 55.1.3 Hence this is expressed oft in Scripture by the word Nathan which in Hebrew signifies to give Gen. 17.2 Heb. I will give thee my Covenant as Act. 7.8 And thus God is said to give the Covenant of Priesthood as a gift unto Phinehas Numb 25.12 c. And thus God expresses himself he loved Israel in his Covenant for no other reason but because he loved them Deut. 7.7 8. That the Covenant is free in its being propounded to us may be further Demonstrated As 1. God gives it first to Man and not Man to God who hath given unto him first Rom. 11.35 He loves us first Joh. 15.16 1 Joh. 4.19 He is found of those that sought him not Isa 65.1 Man in the faln Estate hath nothing to give to God but what he must first receive from God 2. When God seek us first as the Man doth the Virgin for Marriage he finds neither Beauty nor Dowry to draw him as the Man may Ezek. 16.6.5.8 3. But enough God finds to debar him as 1. Unfaithfulness in the first Covenant which Adam broke and we in him Deut. 32.15 Rom. 3.22 23. and 5.14 1 Cor. 15.22 45. c. 2. Enmity against the second Covenant Rom. 8.7 Crooked cross and contrary to him as Darkness to Light Such and no better doth the Covenant find us as the Scoffing Jews Act. 2.13 37. and Raging Saul Act. 9.1 5. 4. And sometimes God chuses the worst as him 1 Tim. 1.15 the worst of Sinners Publicans and Harlots and leaves the better the righteous Pharisees behind Matth. 21.31.32 To whom he saith Friend I do thee no wrong thou hast as much as I owe thee Matth. 20.13 God is no Debtor to Man neither doth he owe any thing to any Man but will have Mercy upon whom he will Rom. 9.15 c. See Ezek. 3.7 8. Joh. 14.22 Matth. 11.23 25. 1 Sam. 12.22 1 Cor. 1.27 28 29. All is from free Grace in propounding 2dly In performing it as well as promising and propounding it not as if God were free to perform or not to perform it for he cannot alter the Oath that is gone out of his Lips Psal 89.34 But though Faith Repentance and Obedience be required on our part yet consider 1. At the best and in the best those Graces can carry no proportion of Merit to the reward promised 't is still the gift of God which is Eternal Life Rom. 6.23 2. Those very Graces are promised to us and performed in us by the Covenant wherein the active part lies all upon Gods part I will be a God to you and you shall be a People to me Heb. 8.10 That is I will make you so you cannot make your selves so 3. Consider Christ is the first gift in the Covenant Is. 42.6 wherein the Father gives himself and his Son to us and with him freely gives
us all those Graces Rom. 8.32 Even all things pertaining to Life and Godliness Eph. 1.3 1 Tim. 4.8 2 Pet. 1.3 So that 't is Mercy that performs all to Abraham Mic. 7.20 And the Saints are exhorted to look for the Mercy in Christ unto Eternal Life Jud. v. 21. And are called the Heirs of the Grace of this Life Eternal 1 Pet. 3.7 Because Grace is the cause both of Gods promising it and of his performing it the performance hath in it as much free Grace as the promise seeing we all fall short of Gods Glory Rom. 3.23 and of our own Duty Luke 17.10 The best can never have worth enough with their best to merit Heaven or purchase happiness in way of Justice it must be given in a way of Mercy Mans grace cannot merit Gods Glory In a word every Article of this Covenant is free Grace the whole Gospel is the word of Gods Grace Act. 20.32 And the Grace of God Col. 1.6 Faith is the gift of Grace Eph. 2.8 Phil. 1.29 Remission is from the Riches of Grace Eph. 1.7 Col. 1.14 Justification is freely from Grace Rom. 3.24 Yea and Salvation is given by Grace 2 Tim. 1.9 And all the way thereunto every Influence of Grace comes from Grace Joh. 15.5 Phil. 2.13 As doth Christ himself Joh. 3.16 Inference hence 1. Magnifie the Glory of the free Grace of God as blessed Paul often did Eph. 1.6 and 2.4 and 1 Tim. 1.13 14. c. Add nothing to it mix nothing with it this debases it and darkens the glory of Grace admire it with David 2 Sam. 7.18.21 Psal 115. 1. And Adore it with Abraham falling down to worship Gen. 17.2.3 Give Grace the Glory that gives you both Grace and Glory 2. Inference let not unworthiness discourage 't is only for such as see it and are sensible of it and a contrary state and temper of the Heart in self-admiration secludes such self-admirers He pays best for Heaven that sees he hath nothing to pay for it A thousand Worlds cannot purchase it yet is it freely given hang your hope upon the free grace of God not the free will of Man NB. When Despair Dejects apply absolute promises when security and presumption prevails apply conditional both in their seasons are very useful to Souls well applied The Second Excellency of the Covenant 'T is Firm as well as Free yea 't is Firm because 't is Free had this Second Covenant stood upon Mans Obedience as the first did it had not been a firm and sure Covenant for the Free VVill of Man even in the state of Innocency was but a slippery Foundation much more is it now in the Faln estate but it stands upon the Free Grace of God Rom. 4.16 and not upon any thing in us or to be done by us therefore hath it the more certainty The Covenant of Works was not firm because it was not free but depended upon the mutability of Mans VVill and therefore Mans VVill being changeable that Covenant was changeable also but the Covenant of Grace hath no such dependency on Mans mutable VVill seeing 't is grounded upon the immutable good VVill and Pleasure of an unchangeable God it must be Free and therefore is it Firm nothing can hinder Free Grace from its effectual operation of what and on whom it will though a Promise of VVages upon condition of Works may yet a Promise of Free Grace cannot be prevented besides 't is built upon the unchangeable Purpose of God for Paul puts Purpose and Grace together 2 Tim. 1.9 now this Divine Purpose is such a sure Foundation as cannot be shaken 2 Tim. 2.19 The Lord knoweth them that are his both in respect of the freeness of his Election and of the Firmness of his Affection howbeit this knowledge God hath of his is carried secret as a River under ground till he calls us and separates us from the rest of Sinners hence are we call'd the called according to his Purpose Rom. 8.28 and this purpose is call'd a Promise Tit. 1.2 not as if any Promise of Eternal Life could be made to us before the VVorld began in Person but 1. Because the Father did then Purpose it in himself and according to that his Purpose did also 2. Promise it to his Son for us and in our behalf in that Eternal Covenant between them and 3. According to that Eternal Purpose in himself and that Eternal Promise to Christ the Promise of Eternal Life is made in time to us in our own persons hereupon the Apostle grounds the firmness of the Covenant of Promise upon the stability of Gods Counsel or Purpose Heb. 6.17 so that unless Gods Counsel or Purpose change the Covenant or Promise is unchangeable but God is in one Mind and who can turn him Job 23.13 ever the same Heb. 13.8 and I am is his Name Exod. 3.14 NB. First Here then lyes our strongest consolation and the best Anchor hold for our Hope Heb. 6.18 The Covenant of Redemption before time was Promises conceal'd and the Covenant of reconciliation in time was purposes Revealed yea and in it we see also performances for the future so Ensured by Christ who keeps the Ensuring Office as if they were Acoomplishments at present and so two Eternities meet together in the Covenant that à parte ante before the World and that à parte post both during and after the World assuring happiness to all in the Covenant which must needs be unchangeable As 1. 'T was founded upon two unchangeable Bottoms Gods VVord and his Oath Heb. 6.17 18. 2. 'T was Contracted 'twixt two unchangeable persons the Father and the Son the Father promising so many Souls and Jews being too little Gentiles also cost the Son so much Blood every Drop was Covenanted for 3. 'T was made before an unchangeable VVitness the Spirit Joh. 5.32 36 37. Heb. 9.14 whereupon 't is call'd an Everlasting Covenant Isa 55.3 and Heb. 13.20 and 2 Sam. 23.5 Herein David placed all his Salvation as containing in it the sure Mercies of David or Christ Act. 13.34 't is not Yea and Nay but Yea and Amen 2 Cor. 1.19 20. not one word of it can fail Josh 21.45 and 23.14 1 Kin. 8.56 't is a sure word 2 Pet. 1.19 and 't is more easy for Mountains to move out of their places Isa 54.10 and for the course of Night and Day to cease Jer. 33.20 21. than for this firm Covenant to fail none ever took hold of it and could say There is a Lie in my hand as Isa 44.20 As God cannot Lie Tit. 1.5 so nor his Covenant Psal 89.33 34 35. 't is impossible Heb. 6.18 NB. secondly This Covenant is so firm sure and lasting that it is Perpetual and Everlasting it includes in it the two Eternities that à parte ante before the World began and that à parte post when the World shall have an end yet the Covenant shall last for ever being as in Moses phrase from Everlasting
Reversion 1 Cor. 2.9 Psal 31.19 God lays out something on them though he lays up much more for them They have most in their Hope yet have they a little in their Hand and Hold There be other Excellencies of this great Grant I will be your God which for brevities sake shall only be glanced upon as 4thly The Gratuitous Donation of it those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mighty things of God Acts 2.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the profound things of God 1 Cor. 2.10 yea God himself all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely given ver 12. to us Worms 5thly The Eternal Duration 't is a portion that will last so long as God lives and lasts 't is an inexhaustible treasure Divine Mercy in the Covenant is bottomless boundless and endless Mercy 6thly This Portion Proclaims a perpetual pacification betwixt God and Man he will not be a Devil but a God to us though the God of the VVorld out God might have given Man up to the God of this VVorld as the Devil is call'd 2 Cor. 4.4 for breaking the first Covenant with him yet that he himself should give himself to us oh cry Grace Grace to it Zech. 4.7 't is such Grace as the very Angels long to look or peep into it 1 Pet 1.12 and David sings upon Gods Power but sings aloud of his Mercy Psal 59.10 16. the Psalmist will sound out the Praises of the God of his Mercy and Tune his Harp to every of his Attributes yet the Attribute of Mercy shall have the highest Note and he saith My Soul maketh its boast in the God of my Mercy Psal 34.2 and 44.8 and God boasts as much of his Portion his People Deut. 32.9 and of his propriety in them God saith to Satan Hast thou considered my Servant Job that he is a none-such c. Job 1.8 and yet more emphatically saith Christ of his Spouse My Vineyard which is mine Cant. 8.12 his propriety in his People is such that one single Relative mine is not enough to express it but he doubles that possessive as if he found a sweetness in the sound of it he twice repeats it saying My Vineyard which is mine is ever before me Christ seems there to roll this word My and Mine under his Tongue and to hold it in his Mouth as Children do sugar and Sinners do sin Job 20.12 13. as if he had been loth over-soon to lose his delight in it and over-hastily to part with the luscious Relish of it And if Christs Eye be ever over it and it be always before him under his look of love because it is his own by Donation Conquest and Purchase every one likes and loves their own things best what can the Adversaries of his Vineyard his Church expect but that in due time he will make their Carcases to Dung and Manure it and he will water the Roots of its tender Vines with their very Blood seeing they would spoil that which cost him his most precious Blood 1 Pet. 1.18 19. Isa 27.2 3 c. If Christ delight so much in his people as his Portion how much more should they delight in him as their Portion Lam. 3.24 The Lord is my Portion saith my Soul therefore will I hope in him he is every godly Souls Portion so fully and entirely as if he were only theirs and yet is he severally so without Division and Distinction yea and successively so in all Ages of the World Psal 73.26 and 119.57 and 142.5 but sad is the Portion of Sinners Luke 12.46 All God is must be a rich and unparallel'd Portion Jer. 10.16 Especially if 2dly There be added to the other All God has Habet omnia qui habet habentem omnia that Man hath all things saith Austin who hath God that hath all things What is it that is good for Man which God hath not 'T is said he will with-hold no good thing from us Psal 84.11 The good things that God has to make ours are many yea all that are so for every good thing comes from a good God Jam. 1.17 All are of and through him Rom. 11.35 First More particularly The Attributes of the Father are made ours by this Covenant As 1. God has Wisdom and 't is made ours for our Direction most Men are undone by becoming Gods to themselves according to Satans early suggestion Gen. 3.5 and so leaning upon their own understandings Prov. 3.5 6 7. He that trusts his own Heart is a Fool Prov. 28.26 'T is as a Bramble that will scratch us if not scorch and burn us if we trust in its shadow Judg. 9.15 c. He that is in this Covenant with God must in all cases ask Counsel at his Mouth and aim at his Glory his Wisdom was never set fast in delivering either his Church in general or his Children in particular he doth all things well Mark 7.37 ordering all Occurrences in the height and perfection of Wisdom 2. God has Power and 't is made ours for our Protection Oh what a stock of strength hath the Soul in Covenant with God! call'd the strength of Israel 1 Sam. 15.29 David went out in Gods strength and prevailed Psal 71.16 and 18.29 But Peter presuming upon old strength and not depending upon Christ for new failed for old strength is not sufficient to grapple with new tentations smarting Experience taught him better that God was his strength who suspended it from him and dispensed it to him as he pleased hence was there a vast difference betwixt his first Comparative speech Though all forsake thee yet will not I c. Mat. 26.33 35. and his latter Thou knowest that I love thee John 21.15 which should have been Comparative also had it been a direct Answer to Christs Question Lovest thou me more than these he durst not say he loved Christ more than the other Disciples did he had now done with his Comparisons as savouring too much of the Pharisaical pride and presumption Luke 18.11 and had learned that his life and so his strength was hid with Christ in God Col. 3.3 he must therefore depend upon it and live out of it by fetching thence new Strength for new Duty new Influences for new Exercises David will trust God at all times Ps 62.8 As God must be wise for us so he must be strong for us 2 Cor. 12.9 3. God has goodness or Mercy and this also is made ours in the Covenant he caused all his goodness to pass before Moses Exod. 33.19 And David acknowledged that Gods goodness and mercy did follow him yea when he did run from it and would follow him all the days of his Life Psal 23.6 'T is called the Covenant of Grace and of Peace because 1. All kinds of Mercy Pardoning Preventing Priviledging and Purifying Mercy are the ingredients of it extending it self as far as Mans misery as before 2. All degrees of Mercy even a Full-Sea thereof which made the Apostle cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh!
a Priest and 3. Gold as to a King The Covenant makes 1. Christs Prophetical Office ours hereupon we must go to him in all Arduous affairs in all our difficult Cases as the Israelites did to Moses Exod. 18.22 And hear him in all things Matth. 17.5 Christ is an excellent Teacher even of Ignorant Disciples Act. 4.13 'T is no matter how dull the Schollar is if Christ himself will be but the Teacher for he enlighteneth the Organ or Faculty as well as the Object opening our understandings in us as well as his Scriptures to us Luk. 24.27 31 45. And all this he doth gradually as Noah did First opening the Window of the Ark Gen. 8.6 Then he removed the covering thereof ver 13. and then he stepped out himself into the before drowned but now dryed World ver 18. Thus our blessed Noah Christ our Comforter comes and first opens the Eyes of our understandings Isa 42.6 7. Act. 26 18. Eph. 4.18 Col. 1.9 Then he removes the Vail or Covering that is upon the Heart as well as on the Head 2 Cor. 3.14 15 16 17. And then Christ steps into the Soul before drowned in sin but now dryed up by Grace that he may dwell in our Hearts by Faith Eph. 3.17 2. His Sacerdotal Office is ours wherein Christ was the Altar the Offering and the Offerer He offered himself the Sacrifice of his Manhood upon the Altar of his Godhead which did not only Sanctifie but also Dignifie the oblation putting an infinite worth into it Christ is the High-Priest of our profession Heb. 3.1 Who can have compassion on the Ignorant c. Heb. 5.1 2. All our Sacrifices or Services we must put into his hands who must bring them as well as burn them to the Father for us Lev. 1.15 This Office is the Grand Magazine of all our Grace and Comfort we have on this side Heaven as a relief against all temptations Heb. 2.17 and 4.15 When any sinner brought his Sacrifice to the Priest as the person was not to Offer it himself so the Priest was not to refuse it This should raise up our Faith to know that Christ is both able and willing he will not nay he cannot refuse our offerings he blesseth the weak as well as the strong where he finds sincerity looking more at Truth than at Measure 'T was the High-Priests Office to bless the People Numb 6.23 24. And 't is a blessed sign that our High-Priest hath blessed us when other Souls be blessed by us The Covenant gives us Interest into the merits of this incomparable Sacrifice which takes away the guilt of all sins greatest as well as least As the Red-Sea drowned the stoutest Champions in Pharaohs Army as well as the faintest and weakest Soldiers Exod. 14.13 30. His choicest Captains as well as his common Soldiers Exod. 15.4 So sins of all sizes and of all sorts of sinners are drowned in the Red-Sea of Christs Blood He shed as much Blood for Peasants as he did for Princes peccata non redeunt if once upon our Repentance our sins become drowned in the Blood of Christ we shall see them again no more as Israel the Egyptians unless Dead on the shore Christ is our Goel or near Kinsman who hath Redeemed our inheritance in Heaven which was Mortgaged by sin for us he is our Surety paying our Debt to Divine Justice 3. His Regal Office is ours also Here 's the ground both of our Assurance and of our perseverance that Christ is our King that Conquers all our cursed Canaanites our Corruptions in us Mic. 7.18 and Treads the Tempter with his Temptations under our Feet for us Rom. 16.20 Heb. 2.8 1 Cor. 15.25 He puts down all Powers opposite not only from without us but also from within us This is our Joshua or Jesus who calls upon us and capacitates us to put our Feet upon the Necks of our Enemies Josh 10.24 provided always he come as King into our Hearts in his Regal Capacity as the Psalmist intimates Psal 24.7 8 9.10 The Everlasting doors of our Souls must open to him as a King of Glory he will come in as a King or he will not come in at all Though Christ be a King yet hath he no Natural born Subjects we are all Born with War in our Hearts against Christs Kingly Office other Lords bear Dominion over us Isa 26.13 We are not born but made his Subjects Christ first makes an Holy War upon our Rebellious Hearts and must make us Subjects or he can never find us such This is done in the day of his Power Psal 110.3 not External but Evangelical to make us come in to him as true Voluntiers when he speaks to us with a strong hand upon our sturdy Hearts Isa 8.11 The Elect tast not of Death untill they see the Son of Man come in his Kingdom Matth. 16 28. Those carnal Capernaites would have Christ their King because he had been their Cook Joh. 6.15 'T was for Loaves not Love ver 26. But we must love the Lord Jesus Christ as our King Priest and Prophet or we are Anathema Maran Atha 1 Cor. 16.22 That is Cursed till and at the coming of Christ they that will not kiss his Golden Scepter his Iron Rod will make them his Footstool for rejecting his Throne Luke 19.27 Happy be such as yield subjection to him hold dependance on him and have their Acquiescence in him Matth. 11.29.30 Thirdly All the Motions and Operations of the Spirit are made ours to wit 1. The Quickening 2. The Actuating 3. The Regulating 4. The Corroborating 5. The Comforting Influences of the Holy Ghost are all made ours by the Covenant yea and 6. As he is Convincing 7. supplicating 8. Sanctifying 9. Sealing 10. Discerning 11. Witnessing 12. Adopting Spirit All this and all more that can be said concerning Diversities of Gifts or Graces all are ours by the Covenant yea all those excellent endowments for secular as well as for Spiritual employments Exod. 31.3 1 Sam. 11.6 c. Isa 28.26 All Arts and Sciences do flow from the Spirit therefore is he called the seven Spirits of God Rev. 1.4 3.1 4.5 yet the Spirit of Grace 't is said the World cannot receive Joh. 14 17. though it may the Spirit of Gifts Do we want Water Wind or Fire The Spirit is all these we cannot have clean Hearts unless washed with this Water Psal 51.10 Joh. 3.3 5. we cannot have warm Hearts unless warmed with this Fire Luk. 24.32 There is no Sailing to the Port of Heaven without this Wind Joh. 3.8 the fresh gales of this breathing Spirit must first fill the Sails of our Affections turning them into Graces and then we go off a ground roundly and pass on the Road comfortably This is a mighty priviledge to have the presence and influence of the Spirit for as God the Son made an agreement or Covenant with God the Father before all time so God the Holy Ghost doth transact the
Kingdom of God in time and that within us as the other was done without us 'T is sad to want the touches of the Spirit which are quickening comforting and saving touches We may want its comforting presence yet have its quickning presence but if this latter be lost the former cannot be had for there can be no peace or comfort felt where there is not Life and we may want the Arbitrary Influence of the Spirit which raiseth up Grace to an high Lustre and Eminency yet have the necessary Influence which maintains the Being of Grace as the other doth its Well-being c. If the Holy Spirit doth not touch us with his Divine touches the unclean Spirit will with his Deadly touches 1 John 5.18 Job 2.5 The In-dwelling of the Holy Ghost in us prevents the re-possession of the unclean Spirit after he has had his dispossession for he must find his House empty or he cannot re-enter Mat. 12.43 c. yet though he is hereby kept from re-entring he is not from assaulting although the Man in Christ be assaulted yet the In-dwellings of the Spirit of Christ Rom. 8.9 11. doth secure him from Satans assaults yet the manner of the Spirits workings and in-dwellings be unknown to us John 3.8 c. In a word whatever Christ is as he saith he is Bread a Branch a Door an Heir Light Life an Altar a Lamb a Way a Vine a Lion a Foundation a Corner-stone tryed by all or has whatever the Spirit is a Dove a Comforter c. as before or has yea whatever Heaven or Earth hath in them the Angels the sweet Influence of the Pleiades and of all other Constellations the Covenant conveys all to us Dona Throni Dona Scabelli the good things of the Throne and the good things of the Footstool yea whatever is in Gods Threefold Treasury of the Sea Air and Earth It is a Covenant of Peace with all Creatures Job 5.23 whatever either Creation or Providence hath in them whatever God the Creator hath and is whatever God the Redeemer hath and is and whatever God the Sanctifier hath and is are all made over to us by the Covenant and is not this a full Covenant Fourthly and lastly As it is a full so 't is an Holy Covenant Luke 1.72 Dan. 11.28 30. There Antiochus's his Indignation was against the Holy Covenant as it was against the holy God and his holy People who were in holy Covenant with him his unholy irreligious Heart was against them for their holy Religion which they profess'd and practis'd 'T is call'd an holy Covenant 1. Quoad Fontem from the Fountain from whence it flows to wit from the Holy God who is Glorious in Holiness Exod. 15.11 and is proclaimed by those Heavenly Heralds the Seraphims three times over Holy Holy Holy Isa 6.3 and this Superlative Holiness in God gives a most Immense Lustre and Beauty to all his other Attributes 't is Holy Justice Holy Power Holy Wisdom Holy Love c. Now qualis causa tale causatum à quo aliquid tale est illud est magis tale If God who is the first cause of the Covenant be Holy then the Effect which flows from this Cause and Original must needs be Holy also the Stream is as the Spring 2. Quoad Finem from the End of this Holy Covenant which is to make us an Holy People we are chosen to be holy Eph. 1.4 Hence Holiness is absolutely necessary to Evidence our Interest in this Holy Covenant 't is necessary to Salvation which is the End of the Covenant both necessitate medii praecepti as 't is Gods precept that we should be Holy Levit. 11.44 and 19.2 and 20.7 1 Pet. 1.15 16 c. So Holiness is our means and way to Happiness for without it no Man can see the Lord Heb. 12.14 and therefore 't is promis'd in as 't is an Evidence of the Covenant 3. Quoad Objectum the Grace of the Covenant knows no other Object but an Holy People so made or so found as the Holy God is one Party confederate in this Covenant so his Holy Saints are the other Party Psal 50.5 for God doth not take the wicked by the Hand Job 8.20 to enter into Covenant with them nay he will not allow them so much as to take his Covenant into their Mouths Psal 50.17 he is King of Saints Revel 15.3 and will have no correspondence with the Evil. 4. Quoad Subjectum all the Contents or Subject Matter of this Covenant are Holy Things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13.24 which Isa 55.3 calls sure Mercies are by the Apostle call'd Holy Things all the parts as well as both the Parties are Holy the Promise in it is Holy Psal 105.42 and our Faith that lays hold on it is Holy Jude ver 20. The whole of it was spoke in his Holiness Psal 60.6 Inferences hence 1. This is the true Reason why this Holy Covenant is so little Embraced by the World 't is because they are an unholy People and hate this Covenant for its Holiness John 3.19 c. 2. Let us try our selves by our Holiness for an Interest in this Holy Covenant is it writ on all our Natural Civil and Religious Actions Zech. 14.20 on our Riding Drinking Sleeping c. The Doctrine contrary to Holiness is the Devils Covenant and none of Gods who knows his own Hand and owns no other Some weighty and Soul-awakening Considerations may commodiously conclude this great Concern of the Covenant all having a tendency to the Convincing Converting Quickening Confirming and Comforting the Souls of Men and Women 1. Consider All persons are under either the Covenant of Works or under the Covenant of Grace no Man can be under both Covenants at once for they are incompatible one with another the Law as it is a Covenant hath no consistency with the Covenant of the Gospel these two are two Vicegerents in Mans Heart the Law hath natural Conscience to keep its Courts there but the Gospel hath Faith to keep Christs Court there these are Inconsistent as both being supream principles are opposite till over powered a man may indeed be under a double Image to wit of Flesh and Spirit for that Image of the old Adam is done away and of the second Adam is renewed by Degrees but a Covenant-State is a Legal act so the change from the one to the other both which stand upon contrary Foundations as before is done all at once and therefore the one must make void the other and none be under both 2. Consider There is a natural propensity in the faln nature to desire to be under the Covenant of Works Gal. 4.21 Ye that desire to be under the Law for all men would establish their own Righteousness Rom. 10.2 3. and would be doing something to merit Heaven as Vega that Papist said Coelum gratis non accipiam I will not have Heaven freely given â—â—c Alas Proud Man scorns that Gift of God Rom.
The Inequality of strength both in these two Brothers and in their People Esau was stronger than Jacob and the Edomites than the Israelites where there is equality of Force betwixt two contrary Parties there is a drawing Match of it and neither wins the Day but Esau is revealed to Rebekah to be stronger than Jacob for he was Born all Hairy more like a Man than a Child a Bearded Man or manly Child hence called Esau of Gnasah Hebr. made as if made a perfect Man at the first both with a Beard and with a Pubes from his Birth as if he had been a Mature Man Hairy as a Kid. So being Superior in Force of Body he designs the Death of Jacob the weaker and puts him to the run into Mesopotamia and when he returned after Twenty Years absence Esau meets him in an Hostile manner with Four Hundred Cut-Throats at his Heels when Jacob had but a tender Flock no way accoutred for Defence or Resistance Thus also the Edomites of Esau were a setled and powerful People when the Israelites of Jacob were but wanderers in the Wilderness The Posterity of Esau were sooner advanced to Royal Dignity than the Posterity of Jacob who were at that time in Egyptian Bondage under the Iron Rod when the Posterity of Esau were then swaying a Golden Scepter Gen. 36.31 Edom flouriâ—â—â—s with Kings and a Kingdom while Israel was groaning under Aegypts Taskmasters So Pomp and Posterity is no sure sign of a true Church and when Israel came thence towards Canaan desiring a bare passage through Edom thither yet Edom denyed it Numb 20.14 4. The Conquest or Victory of the lesser over the greater or of the weaker over the stron ger The elder shall serve the younger Verab Jagnabod Isagnir The particle Van is adversative and must signifie But Hebr. but the more shall serve the fewer and greater the lesser the Hebrew Rab from whence great Men and Masters are call'd Rabbies Joh. 1.39 Mat. 23.8 signifies one Superior in Dignity as well as stronger in Body this the Holy Ghost translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greater shall serve the lesser Rom. 9.12 So Esau and his Edomites were every way Superior to Jacob and his Off-spring but God inverted this order of Nature for though Naturally the lesser serves the greater as the Servant his Master yet the great God will over-rule it so that the Victory shall fall to the lesser over the greater not so muâ—â— by Humane helps as by a Divine hand If we take this Literally as to Persons it cannot be 〈◊〉 that Esau did over serve Jacob but rather the contrary for Jacob call'd himself Esau's Servant Gen. 32.18 20. and he call'd Esau his Lord Gen. 33.13 14. and did him Homage bowing himself to the Ground many times before him Gen. 33.3 c. yet though the Oracle hold not thus Literally in respect of their Persons it holds figuratively true in respect of their Posterities for the Posterity of Jacob or Israel Gen. 32.28 did subdue the posterity of Esau As 1. Under David 2 Sam. 8.14 though afterwards for their Sins the Edomites broke their Yoke as Isaac had Prophecy'd Gen. 27.20 after their subjection of an hundred and fifteen years 2 Kin. 8.20 And 2. In the time of Hircanus the Son of Simon the Macchabee as Josephus and others relate after which Herod an Idumean put the yoke upon them again for he obtain'd to be King of the Jews so that Jacobs Dominion foretold by the Oracle had indeed time enough for its Figurative accomplishment being granted only quamdiu se benè gesserint upon their good Behaviour yet must it be chiefly understood Mystically and Spiritually both in respect of their Persons and in respect of their Posterity For 1. As to their Persons though Esau that he might lose no time began betimes to oppose Jacob even before he was Born and had also the Priviledge of Primogeniture which gave him a Ruledom over his younger Brother Gen. 4.7 literally taken but figuratively Esau serv'd Jacob and became his Inferior when he sold him his Birth-right and forfeited yea forsook his Fathers Blessing in separating himself out of Canaan into Mount Seir whereby he cast away his Fathers Religion and cast himself out of his Fathers Covenant then the greater became subject to the lesser and Jacob got a threefold Dignity above Esau 1. In the pre-eminence of the Birth-right which was a Type of the Grace of Adoption 2. In the Right of Inheritance in the Holy Land which was a Type of the Heavenly Canaan 3. In the Prerogative of both the Covenant and of the Church out of which there is no Salvation The Church of God was propagated in Jacob's Posterity not in Esau to which Church an humble Subjection is promised Isa 49.23 All these three prodigious Priviledges did the Divine Oracle design to the younger and detract from the elder and that as they were Dona Throni the Gifts of the Throne as well as Dona Scabelli Footstool-gifts Things that were not only commodious to this present Life but also pertaining to the Life to come which their godly Parents might possibly at least in part understand And 2. In respect of their Posterity though Edom flourish'd long in her Dukes and Kings and fared better in this World than Israel in the House of Bondage and in the wayless Wilderness did as before yet the Lord enabled David to cast his Shooe over Edom Psal 60.8 that is I will throw my Shooe at the Heads of those Edomites and make them to take it up or I will make no more of Subduing them than of casting my Shooe over them or I will walk through their Countrey as a Conqueror and trample upon them yea trend them underfoot 'T was the Lord that brought him into the strong Cities of Edom to Subdue and Sack them Psal 60.9 10. ☞ Under all these literal and figurative meanings of this Historical part There is 2. A Mystical sense of this Oracle a Mystery in the History which lies lurking in it yet lifts up it self and looks out of the Cloud wherein it is wrapped and offers to us no obscure signification The First Mystery is The Doctrine of Predestination lay in the Womb of Gods Eternal Decree as Esau and Jacob did in Rebekah's Womb from whence as to us the state of Degeneration preceded the state of Regeneration as Esau did Jacob in Birth this is before time That this is no Broken-Brain'd Allegory nor the Frothy Exuberancy of any wanton Wit appeareth from two Divine Testimonies one from the Old Testament and the other from the New The First is that of the Prophet Malachi Chap. 1 2 3. Saying Was not Esau Jacob's Brother saith the Lord yet I loved Jacob and hated Esau This is the Prophets Inference from the Divine Oracle the Elder shall serve the Younger for servitude came in with a Curse Gen 9.25 So figureth out Reprobation or the Hatred of God Joh. 8.34 35.
the First-born of Divine Dispensations God ever hath shew'd himself still better and better and so will for ever reserving his best Wine till the last John 2.10 to all Eternity when at last the first or elder Paradise which perished and was swallow'd up by the Deluge of Noah shall again give way to that second and better Paradise Luke 23.43 and 2 Cor. 12.1 2. and be swallow'd up by a Deluge of Eternal Glory This hath been Gods method of Dispensing Wisdom all along the History of Scripture as is very remarkable both as to Persons and as to Things or Dispensations 1. As to Persons the elder Sons in most or all the Families upon Scripture-record give place to the younger as Abel is prefer'd before Cain Shem before Japhet Isaac before Ishmael Jacob before Esau Joseph before Reuben Ephraim before Manasseh Moses before Aaron David before Eliab and Solomon before Adonijah c. 2. As to Things or Dispensations even the first Covenant it self as is before at large declared must be Rejected and as it were Reprobated and found faulty to be disannulled in order to its giving way to a second a more gracious and better Covenant than the old the new Covenant of Grace and assuredly the Promises of the last times are the best Promises both in the Word and in the World Glorious Things are spoken concerning the City of God Psal 87.3 Dicta praedicta told and foretold of the Church in the last times when the New Jerusalem the Mother of us all Gal. 4.16 shall come down from Heaven as a Bride out of her Bride chamber Revel 21.2 which clearly holds out there shall be as great difference betwixt the state of Gods Church now and that which is to come after Rome's Ruine as between the time of Honourable Persons only privately Betrothed and the High Joyful and Glorious Day of Solemnizing their Marriage in publick and as between the time of a Kings coming from a Forreign Countrey unto his Kingdom and his Actual Pompous Coronation and carrying on his Royal Authority as King indeed Alas now is only our Betrothing time the day of our Espousals Hos 2.19 Jer. 2.2 but the Marriage-day of the Bride with the Lamb will come Rev. 19.7 8. after Rome's Ruine chap. 18. and 21.9 10 c. There be Glorious Things foretold by the Prophets concerning the Christian Church See Isa 40. to the end of that Prophecy c. and if Christ did Glorious Things for his Church in the days of his Humiliation Luke 13.17 how much more will he do for Her in his Day of Exaltation nihil Honorificum non praedicatur de Ecclesiâ nihil quin sit Honorifi-centissimum all Honourable Things are spoke of Her which is the place of Residence for the great King Mat. 5.35 the God of Glory Acts 7.1 especially the last things the best Wine comes last John 2.10 Satan gives his best first Honey in the Mouth pleasure in Sin but a Sting in the Tail pain for Sin but Christ quite contrary his Work is worst at first the best is behind sweet Wages 2. Tim. 2.12 the best of Honey is in the bottom This latter Mystery hath an happy Hit and Co-incidency with the former and farther demonstrates how the great God and grand Governour of the World whirls about Created Beings in his Wheel of Providence which walketh its round in turnings and returnings Psal 90.3 Not only the course of Mans Life runs in a Ring or Round and sometimes a very short Round but also there is a circular Course even of all things as Solomon saith in divers places compared with that of our Saviour so oft repeated They that are first shall be last and the last first Mat. 19.30 Luke 13.30 c. which Moses expresseth in more veiled Terms The Head shall become the Tail and the Tail the Head Deut. 28.13 This did sometime befal Jacob and Esau as before and so the Church and the World But to Return now to that Grand Universal Individual and near concern of every Christian wherein Rebekah's Womb represents the Womb of Christianity As Rebekah had all Peace and no strugling within before her Conception so the Soul of Man before Christ be formed in it hath indeed a peace but 't is only a presumption like that of the proud Pharisee with his God I thank thee c. Luk. 18.11 12 prizing himself far above the Market taking his poor Counter and reckoning it for a 1000 Pound yea not only thinking himself better than every other Man but even worthy to hold conference with God himself How many think themselves with him as good as any meerly because they are not so bad as many This is but a false peace grounded it may be upon good meanings external professions c. Whereas a right and true Peace is always the Daughter of not a seeming but a saving Faith which is not only a Grace that pacifies the Conscience Rom. 5.1 c. but that purifies also both the Heart Act. 15.9 and the Life 1 Joh. 3.3 4. but Prophaneness as well as Presumption is an Attendant to a false Peace Deut. 29.19 Thus those presumers having the Devils Peace Matth. 7.21 23. thought verily they had been Sailing all along towards Heaven being Lull'd fast asleep in the Cradle of Security and knew nothing to the contrary untill they were Landed upon the Shore of Everlasting Death and Darkness and heard also that Direful Sentence Depart from me ye workers of iniquity though they came bouncing at Heavens Gates and thought to Enter with the first thither whither no unclean thing or worker of Iniquity can enter 1 Cor. 6.10 11. On the other Hand as Rebekah when she had Conceived found not her former ease or Peace which continued with her during her Twenty Years Barrenness but felt fearful commotions in her Womb yet understanding from Gods Oracle the meaning thereof she became becalmed and better pacified and in a Faith of Recumbency sat down satisfied at Gods Foot as her Father Abraham had done Isa 41.2 Crying no longer If it be so why am I thus She had then Peace and Complacency in her condition though still she felt concussions of her Burden in her even so it is with the Soul of a Christian wherein Christ is formed or Conceived Gal. 4.10 Though then the conflict betwixt Flesh and Spirit beginneth which causeth much Consternation of mind even to a crying out Oh wretched Soul that I am who shall deliver me from this Body of sin Rom. 7.24 Yet when the Oracle of God speaketh a with strong hand Isa 8.11 to this sore and sad Heart saying Be of good cheer c. Mat. 14.26 27. Let not your Heart be troubled Joh. 14 1. and their Sentence of justification comes from Gods Presence Psal 17.2 and 35.3 Then All 's at Peace Shalom Shalom Peace Peace perfect Peace Isa 26.3 And Shalom-Rab great Peace is upon and within that Soul Psal 119.165 To whom God hath
by another However this Lie of Jacob which may be partly extenuated but never wholly justified ought not to be drawn into a pattern for us to imitate 't is Recorded for caution not for imitation yet the most wise God permitted his Sin bringing his own Holy Purposes to pass thereby as he doth most frequently by both the Infirmities of Saints and by the Enormities of Sinners he Sails with contrary Winds and would never suffer evil to be unless he knew how to bring good out of that evil The sixth Remark or Means Jacob got the Blessing by Faith which Esau wanted being clothed in the Garments of the elder Brother of which before add thereto the Hebrews say they were the very Garments that Adam wore in Paradise which had a most sweet fragrancy in them being of Gods own making Gen. 3.21 and being transmitted from Predecessors to Successors still retained their fragrant Paradise-odour which so refreshed and even ravished old Isaac's Smell Gen. 17.27 saying The smell of my Son is as the smell of a Field c. But Aben-ezra saith more soundly than doth that Scriptureless Jewsh Fable that Rebekah might purposely perfume them it being now Spring-time with fresh-springing Plants and fragrant Flowers Those Bigde-hachamudoth Hebr. desireable Garments were not common Coats of Esau for then he or his Wives would have kept them as before but most probably they were Sacred Vestments and Sacerdotal peculiar to the First-born which as Ensigns of the Priesthood and Principality of the Primogeniture the Mother of the Family according to the manner of the Countrey had in her keeping and which she kept in Chests sweetned with dried Rose-leaves and other Odoriferous things whence Isaac said Reeh Reach c. Behold the Smell of thy Garment is as the Smell of a full Field so the old Syriack Samaritan and Greek as well as the Vulgar reads it to wit a Field full of fragrant Flowers and Fruits the sweet Odours whereof had likely ting'd those goodly Garments Besides these Jacob had put upon him the Kid-skins also upon his Hands and upon the smooth of his Neck ver 15 â—6 which in part Symbolizes with that Original clothing wherewith God clothed Adam Gen. 3.21 Coats of Skins which together with those goodly Garments do jointly represent both the Grace of Justification that Garment of Salvation Isa 61.10 that Robe of Righteousness wherewith God clotheth his Church made of the Skin of the Lamb of God that her filthy nakedness may not appear Revel 3.18 and 19.8 and 2 Cor. 5.2 3 4. And the Grace of Sanctification in a new Heart and Life wherein we are said to put on the Lord Jesus Christ Rom. 13.13 14. These are Garments of Honour as the Chaldee calls those Coats wherewith God clothed our first Parents and of Holiness for Glory and for Beauty Exod. 28 2 3 4. which the Greek calleth Holy Robes or Stoles figuring out those Robes of Righteousness wherewith the Saints are clothed Rev. 7.9 14 c. And both these clothings the outward of Justification and the inward of Sanctification have a sweet Smell compare Cant. 2.13 and 4 12 13 14. and 7.11 12 13. like those goodly Garments put upon Jacob which the Thargum Jerosolymat applyeth to the perfume of sweet Spices which God appointed after by Moses to be Offered up to him in the Mount of the Sanctuary both which are put on by Faith Could we but by Faith put on the Royal Robe of Christs Righteousness that Garment of our elder Brother who is not ashamed to call us Brethren Heb. 2.11 when we had never a Rag upon our Backs but left naked by the Fall and when our Father was an Amorite and our Mother an Hittite Rev. 3.17 Ezek. 16. 3 4 5 6 8 10 11 This is that which will put the sweet smell of a fragrant Field upon us and cause our very Constitutions to be like to that of Alexander'â— which is said to be of such an exact and equal Temperature that it gave a sweet scent where ever it went Thus should we be as fragrant Ointment poured forth in all Places and Companies where we come we should leave a sweet savour behind us every where both while we live and when we die Geographers write That some Grounds in Spain as Aristotle doth of Sicily send forth such a strong smell of Rosemâ—ry and other fragrant Flowers that Hounds cannot Hunt there the scent of the Game is so confounded with the sweet smells thereof And Were the Name of Christ iâ— as Ointment poured forth to us as it was to the Spouse Cant. 1.3 Our sweet Resenting of Heavenly things would spoil our Hunting after Earthly Vanities Christ the true Carcase smells so sweet to all Heavenly Eagles Mat. 24.28 which being now lifted up should draw all Men after him John 12.32 Thus Jacob had the sweet smell of a Field full of fragrant Flowers put upon him by his Faith which he undoubtedly was endued with notwithstanding his frailty for he having his scruples answered by his godly Mother who was directed by the Divine Oracle and undertook to undergo the curse he feared together with the assurance oâ— Gods Promise that the elder shall serve the younger and with some confidence from the Primogeniture whereof he had already got present Possession he in Obedience to so grave a Matron as Rebekah was doth dutifully put on the goodly Garments and the Kid Skins c. and believingly rolls himself upon Gods Providence in those holy means for an happy end and event of obtaining the Blessing as he had the Birthright and saying in his Heart with Esther Esth 4.16 If I perish I perish but it shall be in the way of Obedience and accordingly as he believed so was it done unto him Mat. 9.29 the Issue answer'd his expectation of Faith God frequently proportions his own performing to Mans believing he got the Blessing Objection But seeing 't is said that Isaac blessed Esau as well as Jacob Heb. 11.20 how can we say that he got it only Answer 'T is true Esau got a Blessing but Jacob got the Blessing That which Esau got was rather a Prediction than a Benediction in comparison of Jacob's for Isaac had but one solemn Patriarchal and principal Blessing which carried with it the Spiritual Promises in Christ and as Christ is but one so it can be but one also This is that which Esau aright complains off ver 36. Hast thou but one Blessing Oh my Father for though the Blessing of Charity be manifold from Superiors to Inferiors or from Inferiors to Superiors or 'twixt equals Blessing one another in the Name of the Lord Psal 129.8 Heb. 7.7 Numb 6.23 Luke 6.28 c. which is only Ministerial yet the Blessing of Authority which was rather Magisterial as from God extraordinarily Patriarchal and Prophetical was but one single Blessing transmitted from Father to Son by a Solemn Blessing whereby the Covenant of Grace was continued from Generation to Generation
him with Dominion and Lordship and Jacobs Posterity was in Slavery to Egypt some Hundreds of years after as the days of his Person were few and evil in trouble Gen. 47.9 So the days of his Posterity were many and evil in Bondage therefore there must be a deeper Mystical and Spiritual sense of the Blessing made good in Heavenly Blessings both to him and to his Posterity by the Messiah 2. The Blessing Isaac pronounc'd upon Jacob must be the same Blessing which God Promis'd to Abraham the Grand-Father and to Isaac the Father so to be transmitted in this Patriarchal manner to the Son now none doubt that the Blessing of Abraham c. which was to come upon the Gentiles in the Covenant of Grace Gal. 3.8 14. was a Spiritual Blessing 3. God himself as well as Isaac explains it to be a Spiritual Blessing and further confirms it when Jacob after it flyes to Padan-Aram Gen 28. First Isaac puts this sense upon it v. 3 4. God Almighty Bless thee and give thee the Blessing of Abraham c. what he had done before by a misguided Fancy he now more advisedly doth upon a well grounded Faith according to Heb. 11.20 this the Hebrew Doctors say had an Eternal Foundation which shall have no end either in this World or in that to come Isaac adds to his own Blessing that also of Abraham who had the Original Grant of special Grace Gen. 12.3 17.1 c. which chiefly consisted in forgiveness of Sin Redemption from the Curse and receiving the Promise of the Spirit through Faith in Christ Gal. 3 9 13 29. Rom. 4.7 8 13 c. Secondly God explains it to be a Spiritual Blessing Gen. 28.25 In thee and in thy Seed shall all the Families of the Earth be Blessed which must be meant the Blessing of Eternal Life by Christ who was of his Seed the same Promise was made to Abraham Gen. 12.3 18.18 and performed by Christ Act. 3.25 16. Gal. 3.8 Thus Jacob was made the Heir of the Spiritual Blessing So are all true Christians 1 Pet. 3.9 to whom God spake there as well as to Jacob Hos 12.4 God spake with us there as well as with him Sixthly and Lastly Though Isaac in his Patriarchal Benediction mentions only Temporal Blessings yet there is nothing more frequent and familiar with the Holy Prophets than under such Symbols to signifie Spiritual and Coelestial Blessing not that the Faithful of their times should sit down satisfied with Earthly things and neglect the Heavenly but because the rudeness of the Infant state of the then Church did so repuire it for Christ was not at that time revealed for whom alone the revealing of all Mysteries was reserved and who indeed was himself this Dew of Heaven and this Fatness of the Earth Promised as he is the Bread of Life that came down from Heaven that Coelestial Manna that Meat indeed and Drink indeed without which the Souls of the Faithful would certainly Languish and Die though their Bodies be never so well filled with the most delightful dainties of the Earth wherewith had Isaac put off Jacob as his only portion neither could he have been so well satisfied nor Esau so much grieved at the Bargain who according to our Translation had the same Temporal Blessings and by the Lordship and Dominion Promis'd here to Jacob must not only be understood an External Kingdom but also the Internal and Eternal one of the Messiah descending from Jacob anointed of God above his Fellows and advanced above every Name by whom alone the true and salvifick Blessing is conveyed to all the Faithful of what Family Nation or Country soever This History hath many Remarkable Inferences naturally flowing from it As 1. Besides those that have Offer'd themselves all along That Parents ought to bless their Children too many God knows do Curse and not Bless them but cursing Parents are cursed Parents and 't is well for some good Children whose bad Parents curse them for their goodness that causless Curses shall not come Prov. 26.2 which like a wandring Bird flies about where it will yet no Body cares or is the worse and when her Wings are wearied with wandring after she hath beat the Air to no purpose she returâ—s to her Rest or Nest Thus the causless Curse flies at Random and in vain but returns at last into the Authors Bosom from whence it came Little do such cursing Parents consider they are call'd contrariwise not to Curse but to Bless their Children that they may inherit the Blessing 1 Pet. 2.9 2. Children ought to fear the causeful Curses though not the causless of their Parents As Isaac here Blessed Jacob and Esau but Cursed neither of them no not his prophane Son whom rather he would fain have Blessed So the better Son feared his Fathers Curse Gen. 27.12 So shall I bring a Curse upon me and not a Blessing Jacob justly feared to use deceit to his Blind Father lest not only his Fathers but also Gods Curse Deut. 27.18 should come upon him Oh how many unnatural and cursed Cham's there be in the World that cause their Parents to Curse them for their unnaturalness as Noah did his Son Gen. 9. 22 25. 'T is sad when God saith Amen thereto God himself curseth such Caitiffs Prov. 30.17 That 's a Curse with a witness the Curse of God and the Curse of a Parent when 't is just falls heavy and lamentable Effects have followed even the complaint of a Parent makes a loud cry in Gods Ear Judg. 9.5 6. 'T is said That God by cutting off Abimelech rendred the wickedness he had done to his Father Let all Children think of this and fear undutifulness 3. Parents ought to gather together a Stock of Divine Promises that they may bless their Children more out of Faith than out of Form praying for them out of a Promise as Isaac did here for his Son Jacob praying that the Blessing of Abraham might come upon him Gen. 28.4 And out of that constellation of Promises the Covenant I will be thy God and the God of thy Seed This should be improved with utmost importunity and without any exception not baiting God one of our Children but pleading the Covenant for all them where God makes no exception we need not make any our Prayers for them must be grounded upon some word of Promise for Promises are the Ground as precepts are the Rule of Prayer and our Prayers for them require Faith it must be the Prayer of Faith founded upon a Promise the proper Work of Faith is to turn Promises into Prayers And Oh! that we had a particular Faith for them all saying with David in this will I be confident Psal 27.3 This should be our Confidence that whatever we ask according to his will as this is according to his Covenant without any express exception he heareth us 1 Joh. 5.14 We may lose some Children for want of our earnest asking Oh that
his Fathers House and constrained to commit himself to an hard-hearted Master for Twenty long years while Esau in the mean time had the rule of his Fathers House at his departure and after prospered to become a mighty Man notwithstanding all this neither Rebekah nor Jacob did despair of Gods Promise or doubted of the Blessing in due time to be made good and until then they made a Life out of the Promise of it which sheweth that great is the Consolaâ—ion of Gods Servants in the midst of all their Sorrows and Sufferings They carry along with them the Promise and Blessing as the Pawn and Pledge of the Heavenly Inheritance whereby in the greatest want of all things they still greatly abound and whatever of the worser part be taken from them yet this better part can never be so Luke 10.42 What though the wicked prosper and flourish within Doors as Esau did while the godly are suffering hard things abroad with their Father Jacob yet the latter do well know that the former have their portion in this Life Psal 17.14 and 't is but a Barren Mount Seir at the best that is assign'd them they are still strangers to the Covenant of Promise Eph. 2.12 The Inheritance it self is reserved for them it may be on Earth however in Heaven 1 Pet. 1.4 5. Hence do they learn patience and constancy in the good ways of God who many times leads them about as he did Israel in the Wilderness suffering hard things for many years yea and confidence that God in his good time will make his Promise good to his people The fourth Remarkable Note or Observation is that rather than Gods Servant Jacob should be discourag'd by the hard things interveening betwixt the Promise and the Performance God himself will come to comfort and encourage him This brings us to the Vision of the Ladder wherein God came to comfort him and to confirm his Fathers Blessing upon him for a firmer fixing of his Faith upon it Notwithstanding this Blessing Prayer and Promise of Isaac to Jacob yet there were hard Providences quite contrary to the Promises which were hard to be reconciled together attending both Jacob's Person and his Posterity for a long time after before any performances of the Promise appeared As to Jacob's Posterity Moses gives us an Account that Esau's Posterity was sooner advanced to Royal Dignity than that of Jacob which in the Egyptian Bondage were ruled under a Rod of Iron while Esau's Off-spring were Rulers swaying a Golden Scepter Gen. 36.31 before there Reigned any King of the Sons of Israel whereupon the Hebrews observe that Israel was groaning in the Iron Furnace of Affliction while Edom plumed himself with the glittering Glories of a Royal Diadem From whence is an undeniable consequence That Pomp and Prosperity is no Infallible Evidence of the true Church As the Romanists say Luther proves Rome to be a false Church quia sine cruce Regnat because she fetcheth her best marks from the goodness of her Markets If so This will prove Edom a truer Church than that of Israel and though Edom reigned sooner than Israel yet they sooner perished Citiùs exoriuntur impii citiùs exuruntur like the Grass that grows upon the House top may grow up sooner than that of the Field yet it withereth sooner the Mower fills not his Hâ—nds with it Psal 129.6 7. as holding it not worth gathering wicked Men are useless Creatures set up on high for a time but on slippery places Ps 7.3.18 advanced as Haman but to be brought down with a Vengeance and that suddenly whereas the Inheritance of the Children of God Continueth for ever Psal 102.28 by vertue of the Covenant And as to Jacobs person which is the matter in hand and therefore here mentioned after his Posterity Moses gives an Account also that Esau's person was Solacing himself at home in his Fathers House while Jacob was driven from it to Travel into a strange and far Countrey about 500 Miles distance where when Seventy Seven years Old he must be bound Apprentice for a Wife to a churlish Master for Seven years more Whereas long before this Esau had taken to himself two Wives not consulting his Parents nor craving their consent yea contrary to their practice who contented themselves with one to one according to the first Institution Gen. 2.24 and these two which should have been but one were two Hittites the worst sort of the Cursed Canaanites Ezek. 16.3 and therefore Esau's Marriage was a great grief to both his Parents minds Gen. 26.34 35. and 27.46 not only because he had shewed less respect to them in point of Marriage than scoffing Ishmael had done who Married according to his Mothers mind Gen. 21.21 though she was but a Woman and a Bond-woman too yet submits to her disposal therein but also because Esau had Married against both his Noble Parents Wills two untractable Idolatresses of a Rebellious Race and Spirit Rabbys say resisting the godly Council of Isaac and Rebekah whereas Ishmael as we read took but one only And as if this had been too little provocation to Pious Parents by a prophane person when he saw that Jacob was sent to Padan-Aram for a Wise and that his own two Canaanitish Wives were an offence to his Parents he to please them will take another Wife of the stock of Abraham a Daughter of Ishmael his Fathers Brother Gen. 28.6 7 8 9. This he did to please his Father not minding at all whether he or his Wives pleased God God is not in all his thoughts Psal 10.4 By this Marriage he thought to make amends for his faults in his two first and to please his Father better than before but this third Marriage makes him a worse Husband in the multiplication of Wives The former for any thing appearing to the contrary being both alive nor did this make him the better Son for he being the Son of a Free man should not have married the Offspring of the Bond-woman and one that belong'd not to the Covenant of Grace In this prophane person Esau we have a Specimen or Pourtraicture of the best Practices of prophane People who are 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After-witted as Esau was of whom 't is said twice when Esau saw Gen. 28.6 and when Esau saw v. 8. but both times he saw too late and therefore what he did was to little purpose This non putâram or Fools Had I wist in an After-wit or over-late sight is never good neither in Piety nor in Policy Such as Future their Repentance being as Seneca saith semper victuri always about to amend their Manners yet never meet with a time to begin it will find this true when in the midst of their trifling about Offers and Essays of Reformation they are snatch'd away by Death and shut out of Heaven The Patriarchal Blessing was now bestowed upon Jacob though banished and though Esau lived as Lord at Home and now labour'd to please
all your Comfort Jerem. 13.11 Act. 11.23 Psal 37.4 and 84.10 Herod had some Delight in hearing the Word Mark 6.20 but it was only as water that is spilt upon the Rock which leaves a dew only but sinks not in nor soaks it to a softness as the Rain of God's Blessing doth the fruitful Soil it falls upon a bare tast of heavenly things will not feed the Soul Heb. 6.4 5. 6. Try your Zeal for God If your Ear and Eye be both sanctified with saving Grace you cannot abide to hear or see Sin in others but your Righteous Soul will be vexed with it as Lot's was 2 Pet. 2.8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tortur'd with it as if set upon a Rack Guilt or Grief is the best a Godly Man gets by conversing with the Wicked yet 't is not enough you loath Sin in others but you must loath it more especially in your self for Jehu abhorr'd Idolatry in others yet indulg'd it in himself 7. Your Conformity to God Children are like their Father so must you pass into the likeness of the Heavenly Pattern purifying your self as God is pure 1 Joh. 3.3 in quality tho' you cannot in equality you must be suitable to his holy Nature as well as subject to his holy Law Matth. 5.48 1 Pet. 1.15 16. Learn of Christ to be meek lowly and holy Matth. 11.29 8. Your Communion with God wherein together with Conformity to God consisteth your summum bonum or highest Happiness 'T is wonderful condescension in the most high God to converse with worthless worms and 't is a glorious privilege that he will vouchsafe such sinful Dust to be reckon'd his Neighbours Levit. 10.7 in propinquis meis Oh pray to maintain it as David did for himself Psal 86.11 and for his people 1 Chron. 29.18 that God would fix their Quicksilver hearts and to keep them in that holy temper fit for Communion with God 9. Your Confidence upon God leaning wholly upon this Ladder with all your weight both for Safety in this World and for Salvation in the World to come Can you trust in him at all times Psal 62.8 as well in the Failure of outward Comforts as in the Confluence of them Can you confide in God without a Pawn in your hand from him as Habakkuk did ch 3.17 18. Can you confide in a killing-God as Job did ch 13.15 who when his very breath was well-nigh beaten out of his body by multiplied strokes yet would he hang upon God still and not be easily shaken off saying If I must die I will die at his Feet there If I perish I will perish Esth 4.16 This is an high step of this lofty Ladder thus to lean upon the Lord Cant. 8.5 and Isa 50.10 with a faith of Recumbency as the Hop doth upon the Pole and to trust God in his Promises when we cannot trace him in his Providences while Tryals and Troubles are upon us 't is an high Attainment 10. And lastly Try your perseverance in the good ways of God This is the top-step of this long Ladder He that endureth to the end shall be saved Mat. 14.13 't is but an he here one and there one that holdeth our where many fail and fall short losing their Love and thereby their Reward 2 Ep. of John verse 8. A godly man may grow remiss and leave his first love Rev. 2.5 so may lose the lustre comfort yea and exercise of his graces and thereby also lose what he-hath wrought 1. In respect of the praise of good men 2. In respect of his own former feelings of Gods favour 3. In respect of the fulness of his Reward in Heaven Thus the Nazarite that broke his Vow was to begin all again his thirty days observance for an holy separation Numb 6.12 And thus the backslider that slips down this Ladder hath his climbing work to begin again as before yet if truly godly he falls not totally and finally for the Root of the matter is still in him though the Reins may be consumed Job 19.27 28. Isa 6.13 James 1.21 Radical fundamental special saving grace proper to the Elect wherein the Being of a Christian consisteth is certainly unloseable though not only common grace may come to nothing but also the Joy of Faith Confidence of Hope and the Fervency of Love all which belongs only to the Well-being of a Christian and which are the Shine Lustre and Radiancy of the Radical may be lost and perhaps irrecoverably Psal 51.12 Therefore you stand in as much need of confirming grace to the end as you did of converting grace at the beginning pray that God may establish your step Psal 37.23 as before and uphold your goings Psal 17.5 Christ prays too that your Faith fail not Luke 22.31 32. that you may hold on your way and hold out to the end or top of this Ladder otherwise as your Repentance was the Joy so your Relapsing will be the Shame of Angels Luke 15.10 And this conditional Caution doth not import as if it were in mans power to persevere for that is wholly ascribed to the power and goodness of God Rem 11.5 22 23. but 't is to stir up in us all godly care and circumspection that we may do our part to hold fast our Confidence Heb. 3.6 4.14 10.23 Rev. 2.25 3.3 11. to hold on our way Job 17.9 and to hold out to the end Matth. 24.13 The Crown of Life is promised indeed to good beginners but 't is only performed to good enders Vincenti dabo to overcomers Rev. 2.7 26. 3.5 21. 21.7 The duty of walking in paths of Piety or climbing this Ladder is our part but the Ability and Success is Gods who will bring Judgment unto Victory Matth. 12.20 The holy Martyrs in the Martyrology are call'd Holdfast men as they did hold fast this Ladder Hold up hold on and hold out to the top insomuch as the difficulty of any Act became to be expressed by this Proverb usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you may sooner unteach a man Christ as do it Truth in the beginning Zeal all the way and Constancy to the end makes a compleat Christian Perseverance is the Salt of the Covenant of Grace call'd the Covenant of Salt 2 Chron. 13.5 as seasoned hereby This enduring Grace is purchased for us by Christs blood and conveyed to us by Christ prayer God decreed both that Peter should persevere and that Christ should pray for Peters perseverance When Jacob was thus comforted with his Vision of the Ladder He 1. Erects a Pillar the better to perpetuate the memory of that mercy calling it Bethel the House of God and consecrating it for Gods Worship as to use but not to any Inherent Holiness 2. He vow'd a Vow v. 18 20. wherein he became the first Holy Votary that ever we read of and whence he is call'd The Father of Vows He makes a Religious Promise to God in his prayer grounded upon the precious Promise of God
Christ dealt with his Disciples who over curiously ask'd him Wil t thou at this time restore again the Kingdom to Israel He Answered 'T is not for you to know the times and the seasons but that which is far better for you ye shall receive the Holy Ghost c. so this Blessing Christ gives Jacob here is answerable to that Christ gives to his Disciples there Act. 1.6 7 8. to wit the best of Blessings for the Holy Spirit in Luk. 11.13 is call'd All good things Mat. 7.11 it follows then that this Blessing wherewith Christ here Blessed Jacob was the most Divine Blessing that had all other Blessings in the Bowels of it the Blessing of the Throne that comprehended in it the Blessings of the Foot-stool Jacob had got already a great store of Foot-stool Mercies much Wealth Wives and Children these Worldly Blessings would not and indeed could not content him He tuggs hard still and must have some better Mercy than these even the Throne Mercy to wit Peace with God well knowing that would bring Peace with his Brother and all other good things as Job 22.21 acquaint thy self with God and be at Peace with him and thereby good shall come unto thee He knew his power to prevail with Emmanuel himself would more inable him with power to prevail with Esau Secondly 'T is still more apparent if Gen. 35.9 10 11 12. be likewise well considered where God gives an explanation of this Blessing wherewith he had Blessed Jacob for there he as he doth usually reviveth and reneveth his Promise with a fresh supply of comfort upon his Soul now again saddened both by his fear of the Canaanites c. Gen. 34.30 and by the Death of his dear and well deserving Deborah Gen. 35.8 for a further confirmation of his Faith upon the Promiser The sum of the sixth appearance of God to Jacob is express'd in one word And he Blest him v. 9. how this was done is declared to be by two ways 1. By another imposition of his new name Israel to his further assurance that he should still prevail with God in new Temptations as he had done in his late Wresting and with men too as he had already prevail'd with both Laban and Esau 2. By a new enlargement upon the short benediction only named before Gen. 32.29 but here amply specified Gen. 35.10 11 12. that Jacob might be Blest both by Word and Deed yea Blest with Covenant-Mercy which is the best of Blessings for God makes it plain here that the Blessing wherewith he Blessed Jacob Gen. 32.29 was verily the Blessing of the Covenant yea of the same Covenant which God made with his Grand-father Abraham They both having the self same ground of Believing Gods keeping Covenant with them to wit I am God Almighty El-shaddai or All-sufficient Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-sufficient not needing any creature to help me but am able of my self alone both to Redeem you both and to Ruine all your Enemies compare Gen. 17.1 2. c. with 35.11 where the Grand Charter or Covenant of both a Numerous and a Royal Off-spring of the possession of Canaan but especially of the Grace of the Covenant given to Jacob doth exactly agree with that before given to Abraham Gen. 17.6 8. This must needs be a very sweet allay to Jacob's fears from Esau's accosting him in an Hostile manner if he understood God's Blessing thus Gen. 32.29 at God explain'd it to him after Gen. 35.9 10 11 12. he might then argue his Soul out of Unbelief saying God cannot be a Liar to me in letting Esau cut me off how then should I come to Canaan c. When Jacob was thus Blest after Prayer and Prevailing he then masters his own fear makes use of two most probable prudential means 1. Marshalling his Companies in the best manner for saving of the last at the least 2. Marching before them himself and doing low obeisance to his Lord Esau whom meeting he finds the full issue of his Faith to which those his Prudentials were only subservient that God had Chained up yea Changed his Brothers Heart from his former hatred into present love and he that came to Kiss who he thought came to Kill yea and shed Tears to him whose Blood to shed he expected his Brother approached Then could he not but see God and his Goodness in this unexpected kindness when he saw the face of Esau which so much he feared to see as though he had seen the Face of God Thus had he Esau reconciled his ways pleasing the Lord Prov. 16.7 for this he erects an Altar of Praise calling it El Elohe-Israel joining his name with his own therein as a memorial of his Power of prevailing both with God and Men. Gen. 33.1 4 10 20. Jacob after this Covenant-Blessing meets with many Crosses and Calamities notwithstanding and such as were Crosses from within even in his own Family besides all the other forementioned were Crosses from without which were principally five First The Ravishment of his only Daughter Beautiful Dinah Secondly The Massacre made upon the Shechemites by his two Sons Simeon and Levi in revenge of the injury done to their Sister Gen. 34. throughout Thirdly The Death of his dear and best beloved Rachel whereof the Death of Deborah his kind Nurse was the forerunner Fourthly The Incest of his eldest Son Reuben Fifthly The Death of his Father Isaac the last three Gen. 35. gives an account of these five sad Providences attended Jacob in his return from Syria or Padan-Aram to Canaan though he had Gods Command for his returning and his Covenant of Weal and Well-doing in it There be yet other two dark and dismal dispensations to make the five aforesaid seven that number of perfection in imperfection misery which well nigh destroyed Jacob after he was got into Canaan that Land of Promise from which he had been absent about thirty years The first of these last two was the supposed Destruction of his dear Jewel Joseph Gen. 37. The second was the Real and Long Famine which drove him and his out of Canaan the Land whereof he was true Proprietary by Gods Promise as well as present Possessour down into Egypt where he died and where before his Death he Blessed Joseph's two Sons Ephraim and Manasseh and all his own Sons the Patriarchs and where also he swore Joseph to carry his Corps out of Egypt into Canaan and to bury him there as Gen. 45 47 48 49 50. chapters do fully declare A brief touch upon these in their order First Dinah's Ravishment after that Friendly meeting and parting of Jacob and Esau which indeed was no less than a double Miracle that the latter should be so changed and the former so cheared with his Deliverance Jacob comes first to Succoth Gen. 33.17 where his first House after so long a Pilgrimage was a Tent or Booth as Succoth Hebr. signifies wherein he sojourn'd till his Cattle v. 13. had
Joab is busie about routing the Ammonites in the Field in laying Siege to Rabbah the Metropolis of Ammon the Devil is as busie to lay a Siege to David Joab's Lord and King of Israel and drawing him out of his Trenches as Joshua did the Men of Ai Josh 8.16 Satan far sooner prevailed against David than his General did against the City he besieged 'T is said David arose from his Bed and took a turn upon his Turret and from thence he saw a Woman washing her self Here began David's down-fall from the top of his Turret He had prayed Lord turn away mine Eyes from beholding Vanity Psal 119.37 and now he should have persisted in that suit but here alas Satan made his Eyes burning Glasses to set his Heart on Fire of Lust He that prayed Lord keep the Door of my Lips Psal 141.3 should now have entreated the Lord to keep the Windows of his Sight which here became Loop-holes of Lust and Windows of Wickedness No sooner had David opened the Casement of his Eyes having newly rubb'd his late Sleep out of them but that subtile Serpent Satan easily enters in and makes a shift to wind himself in and wriggle down into David's Heart whereby he made himself Master of the whole Man having once taken possession of that Hidden Man of the Heart so called 1 Pet. 3.4 Job did better in hedging in his Eyes and Heart not only with a Prayer but with both a Vow and an Imprecation as well as with a Covenant Job 31.1 7. The Third Remark is Upon the third Circumstance the Person next to Time and Place the sight whereof was the occasion of David's foul following fall She is Described here divers ways First A Woman washing her self to wit from her Legal Vncleanness Lev. 15.19 and 18.19 Possibly some Window was carelesly left open for Air in her Chamber that was near the Palace-Royal where she could espie no beholder but Lust being quick-sighted Lustful David espied her through the Casement that then was Casually or Carelesly left open Secondly Very Beautiful to Behold This was a strong bait to David who had been indulging himself with some excess of Eating and Drinking and then with that Lazy humour of Sleeping after Dinner This was the root of all David's wretchedness Her Beauty was as Jeat to draw and as the Adamant to hold fast David's now Fired Affections Thirdly She is Described by her Name as well as by her Beauty ver 3. David enquired after her who she was when he should rather have reproved himself for Looking and Lusting after a forbidden Object more especially when he found she was a Daughter to one and a Wife to another of his Famous Worthies 2 Sam. 23.34 39. Fourthly David sent Messengers to fetch her Unbridled Lust like the Wild Vine will ramble over the Hedge David saith By the help of my God I Leaped over a Wall Psal 18.29 But sure I am it was not God but the Devil that lent him a lift to Leap over the Wall of the Seventh Commandment here Fifthly She came from her own House into his Palace not by Force but by Perswasion pretending only to speak with her but she came not so well fortified for resisting a Temptation as she should N. B. We do not read that she gain said David's Unchast motion no not in Word much less in Deed. Some suppose David tempted her with making her a Queen and Divorcing her from Vriah by his Royal Authority Sixthly This Female Person is farther described And he lay with her ver 4 10. Wherein saith blessed Bradford he received a foul fall and in this fall lay long even ten Months asleep Let us turn aside with Moses to take a little prospect of this a great wonder Here 's a Bush Burning yet not consumed Exod. 3.3 both in respect of David's Piety and in respect to Bathshebab's Modesty First As to David A Man after God's own Heart yet his Unbridled Lust had metamorphised him into a Beast He might now well say in the words of Asaph So Foolish was I and Ignorant and even as a Beast before thee Psal 73.23 The Hebrew word for Beast there is Behemoth the feminine plural for the She Elephant as if there had been many Beasts in one Belly Or in the words of Agar I am more Brutish than any Man and have not the Vnderstanding of a Man Prov. 30.2 David had already committed Adultery with her both in his Wanton Eye and in his wicked Heart Matth. 5.28 and now he can never be at rest in plotting and projecting until he had actually done it with his Lustful Body Where was David's Grace and Piety the Seed of God all this time which should quickly have quenched this Wild-Fire in him so soon as it was kindled or presently have cast it forth by meditating upon the greatness of the Sin and the grievousness of the punishment how highly offensive it would be to his Good God who had so graciously granted such great things both for preserving and for prefering him and how dishonourable it would be to himself as well as displeasing to his God It would remain a reproachful brand and blot in his Royal Eschucheon But alas on the contrary he rolls and revolves this contemplative wickedness in his Mind until he had produced it into a Bodily Act. N. B. This teacheth us That the best of Men are but Men at the best and Who art thou O Man that thinks thou art safe and and secure enough from acts of Sin Surely thou knowest not the plague of thine own Heart 1 King 8.38 Art thou stronger than David Zech. 12.8 Or art thou wiser than Solomon Yet both these famous Kings were captivated with this sin and if such great falls befel such Green-Trees what may befal such Drie-Trees as we are Luk. 23.31 if God leave the best of us in the Hands of our own Counsels Psal 81.12 He that trusts his own Heart is a Fool Prov. 28.26 Our own Clay-Leggs cannot carry us to Heaven The Lost Sheep no Creature being more apt to wander and less able to find home cannot come to the Sheep-fold but on the Shoulders of the Shepherd Luk. 15.5 6. N. B. Behold and wonder here David was as the Bush burning with the Flame of Lust yet not Cousumed thereby as appeareth by his Penitential Psalms Psal 51 c. This is the blessing of the Covenant of Grace though it permits a fall yet it always ensures a repentance after the fall David fell not Totally and Finally Secondly As to Bathsheba some do say she was not free from faultiness upon several Accounts N. B. 1. That she Bathed her self in her Garden so nigh to the King's Court for Vriah being one of David's Worthies had his House assigned him near to the Royal Palace therefore they blame her for taking no more care of hiding those Beauties which were a bait to Lust when discovered especially in the view of Courtiers who are at most Leisure
and take most Liberty to gaze upon Wanton Objects their fulness of Bread producing Ease and Idleness c. Ezek 16.49 N. B. 2. That she so willingly came with the First Messenger without any Jealousie of a snare to her after such too open a Washing her self in the view of the Court. N. B. 3. That she so easily yielded unto David's Tempting her without any Reluctancy forgetting her Fidelity to her Honourable Husband chusing rather to be a Base Harlot to a King than an Honest Wife to a good Subject N. B. But others think that seeing the Scripture doth report her to be a Vertuous Wise and Modest Woman as appeareth by all that Sage Counsel she gave to her Son Solomon Prov. 1.8 and 6.20 and 31.1 2 3 throughout as a Woman that feared the Lord v. 29 c. Therefore they judge that she did not Bathe her self in her open Garden but in her private Chamber and that David spy'd her through a Casement accidentally left open Yet this must be acknowledg'd that Bathsheba being a Woman so honourable both by Parentage and by Marriage wanted both the fear of God and faithfulness to her Husband in prostituting her self at all to David's Lustful Insinuations though she now wanted Vriah being at this time with Joab besieging Rabbah and was now freed from her Menstruous Pollutions which made her Apta Viro apter to Conceive upon David's congresse The Seventh Description and Character of her Person is She immediately Conceived after her dealings with David v. 5. and finding the certainty hereof by the Cessation of the Custom of Women she writes for Letters blush not to let David know that she was with Child by him Or she sent before to signifie her coming that she might have the more free and private Access that they two might secretly consult together of the most likely means to hide their Sin and Shame Therefore saith she consider what to do for thy Honour and for my Safety having brought me into a double danger both of the Rage of my Husband at his returning home and of the Lash of God's Law which commands that every Adulteress must be Stoned Deut. 22.21 Joh. 8.5 yea both thou the Adulterer and I the Adulteress must both be put to Death by Moses's Law Levit. 20.10 'T is an Iniquity to be punished by the Judges Job 31.11 12 c. and therefore take effectual Advice what to do in such Dangerous Sinful and Shameful an Emergency N. B. See what Snares Sinners involve themselves into by their rash precipitancy into Acts of such a Luscious Sin No doubt but Bathsheba was more blameless than David for he was the Enticing Agent and she only the Enticed Patient He sought to her The weaker Vessel who probably might now have Natural Desires to Conjugal Benevolence in the absence of her Husband yet did she not seek to him Nor could David lie under any such need for he might have Drunk Water out of his own Cisterns and Running Waters out of his own Wells Prov. 5.15 having so many Wives of his own and was at Liberty as Nathan from God afterwards told him to have taken more chap. 12.3 4 8. therefore it could be no Natural Want but a Lustful and Sinful Wantonness in David thus basely to abuse the Wise of so Honourable a Neighbour and so Loyal a Subject N. B. No doubt but Satan provoked David as 1 Chron. 21.1 that is dogg'd him daily and duly without respit till he had put him to the foil and gave him this foul fall But as David through the Sure Mercies of God's Covenant of Grace 2 Sam. 23.5 Isa 55.3 Act. 13.34 happily recovered from his Down-fall by unfeigned Repentance so undobtedly did Bathsheba as appeareth both by the Birth of Solomon of her Body For as God's Anger was declared by the Death of that Child which was begot in Adultery so his Reconciliation to them both was demonstrated in the Lord 's delighting in a Child born in Wedlock of the same Woman called Jedidiah the Lord 's Beloved and it also appears by that choice Poem his Mother taught him for the Choice of a Wife Prov. 31. c. So Bathsheba was the other Bush that burnt but was not Consumed This was another wonder The Second Part of this Chapter is David's adding Murther to his Adultery instead of Repenting for his sin Remarks hereupon are First David's contrivement to conceale his sin from the Eyes of Men in the mean time not regarding the All seeing Eye of God c. Wherein Mark well First David's sending for Vriah to come home in all haste from the Siege at Rabbah v. 6. which was the result of David and Bathshebah's secret Consult Chrysostom on Psal 51. doth bring in Bathsheba to David crying out O King I am undone I am with Child the fruit of my Sin buddeth I carry my own Accuser within me my Betrayer is in my Womb my Husband will kill me c. v. 5. From whence that Father inferreth N. B. Admire my Brethren what bitterness ariseth out of the sweetest sins Oh bless God for your freedom from such foul offences Bathsheba had made Conscience of the Ceremonial Law in purifying her self from Natural Uncleanness yet made a desperate venture to break the Moral Law and defiled her self with Moral Pollution both of Soul and Body Smart Reflections upon the Fact and fear of a fatal Issue caused her hideous out-cry Wherefore David to calm her crying and to prevent her suffering whereof he also was sure to have a great share of shame at least now casts about how to Colour and Cover his Sin with some seeming fair and plausible pretences though all would not do God so disposing that David's sin should come to Light However he drives his design so far as it would go without Rubbs Mark 1. He sends for Uriah that he returning home and Lying with his Wife might believe this now Begotten Child to be of his own Begetting Thus David not unlike the Devil Matth. 13.25 had Sowed another Man's Ground and he would now fain Father his Bastard-Brood upon him This was high Injustice and Theft saith Peter Martyr here in David to intrude a Child of his Begetting into the Inheritance of Vriah and thereby to Rob the right Heirs if he had any after lawfully Begotten of their own due Patrimony Mark 2. The Discourse betwixt David and Vriah upon his return at Royal Summons v. 7. 'T was determined before hand by David to Discourse him about the state of the Camp and the safety of the Army before Rabba and accordingly David did so wherein he shew'd himself but a Bungler both in Committing and in Covering his Sin Lust was but a stranger to him as Nathan calls it in his parable 2 Sam. 12.4 He asks him such Frivolous Questions which any Common Messenger could have Answered and no doubt but this was done by daily Posts that passed between the King and the Camp and there was no neeed
of Sin full for our Lord quotes that wicked Act as highly conducing to the Catastrophe of their Kingdom Matth. 23.32 35 36 37. N. B. The First Second Third and Fourth Chapters of Hosea all speak the fore-tokens of their Captivity The Third Prophet in that time was Amos Chap. 1.1 his whole Prophecy concerns Israel's Rejection but more expresly in Chapters 7.10 11 12 c. he tells us Jeroboam the Second was then alive Contemporary with Vzziah and that Amaziah the Priest of Bethel's Calf inform'd against him as a Traytor to that King The Fourth Prophet in this time was Jonah as is aforesaid upon 2 Kings 14.25 which Text doth certifie he was Contemporary with the former Prophets who had all foretold the Rejection of the Jews and therefore is this Jonah seasonably sent forth to fetch in the Gentiles by preaching to Ninive c. and though at the first he declined his Message out of love to his own Countrymen knowing that the coming in of the Gentiles would be the casting off of the Jews yet was he forced thither when cast a Shore out of a Whale's Belly wherein he was a Type of our Lord's Burial and Resurrection Matth. 12.39 40. just before the Call of the Gentiles by the Preaching of the Gospel APPENDIX Jonah CHAP. I. REmark the First Junius Piscator and Grotius affirm unanimously That the same Jonah whom God sent to Nineveh Jon. 1.1 2. was he that is mentioned 2 Kings 14.25 though Masius and Menochius say otherwise but seeing in both places this Prophet is called The Son of Amittai which Hebr. signifies Truth or Veracity denoting saith D'Dieu that he was a veracious and truth-telling Prophet 't is therefore the concurrent Opinion of learned Authors that both were one and the same Prophet Mr. Lively relateth that this Jonah was the first of all the Prophets whose Prophecies are Recorded and is named next to the Prophet Elisha 2 Kings 13.14 20. and 14.25 Jonah lived before the Battle of Joash King of Israel with the Syrians about the end of Elisha's Life and he prophesied among the Ten Tribes say Paraeus Cluverius c. concerning the Prosperity of Jeroboam the Second who was more prosperous than pious and when he had spent much time with small success among the irreclaimable Israelites whose Sermons to them are not come to us upon Record saith Calvin then did God send him to the Gentiles saith Mercerus that they might provoke them to Repentance or at least leave them inexcusable therefore 't is said God also sent him to Nineveh Jon. 1.1 2. Remark the Second Though Jehoaaz in his Trouble besought the Lord 2 Kings 13.3 4 5 6 7. and the Lord heard him out of his matchless Mercy and made use of Jeroboam the Second to be Israel's Saviour though a sorry sinner from the savage Syrians and sent Jonah to foretel his Victories over their Oppressors because God had not still writ Lo-ammi upon them 2 Kings 14.25 26 27 c. Yet because the House of Israel made a misimprovement of this Divine Mercy therefore God sent Hosea Amos Isaiah c. to foretel their Calamity and Captivity yea of Judah as well as of Israel Dr. Lightfoot excellently observeth that when Joel and the other Prophets had shewed the Rejection and Ruine of all the Twelve Tribes and when Obadiah had foretold the Desolation of Esau the next Kinsman to Jacob's Seed then God saw it seasonable to send out Jonah to fetch in the Gentiles c. Remark the Third Jonah at the first declined his divine Embassage unto that great City Nineveh Jon. 1.3 Rabbi Kimchi saith his Reason for his refusal was because he murmured that Mercy and Peace should be carried away from the Jews and now be preached by him a Jew to the Gentiles upon condition of their Repentance He was loth to leave his own People whom he loved and would not have them cast off by the coming in of the Gentiles he thought saith Calvin it would be acting contrary to God's Covenant to reject Israel c. and the like mistake made Peter call'd also Simon Bar-Jonah John 1.42 with his name-sake Jonah who accounted the Gentiles as common and unclean He narrow'd the Beams of divine Grace likewise Acts 10.11 12 15. until better informed by Christ and then he acknowledged his Error ver 34 35. both those two Jonahs might have learnt the Mystery of Naaman's carrying Jewish Earth into Syria 2 Kings 5.17 which signified some favour was to be transported from the Jews to the Gentiles c. Remark the Fourth Jonah's Sin of Disobedience to God's Call and Command ver 2 3. N. B. This whole History is a marvelous dispute betwixt passionate peevish Jonah and the patient and omnipotent Jehovah a sorry Creature with the most sovereign Creator in both Jonah's Messages c. to Nineveh c. God gave him his first Commission to go preach at Nineveh the Metropolis of the Assyrian Monarchy and very Antient Gen. 10.11 and exceeding Ample as well as Antient containing 50 Miles in compass saith Diodorus Siculus and was a City of three days journey in Jonah's days Jon 3.3 and besides this vast compass of Ground it had the like stately Walls about it the height whereof was an 100 Foot and their breadth so spacious as capable to receive three Carts to pass together in a breast or row and these Walls were adorn'd with fifteen hundred Towers says Munster This famous Fabrick the then none-such in the World was so frightful to Jonah's timorous Temper that he durst not face it especially with so dismal a Message of proclaiming its utter Ruine in a little time Hereupon Jonah flees c. acting contrary to blessed Paul who consulted not with Flesh and Blood Gal. 1.16 nor daring to be disobedient to the heavenly Vision Acts 26.19 but Jonah plays the run-away from the Presence of the Lord that is from the special and spiritual Presence of God wherein he had hitherto stood and ministred for from God's general Presence Jonah knew he could not flee Psalm 139.7 8. Acts 17.27 Some run before they be sent as uncalled Preachers contrary to Rom. 10.14 15. but Jonah though he runs not before sent yet when sent he runs not the right way for fear of the Ninevites for love to his Israelites and he conceited his Task was to no purpose in preaching to Pagans seeing he prevailed so little at home with his own People c. therefore fled he to Tarshish making more haste than good speed from Joppa thither N. B. When once got out of God's way we may turn we know not whither and return we know not when He led himself into Tentation but God left him not in it but led him out of it He was happy that no evil happened to him Prov. 12.21 Remark the Fifth God punishes this run-away Jonah ver 4. so far evil did happen to him that the Ship wherein he imbarked himself was stop'd by a Storm
thou Lord wilt not do so our Neighbour Nations will say we serve a bad Master c. Oh do not part with thy Purchase from Egypt and from Babylon so easily c. Mark 6. The Conclusion of his Prayer ver 11. He ends as he began ver 5. pleading the lowest degree of Grace was at least found in them namely They at least desired to fear God's Name therefore begs that God may not cast them off saith Wolphius as having nothing but an empty Title of God's People and that his Petition to the King might be made prosperous whom he calls this Man so much below God who had his Heart in his Hand Prov. 21.1 and he turn'd it c. Nehemiah CHAP. II. THIS Chapter gives an Account First How Nehemiah obtained a Commission from the King to rebuild the Walls of Jerusalem c. And Secondly How he improved that Royal leave against Opposition Remarks upon the First Part. As First See the sure Course this good Man took for Success He applies himself first to God by Prayer and afterwards He Addresses to the King with his Petition The Prayer of Faith founded upon the Covenant Grace as his was cannot easily miscarry 'T is granted it was long even above three Months from Chisleu Neh. 1. to Nisan Chap. 2.1 betwixt his Petition to God and this Petition to the King Reasons are rendred 1. His Turn to wait upon the King came not till the Month of March 2. He could not march so tedious a Journey in the deep of Winter 3. The King might be under some Indisposition or such Attendants were about him as were known Adversaries to the Jews so that Nehemiah could find no fit season for his Petition presenting until now that his Design might not be disappointed Or 4. And that chiefly he thought fit that some considerable Time might be spent in seeking God for success in so weighty an Affair both by himself and some of his Brethren in Prayer and Fasting Remark the Second The fit opportunity that he found was at a Feast ver 2 6. where the Queen was present whom A Lapide reckons with many more Learned Men to be Queen Esther and Menochius makes Mordecai also to be a Guest at this Feast which if so must needs give Nehemiah a fair opportunity to Petition freely but his heavy Heart discover'd by a sad Countenance had like to have spoil'd all in his handing Wine to the King ver 2. N.B. For King's generally are made Merry by Musicianers and Jesters and more especially the Persian Kings for no Mourner might be seen in Ahasuerus's Court Esth 4.4 but this good Man had been Macerating his Body and Afflicting his Soul for some Months as above hence it was that he could not have any blithe Aspect which the King being a Prudent Man and a Loving Master soon observed N. B. Masius makes an odd Construction upon the King's Question Why is thy Countenance sad c The King was Jealous he had put some Poison into his Wine and that the Malice of his Mind was discovered by the sadness of his Countenance Vulius est index Animi the Face is an Indication of the Heart And that which increased the King's Jealousie was that Nehemiah saith Menochius refused from his sadness to Tast to that Wine he handed to the King though the Office of the King's Taster requir'd him to do so This Suspicion of Treason in the King made Nehemiah fore afraid saith Wolphius but necessity of obeying saith Tirinus overcame his fear Remark the Third Nehemiah's Answer to the King's Question concerning the Cause of his sad Countenance ver 3. after he had recover'd his Courage both from former Grief and present Fear He saith says Sanctius It is so far from me to have any Treasonable Design against thy Life that I pray for its length in the Land of the Living Let the King live for ever or very long therefore thou need not suspect my sadness which in Truth hath another Cause namely the common Calamity of the City of his Fathers Sepulchres laying waste at this Time Grotius well observeth he speaks not one Word of the Temple of Religion or Worship wisely considering that he spake to a Pagan King and before such Courtiers who like Gallio Acts 18.17 Cared for none of those things but of his Fathers Sepulchres which all Nations accounted Sacred and Honourable and no less than a piece of Sacrilege to Annoy or Demolish them and which would not be avoided so long as the Gates thereof lay waste Remark the Fourth The King became willing to redress the true Cause of his Cup-bearer's great Grief assoon as he understood it ver 4. saying For what dost thou make Request This put Nehemiah to Prayer again after his much Praying in Chap. 1. not now by turning aside into some secret Place but by darting up saith Grotius an Ejaculatory Desire which was express'd before God by himself Grant me Mercy Lord in the sight of this Man Chap. 1.11 N.B. Thus ought we to begin our Petitions to Kings with Prayers to God And thus with hearty Ejaculations we may Pray always continually and without ceasing Eph. 6.18 Col. 4.2 1 Thess 5.17 If we do but thus dart up our Desires from a sincere Heart and enflamed Affections at all times in all places and upon all occasions when we are alone or in Company or in working any lawful Work Thus Moses cryed to God yet spake nothing Exod. 14.15 so Hannah was not heard and yet she prayed 1 Sam. 1.13 and thus Nehemiah here that God would direct his own Tongue and incline the King's Heart saith Menochius Such sudden Prayers heartily and frequently used argue an Heavenly Heart and an Holy Familiarity of Men with God and a Conversation in Heaven Phil. 3.20 Remark the Fifth Nehemiah then Petitions the King after he had thus prayed to God ver 5. Wherein Mark 1. Though he was an high Favourite at Court above many Nobles not betrusted with the King's Life as he was yet pleads he not his own Merit but only the King's Mercy saying If it please thee c. Mark 3. Nor doth he Petition for any higher Office at Court as many ambitious Courtiers so great a Favourite of the King as he was would have done under his Circumstances c. Mark 3. But only send me as thy Commissioner into Judah not absolutely saying to rebuild the City saith Sanctius but only the City of his Fathers Sepulchres which repeated Expression saith Menochius denoteth that the Care of Antient Sepulchres was a commendable Custom highly accounted off among the Persians Mark 4. He humbly proposeth this Request wrapping it up in modest Insinuations of acquiescing in the King's Will and Wisdom pleading his former Favours as a Pledge of Future and further c. Remark the Sixth The King grants his Request ver 6. which was God's Answer to Nehemiah's Prayer Chap. 1.11 and here ver 4. Love is Liberal and Charity is no
Manner of their Vnder-writing and Sealing this Covenant The Heads and Chief Men Elders c. did this not only for themselves but as Deputies and Representatives of and for the People ver 14. This was done by Appointment to avoid that Tedious Troublesom and Unnecessary Task for every Individual Person of the People to have Sealed Those Princes saith Vatablus Subscrib'd and Seal'd after the Priests Remark the Third They that had Separated themselves were Subscribers and Sealers likewise ver 28. not only such as had put away their strange Wives c. but also such as had been Pagans themselves and were now become true Proselytes to the Jews Religions these had a Right to all God's Ordinances Exod. 12.48 N. B. Thse were Lawful and Holy Separatists in the Apostle's Sense 2 Cor. 6.17 18. they saved themselves from a sinful Generation at God's Command Acts 2.40 They shunn'd their Sins lest they should share of their Plagues Rev. 18.4 Remark the Fourth Their Wives and Children that were come to the Exercise of Reason saith Grotius were all Interested in this Covenant ver 28. this was Nehemiah's Prudence saith Wolphius that all Persons should sign the Covenant either by themselves or by their Assigns N. B. Thus Children were Covenanters then and may be so still as Partakers of the Benefit 1 Tim. 6.2 and Heirs together of the Grace of Life 1 Pet. 3.7 more especially such as have Knowledge both of their own Misery by Sin and of that great Mystery of their Redemption by Christ The Second Part of this Chapter is the Contents of this Covenant Remark the First The Contents in General are comprized in ver 29. Every one owned what others had done in their Names ratifying it by lifting up their Hands the sign of their Assent entering into a Curse in Case they should break their Oath wherein they had sworn to walk in God's Law intimating hereby saith Piscator that as the foederal Rite among the Jews was to cut the Calf in Twain and such as entred into Covenant passed between the Parts imprecating the same Dissection to befal themselves if they dealt falsly in God's Covenant Jer. 34.18 thus are they said to cut a Covenant with God 2 Chron. 15.2 the Rise of this Rite in Convenanting came from Abraham Gen. 15.9 10 17. and the Heathens used the same Ceremony Et Caesâ jungebant foedera Porcâ Virg. Aeneid Lib. 8. So this People entred between the Parts into a Curse submitting themselves to any Violent Judgment in Case they brake Promise and thus Christ threatens to Dichotomize the Evil Servant or cut him in Twain for forgetting the Covenant of his God Matth. 24.50 51. and all this they did here not only to Confirm the Covenant call'd the Oath of God Eccles 8.2 the more thereby but also to keep their own loose and treacherous Hearts the closer unto God that they might the better cleave to him as their Life Deut. 30.20 as they are said here to cleave unto their Brethren which Hebrew Vatablus renders They laid fast hold on them to wit by taking hold of the Covenant to keep the Sabbath from polluting it and to chuse the things that please God Isa 56.4 6. see Deut. 29.10 11 12 21. 2 Chron. 15.12 14. and 34 31 32. Isa 19.18 and 44.5 yet in God's Strength Psalm 71.16 c. so far as God enables c. all ought to be promised c. Remark the Second The Contents of this Covenant in Particular are branched into seven several Subjects Mark 1. They Covenant in the first Place to avoid their Sons Marriage of Strange Wives ver 30. and their Daughters of Strange Husbands wherein themselves had lately Transgressed or were most prone to trangress saith Menochius They having now sworn their Obedience to God's Law in a General Promise saith Grotius they begin here to specifie those special Duties that were most difficult to observe The first Branch whereof was that they would for the future make no mix'd Marriages with the Heathen being sensible of the Snare that herein Satan had laid for their Souls who had oft broke the Head by the Rib as he had done Adam's by Eve c. and Solomon's by strange Wives 1 Kings 11.4 which God forbad Exod. 34.16 Deut. 7.3 Mark 2. The Second Particular Branch was the Restitution of the Sabbath to its Primitive Institution ver 31. that there should be no Buying or Selling of any Wares on the Sabbath Day Indeed the People of the Land might bring Wares to Sell without the Jews leave and did so Chap 13.16 Therefore Nehemiah prudently bounds the Jews by Oath not to Buy them because saith Wolphius well if there were no Buyers the Sellers would soon be weary of bringing their Wares Mark 3. The Third Branch of the Covenant was the Observation of the Sabbatical Year ver 31. call'd a Year of the Lord's Release Deut. 15.2 and their Land by God's Law was to lay free from Tillage every severenth Years Exod. 23.10 11. Lev. 25.4 as in this Year they were to exact no Debts so they were saith Vatablus to gather no Fruits but leave all for the Poor N. B. This Year prefigur'd the Year of Grace the Kingdom of Christ who giveth his Redeemed a general Release from all their Spiritual Debts and comes not over them again with any after-reckoning Peccata non redeunt Sins are as perfectly remitted by him as if never committed against him He so blots them out as to remember them no more Isa 43.25 Mark 4. The Fourth Branch of the Covenant was the Contribution of Money for the Vse of the Temple c. and for making an Atonement c. ver 32 33. The Worship of God in the Temple had formerly been upheld in its great Expences out of the Temple's-Treasure 1 Chron 26.20 and when that failed out of the King's-Treasure 2 Chron. 31.3 but now both these failing and the half-Shekel enjoined by the Law Exod. 38.26 being not sufficient they in this exigency bind every Head to pay ten-Pence more toward the Charges of that Holy-Service to expiate their Sins c. N. B. 1. God highly accepteth the small offerings of his Poor People when he beholds them proceeding from great Love as Mark 12.41 44. We ought to do what we can when we cannot do what we ought Mark 14.8 as God measures not our Work by weight but by Will 2 Cor. 8.12 Lev. 5.7 11. and 14.21 30 31. so good Men do Samuel accepted of the fourth Part of a Shekel from Saul 1 Sam. 9.8 which was one part less than this Offering here N. B. 2. This Atonement here to be made for the Purifying of Man's Sin and for the Pacifying of God's Wrath was a Legal Type of Christ's reconciling Man to God for he alone is our Propitiation for Sin 1 John 2.2 Mark 5. The Fifth Branch of the Covenant in particular was the Wood-offering ver 34. which was the Consecrated Fewel to feed the Holy Fire and
ISAIAH Chap. Verse Vol. Page 14 13 14 1 40 26 16 1 77 27 4 1 46 32 2 1 120 41 2 1 133 51 1 1 Ibid. 63 15 16 1 214 65 8 1 107 JEREMIAH Chap. Verse Vol. Page 6 19 1 40 10 11 1 5 LAMENTATION Chap. Verse Vol. Page EZEKIEL Chap. Verse Vol. Page DANIEL Chap. Verse Vol. Page 4 30 32 1 134 HOSEA Chap. Verse Vol. Page JOEL Chap. Verse Vol. Page AMOS Chap. Verse Vol. Page OBADIAH  Verse Vol. Page JONAH MICAH NAHVM HABAKKVK ZEPHANIAH HAGGAI ZECHARIAH Chap. Verse Vol. Page 14 6 1 103 MALACHY Chap. Verse Vol. Page 3 17 1 171 THE New-Testament MATTHEW CHap. Verse Vol. Page 5 29 1 15 6 29 1 6 10 39 1 25 16 26 1 20 23 17 1 76 31 35 1 59 14 1 104 24 37 to 44 1 Ibid. MARK Chap. Verse Vol. Page 7 34 1 17 10 17 1 178 LVKE Chap. Verse Vol. Page 2 46 51 1 60 12 51 1 69 JOHN Chap. Verse Vol. Page 8 56 1 157 10 7 9 1 113 16 21 1 52 8 9 1 184 ACTS Chap. Verse Vol. Page 10 14 20 28 1 125 13 34 1 205 14 22 1 143 ROMANS Chap. Verse Vol. Page 4 13 1 139 8 1 1 176 9 11 12 18 1 75 15 1 175 16 20 1 50 1 CORINTHIANS Chap. Verse Vol. Page 10 16 1 71 11 19 1 69 2 CORINTHIANS GALATIANS Chap. Verse Vol. Page 3 12 1 166 4 24 1 164 c. EPHESIANS Chap. Verse Vol. Page 1 4 5 6 7 8 9 1 75  3 1 Ibid. 2 10 1 2 3 11 1 108 4 3 4 13 1 62 6 4 1 55 PHILIPPIANS COLOSSIANS 1 THESSALONIANS 2 THESSALONIANS 1 TIMOTHY Chap. Verse Vol. Page 2 14 1 43 4 1 4 1 8 2 TIMOTHY TITVS Chap. Verse Vol. Page 3 4 1 214 PHILEMON HEBREWS Chap. Verse Vol. Page 8 10 1 177 9 10 11 1 70 10 15 16 1 191 5 1 98 11 6 1 79 80 9 to 16 1 137 c. 12 14 1 69 JAMES Chap. Verse Vol. Page 1 13 14 1 45 17 1 100 3 6 8 1 18 17 1 159 1 PETER Chap. Verse Vol. Page 3 19 1 102  20 21 1 112 126 2 PETER 1.2 and 3. of JOHN 1 Joh. Ch. Verse Vol. Page 2 16 1 43 5 19 1 49 3 12 1 55 JVDE  Verse Vol. Page  6 1 40 REVELATION Chap. Verse Vol. Page 14 4 1 139 18 4 1 133 21 3 1 122 ERRATA'S in the whole First Volume IN Page 14. Chapter the Third is omitted at line 32. Page 214. for 94. after 91. read 92. Title Page line 9. read Goel for God Next to Page 277. Page 279. is set before Page 278. AN Alphabetical TABLE OF THE Principal Matters contain'd in the First Volume of the Old Testament WHEREIN The Figure 1. signifies the First Volume and the Letter p. signifies Page as it is found either in the First or in the Second or in the Third Volume or in the Supplement betwixt the First and Second and the Numerical Figures do refer to those Pages c. A. ABEL his Birth Life and Death Vol. 1. Page 55. 56 c. Abraham the Friend of God p. 129. hath the Resemblance of God the the Father p. 130. and of God the Son p. ibid. and of every true Christian p. 131. His Call whence and whither p. 132 to 136. His Ten Tyrals named p. 143. Acceptance with God how obtained p. 80 81 82. Adam Wiser than Solomon p. 29. He named all things suitable to their Natures p. 30. How made after God's Image and placed in Paradise p. 31. All Creatures are Subject to him p. 32. God gave Eve to him the blessing of Marriage p. 33 34 35. and the blessing of the Sabbath p. 36 37 38. Nothing is Recorded of Adam's Conversion c. p. 176. Adultery God punishes it in Kings p. 163. Angels when Created the Fall of some their Malice and Mischief to Man p. 41. Ark of Noah largely described p. 109 110 111. How it was a Type of the Church p. 112 113 114 115. The Disparity p. 116. We should prepare an Ark to save us p. 117 118 119. How it was a Type of Christ p. 120. Arminian Refuted p. 171. B. Babel the Building and Builder of that Tower p. 134 135. Baptism of Believer's Seed Vindicated p. 198 199. Barrenness in Soul as well as Body and sometimes in the Church p. 160. C. Cain the Cursed one described at large Vol. 1. Page 55 56 c. Calling Every Man must be of some Employ p. 57 59 60. in some it is necessary wherein to learn it p. 61 62. None are born to be Idle p. 412. Canaan was Abraham's three ways p. 138. Ceremonies quarrel about them is Antient See Quarrel p. 121 122. Children must Honour their Parents p. 132. They must not be Vnnatural to them p. 329. but provide for them in their Old Age p. 406 414. Christ See Ark. Joseph His fulness must invite us to come to him as the fulness of Joseph's Garners drew the Patriarchs to Egypt p. 406. Christendom the Womb of it described p. 219 221 222. Christian like Rebekah's Womb hath strugglings of Flesh and Spirit p. 223 c. His Excellency described p. 360 361. All other Men do fare better for them p. 363. Church see Ark hath three great Adversaries bad Priests bad Princes and bad People p. 395. How she was Seated first in Goshen p. 416. Her various Conditions she passeth through in the Wilderness of this lower World p. 464 to 468. Cloud What that Cloudy Pillar was which guided Israel through the Wilderness and the manner of that Conduct p. 457 458 459 460 to 463. Covenant twofold represented by Sarah and Hagar p. 164. The Difference 'twixt that of Works and of Grace p. 166 167 168. We may know under which Covenant we are p. 174. One Sin broke that of Works but many Sins cannot break that of Grace p. 175. That on Sinai what it was p. 179. How it was made with three publick Persons with Adam Noah and Abraham p. 180. And so with Moses and Israel p. 181. That this was not a Third Covenant but that of Grace p. 182. The Covenant betwixt the Father and Son ab eterno what p. 187. The Spirit is a Witness to it p 191. Names of the Covenant of Grace Hebrew Greek and Latine p. 194 195. It s Nature p. 196. 'T is Free Firm Full and Holy p. 203 to 212. How our Union with this Covenant is known p. 113 114. Creation The Creator who had ab eterno been Deus contractus then became Deus expansus p. 1. What it is p. 2. Of the Heavens and of the Earth p. 3 4. The vast Variety of created Beings in the Heaven Earth and Sea p. 6 7. Of Man's Creation p. 9. Crosses attend Pious Persons and Families p. 311. D. Death is threefold Temporal Spiritual ond Eternal p. 97. It s Uncertainty should make us Wise p. 227 228. Then God saith
Light and Law of Nature one would think should have hastened both his hands and his feet to help his fellow Creature under such miserable circumstances or had he been in Christ's School he would have learned that lesson that shewing mercy to those in misery is a far more necessary and hasty work than any sacrifice he had to offer up Mat. 9.13 Man especially in misery stands in more need of mercy than God doth at any time of Sacrifice c. Remark 4th The Mystery that lyes vailed here under the History of this Priest when unvailed is the Insufficiency of Legal Righteousness for Man's Salvation There be some indeed that give this Mystical sense of the Priest here to be meant Angels who saw man fallen among Thieves and both strip'd and wounded by them under guilt of Death c. but these Angels passed by and could not cure or comfort him c. but the best Interpretation of this Priest is Moral Righteousness this carries a correspondency to the Sacrifices and Services of the Legal Priesthood which verily was disannulled because of the weakness and unprofitableness thereof c. Heb. 7.18 19. Enquiry the First What is this Moral or as it may be call'd Natural Righteousness Answer 1st 'T is a Righteousness of Natures best Edition in the fallen estate there be degrees of Nature as well as of Grace some Natures are better than others even a Child is known by his Doings whether his Work be pure and whether it be Right Prov. 20.11 As a good Disposition in some is seen to Order and Refine depraved Nature especially if attended with a strict Education and Exemplary good Actions c. so the contrary to all these we see do strangely disorder and corrupt it There is a Refining of Nature by Moral Vertue where there is nothing found of Spiritual Grace We read of an House that was Swept of Moral Vices and Garnished with Moral Vertues yet is it still Empty of Christ whereupon the Unclean Spirit returns after seeming Dispossession and Repossesseth it again c. Math. 12.43 44 45. so may it be with a Moralized or a Civilized Heart the last state of such a Man may be made worse than his first Answer 2. This Moral Righteousness is a supposed compleat Conformity and satisfaction to the Law of Mosâ—s a Righteousness wholely within us and from our selves as that of the Scribes and Pharisees Math. 5.20 c. whereas the true Evangelical Righteousness is a Real Conformity to the New Covenant even that of Grace and not of Works this is both without us in the Grace of Justification and also within us in the grace of Sanctification for Moses and the Messias met together as very good Friends upon Mount Tabor Math. 17.3 and thus they both agree well enough in a truly gracious Heart The grand Evil and Folly is that Man seeks for a Righteousness altogether within and from himself which Paul durst not do as he had done in his Pharisaism but calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Scraps cast to Dogs All but Dross but Dung in comparison of Christs Righteousness Phil. 3 4 5 6 7 8 9. Enquiry the Second what is the Original of this Moral Righteousness Answer The Foundation from whence it flows is from the remaining Sheards of Gods Image in Man which is only defaced but is not quite destroyed by Adams Fall as the Tables of the Testimony which Moses held in his hand and which were the Work of God and the Writing was the Writing of God Exod. 32.15 16. yet Moses when he saw the Golden Calf his anger waxed hot and he threw the Tables out of his Hands and brake them beneath the Mount ver 19. Notwithstanding the broken pieces thereof still remained Even so it may be said yet in a quite differing Manner when Adam saw the forbidden Fruit pleasant to the Eyes and desirable to make him Wise Gen. 3.6 Then he did cast down as it may be said that Image of God stamped upon him at his Creation and broke it in pieces beneath the Mount of his primitive Innocency After which fall he begat a Son in his own Image and not in the Image of God Gen. 5.3 yet some Sheards of the first broken Image still remain in all his Off spring which is called Synteresis signifying a Remnant Reserved or a Natural Conscience call'd by the Apostle the Light and Law of Nature written in Mens Hearts which serves to leave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without excuse Rom. 1.20 and 2.14 15. and which is all one and the same with the Moral Law that was added because of Transgression Gal. 3.19 for by the light whereof the Sin of Murther was known to Cain Gen. 4. and hereby other sins as Adultery Gen. 20. Fornication Gen. 34. and 38. and Theft Gen. 44.8 were known to be Hainous sins long before the Law of God written in Tables of Stone were given by Moses unto Israel in the Wilderness So that this Law of Nature was light enough to inform Man what was Good and what was Evil and what Man had last by Adams Fall as the Prodigal when he came to himself Luke 15.17 became sensible how sadly he had lost that satisfying fulness he formerly enjoyed in his Fathers House There is indeed both a Theorick and a Practick Knowledge of God and good Manners This is the Dim Light wherewith the True Light doth Enlighten every Man that cometh into the World John 1.9 yet is it too weak an Hedge to keep within compass Mans unruly Corruption of the fallen Nature therefore Man stands in need of a wall as well as of an Hedge Hos 2.6 to Restrain him from Evil nor indeed is Restraining grace sufficient which that pagan King Abimelech was blest with Gen. 20.6 but there must be Renewing Grace also Eph. 4.23 there must be according to the tenure of the New Covenant a Supernatural Work of Light Life and Love 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 saith the Lord Jer. 31.32 33. This plainly imports the Insufficiency of the unrenewed Estate wherein the best Bank that can be made against sin is so low and weak that it is easily overflowed or broken down by the strong Torrent of Corrupt Natural Affections As the Light of Nature which is called the Candle of the Lord Prov. 20.27 burns but darkly and dimly in the fallen Estate so that it cannot Discover the guilt of Adams sin committed almost 6000. years agoe nor that Original Pollution descended upon all Mankind thereby nor can it discern that great Damning sin of unbelief John 3.18 36. which binds the guilt of all other sins upon a sinners Conscience c. so the Law of Nature is so weak and of such little force that it cannot carry the Soul up to the Spiritual part of any Holy grace or duty
resolve but return not All those parts of a True Penitent are found here 1. An Holy Meditation or Consideration of three things First de Malo Commisso of the Evil he had done in a wicked Life Secondly de bono Amisso of the good he had lost in forsaking his Father and Thirdly de Damno perpesso of his present perplexities thinking it better to venture upon a return home to an offended Father what ever he suffered thereby than to dye a lingring Death by a long Famine which he looked upon as little else than a self-murder c. The 2. part of a True Penitent is his Hearty Determination or Resolution of doing two Duties after his rising up and returning the first is his Confession which he looked on as a necessary Duty both for the Pardon of sin Prov. 28.13 and for preventing of Satan that accuser of Men Revel 12.10 or he accuses himself as likewise for the easing of his own grieved Spirit as Sea sick and Sin-sick Jonah did Jon. 1.9 10. The Second Duty is his Supplication make me as thy hired Servant ver 18 19. His Compassionate Father did prevent this particular prayer ver 20. Oh what a lowly mind was this proud prodigal blest with who before could not be content with the Dignity of a Son but now can stoop to become a Slave a Door-keeper a Dog Mat. 15.27 He could be content to be a Dog so he might but be Christs Dog as she was The Third part of a True Penitent is an Humble Resignation into the Hands of a Justly offended Father Submissively prostrating himself at his Fathers Feet like a right Son of Abraham whom God called to his Foot Isa 41.2 yielding himself up to his Fathers Will and Pleasure to do to him to deal with him and to dispose of him whether for kicking of him or for killing of him both which he had justly deserved as his Father thought good Thus he cast himself wholly into the hands of his Fathers Mercy without any Mediator to intercede for him how much more may we cast our selves on God in Christ our Mediatour N. B. Note well A True Penitent 1. Explores his wicked ways Lam. 3.40 2. Deplores his present Misery Jerem. 30.18 3. He doth implore Gods future Mercy Luke 18.13 The 3. Observable is the Consequents of this lost Son finding both himself and his way home again after all his lewd Carriages towards his Father is his loving Fathers lovely Carriages towards him ver 20 c. This is the Second part of the Parable as the first was the Prodigals both Impenitent Rambling and his at last Penitent Returning Remark the 1. How this good Father received this bad Son when returned when the Son was yet afar off and but coming slowly as one doubting of his Reception the Father ran to meet him and had Compassion on him and fell upon his Neck and kissed him N. B. Note Well 1. Though Man a Father in the fallen Nature be naturally very prone to take Revenge and too Tenacious in their Priviledge of punishing their offending Children yet behold here is a Man a Father who can out of his Fatherly Affections so easily forget and forgive the most notorious and None-such offences of this Prodigal Son and who can kiss him also when one would think this Son having no Mediator for him he should rather have kicked him if not have killed him than have kissed him N. B. Note well 2. All this is a lively Emblem of our Heavenly Father who is called the Father of Mercy 2 Cor. 1.3 and who pittyeth his Children as this Father did his Ps 103.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. signifies a pitty ex intimis Vesceribus a vehement moving to Compassion from the most inward Bowels this also is expressed Isa 49.15 Ezek. 16.6 and Jer. 2.2 And how is Gods preventing grace shadowed out here while the Son was yet a good way off the Father ran to meet him though a gracious God be slow to Anger Nehem. 9.17 Nahum 1.3 Psal 103.8 and 145.8 Prov. 15.18 and 16.32 Joel 2.13 Jonah 4.2 yet is he very swift to shew Mercy to poor Penitents the Father hence loveth you John 16.26 27. and Gabriel came flying swiftly with Comfort Dan. 9.21 23. God is said to meet such Isa 65.24 even the better half way tantùm Velis Deus tibi praeoccurret saith Bernard If there be in thee but a willingness to return thou having a Mediator God will run to meet thee while thou art yet afar off and prevent thee of saying Let me be as thy hired Servant ver 21. as this Father did his Son here N. B. Note well Such is the fullness of our Fathers love to us that though we have spent our first Portion we had in the first Adam yet hath he a new another and a better Portion for us in the Second Adam upon our return to him as the Father here c. God is not only a loving God but he is love it self 1 John 4.8 and Christ called our Everlasting Father Isa 9.6 Inn which receives all comers from all Quarters and by the posture of his Death Dying with his Arms spread abroad open upon the Cross the posture of Embracing Friends c. and crying him that cometh unto me I will in no wise cast out John 6.37 Answering all doubts at once with in no wise there Remark the 2. After the Father had kissed his new-found Son c. he said to his Servants bring forth the best Robe verâ— 22. wherein and in ver 23. there be four parts 1. Raiment for his Back 2. Ornament for his Hands 3. Shooes for his bare feet and 4. Feeding yea a Feast for his Hungry Belly N. B. Note well as to this Raiment in the first place 1. This Prodigal returns with Ragged Cloaths upon his Back as well as half starved with that mighty Famine as to his Belly yet must he have the best Robe put upon him N. B. Note well This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the first Robe and which Augustin understands to be the Dignity or Innocency of the first Adam which he lost by his fall indeed that was Stola prima the first Robe but it was not Stola optima the best Robe for the Righteousness of the Second Adam is a better Robe than that which Adam had or that which Angels have it being the Righteousness of God himself Phil. 3.9 The Robe of Christ's Righteousness wherewith he Cloaths his Redeemed is more glorious than that of Adam in the Covenant of Works for our Redeemer was made a Mediator of a better Covenant Hebr. 7.22 and he maketh us Kings and Priests unto God Revel 1.6 a Royal Priesthood 1 Pet. 2.9 for Robes are the proper Raiment of Royalty This Honour have all the Saints â—s 149.9 and the Covenant of grace with its Non posse cadere 't is not possible to fall from it is better than the first Covenant with its posse
Enquiry the First how shall the Servants have Rewards Rendred to them Answer This Lord-Judge will then Render to every Man according to his Works Rom. 2.6 to Well-doers Eternal Life ver 7 10. But to Evil-doers Eternal Death ver 8 9. And this Judgment of Christ shall be according to Truth ver 2. For the Right understanding of this Scripture take these three Cautions Caution the 1. This must not be meant of Children who dye while young and live not to work good or evil c. Some of which are Saved by the Eternal purpose of Electing-love and by the Grace of the Covenant of Grace which saith I will be thy God and the God of thy Seed Gen. 17.7 Deut. 30.6 Isa 61.9 65.23 Rom. 4.16 9.8 c. Whereas other Children are out of the unaccountable Wisdom of God passed by and left of God as Children of Wrath in the fallen Nature c. Oh! The Depth c. Rom. 11.33 34 35. That the Election obtains and the rest do not ver 2.5 7 8. The 2. Caution is This Rewarding every one according to their Works must not be meant of such as are called at the Eleventh Hour of the Day Matth. 20.6 9. as was the Penitent Thief Luke 23. ver 40 41 42 43. He had lived wickedly all his Life yet now at the point of Death he was Converted by hearing Christs pretious Prayers and by seeing his profound patience c. Then he brake out into that brave Confession worthy to be writ in Letters of Gold his Real Repentance Received from his Gracious Redeemer a full Remission of all his former sins Ingressa pietas priorem Impietatem Depulit saith the Father his now begun Piety drove away all his former Impiety that little time he lived after his Conversion he spent it in expressing his Faith by his Works and so he is said to live very much in a very little space had he lived longer he would have done no less but have lived better c. his Penitent Prayer which he made upon his Cross was as Jacobs Ladder whereon Angels Descended to fetch up his Soul into Paradise his Judge Jesus Judged him by the State he Dyed in and not by the State he had formerly lived in c. The 3. Caution is That Expression Rom. 2.6 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Juxta non propter according and not for their Deeds and so 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To give every Man according as his Work shall be Revel 22.12 Both which Scriptures do signifie the Quality Quantity or Measure rather than the Merit of Works which is but a Popish Delusion upon these Accounts in short 1. There is no proportion betwixt Mans Work and Gods Wages 2. What we Merit by must be our own but our good Works are from God Isa 26.12 Not from our selves so cannot Merit at Gods Hands 3. Our good works are but a due Debt to our Maker so cannot Merit any thing 4. when we have done our best works we are still but unprofitable Servants Luke 17.10.5 Good works are the Via non causa Regnandi saith Bernard they are the way in Christ John 14.6 to walk in unto glory not the procuring cause of Glory c. The 2. Enquiry is How will the Lord Reckon with and Reward the Godly Answer This is certain that the Saints shall Rise first 1 Thess 4.16 when Christ appears the Saints shall appear with him in Glory Col. 3.4 and shall Reckon with their Lord as they are the Blessed Sheep Set upon the Right Hand of Christ Mat. 25.33 34 c. From whence some Divines do say that the Sins of the Saints it a Velantur per Grattam Domini ut non Revelentur in Judicio are so valled by the grace of Christs Righteousness as not to be Revealed in the Day of Judgment and their Reasons be these 1. That Exemplification of the Judgment Day 's process Mat. 25.35 36. The Judge mentions only their good Deeds not as a cause but only as an Evidence of their Acceptance c. which they in all Humility seem ignorant of in Admiting Christs Candour and Kindness to them c. ver 37 38 39 but there is not one word mentioned of any Evil Deeds c. 2. Our Lord expresly saith that Believers have Eternal Life and shall not come into Condemnation John 5.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not come into Judgment as the word signifies not as the Rabbi's fondly fancy saying there be four sorts that shall not come into Judgment 1. He that is extream poor 2. He that hath a wicked Wife 3. He that is so deep in Debt as cannot possibly Extricate himself and 4 He that is Tormented with the Torture of the Collick as if all those had Hell here in this Life c. These Jewish Fables are Recorded by De Dieu c. but the true Sense is that Believers shall not come into that Judgment which endeth in Condemnation for 't is said There is no Condemnation to them that are in Christ c. Rom. 8.1 where the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 3. That Maxim in Divinity is alledged peecata non Redeunt Justificatis Sins return not to the Justified for that Blessed Scapegoat the Redeeming Angel Gen. 48.16 carries away upon his Head all the sins of his Redeemed into the Land of Forgetfullness as some Sense it Levit. 16.21 Christ so blotteth out the black lines of their many sins with the red lines of his Meritorious Blood that even the thickest Clouds of their Iniquities shall be remembred no more Isa 23.25 and 24.22 and Hebr. 10 16 17. Moreover it is alledged 4. What Hezekiah affirmeth to Gods glory thou hast cast all my Sins behind thy back Isa 38.17 So as they shall never appear before thy face any more 5. David's Assertion is urged God hath Removed our Sins so far from us as far as the East is from the West Ps 103.13 which two contrary quarters can never meet together again 6. The Prophet pleads Gods promise thou wilt cast all our Sins into the Depth of the Sea Mic. 7.18 19. That is so as they may never be Buoyed up again out of thy bottomless Bowels c. 7. 'T is said likewise that the Lord is too gracious to shame his Saints by laying open their sins in the sight of a wicked World God himself saith thou shalt not bear a grudge against the Children of thy People Levit. 19.18 't is the glory of Man to pass by Infirmities Prov. 19.11 How much more is it the glory of a gracious God to do so c. If Mans love can cover all sins Prov. 10.12 much more can Gods love c. God multiplies Pardons Isa 55.7 even above 77. times Matth 18.22 And upon Real Repentance our Sins are all so fully remitted by him as if they had never been committed
was not let or set down out of the Angel's Arms who had charge over him to keep him in his way verse 40. till he came to Azotus so call'd by the Septuagint which in the Hebrew Old Testament Reading is Ashdod one of the five Principal Cities of the five Lords of the Philistines Josh 15.47 1 Sam. 5.3 and 6. v. 16 17 18. N.B. Now the distance from Gaza to Azotus as Diodorus Siculus measures it is 270 Furlongs or 34 Miles so far did Philip flie safely upon the wings of an Angel imployed by the Spirit of God The Remarks hereupon are these 1. This miraculous Rapture of Philip from the Eunuch's presence and prospect was for this purpose that the Eunuch might be the more assured of the Truth of those things which were taught him by Philip's Ministry and that he was a person sent of God to save this Ethiopian's Soul The second Remark is God will do better to his People at the latter end than at the beginning according to his promise Ezek. 36.11 Philip here had an hard and toilsom Journey from Samaria to Gaza footing it through a Desart in untrodden paths But now from Gaza to Azotus he hath an easier passage an holy Angel becomes his Chariot and he who ran to the Eunuch's Chariot making haste and not delaying to obey God's Command Psal 119.60 as he Rode a while in that earthly woodden Chariot when the Eunuch had handed him into his Acts 8.30 31. So now he Rides in an Heavenly and Angelical flying Chariot wherein he not only Rode but did Flie to Ashdod The third Remark is Wheresoever Christ comes he casts out Satan that strong Man out of his strongest holds as he is the stronger Man Luke 11.21 22. This Ashdod was a place famous or rather infamous for Dagon and his Diabolical Worship 1 Sam. 5.3 where the True God Awakes in his Power by beating Dagon upon his own Dung-hill and paying the Posteriors of his Worshippers with Emerods And it was a principal place of the Philistines those Irreconcileable Enemies of the Church of God But now Philip must go thither with the Gospel that in this dark place he might bring Life and Immortality to light 2 Tim. 1.10 N.B. 2dly The Eunuch went on his way rejoycing which Joy was the fruit of his Faith Rom. 5.1 admiring at the great Gift conferred upon him in the Knowledge of Christ and in the Salvation of his Soul which was now sealed to him with the Seal of the Covenant of Grace he values not what the wild Courtiers at home would say of him or censure him for having Christ's Mark set upon him but takes Ship at Gaza and becomes the first we find that carried Christianity into Africa CHAP. IX Of Saul's Conversion and the Church's Rest THIS ninth Chapter containeth a most remarkable Remedy of the Church's Malady the most notorious Misery that ever yet had befallen her since her first Constitution God now wrought the Church's Deliverance by a new and notable providential way not by the Confusion but by the Conversion of the most principal and most pestilent Persecutor thereof whereby not only that Church which was at Jerusalem but also the other Churches which had been gathered in other places by means of the Dispersion had rest and peace Acts 9.1 to 32. verse 31. saith Then had the Churches Rest c. at Saul's Conversion N.B. Moses's-Bush Exod. 3.2 3. was an excellent Emblem of the Church of God as the Bush burned yet was not consumed no more is the Church by the fire of Tribulation Isa 43.2 because of the good will of him who dwelt in the Bush Deut. 33.16 whereby either the Bush is consolidated so as to bear the force of the flame without harm as Gold in the Furnace comes purer out but is not consumed Job 23.10 or the furious and consuming heat of the fire is restrained as was done in the Fiery Furnace of Babylon so that the fire had no power so much as to singe the Hairs or the Garments of those three Nobles who were cast into it Dan. 3.25 27. N.B. God Almighty who is the God of Nature did divide between the substance of fire and the intense activity of its heat against and above Nature God miraculously separated between the Essence and the Faculty and so hindered its operation Thus he doth in his Church's case Let us turn aside with Moses and behold this great wonder great indeed for there was a flame of fire else how was the Bush burning There was light else how did Moses see it yet was there no heat else how came the Bush not to be consumed Thus is it with the Church in her fiery Trials even as great a Vision In her Affliction the voice of the Lord divideth the flames of fire Psal 29.7 and not only so but divideth also the heat from the light so that she is not consumed by the former but only illuminated by the latter So 't is with each afflicted Saint as dying yet live 2 Cor. 6 9 c. The first Remark is The Church of Christ may have worrying Wolves and desperate Devils let loose upon her such an one was Saul here Acts 9.1 2. This Blood-hound had been blooded in the Blood of stoned Stephen yet was not glutted nor satiated with it but makes desperate Havock upon other Christians in Jerusalem Acts 8.2 And as he says of himself chap. 22.4 and 26.10 relating still to this time not being satisfied herewith He yet breathed out more Threatnings and Slaughter c. which signifies a violent and vehement hellish Heat of a diabolically inraged and inflamed heart discovered by the fiery words that he breathed out of his black Mouth c. He was so full of the fire of Rage within that it broke out with his breath in flames without And N.B. This Ravenous Wolf is described here as if wearied with worrying the Flock he now lay's himself down panting for breath But enough of Saul's black Character in the foregoing 6th Chapter It shall suffice here only to shew how insatiable this Wolf was of the Blood of Saints insomuch that no sooner had he by panting a while recovered his breath but he presently trotts to the High Priest who was Prince or President of the Sanhedrim for a new Commission that his Persecution might have the Semblance of Justice and Authority and his Letters-Patents must be so large as to reach so far as Damascus N.B. For though the Romans had conquered Judaea and the Countreys contiguous to it yet did they give Liberty to the Jews to exercise their Religion and to Imprison Dissenters both within and without their Countrey where they had any Synagogues and such they had at Damascus the chief City of Phoenicia whither many of them had been driven in their many Dispersions as well as to many other places It could not suffice this greedy Beast to drink Blood at Jerusalem only but he must have a Draught of the same
to him by the Lord not only feared not to visit Saul who was now become a greater wonder in being Rank'd among those that prayed than the former Saul was when Ranked among those that prophesied 1 Sam. 10.11 but also declareth plainly that the Lord hath purposely sent him with an Answer to his Prayer that what he had prayed for should be fully performed N.B. But this is matter of great Admiration that a man who had been Educated according to the strictest Sect of the Pharisees should have such a character upon him That be never prayed till now No doubt but during that time he had said many a Pharisaical Prayer after a formal manner but never till now prayed he a prayer as James 5.17 18. for true prayer is the breath of the Spirit Rom. 8.26 and Jude verse 20. and prayer without the Spirit is like the cold breath of a pair of Bellows not like the warm breath of a living Creature 'T is no better than the bare cry of the Old Creature not of the New an empty Ring only and not so much significancy in it as the vain Tinkling of a Cymbal The second Branch of the description of Saul's Ordination is the Manner of it Ananias came to him with Christ's Commission as Saul did with the Devil 's to Damascus c. by vertur whereof he laid his hands upon Saul for good who would have laid hands upon Ananias c. for evil healed him of his blindness and imparted to him the Gifts of the Holy Ghost c. verse 17 18. The Remarks hereupon be these First Insomuch as Scales like those of Fish fell from his Eyes doth declare that this was no ordinary Blindness nor proceeding from any ordinary cause nor could be cured by any common ordinary means but only by a special and extraordinary Miracle una cademque manus vulnu opemque tulit the same hand that woundeth must heal The second Remark is the same power that healed Saul of his bodily blindness did at the same time rend off the Vail and tore up the covering that was spread over the Eyes of Saul's understanding Isa 25.7 2. Cor. 3.14 Ephes 4.18 and 5.8 In all which latter Quotations Saul acknowledges his Internal as well as External Darkness and farther that all his Jewish Learning he had got at Gamaliel's feet was but blindness Phil. 3.7 8. The Third Remark is if Ananias were but an ordinary Christian he undoubtedly had an extraordinary warrant for this extraordinary work as Philip the Deacon had done before Acts 8.6 7. for a special Divine Command was necessary here seeing none but the Apostles had power to confer the Holy Ghost c. The third Branch is the Event which is manifold As 1. The Recovery of his Sight 2. The Reception of his Baptism and 3. The Susception of his Apostolical Office Acts 9.18 19. which Saul the Persecutor now changed into Paul the Preacher as well as the Prayer began at Damascus verse 20. In those there verses we have an account that 1. He fortwith received Light and Sight of Soul as well as of Body the same Saviour who makes all things new c. Rev. 21.5 made him a new Creature Renewed in the spirit of his mind Ephes 4.23 and now he saw with other Eyes than before 2. Therefore saw he now a necessity of being baptized which he had before ridicul'd and persecuted that by this Badge of Baptism he might be listed into the Body of that Christian Church which heretofore he had made havock of This Solemn Seal of the Covenant of Grace was a giving his Name to Christ a Testimony of his Conversion and for confirming his Faith in Christ and himself in the profession of the Gospel 3. No sooner was Saul thus throughly changed but he immediately changeth his Society N.B. Rabbi Hillel Rabbi Sameas and other Rabbius who were Rulers of the Jew's Synagogues in that City were now no suitable Associates for him as formerly he now saw thro' the Spectacles of the Spirit of Christ that these same Rabbies had quite lost all their comliness and they were become so ugly and unhandsom to him as not any more to be made meet Companions for him he therefore resorts to and associates himself with the Disciples of Jesus who had sled from Jerusalem thither upon the dispersion Acts 8.1 3. Noscitur è Socio qui non dignoscitur exse Dark Men who cunningly conceal their Qualities may be best discerned by their most constant Companions It very much concerns us what Company we keep Prov. 1.15 and 2.12 and 5.8 and 1 Cor. 5.9 11 c Saul abandons his old Companions as the Convert Youngster did his former Miss saying to her Ego non sum ego I am not the same Man I was Thus Paul now Paul renounceth the Rabbins those professed Enemies of the Gospel and became with David a Companion of those that feared God Psal 119.63 Now will he both love any and learn of any who went to Christ's School and learnt of him Acts 4 13. 4. No sooner had he given Nature some necessary Refreshment but he presently puts forth himself upon Preaching Christ We cannot but suppose that this Saul was by this time exceedingly weakened and wasted not so much with his long Journey as with the consternation and perplexity he was plunged into by his late confounding Vision of a Glorified Christ which caused fear grief and sorrow c. in him but above all with his three-days fasting and continual praying Therefore was it his prudent care to preserve his health by receiving now some meat that he might be inabled for the Service of God to which he was now called here N.B. This care himself after commended to and commanded Timothy 1 Tim. 5.23 All superstitious Abstinence from Food is no better than Will-worship Col. 2.18 and is plainly branded to be the Doctrine of Devils 1 Tim. 4.4 c. This introduceth the exercise of the Ministry and Apostleship of Saul who was not yet called Paul till Acts 13.9 The Reasons may there be rendred and of his Preaching to the Jews among whom he alone retained his old Hebrew Name till he began his Apostolical Office to the Gentiles Acts 13. among whom he was ever after called by this Gentile name as more acceptable to them than the Jewish This St. Luke observes who never call'd him Paul but ever Saul till his Gentile work began whom he never calls Saul after it The exercise of his Apostolical Office among the Jews was 1. To the Jewish Synagogues at Damascus and 2. Afterwards to those at Jerusalem The first is Recorded in Acts 9.20 unto 26. and the second from verse 26. to 32. In the former these two grand Remarks are related relating first to his Doctrine and then to his Danger at this City Damascus First His Doctrine is commended 1. From the Time Place and Matter verse 20. and 29. And 2. from the Effect of it both as to his
baptized Peter's Question was without Question Can any man forbid Water c Acts 10.47 He argueth from the thing signified to the sign and his Question in effect is a vehement Assertion and a most cogent Argument as it is improved by him afterwards Acts 11.17 importing that such as God hath granted Inward Baptism unto no Man no Minister must deny the Outward N. B. As he that hath a right to and a propriety in an Inheritance cannot without manifest injury and injustice be denied the Writings and Seals thereunto appertaining Because these Gentiles had the Grace signified and promised in Baptism and so had got the Inward part therefore to deny them the Outward part could not but be a very injurious Act Hereupon they were baptized in the Name of the Lord Acts 10.48 which was not a differing practice from Christ's precept In the name of the Father Son and Holy Ghost Matth. 28.19 for under that title the Lord is meant not only Christ the Anointed but also the Father who Anointed him and the Spirit by whom he was Anointed So the same phrase Acts 2.38 and 19.2 5. Rom. 6.3 and Gal. 3.27 is understood N. B. Thus also the Sacrament of Baptism seals up Adoption in Infants born of believing Parents and pronounced holy 1 Cor. 7.14 having thereby the Inward Grace they have a right to the Outward Sign as it doth Seal up Faith in those of Riper years c. The twelfth Remark is The Call and Conversion of the Gentiles became a dreadful stumbling-block to the Jews yea to the Believers as well as Unbelievers We read how They of the Circumcision who believed were astonished c. Acts 10.45 Those were the six Brethren who accompanied Peter from Joppa to Caesarea Acts 11.12 N. B. Peter acted prudently in taking so many men of the Jews with him to bear a full Testimony by so many mouths concerning the Grace of God given to the Gentiles foreseeing what an offence it would prove to the Jews But these six Companions of Peter were only amazed at this and well they might beholding the Holy Ghost bestowed upon the Gentiles this first time in the like manner as it was at its bestowing upon the Jewish Nation Acts 2.4 namely by immediate Infusion Whereas at all other times where any mention is made of giving the Gifts of the Spirit we find a mention also of Imposition of Hands used in order to obtain that extraordinary grace this made those six men astonished not yet understanding the mystery of the Call of the Gentiles but thinking that Christ and his Grace had only been promised to the Jews But the very Apostles and Brethren in Judaea only hearing of these things but not seeing them were down-right offended at Peter when he returned the second time to Jerusalem and plainly quarrelled with him for going to the Gentiles and eating with them Acts 11.1 2 3 c. Now comes in that great Point to be disputed Whether Peter did well in admitting the Gentiles into Gospel-Communion without Circumcision This is justified by two Topicks The first is the Argument pressed in Peter's Apology to those who took him to Task for his Baptizing Cornelius c. And the second is drawn from the commendable and successful Edification of the Gentile-Church at Antioch As to the first it consists of two parts the Offence of the one party and the Defence of the other First The Offence was too captiously taken but not really given so it was Scandalum acceptum not datum This conversing with the Gentiles or Heathens was look'd upon as a piacular and detestable crime among the Jews as not only contrary to the Tradition of their Elders and Precepts of their wise men but also to those Scripture allusions Let him be to thee as on Heathen Matth. 18.17 and not to keep company or to eat with Idolaters 1 Cor. 5.10 11. therefore the Apostles Brethren and Jews of the Circumcision charge Peter home for violation of their Law N. B. We may well wonder here that those Believers who had not only one God to their Father but also one Church to their Mother yea were born of the same Spirit and were fed by the same Milk of the Word of God should yet quarrel upon this occasion because the Gentiles were not only informed of the Truth but also reformed from their Errours yea and plainly transformed into the same Image of the Word which they had through grace now received as if the Jews designed to make a Monopoly of a whole Jesus to themselves from the Gentiles We may wonder the more at this contention N. B. Because we find no such quarrel at Peter and John for their going down to Samaria though the Samaritans were odious enough to the Jewish Nation c. This only may be said to qualifie that Journey beside their Commission from Christ Acts 1.8 because the Samaritans were neither uncircumcised nor Idolaters both which they knew the Heathens or Gentiles were and therefore more detestable to them N. B. There was indeed a partition-wall betwixt Jew and Gentile of God's own erecting that the former might not have any familiar converse especially in Marriages with the latter and the â—abbi's made this wall larger than God had made it making it unlawful to eat with or enter into the house of a Gentile hence arose this Objection of theirs against Peter's practice Acts 11.3 Whereas the Law of God forbad not all commerce with the Gentiles much less that whereby they might be gained to God but that only which might corrupt the Jews and withdraw them from God And Peter himself who is now cavilled at professeth his conscientious observation of that Law of God Acts 10.28 to Cornelius c. and to God himself verse 14. Yea and of the very Traditions of the Elders also over and above the Law of God John 4.9 and 18.28 c. till God convinced him by a Vision Acts 10.15 c. First These Believing Jews who contended with Peter here were all zealous of the Law Acts 21.20 21. in Paul's case there as now in Peter's here and still were so weak as to be too much addicted to Jewish Ceremonies insomuch that they thought Circumcision simply necessary to Salvation Acts 15.1 5. and would have the Believing Gentiles also circumcised until they were better instructed as there by the Decrees of the Church Acts 15.29 So here by the Relation of Peter as here followeth for their farther and fuller satisfaction Nor did those Zealots of the Legal Rites object against Peter saying Why hast thou Baptized the Gentiles or why didst thou Preach to them For this would have been an injurious affront to Christ and contrary to his express command Mat. 28 19 Acts 1.8 c. Secondly The Defence Peter maketh to their offence objected from ver 4. to v. 18. Acts 11. wherein Peter not pretending any preheminence over the Church as his pretended Successors do at this day willingly submitteth himself and
that gives the Shadow or Antitype This in the General but in Parcular First Here are the two Wives of Abraham Hagar and Sarah which are the two Shadows or Types being the first Couples the one a Bond-woman the other a Free these two shadow out the two Testaments Hagar the Old Testament or the Law which was a dispensation of Bondage and Sarah the New Testament which is a dispensation of Freedom hereupon the Gospel is call'd the Law of Liberty Jam. 1.25 as it teacheth the way to free us from the Law of Sin and Death which binds uâ— over to Eternal Destruction Joh. 8.36 The second Couple are the two Soâ—â— of those two Mothers Ishmael and Isaac shadowing out 1. The Children of the Flesh born Servants of the Bond-Servant as were the Carnal Jews who opposed Christ and as are all formal Hypocrites that have not the Faith of Abraham And 2. The Children of the Promise or Spirit Free-Born of the Free-Woman as are all the called and chosen of God The Third Couple is the Son of the Bond-Woman Mocking and the Son of the Free Mocked Gen. 21.9 signiâ—ying how the Seed of the Flesh would raise Persecution against the Seed of the Spirit Gal. 4.29 The Fourth Couple is the casting out of the Bond-Woman and her Son from Abraham's Family and the remaining of the Free-Woman and her Son therein shadowing forth the Abolition of the Old-Testament Dispensation in the Church which then was only Abrahams Family and the abiding for ever the Administration of the New-Testament John 8.35 Gal. 4.30 31. The Fifth Couple is Ishmaels exclusion from the Inheritance of Abraham as well as his ejection out of his Fathers Family and Isaac's enjoying it signifying that neither the Carnal Jews nor formal Hypocrites shall have any part of that Eternal Inheritance which the Children of the Promise shall enjoy The Son of the Bond-Woman shall not be Heir with my Son Isaac Gen. 21.10 and Gal. 4.30 under Abrahams Inheritance is figured the Heavenly Blessings in Christ and Life Everlasting Gal. 3.18 29. and 4.7 and 1 Pet. 1.4 which no Ishmaels or reprobates shall Inherit no such Dirty Dogs shall ever Trample upon that Golden Pavement Rev. 21.21 27. and 22.15 So that these words of Sarah were not spoken so much Passionately as Prophetically foretelling the separation of the Holy Seed from the Prophane thereby whereof Abraham through his fond Affection to his Son Ishmael did not yet under stand so well as she who uttered this Speech even from the Spirit of God which was likewise confirmed by God himself Gen. 21.10 12. and hereupon the Apostle doth not record this to be so much the saying of Sarah as the saying of the Holy Scripture which is the Voice of God himself Gal. 4.30 The Sixth Couple which Paul bringeth in when treating of this very History Gal. 4.25 26. is Mount Sinai and Mount Sion or Jerusalem which is above he saith 1. This Hagar is Mount Sinai which is a Mountain situated in Arabia beyond the limits of the Promised Land and the Arabians some say do call Mount Sinai by the name of Hagar which signifies in their Tongue a Pilgrim or Stranger and so are all they no better than Strangers to the true Jerusalem who are not saith Calvin the Children of Abraham's Faith from Hagar the Arabians were called at the first Hagarens but since for more Honours sake they call themselves Saracens as if descended of Sarah Hagars Mistress These Saracens under the conduct of that grand Impostor Mahomet have been desperate Enemies to the true Jerusalem and great opposers of Christ and his Gospel This Mount Sinai saith Paul answereth to the low Jerusalem that is to the Jewish Synagogue Born in Bondage who were killers of Christ and of his Prophets who pleased not God and were contrary to all men 1 Thes 2.14 15. so were rather Ishmaelites than Israelites Gen. 6.12 whose Hand was against every Man c. This Hagar is that is signifies or prefigures Mount Sinai or Jerusalem the lower which constisted of cursed Scribes and Pharisees in Christ's and Pauls time men of low Principles seeking Justification by the works of the Law and by a formality of the Covenant of works these were Hagar or Chagar which in the Arabick signifies also petram a Rock having Rocky Hearts against Christ who is called the Rock 1 Cor. 10.4 not one drop of true Piety could be squeezed out of them and now 't is become a common Proverb such a one is as hard-hearted as a Jew Thus Jerusalem that now is saith the Apostle is in Bondage with her Children and gendreth to Bondage which is Hagar Gal. 4.24 25. they were as was once said of the Romans Homines ad servitutem parati so dis-spirited after their murdering Christ that they truckled under every Aggressor and like their Brother Issachar became Asses couching under all burdens Gen. 49.14 They were so Degenerated from that Free Noble and Heroick Off-spring of Abraham in their Ancestors days that they seemed rather to descend from Hagar the Bond-woman than from Sarah that Noble Lady and Princess seeing Partus sequitur Ventrem the Birth follows the Belly This is the Character of the Earthly Jerusalem so subjected to the Heavy Yoke of Ceremonies Sacrifices and Circumcision which the Hagarens or Saracens observe at this day that 't is said neither they nor their Fathers were able to bear it Acts 15.10 Besides that horrible Dread which was upon their Rebellious Fore-fathers at the giving of the Law upon Mount-Sinai Exod. 20.18 19. is upon their Spurious and Degenerate Off-spring to this day and this saith the Apostle is an Allegory or Figure of the Old Covenant as Sarah is of the New and New Testament Church which he calls the Heavenly in opposition to the Earthly Jerusalem which in the Hebrew Tongue is Jerushalajim in the Dual Number importing as their Cabbalists confess the Upper as well as the Lower Jerusalem and its name Jiru-Shalom signifies a Vision of Peace so it well shadoweth the Gospel of Peace or the New Covenant Luke 2.14 Rom. 5.1 10.15 1 Cor. 7.15 Eph. 2.17 c. and this New Covenant is said to come from above or to be above 1. Because God the Father revealed it not by descending down into the Mount as he did at the giving of the Law but remaining in Heaven he sent it down by his own Son this the Author to the Hebrews teacheth Heb. 12.25 2. Because Christ the Head of the Covenant and of his Covenanted Church did Descend out of Heaven and Ascended thither again from whence he governeth his Church and maketh good his Covenant in all to her 3. Because the Christian Church in Covenant with Christ hath her being and well-being her birth and breeding c. from above John 3.3 5. and hath her Conversation in Heaven while her Commoration is on Earth Phil. 3.20 Col. 3.2 This Covenant is the Mother that brings forth all Believers both Jews