The covenant of grace or An exposition upon Luke 1. 73.74.75. By George Downame Doctour of Divinity, and Bishop of Dery

THE COVENANT OF GRACE: OR AN EXPOSITION VPON LVK. 1.73.74.75 (Book 1)

The Text. Luk. 1.73.74.75.

The Oath, which he sware to our Father Abra∣ham, that he would give us; that we being delive∣red from the hand of our enemies, should worship him without feare, in holynes, and righteousnes, before him all the daies of our life.

CHAPTER. I. The context or coherence of the Text. (Book 1)

THESE wordes are the summe and substance of the Covenant of grace,* 1.1 which the Lord made with Abraham the Father of the faithfull, & the very abridgement of the Gospel (for God, when hee made this Covenant with Abraham,* 1.2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hee preached before hand

the Gospell unto him) and therefore are most worthy both to be handled with much diligence, and to be heard with great attention and reverence. They are part of that heavenly hymne, which Zacharias the fa∣ther of Iohn Baptist pronounced at the circumcision of his Sonne, For such was both the goodnes of God towards him, that he did not onely restore unto him his speach and hearing, the use whereof for a time he had lost through his incredulity; but also bestowed upon him the spirit of Prophecy: And such also was his thankefulnes to God, that no sooner had he re∣covered his speach, but he imployed it to the glory of God.

Now both these, I meane, the miraculous both losse and recovery of his speach happened a 1.3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Theophylact hath well observed: that it might winne credite to the extraordinary ministerie of Iohn the Baptist, who was to be the fore-runner of b 1.4 Christ, that he being to beare witnesse of CHRIST, might be worthy of all credit.

In this Psalme Zachary prophecieth, first, of the Sonne of God our Saviour CHRIST, to the end of the 75. verse, and after, of his owne sonne, at the 76. verse to the end of the Psalme.

His prophecie concerning CHRIST, is a propheti∣call thanksgiving, wherein he blesseth God for his un∣speakable mercy to the Israel of God, in sending his owne, and his onely begotten Sonne to worke our re∣demption and salvation. For although our Saviour was not as yet borne, and much lesse had payed the price of our redemption; yet he knew him to be incar∣nate, and conceived in the wombe of the blessed Vir∣gin; Wherefore knowing, that now the worke of re∣demption

was already begunne by the incarnation of CHRIST; hee speaketh of our redemption, after the manner of other Prophets, as of a thing already done, and prayseth God therefore.

His prophecie concerning his owne sonne, is a propheticall gratulation, congratulating the great ••a∣vour of God vouchsafed unto him; whom the Lord had ordayned to be the Prophet of the most high, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or fore-runner of our blessed Saviour, and consequently to bee more then a Prophet, then whom there had not risen a greater among the sonnes of women. Math. 11.11.

But to returne to the former prophecie (which I called a prophetical thanksgiving) out of which my Text is taken: the benefit or blessing for which Za∣chary blesseth God, is first propounded in these words vers. 68. Blessed be the Lord God of Israel, who hath vi∣sited his people; and afterwards twice expounded. First, more briefely in the end of v. 68. and the two verses following; and then more largely at the 71. v. to the end of my Text. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or more briefe exposi∣tion is in these words, hath visited, that is, hath re∣deemed his people, by raysing vp a horne of salvation for us, (that is a mighty Saviour, as Psalm. 18.3.) in the house and linage of his servant David (whose sonne according to the flesh the Messias was to be) as he spake by the mouth of his holy Prophets, which have beene of old. For God is said to visit men, when he doth to them, as hee had foretold, whether in the bet∣ter part, by way of promise; or in the worse, by way of threatning. And thus, in the better part, Moses teacheth us to expound this phrase Genes. 21.1. The Lord visited Sara, that is, he did to Sara as he had promi∣sed.

Vpon which words Tremelius and Iunius have this note: hence are wee to take the explication of this usuall phrase; for to visit is to put in execution the good promised or the evill denounced. So Gen. 50.24. God (saith c 1.5 Ioseph) will surely visit you, that is, will bring you out of this land, unto the land of promise, as hee sware to Abraham, Isaak and Iacob. And according∣ly when God did send Moses and Aaron to deliver his people out of Egypt, as hee had promised, hee is said to have visited d 1.6 them. In like manner, when God sent his owne Sonne to redeeme us, as he had formerly promised: hee is said to have visited, that is, to have redeemed his people, as hee had spoken by his Prophets in former times.

The latter and more large exposition, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beginneth at vers. 71. for the man of God being ravished with the consideration of this unestimable benefit, doth as it were dwell * 1.7 upon it, being not con∣tent to have propounded it, & once to have expoun∣ded the same, but againe, by way of exultation, hee amplifieth it in other words, after the manner of the godly in their songs of deliverance; as you may see in that song of Moses Exod. 15. which was his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or song of victory, which the Israelites had over Pharaoh and the Egyptians; as this is Zacharies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or song of victory, which the Israel of God hath over the spi∣rituall Pharaoh, and all the enemies of our salvation.

But I come to the words of the exposition. Salva∣tion, where wee may out of the wordes going before repeate the verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as if hee had said, who I say, hath wrought or raysed salvation, that is, saved us from our enemies, and from the hand, that is, the power of all that hate us. vers. 72. That hee might

worke mercy with our forefathers, that is, that he might performe his mercifull promises made to our fathers, and remember, that is, shew himselfe mindefull of his holy Covenant, then vers. 73. The oath, which is either to be read by apposition, if with Theophylact wee read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to wit the oath, or to bee referred to the verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that hee might performe or re∣member the oath which hee sware to our father Abra∣ham. In this latter exposition as the words are multi∣plied, and the phrases varyed, so the affection of the argument is also changed. For whereas in the former exposition it was said, hee visited, that is, redeemed his people as hee had graciously promised; here it is said, hee visited, that is redeemed or saved us, that he might performe his promise. Where the keeping of his pro∣mise is made the end of his sending Christ to redeeme us: to let us understand, that as God was most gra∣cious in promising our redemption, so most faithfull and just in the performance. So that the former part of this Psalme, from the beginning thereof to the end of my Text, is but one sentence or Axiome, where∣in there is relation of consequence; the summe whereof is this: Because the Lord hath visited, that is, hath redeemed his people, according to his promise, & hath saved us, that hee might keepe his promise, and performe his oath, hee is therefore to bee blessed, that is, magnified and praised.

This Analysis I have the rather propounded, be∣cause wee repeating this Psalme daily in our Liturgie, might, as David e 1.8 exhorteth, sing with understanding: as also because my Text, being but a part of the sen∣tence, is not complete in it selfe, but must bee perfected by repetition of that which goeth before; after

this manner: The Lord God of Israel is therefore to be blessed, because hee hath visited, that is, hath sent his Sonne to redeeme us, as hee had promised; and to save us, that hee might keepe his promise, & performe his oath, which hee sware to Abraham, The tenour whereof was this, that hee would give us, &c. And this is the coherence of my text. Out of which wee may gather these three observations.

First, where it is said, that God did therefore send his Sonne to redeeme us, that hee might keepe his promise, and performe his oath; wee observe the im∣mutable truth and fidelitie of God in performing his promises; For in Christ f 1.9 all the promises of God are yea, and amen. If therefore the truth of God be such, that rather then hee would goe backe from his word, hee did send his owne Sonne to suffer death for our re∣demption: Yea, if his fidelitie were such, as that there∣fore he sent his sonne that hee might performe his promise, then can we not doubt of the performance of any other promise of God; this being the most diffi∣cult of all, either for God to graunt, or for us to be∣leeve. When the world was to bee made, the Lord did speake the word, and it was created. But when it was to be redeemed; hee gave his Sonne to be a price of ransome for us. And who would euer have thought (but that the Lord hath revealed this his unspeakable mercie in his word▪) that God, being of infinite Ma∣jestie and glory, and enjoying all selfe-contented hap∣pines, would give his onely begotten Sonne to die for his enemies. If therefore to make good this pro∣mise, hee gave his sonne to die for us, how shall hee g 1.10 not with him give us all other good things which hee hath promised? Such is the truth of God, that

every faithfull man may say with the Apostle, h 1.11 I know whom I haue beleeved, and I am sure that what he hath promised shall in due time be performed. For as he is omnipotent, and therefore able, so he is the God a 1.12 of truth, yea truth b 1.13 it selfe, and therefore willing; he is Iehovah, c 1.14 one that giveth being to his word; who though he can doe all things, yet hee cannot lye,d 1.15 nor deny e 1.16 himselfe. Wherefore, as the faithfull; who li∣ved before the incarnation of CHRIST, did faithful∣ly and comfortably waite for the performance of that promise, as being the consolation f 1.17 of Israel, though betweene the making of it, and the perfor∣mance, there did intercede foure thousand yeares: So whereas the Lord hath promised his second comming for our full redemption; though it may seeme to bee delayed, wee are with comfort to waite for it, with earnestnes to long for it, and with undoubted cer∣tainetie to expect it.

Secondly, whereas Zachary praiseth the Lord for performing his promise concerning our redemption by CHRIST, wee learne, what is our dutie; namely to praise and magnifie the name of the Lord, as for all other his mercies, so especially for the worke of our redemption; according to that. Psalm. 107.••. Let them praise the Lord, whom hee hath redeemed, and de∣livered from the hand of the enemie. But of this more hereafter.

Thirdly, whereas Zachary giveth thankes to God for a benefit not as yet received; for as yet CHRIST was not borne, and much lesse had he as yet redeemed us; Wee learne, that wee are to give thankes, not one∣ly for the benefits already received, but for such also as are promised. For this is a notable fruite of a lively

faith, setting forth also most notably the truth of God in his promises; when a man in the assurance of faith, which is g 1.18 the substance of things hoped for; giveth thankes for th••se benefites and blessings, which as yet he hath not, as though he had already received them. It is the commendation of the faithfull, Heb. 11.13. Who having not received the promises, but having seene them a farre off (as Abraham h 1.19 saw the day of Christ) beleeved them, embraced them, and rejoyced in them. For if he, who prayseth God for benefites recei∣ved, i 1.20 doth glorifie God: then much more doth hee glorifie him, and magnifie his truth, who prayseth him for benefites, which he hath onely promised: be∣cause this is a fruite of a greater faith. Thus David shewed himselfe thankefull to God for the favours which hee had promised by Nathan, 2. Sam. 7. and thus ought wee to be thankefull for the promises of a better life. So much of the context.

Notes

• * 1.1

  The coherence of the text, and a briefe Analy∣sis of the Psal. or hymne of Za∣chary.
• * 1.2

  Gal. 3.••.
• a 1.3

  By singular dispensation.
• b 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.5

  So Ex. 13.19.
• d 1.6

  Exod. 3.16.4.31.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.8

  Psalm. 47.••.
• f 1.9

  2. Corint. 1.20.
• g 1.10

  Rom. 8.32.
• h 1.11

  2. Tim. 1.12.
• a 1.12

  Psalm. 31.5.
• b 1.13

  Deut. 32.4.
• c 1.14

  Exod. 6.3.
• d 1.15

  Tit. 1.••.
• e 1.16

  2. Tim. 2.15.
• f 1.17

  Luc. ••.25.
• g 1.18

  Hebr. 11.1.
• h 1.19

  Iohn. 8.56.
• i 1.20

  Psalm. 5••.23.