Looking unto Jesus a view of the everlasting gospel, or, the souls eying of Jesus as carrying on the great work of mans salvation from first to last / by Isaac Ambrose ...

CHAP. I.

SECT. I. Of Christ Promised by degrees.

IN this period, as in the former, we shall first lay down the Object; and then direct you how to look upon it.

The Object is Jesus, carrying on the work of mans sal∣vation in that dark time before his coming in the flesh.

No sooner is the world made, & the things therein; but man was created, that way might be made for God to shew his grace in the salvation of his Elect. And now was it that Gods eternal project, and counsel, & fore-know∣ledge, and purpose, and decree, and Covenant with Christ was to come into execution. Indeed at the first there was no need of Christ; for man at first was made in holiness, the image of God, and to bear rule over the rest of the visible creatures; though this his state was but of a little standing. It was the received opinion in in former times, that our first parents fell the very same day in which they were created. Augustine amongst the rest writes, that they stood but six hours: but though we cannot describe the certain time, very probable it is, that it was but short: This we finde, that Moses having set down the creation of man, without the interposition of any thing else, he comes immediatly to the fall; and the Devil no doubt took the first occasion he possibly could, to bring man to the same damnation with himself. Well then, long it was not but Adam by his sin deprived himself, and all his posterity of the image of God: All mankind was in his loynes, so by the order and appointment of God all mankind partake with him in the guilt of his sins: Hence is the daily & continual cry, not only of Adam, Abraham, David, Paul, but of every Saint, O wretched man that I am, who shall deliver me from the body of this death? But sweet souls, stay your complaints, here's Gospel-news.—

In this sad hour of temptation God stepped in: he will not leave man without hope; he tells the Devil who begun this mischief; I will put enmity between thee, and the woman, and between thy seed and her seed, it shall bruise thy head, and thou shalt bruise his heel. At the very instant, when God was pronouncing judgment upon the several delinquents

in the fall; nay, before judgment was pronounced on the persons tempted, Jesus is hin∣red, the Covenant of grace is proclaimed. O the infinite riches of the mercy of God in Christ!

But you will say, how comes Jesus in? how carried he on the great work of our salvation in this dark time?

I answer, 1. By assuming and taking upon him the form and shape of man, and so dis∣charging some special offices in that respect: We read often of Christs apparition be∣fore his Incarnation, and then especially when he had to do with this great Nego••iation of mans Eternal happiness. Some think it not improbable that Christ assumed the form of man when he first created man; and so he made man, not only in his own image which he had as God, In holiness, and true righteousness, but in respect of that form which he had assumed. Howsoever this we find, that after man had sinned, Christ then appeared, first to Adam, then to Abraham, then to Isaac, then to Jacob, then to Moses, &c. — first, he appeared to Adam in the garden, and they heard the voice of the Lord God, walking in the garden in the cool of the day. God as he is God hath neither voice to speak, nor seet to walk, but assuming the form and shape of a man he exercised both: and so he was the first that published that first promise to the World, It shall bruise thy head. — 2. He appeared to Abraham in the plain of Mamre, where the Lord talked with Abraham, and Abraham calls him the Judge of all the Earth, which can be ascribed to none but Christ the Judge of quick and dead. Some from that saying of Christ, your Father Abraham rejoy∣ced to see my day, and he saw it, and was glad, do gather that Abraham saw Christ, not only with the eyes of faith (as all the rest of the Patriarchs and Prophets did) but also in a visible shape which he assumed, like unto that whereunto he was afterwards to be united; And so it was Christ that renewed the Covenant with Abraham, saying, I will establish my Covenant between me and thee, and thy seed after thee in their generations, for an everlasting Covenant, to be a God unto thee, and to thy seed after thee. — 3. He ap∣peared to Isaac, Gen. 26.2. and to Jacob, Gen. 32.24, 30. and to Moses, Exod. 20.1, 2, 3. and to many others, of which I shall comment in order. And these apparitions of Christ were as praeludiums of his Incarnation. But this is not the way I shall insist upon.

2. Christ carried on the great work of our salvation in that dark time, not by himself exhibited (as when he was Incarnate) but onely promised. The great King would first have his Harbingers to lead the way, before he himself would come in person. As the Lord had observed this method in creating the World, that first he would have dark∣ness, and then light, and as still he observes this method in upholding the world, that first he will have dawning, and then clear day; so in the framing and upholding of his Church, he will first have Christ held forth in Ceremonies, Rites, Figures, Types, Pro∣mises, Covenants; and then like a glorious Sun, or like the day-spring from on high he would visit the world, to give light to them that sit in darkness. To this purpose we read, that as Christ, so the Covenant of grace (which applies Christ to us) was first promised, and then promulgated: the Covenant of promise was that Covenant, which God made with Adam, and Abraham, and Moses, and David, and all Israel in Jesus Christ; to be Incarnate, crucified, and risen from the dead; and it was meet that the promise should go before the Gospel, and be fulfilled in the Gospel, that so a great good might earnestly be desired, before it was bestowed. In a time of darkness men desire light; as the morning-watch watcheth and longeth for the morning, so the obscure revelation of Christ in a promise, raised the hearts of the Patriarchs to an earnest desire of Christ his coming in the flesh. But in this obscurity we may observe some degrees; before the Law given by Moses the promise was more obscure; the Law being given, even to the time of the Prophets, the promise was a little more clear; in the time of the Prophets, even to John the Baptist, it was clearer yet; as the coming of the messias did approach nearer and nea∣rer, so was the promise clearer and clearer still: Just as the approach of the Sun is nea∣rer or further off, so is the light that goes before it greater or lesser. In like manner was the Revelation that went before Christ more dim or clear, as the rising of the Sun of righteousness was more remote, or nigh at hand. It was the good pleasure of God to manifest the riches of his grace by degrees, and not all at once; we see to this very day, that God in his several approaches of mercy and goodness draws nearer and nearer to his Church: Even now in this marvellous light of the Gospel we have our divine Ce∣remonies and Sacraments, we see him afar off, we know but in part; but time shall come (even before his second coming) that we, or our children shall see him more clearly, per∣fectly, immediatly. My present businesse is to hold forth Jesus in the Covenant of grace

as promised, and because the promise receives distinction of degrees according to the several breakings out of it to the dark world, we will consider it as it was mani∣fested.

• 1. From Adam till Abraham.
• 2. From Abraham till Moses.
• 3. From Moses till David.
• 4. From David till the Babylonish Captivity, or thereabout.
• 5. From the Captivity, or thereabout, till Christ.

In every of these periods will appear some further and further discoveries of Gods mercy in Christ, of the Covenant of grace, of our Jesus carrying on the great work of mans Eternal salvation in that dark time.

You heard before of the Covenant betwixt God and Christ concerning our salvation; but that was not the Covenant of grace which God immediately made with man as fallen; but a particular Covenant with Christ to be the Mediator. Or so far as it was a Covenant of grace, it was then made betwixt God and Christ, and after to be made betwixt God and us: for a time we were hid in the womb of Gods Election, and not being then capable to enter into Covenant with God, Christ undertook for us, but yet so that when we come to be regenerate, we are then to strike Covenant our selves. And hence we read expresly of Gods Covenanting with sundry particular persons, as with Adam, and Abraham, and Moses, and David, &c. Of which in the next Sections.

SECT. II. Of the Covenant of promise as manifested to Adam.

THe Covenant of grace in this sense is nothing else but a compact made betwixt God and man, touching reconciliation, and life Eternal by Christ. Now the first brea∣king forth of this gracious Covenant was to Adam and Eve, immediatly after the fall, expressed in these words, I will put enmity between thee and the woman, and between thy seed and her seed, it shall bruise thy head, and thou shalt bruise his heel.

This promise as it is the first; so the hardest to be understood: it contains in it good news of the overthrow of Satans Kingdome, and of mans freedom by the death of Christ. But the obscurity is such, that Luther exceedingly complains, the Text which of all men should rightly be known, is of no man that I know (saith he) especially and accu∣rately unfolded: amongst the Antients there is not one that hath explicated this Text ac∣cording to the dignity of it.

The occasion was this. The Lord looking down from heaven, and seeing how Satan had prevailed against man, and in some sort undone the whole fabrick of the creation, he resolves upon Satans ruine, and mans preservation; And the Lord God said unto the Serpent, because thou hast done this, thou art cursed. This literally is understood of the Serpent, but Spiritually of the Devil; both were as means to draw man unto sin, and therefore they are joyned as one in the punishment; The Lord cut off the feet of the Serpent (say the Rabbies) and cursed him; and he cast Samael (the Devil) and his company out of heaven, & cursed them. Indeed man being in the transgression, must also have his punnish∣ment, as it follows vers. 17, 18, 19. and yet that God might manifest the riches of his grace, he includes in the Serpents malediction this everlasting Gospel. I will put enmity between thee and the woman, &c.

For the sense of the Words we shall open these termes, as, 1. Who is the Serpent? 2. Who is the woman? 3. What is the seed of the Serpent? 4, What is the seed of the woman? 5. What is that Hu [in our Bible translated it?] 6. What is the Ser∣pents head, and the bruising of it? 7. What is the heel of the seed of the woman, and the bruising of it? 8. Amongst whom was the enmity, or rather enmities? for in the Text we find many Armies; I will put enmity between thee and the woman, and between thy seed and her seed, &c.

1. Who is the Serpent? I find diversity of opinions among Interpreters: Some say, it was onely the Serpent, and that which belongs unto Satan is but mystically under∣stood: others say, it was onely Sathan under the notion of a Serpent, as sometimes he is called the great Dragon, And the great Dragon was cast out, that old Serpent called the

Devil, and Satan, which deceived the whole world. Others say, it was both Satan and the Serpent; as men are said to be possessed of Satan, so was the Serpent possessed of the Devil. Satan could not provoke our first parents to sin by any inward temptation, as now he doth by the help of our corruption: nor could he enter into their bodies or minds, because of the holiness and glory that was in them; and therefore he presumed to take a beast of the earth, and by disposing of his Tongue he speaks within him. But what? must the Serpent have punishment, that was only Satans instrument in the temptation? yes:

Such was Gods love to man, that he condemns both the Author and instrument of that that evil: as one that in anger breaks the sword wherewith his son, or his friend was wounded; so Gods breaks Satans sword: the Serpent is punnished according to the let∣ter of the Text, and Satan is punished in the spiritual meaning of the Lord.

Who is the woman? Some are all for Allegories, and thy will tell you, that the Ser∣pent and the Woman are the superiour & inferiour faculties of the Soul; and that ever since the Fall there hath been a continual War betwixt these: but I look at this Commen∣tary as vain and trifling, though it be fathered on some of the Antients, and of no small note; others say, this Woman is the Blessed Virgin, in relation to which, they read the last words thus, she shall bruise thy head; this reading is not only allowed, but confirmed by the Councel of Trent, and in some of their Prayer-books, thy call her The Mother of the Lord, the Tree of Life, the breaker of the Serpents head, and the Gate of Heaven. But I look on this Commentary as ignorant & Idolatrous, and wholly derogatory to the Kingdom of Christ. Others are not so easily mislead, and therefore say, that the Wo∣man wheresoever mentioned in this Text, is Eve, and none but Eve; she it was whom the tempter had seduced, and in just judgment for her familiarity with the tempter, God meets with her, I will put enmity (saith God) between thee and the Woman.

3. What is the Seed of the Serpent? in Scripture phrase Seed is sometimes taken colle∣ctively, for many at once; as when the Lord said to Abraham, I will be thy God, and the God of thy Seed: and to thee and thy Seed will I give this Land: and I will multiply thy Seed as the sand of the Sea: and sometimes it is taken singularly for one only person; thus Eve called her Son Seth, for God, said she, hath appointed me another Seed instead of Abel: and so it is said of Christ, in thy Seed shall all the Nations of the Earth be blessed. Now in this place the Seed of the Serpent is taken collectively, for all the families of De∣vils, for the Devil and his Angels (as Christ calls them) and for all the Sons of the De∣vil (i.) for all reprobate men whose Father and Prince is the Devil; as Christ told the Jews, ye are of your Father the Devil, and the lusts of your Father ye will do: and as John tells us, he that committeth sin is of the Devil — in this the children of God are manifest, and the children of the Devil: and thus both Devils and reprobates are reckoned as the seed of the Serpent.

4. What is the Seed of the Woman?—The Seed of the Woman is that posterity of the Woman which do not degenerate into the Seed of the Serpent: that is the meaning of the first sentence, I will put enmity;—and then it follows, between thy Seed and her Seed: and for this sense we have these arguments. 1. The opposition of the Seeds, for as the Seed of the Serpent is taken collectively, so the Seed of the Woman must be taken collectively, that the opposition may be fit. 2. The enmities fore-spoken do strongly evince it: now the enmities pertain both to Eve and to all her posterity (if godly) to the end of the world; hence all that will live godly in Christ Jesus shall suffer persecution, saith the Apos∣tle; And I will put enmity (saith God) between thee & the woman; is that all? no, but also between thy Seed and her Seed: and who can deny but these enmities have been ever since betwixt Satans brood and the Saints? we are all wrestlers against Principalities and Powers, and Rulers of the darkness of this World, and against spiritual wickednesses in high places.

5. What is that Hu] in our Bible translated, it?] it shall bruise thy head? Some ob∣serve this Hu, it] is of the masculine gender; and Zera, Seed, is of the masculine gender; & Jesaphera, shall bruise, is of the masculine gender, which confutes the Translation, that renders it thus, she shal bruise thy head: and which confirms our Translation which is thus, he, or it, or that same Seed, (i.) one singular person of that same Seed, shall bruise thy head. Well then, who is this he? or what one is he?] even Jesus the Son of the Living God. Here is the first hint of Jesus that ever was read, or heard of in this world. This was the Proto-evangel, or first Gospel that ever was published after the Creation. O blessed news, fit for Gods mouth to speak, and to break first to the world now fallen! O dear parents! how would you have dispaired, if before sentence you had not heard this blessed tydings! O our first Parents upon Earth! where had you and we been, if

this blessed Text had not been? Come, set a Star upon it, write it in letters of Gold, or rather write it on the very Tables of our Hearts: here is the blessedst news that ever was, or ever shall be; but for this we had been all Fire-brands of Hell; yea, but for this, Adam and Eve, and all their Sons and Daughters that are now gone out of this World, had been smoaking and frying in Hell-fire. Away with all gross mistakes, Er∣roneous conceits, and as you love your Souls, yeild to this blessed sense! This it] or he] is one of that same Seed, and this one of that same seed is Jesus, and only Jesus, and none but Jesus; and for this sense we have these arguments.

1. Some observe that this Sentence is separated from the former with a Period or great stop: however God goes on to speak of the Seed of the Woman, yet he says not, and that Seed shall bruise thy head, for so we might have thought he had spoken of that Seed collectively as he did before; but stopping there, and not repeating the same word again, he gives it thus; it or he shall bruise thy head; (i.) some individual person of that same Seed, some singular one of that same common Seed of the Woman shall bruise thy head; as David alone of all the Host of Israel goes forth to fight with Goliah, and over∣comes him; so Christ alone of all the Seed of the Woman was so to fight with the Ser∣pent by his own power as to overcome him, and to bruise his head.

2. The Seventy in their Translations of this place (with which agrees the Chaldee Paraphrast) renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he] which needs most denote some singular person, or Son of the woman; and the rather because the Seed spoken of before is rendered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to which if the relative had rightly agreed, it should have been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Hereto we may add, that to this it] or he] the Seed of the Serpent is not opposed as it was in the former sentence; but the Serpent it self, one singular Antagonist; here is singularis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a duel, or a combate of two, hand to hand, only Christand the Serpent; he shall bruise thy head, and thou shalt bruise his heel.

3. The bruising of the head doth plainly discover this it, or he is Jesus Christ: for non can bruise the Serpents head but only God: the God of peace (saith the Apostle) shall bruise Satan under your feet shortly. Now there was none of the Seed of the Woman, that was ever God but only Christ, God-Man, Man-God, blessed for ever; and there∣fore it must needs be Christ; and only Christ that can bruise this Serpents head: O there's a Divine Power, a power and vertue of God in it to bruise the Serpents head; observe but the manner of this Duel: Christ treads on the Serpent; and by this means he comes to have a bruise in the heel, whilst with his heel he bruiseth the Serpents head; a won∣derful thing that Christ should lay at the Serpents head with no other weapon but only with his heel; it were much for any man to strike at any common Serpent with a bare and naked foot: rather would he take a dart, or club, or any other Weapon; but with a foot to bruise Satans head (that great and fierce, and monsterous Serpent) this exceeds any mans power or any mans daring to attempt: hence it is that some one per∣son of more than human strength must do this deed, and who is that of the Seed of the Woman but only Jesus Christ?

4. God himself in other places of Scripture doth expresly declare that this Seed here promised is Christ, and only Christ: mark but where this promise is repeated to the Pa∣triarches, as when the Lord said to Abraham, in thy Seed shall all the Nations of the Earth be blessed: and when the Lord said to David, I will raise up thy Seed after thee, which shall be of thy Sons, and I will establish his Kingdom; and you may see it clear that this Seed is Christ, and only Christ, concerning that promise to Abraham, the Apostle so interprets it, now to Abraham and his seed were the promises made; he saith not, and to Seeds, as of many, but as of one, and to thy Seed, which is Christ: and concerning that promise to David, the Prophet so interprets it, He shall sit upon the Throne of David, and upon his Kingdom to order it, & to establish it,—who is that? in the former verse, his name is Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace, (i.) Christ and none but Christ; for unto us a Child is born, and unto us a Son is given, &c. and who is that but Jesus Christ?

5. The accomplishment of this Promise in Christ is expresly and clearly made out in the New Testament. Was not Jesus Christ of the Seed of the Woman, born of a Virgin? was not his heel bruised, himself Crucified? and did he not bruise the Serpents head, break the Power and Dominion of Satan? What saith the Gospel? for this purpose the Son of God was manifested, that he might destroy the works of the Devil.—And the seven∣ty returned again with joy, saying, Lord, even the Devils are subject unto us, through thy Name: and he said unto them, I beheld Satan as Lightning fall from Heaven; behold I

give unto you power to tread on Serpents, and Scorpions, and over all the power of the enemy, and nothing shall by any means hurt you. — And now is the judgment of this world, now shall the Prince of this world be cast out. — And for as much as children are partakers of flesh and blood, He also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is the Devil. In these and many other places we find this very promise fulfilled in Christ, and only in Christ; and therefore he, and only he is the Seed of the Woman (that Hu, it, or he) that shall bruise the Serpents head. Yet I will not deny, but by way of participation this promise may pertain to the whole Body of Christ; Through him that loved us we are more than Conquerours, saith the Apostle; we may Conquer Satan, though not in our own strength, but Christs; and so in a secondary sense, by way of communication with Christ, under this Seed all the faithful are and may be contained; 1. Because the Head and Members are all one Body, both he that sanctifieth, and they who are sanctified are all one. 2. Because the faithful are called the seed of Christ, when thou shalt make his Soul an offering for sin, he shall see his seed. 3. Because Sathan doth not only bruise the heel of Christ, but of all the faithful, all that will live Godly in Christ Jesus shall suffer persecution. 4. Because Satans overthrow by Christ our Head is diffused to all the Members, and the God of peace shall bruise Satan under your feet shortly. In this sence many of the ancient and modern Divines do extend this seed to the whole Body of Christ: but primarily, originally, especially, and properly, it belongs only to Christ, and to none but the Lord Jesus Christ. He only is the seed by whom the promise is accomplished, though the faithful also are the seed to whom and for whom the promise was made.

6. What is the Serpents head, and the bruising of it? 1. For the Serpents head, it is the power, rage, reigne and Kingdom of Satan: It is observed that in the head of a Ser∣pent lies the strength, power, and life of a Serpent; so by a phraise of speech fitted to the condition of this Serpent that was Satans instrument, God tels the Devil of the danger of his head, (i.e.) of his power and Kingdom: now this power and Kingdom of Satan consists more especially in sin and death; for the sting of death is sin, and the power of death is in Satan. Hence sin and death are usually called the works and wages of Satan; they are his own, he owns them, and carries them at his girdle. 2. For the bruising of this head, it is the overthrowing of Satans power; he shall bruise thy head, (i.e.) Christ shall break thy power; Christ shall destroy sin, and death, and him that had the power of death, that is the Devil. I say Christ shall do it, though as I have said in a secondary sense the faithful shall do it; Christ overcomes by his own power, and the faithfull overcome by the power of Christ; the victory is common to all the seed, but the Author of victory is only Christ the Head and chief of all the seed: ye have overcome the evil one, but how? not of your selves, no, it is the God of peace that bruiseth Satan. Well then, here is the sense, the Serpents head is bruised, (i.e.) the Devil, and sin, and death, and hell are overthrown; not only the Devil in his person, but the works of the Devil, which by the fall he had planted in our natures, as pride, vain glory, ignorance, lust, &c. nor only Satans works, but the fruits and effects of his works, as Death and Hell; so that all the faithfull may sing with Paul; O death where is thy sting? O grave where is thy victory? thanks be to God which giveth us victory through Jesus Christ our Lord.

7. What is the heel of the seed of the woman, and the bruising of it? 1. For the heel, it is the humanity of Christ, according to which properly Christ hath an heel: Or (as others) it is the wayes of Christ, which Satan, by all the means he could possibly would seek to suppress. 2. For the bruising of his heel, it is the miseries, mockings, woundings, Death and Burial of Christ, all which he endured in his heel (i.e.) in his huma∣nity; or it extends further, to all the hurts, reproaches, afflictions, persecutions of the faith∣ful by the Devil and his agents: all which are but as a bruise in the heel, which cannot en∣danger the spiritual life of their souls. It is observed, that the Serpent hath but one head, but the seed of the woman hath two heels; so that the one may be some help, while the other is hurt; besides, an hurt in the heel is far from the head and heart; and though it may be painful, it is not mortal. Indeed, Christs heel was bruised (i.e.) He was delivered to death, even to the death of the Cross; yet he rose again from the dead; nei∣ther had the Devil any advantage by his death; for as angry Bees stinging once, make them∣selves droanes, so the Devil, now he may hiss at us, but he cannot hurt us; by that wound which Christ received at his death, he wounded all his enemies irrecoverably; the very sight it self was Christs triumph; even then was the Kingdom of darkness utterly over∣thrown; sin, death, and Satan were conquered, and taken captive, and whatsoever might

be brought against us, was taken away, as the least bill, or scroll. O blessed riddle! Out of the Eater came forth meat, and out of the strong came forth sweetness. In reference to the promise, thou shalt bruise his heel, Christ is said to be the Lamb slain from the foundati∣on of the World. Here's good news betimes.

8. Amongst whom was the enmity, or this hostile war? we find in the Text three Hosts, and three battels: As —

1. Betwixt Satan and the woman; I will put enmity between thee and the woman: (i.e.) Betwixt thee the seducer, and her whom thou hast seduced. This enmity is opposed to the amity and familiarity, which had been between the woman and the Serpent, and upon that account the woman, and not the man is named; not but that enmity must be be∣twixt the Devil and man, as well as betwixt the Devil and the woman: but because the woman had more tampered with Satan, and being deceived by Satan, was first in the transgression, therefore is she onely named, I will put enmity between thee and the woman.

2. Betwixt Satans seed, and the seed of the woman: I will put enmity, not onely between thee, and the woman, but also between thy seed, and her seed, q.d. This enmity shall not cease with the death of the woman, but it shall continue to her seed, and to her seeds seed, even to the end of the World. We see to this day how the Serpent and Serpents seed are striving and warring against the Church; and a wonder it is (considering the malice of the enemy) that there is a Church upon Earth, but onely that we have Christs promise, The gates of Hell shall not prevaile against it; and lo I am with you alwayes, even to the end of the World.

3. Betwixt Christ and the Serpent. O this a bloody conflict on both sides, he shall bruise thy head, and thou shalt bruise his heel. 1. He shall bruise thy head; Christ shall break thy power, thy power, (i.e.) the power of the Serpent, or of the Devil him∣self: he fights not so much with the seed, as with the Serpent; if Satan be overthrown, his seed cannot stand. 2. Thou shalt bruise his heel; thou shalt afflict him and his, thou shalt cast out of thy mouth a flood of persecutions: thou shalt make warre with him, and all them which keep the Commandments of God, and have the testimony of Jesus Christ.

I have held you a while in the explication of this first promise, and the rather because of the darkness of it, and the much sweetness that is contained in it; it is full of Gospel-truths: strike but the flint, and there will fly out these glorious sparkles.

1. That a Saviour was promised from the beginning of the world. 2. That this Savi∣our should free all his Saints from sin, death, and hell; the head and power of the Devil. 3. That to this end this Saviour should be a Mediator; for God would not grant an im∣mediate pardon, but the promised seed must first intervene. 4. That this Mediator should be of the seed of the woman, that is, a man; and yet stronger then the Devil, indued with a Divine power, and so he is God. 5. That this Man-God should accord∣ing to his Priestly office be a Sacrifice for sin, the Serpent should bruise his heel, he should suffer and dye for the people; and yet accordingly to his Kingly office he should over∣come Satan; for he should bruise his head, overthrow his Kingdom, and make us more than Conquerors in him that loved us. 6. That this promise of Christ and of our jus∣tification is free; God of meer mercy, and free-grace brings forth this promise, there could be now after the fall no merit in man; and even now he promiseth remission of sins, and life Eternal in, for, and through the Lord Jesus Christ. No question but in be∣lief of this promise the Patriarchs and Fathers of old obtained life, glory, and im∣mortality: By faith the Elders obtained a good report: by faith Abel obtained witness that he was righteous: by faith Enoch was translated that he should not see Death: by faith Noah became heir of the righteousness of Christ; & how should it but revive us in these last times, to hear, that the first thing that ever God did after the World was fallen, it was this act of mercy, to make a promise of Christ, and to reconcile lost man to himself through the same Jesus Christ? surely he began to do that soon, which he meant to be alwayes a doing, even to the end of the World. Thus far of the promise, as it was manifested from Adam to Abraham.

SECT. III. Of the Covenant of promise as manifested to Abraham

THe second breaking forth of this gracious Covenant, was to Abraham; and now it shines in a more glorious light then it did before: at first it was propounded in very dark and cloudy termes, not easie to be understood, and most things sparingly ex∣pressed; but in this second rise and manifestation, we have it laid down in plainer termes, I will establish my Covenant between me and thee, and thy seed after thee, in their genera∣tion, for an everlasting Covenant, to be a God to thee, and to thy seed after thee. —For the right understanding of this, we shall examine these particulars.—

• 1. What a Covenant is?
• 2. What is the establishing of this Covenant?
• 3. Betwixt whom is the Covenant to be established?
• 4. For what time is the established Covenant to endure?
• 5. What are the priviledges of this Covenant?
• 6. What is the condition of this Covenant?
• 7. Who is the head, both as undertaker, and purchaser, and treasurer, upon whom this Covenant is established?

1. What is a Covenant? It is a contract of mutual peace and good will, obliging parties on both hands to the performing of mutual benefits and offices. Thus was the Covenant be∣twixt God and Abraham, there was a mutual stipulation in it, on Gods part to performe his promises of temporal, spiritual, and Eternal grace; and on Abrahams part to receive this grace by faith, and to performe due obedience and thankfulness to God. Hence a little nearer, we say the Covenant is a mutual compact, or agreement betwixt God and man, whereby God promiseth all good things, especially Eternal happiness unto man; and man doth promise to walk before God in all acceptable, free, and willing obedience, expecting all good from God, and happiness in God, according to his promise, for the praise and glory of his grace. Others, describing the Covenant of grace (for with the Covenant of works we will not meddle) they give it thus, The Covenant of grace is a free and gracious compact, which God of his meer mercy in Jesus Christ hath made with sinful man, promising unto him pardon of sins and eternal happiness; If he will but repent of sin, and embrace mercy reached forth by faith unfeigned; and walk before God in willing, faith∣ful, and sincere obedience. —In this description many things are considerable. As, 1. That the Author of this Covenant is God; not as our Creator, but as our merciful God and Father in Christ Jesus. 2. That the cause of this Covenant is not any worth, or dignity or merit in man, but the meer mercy, love, and favour of God. 3. That the foun∣dation of this Covenant is Jesus Christ, in and through whom we are reconciled unto God; for since God and man were separated by sin, no Covenant can pass betwixt them, no reconciliation can be expected, nor pardon obtained, but in and through a Mediator. 4. That the party Covenanted with, is sinful man; the fall of our first Pa∣rents was the occasion of this Covenant, and God was pleased to permit the fall, that he might manifest the riches of his mercy in mans recovery. 5. That the form of this Co∣venant stands on Gods part in gracious and free promises of forgiveness, holiness, happi∣ness; and on mans part in a restipulation of such Duties as will stand with the free grace and mercy of God in Christ. 6. That the stipulation on mans part required, is repen∣tance for sin, belief in the promises; and a yielding of fear, reverence, worship, and obedience to God according to his word. These I might insist on, but my purposed brevity will not permit.

2. What is the establishing of this Covenant? Some say, this speaks the duration of it, of which anon; I suppose it intends also the confirmation of it. We find that the Lord had before made a Covenant with Abraham, Gen. 15.4, 5. And now he doth not abolish the former, and make another; but rather, he renews, confirms, and establisheth the former. It may be there was some hesitation or doubting in Abraham; so we see Gen. 15.1, 2. But now God would assure him infallibly of his will and purpose: O when a man hears that God will vouchsafe so much favour as to enter into a covenant with him; he is ready to say as Gideon did, alas, my family is poor in Manasses, and I am the least in all my Fathers house; and who am I that I should be raised up hitherto? that God should make such promises as these to me? And hence, to prevent such Objections, the Lord will confirm

and establish his Covenant; as sometimes by his Promises; sometimes by an oath, sometimes by the blood of Christ himself; sometimes by seals. So here in this very place, God adds the seal of Circumcision, Ye shall circumcise the flesh of your fore-skin (saith God) and it shall be a token of the Covenant betwixt me and you. As sometimes he said of the Rain-bow, I do set my Bow in the cloud, and it shall be for a token of a Covenant between me and the Earth; — That the waters shall no more become a flood to destroy all flesh —For I will look upon the Bow, that I may Remember the everlasting Covenant. After this manner are the signs and seals of the Covenant? Circumcise your selves saith God, and when I see the Circumcision, I will remember my Covenant, and I will make good to you all the promises thereof. — But what is Circumcision to the Covenant? much every way; Circumcision was not without shedding of blood, because the Covenant was not yet established in the Blood of the Messiah, sure there was much in this, how∣soever the rite of it self was nothing, yet as it led the faithful Patriarchs to the Blood of Christ, and as it assured the purging away of sin by the Blood of Christ, and as it signed the Circumcision of the heart by the Spirit of Christ, so it found acceptance with God; no sooner he looks on it, but he remembers his Covenant, and confirms it, and makes it good to Abraham, and to his seed after him.

3. Betwixt whom is the Covenant to be established? between me and thee, (saith God) and thy seed after thee The two heads of this Covenant are God and Abraham; on Gods part are the whole Trinity of persons, the blessed Angels, and all the Host of Heaven; on Abraham's part are all his seed, and his posterity, yet with this limitation, that all are not Israel, which are of Israel; neither because they are the seed of Abraham, are they all children of Abraham; but in Isaac shall thy seed be called; that is, they which are the chil∣dren of the flesh, are not the Children of God, but the Children of the promise are counted for the seed. No question this Covenant was not to be extended to the Ishmaelites, Idumeans, or Kethureans. Abraham's carnal seed; these quickly departed both out of Abraham's fa∣mily, and Abraham's faith; No, no, saith God, I will establish my Covenant with Isaac for an everlasting Covenant, and with his seed after him, wi••h Isaac, and with his seed (i.) with the spiritual seed of Abraham; now under the seed, 1. all believing Jews, and 2. All Gentil s are comprehended, all may be called the spiritual seed of Abraham that walk in the steps of the faith of Abraham; and indeed thus runs the Promise, in thee shall all the families of the earth he blessed. Gen 12.3. And in thee shall all the Nations of the earth be blessed, Gen 8.18. these families and Nat••ons must needs comprehend the Gentiles; the Apostle is very plain: As it is written, I have made thee a Father of many Nations. —That he might be the father of all them that believe, though they be not cir∣cumcised. —That the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the spirit through faith. Christians I here is our happiness the Covenant was not written for Abraham's sake alone, but for us also, if we believe in him that raised up Jesus our Lord from the dead. You may think all this while we are only discovering the priviledges of Abraham, Isaac, Jacob, and of the Jews; no, blessed be God, Heaven is no freer to a Jew, than to a Gentile; there is neither Jew nor Greek, there is neither bond nor free, male nor female, &c. But if ye be Christs, then are ye Abraham's seed, and Heirs according to the promise.

4 For what time is the established Covenant to endure? it is not for a few dayes, or months, or years, but for ever and ever; it is an everlasting Covenant; and indeed the word established sounds this way; I will establish my Covenant, that is (say some) I will have it stand and continue for ever; as it was said of David, I have made a Covenant with my crosen, I have sworn unto David my servant, thy seed will I establish for ever; and again, my mercy will I keep for him for evermore, my Covenant shall stand fast with him. —

Now this Covenant is said to be everlasting, a parte ante. (as we say) and a parte post. 1. A parte ante, as being from everlasting, in respect of the promise made to Christ for us, which was done (as you have heard) before the foundation of the world; it is not an infant of dayes; this Covenant bears the same date with the divine being it self; As the mercy of God is from everlasting, so the Covenant of grace is from everlasting; the Writs, Evidences, and Charters of our Salvation were concluded, and passed the sign and seal of the blessed Trinity from eternity; the Gospel and this Covenant is not of yesterday, no, no, it is an old counsel of the infinite wisdom of God.

2. A parte post, as continuing from everlasting to everlasting. Hence it is called a Co∣venant of salt, because it corrupteth not, it faileth not: hence all the blessings of the Cove∣nant

are said to be everlasting; forgiveness of sins is everlasting, being once forgiven they are never remembred any more; peace and joy is everlasting, your heart shall rejoyce, and your joy no man taketh from you; salvation is everlasting. Israel shall be saved in the Lord with an everlasting salvation; decretal Covenant-mercy was not a lease, but a ma∣king the fee-simple (as we call it) of grace and glory to the Saints for ever: death may put an end to other Covenants, as betwixt man and man, or betwixt man and wife: but this Covenant betwixt God and us stands fast for ever; though Abraham be dead, yet God is Abraham's God still, and by vertue of this Covenant Abraham shall be raised up at the last day.

5. What are the priviledges of the Covenant? I answer, the priviledges of the Co∣venant are many, as they are great things, and great blessings which our great God promiseth, so they are very many and numerous; the Covenant is full of blessings, it is a rich store-house, replenished with all manner of blessings; it is not dry, nor bar∣ren, but like the fat Olive or fruitful Vine, it is a Well of salvation, a fountain of good things, a treasure full of goods, or unsearchable riches, which can never be emptied, nor come to an end. Hence it is that our finite narrow capacities can never apprehend the infinite grace that this Covenant contains, yet as we may see things darkly in a Map, so let us endeavour as we are able to view them in some Map, or brief compendium; that by the little we do see, we may be raised up to the consideration of things not seen, which shall be revealed in due time.

The priviledges of the Covenant are folded and wrapped up in the promises of it; every promise contains a priviledge, but the time of unfolding every promise is not yet come; then only shall the promises of all sorts be unfolded, when the heavens as a vesture shall be folded up. In the mean time we have a right & interest in the priviledges of eter∣nity by vertue of the promise; and hence the very terms of Covenant and promise are taken for the same, Ephes. 2.12. Rom. 9.4. I shall for the present confine my self only to those promises and priviledges of the Covenant which were manifested to Abraham. And they were, Of things

• Temporal.
• Spiritual.

1. Of things Temporal. Thus we read God promiseth Abraham, I will make of thee a great Nation, and I will bless thee, and make thy name great, and thou shalt be a blessing, & I will bless them that bless thee, and curse him that curseth thee, and unto thy seed will I give this Land. We may add hereto the repetitions that God makes of these promises over & over; lift up now thine eyes, and look from the place where thou art, North-ward, and South-ward, and East-ward, and West-ward, for all the Land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the Earth, so that if a man can number the dust of the Earth, then shall thy seed also be numbered.—And the Lord brought forth Abraham abroad, and said, look now towards Heaven, and tell the stars, if thou be able to number them; and he said unto him, so shall thy seed be.—And the Lord again appeared to Abraham, and said, — I will make my Covenant between me and thee, and will multiply thee exceedingly, — and thou shalt be a Father of many Nations, neither shall thy name any more be called Abram, but thy name shall be Abraham, for a Father of many Nations have I made thee; and I will make thee exceeding fruitful, and I will make Nations of thee, and Kings shall come out of thee,—and I will give unto thee, and thy seed after thee, the Land wherein thou art a stranger, all the Land of Canaan for an everlasting possession. — By my self have I sworn saith the Lord, that in blessing I will bless thee, and in multiplying I will multiply thy seed as the Stars of the Heaven, and as the sand upon the Sea-shore, and thy seed shall possess the gate of his enemies. See here the temporal blessings that God promises Abraham; they are heaped together in Gen. 12.2, 3. —As,

1. I will make of thee a great Nation, and this he promiseth once and again; it seemed a thing incredible, because Abraham was old, and Sarah was barren and old, & it ceased to be with Sarah after the manner of women; yet for all this God is all-sufficient; Abra∣ham shall have his desire, he shall be a Father, not only of a few Children, but of a numerous Nation, yea of many Nations; Ishmaelites, and Midianites, and that famous Nation of the Jews (of whom it is said, what Nation is so great) must all descend from Abraham: Scripture and heathen Authors use three things proverbially, to signifie an huge and exceeding great number, the dust of the Earth, the sands of the Sea, and the Stars of Heaven: and all these are brought in to resemble the number into which the Seed of Abraham should break forth.

2. I will bless thee, saith God; and this blessing had relation to his wealth and riches, Abraham was very rich in cattel, in silver and in gold. No question those riches came from this blessing; the blessing of the Lord it maketh rich, and he addeth no sorrow with it. This was Gods care of the children of Abraham, that he would give them riches, but lest their hearts should be lifted up, and they should forget the Lord in the midst of their riches, he learns them and bids them remember this lesson; say not in thine heart, my power and the might of my hand hath gotten me this wealth; but remember the Lord thy God, for it is he that giveth thee power to get wealth; that he may establish his covenant, which he sware unto thy fathers, as it is this day. True riches come from God, and by vertue of this covenant; O that none of us had any wealth, but such as comes by vertue of a promise, and of the covenant of grace!

3. I will make thy name great, saith God; no Monarch was ever so famous in con∣quering nations, or the whole world, as Abraham for his faith and obedience; God hath magnified his name amongst the Hebrews, who for these three thousand years and up∣wards have acknowledged none (except Moses) greater than Abraham; the Jews could say to very Christ, art thou greater then our father Abraham? — whom makest thou thy self? and God hath so magnified his name amongst Christians, that all believers look upon it as a glory to be called children of Abraham; nay, we cannot be Christs, we have no part in Christ, unless we are Abrahams seed, and heirs according to promise.

4. Ʋnto thy seed I will give this Land, saith God, as an everlasting possession, Gen. 17.8. but how should that which the Israelites possessed only for a time, be called an ever∣lasting possession? The answer is, that the word translated everlasting, doth not ever signifie that which shall have no end, but an age, a term, or continuance; as it was said of Samuel, he should appear before the Lord, and there abide for ever, (i.) as long as he lived: and I will praise the Lord (said David) for ever and ever, (i.) whiles I live will I praise the Lord, as long as I shall have any being I will sing praises unto my God. And the desolations of the captivity were called perpetual desolations, (i.) long desolations, even for seventy years.

Touching these blessings, or priviledges, I have no more to say but this, that God gave more of the temporal, less of the spiritual, to the natural seed in the first ages; but in the latter ages more of the spiritual priviledges, and less of the temporal; yea, and thus it is this day for the most-what among the Christian seed of the Gentiles; for ye see your calling brethren, how that not many wise men after the flesh, not many mighty, not many noble are called.

2. Of things spiritual, thus we read, fear not Abraham, I am thy shield, and thy exceeding great reward; I am God all-sufficient or omnipotent, the almighty God, & I will be a God unto thee, and to thy seed after thee. O what precious promises are these? 1. I am thy shield, to keep thee from all evil; such a shield that no creature can pry through, such a shield as shall cover thee over; nay, such a shield as shall cover thee about; as sometimes God spoke of Jerusalem, I, saith the Lord, will be unto her a wall of fire round about. So here, I will be a shield, a wall of fire round about; not only a wall to keep thee safe, but a wall of fire to consume all them that are against thee; as a fire which stands about like a wall, doth not only defend those that are within, but it burns those without that come near unto it; so is God to his people. 2. I am thy exceeding great reward; I am the almighty God; I will be a God unto thee. This is the very soul of the covenant, and of all the promises of God: q. d. quantus, quantus sim vester ero; all I am is thine, my self, my goods, my grace, my glory; whatsoever is in me, all that I have, and all my at∣tributes are thine; my power, my wisdom, my counsel, my goodness, my riches, what∣soever is mine in the whole world; I will give it thee for thy portion; I, and all that I have are thine, for thy use; Christians! was not this an exceeding great reward? who can understand the height, and depth, and length, and bredth of this reward? surely happy is the people that is in such a case, yea, happy is that people whose God is the Lord, but more of this hereafter.

6. What is the condition of this covenant? I answer, the condition of the covenant of grace is faith, and only faith; to this purpose it is said of Abraham, he believed in the Lord, and he counted it to him for righteousness. This text is often alledged by the Apostles; the word believed imports, that he thought the Word of God to be sure, certain, stable, and constant; it is such a belief as is opposed to fainting, as it is said of Jacob when he heard the report of his sons that Joseph was alive, his heart fainted, because he believed not; but when he believed, his heart revived; and David saith of himself, I had fainted,

unless I had believed. So that it is a lively motion of the heart, assenting unto, and trusting in God, and in the word of God as firm and constant. This was the very condition of the covenant which God required of Abraham; q. d. Abraham, dost thou believe that such a Messiah shall be sent into the world? art thou able to believe? yes, I believe Lord, said Abraham; well saith God, I will put thee to the trial; I will give thee a Son, though thou art as a dead man, and Sarah as a dead woman; yet I will promise thee a son, art thou able to believe? again, thou seest the land of Canaan, thou hast not one foot in it, yet I will give thee this land in the length and bredth of it for thy possession, art thou able to believe this? you will say, what are these to the condition of the covenant, which is only to believe in God, and to believe in Jesus Christ? O yes, 1. These were shaddows of the great promise, Christ; and therefore that act of faith, whereby Abraham believed that he should have a son, and that his Children should possess the land of Canaan was likewise a branch, a shaddow, a pledge of that main act of faith whereby he believed the promised seed, in whom himself & all the Nations of the earth should be blessed. But 2. Let this be remembred that Abraham did not only believe the temporal promises, but every promise; as I will be thy shield, and thy exceeding great reward; now who is our shield but Christ; and who is our reward but Christ? but especially he believed the promise of the seed, and who is the head of the seed but Christ? yea, he believed in that promised seed in whom all the nations of the earth should be blessed; and who was that but Christ? your father Abraham (saith Christ) rejoyced to see my day, and he saw it, and was glad. He saw it? how could he see it? thou art not yet fifty years old (said the Jews) and hast thou seen Abraham? or could Abraham see thee, or thy day? yes, even then he saw it when he believed in Christ? he could see it no other ways but by an eye of faith? & therefore no question he believed in Christ, and that was counted to him for righteousness.

But (may some say) if faith alone be the condition of the covenant, then what need is there of any obedience, or works of holiness? — this was the old plea of loose libertines in the Apostles times, to whom James gave answer, But wilt thou know, O vain man, that faith without works is dead: a good tree (saith Christ) is known by its fruits; and so is right and sound faith; let a man believe in truth, and he cannot but love; and if he love, he cannot but be full of good works; thus Abraham was justified by faith, Abraham be∣lieved God (saith the Apostle) and it was imputed to him for righteousness; but was not this faith accompanied with works; observe but (saith the Apostle) when God bade him offer his son, did he not do it? and was not that an exceeding great work, surely his faith wrought with his works, and by faith was his works made perfect.

7. Who is the head both as undertaker, and purchaser, and treasurer upon whom this Covenant is established? I answer, Christ, and none but Christ. All the promises of God in him are Yea, and Amen, unto the glory of God by us. This was very darkly held forth in the first manifestation of the Covenant to Adam, but now in this second breaking forth of it, it is very fully expressed and often repeated; thus Gen. 12.3. in thee shall all the families of the earth be blessed; and Gen. 18.18. all the nations of the earth shall be blessed in Abraham, and Gen, 22.18. in thy seed shall all the nations of the earth be blessed. In com∣paring these texts we have a clear understanding thereof; in thee, in Abraham shall all the families, and nations of the earth be blessed; but lest Abraham himself should be thought author of this universall blessing, therefore is the explication, in thee, (i.) in thy seed; and this seed, saith the Apostle very expressely, is Jesus Christ; now to Abraham and his seed were the promises made; he saith not, and to seeds, as of many, but as of one, and to thy seed which is Christ. So then here is the sense; out of thy posterity shall spring the Messiah, by whom not only thy posterity, but all the nations of the earth shall be blessed. You may remember in the first promise Christ was called the seed of the woman; but now the seed of Abraham; Christ was the Son of Eve, or (if you will) the Son of Mary, and so the seed of the woman; and Mary was a daughter of Abraham, and so Christ, and Mary, and all upwards were of the seed of Abraham. But where shall we find mention of the passion of Christ in this expressure of his Covenant to Abraham? in the first manifestation it was included in that phrase of bruising his heel, and surely this is essential to the covenant of grace in any overture of it: some answer that this is thrice put on in the passage of this covenant with Abraham: first, in the federal confirmation by the sm••aking furnace, and burning lamp, that passed between those pieces of the sacrifice: as the sacri∣fice was divided, so was Christs body torn: and as the smoaking furnace, and burning lamp passed between the divided pieces, so the wrath of God run betwixt (as I may say) and yet did not consume the rent and torn nature of Christ. 2. In that federal confir∣mation

by the sign of circumcision: there could not be circumcision without shedding of blood, and where God commands shedding of blood in any of his antient ordinances, it doth certainly reach to the blood of Christ, and his everlasting testament. 3. In the resolved Sacrifice of Isaac, which was a plain type of the death of Christ. See it in these particulars. 1. Isaac was Abraham's son, his only son; his innocent son, the beloved son of his Father, and yet Abraham freely offers up his son; so Christ was the son of God, his only Son, his innocent son, like to us in all things, sin only excepted; and the beloved son of his Father, this is my beloved Son in whom I am well pleased; and yet God more freely offers up his Son out of his own bosome. 2. Abraham by Gods commission rose early in the morning to sacrifice his Son; and the Jews by Gods permission rise early in the morning to condemn the Son of God: and hence he is called the Hind of the morning, compassed with dogs that hunted and pursued his life. 3. Abraham must offer his Son upon the Mount, the very Mount on which Solomon's Temple was built, which typified the body of Jesus Christ, Joh. 2.19. So God offered his Son upon the Mount, if not on the same Mount (as Augustine thinks) yet on a Mount not far distant from it; Golgotha was the very skirt of Moriah; the one being within the gate of the City, and the other not far without, the very nearest to the City of all. 4. Abraham first laid the wood on Isaac, and then he laid Isaac on the wood; so God first layes the Cross on Christ, He bearing his Cross, went forth into a place called the place of a skul, and then he layes Christ on the Cross, there they crucified him saith John; or there they bound him to the Cross, and fastned his hands and feet thereto with nails. 5. Isaac must be offered alone, the servants must stay at the foot of the hill, little knowing the business and sorrow in hand; so Christ must tread the wine press alone: the disciples fear and fly, and little consider the agony of their Master. 6. Abraham carries in his hand the sword and fire against his Son, so God carries in his hand the sword and fire; the sword signifying the Justice of God, the fire his burning wrath against the sins of men; and both these were bent against Christ, in whom the justice of God is satisfied, and the flame of his wrath extinct and quenched. That this was a plain type of Christs passion is hinted at in the blessing that God speaks to Abra∣ham after this tryal, by my self have I sworn, saith the Lord, for because thou hast done this thing, and hast not with-held thy Son, thine only Son, that in blessing I will bless thee, and in thy seed shall all the nations of the earth be blessed. All believers are blessed in the death of Christ, who was that seed of Abraham, typified by Isaac, Abrahams Son; for as Abra∣ham intended, so God truely sacrificed his Son, his onely Son, to take away sin.

Thus far of the Covenant of promise as it was manifested from Abraham to Moses.

SECT. IV. Of the Covenant of promise as manifested to Moses.

THe next breaking forth of this gracious Covenant was to Moses. The revenging justice of God had now seized on mankind for many generations, even thousands of years, so that now it was high time for God in the midst of wrath to remember mercy, and to break out into a clearer expression of the promise, or Covenant of grace. To this pur∣pose the Lord calls up Moses to Mount Sinai, and there of his infinite love and undeserved mercy he makes, or renews his Covenant with him and the children of Israel. I am the Lord thy God, which brought thee out of the Land of Egypt, out of the house of bondage, thou shalt have no other gods before me.

For the right understanding of this, we shall examine these particulars.

• 1. whether the Law was delivered in a Covenant-way?
• 2. In what sense is the Law a Covenant of grace?
• 3. How may it appear that the Law in any sense is a Covenant of grace?
• 4. Why should God in the Law deal with us in a Covenant-way rather then a meer absolute supream way?
• 5. What are the good things promised in this expressure of the Covenant?
• 6. What is the condition of this Covenant on our part, as we may gather it hence?
• 7. Who was the Mediator of this Covenant?
• 8. What of Christ, and his death, do we find in this manifestation of the Covenant?

For the first, whether the Law was delivered in a Covenant-way? it is affirmed on these grounds. 1. In that it hath the name of a Covenant. 2. In that it hath the real properties of a Covenant. 1. The name of a Covenant as it appears in these Texts. And

the Lord said unto Moses, write these words, for after the tenor of these words, I have made a Covenant with thee, and with Israel: and he was there with the Lord forty dayes, and forty nights, he did neither eat bread, nor drink water, and he wrote upon the tables the words of the Covenant, the ten Commandments.— And he declared unto you his Covenant, which he Commanded you to perform, even the ten Commandments, and he wrote them upon two tables of stone.— When I was gone (sayes Moses) up into the Mount to receive the two tables of stone, even the tables of the Covenant which the Lord made with you, then I abode in the Mount forty dayes and forty nights; I neither did eat bread nor drink water.—And it came to pass at the end of forty dayes, and forty nights, that the Lord gave me the two tables of stone, even the tables of the Covenant.—So I turned and came down from the Mount, and the mount burned with fire, and the two tables of the Covenant were in my two hands. It ap∣pears plainly and expresly in these Texts that the Law is a Covenant.

2. The Law hath the real properties of a Covenant, which are the mutual consent and stipulation on both sides. You may see a full relation of this in Exod. 24.3, 4, 5, 6, 7, 8. And Moses came and told the people all the words of the Lord, and all the judgments: and all the people answered with one voice, all the words which the Lord hath said will we do: and Moses wrote all the words of the Lord, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel? and he sent young men of the Children of Israel, which offered burnt-offerings, and sacrificed peace-offerings of oxen unto the Lord; and Moses took half of the blood, and put it in basons, and half of the blood be sprinkled on the Altar, and he took the book of the Covenant, and read in the audience of the people, and they said, all that the Lord hath said, will we do, and be obedient; and Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the Covenant which the Lord hath made with you concerning all these words. This very passage is related in the Epistle to the Hebrews, when Moses had spoken every precept to all the peo∣ple, according to the Law, he took the blood of calves and goates, with water and scarlet-wooll, and hissop, and sprinkled both the book, and all the people, saying, this is the blood of the Testament, (or Covenant) which God hath enjoyned unto you. In the words you may observe these properties of a Covenant? 1. That God on his part expresseth his consent and willingness to be their God: this will appear in the preface of the Law, of which hereafter. 2. That the people on their part give their full consents, and ready willingness to be his servants. Both these appear in that, 1. Moses writes down the Covenant Cove∣nant-wise. 2. He Confirms the Covenant by outward signs, as by the blood of Calves and Goats; whereof one half he puts in basons, to sprinkle it on the people; and the other half of the blood he sprinkles on the Altar; that sprinkling on the people signified their voluntary Covenanting with God, and the blood sprinkled on the Altar signified Gods entering into Covenant with the people. Thus we have reall Covenanting when the Law is given.

2. In what sense is the Law a Covenant of Grace? I answer, The Law may be consi∣dered in several senses; as 1. Sometimes it signifies largely any heavenly doctrine, whe∣ther it be promise or precept, and in this sense the Apostle tells us of the Law of works, and of the Law of faith. 2. Sometimes it signifies any part of the old Testament in which sense Jesus answered the Jews, Is it not written in your Law, I said ye are gods? Now where was that written but in the book of the Psalms? 3. Sometimes it signifies the whole oeconomy, and peculiar dispensation of Gods worship unto the Jews, according to the moral ceremonial, and Judicial Law, in which sense it is said to continue until John, the Law and the Prophets were until John: but since that time the Kingdom of God is preached. 4. Sometimes it is taken synechdochically for some acts of the Law onely. against such there is no Law. 5. Sometimes it is taken only for the Ceremonial Law, the Law having a shadow of good things to come. 6. Sometimes it is used in the sense of the Jews? as sufficient to save without Christ; and thus the Apostle generally takes it in his Epistle to the Romans, and Galathians. 7. Sometimes it is taken for that part of the Moral Law which is meerly mandative and preceptive, without any promise at all. 8. Sometimes it is taken for the whole moral Law, with the preface and promises added to it; and in this last sense we take it, when we say it is a Covenant of grace?

3. How may it appear that the Law in this sense is a Covenant of grace? it appears, 1. By that contract betwixt God and Israel before the promulgation of the Law. If ye will obey my voice indeed, and keep my Covenant, then ye shall be a peculiar treasure unto me above all people, for all the earth is mine? and ye shall be unto me a Kingdom of Priests and an holy nation. Whereunto the Prophet Jermy hath reference, saying, obey my voice

and do them according to all which I command you, so shall you be my people, and I will be your God. Both these Scriptures speak of the moral Law, or ten Commandments, contain∣ing the preface and promises; and how should that Law, be any other but a Covenant of grace, which runs in this tenor, I will be your God, a••d you shall be my people; my pecu∣liar treasure; a Kingdom of Priests, an holy Nation, if you will but hear and obey my Com∣mandments? Surely these priviledges could never have been obtained by a Covenant of works; what? to be a Kingdom of Priests, an holy Nation, a peculiar treasure to the Lord? what? to be beloved of God as a desirable treasure (for so it is in the original) which a King delivers not into the hands of any of his Officers, but keepeth it to him∣self? this cannot be of works; No no, these are priviledges vouchsafed of meer grace in Jesus Christ; and therefore Peter applyes this very promise to the people of God under the Gospel, 1 Pet. 2.9.

2. It appears by that contract betwixt God and Israel in the promulgation of the Law; then it was that God proclaimed himself to be the God of Israel; saying, I am the Lord thy God which brought thee out of the Land of Egypt, out of the House of bon∣dage. Some hold this to be the affirmative part of the first Commandment; in which the Gospel is preached, and the promises therein contained are offered. We say it is a preface to the whole Law, prefixed as a reason to perswade obedience to every Com∣mandment. But all universally acknowledge that it is a free Covenant, which promiseth pardon of sin, and requireth faith in the Messiah; when God saith to Israel I am the Lord thy God, which brought thee out of the Land of Egypt, doth he not propound himself as their King, Judg, Saviour, and Redeemer? Yea, and spiritual Redeemer, from their bondage of sin and Satan, whereof that temporal deliverance from Egypt was truly a type? the Lord begins his commandments with an evangelical promise? and it is very observable, that as these words, I am the Lord thy God, are prefixed immediatly to the first Commandment, so in sundry places of Scripture they are annexed to all the rest; ye shall fear every man his Mother, and his Father; and keep my Sabbaths, I am the Lord your God: ye shall not steal, neither deal falsely, neither lie one to another, and ye shall not swear by my Name falsely, neither shalt thou profane the Name of thy God; I am the Lord. — Neither shalt thou stand against the blood of thy neigbour, I am the Lord.— In a word thou shalt love thy neighbour as thy self, I am the Lord; or if that contain only the second Table, therefore shall ye observe all my statutes, and all my judgments, and do them; I am the Lord. Add we to this, that in the second Commandment God is described to be one shewing mercy unto thousands; all which must needs argue the Law to be a Covenant of grace.

3. It appears by the Contract betwixt God and Israel after the promulgation of the Law: is it not plainly expressed by Moses, Thou hast avouched the Lord this day to be thy God; and to walk in his wayes, and to keep his statutes and Commandments.—And the Lord hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldst keep his commandments? Yea, and after this in the Land of Moah, Moses was commanded by the Lord to make a Covenant with the children of Israel, besides the Covenant which he made with them in Horeb; now this was the very same that God made with them on Sinai, only it must be renewed, and it is expresly said, ye stand this day to enter into a Covenant with the Lord your God:—That he may establish you to be a people unto himself, and that he may be a God unto you, as he had sworn to Abraham, Isaac, and Jacob. Surely this must needs be a Covenant of grace, how should it be but of grace that God promised to be the God of Israel? here are many sweet & preci∣ous promises, and they are all free and gracious; and therefore we conclude the Law, in the sense aforesaid, to be a Covenant of grace.

4. Why should God in the Law deal with us in a Covenant-way, rather than a meer absolute supream way? I answer, 1. In respect of God; it was his pleasure in giving the Law not only to manifest his Wisdom, and Power, and Soveraignty, but his faith∣fulness, and truth, and love, and the glory of his grace; that he might make known (as the Apostle speaks) the riches of his glory on the vessels of mercy, which he had afore prepared unto glory. Gods love is apart of his name, for God is love, and Gods faithfulness is a part of his name, I saw Heaven opened (said John in a vision) and behold a white horse, & he that sate upon him was called faithful and true: now, how should we ever have known Gods love at least in such a measure? or how should we ever have known Gods faith∣fulness & truth at all, if he had not entered into a Covenant with us? it is true, if he had given the Law in a meer absolute supreme way, if he had given the precept without any

promise, he might fully have discovered his illimited supream power, but his so dear love and faithfulness could not have been known: now therefore let the world take notice of his singular love, and of his faithfulness; as Moses said to Israel, Because the Lord loved you, and because he would keep the oath which he had sworn unto your fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the hands of bondmen, from the hand of Pharaoh, King of Egypt, Know therefore that the Lord thy God, he is God, the faithful God, which keepeth Covenant and mercy with them that love him, and keep his Com∣mandments, to a thousand generations.

2. In respect of us, God would rather deal with us in a covenant-way, than in a meer absolute supream way, upon these grounds—

1. That he might bind us the faster to himself: a covenant binds on both parts: the Lord doth not bind himself to us, and leave us free; No, I will bring you (saith God) into the bond of the Covenant. The Lord sees how slippery and unstable our hearts are, how apt we are to start aside from our duty towards him, we love to wander; and therefore to prevent this inconstancy and unsetledness in us, and to keep our hearts more stable in our obedient walking before him, it pleased the Lord to bind us in the bond of Covenant, that as we look for a blessing from God, so we look to it to keep Covenant with God: you may say a command binds as well as a Covenant; it is true, but a Cove∣nant doth as it were twist the cords of the Law, and double the precept upon the soul; when it is only a precept, then God alone commands it, but when I have made a promise to it, then I command it and bind it upon my self.

2. That our obedience might be more willing and free; an absolute Law might seem to extort obedience, but a Covenant and agreement makes it clearly to appear more free and willing. This is of the nature of the Covenant of grace; first, God promiseth mercy, to be our exceeding great reward; and then we promise obedience, to be his free, and willing people; & thus we become gods, not only by a property founded in his soveraign power & love, but by a property growing out of our own vo••untary consents; we are not only his people, but his willing people; we give him our hand, when we become his, and enter into Covenant with him: See the expression, Ezek. 17.18. He dispised the oath by breaking the Covenant, when loe he had given his hand. We are his, as the wife is her husbands. I entred into Covenant with thee, saith the Lord God, and thou becamest mine; now in marriages, free and mutual consent you know is ever given, and so it is here.

3. That our consolations might be stronger; that in all our difficulties and distresses we might ever have recourse to the faithfulness and love of God. 1. To the faithfulness of God. This was David's stay, and this may be ours; though friends be unfaithful, and may deceive, yet the Lord is faithful, and cannot fail his people, his promises are Yea, and Amen, we may build upon it. 2. That we might have recourse to the love of God: this indeed was the prim end why God delivered his Law in way of a Covenent, that he might sweeten and indear hinself to us, and so draw us to him with cords of love; had God so pleased, he might have required all obedience from us, and when we had done all, he might have reduced us into nothing, or at least not have given us heaven for ••n inheritance, or himself for a portion; but his love is such, that he will not only com∣mand, but he will Covenant, that he might further express and communicate his love: how then should this but incourage us to go to God in all distresses? O what thankful loving thoughts should we have of God that would thus infinitely condescend to Cove∣nant with us!

5. What are the good things Promised in this expressure of the Covenant? not to reckon up the temporal Promises of riches, honour, victory, peace, and protection in a land of Oyle, Olive, and Honey, the great mercies of God are expressed in these terms, I am the Lord thy God which brought thee out of the land of Egypt, out of the house of bondage. This is the great Promise of the Covenant, it is as great as God himself: That we may better see it, and know it, I shall take it in pieces; the gold is so pure, that it is pity the least filing should be lost. Here God describes himself by these notes. 1. By his only eternal and Perfect Essence, I am the Lord. 2. By the Plurality of persons in that one essence, I am the Lord God, Jehovah Elohim. 3. By the propriety his people have in Jehovah Elohim, I am the Lord thy God. 4. By the fruit of that Propriety in reference to Israel, which brought thee out of the land of Eygpt, out of the house of bondage.

1. I am Jehovah: we read that he appeared to Abraham, Isaac, and Jacob by the name of God Almighty, but now he was known to the Israelites by his name Jehovah, I am the Lord. Why, was it not by that name that he appeared to Abraham, Isaac,

and Jacob? no, no, saith God; by my name Jehovah was I not known to them. This hath occasioned a question, how can this be? do we not read expresly that God said to Abra∣ham, I am the Lord that brought thee out of Ur of the Chaldees? and again; I am the Lord God of Abraham thy Father, and the God of Isaac? how then is it said that by his name Je∣hovah he was not known unto them? This place hath perplexed many of the learned: but the meaning seems to be this, that though he was known to the Patriarchs by his name Jehovah, as it consists of letters, syllables, and sounds; yet he was not experimentally known unto them in his constancy to perform his promise in bringing them out of the land of Egypt until now. This name Jehovah denotes both his being in himself and his giving of being, or performance to his word, and promise; thus indeed he was not known, or manifested to the Patriarchs: they only were sustained by faith in Gods almighty power, without receiving the thing promised; it is said of Abraham, that while he was yet alive, God gave him no inheritance in Canaan, no not so much as to set his foot on, yet he promised that he would give it to him for a possession, and to his seed after him; and now when his seed came to receive the Promise, and to have full knowledg and experience of his Power and goodness, then they knew the efficacy of his name Jehovah. So upon performance of further promises, he saith, they shall know him to be Jehovah, and thou shalt know that I am the Lord.—therefore my people shall know my name, they shall know in that day that I am he that doth sepak, behold it is I.

2. I am Jehovah Elohim, this denotes the plurallity of Persons; God in delivering of the law, doth not only shew his being but the manner of his being; that is, the three manners of subsisting in that one simple and eternal being; or the Trinity of persons in that Unity of Essence, the word signifies strong, potent, mighty; or if we express it plu∣rally, it signifies the Almighties, or Almighty powers; hence the Scriptures apply the general name, God, to the Persons severally, the Father is God, Heb. 1.1, 2. the Son is God, Act. 20.28. and the holy Ghost is God, Act 5.3, 4. Now God is said to be Author of these Laws delivered in a Covenant-way by Moses, that so the greater authority may be procured to them; and hence all Law-givers have endeavoured to per∣swade the people, that they had their Laws from God.

3. I am the Lord thy God; herein is the propriety, and indeed here is the mercy that God speaks thus to every faithful Soul, I am thy God, by this appropriation God gives us a right in him, yea a possession of him. 1. A right in him; as the woman may say of him to whom she is Married, this man is my husband, so may every faithful soul say of the Lord, he is my God. 2. A possession of him; God doth not only shew himself unto us, but he doth communicate himself unto us in his holiness, mercy, truth, grace, and goodness; hence it is said, we have fellowship with the Father and with the Son Jesus Christ, and Christ is said to come and sup with us; and to kiss us with the kisses of his mouth; and to be near to us in all that we call upon him for; surely this is the highest happiness of the Saints, that God is their God; when they can say this, they have enough; if we could say, this House is mine. this Town, this City, this Kingdom, this World is mine, what is all this? O but when a Christian comes at length, and sayes, this God that made all the world is mine, this is enough, indeed this is the greatest promise that ever was made or ever can be made to any creature. Angels or Men; herein (if we observe it) God gives himself to be wholly ours, consider God essentially, or personally; Consider Je∣hovah Elohim, all is ours; God in his essence, and glorious attributes communicates him∣self to us for good, and God personally considered, as Father, Son, and Holy Ghost, they all enter into Covenant with us.

1. The Father enters into Covenant with us; he promiseth to be a father to us, hence saith the Lord, Israel is my Son, my first born; and again, is Ephraim my dear Son? is he a pleasant Child? the Lord speaketh as through he were fond of his Children; as delighting in them, for so it is said, the Lord taketh pleasure in them that fear him: or as pitying of them, for so it is said likewise, like as a father pitieth his Children, so the Lord pitieth them that fear him.

2. The Son is in Covenant with us, and speaks to us in this language, thou art mine; how comes that about? why, I have redeemed thee, I have called thee, by thy name, and therefore thou art mine, this is Christ's Covenant with us; he brings us back to his Father, from whose presence we were banished, and sets us before his face for ever; he undertakes for us to take up all controversies which may fall out between God and us; he promiseth to restore us to the Adoption of Sons; and not only to the title, but to the in∣heritance of Sons, that we might be where he is.

3. The Holy Ghost makes a Covenant with us. By one offering he hath perfected for ever them that are sanctified; whereof the Holy Ghost also is a witness and a worker. — This is the Covenant that I will make with them, I will put my Law into their hearts, and in their minds will I write them. I know the Father is implyed in this, yet here is the pro∣per work of the Holy Ghost: what the Father hath purposed for us from all Eternity, and the Son hath purchased for us in his time, that the Holy Ghost effects in us, and for us as in our time, he applyes the blood of Christ for the remssion of Sins: he writes the Law in our hearts: he comforts us in our sadness: he supports us in our faintings, and guides us in our wanderings. Now he that effects these things for us, and in our behalf he is therefore said to make a Covenant with us. Thus Elohim, God personally considered, Father, Son, and Holy Ghost are in Covenant with us.

4. This is the great promise, what can be greater? when God said to Abraham, I will be thy God, what could he give more? so when God tells us, I am the Lord thy God, what could he say more? God having no greater to swear by, (saith the Apostle) he swore by himself. So God being minded to do great things for his People; and having no greater thing to give, he gives himself. O the goodness of God in Christ! I am the Lord thy God.

5. Let us see the fruit of this in reference to Israel; which brought thee out of the Land of Egypt, out of the house of bondage. This was God's promise long before to Abraham, know of a surety, that thy seed shall be a stranger in a Land that is not theirs, and shall serve them, and they shall afflict them four hundred years; and also that Nation whom they shall serve will I judg, and afterwards they shall come out with great substance. See here Israel must be strangers in Egypt, and serve the Egyptians four hundred years, but then he will bring them out of the land of Egypt, and out of their servile bondage: why this argues that God is Jehovah: now he has performed what he had foretold, and this argues that God in Christ is our Redeemer: for what was this redemption from Egypt, but a type of our freedom from sin, death, and hell? here is the work of redemption joyned with that great name Jehovah Elohim, to signifie that such a redemption is a clear testimony of a true and mighty God. Whether this were laid down only as a peculiar argument to the Jews to keep the Commandments, or it belongs also to us, being grafted in, and become of the same stock with them, I shall not dispute: this is without any controversie that their bondage was typical, and ours spiritual: you see the good things promised in this Covenant.

6. What is the condition of this covenant on our part as we may gather it hence? The condition of this covenant is faith in Jesus, which is implyed in the promise, I will be thy God, or I am the Lord thy God: and commanded in the precept built upon it, thou shalt have me to be thy God, or thou shalt have no other Gods before me. But where is faith in Je∣sus Christ mentioned either in promise or precept? I answer, if it be not expressed, it is very plainly intended, or meant: God is not the God of Israel, but in and through the Mediator: neither can Israel take God to be their God, but by faith in the Messiah. In the prophets we read frequently these exhortations,: trust in the Lord, commit thy self unto the Lord, lean upon the Lord, and roul, thy burden upon the Lord: but what the Pro∣phets exhort unto, that is commanded in this expressure of the Covenant? and who can trust in the Lord, or commit himself to the Lord, or lean upon the Lord, or roul his bur∣then on the Lord, if he be a sinner, unless it be in and through a Mediator? Israel must walk before God in all well-pleasing; and the Apostle tells us, that without faith it is im∣possible to please God. But to go further, what is the meaning of this first command∣ment in the affirmative part, but to have one God in Christ to be our God by faith? it is true, there is no mention made of Christ, or faith, but that is nothing; is there is no men∣tion of Love, and yet our Saviour discovers and commands it there; when the Lawyer tempted Christ, Master, which is the great Commandment in the Law? you know Christs answer, thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind, this is the first and great Commandment, Mat. 22, 36, 37, 38. Now as our Saviour discovers love there, so in like manner is faith and Christ there the necessary consequents. But you may object, what say we to obedience? is not that rather the con∣dition of this covenant thus shining in the Law?

Indeed the Law and obedience are Correlatives. But in this case we are not to look to the Law as meerly mandatory; we gave you the sence of the word, and how it is used as a covenant of grace? remember only this; the Law is considered either more strictly, as it is an abstracted rule of righteousness, holding forth life upon no other terms but perfect obedience; or more largely, as that whole doctrine delivered on Mount Sinai, with the

preface and promises adjoyned: in the former sense it is a Covenant of works? but in the latter sense it is a covenant of grace. — And yet I dare not say, that as the Law is a covenant of grace, it doth exclude obedience. In some sort obedience as well as faith may be said to be a condition of the covenant of grace; I shall give you my thoughts in this distinction, obedience to all Gods commandments, is either considerable as a cause of life, or as a qualification of the subject; in the former sense it cannot be a condi∣tion of the covenant of grace, but in the latter sense it may, if by condition we under∣stand whatsoever is required on our part, as precedent concomitant, or subsequent to the Covenant of grace, repentance, faith, and obedience are all conditions; but if by Con∣dition we understand whatsoever is required on our part as the cause of the good promised, though only instrumental, why then faith, or belief in the promises of the covenant is the only condition: faith and obedience are opposed in the matter of justification and salva∣tion in the Covenant, not that they cannot stand together in one subject, for they are inseparable united; but because they cannot concur and meet together in one court, as the cause of justification or salvation. Now when we speak of the condition of the Cove∣nant of grace, we intend such a condition as is among the number of true causes; indeed in the Covenant of works, obedience is required as the cause of life; but in the Covenant of grace, though obedience must accompany faith, yet not obedience, but only faith is the cause of life contained in the Covenant.

7. Who was the Mediator of this Covenant? to this we distinguish of a double Media∣tor, viz. Typical, and Spiritual; Moses was a typical, but Christ was the spiritual Me∣diator: and herein was Moses priviledged above all before him; he was the Mediator of the Old Testament, Christ reserving himself to be the Mediator of a better Covenant, (i.) of the New Testament. Moses received the Law from God, and delivered it to the peo∣ple, and so he stood a Mediator between God and the people; never was mortal man so near to God as Moses was; Abraham indeed was called Gods friend; but Moses was Gods favorite; and never was mortal man either in knowledge, love or authority so near unto the people as Moses was (which makes the Jews (O wonder) to Idolize him to this very day. Moses was called in as a Mediator on both parts. 1. On Gods part, when he called him up to receive the Law, & all those messages which God sent by him to the people. 2. On the peoples part when they desired him to receive the Law; for they were afraid by reason of the fire, and durst not go up into the Mount: mark how he stiles himself as a Mediator: At that time (saith he) I stood between the Lord and you to shew you the word of the Lord: He was Gods mouth to them, and he was their mouth to God; and he was a prevailing Mediator on both parts: he prevailed with God for the suspending of his Justice, that it should not break out upon the people; and he prevail∣ed with the people to bind them in Covenant unto God, and to make profession of that Obedience which the Lord required and called for; yet for all this, I call him not a Mediator of Redemption, but Relation: A great deal of difference there is betwixt Moses and Christ: as 1. Moses only received the Law, and delivered it to the peo∣ple; but Chirst our true Moses fulfilled it. 2. Moses broke the Tables, to shew how we in our Nature had broken the Law, but Christ our true Moses repairs it again. 3. Mo∣ses had the Law only writ in Tables of Stone, but Christ writes it in the Tables of our hearts. 4. Moses was meer man, but Christ is God as well as man: Moses was only a Servant in Gods House, but Christ is a Son; yea, Christ is Lord of his own House the Church: Moses mediation was of this use, to shew what was the true manner of worshipping God, but he did not inspire force and power to follow it; he could not re∣concile men to God as of himself, and therefore it appeared that there was need of an∣other reconciler, viz. the Lord Jesus Christ.

8. What of Christ, and of his death do we find in this manifestation of the Covenant? I answer, 1. In delivering the Law, we find something of Christ: there is a question whether the Lord himself immediately in his own person delivered the Law? and some conclude affirmatively from the Preface, God spake these words, and said] and from that passage of Moses, these words the Lord spake unto all your Assembly in the Mount out of the midst of the fire, — and wrote them on two Tables of Stone, and delivered them un∣to me. But others are for the negative, and say, this proves not that they were pronoun∣ced or delivered immediately by God; for we find in Scripture, that when the Angels were the immediate persons, yet the Lord himself is reported to have spoken unto men, Gen. 18.2, 13. Exod. 3.2, 6, 7. And Augustine is resolute, that Almighty God him∣self in the time of the Old Testament did not spake to the Jews with his own immediate

voice, but only by Christ, or by his Angels, or by his Prophets; and for this Ministerial voice of his Angels some produce these Texts: who have received the Law by the Ordi∣nance of Angels, and wherefore then serveth the Law? it was added because of transgres∣sions till the seed should come, to whom the promise was made, and it was ordained by Angels in the hand of a mediator. And, if the word spoken by Angels was stedfast, &c. For my part, it hath puzled me at times, whether of these opinions to take; but others say (and I am now as apt to joyn with them as with either of the former) that Jesus Christ the second person of the Trinity, to be incarnate, who is called the Angel of the Covenant, Mal 3.1. and the Angel of his presence, Isa. 63.9. was he that uttered and deliver'd the Law unto Moses; and to this purpose are produced these Texts, This Moses is he that was in the Congregation with the Angel, which spake to him in the Mount Sinai. Now this Angel was Christ, as it is cleared in the following verse; whom (or which Angel) our Fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt. They would not obey the Angel, but thrust him from them, (i.) they tempted the Angel whom they should have obeyed; and who was that but Jesus Christ? as it is cleared more fully and expresly by the Apostle, Neither let us tempt Christ as some of them also tempted, and were destroyed of Serpents. Some of the Learned are of opinion that Christ the Son of God did in the shape of a man deliver the Law. But I leave that.

2. In the Law it self, as it is a Covenant of Grace, we find something of Christ; in the preface he proclaims himself to be our God; and in the first Commandment we are bound to take this God to be our God; and in the second, he gives us a double Reason or Motive to obey; for I the Lord thy God am a jealous God, I shew mercy unto thousands of them that love me and keep my Commandments. And in the fifth Commandment he gives a promise of long life in Canaan, which is either to be look'd at as a type of Heaven, or literally, for a prosperous condition here on earth; but howsoever it is by virtue of the Covenant, and as a testimony of Gods love; now all these promises are made in Christ: God is not our God but in and through Jesus Christ; God will not shew mer∣cy unto thousands, nor unto one of all the thousands of his Saints, but as they are in Jesus Christ: God will not give us long life here, or eternal life hereafter, but in, for, and through the Lord Jesus Christ: what if Moses writ not down the word Christ] yet certainly Moses writ of Christ] his words imply Christ, as Christ himself told the Jews, Had ye believed Moses, ye would have believed me; for Moses wrote of me; and as Philip told Nathanael, we have found him of whom Moses in the Law and the Prophets did write, Jesus of Nazareth, John 1.45. Surely Christ was, if not the only subject, yet the only scope of all the writings of Moses; and therefore in the Law it self you see we find something of Christ.

3. In the Exposition of the Law, as Moses gives it here and there, we find something of Christ. Yea if we observe it, Moses brought something more to the expression of Christ, and of the Covenant of Grace, than ever was before: in the first promise it was revealed that Christ should be the Seed of the woman; in the second manifestation of the promise, it was revealed that Christ should be of the Seed of Abraham; but in Mo∣ses writings, and Moses time, we learn more expresly that Christ was to be incarnate, and to have his Conversation amongst men: The promise runs thus; And I will dwell a∣mong the Children of Israel, and will be their God, and they shall know that I am the Lord their God, that brought them forth out of the land of Egypt, that I may dwell amongst them; I am the Lord their God. The same promise is renewed or repeated; and I will set my Tabernacle amongst you, and my Soul shall not abhor you; and I will walk among you, and I will be your God, and ye shall be my people; this promise was punctually fulfil∣led when Christ was incarnate; for then was the Word made flesh, and dwelt amongst us, John 1.14. or if it be referred to the habitation of God by his Spirit amongst the spi∣ritual seed of Abraham, then it implies the incarnation of Christ, because that was to go before the plentiful habitation of Christs Spirit in the Saints. Again, Moses writing of Christ, The Lord thy God (saith he) will raise up unto thee a Prophet from the midst of thee, of thy Brethren like unto Me, unto him shall ye hearken. VVas not this a plain ex∣pression? Peter in his Sermon to the Jews, preacheth Jesus Christ, and he tells the Jews that this Jesus Christ was preached unto them before: when before? even in Moses time; and for proof he cites this very Text, For Moses truly said unto the Fathers, a Prophet shall the Lord your God raise up unto you, of your Brethren, like unto Me, him shall ye hear in all things, whatsoever he shall say unto you.

4. In the confirmation of the Law we find something of Christ. It was confirmed by Seals and Sacrifices, &c. What, were all these but a type of Christ, in the formed expression of the Covenant we found the Seal of Circumcision, but now it pleased God to add unto the former another Seal for Confirmation of their Faith, sc, the Passeover: and was not this a type of Christ, the immaculate Lamb of God, which taketh away the sins of the world? Again, in this manifestation Moses brought in the Priesthood as a setled Ordinance to offer sacrifices for the people: and was not this a type of Christ, our true and unchangeable High Priest? I have sometimes seen the Articles of a belie∣ving Jews Creed, collected out of Moses Law; as thus, I believe that the Messiah should die to make satisfaction for sin: this they saw in their continued bloudy Sacrifices, and their deliverance from Egypt by the death of a Lamb, taught them no less. 2. I be∣lieve that he shall not die for his own sins, but for the sins of others: this they might easily observe in every sacrifice, when (according to Law) they saw the most harmless birds and Beasts were offered. 3. I beleive to be saved by laying hold upon his merits: this they might gather by laying their right hand upon the head of every Beast that they brought to be offered up, and by laying hold on the horns of the Altar, being a Sanctuary or Refuge from pursuing vengeance. Thus we might go on: No question the Death and Resurrection of Christ, the Priesthood and Kingdom of Christ were prefigured and ty∣ped by the Sacrifices, and the Brazen Serpent, and the Priesthood of Aaron, and the Kingdom of Israel: And I cannot but think that the godly spiritual Jews understood this very well; and that these did not rest in Sacrifices or Sacraments, but that by faith they did really enjoy Christ in every of them.

5. In the intention of Gods giving the Law we find something of Christ. The very end of God in holding forth the Law, was, that upon the sense of our impossibility to keep it, and of our danger to break it, we should desire earnestly, and seek out dili∣gently for Jesus Christ: to this purpose saith the Apostle, Christ is the end of the Law for righteousness to every one that believeth. Christ is the end of the Law (i.) Christ is the end of intention; God by giving so holy a Law, and by requiring such perfect obedi∣ence, he would thereby humble and debase the Israelites, so that they should earnestly fly to Christ: in this sense the Law is our School-master to bring us to Christ, that we might be justified by faith. A School-Master (you know) doth not only whip or correct, but also teach and direct: so the Law doth not only threaten and curse if the work be not done, but it shews where power and help is to be had, viz. from the Lord Jesus Christ. If this be so, how much to blame are they, that under pretence of Free-Grace and Christ, cry down the Law? Rather let us cry it up, and this is the way to set up Free-Grace and Christ. Surely he that discovers his defects by the perfect rule of the Law, and whose Soul is imbittered and humbled because of those defects, he must needs prize Christ, desire Christ, advance Christ in his thoughts above all the men in the world.

And thus far of the Covenant of Promise as it was manifested from Moses to Da∣vid.

SECT. V. Of the Covenant of Promise, as manifested to David.

THe next breaking forth of this Gracious Covenant was to David; and in this mani∣festation, appears yet more of Christ; the expression of it is chiefly in these words. Although my House be not so with God, yet he hath made with me an everlasting Covenant, or∣dered in all things and sure.

For the right understanding of this, we shall examine these Particulars.—

• 1. Who is the Author of this Covenant?
• 2. To whom is the Covenant made?
• 3. What is this, that the Covenant is said to be made?
• 4. How is the Covenant ordered?
• 5. Wherein is the Covenant sure?
• 6. VVhether is Christ more clearly manifested in this breaking forth of the Co∣venant, than in any of the former?

1. Who is the Author of this Covenant? David sayes, he hath made it: he (i,) God;

the Rock of Israel, the everlasting Rock; The Rock of their Salvation, Psal. 19.5. The Rock of their Strength, Psal. 62.7. The Rock of their Heart, Psal. 73.26. The Rock of their Refuge, Psal. 94.22. Their Rock and their Redeemer, Psal. 19.14. The Psalmist is frequent and ordinary in this stile, to shew that God is the mighty, stable and immutable foundation and defence of all the faithfull, who fly unto him, and will trust in him; he is such a Rock as will not shrink nor fail his Creatures; man is unstable, but he is God, and not man, who is the Author of this Covenant.

2. To whom is the Covenant made? why, saith David, He hath made with me an everlasting Covenant; (i.) either with Christ the Antitype, or else with David himself, the type of Christ. To the former sense we have spoken elsewhere; the latter I suppose more genuine; the Covenant indeed was first made with Christ, and then with David as a member of Jesus Christ. Some are wholly for a Covenant betwixt God and Christ, and they deny any such thing as a Covenant betwixt God and man; but are not the Te∣stimonies express? Take heed to your selves, lest you forget the Covenant which the Lord hath made with you. And, I will make a new Covenant with the House of Israel; and with the House of Judah. And by name do we not see God Covenanting with Abraham, with Isaac and with Jacob? Gen. 17.7. Gen. 26.2. Gen 35.12. Levit. 26.42. And here do we not see God Covenanting with David? I have made a Covenant with my chosen, I have sworn unto David; and once have I sworn by my holiness, that I will not lie unto David, and the Lord hath sworn in truth unto David, he will not turn from it. Oh take heed of such Do∣ctrines as tend unto Liberty & Licentiousness! the Covenant Gods makes with us, binds us faster to God: and if there be no Covenant betwixt God and us, it opens a gap to the looseness of our spirits; for how should we be charged with unfaithfulness unto God, if we have not all entred into a Covenant with God

3. What is this that the Covenant is said to be made? this holds forth to us the free∣ness of Gods entring into Covenant with us: I will make my Covenant between me and thee, saith God: or, I will give my Covenant, I will dispose my Covenant between me and thee, so it is in the Originial. And elsewhere it is plain, Behold I give unto him my Covenant of peace: when God makes a Covenant, then he gives the Covenant of Grace unto all that he takes into Covenant with him: The Lord set his love upon you (said Moses to Isreal) to take you into Covenant with him, not because ye were more in number than other people, but because he loved you, and chose your Fathers; as noting out the freeness of his love towards them: he loved them: Why? He loved them because he loved them. This freeness of his Grace in giving a Covenant, may appear in these Particu∣lars.

1. In that God is the first that seeks after us, to draw us into Covenant with him; we seek not him, but he seeks us; we chuse not him, but he chuseth us; he loves us first; I am found of them that sought me not: I said, behold me, behold me, unto a Nation that was not called by my name.

2. In that there is nothing in us, to draw God into a Covenant with us: many a man seeks first after the unmarried Virgin, but then there is Beauty, or there is Dowry, or there is something or other which draws on the man; but there is no such thing in us: this made David say, when he heard of Gods Covenant with him and his, Who am I, O Lord God? and what is my Fathers House that thou hast brought me hitherto? — and is this the manner of man, O Lord God? q. d. O Lord God, thou dealest familiarly with me as a man dealeth with man; or as it is elsewhere, Thou hast regarded me according to the estate of a man of high degree. It would make any soul cry out, that deeply weighs the freeness of this Covenant; Lord, what is man that thou art mindful of him, or the son of man, that thou visitest him?

3. In that there is enough in us to keep off the Lord from ever owning us; we are as contrary to God as darkness is to light, or as evil is to good: The carnal mind is en∣mity against God (saith the Apostle) it is not subject to the Law of God, neither indeed can it be. We are a crooked Generation, that cannot abide the straight wayes of the Lord; our whole nature is sinful and corrupt before him, and for the most part when we are most averse and backward, and have least thought of ever seeking after him, then it is that he seeks us, to take us unto himself; thus the Lord called Saul when he was Persecuting, and raging, and breathing out slaughter against the Lord, and against his Saints: and thus the Lord called those Jews that mocked the Apostles when they spake di∣verse Languages, These men are full of new wine; ay but the next word that they spake, is, Men and Brethren, what shall we do? O the free and unexpected Grace of our God!

4. In that we are by nature no better than others that are without God, and without Covenant: what makes the difference betwixt us and them, but this free Grace of God? Is there any reason in us why one is taken into a Covenant, and another is not? Nay, I'le tell you a wonder; so it pleaseth the Lord, that sometimes God chuseth the worst, and leaves those that are better than they; We read that Publicans and Harlots were ta∣ken in, and the righteous Generation which justified themselves, and were justified by others, were passed by: surely God respects none for any thing in them; his design is that the freeness of his Grace might be seen in those whom he takes to himself. Hence the Apostle, God chuseth the foolish things of this world, and the weak things of this world, base and despised things; whilest in the mean time he passeth by the wise and migh∣ty, and things of high esteem, that all men might see, it is the Grace of God, and not any thing in man, by which we are taken into Covenant with him.

5. How is the Covenant said to be ordered? The word ordered will help us in the Answer: it sets out to us a marshalling, and fit laying of things together, in oppositi∣on to disorder and confusson; the Septuagint renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies mar∣shalled, disposed, prepared, set forth, as an Army in comely order: the same word is in Judg. 20.22. And the men of Israel incouraged themseves, and set their Battle again in array. As we see in an Army, every one is set in rank and file; so is every thing in this Covenant ranked, disposed, ordered, that it stands at best advantage to receive and repel the enemy: a poor Christian that hath a troubled spirit, he sets himself against Free Grace and this everlasting Covenant, he raiseth thousands of objections against it; but now the covenant is ordered, it stands like a marshall'd Army to receive him, and re∣pel him. Come, let us see how it is ordered in all things. I shall instance only in these particulars: As, —

1. It is well ordered in respect of the Root out of which it grew: This (say Divines) was the Infinite Soveraignty, and Wisdom, and Mercy of God. 1. It was founded in Gods Soveraignty; he had a right to do what he would with his fallen Creatures: he might damn or save whom he pleased: Hath not the Potter Power over the Clay, of the same lump to make one Ʋessel unto honour, and another unto dishonour? 2. It was found∣ed in wisdom: The Covenant of Grace was a result of Council; it was no rash act, but a deliberate act with infinite wisdom: God being the Soveraign of all his Creatures, and seeing mankind in a perishing condition, he determined within himself deliberately to make such a Covenant of Peace, first with Christ, and then with all the Elect in Christ. 3. It was founded in Mercy, (i e.) in the goodness of God flowing out freely to one in misery: for mercy, we say, is made up of these two Acts. 1. There must be an Object of Misery. 2. There must be a free efflux of goodness on that Object. Now the Covenant of Grace was founded on these; as, 1. There was an Object of Misery, lost man, wretched man, undone by sin: and, 2. There was an efflux of Gods Good∣ness, his very bowels moved within him, and they could not hold: I have loved thee, with an everlasting love (saith God) therefore with loving kindness have I drawn thee. Surely this was well ordered; a perplexed soul may have his spirit up in arms against the Covenant of Grace, O, cries the Soul, in its sad condition, I am miserable, I shall not live, but die, my sins will damn me, I am lost for ever. Why, but see how the Covenant is ordered in respect of the root or rise: it stands like a well marshalled Army to receive, and to repel those doubts: as, 1. God acted in a way of Soveraginty, and cannot God save thee if he will? 2. God acted in a way of Wisdom, and though thou seest no way but one with thee, Death and Damnation; yet cannot infinite wisdom contrive another way? 3. God acted in a way of Mercy, and O thou afflicted tossed with tempests, and not comforted, is not infinite Mercy above all thy Misery? Why see, see poor soul how the Covenant repels all thy oppositions in respect of its rise.

2. It is well ordered in respect of the persons interested in it from all eternity, and they are God the Father, and in Jesus Christ his Son; as for the Saints Elect, they were not then, and therefore the Covenant could not be immediately struck with them; now there was great need of this order; for should the Covenant have been made betwixt God the Father and the Elect from all eternity, and that immediately, a troubled soul would have opposed it thus. 1. If it was from all eternity, how then shall I be capable of it? alas my being was not so long since. 2. If it were made with me immediatly, then I had some part to perform of mine own Power and Strength; but alas I have failed, I can do nothing: O but now the Covenant is a well ordered Covenant, in these respects: For,

1. Christ hath been from all eternity? and thou, as an Elect Vessel hadst thy being in

him, as he was thy Head. 2. Christ is able to perform the Covenant, and being contra∣ctor, it lies upon his score to satisfie his Father; he that first made the bargain, must look to fulfill it; and for thy part, if thou dost any thing, it must be through him. Without me ye can do nothing. Why, see now, see how the Covenant repels all thy oppositions in respect of the Persons interested in it from all eternity; God hath his place, and Christ his place, and Faith his place, and the Sinner his place.

3. It is well ordered in respect of the method of the Articles in their several workings? first God begins, then we come on: first, God, on his part, gives Grace and Glory, and then we, on our parts, act Faith and Obedience: God hath ever the first work; as first, I will be your God, and then ye shall be my People: first, I will take away the stony heart, and give an heart of Flesh, and then you shall loath your selves for your iniquities and for your abominations: first, I will sprinkle water upon you, and then ye shall be clean from all your filthiness: first, I will put my Spirit into you, and cause you to walk in my Statutes, and then ye shall keep my Judgments and do them: first, I will pour out my Spirit of Grace and supplication upon you, and then ye shall mourn as a man mourning for his only Son: first, I will do all, and then ye shall do something: A perplexed troubled spirit is apt to cry out, O! alas I can do nothing; I can as well dissolve a Rock, as make my heart of stone a heart of flesh! Mark now how the Covenant stands well ordered like an Army: I will do all, saith God, and then thou shalt do something? I will strengthen and quicken you, and then ye shall serve me, saith the Lord.

4. It is well ordered in respect of the end and aim, to which all the parts of the Cove∣nant are referred; the end of the Covenant is the praise of the Glory of his Grace: the parts of the Covenant are the Promise and the Stipulation; the Promise is either Princi∣pal or Immediate, and that is God and Christ; or secondary and consequential, and that is Pardon, Justification, Reconciliation, Sanctification, Glorification; and the Stipulati∣on on our parts are Faith and Obedience: we must believe in him that Justifies the un∣godly, and walk before him in all well pleasing. Observe now the main design and aim of the Covenant, and see but how all the streams run towards that Ocean: God gives himself to the Praise of the Glory of his Grace, God gives Christ to the Praise of the Glory of his Grace, God gives pardon, justification, sanctification, salvation to the praise of the Glory of his Grace; and we Believe, we Obey to the Praise of the Glory of his Grace; and good reason, for all is of Grace, and therefore all must tend to the Praise of the glory of his grace: it is of Grace that God hath given himself, Christ, pardon, justification, recon∣ciliation, sanctification, salvation to any Soul; it is of grace that we believe; By grace ye are saved through faith, not of your selves, it is the gift of God. O the sweet and comely order of this Covenant! All is of Grace, and all tends to the praise and glory of this grace, and therefore it is called a Covenant of grace: Many a sweet soul is forced to cry, I cannot believe, I may as well reach heaven with a finger, as lay hold on Christ by the hand of faith; but mark how the Covenant stands like a well marshalled army to repel this doubt; if thou canst not believe, God will enable thee to believe; to you it is given to believe: O the Covenant of Grace is a gracious Covenant: God will not only promise good things, but he helps us by his Spirit to perform the condition: He works our hearts to believe in God, and to believe in Christ, all is of Grace, that all may tend to the praise of the glory of his grace.

5. Wherein is the Covenant sure? I answer, it is sure in the performance and ac∣complishment of it. Hence the promises of the Covenant are called the sure Mercies of David; not because they are sure unto David alone, but because they are sure, and shall be sure unto all the Seed of David, that are in Covenant with God, as David was: the Promises of Gods Covenant are not Yea and Nay, various and uncertain, but they are Yea and Amen, sure to be fulfilled. Hence the stability of Gods Covenant is compared to the firmness and unmovableness of the mighty Mountains; nay Mountains may de∣part, and the hills be removed by a Miracle, but, my kindness shall not depart from thee, nei∣ther shall the Covenant of my peace be removed, saith the Lord, that hath mercy on thee. Sooner shall the Rocks be removed, the Fire cease to burn, the Sun be turned into darkness, and the very heavens be confounded with the earth, than the promise of God shall fail. The testimony of the Lord is sure, saith David: Christ made it, and writ it, with his own blood; to this very end was Christ appointed, and it hath been all his work to ensure Heaven to his Saints. Some question whether it be in Gods present power to blot a name out of the Book of Life? We say no; his deed was at first free, but now it is necessary, not absolutely, but, ex Hypothesi, upon supposition of his eternal

Covenant. Hence it is, that the Apostle sayes; If we confess our Sins, He is Faithful, and Just to forgive us our Sins: It is Justice with God, to pardon the Elect's Sins, as the Case now stands. Indeed Mercy was all that saved us primarily; but now Truth saves us, and stands engaged with Mercy, for our Heaven: And therefore, David prayes, Send forth Mercy and Truth, and save me. We find it often in the Psalms, as a Prayer of David; Deliver me in Thy Righteousness; and, Judge me according to Thy Righteousness; and, Quicken me in Thy Righteousness; and, In Thy Faithfulness answer me; and, In Thy Righteousness. Now, if it had not been for the Covenant of Grace, surely David durst not have said such a word. The Covenant is sure in every respect; I will make an Everlasting Covenant with you (saith God) even the sure Mercies of David.

6. Whether is Christ more clearlier manifested in this Breaking-forth of the Covenant, than in any of the Former? The Affirmative will appear, in that we find in this Manifesta∣tion, these Particulars:—

1. That He was God, and Man, in One Person; David's Son, and yet David's Lord: The Lord said unto my Lord, Sit Thou on My Right Hand, until I make Thine Enemies Thy Foot-stool.

2. That He suffered for us; and in His Sufferings, How many Particulars are discove∣red? As first, His Cry, My God, My God, Why hast Thou forsaken Me? Secondly, The Jews Taunts; He trusted on the Lord, that He would deliver Him; let Him deliver Him if He de∣light in Him. Thirdly, The very Manner of His Death; They pierced My Hands, and My Feet; I may tell all My Bones, they look and stare upon Me: they part My Garments among them, and cast Lots upon My Vesture.

3. That He Rose again for us; Thou wilt not leave My Soul in Hell, neither wilt Thou suffer Thine Holy One to see Corruption.

4. That He Ascended up into Heaven; Thou hast Ascended on High, Thou hast led Cap∣tivity Captive, Thou hast received Gifts for Men.

5. That He must be King over us, both to Rule and Govern His Elect, and to bridle and subdue His Enemies: I have set My King upon My Holy Hill of Sion; I will declare the Decree, the Lord hath said unto Me, Thou art My Son, this day have I begotten Thee.— The Lord said unto My Lord, Sit Thou at My Right Hand, until I make Thine Enemies Thy Foot-stool. The Lord shall send the Rod of Thy Strength out of Zion, Rule Thou in the midst of Thine Enemies.

6. That He must be Priest, as well as King; and Sacrifice, as well as Priest; The Lord hath Sworn, and will not Repent; Thou art a Priest for ever, after the Order of Melchisedech. — Thou lovest Righteousness, and hatest Wickedness; therefore God, Thy God, hath anointed Thee with the Oyl of Gladness, above Thy Fellows: (i.e.) Above all Christians, who are thy Fellows, Consorts, and Partners, in the Anointing: Sacrifice and Burnt-Offering Thou wouldst not have; but mine Ear hast Thou bored; Burnt-Offering, and Sin-Offering hast Thou not required. Then said I, Loe I come: In the Volume of the Book it it written of me, That I should do Thy Will, O God. Mine Ears hast Thou bored, or digged open; The Septuagint, to make the Sense plainer, say; But a Body hast Thou fitted me, or prepared for me: Meaning that His Body was or∣dained, and fitted to be a Sacrifice for the Sins of the World, when other legal Sacrifices were refused as unprofitable. O see, how clearly Christ is revealed in this Expressure of the Covenant! It was never thus before.

And thus far of the Covenant of Promise, as it was manifested from David till the Captivity.

SECT. VI. Of the Covenant of Promise, as manifested to Israel, about the Time of the Cap∣tivity.

THE great Breaking-forth of this Gracious Covenant was to Israel about the Time of their Captivity. By reason of that Captivity of Babylon, Israel was almost clean destroyed; and therefore, then it was high time, that the Lord should appear like a Sun after a stormy Rain, and give them some clear Light of Christ, and of this Covenant of Grace than ever yet. He doth so, and it appears especially in these words; Behold, the days come, saith the Lord, that I will make a new Covenant with the house of

Israel, and with the House of Judah; not according to the Covenant which I made with their Fathers, in the day that I took them by the Hand, to bring them out of the Land of Egypt; which my Covenant they break, although I was an Husband unto them, saith the Lord; but this shall be the Covenant that I will make with the House of Israel: After those dayes, saith the Lord, I will put my Law in their Inward Parts, and write it in their Hearts; and I will be their God, and they shall be My People; and they shall teach no more, every Man his Neigh∣bour, and every Man his Brother, saying, Know the Lord; for they shall all know Me from the Least of them unto the Greatest of them, saith the Lord; for I will forgive their Iniquity, and remember their Sin no more. In this Expressure of the Covenant, we shall examine these Particulars:—

• 1. Why it is called a New-Covenant?
• 2. Wherein the Expressure of this Covenant doth excel the former, which God made with their Fathers?
• 3. How doth God put the Law into our inward Parts?
• 4. What is it to have the Law written in our Hearts?
• 5. How are we taught of God, so as not to need any other kind of Teaching compara∣tively?
• 6. What is the Universality of this Knowledge, in that All shall know me, saith the Lord?
• 7. How is God said to forgive Iniquity, and never more to remeber sin?

1. Why is it called a New Covenant? I answer; It is called New, either in respect of the late and new Blessings, which God vouchsafed Israel, in bringing back their Capti∣vity with Joy, and planting them in their own Land again; or it is called New, in respect of the Excellency of this Covenant: Thus the Hebrews were wont to call any thing Excellent, New. O sing unto the Lord a New Song, Psal. 96.1. that is, an Excellent Song: Or it is called New, in contradiction to the Covenant of Promise before Christ came. In this latter Sense, the very same words here, are repeated in the Epistle to the Hebrews: Behold the Dayss come, saith the Lord, when I will make a New Covenant with the House of Israel, and the House of Judah.— In that He saith a New Cove∣nant, He hath made the First Old; now, that which decayeth, and waxeth old, is ready to vanish away. The New-Covenant is usually understood in the latter Sense; it is New, be∣cause diverse from that which God made with the Fathers before Christ; it hath a new Worship, new Adoration, a new Form of the Church, new Witnesses, new Tables, new Sacraments and Ordinances; and these never to be abrogated or disannulled, never to wax Old, as the Apostle speaks: Yet in respect of those new Blessings, which God bestowed upon Israel immediately after the Captivity, this very Manifestation may be called New: And in reference to this; Behold the Dayes come, saith the Lord, that they shall no more say, The Lord liveth, which brought up the Children of Israel out of the Land of Egypt; but, The Lord liveth, which brought up, and which led the Seed of the House of Israel out of the North-Countrey, and from all Countries whither I had driven them, and they shall dwell in their own Land.

2. Wherein doth the Expressure of His Covenant excel the former, which God made with their Fathers? I answer, —

1. It excels in the very Tenor, or outward Administration of the Covenant; for this Covenant, after it once began, continued without Interruption until Christ, whereas the Former was broken, or did expire. Hence God calls it a New-Covenant;— Not according to the Covenant, which I made with their Fathers in the Day that I took them by the Hand, to bring them out of the Land of Egypt, which my Covenant they brake, al∣though I was an Husband unto them, saith the Lord. In this respect it might be called New, or, at least it may be called an Inchoation of the New, because it continued till Christ, which no other Expressure of the Covenant did before, and so it excelled all the former.

2. It excels in the Spiritual Benefits and Graces of the Spirit. We find, that under this Covenant they were more plentifully bestowed upon the Church, than formerly. Mark the Promises: I will set My Eye upon them for Good, and I will bring them again to this Land; and I will build them, and not pull them down; and I will plant them, and not bluck them up; and I will give them a Heart to know Me, that I am the Lord; and they shall be My People, and I will be their God; for they shall return unto Me with their whole Heart. —Again, I will shake all Nations, and the Desire of the Nations shall come, and I will fill this House with Glory, saith the Lord of Hosts: The Silver is mine, and the Gold is mine, saith the Lord of Hosts; the Glory of this latter House shall be greater than

of the former, saith the Lord of Hosts. And I will put my Law in their inward parts, and write it in their Hearts, and I will be their God, and they shall be my People, and they shall teach no more every man his neighbour, and every man his Brother, saying, know the Lord; for they shall all know me from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquities, and I will remember their Sins no more.

3. It excels in the discovery and revelation of the Mediator, in and through whom this Covenant was made: In the former expression we discovered much, yet in none of them was so plainly revealed the time of his coming, the place of his birth, his name, the passages of his nativity, his humiliation and kingdom, as we find them in this. —

1. Concerning the time of his Coming; Seventy weeks shall be determined upon thy peo∣ple, and upon thy holy City, to finish the Transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophesie, and to anoint the most holy.

2. Concerning the place of his Birth: But thou Bethlehem Ephrata, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me, that is to be ru∣ler in Israel, whose goings forth have been from of old, from everlasting.

3. Concerning his Name: Ʋnto us a Child is born, unto us a Son is given, and the Go∣vernment shall be upon his Shoulders; and his Name shall be called Wonderful, Councellor, the Mighty God, the Everlasting Father, the Prince of Peace. — In his dayes Judah shall be saved, and Israel shall dwell safely, and this his Name whereby he shall be called, the Lord our Righteousness.—Behold a Virgin shall conceive, and bear a Son, and thou O Vir∣gin shalt call his Name Immanuel.

4. Concerning the passages of his Nativity, that he should be born of a Virgin, Isa. 7.14. That at his Birth all the Infants round about Bethlehem should be slain. Jer 31.15. That John the Baptist should be his Prodromus, or forerunner, to prepare his way, Mal. 3.1. That he should flee into Egypt, and be recalled thence again, Hos. 11.1. I might add many Particulars of this kind.

5. Concerning his Humiliation: Surely he hath born our griefs and carried our sorrows, yet we did not esteem him stricken, smitten of God, and afflicted; but he was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes were we healed.—He was oppressed, and he was afflicted, yet he opened not his Mouth.—He was taken from Prison, and from Judgment, and who shall declare his Generation? he was cut off out of from the Land of the Living; for the transgression of my people was he stricken.—It pleased the Lord to bruise him, he hath put him to grief.—There∣fore I will divide him a portion with the great, and he shalt divide the spoil with the strong, because he hath poured out his Soul unto Death, and he was numbred with the transgressors, and he bare the Sin of many, and made intercession for t••e transgressors. One would think this were rather a History than a Prophesie of Christs sufferings; you may if you will take the pains, see the circumstances of his sufferings, as that he was sold for thirty pieces of silver, Zech. 11.12. and that with those thirty pieces of silver there was bought after∣wards a Potters field, Zech. 11.13. That he must ride into Jerusalem before his Passion on an Ass. Zech. 9.9. I might seem tedious if I should proceed.

6. Conc••rning his Kingdom. Rejoyce greatly O Daughter of Zion, shout O Daughter of Jerusalem, behold thy King cometh unto thee; he is Just, and having Salvation, lowly, and riding upon an Ass, and upon a Colt the Foal of an Ass. Behold a King▪ behold thy King, behold thy King cometh, and he comes unto thee. 1. He is a King, and therefore able. 2. He is thy King, and therefore willing; wonderful Love that he would come, but more wonderful was the manner of his coming: He that before made man a Soul after the Image of God, then made himself a Body after the Image of Man. And thus we see how this Covenant ex∣cels the former in every of these respects.

3. How doth God put the Law into our inward parts? I answer, God puts the Law into our inward parts by enlivening or qualifying of a Man with the Graces of Gods Spirit, suitable to his Commandment; first, there is the Law of God without us, as we see it or read it in Scriptures; but when it is put within us, then God hath wrought an inward disposition in our minds, that answers to that Law without us; for example, this is the Law without; Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Strength; To Answer which, there is a promise; I will circumcise thy Heart, and the Heart of thy Seed, to Love the Lord thy God with all thy

Heart, and with all my soul; now when this promise is fulfilled, when God hath put the affections and grace of Love within our hearts, when the habit of Love is within, an∣swerable in all things to the command without, then is the Law put into our inward parts. Again, this is the Law without, Thou shalt fear the Lord, and keep his Ordinan∣ces, and his Statutes, and his Commandments to do them: to answer which, there is a pro∣mise; I will make a Covenant with you, and I will not turn away from you to do you good, but I will put my fear into your hearts, and you shall not depart from Me; now when this promise is accomplished, when God hath put the affection and grace of fear within our hearts, when the habit of fear is within, answerable to that Command without, then is the Law put into our hearts. Surely this is Mercy that God saith in his Covenant, I will put my Law in their inward parts; many a time a poor Soul cries out, he is troubled with such and such a lust, and he cannot keep this and that Commandment, he cannot out-wrestle such and such strong inclinations to evil, O but then go to God, and press him with this, Lord, it is a part of thy Covenant, thou hast said, thou wilt circumcise my heart; thou hast said, thou wilt put thy Law in my inward parts; thou hast said, thou wilt dis∣solve these lusts, Lord, I beseech thee do it for thy Covenants sake.—But here's ano∣ther Question:

How may we know this inward work of Grace, this Law in our inward parts? the best way to satisfy our doubts in this, is to look within; open we the door and closet of our hearts, and see what lies nearest and closest there; that we say is intimate and within a man, which lies next to his heart: He that loveth Father or Mother more than Me (saith Christ) is not worthy of Me: We know the love of Father and Mother is a most natural thing; it comes not by teaching, but it is in-bred in us as soon as we are born; and yet if we love not Christ more than these, if Christ lye not closer to our hearts than Father or Mother, we are not worthy of Christ; our natural life is a most inward and deep thing in a man, it lies near the heart; Skin for Skin (said the Devil once truly) and all that a man hath will he give for his Life; but he that hates not Father and Mother— yea and his own life also said Christ) he cannot be my Disciple. Hence the Apostle, to express this intimate, inward life of grace, he saith, I live, yet not I, but Christ liveth in me; the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. What an emphatical strange expression is this? I live, yet not I but Christ liveth in me; q. d. I live not the life of sense, I breath not bodily breath, that is, comparatively to the life of faith; his very natural life, though inward, is said not to be lived, in respect of his life of grace, which is more inward. And let this serve for resolution to that question.

4. What is it to have the Law written in our hearts? This writing contains the for∣mer, and is something more; the Metaphor is expressed in these Particulars.—

1. It is said to be written, that there might be something within, answerable to the Law without; it was written without, and so it was written within. This writing is the very same with copying or transcribing. The writing within is every way answerable to the writing without: Oh what a mercy is this, that the same God who writ the Law with his own finger in the Tables of Stone, should also write the same Law with the fin∣ger of his Spirit in the Tables of our Hearts! as you see in a Seal, when you have put the Seal on the Wax, and you take it off again, you find in the Wax the same Impres∣sion that was on the Seal: So it is in the hearts of the faithful, when the Spirit hath once softned them, then he writes the Law (i.e.) he stamps an inward aptness, an inward disposition on the heart, answering to every particular of the Law; this is that which the Apostle calls the Law of the mind, I see another Law in my Members warring against the Law of my mind: Now what is this Law in the mind, but a disposition within, to keep in some measure every Commandment of the Law without? and this is the writing of the Law (or if you will) the copying or transcribing of the Law within us.

2. It is said to be written, that it might be rooted and rivetted in the heart, as when Letters are engraven in Marble; so is the manner of Gods writing: if God write, it can never be obliterated or blotted out: Letters in Marble are not easily worn out a∣gain; no more are the writings of Gods Spirit: Some indeed would have them as writings in dust: but if Pilate could say, What I have written, I have written; how much more may God? Hence are all those promises of perseverance; My Covenant shall stand fast with him, Psal. 89.28. and, The root of the righteous shall not be moved, Prov. 12.3. and, Even to your old Age I am he; and even to hoary hairs will I carry you, Isa. 46.4. I deny not, but men of glorious gifts may fall away; but surely the poorest

Christian that hath but the smallest measure of Grace, he shall never fall away; if the Law be written in our hearts, it still remains there; Grace habitual is not removeable: sooner will the Sun discard its own beams, than Christ will desert or destroy the least measure of true Grace which is a Beam from the Sun of Righteousness.

3. It is said to be written, that it might be as a thing legible to God, to others, and to our selves. 1. To God, he writes it that he may read it, and take notice of it; he exceedingly delights himself in the graces of his own Spirit: and therefore the Spouse after this writing, after the planting of his grace in her, she desires him to come into his Garden, and eat his pleasant Fruits; q. d. Come, read what thou hast written; come, and delight thy self in the graces of thy own Spirit: the only delight that God has in the world is in his Garden, a gracious soul; and that he might more delight in it, he makes it fruitful: and those fruits are precious fruits; as growing from plants set by his own Hand, relishing of his own Spirit, and so fitted for his own taste. 2. The Law is written that it might be legible to others. So Paul tells the Corinthians, You are manifestly de∣clared to be the Epistle of Christ: How manifestly declared? why, known and read of all Men. As we are able to read Letters graven in stone, so may others read and see the fruits and effects of this Law written in our Hearts. And good reason; for wheresoever God works the principles of grace within, it cannot but shew it self in the outward life and conversation: it is Gods promise, first I will put my Spirit within them, and then I will cause them to walk in my statutes; and it is Gods truth, Out of the abundance of the heart the mouth speaketh. What the mind thinketh, the hand worketh. 3. The Law is written that it may be legible to our selves; a gracious heart is privy to its own grace and sincerity, when it is in a right temper: if others may read it by its fruits, How much more we our selves, who both see the fruits, and feel that habitual disposition infused in∣to us? Nor is this without its blessed use; for by this means we come to have a comfor∣table evidence both of Gods Love to us, and of our Love to God. You see now what we mean by this writing of the Law within us.

5. How are we taught of God, so as not to need any other kind of teaching compa∣ratively? I answer.—

1. God teacheth inwardly, In the hidden part thou hast made me know wisdom, saith David; and again, I thank the Lord that gave me counsel, my reins also instruct me in the night season. The reins are the most inward part of the Body, and the night season the most retired and private time; both express the intimacy of divine teaching; man may teach the brains, but God only teacheth the reins: the knowledge which man teach∣eth, is a swimming knowledge; but the knowledge which God teacheth, is a soaking knowledge. God who commanded light to shine out of darkness, hath shined into our hearts. Mans light may shine into the head, but Gods light doth shine into the heart: His Chair is in Heaven that teacheth hearts, saith Austin.

2. God teacheth clearly, Elihu offering himself instead of God to reason with Job, he tells him, My words shall be of the uprightness of my heart, and my lips shall utter know∣ledge clearly. If ever the Word come home to an heart, it comes with a convincing clearness. So the Apostle, Our Gospel came unto you, not in word only, but in power, and in the Holy Ghost, and in much full assurance. The word hath a treble Emphasis, assurance, full assurance, and much full assurance; here is clear work.

3. God teacheth experimentally; the soul that is taught of God can speak experi∣mentally of the Truths it knows. I know whom I have believed, saith Paul; I have ex∣perienced his faithfulness and all-sufficiency, I dare trust my all with him, I am sure he will keep it safe to that day. Common knowledge rests in generals, but they that are taught of God, can say, As we have heard, so we have seen; they can go along with every truth, and say, It is so indeed, I have experienced this and that Word upon my own Heart. In this case the Scripture is the Original, and their Heart is the Copy of it, as you have heard; they can read over the Promises and Threatnings, and say Probatum est. David in his Psalms, and Paul in his Epistles speaks their very Hearts, and feels their very temptations, and makes their very objections: they can set to their Seal, that God is true; they can solemnly declare by their lives and conversations that God is true and faithful in his word and promises.

4. God teacheth sweetly and comfortably: Thou hast taught me, saith David, and then it follows, How sweet are thy words unto my taste? Yea, sweeter than the Honey to my Mouth? He rolled the word and promises as Sugar under his Tongue, and sucked from thence more sweetness than Sampson did from his Honey-comb: Luther said, he

would not live in Paradise if he must live without the Word; but with the Word (said he) I could live in Hell. When Christ put his hand by the hole of the door to teach the heart, her bowels were moved, and then her fingers drop upon the handles of the Lock sweet smelling myrrhe, Cant. 5.5. The teachings of Christ left such a blessing upon the first motions of the Spouses heart, that with the very touch of them she is refreshed, her fingers drop myrrhe, and her bowels are moved as the very monuments of his gracious teachings; So in Cant. 1.3. Because of the savour of thy Oynement, thy Name is as an Oyntment pou∣red forth, therefore do the virgins love thee. Christ in Ordinances doth as Mary, open a Box of Oyntments, which diffuseth a spiritual savour in Church-Assemblies, and this o••ly the spiritual Christian feels. Hence the Church is compared to a Garden shut up; a Fountain sealed; wicked men are not able to drink of her delicacies, or smell of her sweetness; a spiritual Sermon is a Fountain sealed up, the spiritual administration of a Sacrament is a Garden enclosed: Sometimes, O Lord, thou givest me a strange motion, or affection (said Augustine) which if it were but perfected in me, I could not imagine what it should be but eternal life. Christians! these are the teachings of God, and in re∣ference to this, we shall no more teach every man his neighbour, and every man his brother, saying, know the Lord. Gods teaching is another kind of teaching than we can have from the hands of men, there is no man in the world can teach thus; and therefore they whom God teacheth, need not any other kind of teaching respectively or comparatively.

6. What is the universality of this knowledge; They shall all know m•• from the least of them to the greatest of them, saith the Lord? The meaning is, that all that are in the Covenant of grace, shall be so taught of God, as that in some measure or other they shall every one know God inwardly, clearly, experimentally, sweetly and savingly. I know there are several degrees of this knowledge; God hath several Forms in his School: there are fathers for experience, young men for strength, and babes for the truth and being of Grace: as one Star differeth from another in glory, so also is the School of Christ: But here I am beset on both sides. 1. Many are apt to complain, alas they know little of God! sweet babes consider, 1. It is free grace you are stars; though you are not stars of the first and second magnitude: it is of the Covenant of grace, that God hath let into your souls a little glimmering, though not so much light as others possibly may have in point of holy emulation (as one notes well) we should look at degrees of grace, but in point of thankfulness and comfort, we should look at the truth▪ and being of grace. 2. If you know but a little, you may in time know more: God doth not teach all his lessons at first entrance; it is true, The entrance of thy Word giveth Light; but this is as true, that God lets in his Light by degrees; it is not to be despised if God do but engage the heart in holy desires and longings after knowledge, so that it can say in sincerity, My Soul breaketh for the longing that it hath unto thy judgments at all times.

Others on the contrary, ground themselves so learned from this very promise, that they exclude all teachings of men. The anointing (say they) teacheth us all things, and we need not that any man teach us: and they shall teach no more every man his neighbour, and every man his brother, saying, know the Lord, for they shall all, &c. I answer, the words either relate to the grounds of Religion, and so in Gospel-times Christians need not to be taught in these fundamental points; for now all know the Lord, from the least to the greatest; or else these words are an Hebraisme, which deny positively, when they intend it only comparatively, or secundum quid, as when God and men are compared together, man is vanity, lighter than vanity, and a very nothing: here is a comparison of know∣ledge in Gospel-times with the knowledge of Israel in those dark times when God brought them out of the Land of Egypt; then all was dark, and they were fain to teach one another the very Principles, the Rudiments of Religion, there was very little effusi∣on of Gods Spirit in those times; but in Gospel-times (saith the Prophet) the Spirit of grace and knowledge shall be so abundant, that rather God himself shall be the teacher, than one man shall teach another. There shall be such exuberancy and seas of knowledge under the new Covenant, above the Covenant made with his people when he brought them out of Egypt, that men shall not need to teach one another comparatively; for all shall know the Lord, who are taught of God from the least to the greatest: An high-way shall be there, and it shall be called the way of holiness— the wayfaring men, though fools, shall not err therein.

7. How is God said to forgive iniquity, and never more to remember Sin?

For the first, God is said to forgive iniquity when guilt of sin is taken away; and for the second, God is said never more to remember Sin, in that the Sinner, after pardon, is

never more looked on as a Sinner. Is not this the Covenant? q. d. I will remove thy Sins, and do them away, as if they had never been; I will blot them out of the Book of my Memory; I will obliterate the Writing, that none shall be able to read it. But you will say, If Sin remain still in the Regenerate, How are they so forgiven, as to be remem∣bred no more? Divines tell us of Two Things in every Sin; there is macula & reatus; the Filth, and the Guilt: This Guilt some again distinguish into the Guilt of Sin, which they call the Inward Dignity, and Desert of Damnation; and the Guilt of Punishment, which is the Actual Ordination of a Sinner unto Damnation. Now, in different Respects we say, That Sin remains still in Believers, and Sin doth not remain in Believers: First, If we speak of the Filth of Sin, or of the Desert of Damnation; so it remains still: but if we speak of the actual Obligation of a Sinner to Condemnation, so it remains not after Pardon; but the Sinner is as free as if he had never sinned.

But you will say, Is not the Filth of Sin done away, when Sin is remitted? I answer, The Filth of Sin is not done away by Remission, but by Sanctification and Renovation; and because in this Life we have not a perfect inherent Holiness, (Sanctification at best be∣ing but Imperfect, and wrought in us by degrees) therefore during this Life, there is something of the Filth of Sin, and especially of the Effects of Original Sin, sticking and still cleaving to us. But, here is our Comfort, and herein lies the sweet of the Promise, that when God hath pardoned Sin, He takes away the Guilt, as to Condemnation; He ac∣quits the Sinner of that Obligation; He now looks upon him not as a Sinner, but as a Just Man; and so in this Sense He will forgive, and never more remember his Sin. Ah Christians! Take heed of their Doctrine, who would have Justification an Abolition of Sin in its real Essence, and Physical in-dwelling; let us rather say with Scripture, that all justified Saints must take down their Top-sail, and go to Heaven halting, and that they carry their Bolts and Fetters of in-dwelling sin through the Field of Free-Grace, even to the Gates of Glory: Christ daily Washing, and we daily Defiling, to the end that Grace may be Grace.

I have run through all the manifestations of the Covenant of Grace, as we have them discovered in the Old-Testament: And yet, that we may see the better how these things concern us, I shall only propound these Two Queries more, and then we have done.

1. Whether is the Covenant of Grace the same for Substance, in all Ages of the World? We answer, Yea: The Fathers before Christ had but one Covenant, and we another; but the same Covenant of Grac•• belongs to us both. This appears, in that first, they had the same Promise; secondly, they had it upon the same Grounds.

1. They had the same Promise; as, I will be your God, and you shall be My People. And Happy art thou, O Israel, saved by the Lord. And, The Lord is our King, and He will save us. They had not only the Hopes of an Earthly Inheritance in Canaan, (as some fondly imagine) but of an Heavenly Inheritance in the Kingdom of God: And to this purpose, our Saviour speaks expresly; Many shall come from the East and West, and shall sit down with Abraham, Isaac, and Jacob, in the Kingdom of Heaven.

2. As they had the same Promise, so they had it upon the same ground that we have; even by Faith in Christ Jesus: Abraham saw My Day, said Christ; and, Christ is the same Yesterday, and to Day, and for Ever: He is the same not only in regard of Essence, but also in regard of the Efficacy of His Office, from the Beginning to the End of the World. We believe (said Peter) that through the Grace of the Lord Jesus Christ, we shall be saved even as they: And, Ʋnto us was the Gospel Preached (saith Paul) as unto them. Some may think they had no Gospel, but only the Law, before Christ: But, What say you? Have we not observed a Thred of the Gospel, and of the Covenant of Grace, to run through all the Old-Testament, from First to Last? And, How plain is the Apostle? For, this cause also was the Gospel preached also to them that are Dead. Dead long since; for he speaks of them, who lived in the Dayes of Noah. Nay, the Apostle to the Hebrews, gives us a Catalogue of Old-Testament-Believers: By Faith, Abel offered up unto God a more excellent Sacrifice, than Cain. —By Faith, Enoch was Translated, that he should not see Death. — By Faith, Noah being warned by God, prepared an Ark. —By Faith, A∣braham, when he was called to go into a Place which he should after receive for an Inheritance, obeyed, and he went out, not knowing whither he went. —These all died in Faith, not ha∣ving received the Promises, but having seen them afar off, and were perswaded of them, and embraced them. Besides these, he reckons up the Faith of Abraham, Isaac, and Jacob, and Joseph, and Moses, and Rahab, and Gideon, and Barak, and Samson, and Jeph∣tah,

and David, and Samuel, and of all the Prophets; who through Faith did marvellous things, as it there appears. Surely they had the same Doctrine of Grace as we have; it is the very same for Substance, without any difference.

2. Wherein is the Difference then betwixt the Old and New-Testament, or betwixt the Old and New Manner of the Dispensation of the Covenant of Grace?

They are one for Substance; but in regard of the manner of Dispensation, and revealing in the several Times, Ages, States, and Conditions of the Church, there is a difference. I shall reduce all to these Particulars: They are distinguished, —

1. In the Object: In the Old Administration Christ was promised; but in the New-Covenant Christ is exhibited: It was meet, the Promise should go before the Gospel, and be fulfilled in the Gospel, that so great a Good might earnestly be desired before it was bestowed.

2. In the Federates: Under the Old Dispensation they are compared to an Heir under Age, needing a Gardian, Tutor, or School-master; little differing from a Servant: But in the New-Testament they are compared to an Heir come to ripe Years; see Gal. 4.1, 2, 3, 4, 5, 6, 7.

3. In the Manner of their Worship: In the Old-Testament they were held under the Ceremonial Law; and Oh, What an heap of Ceremonies, Rites, Figures, & Shadows did they use in their Worship! Certainly these declared the Infancy and Non-age of the Jews, who being not capable of the high Mysteries of the Gospel, they were taught by their Eyes, as well as their Ears. These Ceremonies were as Rudiments, & Introductions fitted to the gross and weak Senses of that Church, who were to be brought on by little and little, through such Shadows and Figures, to the true Image, and thing signified: But in the New-Covenant or Testament, our Worship is more spiritual: Our Saviour hath told us, That as God is a Spirit; so, They that worship Him, must worship Him in Spirit & Truth. The Hour cometh, and now is (saith Christ) when the true Worshippers shall worship the Father in Spirit, and in Truth; for the Father seeketh such to worship Him.

4. In the Burthen of Ceremonies: Peter calls the Ceremonies of old, A Yoak, which nie∣ther our Fathers nor we (saith he) were able to bear. And no wonder, if we consider. 1. The burthen of their costly Sacrifices; if any had but touched an unclean Thing, he must come and offer a Sacrifice; as sometimes a Bullock, and sometimes a Lamb: You that think every thing too much for a Minister of Christ, if for every Offence you were to offer such Sacrifices now, you would count it an heavy Burthen indeed. 2. They had long and tedious Journeys to Jerusalem; the Land lay more in length than bredth, and Jerusalem stood almost at one End of it; and thither Thrice a Year all the Males were to go and appear before God. 3. They were tyed to the Observation of many Dayes, the New Moons, and many Ceremonial Sabbaths; and they were restrained from many Liberties, as in Meats, and the like: Oh, What Burthens were upon them! But in the New-Cove∣nant, or Testament, the Yoak is made more easie: We are bound indeed to the Duties of the moral Law, as well as they, yet a great Yoak is taken off from us; and therefore Christ, inviting us to the Gospel, He gives it out thus; Take My Yoak upon you, (saith He) for My Yoak is easie, and My Burthen light.

5. In the Weakness of the Law of old: The Law then was unable to give Life, to purge the Conscience, to pacifie God's Wrath; and therefore, saith the Apostle, There is verily a dis-annulling of the Commandment going before, for the Weakness & Ʋnprofitableness thereof. Hence they are called weak and beggarly Rudiments; in comparison of the New-Testament, there was then a less forcible Influence of the Spirit accompanying that Dispensation of the Covenant: The Spirit was not then given in that large Measure as now; Because Christ was not then glorified. It appears in these Particulars:

1. There was less Power of Faith in the Saints, before Christ; when the Doctrine of Faith was more fully revealed, then was Faith it self more fully revealed in the hearts and lives of God's People. Before Faith came (saith the Apostle) we were kept under the Law, shut up unto the Faith, which should afterwards be revealed. Surely this implies there was a Time, when there was less Faith in God's People; and that was the Time of the Law.

2. There was less Power of Love in the Saints before Christ; according to the measure of our Faith, so is our Love: The less they knew the Loving-kindness of God towards them in Christ, the less they loved. It may be, they were more drawn by the Terrours of the Law, than by the Promises of Grace; and therefore, they had less Love in them.

3. They had a less Measure of Comfort to carry them on in all their Troubles. Christ

exibited, is called the Consolation of Israel: and therefore the more Christ is imparted, the more means of Comfort: Hence the Primitive Saints after Christ, are said to walk in the fear of the Lord, and in the comfort of the Holy Ghost. Certainly the Spirit was pou∣red in less plenty on the faithful in the Old Testament, because that benefit was reser∣ved to the times of Christ, who was first to receive the Spirit above measure in his hu∣mane Nature, and thence to derive Grace to his Saints.

6. In the darkness of that administration of Old, Christ was but shadowed out to the Fathers in Types and Figures, and dark Prophesies, but now we see him with open Face. Observe the difference in reference to the person of Christ, and to the Offices of Christ, and to the benefits that come by Christ. 1. Concerning the Person of Christ; it was revealed to them that he should be God, Isa. 9, 6. And that he should be man, Isa. 9.6. The same verse speaks of a Child that is born, and of a mighty God. But how he should be God and man in one person, it was very darkly Revealed. 2. Concerning the Of∣fices of Christ; his Mediatorship was Typed out by Moses; his Priesthood was Typed out by Melchizedeck among the Canaanites, and Aaron among the Jews; his Prophe∣tical Office was typed out by Noah, a Preacher of Righteousness; his Kingly Office was typed out by David: but how dark these things were unto them, we may guess by the Apostles, who knew not he should Die, who dreamed of an earthly Kingdom; and till the Holy Ghost came, were ignorant of many things pertaining to the Kingdom of God. 3. Concerning the Benefits that come by Christ; Justification was signified by the sprinkling of Blood, and Sanctification by the water of Purification, Heaven and glorification by their Land flowing with Oyl, Olive, and, Honey: Thus the Lord shew∣ed the Jews these principal Mysteries, not in themselves, but in Types and Shadows, as they were able to see them from day to day: But in the new Covenant Christ is offered to be seen in a fuller view: the Truth, and Substance, and body of the things themselves is now exhibited; Christ is clearly Revealed without any Type at all to be our Wisdom, Righteousness, Sanctification and Redemption.

7. In the number of them that partake of the Covenant; at first the Covenant was included in the Families of the Patriarchs, and then within the Confines of Judea, but now is the partition Wall betwixt Jew and Gentile broken down, and the Covenant of Grace is made with all Nations, He is the God of the Gentiles also, and not of the Jews only. Christians! here comes in our happiness; Oh how thankful should we be? that our Fathers for many Hundreds and Thousands of years together should sit in dark∣ness, and that we should partake of this Grace! What? that we that were Dogs before, should now be set at the Childrens Table? The very Jews themselves hearing of this, are said to glorify God. When they heard these things, they held their peace and glorified God, saying, then hath God also to the Gentiles granted Repentance unto Life. If they praised God for it, how much more should we do it our selves? But of that hereafter.

I have now propounded the Object we are to look unto; it is Jesus, as held forth in a way of Promise or Covenant; in that dark time from the Creation, till his first coming in the Flesh: Our next Business is to direct you in the Art or My∣stery of Grace, how you are to look to Him in this respect.

Notes

• Gen 3 19.
• Textus qui om∣nibus debebat esse notissimus, a nemine quod ego sciam, dili∣gentor & ac∣curate explica∣tus, &c. Lu∣ther. Gen. 3.14.
• R. Eliezer. c. 14.
• Rev. 12.9.
• Antiphona de domina nostra secundum usum Eccles Hilden∣shem.
• Gen. 17 17, 18
• Gen. 4.25 Gen. 22.18
• Mat. 25.4
• John 8 44
• 1 John 3 8, 10
• 2 Tim. 3.18.
• Ephes. 6.12:
• Rom. 16.10.
• Gen. 22.18.
• 1 Chro. 17.11.
• Gal. 3.16
• Isa. 9.6, 7
• 1 John 3.8 Luk 10 17, 18, 19.
• Joh. 12.31 Heb. 2.14
• Rom. 8 37
• Heb. 2.11 Isa 53.10.
• 2 Tim. ••.12. Rom. 16.20.
• 2 Cor. 15.26 Heb. 2.14
• 1 Joh. 2.13.
• Rom. 16.20.
• 1 Cor. 15.5••, 57.
• Judg. 14.14
• Rev. 13.8.
• Rev. 12.17.
• Gen. 17 1••.
• Gen. 15.4, 5
• Gen 15.1, ••.3
• Judg. 6.15.
• Gen. 17.11. Gen. 9.13.15, 16.
• Rom. 9.6, 7, 8.
• Gen. 17.19.
• Rom. 4.17.11. Gal. 3.14.
• Rom. 4.23, 24.
• Gal. 3.28, 29.
• Ps. 89.3. Ps. 89.28.
• Ps. 103.17▪
• 1 Chron. 13.5.
• Jer. 31.13. Joh. 16.22. Isa. 45.17.
• Heb. 1.12.
• Gen. 12.2, 3, 7.
• Gen. 13.14, 15, 16.
• Gen. 15.5. Gen. 17.2.4, 5, 6.
• 8.
• Gen. 22.16, 17.
• Gen. 12.2, 3, 7.
• Deut. 4.7, 8.
• Gen. 13.2
• Deut. 8.17, 18
• John 8.53
• Gal. 3.29
• Gen. 17.8
• 1 Sam. 1.22 Ps. 145.1, 2 Ps. 146.2 Jer. 25.9
• 1 Cor. 1.26
• Gen. 15.1 Gen. 17.1-17.7
• Zach. 2.3
• Psal. 144.15
• Gen. 15.6 Rom. 4.3 Gal. 3.6. Jam. 2.23 Gen 45.25, 26
• psal. 27 13
• J••hn 8.56
• Jam. 8.20
• Jam. 2.23. compared with 21.22
• 2 Cor. 1.20
• Gen. 12 3
• Gen. 18.18
• Gen. 22.18 See the same in Gen. 26.4 and 28.14
• Gal. 3 16
• Gen. 15.17.
• Gen. 17.10, 11
• Gen. 2••.10.
• Psa. 22.1
• John 2.19
• Joh. 19.17, 18
• Isa. 63.3
• Gen. ••2.16, 17, 18.
• Exod. 20.2
• ••d 34.23,
• ••t 4 13
• ••ut. 9 9
• ••. 11.
• ••. 15.
• ••••od. 24 3, 4, 6, 7, 8.
• ••eb. 9.19, 20
• ••om. 3, 27
• ••h. 12 34 ••al. 82 6
• ••k▪ 16.16 ••al. 5.23
• ••eb. 10.1
• ••xod. 19 5, 6
• ••er. 11.4
• 1 Pet. 2.9.
• Lev. 19.3.11, 12.16, 18.
• 37.
• Deut. 26.17, 18.
• Deut. 29.12, 13.
• Rom. 9. 1 Joh. 4.8.
• Rev. 19.11.
• ••t. 7.8, 9.
• ••. 20.37.
• 〈◊〉〈◊〉 14.10.
• ••k. 17.18.
• ••k. 16.8.
• ••on. 17.27.
• ••r. 1.20.
• ••d. 6.3.
• Gen. 15.7. Gen. 28.13.
• Acts. 7.5.
• Isa. 49.2, 3. Isa. 52.6.
• 1 John. 1.3. Rev. 3.20. Cant. 1.1, 2: Deut. 4.7.
• Exod. 4.22. Jer. 31.20. Psal. 14.11. Psal. 103.13.
• Isa. 43.1.
• Joh. 17.24.
• Heb. 10.14, 15 16.
• Heb. 6.13.
• Gen. 15.13, 4.
• Heb. 11.6.
• Mat. 22.36, 37, 38.
• Heb. 8.6.
• Deut. 5.5.
• Deut. 5.2••;
• Aug. de Trin. l. 2. c. 15.
• ••cts 7.5. ••al. 3.19
• ••eb. 2.2
• ••cts 7.38 ••cts 7.39.
• Cor. 10.9
• John 5.46
• John. 1.45
• Ex. 29.45, 46
• Lev. 26.11, 12
• John 1.14
• Deut. 18.15.
• Acts 3.20, 22
• 2 Sam. 23.5
• Deut. 4.23. Je••. 31.31.
• Psa. 8••.313, 5. Psa. 132.11.
• Gen. 17.2.
• Num. 2••.12.
• Deut. 7.7, 8.
• 1 Joh. 4.19. Isa. 65.1.
• 2 Sam. 7.18, 19
• 1 Chr. 17.17.
• Psal. 8.4.
• Rom. 8 7.
• Acts. 9.4. Acts 2.13, 37.
• Eph. 2.12.
• 1 Cor. 1.27, 28, 29.
• Judg. 20.22.
• Rom. 9.21.
• Jer. 31.3.
• Isa. 54.11.
• John. 15.5.
• Jer. 31.33, Eze. 36, 26, 31 Ezek. 36.25, Ezek. 36.27 Zech. 12.10,
• Eph. 1.6,
• Eph. 2.8,
• Phil. 1.29,
• Isa. 55.3,
• 2 Cor. 1.20.
• Isa. 54.10,
• psal. 19.7,
• 1 John 1.9.
• Ps••l. 57.3. Ps. 31.1.—3▪ 24.—119.40.143.1.
• Isa. 55.3.
• Psal. 110.1.
• Psal. 22.1. Mat. 27.46. Psal. 22.8. Mat. 27.43. Ps. 22.16, 17, 18. Mat. 27.35. Psal. 16.10. Acts 2.31. Psal. 68.18. Ephes. 4.8.
• Psal. 2.6, 7.
• Acts 13.33.
• Psal. 110.1, 2. Heb. 1.13.
• Psal. 110.4. Heb. 5.6.
• Psal. 45.7.
• Psal. 40.6, 7. Heb. 10.5, 6, 7.
• Jer. 31.31.32.
• 33.34.
• Psal. 96.1.
• Heb. 8.8.13.
• Jer. 23.7, 8.
• Jer. 24.6, 7.
• Hag. 2.7, 8, 9.
• Jer. 31.33, 34.
• Dan. 9.24.
• Mica. 5.2.
• Isa. 9.6.
• Jer. 23.6.
• Isa. 7.14.
• Isa. 53.4.
• 5.
• 7.
• 8.
• Zech. 9.9. Isa. 62.11. Mat. 21.5.
• Deut. 6.5. Deut. 30.6.
• Deut. 13.4. Jer. 32.40.
• Mat. 10.37.
• Job. 2.4. Luke 14.26. Gal. 2.20.
• Rom. 7.23.
• Cant. 4.6.
• 2 Cor. 3.2, 3.
• Ezek. 36.27. Mat. 12.34.
• Psal. 51.6. Psal. 16.17.
• Cathedram ha∣bet in coelis qui corda doces Aug.
• Job. 33.3.
• 2 Thes. 1.5.
• 2 Tim. 1.12.
• John 3.33.
• Psal. 119.102.103.
• Cum v••rbo in i••s••rr••••e. ••••e est ••ie••re. Luth 4. tom, op••r. ••a••.
• Cant. 1.3.
• Cant. 4.12.
• Aug. l. 16. Confes. c. 40.
• 1 Joh. 2.12.
• Case. Correc. instruct.
• Psal. 119.130.
• Psal. 119.20.
• 1 Joh. 2.27. Jer. 31.34.
• Isa. 35.8.
• Lev. 26.12. Deut. 33.20.
• Isa. 33.22. Mat. 8.11.
• John 8.56. Heb. 13.8.
• Acts 15.11. Heb. 4.2.
• 1 Pet. 4.6.
• Heb. 11.4
• 5.7.8.13.
• 〈◊〉〈◊〉. 4.23, 24.
• ••ts 15.10.
• ••ut. 16.16.
• 〈◊〉〈◊〉. 11.29.
• 〈◊〉〈◊〉. 7.18.
• 〈◊〉〈◊〉 4.9.
• 〈◊〉〈◊〉 7.39.
• 〈◊〉〈◊〉 3.23.
• Luk 2.25 Acts. 9 31
• 2 Co. 5.18
• Isa. 9.6.
• 2 Cor. 1.30
• Rom. 3.29.
• Acts 11.18