The Covenant of God Entered with Mankind, Chapter 3
CHAP. III.
A Covenant in the proper nature of it, between God, and fallen man, aſſerted.
BEfore I proceed any further in this work; one great rub that lies in the way, is to be removed, otherwiſe, not only, all that which I have ſaid; but alſo, all that which I ſhall ſpeak on this ſubject, will fall to the ground, and that is their objection that ſay, that God hath not entred any covenant, properly ſo called, with fallen man. He hath by way of Sovereignty, laid commands upon man; Of free grace hath made rich and large promiſes, by way of legacy bequeathed life and ſalvation to him, but hath entred no covenant properly ſo called (as theſe ſay) with him, which is purpoſely done to avoid thoſe conditions, which are aſſerted in this covenant. If this ſtand, the diviſion before laid down, of a Covenant into a Covenant of Works, and a Covenant of Grace neceſſarily falls, ſuch a diviſion muſt not be ſuffered, where any one member of the diviſion is not, If therefore there be no covenant of God with fallen man, nor no ſuch thing as the covenant of Grace, there can be no ſuch diviſion of the covenant, and all agreement or differences aſſigned; will be between an entity, and a non-entity; between that which hath a reality, and a meer Chimaera. A covenant therefore in the proper nature of it, is to be aſſerted and the ſpeed…eſt way to make this good, is to prove from Scripture the name and the thing, that the word Covenant is there, and the thing, in the proper nature of it, which the words hold out; and all of this reſpective to the tranſactions between God and fallen man. The word we finde in places without number, it were a needleſſe labour to give inſtances, when every Reader is able to furniſh himſelf with ſuch multitudes. But when this cannot be denyed, the impropriety of the ſpeech is objected. It is called by the name of a Covenant (as is ſaid) when in ſtrict propriety of ſpeech, it is no covenant; But to avoid this, the thing it ſelf may be as eaſily proved as the word, and when we have nomen, and nominis rationem, then we have a covenant, not equivocally not yet analogically, but properly ſo called. And here I may deal liberally with any adverſary, and undertake to make proof, not only of all the eſſentials of ſuch a covenant in Scripture, but the uſual adjuncts, not onelyonly of all, that makes up the nature, but all acceſſories uſually added to the ſolemnity of covenants. The eſſentials or real properties of a covenant, are contained in the uſual definitions which afterwards we ſhall ſee laid down from ſeveral hands, all of which are in ſhort compriſed in theſe words, A mutual conſent of parties with ſtipulation on both ſides. Parties, conſent, and mutual engagement is all that is required to the ſame being of a covenant; when two parties agree, and either of them both, have their conditions to make good, there is a covenant or bargaine; ſee it exemplified in ſeveral inſtances given, Chap. 1. All of theſe we finde in that one place, Deut. 26. 17, 18, 19. in the covenant that God enters with his people, Thou haſt avouched the Lord this day to be thy God, and to walk in his wayes, and to keep his Statutes, and his Commandments, and his Judgements, and to hearken to his voice: And the Lord hath avouched thee this day to be his peculiar people, as he hath promiſed thee, and that thou ſhouldeſt keep all his Commandments; And to make thee high above all Nations which he hath made, in praiſe, and in name, and in honour; and that thou mayeſt be an holy people unto the Lord thy God, as he hath ſpoken. There are the Covenanters, God and his people; There is conſent on both parties, Thou hast avouched, the Lord hath avouched; And there is a ſtipulation on both ſides; On Gods part, To make them high above all Nations; which he hath made, in praiſe, and in name, and in honour: On the peoples part, To keep all his Commandments, to be an holy people. There are covenant-mercies from God to his people, unto which of grace he engages himſelf; and there are covenant-duties unto which man ſtands engaged, Pſal. 103. 17, 18. But the merciemercy of the Lord is from euerlaſting to everlaſting, upon them that fear him, and his righteouſneſſe unto childrens children; to ſuch as keep his Covenant, and to thoſe that remember his Commandments.
The uſual ſolemnities of a covenant,In the uſual acceſſories on ſolemnities. are alſo found, in the tranſactions between God and his people, as well as the eſſentials of it. 1. Covenants uſed to be written▪ for memorial for poſterity, and ſo is the covenant, between God and man, as in Old, ſo in New Teſtament-times. Theſe things are written that you might believe, and that believing you may have everlaſting life, John 20. 31. 2. Covenants uſed to be confirmed with outward viſible ſignes, as the killing of beaſts, Gen. 15. Jer. 34. this was done in the old adminiſtration, Exod. 24. Half of the blood was ſprinkled upon the Altar, to denote Gods entering of Covenant, verſ. 6. The people alſo were ſprinkled with blood, to ſhew their voluntary entring into covenant, verſ. 8. And in the new diſpenſation, a new and unheard of ratification was uſed, the blood of the Mediatour of the Covenant, Math. 26. 27, 28. This Cup is my blood in the New Teſtament, which was ſhed for you, and for many, for the remiſſion of ſins. This latter is a plain alluſion to the former, in which you may finde. 1. A threefold agreement. Either of both theſe were covenants. 2. Either of both theſe, had their ratifications and confirmations. 3. Either of both were confirmed with blood. 2. A threefold difference. 1. The former was the Old covenant, which was antiquated; This is the New. 2. The former was ratified, and ſanctified with the blood of beaſts: This is ratified and ſanctified, in the blood of Chriſt. 3. That blood could never take away ſin, Heb. 10. This was ſhed for many, for remiſſion of ſins.
Thirdly, covenants uſe to be confirmed by ſeal: ſo, is, this covenant, between God and his people, which is to be ſpoken to elſewhere.
As the being of a covenant is thus plentifully proved by Scripture-teſtimony, ſo we might as amply prove it by arguments drawn from thence.Arguments evincing a Covenant in the proper nature of it. The Churches of Chriſt are eſpouſed unto Chriſt, Hoſ. 2. 19, 20. And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteouſneſſe, and in judgement, and in loving kindneſſe, and in mercies; I will even betroth thee unto me in faithfulneſſe, and thou ſhalt know the Lord. 2 Cor. 11. 2. I have eſpouſed you to one husband, that I may preſent you to Chriſt; and Spouſes are in covenant with their Bridegroom. The Churches of Chriſt are married to Chriſt: Iſa. 54. 5. Thy Maker is thine Husband, the Lord of hoſts is his Name, and thy Redeemer the holy One of Iſrael, the God of the whole earth ſhall he be called. And wives are in covenant with their husbands. Their ſinnes againſt God are branded with the names of Adulteries, Whoredomes; and theſe are not barely diſ-obedience of a Command, or neglect of a favour, but breaches of covenant. The Churches of Chriſt are ſervants of Chriſt, Levit. 25. houſhold ſervants, Epheſ. 2. 19. and ſervants are their Maſters by covenant. Their ſinnes in this relation are not barely obſtinacy, ſtubbornneſs, or ingratitude, but they are charged with treachery, falſehood, dealing falſely in covenant, and their hearts being not ſtedfaſt in covenant. It is above me to conceive, how man can be a covenant-breaker, (not alone reſpective to man, but God, as he is frequently charged) when there hath paſt no covenant between God and him. They may queſtion, whether there were ever any ſuch thing, as a covenant in the world, that deny this to be a covenant, in the proper nature of it; ſome objections raiſed in their due place will be anſwered.