The Covenant of God Entered with Mankind, Chapter 1 – Chapter 2
CHAP. I.
An Introduction into the whole.
I Shall not make it my buſineſſe, for an Introduction into this Work, to enquire after the derivation of the word. Etymologies are known to be no definitions; The denomination being uſually given, from ſome adjuncts, variable, according to times & places, and not from any thing that is of the eſſence of that which is enquired after, in which thoſe are higheſt in Criticiſmes, in giving their judgements of them, can yet ordinarily go no higher then conjecture; The common acception of the word in Scripture is that which will give the greateſt light, in finding out the nature of Scripture covenants, which as moſt other words is variouſly uſed. Sometimes is uſed Properly, implying a covenant in deed and truth, ſtrictly ſo called, and containing all the requiſites of a Covenant in it. Sometimes Tropically, for that which contains ſome parts and adjuncts of a covenant, and ſo carries ſome reſemblance to, and ſtands in ſome affinity with it. This Tropical figurative, and the native proper ſenſe muſt be carefully diſtinguiſhed, and may by no meanes be confounded, by thoſe that will underſtand the true nature of a covenant, and avoid thoſe manifold miſtakes, into which ſome upon this a lone account have been carried:Figurative acceptions of the word Covenant. The figurative acceptions of the word, are diverſe, ſometimes the homage required, or duty covenanted for, is called a covenant by way of Synechdoche, ſeeing a covenant between a Superiour and Inferiour doth comprize it, ſo Jerem. 34. 13. I made a Covenant with your fathers, in the day that I brought them out of the Land of Egypt, which Covenant is no other then the Law that he gave them, Exod. 21. 2. Sometimes the promiſe annext, is called by the name of a covenant, by a like Synechdoche, Gen. 17. 7. 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, Gen. 9. 11. Sometimes the Seal is called by the name of a Covenant, by way of Metonymy of the adjunct, ſerving to ratifie and confirme a covenant, Gen. 17. 10. This is my covenant which ye ſhall keep between me and you, and thy ſeed after thee, every man-childe among you ſhall be circumciſed. Sometimes Chriſt the Mediatour of the covenant is called by a like figure, the covenant, Iſa. 42. 6, 7. I will give thee for a covenant of the people, and light unto the Gentiles. Sometimes the Lord Chriſts undertaking, to work the graces covenanted for, in the hearts of his people, in the way of his power, exerted in the converſion of ſinners, is called by the name of a covenant, Jerem. 31. 33. This is the covenant that I will make with the whole houſe of Iſrael, after thoſe dayes, ſaith the Lord, I will put my law in their inward parts, and write it in their hearts; of which more in its own place. Sometimes a covenant is taken for that peace, which uſually followes upon covenants, Job 5. 23. Thou ſhalt be in league with the ſtones of the field, and the beaſts of the field ſhall be at peace with thee, Hoſ. 2. 18. In that day I will make a covenant for them with the beaſts of the field, and with the fowles of heaven, and with the creeping things of the ground; and I will break the bowe, and the ſword, and the battel out of the earth, and will make them to lie down ſafely. When yet neither a Law, nor a Promiſe, nor Seal annext, nor yet the Mediatour, or any undertaking of his, can be a covenant properly ſo called. A Law from God with a Promiſe annext, aſſented to by man, is a covenant; and when a Seal is added, there is a condeſcenſion to our weakneſſe, for the more abundant ratification and confirmation of Gods ſtability in his Promiſes. In our enquiry after ſuch covenants, which God in his gracious condeſcenſion is pleaſed to enter with man the general nature of a covenant muſt be held, every species muſt partake of its Genus; We muſt not make Gods covenant with man, ſo farre to differ, from covenants between man and man, as to make it no covenant at all; we muſt alſo obſerve that which differences it from covenants meerly humane, that covenants divine and humane be not confounded together. In order to which we muſt know that in every covenant properly ſo called, theſe requiſites muſt concur.
Firſt,Requiſites in a Covenant. it muſt not be of one alone, but at leaſt of two parties, one can make no bargain or agreement. Secondly, there muſt be a mutual conſent of theſe parties. When Nahaſh the Ammonite, offered to make a Covenant with Iſrael, on condition that he might thruſt out all their right eyes, 1 Sam. 11. 2. the Iſraelites refuſing and running the hazard of a fight, rather then undergo it, here was no covenant. Thirdly, each party muſt engage themſelves one to another, for performance of ſomewhat covenanted for, whether debt, duty, or promiſe. When Abraham agreed with the Hittites for a burial place for foure hundred Shekels, Gen. 23. 15, 16. There was a covenant properly ſo called, having apparently in it all requiſites of a covenant. So alſo in Jeremies purchaſe, Jer. 32. 10. and the Levites hiring of himſelfe to do the office of a Prieſt, Judg. 17. 10. Micah and he mutually agree, he is to do the office of a Prieſt, and Micah is to pay his covenant-wages; ſo that he hit right of the nature of a covenant, that defined it to be A mutual agreement between parties upon Articles or Propoſitions on both ſides, ſo that each partie is tied and bound to perform his own conditions. This holds forth the general nature of a covenant, and is common to all covenants, publick and private, divine or humane, differencing it firſt from a Law or Precept, where there is a command out of ſovereignty propounded, without any obligation or engagement on the Lawgiver or Commander. Secondly, from a ſingle promiſe, where there is a ſignification of the will of him that makes the promiſe, touching ſome good to him to whom the promiſe is made, without any reſtipulation, from him; And to let paſſe ſeveral Diviſions of covenants, little pertinent to our purpoſe (which may be ſeen in Civilians and Politians, particularly in Grotius lib. 2. De Jure Belli & Pacis, cap. 15.) and to ſpeak to ſuch, which may give ſome light to the preſent work. Covenans of this nature properly ſo called, are either between equals, where either party may indifferently indent with other,Diſtinctions of Covenants. neither ſtanding engaged to other, otherwiſe then by covenant, as in the inſtances before, mentioned. The Prieſt was not engaged to officiate for Micah, nor Micah to give money or rayment to the Prieſt, but by, vertue of contract, one was the others equal, in regard of any dependance one upon the other. Or elſe they are between Superiour and Inferiour, the Superiour condeſcending to the Inferiour, to deale by way of covenant, when yet the whole that is required by him, is of debt, and might without agreement or ſtipulation be required and exacted. This ſuperiority and inferiority, is either mixt and imperfect, or elſe it is abſolute and ſovereigne: Mixt and imperfect ſuperiority, and inferiority, is, between parent and childe, maſter and ſervant, equal in being, but Superiour and Inferiour in relation; Of this nature was that of Iſaac with Eſau, Gen. 27. 34. Take I pray thee thy weapons, thy quiver and thy bowe, and go out to the field to take me ſome veniſon, and make me ſavoury meat, ſuch as I love, that my ſoul may bleſſe thee before I die; Eſau was tied as a childe to do what Iſaac required, though he had hinted or promiſed no bleſſing; Superiority and Inferiority, abſolute and ſovereigne, is only between God and his creature, no other is an abſolute Superiour; and ſuch is the covenant, when God enters covenant. It is of ſovereignty that God makes a Law; It is of condeſcenſion and goodneſſe that he enters covenant, in which man may not indent, but muſt accept, profeſſedly accepting, and in ſincerity of heart performing, what God in covenant demands; yet it is a covenant, and properly ſo called, that he enters with his creature, eſpecially that which he enters with mankind, having all the ingredients, and fore-named requiſites of a covenant, as in the ſequel (God willing) ſhall be demonſtrated. God is engaged to retribution, and man to fealty, and either of both by conſent. Covenants between any parties, whether Superiour and Inferiour, or equals among themſelves, are either ſimply and nakedly ſuch without any farther ſolemnity, or ceremony, or any thing more then is eſſentially neceſſary in a Covenant, a mutual engagement between each other on ſuch termes and propoſitions as are mutually agreed. Or elſe they are covenants with addition of ceremonies, ſolemnities, wayes of ratification and confirmation; as inſtances might be given in covenants, both humane and divine; As the committing the words of the Covenant to writing Jer. 32. 10. Calling in witneſſes, in the ſame place, and Ruth 4. 10, 11. giving of the hand, making oath, Ezek. 17. 18. or any other National cuſtome in uſe, for confirmation, as the ſetting up of a ſtone, Joſhuah 24. 26, 27. the diviſion of a Calf, and paſſage between the parts of it, Jerem. 34. 18. laying upon themſelves by way of imprecation, ſuch a judgement that then befel that beaſt, in caſe of falſification, ſo that ſome making definition of a covenant, over and above what is eſſential, make addition of ſuch wayes of ratification; ſo Ravanellus defines a Covenant to be, A mutual agreement of two parties, Mutus pactio disarum partium, quâ altera alteriſe ecritis conditionibus obligar ad aliquid faciendum, dandum aut accipiendum, adhibitis ſignis & Symbolis externis, ad ſolennem teſtificationem confirmationis cauſa, ut promiſſio ſit inviolabilis, Sic & Urſinus.in which either ties himſelf to other upon certain conditions in the uſe of ſome outward ſignes and tokens, for atteſtation and confirmation, that the promiſe may be inviolable. The covenant which God pleaſes to enter with man, eſpecially with fallen man, under which we are, and our fathers in old Teſtament-adminiſtrations were, is not a bare naked covenant, but in the higheſt way of ſolemnity, committed to writing, John 20. 31. confirmed by witneſſes with miracles, Heb. 2. 4. by oath, Heb. 6. 13. 17. by ſeals, Matth. 28. 19. Matth. 26. 28. compared with Rom. 4. 11. And when he might have dealt with man, by way of ſovereignty, ruling ſolely by prerogative and command, not letting man know any reward for his ſervice, or at all to have underſtood the iſſue and event; yet he is pleaſed to wave ſuch right, and to deal by way of covenant, and that in this way here mentioned.
Firſt,Reaſons why God deals with man in a Covenant-way. That his people might be willing in the day of his power, Pſalme 110. 3. Obedience extorted, contributes not that honour to him, whom we obey, we confeſſe a neceſſity in our ſelves to yeeld, but ſcarce acknowledge any worth in ſuch a Superiour to command; ſerving no otherwiſe then Iſrael did Pharaoh, as a bond man ſerves his maſter, one volunteer that goes out of choice, more honours an expedition, then ten that are preſt by power for ſervice, only waiting an opportunity by ſlealth, out of diſlike, as Davids ſouldiers out of ſhame, to quit the ſervice, I Sam. 19. 3.
Secondly, to vanquiſh all temptations, and overcome all aſſaults that may occurre in mans way of obedience; Adam in innocency was foiled by a temptation, which he had overcome, in caſe he had heeded the terms of the covenant, the curſe that was threatened, and the promiſe that was contained in it; man in his fallen eſtate undergoes many tryals, and is encountered with variety of temptations, had he not a word on which he might hope, a word of promiſe in way of covenant from God; he could not ſtand, but of neceſſity muſt periſh.
Thirdly, that love rather then fear might principle man in his obedience, as ſeeing more of goodneſſe to induce, then of wrath to ſcare him into it; God will have his ſervants, ſons. The free honour of a childe to his father, rather then the compulſory fear of a ſervant, pleaſes him.
Fourthly, for the aggravation of ſinne; The more of condeſcenſion, goodneſſe, bounty, and love appears, in Gods way of dealing; the more of equity is ſeen, and the more ingratitude and folly appears in mans diſobedience.
Fifthly, for mans greater conſolation; An up-right-hearted man findes abundance of peace, in his covenant entered with God; when he prayes and ſeeks the greateſt mercy in prayer, he is able to ſay, In thy faithfulneſſe anſwer me, and in thy righteouſneſſe, Pſal. 143. 1. Paul can ſay, that God the righteous Judge ſhall give him a Crown of righteouſneſſe, 2 Tim. 4. 8. Having engaged by covenant, righteouſneſſe ties him to make good his engagements; This is Gods end, in his entrance of covenant, and ratification of it by oath, conſequently, in committing it to writing, and confirming it by ſeal; That by two immuntable things in which it was impoſſible for God to lie, we might have a ſtrong conſolation, who have fled for refuge to lay hold upon the hope ſet before us, Heb. 6. 18. Theſe ſtrong conſolations were the end of God, in ratifying his Covenant, They are the ſupport, and Spirit reviving cordials to his people in Covenant; See the reſult of the Pſalmiſts meditations, In the multitude of my thoughts within me, thy comforts delight my ſoul, Pſalme 94. 19. I will both lay me down in peace and ſleep, for thou, Lord, only makeſt me dwell in ſafety, Pſalme 4. 8. The Lord is my light and my ſalvation, whom ſhall I feare? The Lord is the ſtrength of my life, of whom ſhall I be afraid? Pſal. 27. 1.
Sixthly, for the greater terrour of the adverſaries of his people, when they ſee themſelves engaged againſt them, and God ſtands in a covenant unviolable engaged for them; when they ſee, that their work is to ruinate and deſtroy him that God will ſave. Hence it is while their Rock ſells them not, one of them chaſes a thouſand, and two put ten thouſand to flight, Deut. 32. 30. Paul in bonds can make Felix tremble on his Throne, Acts 24. 25. Hamans wiſe-men, and Zereſh his wife ſpake words of terrour, upon experiment made, If Mordecai be of the ſeed of the Jews, before whom thou haſt begun to fall, thou ſhalt not prevaile against him, but ſhalt ſurely fall before him, Eſter 6. 13.
Seventhly, the Lord hereby puts a name, and an honour upon his people. David took it to be an honour to be related to Saul, and, ſo to become the ſonne of a King, much more then, is it an honour to be brought into this relation to God. This honour have all the Saints, and they are taken into covenant for honour ſake, 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 honour, and that thou mayeſt be an holy people to the Lord thy God, Deut. 26. 18, 19. They are, the portion, the inheritance, the children, the eſpouſed ones, and whatſoever elſe that ſpeaks a neer relation is theirs.
This was Gods way of dealing (I doubt not) with the Angels though (we being not intereſted in it) there is no neceſſity that it ſhould be written for our learning: Sure we are, it was his way of dealing with man, as well before his fall, (as preſently ſhall be ſhewn) as out of more abundant grace and condeſcenſion for his reſtitution. And not mentioning for preſent any more, then that which is eſſential in the covenant, of God with man, I ſuppoſe it may be thus held out to us:The Covenant between God and Man defined. A mutual compact or agreement between God and man upon juſt and equal termes preſcribed by himſelf, in which God promiſes true happineſſe to man, and man engages himſelf by promiſe for performance of what God requires. This deſcription here laid down, comprizes the way of God, in every one of his covenants with man both before and after his fall, under Old and New Teſtament-revelations, all that is eſſential in any covenant that he enters; Equals covenanting do either of them article and indent, but God condeſcending to a covenant, man muſt not article, but muſt aſſent, and engage for performance of what is preſcribed, otherwiſe it will hear the nature of a Law, but not of a Covenant. It is true, all men are bound upon tender from God, to accept; It was the ſin of Jewiſh and heatheniſh people, to ſtand out whenſoever the Goſpel was preached; but they were no covenant-people till they gave their aſſent, and then they were received as a covenant-people, and baptized. Exceptions cannot be taken againſt, or challenge made of this definition of covenants in general, nor of the covenant which God in particular entereth with man; and theſe ſtanding, they will give us light, and afford us ſingular help for a right underſtanding of the covenant of God, entered with man in the ſeveral ſpecies, and diſtinct wayes of adminiſtration of it.
CHAP. II.
The Covenant of God entered with mankinde, diſtinguiſhed.
THere is a two-fold covenant, which God out of his gracious condeſcenſion, hath vouchſafed to enter with man. The firſt immediately upon the creation of man, when man yet ſtood right in his eye, and bore his image, the alone creature on earth, that was in a capacity to enter covenant. We have not indeed the word covenant, till after man was fallen, nor yet in any place of Scripture,God entered Covenant with man in his eſtate of integrity. in reference to the tranſactions paſt between God and man in his ſtate of integrity, neither have we ſuch expreſſions that fully and explicitely hold out a covenant to us, but we finde it implied, and ſo much expreſſed, from whence a covenant with the conditions of it is evinced. That Law, with the penalty annext, given to our firſt parents (Gen. 2. 17. Of the tree of knowledge of good and evil thou ſhalt not …at; for in the day that thou eateſt, thou ſhalt ſurely die;) plainly implies in it, a covenant entred; man was in preſent poſſeſſion of life (that is according to Scripture. phraſe, happineſſe) in his whole perſon full and compleat according to his preſent capacity, This is to be continued (a… is there evidently implied) till ſinne diſpoſſeſſe him of it; Till he ſin he ſhall not die; As long as he perſiſts in his integrity, his life is to be continued, of which the Tree of Life (as is not to be doubted) was a Sacrament. The ſecond, God was pleaſed to enter with man upon his fall,Grace is the fountain and firſt riſe of every Covenant of God with man: which was a covenant of reconciliation, the moſt unhappy variance between earth and heaven having intervened. The former, is, uſually called a …ovenant of Works, the latter, is, called a covenant of Grace, though indeed, the fountain, and firſt riſe of either, was the free grace, and favour of God. For howſoever the firſt covenant was on condition of obedience, and engaged to the reward of Works, yet it was of Grace, that God made any ſuch promiſe, of reward to any work of man, when man had done all (even in that eſtate) which was commanded, he was ſtill an unprofitable ſervant, he had done no more then duty, and no emolument did thence accrew to his Maker. It was enough that he was upheld, and ſuſtained of God in the work, to live in him, and upon him, when the work was done he might have been juſtly annihilated. If merit be taken in a proper ſenſe, Adam in innocency was too low for it, all his work being an homage due, no profit redounding to God, and the work bearing no proportion to the reward. But a more ſuperabundant meaſure of Grace is ſeen in Gods entrance into covenant with man in his fallen condition, and infinitely more ſavor is ſhewn in his reconciliation, then in his preſervation▪ Therefore this by way of eminency hath the honour to be ſtiled the covenant of Grace, the other retaines the name of the covenant of Works. Theſe two bearing theſe denominations have their reſpective agreement, and differences, which are to be enquired into: but before I reach thoſe, it is neceſſary that ſomewhat be ſpoken to aſſert a covenant of grace, in Goſpel-times, and to give us ſome further light for a right underſtanding of it.