A Treatise of the Covenant of Grace, Treatise · Chapter 8
CHAP. VIII. A particular explication of the Covenant that God made with Iſrael, and what Moſes brought to the further expreſſure of the Covenant of Grace.
THis doubt being thus diſcuſſed, we may proceed with more facility to lay open the particulars of this Covenant. God of his free-grace and mercy made this Covenant with Iſrael upon Mount Sinai, fifty daies after the Iſraelites were delivered out ofExod. 19. 28. Egypt: as fifty daies after the deliverance of his people from the bondage of ſin and Satan, the ſame Lord proclaims his Goſpel or new Covenant upon Mount Sion in Jeruſalem, the Metropolis orIſa 2. 2. Micha 4. 2. Gal. 4. 24. Heb. 12. 18. royall ſeat of Abraham or Davids ſeed. God, I ſay, of his infinite love and undeſerved mercy did make this Covenant: for if he remember mercy, when he performeth his Covenant, then it was of meere grace, that he entred into Covenant. Alſo it is of mercyPſ. 103. 17, 18. Nehem. 9. 32. Hoſ. 2. 19. that God doth troth-plight him unto any people; for the promiſe runneth, 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. But when the Lord made this Covenant, he betrothed himſelf unto Iſrael. And when he made this Covenant, he did more fully proclaime his great name, and make his mercy better knowne, then formerly he had done, forExod. 14. 6, 7. ought we find. For he paſſed by before Moſes, and proclaimed, The Lord, the Lord God, strong, mercifull, and gracious, longſuffering, abundant in goodneſſe and truth: keeping mercy for thouſands, forgiving iniquity, and tranſgreſſion and ſinne, and that will by no meanes cleare the guilty, viſiting the iniquity of the Fathers upon the children unto the third and the fourth generation. Which glorious deſcription of Almighty God is oftenNumb. 14. 18. Pſal. 86. 15. Pſal. 103. 8. & 145. 8. Nehem. 9. 17. Jon. 4. 2. Exod. 6. 3. mentioned by Moſes, and the Prophets, as the ground and foundation of their faith, hope and comfort. And whereas he had appeared to Abraham, Iſaac and Jacob by the Name of God Allmighty: Now he was knowne to the Iſraelites by his Name Jehovah: which Name denoteth both Gods being in himſelfe, and his giving of being unto, (that is, the performance of) his word and promiſe, in which latter reſpect he here ſaith, he was not knowne to the Fathers by this Name, or as the Greek and Chaldee tranſlate it, he manifeſted not, nor made knowne this Name. They being ſuſtained by faith in Gods Almighty power, without receiving the thing promiſed, Act 7. 5. Heb. 11. 9, 10. But now their children ſhould receive the promiſe, and ſo have full knowledge and experience of Gods power and goodneſſe, and of the efficacie of that his Name Jehovah, which therefore they ſung toIſa. 49. 23. & 52. 6. & 60. 16. Ezek. 28. 22, 23 24, 26. & 30. 19, 25, 26. Exod. 19. 18, 19, 20. Deut. 5. 4, 22. his praiſe, upon their full deliverance from the Egyptians, Exodus 15. 3. So upon performance of further promiſes or judgements, he ſaith, they ſhall know him to be Jehovah.
This Covenant was given with tokens of majeſtie and terrour: for Mount Sinai was all of it on a ſmoake, becauſe the Lord deſcended upon it in fire: and the ſmoake thereof aſcended as the ſmoake of a fornace, and all the Mountaine trembled exceedingly, and the voice of the Trumpet was going and waxing ſtrong exceedingly. The Mountaines ſaw the Lord and trembled, Hab. 3. 10. they leaped like Rammes, Pſal. 114. 4. The earth quaked, the heavens alſo dropped at the preſence of God, even Sinai it ſelfe at the preſence of God, the God of Iſrael, Pſal. 68. 9. Judg. 5. 5. The mountaine burnt with fire unto the midst of heaven, with darkneſſe, clouds, and thicke darkneſſe, Deut. 4. 11. and from this, it may be, the Law is called fiery, Deut. 33. 2. The ProphetsDeut. 4. 35, 36: uſe the like words to ſignifie the Majeſtie of God, Pſal. 18. 9, 10, 12, 14, & 97. 2, 4. with clouds and ſmoake God often manifeſted his glorious preſence to his people, Exod. 40. 34, 35. 2 Chron. 5. 24. & 6. 1. & 7. 1, 2. Iſa. 6. 4. Revel. 15. 8. And as Princes publiſh their decrees with the ſound of the Trumpet: So God to his ancient people revealed the pleaſure of his will, and gave anſwers unto them in thunderings and voices, Joh. 12. 28. Rev. 4. 5. & 6. 1. & 10. 3. & 8. 5. And hence (it may be) the two reverend Ambaſſadours of his voice and divine Maieſtie, are called the ſons of thunder, Mark 3. 17. This is noted as one difference betwixt the old and new Teſtament, Ye are not come unto Heb. 12. 17, 18, 19, 20, 21, 22.the Mount that might be touched, and that burned with fire, nor unto blackneſſe and darkneſſe, and tempeſt, and the ſound of a Trumpet, and the voice of words, which voice they that heard, entreated that the word ſhould not be spoken unto them any more. For they could not endure that which was commanded. And if ſo much as a beaſt touch the Mountaine, it ſhall be ſtoned or thruſt thorow with a dart. And ſo terrible was the ſight, that Moſes ſaid, I exceedingly feare and quake. But ye are come unto Mount Sion, and unto the City of the living God, and the heavenly Jeruſalem, and to an innumerable company of Angels, to the generall aſſembly and Church of the first-borne, which are written in Heaven, and to God the Judge of all, and to the ſoules of juſt men made perfect. It may be hereby God would teſtifie his anger and diſpleaſure againſt ſinne, not as yet expiated by the bloud of the Meſſiah, and warne the Iſraelites to deny themſelves, ſtand in awe of his Highneſſe, and cleave inſeparably unto the word of his promiſe.
If any man ſhall thinke, that Chriſt the ſecond perſon in Trinity to be incarnate, who is called the Angel of the Covenant, or Meſſenger of the Covenant, (ſcil. by whom it was ſent unto Moſes) Mal. 3. 1. and the Angel of his preſence. Exod. 23. 20, 21. and 33. 14. Iſai. 63. 9. did deliver the Law unto Moſes, I will not gain-ſay it: becauſe it is expreſſely ſaid, that Moſes was in the Church in the wilderneſſe with the Angel, who ſpake to him in the Mount Sinai. Act. 7. 37. who is called Chriſt, 1 Cor. 10. 9. And this Covenant of Grace was made in Chriſt, the promiſed ſeed: for God was not the God of Iſrael but in and through the promiſed Meſſiah: whoſe perſon and offices are more fully deſcribed, whoſe death and reſurrection is more lively typified in this expreſſure of the Covenant then in either of the former. Had ye beleeved Joh. 5. 46.Moſes (ſaith Chriſt himſelfe the Author of truth) you would have beleeved me: For he wrote of me: that is, Chriſt was, if not the ſole ſubject, yet the only ſcope of Moſes his writings. And as Moſes, ſo the Prophets that followed after him, who wrote by the ſame Spirit, and under that expreſſion of the Covenant, did ſpeake of Chriſt more fully and plainly then he had done before. In the firſt promiſe it was revealed, that the Meſſiah ſhould be the ſeed of the woman, to Abraham it was made known, that he ſhould be of his ſeed: but in the writings of Moſes we learne, that he was to be both God and man, or that God was to be incarnate, and to have his converſation amongſt men, after a more peculiar manner then in the ancient times of the world he had. The promiſe runs thus, And I will dwell amongſt the children of Iſrael, and will be their Exod. 29. 45, 46.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 ſoule ſhall not abhorre Lev. 26. 11, 12, 13. Ezek. 37. 26, 27, 28.you, and I will walke among you, and will be your God, and ye ſhall be my people. The Chaldee tranſlateth the firſt place, I will ſettle my habitation (or divine preſence) amongſt the ſonnes of Iſrael. And where in the Hebrew it is, I will dwell in the midſt of the ſons of Iſrael. Onkelos and Jonathan reade it, I will place my Divinity. But what Divinity? whether the holy Spirit, or rather the Word, as we reade, The Word was made fleſh, and dwelt Joh 1. 14.amongſt us; when Chriſt took our nature upon him, and came and dwelt amongſt his own, then was this promiſe punctually fulfilled. Or if it be referred to the habitation of God by his Spirit amongſt the ſpirituall ſeed of Abraham, as we find the word often uſed. Rom. 8. 2. 2 Cor. 6. 19. 2 Tim. 1. 14. Epheſ. 3. 17. Jam. 4. 5. 2 Cor. 12. then it implieth the incarnation of Chriſt, and his dwelling amongſt the Jewes, becauſe that was to goe before the plentifull habitation of the Spirit in the hearts of the faithfull. And if the Evangeliſts words have not reference to the forecited places, they do allude to a paſſage in the Prophet Zachary, whenceZech. 2. 10, 11, 12. they may be interpreted. Sing and rejoyce, O daughter of Sion, for lo I come, and I will dwell in the midſt of thee, ſaith the Lord: And many nations ſhall be joyned to the Lord in that day, and ſhall be my people: and I will dwell in the midſt of them, and thou ſhalt know that the Lord of Hoſts hath ſent me unto thee. The Prophets deſcribe thePſal. 11. 1. Meſſiah to be the Sonne of David, and Davids Lord, The Lord ſaid unto my Lord; The Chaldee hath it, The Lord ſaid unto hisPſal. 110. 1. Word, namely the Meſſiah or Chriſt, who is the eternall Word of God, by whom he made and doth conſerve all things. And in other places the Paraphraſts put the Word of God, for God or Lord, and that ſometimes when the ſecond perſon in Trinity is not neceſſarily to be underſtood, andIſai. 1. 14. my ſoul. Targ. my word. Jer. 1. 8. I am with thee. Targ. my word. Iſai. 45. 17. By the Lord. Targ. By the word of the Lord. Gen. 3. 8. The voice of the Lord. Targ The voice of the word of the Lord, or the word, the Lord Gen. 22 15, 1…. I have ſworne by my ſelfe. Targ By my word. Pſal. 103. 13. The Lord. Targ. The word of the Lord. Pſal. 16. 1. In thee. Chald. In thy word. Pſal. 103. 18. The Lord hath. Targ. The word of the Lord. Gen. 31. 24. God came to La…an Targ. The word came. So Gen. 20. 3. Gen. 28. 15. I will be with thee. Targ. my word ſhall be thy help Hoſ. 1. 7. I will ſave them by the Lord their God. Chald. I will redeeme them by the word of God their Lord. ſometimes the word or promiſe, they ſo render, as Pſal. 119. 76. According to thy word unto thy ſervant, where the Chaldee hath Memar. And ſo Pſal. 130. 5. And in thy Word (or promiſe) I truſt. But if the ſecond perſon be not ever meant by the word of God, as the Paraphraſt uſeth it, yet certainly in many places it muſt be ſo underſtood: and that this word was to be incarnate, was moſt certainly fore-told, Pſalm. 102. 11, 26. Heb. 1. 10. For the very literall meaning of the Pſalmiſt will enforce thus much, that this place was to be meant of God, not ſimply or abſolutely, but of God incarnate. For the eternall duration of the God-head is not meaſurable by daies or yeares, but the incarnation of the Sonne of God, or his duration in the fleſh, may be accounted by number of yeares for the time paſt, yet are his yeares as man to continue without end, without any decay or diminution of that nature which he aſſumed. AndPſal. 68. 19. Pſal. 103. 13, 14, 15, 16, 17. Tit. 3. 3, 4, 5, 6, 7. if out of any one place of the Pſalmes, where he doth intreat of the deliverance of the Church, it doe appeare that the Meſſiah is true, and very God, by the ſame reaſon, whereſoever he ſpeaks of the deliverance of the Church, God and the Meſſiah ſhall be the ſame. But it is moſt certaine in ſundry paſſages, he that is God, is alſo the Meſſiah; And for that reaſon what is ſpoken of the mercy of God in the Pſalme following, may be underſtood not of the mercy of God abſolutely, or conſidered in the God-head only, but the mercy of God to be incarnate, to be made King and Judge of the earth, which may be cleared by the very letter and circumſtance of the text. For the expected comfort, whereupon this Pſalmiſt pitcheth, is this, The Lord hath prepared his throne in the heavens, verſ. 18.and his Kingdome ruleth over all: And this is that Kingdom and that throne, which Daniel fore-told, that God long after his time would erect, Da. 2. 44. To be born of God, what is it, but toJoh. 1. 12, 13. be born of immortall ſeed, & what is that immortal ſeed, wherof St Peter ſaith, we are born again, but the fleſh and bloud of the Son ofIſai. 40. 6, 7, …. man, who is alſo the Son of God, whoſe fleſh is meat indeed, & whoſe bloud is drinke indeed, which nou…iſheth us not to a bodily, but to1 Pet. 1. 23, 14. a ſpirituall and immortall life, which preſuppoſeth an immortall ſeed. We are begotten and borne againe by the preaching of the Word, as by the inſtrument or meanes: and by the the eternall word, that is (by Chriſt himſelfe) as by the proper and efficient cauſe of our new-birth. Thus much St Peters words in that place will enforce us to grant according to the letter. For having before declared, that the word of God (by which we are borne againe) doth live and endure for ever, he thus concludes, and this is the word, which by the Goſpel is preached unto you, 1 Pet. 1. 25. Moſes alſo and the Prophets did fore-tell, that the Meſſiah (or mercifull one, or gracious Saint, as he is called, Pſal. 16. 10.) ſhouldPſal. 8. 6. H…b. …. 7. Pſal. 16. 10, Deut. 18. 15, 16, 17, 18, 19. Pſal. 110. 1, 2, 3. be made for a little time lower then Angels, and after crowned with glory and honour, and ſet over the works of the Lords hands: that he ſhould ſuffer death and riſe againe: be laid in the grave, but not ſee corruption. That he ſhould be the great Doctour of the Church, a Prieſt after the order of Melchiſedech: the King of Kings, and Lord of Lords, whom God would ſet upon his holy hill of Sion. His death and reſurrection, Kingdome and Prieſthood was prefigured by the Sacrifices and Serpent, the Prieſt hood of Aaron and Kingdom of Iſrael. But of theſe things more fully in the new Covenant.
This Covenant was made in Chriſt the promiſed Meſſiah, in and through whom the faithfull obtained the bleſſings promiſed: but according to the adminiſtration of this Covenant Moſes was the Mediatour: and herewith in this expreſſion is embelliſhed above the former. The Law was ordained by Angels in the handL…v. 26▪ 46. Deut. 5. 5. 27. 28. of a Mediatour, Gal. 3. 19. that is, by the labour and miniſtery of Moſes: which though ſome do…t of, is yet confirmed from this, that Chriſt reſerves himſelfe to be a Mediatour of a better Teſtament. Heb. 8. 6. There is but one Mediatour true and ſpirituall, ſcil. Chriſt: but Moſes was a Mediatour only typicall. The Mediation whereby men are truly and effectually united unto Chriſt, cannot fall upon any perſon who is not endued with infinite power and vertue, who is not God as well as man: but the Mediation of Moſes was of this uſe, to ſhew what was the true manner of worſhipping God, but did not inſpire force and power to follow it, nor reconcile men to God, but propound thoſe things, whence it might eaſily appeare, that there is need of another reconciliation.
Moſes an Iſraelite and part of that people with whom God made the Covenant, was comprehended under the one part confederate: but as he undertook the function of Mediatour impoſed upon him of God, he was not now ſimply an Iſraelite, but a Mediatour interceding betwixt God and the people Iſrael, that he might be a more illuſtrious type of Chriſt; Moſes was called in as a Mediatour on both parts: On Gods, when he called him up to receive the Law and all that meſſage which God ſent unto the people: on the peoples, when they deſired him to receive the Law, and they would doe it. Further, never was mortall man more neer unto God, to whom for this end he is ſaid to appear face to face. He called Abraham friend, but Moſes was Gods favourite.Deut. 5 5, 27. Againe, no man either in love, knowledge, authority ſo neere the people, which makes them idolize him unto this day. Moſes thus conſtituted a Mediatour, did firſt as a Mediatour prevaile with God for the ſuſpending of his juſtice, that it ſhould not breake out upon the people for their failing in higheſt degrees in morall obedience. Secondly, with the people he prevailed to bind them in Covenant unto God, and make profeſſion of that obedienceExod. 24. 4, 5, 6. which the Lord did require and call for. Thirdly, he was never denied any thing from God, which was for the good of that people, though God denied ſome of his requeſts for himſelf: but what was needfull for the good of that people, ſpecially ſpirituallDeut. 9. 18, 19, 20, 21. and 10. 10. and eternall, that was procured by the bloud and mediation of Chriſt bleſſed for ever.
The Law was given to one Nation, whom God did chuſe toEz…k. 16. 8. Pſal. 147. 19, 20. be his peculiar people, ſcil. Iſrael, with whom God entred into Covenant, and it became his. He ſheweth his Word unto Jacob: his ſtatutes and his judgements unto Iſrael: He hath not dealt ſo with any nation, and as for his judgements they have not knowne them. Therefore they have not knowne the Judgements, becauſe God did not make them manifeſt unto them: as we ſay, a place is full of darkneſſe; becauſe the Sunne doth not enlighten it with his beames: Not that God is the efficient cauſe of their darkneſſe, but that he doth not hinder or remove the cauſe of their ignorance, or he doth not ſhine upon them by the revelation of his Word. That the earth is lightſome, this it oweth to the Sunne: but that it is darkſome, to it ſelfe: God is the Authour of all good, the cauſe of our faith, but ignorance and infidelity are of our ſelves. And theſe words, He hath not dealt ſo, doe import a meere negation, and not a ſimilitude: they deny the thing it ſelfe, and not the manner ofPſal. 76. 1. Rom. 3. 2. the thing alone, as might be proved by many inſtances: but this may plentifully ſuffice, that in the whole Scripture, we ſhall never find this phraſe to note a negation of the manner of the thing, but a negation of the thing it ſelfe. So that this is the meaning of the Prophet, He hath not dealt ſo with any Nation, that is, he hath not revealed his Statutes and Judgements unto them.
This Covenant God made not only with the Fathers, whom he brought out of the Land of Egypt, … with their poſterity. Ye ſtand this day all of you before the Lord your God: your Captaines Deut. 29. 10, 11, 12.of your tribes, your Elders and your Officers, with all the men of Iſrael, your little ones, your wives, and thy ſtranger that is in thy campe, from the hewer of thy wood, unto the drawer of thy water: That thou ſhouldest enter into Covenant which the Lord thy God maketh with thee this day: Neither with you only doe I make this Covenant, and this Oath: ver. 14, 15.but with him that ſtandeth here with us this day, before the Lord our God, and alſo with him that is not here with us this day. And that it might be the better eſtabliſhed, he gave ſpeciall charge and commandement, that the words which he had ſpoken by Moſes and the Prophets, ſhould be publikely read, often inculcated, and expounded unto them: and that all his viſitations of this people, whether in mercy whilſt they obeyed his voice, or in judgement for their diſobedience, ſhould be regiſtred to remainDeut. 4. 10. and 6. 6, 7, 8. Pſal. 78. 6, 7, 8. upon record as ſo many ruled caſes and preſidents, and publiſhed and rehearſed unto their children, that they might learne to ſet their hope in God, and not forget his Commandements. But this Covenant was ſo made with the Jewes, that if any ſtranger amongſt them, or neere adjoyning Heathen did turne unto the Lord, he was not to be excluded. When a ſtranger ſhall ſojourne Exod. 12. 48. Deut. 23. 15, 16.with thee and will keep the Paſſeover to the Lord, let all his males be circumciſed, and then let him come neere, and keep it: and he ſhall be as one that is borne in the Land: for no uncircumciſed perſon ſhall eate thereof.
The good things promiſed in this Covenant are temporall or ſpirituall: but the temporall as types of ſpirituall. Firſt God promiſed to give them the Land of Canaan for their inheritance, and therein length of dayes, riches, and honour, victory over their enemies, protection and peace. If ye ſhall diligently keep all theſe Deut. 11. 22, 23, 24, 25. and 1. 8, 39.Commandements which I command you, to doe them, to love the Lord your God, to walk in all his wayes, and to cleave unto him: Then will the Lord drive out all theſe nations from before you, and ye ſhall poſſeſſe greater nations and mightier then your ſelves. Every place Deut. 4. 1, 38. and 6. 18, 19.whereon the ſoles of your feet ſhall tread, ſhall be yours: from the wilderneſſe and Lebanon, from the river, the river Euphrates, even unto the utmost ſea, ſhall your coasts be. There ſhall no man be able to ſtand before you: for the Lord your God ſhall lay the feare of you, and the dread of you upon all the Land that ye ſhall tread upon, as he hath ſaid. Thou ſhalt keep therefore his Statutes and his Commandements which I command thee this day, that it may goe well with thee, and with Deut. 4. 40.thy children after thee, and that thou maist prolong thy dayes upon the earth, which the Lord thy God giveth thee for ever. And it ſhall be, and …. 33. and 6. 3.when the Lord thy God ſhall have brought thee into the Land which he ſware unto thy Fathers, to Abraham, to Iſaac, and to Jacob, to give Deut. 6. 10, 11.thee great and goodly Cities which thou buildedſt not, and houſes full of all good things, which thou filledſt not, and wels digged, which thou diggedst not, Vine-yards, and Olive-trees, which thou plantedſt not, &c. Wherefore it ſhall come to paſſe, if ye hearken unto theſe judgements, and keep and doe them: That the Lord thy God ſhall keep unto Deut. 7▪ 12, 13, 14, 15.thee the Covenant and the mercy which he ſware unto thy Fathers: And he will love thee, and bleſſe thee, and multiply thee: he will alſo bleſſe the fruit of thy wombe, and the fruit of thy Land, thy Corne, and thy Wine, and thine oile, the increaſe of thy kine, and the flocks of thy ſheep, in the Land which he ſware unto thy fathers to give thee. Thou ſhalt be bleſſed above all people, and there ſhall not be male or female barren amongst you, or among your cattell. And the Lord will take away from thee all ſickneſſe, and will put none of the evill diſeaſes of Egypt, (which thou knoweſt) upon thee: but will lay them upon all them that hate thee. The Lord thy God bringeth thee into a good Land, a Land Deut. 8. 7, 8, 9. & 11. 14, 15.of brookes of water, of fountaines, and depths that ſpring out of the vallies and hils, a Land of wheat and barley, and Vines and Fig-trees, and Pomegranates, a Land of Oile, Olive and Honey. A Land wherein thou ſhalt eat bread without ſcarceneſſe, thou ſhalt not lacke any thing in it: a land whoſe ſtones are iron, and out of whoſe hils thou maiſt digge braſſe. The Lord hath vouched thee this day to be his peculiar Deut. 26. 18 19.people, as he hath promiſed thee, and that thou ſhouldeſt keep all his Commandements: And to make thee high above all nations which he hath made, in praiſe and in name, and in honour, and that thou maieſt be Deut. 28. 1, 2, &c.an holy people unto the Lord thy God, as he hath ſpoken.
Secondly, The Lord promiſed to chuſe a place to cauſe his name to dwell there, and ſet his Tabernacle amongſt them and walke with them. But when you goe over Jordane, and dwell in the Land Lev. 26 4, 5, 6, 7, 8, 9, 11. Deut. 12. 10, 11, 12. & 16. 6.which the Lord your God giveth you to inherit, when he giveth you reſt from all your enemies round about, ſo that ye dwell in ſafety: Then ſhall there be a place which the Lord your God ſhall chooſe to cauſe his name to dwell there, thither ſhall ye bring all that I command you. And I Lev. 26. 10, 12.will ſet my Tabernacle amongſt you, and my ſoule ſhall not abhorre you: And I will walke among you, and will be your God, and ye ſhall be my people. For the Lord hath choſen Sion, he hath deſired it for his habitation: Pſal. 132. 13. 14.This is my reſt for ever, here will I dwell, for I have deſired it.
Thirdly, Free forgiveneſſe of ſinnes is likewiſe promiſed in this Covenant. This is implyed in that he promiſeth to be their God: for if he be theirs, he will be favourable to their iniquities, and remember their ſinnes no more. And ſo much is expreſſed, when upon repentance and turning unto him, he hath proclaimed himſelfe ready to receive them into favour. If from thence Deut. 4. 29, 30.thou ſhalt ſeeke the Lord thy God, thou ſhalt find him, if thou ſeeke him with all thine heart, and with all thy ſoule. And it ſhall come to Deut. 30. 1, 2, 3.paſſe, when all theſe things ſhall come upon thee, the bleſſing and the curſe, which I have ſet before thee, and thou ſhalt call them to mind among all the nations whither the Lord thy God hath driven thee, And ſhalt returne unto the Lord thy God, and ſhalt obey his voice according to all that I command thee this day, thou and thy children: That then the Lord thy God will turne thy Captivity, and have compaſſion upon thee, and will returne and gather thee from all nations. When thy people Iſrael be ſmitten downe before the enemy, becauſe they have ſinned 1 King. 8. 33, 34. Man as capable of Juſtification is … ſinner, as be actually receiveth Juſtification a Believer.againſt thee: and ſhall turne againe unto thee, and confeſſe thy Name, and pray, and make ſupplication unto thee in this houſe: Then heare thou in heaven, and forgive the ſinne of thy people Iſrael, and bring them againe unto the Land. Moreover, the Lord made himſelfe knowne to be the God, that pardoneth iniquity, tranſgreſſion, and ſinne, when he gave this Covenant unto his people. But of this before.
Fourthly, Eternall life is promiſed in the Covenant: for God is not the God of the dead, but of the living: and therefore the faithfull Jewes, which have God for their God doe live ſtill, notMath. 22. 32. Math. 19. 17. Luk. 10. 25, 28. in earth, but in heaven. The life which is promiſed to them that keepe the Law, is eternall: but in this Covenant life is promiſed to them that keepe the Commandements. Not only longPſal. 34. 12, 13. life and good dayes, in the Land of Canaan, but eternall life is aſſured by the promiſe to them that keepe Covenant, as eternall death and deſtruction is comprehended under the curſe denounced againſt them that breake the Covenant. Expreſſe mention ofGal. 3. 13. the King ſome of Heaven perhaps is not found in the Old Teſtament: but eternall life is comprehended under the termes of life and bleſſing, as eternall death under the tearmes of death and the Curſe. Eternall life in heaven, eternall death in hell, the Law noteth, though it doe not expreſſely name them, Which things unleſſe they had been commonly knowne in the dayes of our Saviour, the penitent Thiefe about to die, had not thought of a Kingdome, nor the Lord promiſed Paradice to him, when he asked a place in the Kingdome of the M…ſſiah.
But all theſe promiſes were made of fre… grace and of free love accompliſhed. Speake not thou in thine heart, after that the Lord Deut. 9. 4, 5.thy God hath caſt them out from before thee, ſaying, For my righteouſneſſe the Lord hath brought me in to poſſeſſe this Land: but for the wickedneſſe of theſe nations, the Lord doth drive them out from before thee. Not for the righteouſneſſe, or for the uprightneſſe of thine heart, doest thou goe to poſſeſſe their Land: but for the wickedneſſe of theſe Nations the Lord thy God doth drive them out from before thee, and that he may performe the word which the Lord ſware unto thy Fathers, Abraham, Verſ. 6.Iſ…k, and Jacob. Ʋnderſtand therefore, that the Lord thy God giveth thee not this good Land, to poſſeſſe it, for thy righteouſnes, for thou art a ſtiffe-necked people. True it is the promiſes runne upon this condition, If ye obey my voice and doe my Commandments. But conditions are of two ſorts, antecedent or conſequent. Antecedent, when the condition is the cauſe of the thing promiſed or given, as in all civill contracts of Juſtice, where one thing is given for another. Conſequent, when the condition is annexed to the promiſe as a qualification in the Subject, or an adjunct, that muſt attend the thing promiſed. And in this latter ſence, obedience to the Commandments, was a condition of the promiſe; not a cauſe why the thing promiſed was vouchſafed, but a qualification in the ſubject capable, or a conſequence of ſuch great mercy freely conferred.
Of them that ſlip aſide and tranſgreſſe the Covenant, God calleth for and commandeth repentance, that is, it is his will and command, that they be thinke themſelves of their evill doings, confeſſe their iniquities, and turne unto the Lord. The frequent and earneſt exhortations of the Prophets made to backſliding and rebellious Iſrael, that ſhe ſhould acknowledge her wickedneſſe, and returne unto the Lord, is a full Commentary of that whichJer. 3. 7, 22. & 4. 1, 2. Ezek 18. 27, 28 Ezek. 18 31, 32. & 33. 11, 13. God required of them in this Covenant, in caſe they ſhould turne away from the holy Commandment. The Lord proteſteth by his Prophet Ezekiel, that he hath no pleaſure in the death of him that dieth; but rather that he ſhould repent and live: and the ſame for ſubſtance he made knowne to Iſrael in the Covenant which he ſtroke with them: ſc. that if they tranſgreſſe and goe aſtray, he doth admit, will accept and approve, nay command their unfained repentance, and comming home unto the Lord, that they might live. This queſtion, Why will ye die, ye houſe of Iſrael! is put forth to the people in Covenant, and not indifferently to all and every man living: It is manifeſtly ſpoken of the houſe of Iſrael, whom God had ſpared, notwithſtanding their manifold and great provocations, to whom he not only gave ſpace of repentance, but uſed meanes to bring them to repentance, by ſending Prophets unto them to admoniſh them of their ſins, to denounce the judgements of God againſt them for their impenitency, and earneſtly to exhort them to caſt away their tranſgreſſions, that they might live. God then doth approve, and command the returne of his people that have gone aſtray, he waiteth for their amendment, uſeth meanes to bring them to the knowledge of themſelves, is not wanting to them in any thing that in juſtice or promiſe he ought to doe for them: but yet it is not his will effectually to bring every man to repentance, whom he doth command to repent. The Commandment of God ſhews what is our duty, but not what God will worke in every man: the commandment lieth upon them that be obſtinate and rebellious, but they have not grace to will their converſion or amendment. Nevertheleſſe, we muſt not thinke, either that God doth diſſemble, or that he is the authour of mans impenitency: for mans corruption, pravity and wilfulneſſe is the cauſe of his going on in evill; and his impotency, is not a meere infirmity, which he doth bewaile, but a ſtubborneſſe, which he doth foſter and cheriſh by all means.
The condition of this Covenant (in the ſence afore-ſaid) is faith in the promiſed Meſſiah, which is implied in the promiſe, I will be thy God, and commanded in the precept built upon it, Thou ſhalt have me to be thy God. For God is not the God of Iſrael, but in and through the Mediatour, neither can Iſrael take God to be their God, but by faith in the Meſſiah. In the Prophets we meet with no exhortations more common then theſe, Trust in the Lord, commit thy ſelfe unto the Lord, rowle thy burden upon him, leane upon the Lord: but what the Prophets exhort-unto, that is commanded in this expreſſure of the Covenant: and truſt in the Lord man a ſinner cannot, unleſſe it be in and through a Mediatour. Iſrael is commanded to ſeek the Lord, and walk before him in all well-pleaſing. But without Heb 11. 6, 7. Quod addit Apoſtolus, nondum veniſse fidem, Gal. 3. 23. quamd… Dei po pulus ſub legis cuſtodia detinebatur, id aliò ſpectat, ſcil. fides Apoſtolo eo loco eſt eva…ge lica fontis miſericordiae Dei, Rom. 3. 29. in Chriſti filij Mediatoris ſanguine declaratio, quam fidem foreign vocat. quippe revelationis Chriſti gradum excellentiſsimum: eadem prorſus ratione, qua Johan. aj…at ſpiritum, John 7. 39. Jer. 31. 33 34. & 32. 33, 34. quae comparatè tantum dicuntur, non autem abſolutè, quaſi haec nullo gradu jam tum contingerent.faith it is impoſſible to pleaſe God. For he that commeth to God, muſt believe that God is, and that he is the rewarder of them that diligently ſeeke him. We cannot ſeeke God, nor pray unto him without faith, for to ſeek God is to truſt in him. But all men will confeſſe the Iſraelites were by Covenant bound to ſeeke God, and pray unto him. As Gideon, Barak, Sampſon, Jepthah, David and Samuel, through faith ſubdued Kingdomes, wrought righteouſneſſe, obtained promiſes, &c. So the faithfull and true Iſraelite by faith walked with God, and became heire of the righteouſneſſe, which is by faith. As God is one who ſhall juſtifie the circumciſion by faith, and the uncircumciſion through faith: without queſtion in the Covenant of Grace he taught the Circumciſion to ſeek juſtification by faith, and not by the works of the Law. Nevertheleſſe herein God called for, and his Iſrael was bound to yeeld obedience to all his Commandements. Strict, exact, perfect obedience the Lord doth require, ſo that the leaſt failing muſt be acknowledged to be a ſin: uniforme and ſincere obedience is ſo required, that without it there can be no Salvation. Perfect obedience is commanded, that if a man will truſt in his works to be juſtified thereby, he muſt either bring that which is every way compleat, or be caſt in judgement. Sincere obedience, though imperfect is approved, that the imperfection of their beſt works being covered, and their tranſgreſſions graciouſly pardoned, they might be accepted by faith in Chriſt, who is the end of the Law, as righteous unto eternall life. This diſtinction was formerly propounded, but now is more largely to be confirmed.
The Law requires perfect and exact obedience: for ſecret faults, even thoughts ariſing from corrupt nature, before they attainedRom. 7. 7. full conſent, are therein condemned: and he that truſteth in his works, if he continue not in every thing that is written in theGal. 3. 10. book of the Law to doe them, he is accurſed. But to them that be in Covenant the Law was given with ſuch moderation, that ſincere obedience was accepted of them, though attended withPſal. 19. 12, 13. many imperfections, as is cleare by that of the Pſalmiſt, who can underſtand his errours, cleanſe thou me from ſecret faults, keep back thy ſervant alſo from preſumptuous ſinnes, let them not have dominion over me: then ſhall I be upright, and I ſhall be innocent from the great tranſgreſſion. The godly Governours and people of Iſrael were well acquainted with the meaning of the Law, and what obedience ſhould be accepted at their hands: And when2 Kin. 23. 3. 2 Chro. 15. 12, 13, 14. Neh. 10. 29, 30, 31. they promiſed, and bound themſelves by Oath to walk in all the Statutes, Judgements, and Ordinances of the Lord, or of the Law of Moſes, they did neither pervert the ſenſe of the Law, nor promiſe punctually to fulfill the Law in every jot and title. Therefore they underſtood the tenour of the Law as it was given unto them, to admit of upright, unfained and true obedience, the imperfection that cleaveth unto their beſt works being graciouſly pardoned. I have ſworne, and I will performe it, that I will keepe thy righteous Pſal. 119. 106.judgements. Did the Prophet think himſelf able punctually to fulfill the Law? How will that ſtand with his Prayer, Enter not into judgement with thy ſervant; for in thy ſight ſhall no man living Pſal. 143. 2.be juſtified. No, but he knew ſincere and willing obedience, which he promiſed and would performe, ſhould be taken in good part. And this is further apparent by the prayers of the faithfull, Judge me, O Lord, for I have walked in mine integrity. Remember Pſal. 26. 1, 11. Iſai. 38. 3. Neh. 1. 5, 9. Pſal. 25. 10. Dan. 9. 4. Jer. 31. 32.how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy ſight. It never came into the heart of theſe Worthies to conceit, they had been able to juſtifie themſelves before the barre of Gods juſtice in any particular action, great or ſmall, as if it had been without all defect or ſtaine, being tried in the rigour of juſtice; nor could their integrity ought availe them, if no obedience did find acceptance with God, but that which is every way compleat. It is ſaid of Joſiah, that he turned 2 Kin. 23. 25.to the Lord with all his heart and with all his ſoul, and with all his might, according to all the Law of Moſes; that he declined not to the right hand, or to the left: Of David, that he kept the Commandements 2 King. 21. 3.of God, and his Statutes: that he kept the Commandements of 1 Kin. 11. 34. 1 King. 14. 8. 1 King. 15. 5.God, and followed him with all his heart, to doe that only which was right in his eyes: that he did that which was right in the ſight of the Lord, and turned not aſide from any thing that he commanded him all the dayes of his life, ſave only in the matter of Ʋriah the Hittite: and1 King. 22. 43. of Jehoſhaphat, that he turned not aſide from doing that which was right in the eyes of the Lord: Of Aſa, that his heart was perfect before the 2 Chro. 15. 12.Lord all his dayes: Of Aſa and the people, that they ſought the Lord with all their heart, and all their ſoule. From theſe paſſages we cannot prove either that theſe ſervants of God did, or that it is poſſible for men in this life to fulfill the Law exactly, or that the Law is given with ſuch moderation, as that the imperfections which did cleave unto theſe, and the beſt ſervants of God, were no ſinnes: becauſe in phraſe of Scripture the words will not beare that weight, it may be confuted by Text it ſelfe, ſetting down ſeverall imperfections even in them, who are ſaid not to have turned aſide from the Commandements, and it is directly contrary to divers other paſſages of holy writ. But thence we may ſoundly gather, that the Law as it was given to Iſrael, doth admit and allow of ſincere and unpartiall obedience, though it be imperfect and anſwer not to that exactneſſe which is required.
Theſe words, Doe this and live, muſt not be interpreted, as if they did promiſe life upon a condition of perfect obedience, and for works done in ſuch exactneſſe as is required: but they muſt be expounded Evangelically, deſcribing the ſubject capable of life eternall, not the cauſe why life and ſalvation is conferred: and by doing ſincere, uniforme, unpartiall obedience, not exact fulfilling of the Law in every title is to be underſtood. Doe this and live, what is it more then this, If ye will obey my voice, and doe my Commandements, Pſal. 112. 1.ye ſhall be to me a peculiar treaſure. Bleſſed is the man that feareth the Lord, and delighteth greatly in his Commandements. Pſal. 106. 3.Bleſſed are they that keep judgement, and he that doth righteouſneſſe at all times. Bleſſed are the undefiled in the way, who walk in the Law of Pſal. 119. 1, 2.the Lord. Bleſſed are they that keep his teſtimonies, and that ſeek him with the whole heart. Who ſo looketh into the perfect law of liberty, Jam. 1. 25.and continueth therein, he being not a forgetfull hearer, but a doer of the worke, this man ſhall be bleſſed in his deed. To them who by patient Rom. 2. 7.continuance in well-doing, ſeeke for glory, and honour, eternall life: which paſſages are to be underſtood of ſincere and upright walking, and ſhew who are juſtified, and to whom the promiſes of life pertaine, but not why they are juſtified. And in like manner that of the Apoſtle, The doers of the Law are juſtified, may be expoundedRom. 2. 13. Evangelically, not of them that fulfill the Law, which ſhould be juſtified by their works, but of them that ſoundly obey, who are juſtified of grace by faith, not for their works. And hence it appeares what works the Apoſtle oppoſeth to faith in the matter of juſtification: not only perfect works done by the ſtrength of nature, of which ſort there be none at all: but works commanded in the Law as it was given to Iſrael, ſuch as Abraham and David walked in after they were effectually called, ſuch as without whoſe preſence faith it ſelf could not be exiſtent, ſuch as are neceſſary in the perſon juſtified: theſe works are oppoſed to faith, in the matter of juſtification, not that faith can be without them, but becauſe they cannot be cauſes together with faith in Juſtification. And of neceſſity, if faith be oppoſite to works exactly perfect, it muſt be oppoſite to them that are imperfect and ſtained in part, that be impurely pure: becauſe the Covenant of Grace calleth for perfection, though it accept ſincerity, and in all reaſon perfect righteouſneſſe ſhould rather be accepted for righteouſneſſe unto life, than that which is imperfect and falleth ſhort of that which is required.
For the better adminiſtration of this ſtate and nationall Covenant, it pleaſed God to ordaine ſutable Ordinances for the teaching and applying of this Covenant, ſcil. of Miniſtery and Prieſthood. The firſt of theſe the Apoſtle openeth, ſetting down the ſtate of the Gentile and Jew before Chriſt came, compared both together, and how both ſtood in compariſon to the Church after Chriſt, in regard of this Ordinance of teaching. As the GentileGal. 3. 23, 24, 25. before Chriſt was a man conſtrained to live without a ſhelter: the Jew at the ſame time is better provided for: for he had the Law taught to cover his head in a ſtorme, that it be not too violent, But we after Ch…iſt dwell in well-grounded, yea, ſeiled roomes, that we need not to feare the blowing, beating, or flowing in of the Sea, raine, or wind, for we have the Ordinances of the Goſpell. The Gentiles before Chriſt ran wild like beggarly bruits without all ſchooling; the Jew a great deale better for the time being, he had a Schoole-maſter to teach and nourture him, even,The Lord did thinke it good to ſet forth the ſtate of minority in ſuch kind of attires & habiliments as might beſt ſuit with the fanſie of minority: and ſo to teach and clothe his Church with types and Ceremonies, which is a kind of Imagerie, and therefore of the two the Jewes had more liberty in that kind, then Chriſtians in times of the Goſpell. the Law to bring him unto Chriſt. But happy Chriſtians after Chriſt living in the Univerſity of the Church under the free Tutors of new Ordinances. The Schoolemaſterſhip of Moſes was a good Ordinance for the body of the people under Covenant with God, as we find this calling needfull and profitable in a Common-weale, though inferiour to the honour and worth of an Univerſity. There was not a man of them undiſcovenanted who took not benefit ſome way or other by this pedagogie. For ſome were kept thereby from notorious evils, as children that learne little at Schoole, get good in this, that they are kept from ſhrewd turnes. Others get much ability of knowledge, though they never looked at Chriſt; as ſome at Schoole learn to write and read, caſt account and make a bond, though they never intend any better uſe of their learning. But the ſpirituall Jew got ſome true meaſure of grace to Salvation, though they reached not to that pitch and meaſure which is attaineable under the Ordinances of the New Teſtament; as in ſome good Grammar Schooles thoſe grounds of learning may be obtained, whereby men may be ſerviceable to the Church or Common-weale in ſome meaſure, though they come not to that ripeneſſe and maturity, which may be gotten in the Univerſity.
For the manner of this pedagogie under Moſes, we are not to conceive, that he taught his Schollers in things too hard for their capacity and practiſe only to ſet them to others to aske: for it is the part of a bad maſter to ſet his Schollars too hard a taske, that they might runne to their fellowes to make exerciſes, this is the way to non-proficiency. But Moſes in the Ceremoniall Ordinances did point out Chriſt, and ſo as a good Schoole-maſter directed unto him; and by ſhewing unto the Jewes their weakneſſe and inability, convincing them of ſinne, terrifying their conſciences, he did drive them unto Chriſt, and informed them how to walke being in Chriſt, that they might inherite the promiſe. Thus the Law entred that ſinne might abound, it diſcoveredRom. 5. 20. Gal. 3. 19. Rom. 7. 11. and 4. 15. ſinne, wrought wrath, wounded, terrified and killed, and withall revealed the remedy to be had, not in the Law, but in Chriſt, that the diſtreſſed might not reſt in the Law, but ſeek unto Chriſt, and live. In a Schoole we muſt have rods to keep refractory boyes in awe, and idle boyes to their bookes, according to the common Proverbe, A rod in a Schoole is alwayes in ſeaſon. This was found with Moſes in his Schoole, and uſed as occaſion was offered. The Ceremonies were as an hand-writing againſtCol. 2. 14. Epheſ. 2. 15. The Ceremonies are viſible words preaching Chriſt, and they preach guilt alſo and wrath belonging unto us, by conſequent and to the Jew directly. Ceremonies as they are a meere carnall kind of inſtructing▪ do witneſſe againſt us. them, as they witneſſed their uncleaneneſſe, or bound them to the debt of the Law: and a curſe was denounced againſt them that ſhould not continue in all things that was written in the booke of the Law to doe them. Schoole-maſters muſt have Apples and toyes to traine up boyes of better and ſofter natures, who be won with a Nut and loſt with the ſhell: This the Schoole of the Law wanted not in the hand of Moſes, as the outward temporall bleſſings of this life plentifully ſpoken too, and diſtributed by the hand of Moſes in his Booke: The Jewes were as Infants and little children that are much pleaſed with rattles and other toyes: and Moſes the rather to winne and keepe them in obedience, doth make large promiſes of corporall bleſſings and an earthly inheritance, as did befit the ſtate and condition of that people. But if theſe prevaile not, he hath his Ferula and gentle rod, which is the commination of temporall calamities and judgements to be inflicted upon tranſgreſſours. It is expedient a Schoole-maſter have ſome other practiſes beſides Rods and Nuts to breake their wils, and make them corrigible and teachable, tractable and gentle, which the Law provided for aboundantly, having to doe with a ſtiffe-necked people, and ſtubborn Schollars. Three kinds of impoſitions Moſes propounded unto his Schollars to beare.
Firſt, in the pedagogie of the Law he reſtrained them from ſome free creatures, whereunto they had ſtrange naturall deſires, as meats and drinks; making ſome uncleane: as mothers lay Apples before the eyes of their children, which yet they muſt not touch upon paine of a frowne, chiding or whipping, to breake their wils, and traine them up in obedience.
Secondly, He laid before them ſome other indifferencies, which if they did adventure to uſe, they muſt undergoe ſuch and ſuch hardſhip as was not worth the while: their injoyment not worth the paiment, as we reade Levit. 15. in many waſhings and purifications.
Thirdly, He preſcribed ſuch duties about the free creatures, which were dangerous, painfull and coſtly for the preſent, if it were poſſible to bow their uncircumciſed hearts: wherein he prevailed, and they profited aboundantly. In all which he increaſed their homage to God, more than at the firſt in the Covenant of works with Adam, or in any former manifeſtation of this Covenant. And in theſe reſpects the Law might well be called a burden unſupportable, which neither the Jewes, nor their FathersActs 15. 10. were able to beare.
A good Schoolemaſter will not ſcorne to teach rudiments to leſſer boyes, every letter and ſyllable: ſo Moſes and his ſucceſſors taught all the rudiments and legall precepts to all the Jewes, wherein though ſome ſticke as their furtheſt perfection, yet ſome went further to higher degrees, and all learned by them ſome partiall obedience to draw on them and theirs ſome partiall bleſſings. Of this ſort were theſe, Touch not, taſt not. It beſeemesCol. 2. 21. an able Schoolemaſter ſo farre as he hath ability and authority to teach his Schollars Greeke, Hebrew, Logicke, principles of higher learning, eſpecially when an univerſity is not at hand: ſo Moſes in this pedagogie did riſe to teach higher things to the ſpirituall Iſrael, as the blood of Chriſt folded up in the blood of the ſacrifice, for the purging of their hearts from dead workes, and the mortification of ſinfull corruption in their burnt offerings, that ſo they might diſcover how they were delivered from the eternall curſe of the Law. Now when his ſpirituall Schollars felt the bondage of the Law, and came to learne the remedy, the very thing learned was their motive and reward, that they did not ſo much need rods or nuts, that is, the promiſe of temporall bleſſings, or denunciation of temporall judgements, and the want of ſuch learning was a ſmart rod to beate them.
Moſes alſo brought in the Prieſt-hood as a ſetled ordinance for that preſent, which for the perſons were to ſucceed him; The things which they had proper were two. Firſt to offer Sacrifices for the people and thereby to cleanſe them from the breach of Ceremoniall commands put upon them by Moſes to teſtifie their homage. But the blood of thoſe ſacrifices, was a tipe of ChriſtsHeb. 9. 9. & 10. 4. & 9. 23. blood our true and unchangeable high Prieſt, whereby the conſcience is purged from the guilt of ſinne, and from all failings in the leaſt and higheſt degree of morall obedience. And though the carnall Jew ſaw it not in their ſacrifices, yet the ſpirituall, which brought a right ſence of ſinne and fitting diſpoſition, both ſaw it and reached pardon in theſe ſacrifices by faith in the blood of Chriſt tipified by them. And hence we ſee in what reſpect, theGal. 3. 21. Heb. 8. 7. & … 13. Law is ſaid to be weake and unable to give life, to purge the conſcience, or pacifie the wrath of God: becauſe it was not the blood of Bulls or Goats, but of Chriſt, the immaculate Lamb of God, who thorough the eternall Spirit offered up himſelfe a ſacrifice to the Father, that did purge the conſcience, and bring in eternall redemption, which was not ſhed but tipified under that Covenant, though the ſpirituall ſeed by faith laid hold upon i…, and were partakers of the benefits thereof.
Secondly, It was the effect of this ordinance to offer up prayers to God for the people upon their Incenſe. To runne into every particular in this kind were infinite.
The effect of this Covenant, that it bringeth forth children, but in ſome kind of bondage, preſſed and kept under with ſervitude. For the heire ſo long as he is under Tutors and Governours differeth Gal. 4. 3, 4.not from a ſervant, though he be Lord of all. The Jewes were children and heires, but tutored and kept under with many Ceremoniall ordinances and obſervations as appendices to the Law, expedient for that time and ſtate. But there is a twofold ſervitude; one to damnation, which ſhuts the ſonnes of ſuch diſpoſition out of the Kingdome of Heaven, which was figured by the bondage of Iſmael and Hagar. This the Covenant doth not beget in it ſelfe, but in them that rejected Chriſt the ſoule of the Law, and truſted in their workes to be juſtified thereby. The other of ſonnes, which are held under the nourture of the Law and legall rites, but reſt not in them, but by them are led unto Chriſt; which abide ſtill in the houſe, and partake of the dignity of ſons though under Tutours; and this ſervitude is an effect of the Covenant thus adminiſtred.
Under this Covenant the naturall ſeed of Abraham bore the face of the Church and ſtate, and God had promiſed abundance of temporals, and of ſpirituall a ſcantling: But all under the outward adminiſtration of the Covenant, were not in like manner partakers of the bleſſings promiſed in Covenant. For ſome had their part in the temporall bleſſings only, and the outward ordinances; others were partakers of the ſpirituall bleſſings promiſed. But whatſoever good thing any of them enjoyed either temporall or ſpirituall, it was conferred upon them freely according to the Covenant of Grace, and not for the dignity of their workes. It is true, the promiſe is conditionall, if they obey, they ſhall reape the good things of the Land: but obedience was not a cauſall condition, why they ſhould inherit, but conſequent, what they muſt doe when they ſhould inherit the Land. God would not that his people ſhould live diſſolutely in the promiſed Land: but he gave them not that inheritance for their righteouſneſſe. Certaine it is alſo, that God did reward partiall obedience with temporall bleſſings, as he ſpared ſome upon their temporary humiliation and fained repentance: and he permitted ſome obſtinate and rebellious to abide in the promiſed Land, and take roote and proſper for a ſeaſon: but this he did of his free bounty, that he might performe the Oath which he ſware unto the Fathers. So that herein there appeares no intexture of the Covenant of workes with the Covenant of Grace, nor any moderation of the Law to the ſtrength and power of nature for the obtaining of outward bleſſings. But rather that God of his aboundant goodneſſe is pleaſed freely to conferre outward bleſſings promiſed in Covenant upon ſome that did not cleave unto him unfainedly, that he might make good his promiſe unto the ſpirituall ſeed, which by word and oath he had confirmed unto the Fathers. In this expreſſion of the Covenant it pleaſed God to add unto the former, another ſeal for confirmation of their faith, ſc. the Paſſe-over which was a tipe ofExod. 12. 1 Cor. 5. 7. Chriſt, the immaculate Lambe of God, which taketh away the ſinnes of the world; ourtrue Paſſe-over, who was ſacrificed for us, as well as a ſeale of their deliverance from the bondage of Egypt. And the celebration of the Paſſeover, was as a gratefull remembrance of their moſt powerfull and gracious deliverance from the fiery fornace, and conſequently of their poſſeſſion of that good Land, which the Lord had promiſed to give them: ſo was it a teſtimony of their faith in the bloud of Chriſt, whereby they were ſet free from the powers of darkneſſe, and the curſe of the Law, and reſtored into ſpirituall liberty, being made heires of the kingdome of heaven. And from all this we may ſee, wherein this expreſſion of the Covenant doth exceed the former, and wherein it differs from, and fals ſhort of the new Covenant: of which in the latter end of the next Chapter.