Exposition of Ezekiel 14-19, Commentary on Ezechiel · Chapter 16 · Verse 8
VER. 8.
Now when I paſſed by thee and looked upon thee: Behold thy time was the time of love, and I ſpread my skirt over thee, and covered thy nakedneſſe: yea I ſware unto thee, and entred into a Covenant with thee, ſaith the Lord God, and thou becameſt mine.
HHere you have laid before you the third choice merciemercy which the Lord beſtow'd upon this metaphoricall Infant, growne up to womans eſtate, viz. Spirituall marriage; the Lord brought her to excellent ornaments faſhioned her breaſts, made her haire to grow, and then marryed her unto himſelfe.
In the verſe you have,
1. The preparatories to this marriage, which are
1. Gods acceſſe to her, and obſervation of her, When I paſſed by thee.
2. His acknowledgement of her time, Thy time was the time of love.
3. His manifeſtation of his love to her, I ſpread my skirt over thee,
2. The marriage itſelfe, I ſweare unto thee, and entred into Covenant with thee.
3. The effect of it, ſpeciall obligation betweene, and mutuall relation to each other, in theſe words, Thou becameſt mine.
The parts of the Verſe being propounded, the next thing is to open the words unto you.
Now when I paſſed by thee,
Of Gods paſſing by, I ſpake in the 6. verſe, it notes not locall motion, bu… is ſpoken humano more: God is reſembled to a Travailer, going from place to place, obſerving or doing ſeverall things in ſeverall places.
The former paſſing by referred to Abraham in his Chaldaiſh eſtate.
This is a ſecond paſſing by, and referrs to their eſtate in Aegyt, Exod. 2.24.12.12. Chap.
And looked upon thee.
Hebrew is, I ſaw thee, or have ſeene thee, not that God was ignorant of them and their condition, or that they were out of his ſight, for he is preſent every where, ſeeth all things at all times, but it is to note, that God intended ſome ſpecial merciemercy towards them, to doe ſome remarkable thing for them,Aſpectu dei notatur aperta declaratio… auxilii. Cal- and that was the calling and ſending of Moſes to be a Deliverer unto them, Exod. 3.7, 8, 10. God appeared to Moſes in the burning buſh, and ſaid, I have ſurely ſeene the affliction of my people, and am come downe to deliver them, come now therefore, I will ſend thee unto Pharaoh, &c. The Lords ſeeing, notes his pittying, and mercifull rega…ding them, French is, te regardai, I have regarded thee, Piſc…t. Conſideravi, I have conſidered thee, and taken thy condition to hea…t, and intend to doe gratiouſly by thee.
Behold thy time was the time of love.
Thy time, what time was this?
1. The time when ſhe was in Aegypt, and ſuffered hard things. The Iſraelites, you know, were hated of Pharaoh, Pſal. 106.10. therefore he ſet Task-Maſters over them, and commanded their Children to be murthered by the Midwives, to be drowned by the people, they were made to ſerve with rigour in all their Services, their bondage and oppreſſion vvas ſuch as made them cry out, and fild them with anguiſh of ſpirit, Exod. 2.23.6. and 9. Chap.
2. The time of youth; ſhe vvas now growne up to Womans eſtate, and vvas fit for marriage, vvhen a Maid hath her Breaſts faſhioned, and her haire growne, then lovers and ſuitors, frequent the places where ſhe lives, labour to gaine her affections, and to bring her into the honourble eſtate of marriage; and for that purpoſe they imploy ſome faithfull friends to ſpeake for them, to make way for the accompliſhment of their deſires, thus dealt the Lord with the Iſraelitiſh eſtate, being much multiplyed in Aegypt, Exod. 4.14, 15, 16. and chap. 5.1. They went into Pharaoh and ſaid, thus ſaith the Lord God of Iſrael, let my people goe, that they may hold a feaſt unto me in the Wilderneſſe.
The time of love,
The Hebrew is, foreign The time of loves or lovers. The Septu: is, foreign, which Kirker interprets, tempus divertentium, which you may referre to the woers, or to the woed; if to the woers, thus it was a time for the woers to leave their own houſes, and to turne into the Houſe of their deſired, to ſuit and ſollicite her their hearts and thoughts were upon; as Sampſon did the woman in Timnah: if to the woed, thus, it was a time for the woed to divert and paſſe from the ſtate of virginity, to the ſtate of marriage, and to be ranked in the order of the marryed; but foreign ſignif…ies rather diſſolventium, it was a time of diſſolving or diſſolvers, a time for the vvoers, and vvoed, to let out their affections, one to another, and to declare their mutuall delights in each other. Aquila in his ſecond edition hath it tempus foreign a time of eſpouſals and marriage, as Pradus renders the word: of commerce and exchange, as Sanct: gives it, becauſe they have ſweet commerce together, and doe buy each the other, the man gives himſelf to and for the woman, and the woman herſelf to & for the man, they exchange perſons, liberties, eſtates, Caſt. Cum eſſes ejus aetatis, quae eſt amoribus idonea, others foreign the time of departing out of their Virgi-nity. The vvords are expreſſive of Gods love, he was the lover, you muſt not take them in a carnall manner, love, in ſuch a ſenſe, is unſuitable to his nature, he is without all paſſions, & perturbations; when god doth ſuch acts as argue love in the judgement of man, he is ſaid in Scripture phraſe to love, when the time promiſed of their deliverance was come (which was to be at the end of 400 yeares as you may ſee, Gen. 15, 13.14. Act. 7.6.7.) when God began the work of deliverance, then he lov'd them, then was a time of loves. God lov'd them before, Abraham was the friend of God, 2 Chron. 20.7. ſo Iſaac and Jacob were beloved of him, with the reſt of their fore-fathers, Deut. 4.37. He loved thy Father, ſaith Moſes; yet here its cal'd the time of love, becauſe the Lord manifeſted ſingular love unto them, in redeeming them from the houſe of bondage, in taking them, in a peculiar manner, to be his people, &c. and therefore its ſaid to be a time of love; love in pittying them, love in remembring his promiſe, love in cauſing the Midwives to ſpare their Children, love in making them grow and increaſe, love in ſending Moſes and Aron, love in working ſuch wonders for them, love in giving them the Aegyptians Jewels & raiment, love in bringing them out of the houſe of bondage, love in leading them through the red Sea, and drowning their enemies in it,
I ſpread my skirt over thee.
foreign & expandi alam meam ſuper te: ſo is the Septu: foreign the vulgar is amictum meum, I ſpread my cloathing over thee; Caſt. thus, expanſo in te meo gremio, the word foreign properly ſignifies the wing of a bird, Gen. 7.14. that is, there every Bird, of every ſort is Col zippor, Col Canaph every bird, every vvinged thing: metaphorically its applyed to the extremity or utmoſt part of things, as the outward parts of an Army are cald the wings of it, Iſai 8.8. The ſtretching out of his wings, ſhall fill thy Land O Emanuel, h e wings that is, the utmoſt part of Senacheribs Armie when he lay before Jeruſalem in Hezekiahs dayes.
The ends of the earth are cal'd ſo, Iſai. 20.16. From the uttermoſt parts of the earth, have we heard ſongs, miccenaph haaretz, ab alis terrae: ſo Iſai. 11.12. He ſhall gather together the diſperſed of Judah, from the foure corners of the earth, foreign ab alis terrae, ſo its put for the uttermoſt part of a garment, 1. Sam. 24.4. David cut off the skirt of Sauls robe privily, foreign the wing of thy robe. The like is Jer. 2.34. In thy skirts is found the Blood of innocents, Originall, In thy Wings.
Now what this ſpreading of the wing or skirt meanes, fals into conſideration.
It ſeemes to import a marriage rite. When they were to be eſpouſed or marryed among the Jewes, it was a cuſtom to ſpread their garment over them; Hence it was that Ruth ſaid to Boas, Ruth 3.9. Spread thy skirt over thy hand-Maid, for thou art a neere Kinſman, that is, betroth thee unto me, and marrie me; The Law vvas that when a man dyed without iſſue, ſome neare Kinſman ſhould marry the Widdow, injoy the Inheritance, and raiſe up Seed to him was dead, and the Ceremonie uſed, was ſpreading the skirt over them, Deut. 22.30. a man muſt not diſcover his Fathers skirt; that is, he muſt not have to doe with his Step-Mother, whom his Father hath ſpread his skirt over, and marryed, defiling of her is uncovering of his Fathers skirt, Deut. 27.20. Maldonate ſaith, it was a rite of marriage, or certainly a promiſe of marriage, if a man did cover a woman with his skirt or garment.
Beſides, this rite implies protection, defence, ſafetie; the wing of any Fowle, ſpread over its young, is a ſafetie unto it, Iſai. 31.5. As Birds flying, ſo will the Lord of Hoſts defend Jeruſalem: when Birds ſee their young in danger, they flye, make haſt unto them, ſpread their wings over them, and ſo defend them: in like manner would the Lord doe, ſpread his wing of protection over Jeruſalem, and preſerve it; hence that phraſe in Scripture, of truſting in the ſhaddow and covert of his wings, Pſal. 36.7:57.1:61.4:63.7:91.4. but this protection we ſpeake of, is not protection in generall, but Maritalis protectio, as Abraham was to Sarah, Gen. 20.16. A covering of the eyes, God was a covering to them, Iſa. 4.5. Ʋpon all the glorie a defence, foreign operimentum: ſo then by this expreſſion, is held out, God taking his people into his Cuſtody, his ſpeciall care, proviſion, and defence of them.
Calvin thinkes that by this ſpreading of their skirt, is meant all that power, and goodneſſe of God which he put forth in delivering of them out of Aegypt; the Lord brought them out with a ſtrong hand, and ſtretched out arme, his power, merciemercy, wiſedome, goodneſſe appeared marvailouſly in that worke; he tels them, Exod 19.4. what he had done for them, Yee have ſeene what I have done unto the Aegyptians (I hav ſent plague after plague upon them, till I had utterly conſum'd them, and in the midſt of al, you were preſerved) And how I bare you upon Eagles wings, and brought you unto my ſelfe.
The Eagle, when her young ones are in danger, or ready to go from the neſt, ſhe takes them upon her wings, and carryes them away with ſtrength, ſpeed, ſafetie, and that in open view: ſo did the Lord by this people, he carryed them from their neſt, the houſe of bondage, being in danger to be devoured by Pharaoh that Dragon, upon the wings of his power and goodneſſe, and that with
Strength, All the power of Aegypt could not deteine them.
Speed, Exod. 12.33. They haſted out of the Land.
Safetie, Not a Dogg mov'd his Tongue againſt them, Exod. 11.7.
In open view. They hired them to goe with gold, ſilver and with raiment, Exod 12.33, 35.
This is more fully expreſs'd, Deut. 32.11. As an Eagle ſtirreth up her neſt, fluttereth over her young, ſpreadeth abroad her wings, taketh them, and bareth them on her wings: ſo the Lord alone did lead them.
Moſes and Aaron were as the wings or hands of God, but God led them.
And covered thy nakedneſſe.
The Hebrew is, foreign ignominiam tuam: ſo the Septu: foreign thy ſhame; French, Couuri ta villenee, Caſtal. tuam naturam texi, I have covered thy nature, Vulg. ignominiam tuam thy ſhame.
1. This nakednes may be taken litterally, and ſo God covered it, when he gave them the Aegyptian garments, they mght leave their ragged tattered garments behind them, and its likely they were poore, when as the Lord preſerved their garments & ſhoes from wearing out, or old, forty yeares together, Deut. 29.5. I have led you forty yeares in the Wilderneſſe, your cloathes are not waxen old upon you, and thy ſhoe is not waxen old upon thy foote: had they had varietie of garments, this miracle had not been ſo needfull.
Gen. 30.23.2. You may take it metphorically, for that reproach, which under the Law, was upon unmarried, fruitleſſe, barren women, Iſai. 4.1. Seven women ſhould take hold on one man ſaying, let us be called by thy name, to take away our reproach. It was a reproach for Maidens not to be marryed, Pſ. 78.63. Their Maidens were not given in marriage, and Luke 1.25. When Elizabeth had conceived, ſhe ſaid, The Lord hath lookt on me, to take away my reproach among men: want of marriage and want of iſſue, were both matters of reproach in Iſrael; and if Parents kept their Virgins beyond the floure of their age, it was a reproach to them, 1 Cor. 7.36. Gods covering of her nakedneſſe and ſhame, was his entring into Covenant with this people, and taking them to be his: ſo that they were not without God, without a Husband, to love, to protect, to provide for them, which made Moſes to ſay, Deut. 4.7. What Nation is there ſo great, who hath God ſo nigh unto them, as the Lord our God is in all things?
3. For that reproach and ſhame the Jewes were under in Aegypt? they were Servants to the Aegyptians, an Idolatrous and Heatheniſh people, who uſed them hardly, and held them under cruell bondage, Deut. 26.6. they were under a King of another Nation, that was cruell as a Dragon, Ezek. 23.3. Pharaoh is cal'd the great Dragon, unnaturall, willfull, hated them, ſought their death; the Aegyptians evill intreated them, afflicted them, and laid upon them hard bondage; when they mov'd to goe and worſhip the Lord their God, they were charg'd to be idle, and their taske increaſed.
Now this was a great reproach to Abrahams poſteritie, that they were Servants, and held in bondage, generation after generation; this reproach God covered, and tooke away, vvhen he brought them out of Aegypt, and drowned the Aegyptians, (vvho had lorded it ſo over them) in the bottome of the Sea.
No ſooner were they come out of Aegypt, but the Lord told them they were come out of the Houſe of Bondage, Exod. 13.3. which is often mentioned in holy writ, and they were to remember that condition, that ſo they might conſider, how God had covered their ſhame, Deut. 15.15. Thou ſhalt remember that thou waſt a bond-man in the Land of Aegypt, and the Lord thy God redeemed thee: ſo Chap. 16.12.24.18. God redeeming and bringing them out, thence was the covering of their nakedneſſe, and removing of their ſhame.
Obſer. 1.
The Lord doth wait and vvatch, to doe good unto his people: before in the 6. verſe, he paſſed by, beheld this Iſraelitiſh Maiden in her blood, ſaid unto her, Live: and now againe he paſſed by her, lookt upon, and ſaid it was a time of love.
God obſerves times to be gratious, Iſai. 30.18. Therefore will the Lord wait, that he may be gratious unto you: God waits for fit opportunities and ſeaſons to doe for his, Pſal. 81.13.14. O that my people had hearkened unto me, and Iſrael had minded my wayes: I looked for ſuch a ſeaſon, I ſhoould ſoon have ſubdued their enemies, and turn'd my hand againſt their adverſaries. Jer. 8.6. I had hearkened and heard, but they ſpake not aright, no man repented him of his wickedneſſe, ſaying what have I done: the Lord waited, expected, and longed for repentance, a time wherein to ſhew them kindneſſe: Jer. 31.28. I will watch over them, to build them, and to plant ſaith the Lord, he would watch a time to doe them great good, to build them up againe into a civill eſtate, and to plant them a noble Vine, that in Revel. 3.20. Behold I ſtand at the doore and knocke, if any man heare my voice, and open the doore, I will come into him. God waits and watches opportunities to ſhew merciemercy to ſinners: hence it is that David ſaith, Pſ. 87.8. I will heare what the Lord will ſpeake, for he will ſpeake peace unto his people, and unto his Saints, and Wiſedome invites her Children to hearken, Prov. 8.32. Now hearken unto me, O yee Children.
2. There be ſpeciall times, wherein God makes and manifeſts love unto his people, Thy time was the time of love: Salomon tels us, There is a time for every thing, Eccleſ. 3.8. A time to love, and that for God as well as man, he hath his times of woing people, of making and manifeſting love unto them.
I ſhall ſhew you ſome of thoſe times,
1. The time of affliction: this woman was in great diſtreſſe in Aegypt, hated, perſecuted, oppreſſed, held under bondage not ſuffered to go and worſhip her God, all libertie that way was denyed her, new burdens impoſed, her life imbittered and indangered, Exod. 5, 7, 21. No friend to be found in Court or Countrie, no help or comfort appearing any where, and now was the time of Gods love, he heares her cryes down into the buſh, converſes with Moſes, ſends him to this woman, to tell her that God had good thoughts towards her, intended love to her, and would ſuddenly bring her out of that condition, and put her in a new and nearer relation to himſelfe; and when ſhe heard this, ſhe bowed her head and worſhipped Exod. 4.31.
When this woman was in Babylon, and her neck upon the block, through the malice, power and pollicie of Haman, then was a time of love, the Lord viſited, delivered, and ſhew'd marvailous loving kindneſſe to her, he choſe her to himſelfe in that condition, Iſai. 48.10. I have choſen thee in the furnace of affliction. Elective love, is prime, ſtrong, fundamentall.
You may ſee alſo Gods love to this woman, under the name of Rachel, Jer. 31 15.16. A voice was heard in Ramah lamentation & bitter weeping, Rachel weeping for her Children, refuſed to be comforted, becauſe they were not. Here was a ſad affliction, captivitie hath bereft her of her children, but ſee, now was a time of love, for preſently the Lord viſited her, and ſaid, Refraine thy voice from weeping, and thine eyes from teares, for thy worke ſhall be rewarded, they ſhall come againe from the Land of the enemy, unto their owne border.
God viſits his in afflictions; when the High Prieſts, Rulers, Elders and Scribes, threatned Peter and John, charged them not to preach, which was a ſad thing, but they gate them to their owne companie and prayed, and preſently God appear'd, ſhak'd the roome where they were, and fi'ld them with his ſpirit, Rev. 12. when the Dragon perſecuted the woman, ſhe had Eagles wings, &c.
Times of affliction, are times of love alſo, in this reſpect, becauſe then as its Job 36.8, 9, 10. he ſhews men the nature and greatneſſe of their ſins, he opens their eares to diſciplines and commands, that they returne from their iniquitie, Chap. 33.16. He opens mens eares, and ſeales up their inſtruction.
2. The time of fulfilling promiſes is a time of love, God had promiſed that his ſeed ſhoul ſerve 400. yeares, and in the fourth generation ſhould returne to Canaan; this time being expired, now vvas the time of love, that God ſhould put forth his hand, lead them out with great ſubſtance of Jewels and Cattell, and ſo make good his promiſe.
When God makes a promiſe, its a time of love, and when he fulfils it, its a time of love, many receive benefit thereby.
God had promiſed Adam, the ſeed of the woman ſhould breake the Serpents head; to Abraham, that in him all the Nations of the earth ſhould be bleſſed: now when this promiſe was fulfilled, Chriſt given out into the world, it vvas a time of love, yea of loves, Luk. 2.14. Glory be to God on high on earth peace, good will towards men: when the promiſe of the Spirit was made good, then was a time of loves; a time of love to the Nations that heard them ſpeake ſuch excellent things in their owne Tongues.
God promiſed that at the end of 70. yeares, they ſhould returne from Babylon; when that time was out, then was the time of love, God fulfil'd his promiſe and brought them to Jeruſalem againe, which Iſai. chap. 54.7. cals A gathering with great mercies.
3. The young time of a people is the time of love, God doth not only manifeſt, but make love knowne to young ones, this Infant was apta viro, come to thoſe yeares Virgins are at, vvhen marriageable (which by many is judg'd 14. yeares of age) and being ſo, God made love to her, he gave her love tokens, Jewels of gold and ſilver, and rayment, Exod. 3.21.22. Quailes and Manna from Heaven, Exod. 16. This time the Lord points at in Jer. 2.2, I remember the kindneſſe of thy youth, not of her kindneſſe unto God, but his owne kindneſſe love or merciemercy unto her, the Lord doth ſuit and woe young ones to come in unto him, Eccleſ. 12.2. Remember thy Creator in the dayes of thy youth, looke upon me how beautifull, glorious, great, rich, honourable I am, how ſuitable for thee, what a contented happy life thou mayeſt lead with me, remember and mind me for thy Husband: God ſent Samuel to call David, the youngeſt of the Brethren before him, and when he was come, Ariſe, anoint him, for this is he, 1 Sam. 16.11.12. Prov. 1.4. Solomons Proverbs were written to give the young man knowledge and diſcretion. Zach. 2.4. Runne ſpeake to the young man.
Not only youth, but any when God offers them grace cals upon them for repentance, believing that is a time of love.
4. Calling of people into the Church State, is a time of love, they were in Aegypt without merciemercy, they had not Church-order and Ordinances, but now the Lord was bringing them, into ſuch a condition.
3. Gods love is the foundation, and fountain of all the good his people receive and have, it was love caus'd him to looke upon this Infant, to ſay to it Live, that caus'd her to multiply and grow great, that brought her to excellent ornaments, it was his love, that made him ſpread his skirt over her, and cover her nakedneſſe, to enter into a Covenant with her, to take her to be his, and do all thoſe things he did for her.
When Balaak and Balaam would have curſed this woman, the Lord prevented it, and turn'd the curſe into a bleſſing, becauſe he lov'd her, Deut. 23.4, 5. it was love which caus'd and mov'd God to chooſe this people to be his, nothing in them, Deut. 7.7, 8. it was his love to give them favour in the ſight of the Aegyptians, Ex. 11.3. It was his love to bring them out of Aegypt with a mighty hand, Deut. 4.37. His love to drive out the Nations, to bring them into their Land, & to give it them for an inheritance, verſ. 38. It was from his love to give them the Tabernacle, the Temple, his Lawes, Statutes, Oracles, Ordinances, Prieſts, Prophets, Sabbaths ſolemne Feaſts, &c. all ſpirituall mercies are bleſſings from his love. Hoſ. 14.4. when he heales backſlidings of a people its becauſe he loves them freely; election, adoption, juſtification, ſanctification, glorification, are the iſſues of his love, Chriſt is ſo, John 3.16. God ſo lov'd the world, that he gave his only begotten Sonne, &c. if divine love be the bottome and fountaine of that gift, it is ſo of all others, Rom. 8.32. If God ſpared not his owne Sonne, but delivered him up for us all, how ſhall he not with him alſo, freely give us all things? it was his great love that caus'd him to quicken us being dead, Epheſ. 2.4, 5. Gods love is the womb which conceives and ſends forth all the good things we enjoy.
4. When God takes a people to be his, he will protect them in a ſpeciall manner, and cover their nakedneſſe and ſhame; he tooke this Iſraelitiſh woman, ſpread his skirt over her, and covered her nakedneſſe, he protected her forty yeares in the Wilderneſſe, againſt enemies and evils, that threatned her ruine, he tooke away her reproach of barrenneſſe and Servitude in the Houſe of bondage, he made her fruitfull and free. When uncircumciſion was a reproach unto this people, the Lord tooke that away, Joſh. 5.9. When Goliah defyed the Hoaſt of Iſrael, God tooke him away by David, 1 Sam. 17. and when the Lord tooke in the Gentiles, did he not ſpread his skirt over them & cover their nakedneſſe? Iſa. 54.1, 2, 3, 4, 5. Sing O barren, thou that didſt not beare, breake forth into ſinging, and cry aloud thou that didſt not travel with Child, for more are the Children of the deſolate than of the marryed Wife, enlarge the place of thy Tent, and let them ſtretch forth the Curtains of thine habitations, ſpare not, lengthen thy cords, and ſtrengthen thy ſtakes; for thou ſhalt breake forth on the right hand, and on the left, and thy ſeed ſhall inherit the Gentiles, and make the deſolate Cities to be inhabited: feare not, thou ſhalt not be aſhamed, for thou ſhalt forget the ſhame of thy youth, and ſhalt not remember the reproach of thy Widdowhood any more; And what is the ground of all this? Thy maker is thy Husband, therefore God would have a ſpeciall care of her, turne her barrennes into fruitfulnes, and cover her ſhame, her idolatrie and prophanenes.
Sinne is the reproach of any people, Prov. 14.34. and makes naked, Exod. 32.25. and when God loves a people, and takes them to be his, he covers their ſinnes, Zach. 3.4. God had good will to Joſhua the High Prieſt, and then ſaid, I have cauſed thine iniquitie to paſſe from thee, and will cloath thee with change of raiment: God tooke away his ſinnes, by the ſatisfaction of Chriſt, and cloathed him with his righteouſneſſe, that covers our ſpots, ſhame, nakedneſſe, Rev. 3.18. I counſel'd thee to buy of me white rayment, that thou mayeſt be cloathed, and that the ſhame of thy nakedneſſe doe not appeare.
I ſweare unto thee,
Hebrew is, foreign juravi tibi, Septu. foreign Caſtal. tibi jurans. Piſc. juravi tibi. The meaning is, I have given thee aſſurance of marriage, conjugal faith.
Touching the Lords ſwearing, I ſhall ſpeake a little.
That the Lord did ſweare, is upon Record, but what kind of oath it was, is not here ſpecified.
Some conceive that
I am the Lord,
Theſe vvords doe carrie in them the force of an oath, and that this was the oath made to Abraham and Jacob, to which the Lord refers, Gen. 15.7. I am the Lord that brought thee out of Ʋr of the Chaldees to give thee this Land to inherit, Exod. 6.6, 7.8. Say to the Children of Iſrael, I am the Lord, and I will bring you out from under the burdens of the Aegyptians, and I will take you to be for a people, and I will be to you a God, &c.
Its thought theſe words I the Lord, or I am the Lord, doe hold out the nature of an oath, becauſe Exod. 13.5. it is ſaid, The Lord ſware unto thy Fathers, to give thee a Land flowing with mike and honey, but this will not hold, becauſe no more is expreſt, then I the Lord, and he is ſaid to ſweare, that therefore no more was in this oath; if we conſult well with the word, we may find there was more in it, For Exod. 32.13. its plaine he ſware by himſelfe, Remember Abraham, Iſaac and Iſrael thy Servants, to whom thou ſweareſt by thine owne ſelf, and ſaydſt, I will multiply your ſeed as the Stars of Heaven, and all this Land that I have ſpoken of, will I give unto them: the word of God tels us that he hath ſworne, ſometimes,
By his Holyneſſe, Amos 4.2.
By his life, Ezek. 14.16.
By his great name, Jer. 44.26.
By his Soule, Jer. 51.14. henaphſho, by himſelfe, its in the books but it is by his ſoule.
By his right hand, Iſai. 62.8. and The arme of his ſtr ngth
Now the oath God ſware to Abraham, was by himſelfe, as you have heard and may read, Gen. 22.16 therefore wee may not reſt in thoſe words, I the Lord, as being the oath, but looke at Gods ſwearing by himſelfe.
The manner of Gods ſwearing, is ſet down in Deut. 32 40. I will lift up my hand to heaven and ſay, live for ever, the Lord imitated the practiſe of men in ſwearing; for it vvas their way to lift up their hands to Heaven vvhen they tooke an oath, Gen. 14.22. Dan. 12.7. ſo the Angell Rev. 10.6. This was done at the Covenant taking.
And entred into a Covenant with thee,
foreign Septu: foreign Vulg. Ingreſſus ſum pactum tecum, Piſc. Veni que tecum in faedus Caſt. Tecumfaedus feci, or, Te mihi deſponſavi. French, Convins avec toi par alliance.
A Covenant imports two Parties conſenting together which a Teſtament doth not, a man may make his Will or Teſtament, and give what he pleaſe to any ſpecified therein, without conſents; its not ſo in a Covenant, there mutuall conſent is required, eſpecially in a marriage Covenant. foreign ſome derive from foreign comedere to eate, becauſe at the making of Covenants, they were wont to have ſacrifices and feaſts, or to eate and drinke: Obadiah 7. The men that were at peace with thee, have deceiv'd thee, and prevailed againſt thee, they that eate thy bread, or the men of thy bread, have laid a wound under thee: they were the Aegyptians, who drew them into a Covenant againſt the Chaldeans, by eating bread, that is, by eating and drinking, vvhichwhich was a rite accompanyed Covenants, you find in the word mention made of a Covenant of ſalt. Numb. 18.19. 2 Chron. 13.5. which though ſome thinke to be ſo cald, for the firmeneſſe and everlaſtingnſſe of the Covenant (becauſe ſalt is a laſting and preſerving thing) yet ſomewhat elſe may be found in it, viz. becauſe they did eate and drinke at the making of Covenants, and uſed ſalt which made all ſavourie, therefore alſo it may be cal'd a Covenant of ſalt; to this ſenſe, that in Ezra giveth ſome light, Chap. 4.14. Now becauſe wee have maintenance from the Kings Pallace, and it was not meet for us to ſee the Kings diſhonour, therefore have wee ſent and certified the King: theſe words, maintenance from the Kings Pallace, are in the originall thus, quod ſale Pallatii ſaliti ſumus, now ſeeing wee are ſalted with ſalt of the Pallace; that is, we have obliged our ſelves to him in a Covenant, by eating and drinking with him, therefore, &c. ſo that place in Levit: 2.13. Thou ſhalt not ſuffer the ſalt of the Covenat of thy God, to be lacking from the meat offering.
Some derive the word Berith from foreign diſſecare, becauſe then when they made Covenants, there was ſome Beaſt kil'd and cut in the middeſt, as Gen. 15.9, 10.18. when God made a Covenant with Abraham, there an Heifer, a ſhe Goat, and a Ramm were divided in the midſt, and laid each piece one againſt another orderly, that ſo the Covenanteers might paſſe betweene them, according to what is in, Jer. 34.18. They cut the Calfe in twaine, and paſſed betweene the parts thereof, and ſo cut out a Covenant, and manifeſted thereby, that if they brake the Covenant, they deſerved to be cut in pieces.
Others derive it from foreign eligere, becauſe it is that which two or more doe chooſe out and agree upon, Abimelech and his, chooſe to make a Covenant vvith Iſaac. Gen. 26.28. ſo the Gibeonites choſe to make a League with Joſhua and the Iſraelites, Joſh. 9.6. both perſons and conditions are choſen and agreed upon, in making of Covenants.
Againe, ſome fetch it from foreign to create, order, dipoſe: for when they cut the Beaſt in peices, they did divide, order, and diſpoſe of them equally on both ſides, and ſo in a Covenant, there is diſpoſing and ordering of things, to the content of both.
Laſtly, ſome draw it from foreign purificare and foreign puritas, becauſe when Covenants are making, the parties ought to be holy, and to deale holily, without all guile, hipocriſie, and overreaching of one another; and in this ſenſe, among others, the Covenant was cald Holy, Dan. 11.28. Luk. 1.72. The Gibeonites dealt fraudulently, when they came with their old ſacks, bottles, ſhoes, garments, and mouldy bread to make a Covenant with Joſhua, Chap. 9.4, 5, 6.
This Covenant which the Lord entred into, was that at Mount Sinai, Exod. 19.4, 5. Moſes being cald up unto the Mount, the Lord ſaid to him, If ye will obey my voice, and keep my Covenant, then ſhal ye be a peculiar treaſure unto me, above all people, ye ſhal be unto me a Kingdom of Prieſts and an holy Nation. Moſes goeth with theſe words unto the people to ſee if they would give their conſent, which they preſently did verſ. 8. All the people anſwered together and ſaid, all that the Lod hath ſpoken will wee doe, when the Lord heard this, he ſaid, Loe I come verſ. 9. There was mutuall conſent and a ſolemne Covenant made: ſo Chap. 24.3, 4, 5, 6, 7, 8. verſes, there the conſent on both ſides is manifeſted, Beaſts are ſlaine and ſacrificed, both the Altar and people ſprinkled with the blood of the Covenant, and the Covenant vvas writ and read in the audience of all.
This Covenant which God made at Mount Sinai with this people, was a Covenant of Grace and MercieMercy, take in all vvas delivered by God to Moſes being in the Mount, and it was ſo. For
1. It vvas a marriage Covenant, God tooke this people to be his Spouſe, Church, Exod. 19.4, 5, 6. he brought them to himſelfe, made them his peculiar treaſure, a kingdome of Prieſts, a holy Nation; vvhichwhich vvords are appropriated by Peter unto the Church under the Goſpell, 1 Pet. 2.9. Rev. 1.6.
2. It was given in the hands of a Mediatour, Gal. 3.19. if it were Moſes he typed out Chriſt, who was the only Mediatour betweene God and Man, and Acts 7.38. he is ſaid to receive lively Oracles to give us, and therefore its thought by ſome, that Chriſt himſelfe vvas rhe Mediatour, who led them through the Wilderneſſe, and gave out thoſe lively Oracles.
3. It vvas made with ſacrifice, ſhedding and ſprinkling of blood, Exod. 24.5, 6, 8. and the blood was cal'd the blood of the Covenant, which repreſented the ſacrifice and blood of Chriſt, which is cald Heb. 13.20. The blood of the everlaſting Covenant; the Covenant of vvorkes hath no ſacrifices.
4. The Ceremoniall Law was all inſtituted vvorſhip, Types, Sacrifices, Garments, Waſhings, Oyntments, Figures and what that Law had led unto Chriſt, Gal. 3.24. Heb. 9.10, 11. and vvas Evangelicall. Now all inſtituted worſhip is contain'd and comprehended in the ſecond command, they were bound to the obſervation thereof by that comm and therefore this Covenant muſt needs have grace and merciemercy.
5 If it were a Covenant of workes, not of merciemercy, what argument were here in the words? I entred into a Covenant with thee; God was in a Covenant of vvorkes, with them and all the world before, and ſo it would be of no validitie to tell them of it, he did no more for them than for others, and if they had broken Covenant, it was but what all the world had done; here lyeth a ſtrong convincing argument in the words, I entred into a gratious Covenant with thee, I knew thee above all the Families of the earth, Amos 3.2. And yet you have done thus, &c.
6. The Covenant of Grace was given out long before to Abraham, Iſaac and Jacob, therefore its cal'd The Covenant and merciemercy, he ſware unto them, Deut. 7.12. and Moſes was under this Covenant, Heb. 11.24. By faith he refuſed to be cal'd, &c. when come to yeares, he had Chriſt with him, Exod. 23.20. The Angel there, was Chriſt, 1. Cor. 10.9. They tempted Chriſt in the Wildernes, the ſcope of Moſes wrightings was Chriſt, John 5.46. Moſes wrote of me, Heb. 4.2. its ſaid the Goſpell was preached unto them, viz. that were in the Wildernes.
Now if Moſes was under a Covenant of grace before, God would not reduce him back to a Covenant of workes. Its conceiv'd, that after the breach of the firſt Covenant of workes, that God did never make any more ſuch a Covenant with man, but that after Covenants were of grace, and merciemercy; now it was the ſame Covenant that God made with the people and Moſes, Exod. 34.27. Write thou theſe words, for after the Tenor of theſe words, I have made a Covenant with thee and with Iſrael.
7. If a Covenant of workes, it ſhould be to all, ſeeing that Covenant at firſt was made with Adam the root of mankind, but this is to ſome few, the ſeed of Abraham only, thoſe were brought out of Aegypt, Deut. 5.1. Heare O Iſrarael. verſ. 6. I am the Lord thy God, that brought thee out of the Land of Aegypt.
And thou becameſt mine.
Hebrew is, fuiſti mihi or mea French, & fus faite mienne. Theſe words note Gods actuall taking of this people to be his; Ruth 4.13. Boaz tooke Ruth, and ſhe was his Wife: facta eſt ei in Ʋxorem, Hoſ. 3.3. Thou ſhalt not be for another man, ſo will I be for thee. Here was a nuptiall conjunction between the Lord and this Iſraelitiſh woman, ſhe became his Wife, his poſſeſſion. This was the joyfull day, Deut. 26.18. The Lord hath avouched thee this day, to be his peculiar people, his Church, his ſpouſe.
In marriage,
1. There is a ſpeciall Union, They two ſhal be one fleſh, two that were meere ſtrangers before, by marryage become one: ſo here God paſſed by this people, caſt his eye upon them, the time of love was come, he betroths and marryes them to himſelfe, and ſo makes a neare and deare Union betweene himſelfe and them.
2. Speciall communion vvith, and delight in each other, Cant. 2.16. My beloved is mine, and I am his, ch. 7.10. I am my beloveds and his deſire is towards mee: this woman cal'd the Lord Iſhi, Hoſ. 2.16. My Husband, and the Lord cal'd her Hepzi-bah, Iſai. 62.4. My delight in her, the vvife is the glorie of the Husband, 1. Cor. 11.7. And the Husband the glorie of the Wife: ſo God looked upon this people as his glorie, Iſai 4.5. Ʋpon all the glorie ſhall be a defence, Iſai. 62.3. They were a Crowne of glorie in the hand of the Lord, and God was their glorie, Jer. 2.11. There was mutuall delight in each other, God looked upon them, as his Jewels, as his peculiar Treaſure.
3. Communication of what they have each to other, eſpecially of the Husband to the wife, he communicates himſelf, his name, his eſtate, his ſecrets to his beloved, and ſo did God unto this woman, and doth unto his Church, Pſal. 76.1, 2. In Judah is God knowne, his name is great in Iſrael: In Salem alſo is his Tabernacle, and his dwelling place in Sion. They had God amongſt them,
For his name he imparts it to his Church, Jer. 33.16. She ſhall be called Jehova Zidkeneu, which is the Lords name, Chap. 23.6. and the Church is called Chriſt, 1 Cor. 12.12. Jer. 14.9. Wee are called by thy name.
Eſtate, ſhe had the Land of Canaan given her, which was the Land of Immauel, Iſai. 8.8.
God communicated to his people his vviſdome, power, ſecrets, truths, Spirit, merits and righteouſneſſe of his Sonne.
By vertue of this Covenant they had mercies temporall and ſpirituall promiſed them and given in.
1. Temporall and they were many.
1. Canaan was promiſed them, Abraham had the firſt promiſe of it, and often to them it was renewed, Deut. 6.10, 11. Chap. 11.23.24. This Land hath divers encomiums in the Word.
1. Its cal'd the deſire and glorie of all Lands, Ezekiel 20.6.
2. The Land of Immanuel, Iſai. 8.8.
3. It was a Type of Heaven, and therefore is cal'd the Land of the living, Pſal. 27.13. the Reſt and Inheritance of the people, Deut. 12.9. and it was given them of free Grace, through the Covenant, Deut. 9.6.
2. Great increaſe in that Land, Deut. 7.12, 13, 14. Pſal. 67.6. The earth ſhall yeild her increaſe, and God even our God ſhall bleſſe us.
3. Healthfulneſſe, Deut. 7.15. Ezod. 23.25. with Exod. 15.26. God would bee a Phyſitian amongſt them, and heale them.
4. Length of dayes, if they kept Covenant with God Deut. 4.40. this is made an argument, to move Children to honour their Parents, Exod. 20.12. Deut. 5.16. and people are preſſed by this argument, to love God, and obey him, Deut. 30.20. Chap. 32.46., 47.
5. Honour and eſteeme in the world, Deut. 26.18, 19. Chap. 28.13. Pſal. 148.14. this Balaam propheſied of, Numb. 24.7.
6. Power againſt, and victorie over their enemies, Deut. 11 25. Levit. 26.7, 8. Deut. 33.27. Joſh. 10.42. Pſal. 68.35. Numb. 23.23.
7. Peace, Levit. 26.6. I will give Peace in the Land, &c. Hence they ſaid, Iſai. 26.12. Lord thou wilt ordaine peace for us.
8. Protection, Deut. 33.29. 2 Sam. 23.3. 1 Chron. 17.24. The Lord of Hoſts is the God of Iſrael, &c. Pſal. 68.34. and Pſal. 90.1.
9. Deliverance, Levit. 26.44, 45. Zech. 9.11. they were delivered out of Babylon, through the blood of the Covenant, when in danger by Zerah, 2 Chron. 14.9.11. God by vertue of the Covenant delivered them, Pſal. 44.4.
10. By vertue thereof, God made Strangers and Heathens ſerviceable unto his people, Iſai. 45.3, 4. Ezra 7.11. and turned the plots and curſes of enemies into bleſſings, Deut. 23.5.
2. Spirituall mercies, and they were diverſe.
1. They had God to be their God in a ſpeciall manner. God was God of all creatures, and of the Heathens, but not as of this people, in reſpect of them they were without God, Epheſ. 2.12. but the Jewes had God to be, theirs in a moſt peculiar manner, 2 Sam. 7.24. 1 Chron. 17.22. therefore happie in the judgement of the Lord, Pſal. 144.15. all in God was theirs: as all the man is, and hath, is the womans, when marryed unto him, Iſa. 54.5. Exod. 33.19. he let Moſes ſee what he had in God, and not only Moſes, but that people alſo ſaw his glorie, Deut. 5.24. They owned one another, Exod. 15.2. Deut. 32.3. Pſal. 50.7. Hebr. 11.16.
2. He recorded his name amongſt them, and dwelt with them, Levit. 26.11, 12. Pſal. 132.13, 14. Numb. 23.21. when God was with them, none could hurt them, but when he was abſent, then evill came upon them, Deut. 31.17. its worth much to have God amongſt a people, Pſal. 76.1, 2.
3. The Law was theirs, which was holy, juſt and good, Deut. 4.8. What Nation is there ſo great, that hath Statutes and judgements ſo righteous, &c. they made men wiſer then their enemies, than all their Teachers, Pſal. 119.98, 99. They were foreign livelie Oracles. Acts 7.38. Pſal. 147.19.20.
4. He made his minde and ſecrets knowne unto that people, 2 Sam. 7.27. Moſes had familiar converſe with God, Abraham was his friend, God gave them Ʋrim and Thummim, they were taught of God, whereas the Nations were deluded by the Devill and his Oracles.
The Lord appeared to Jacob, Joſhua, Solomon, and others, and made knowne his will to th m
5. They had forgiveneſſe of ſinnes, Exod. 20.6. that's a pardoning merciemercy, becauſe viſiting iniquitie is contrarie to it, and noteth puniſhment, Exod. 34.6, 7. Iſai, 55.7. Michah 7.18. Dan. 9.9.
6. This Covenant was the ground of their being heard in prayer, 1 Sam. 1.17. the God of Iſrael grant thee thy petition, Dan. 9.17. 1 Sam. 23.10, 11. 1 Kings 8.23. 2 K. 19.15. 1 K. 17.21. Jer. 14.8.
From hence they had,
1 A ground of expoſtulation with God, Pſal. 22.1. My God my God, why haſt thou forſaken me, &c. 2 Chron. 20.12. Exod. 32.11.
2. Of challenging God for helpe, Pſal. 3.7. Ariſe O Lord, ſave me O my God, Pſal. 35.23. Pſal. 40.17.
3. Of confidence, Micah 7.7. My God will heare me, I will looke unto the Lord, and waite for the God of my ſalvation, my God will heare me, Iſa. 25.9.
7. They had many priviledges, by vertue of this Covenant.
1. They were a holy people, Exod. 19.6. Deut. 7.6. Iſai. 62.12. Dan. 12.7. God cal'd them his anointed, Pſal. 105.15. his Saints, Pſal. 50.5.
2. They were deare unto God, Deut. 7.6. Exod. 19.5. a peculiar treaſure, they were his jewels, Mal. 3.17. as the Apple of his eye unto him, Deut. 32.10. a people neare unto him, Pſal. 148.14. in his armes, Deut. 33.27. his glorie, Iſai. 4.5. Pſal. 78.61.
3. The Meſſiah was to come of them, Luke 1.72. Gen. 22.18.
4. Amongſt them did the Lord chooſe out materials, for the heavenly Canaan, Rom. 9.4. the adoption appertain'd to them.
8. Eternall life and ſalvation, Acts 15.11. Wee believe that through the grace of our Lord Jeſus Chriſt wee ſhall be ſaved, even as they. They had ſacrifices tipyfied Chriſt, and the brazen Serpent.
Obſer. 1.
That we are backward to believe what the Lord ſaith and propounds unto us, he came to this woman, pittied her in her bloodie, ſinfull afflicted condition, ſaid unto her live, promiſed to doe much for her, but ſhe feared, doubted, apprehended not Gods intentions by Moſes, Exod. 2.11, 12. compar'd with Acts 7.25. ſhe was like other women, that believe not their ſuitors too eaſily, when they tell them of great eſtates, honours, advantages they ſhall have by them, and ſo put them to it, to make things out cleare and evident, wherereupon they vow and ſweare to them it is ſo. This was the caſe here, the Iſraelitiſh woman was not forward to believe, the Lord he ſweares by himſelfe unto her, and you know an oath is for confirmation, Heb. 6.16. ſo then that ſhe might have her ſcruples, feares, doubts jealouſies remov'd, and be confirm'd in the reallitie of things, the Lord is pleas'd to ſweare. She had ſeene the great plagues upon the Aegyptians, the ſignes, wonders, and mighty hand of God, in bringing her out of Aegypt, yet this ſatisfied her not, her ſpirit was unbelieving, and God ſweares to cure and take away that unbeliefe. O nos felices, &c.
Happy wee, for whoſe ſakes the Lord will vouchſafe to ſweare, but O moſt miſerable wee! if wee believe not the Lord ſwearing.
He hath ſworne that he hath not pleaſure in the death of the wicked, Ezek. 33.11. Iſai. 45.23. I have ſworne that every knee ſhall bow.
Obſ. 2. See the infinite kindnes, and condeſcenſion of God towards poore ſinners, that he will enter into Covenant with them; he is a God of infinite glorie, excellencie, majeſty, holineſſe, greatneſſe; to him All the Nation… of the earth, are but as the drop of a bucket, and as the ſmall duſt of the ballance, Iſa. 40.15. and what was this Nation of the Jewes, The feweſt of all people, Deut. 7.7. and yet the Lord is pleaſed to make a Covenant with this people, this Iſraelitiſh woman. What was there in it to move the Lord thereto, was ſhe of great birth? No, Thy Father was an Amorite, thy Mother an Hittite; had ſhee any breeding? any great portion? any beauty? no ſhe was Infans expoſitus, brought up in brick, and clay, a bond ſervant, not having a rag to cover her nakedneſſe, ſhe lay in her blood, and was without all beauty under great ſcorne and reproach, yet the Lord is pleaſed to enter into a Covenant of mercy with her, but it may be the Lord foreſaw that ſhe would prove well, be loving, obedient dutifull, no, the Lord foreſaw ſhe would be a contentious wife, a continuall dropping, that ſhe would be murmuring, ingrateful, whoriſh, rebellious, and idolatrous: yet he ſtrikes a Covenant with her, &c. God might have dealt with her and us in an abſolute way, commanded us and immediatly deſtroyed us, if wee had not obey'd, but he condiſcends to deale with us in a way of Covenant, a way of mercy, with us wormes, bubles, drops, &c.
This ſhould,
1. Put us into a rapture of admiration, and make us ſay with David, Pſal. 8.4. O Lord! what is man that thou art mindfull of him, and the Sonne of man that thou viſiteſt him?
Pſal. 144.3. Lord, what is man, that thou takeſt knowledge of him? or the Sonne of man that thou makeſt account of him.
Job 7.17. What is man that thou ſhouldeſt magnifie him? and that thou ſhouldeſt ſet thine heart upon him?
2. Indeare the Lord unto us abundantly, when great ones ſtoope to weake unworthy ones, its a great indearing of them unto thoſe they ſtoop to. When Boaz condiſcended to Ruth, it drew her heart ſtrongly towards him.
3. Make us faithfull unto God, not to let our hearts runn out a whoring after other things, I am my beloveds, ſaid tht Spouſe, ſhe was not for others, Job made a Covenant with his eyes, and would not think of a Maid, he was faithfull to God, it was an imputation to Solomon, that his heart, was not perfect with the Lord, 1 Kings 11.4.
4. Make us free and chearefull in our obedience, yeilding ſuch as ſprings from Covenant rather then command, from love rather then feare.