The Covenant Sealed, Treatise · Chapter 7 · Section 2
SECT. II.
FOr further explanation of this point, ſeveral Propoſitions muſt be laid down.Explicatory Propoſitions.
Propoſition. 1.
Firſt,A Covenant properly ſo called is entred between God and his people. God enters a Covenant exactly and properly ſo called with his people. A Covenant in the true nature of it, paſſeth between God and man: I took this for granted in the introduction into the Treatiſe of the Covenant of God entered with mankind, where in its proper place it might have been handled, ſuppoſing that there had been none that had denyed it; But ſince that time I have ſeen my miſtake, and among the many queſtions that have been moved and agitated about the Covenant, it is queſtioned whether there be any ſuch thing as a Covenant entered between God and any of the ſons of men upon earth? Commands and promiſes are confeſt, but a Covenant is diſputed. The way to make it good, is, to prove from Scripture the name, and the thing; when theſe are proved, all is clear.The word Covenant proved. The word we find in places above number, Deut. 29.12. They ſtood that they might enter into Covenant with the Lord God. God is often put in mind by his people of his Covenant, Pſal. 74.20. and he promiſes, Levit. 26.42. to remember his Covenant. Theſe are then ſuch tranſactions between God and his people that are called by the name of a Covenant; when this cannot be d…nyed, the impropriety of the word is objected, that the word of command given of God out of Soveraignty, and the word of promiſe given out of mercy; they are called by the name of a Covenant, when ſtrictly ſo called they are (as is objected) no Covenant at all. But to avoyd this, the thing it ſelf may be as eaſily proved as the word,The th…ng it ſelf proved and when we have nomen and nominis rationem, then we have a Covenant not aequivocally, but truly ſo called. And here I may deal liberally with any adverſary, and undertake to make proof not onelyonly of all the eſſentials of a Covenant, but the uſual adjuncts: not onelyonly all that makes up the nature, but all acceſſories uſually added to the ſolemnity of Covenants. For the eſſentials of a Covenant, or real properties, they are (as Mr. Burges ſaith) A mutual conſent and ſtipulation on both ſides. In the eſſentialls of it.Parties, conſent, and mutual engagement is all that is required to the being of a Covenant; when two parties agree, and either of them both have their conditions to make good, there is a Covenant or bargaine; ſee it exemplified in ſeveral inſtances given, Treatiſe of the Covenant, Pag. 3. All of theſe we find in that one place, Deut. 26.17, 18, 19. in the Covenant that God enters with his people, Thou haſt avouched the Lord this day to be thy God, and to walk in his wayes, and to keep his Statutes, and his Commandements, and his Judgements, and to hearken to his voyce: And the Lord hath avouched thee this day to be his peculiar people, as he hath promiſed thee, and that thou ſhouldeſt keep all his 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 an holy people unto the Lord thy God, as he hath ſpoken. There are the Covenanters, God and his people. There is conſent on both parties. Thou haſt avouched, the Lord hath avouched. And there is a ſtipulation on both ſides; On Gods part, to make them high above all Nations, which he hath made, in praiſe, and in name, and in honour: On the peoples part, to keep all his Commandements, to be an holy people. There are Covenant-mercies from God to his people, unto which of grace he engages himſelf; and there are Covenant-duties unto which man ſtands engaged, Pſal. 103.17, 18. But the merciemercy of the Lord is from everlaſting to everlaſting, upon them that fear him, and his righteouſneſs unto childrens children; to ſuch as keep his Covenant, and to thoſe that remember his Commandements. Let none ſay that this was a legal Covenant, in which man had his conditions, but is freed from all in the Covenant Evangelical. Not to mention what I have elſewhere ſaid, Mr. Ball, Treatiſe of the Covenant, Pag. 102, 103, 104. Mr. Burges, Vindiciae legis, Pag. 224, 225. have abundantly manifeſted the contrary, and moſt amply of all others (that I have read) Mr. Cobbet in his Vindication, Pag. 60, to Pag. 70. where he delivers this concluſion, that the body of the Jewiſh Church was under the Covenant of grace, making it good with twelve arguments, and anſwering as many objections. Gods engagements in Goſpel-times none deny, mans reſtipulation is all the queſtion. And this is as clear in New Teſtament-times, as it was in the dayes of the Law; that of Chriſt fully holds it out, Joh. 8.51. If any man keep my ſayings, he ſhall never ſee death. Chriſts engagement there, is to keep from death; and upon theſe termes, that man keep his ſayings: Here is a full tender of a Covenant, and Covenant-termes on Chriſts part, he that accepts of Chriſt as his Lord, and profeſſes to keep his ſayings, enters Covenant: he that hath in him ſuch an heart as God wiſhed in Iſrael, To feare him, and keep all his Commandements alwayes, Deut. 5.29. keeps Covenant. Goſpel-Preachers hold out Chriſt in Covenant, and they do not onelyonly tender mercies, but engage to duties: Act. 5.31. Him hath God exalted to be a Prince, and a Saviour, to give repentance and remiſſion of ſins: and this duty of repentance is in order to the priviledge of remiſſion of ſins, as we find from Peter, Act. 3.19. Repent and be converted, that your ſins may be blotted out: when the duty of the Covenant is neglected, the mercy of the Covenant is loſt. This cauſed them in their Miniſtery, to be ſo zealous to urge men to it: Teſtifying both to the Jewes, and alſo to the Greeks, repentance towards God, and faith towards our Lord Chriſt.
For the uſuall ſolemnities of a Covenant,In the uſual acceſſories on ſolemnities. Theſe are found in the tranſactions between God and his people, as well as the eſſentials of it. 1. Covenants uſed to be written for memorial for poſterity, and ſo is the Covenant between God and man, as in Old, ſo in New Teſtament-times. Theſe things are written that you might believe, and that believing you may have everlaſting life, Joh. 20.31. 2. Covenants uſed to be confirmed with outward viſible ſignes, as the killing of beaſts, Jo. 15. Jer. 34 This was done in the old adminiſtration, Exod. 24. Half of the blood was ſprinkled upon the Altar, to denote Gods entering of Covenant, verſ. 6. The people alſo were ſprinkled with blood, to ſhew their voluntary entering into Covenant, verſ. 8. And in the new diſpenſation, a new and unheard of ratification was uſed, the blood of the Mediatour of the Covenant, Matth. 26.27, 28. This Cup is my blood in the New Teſtament which was ſhed for you, and for many, for the remiſſion of ſins. This latter is a plain alluſion to the former, in which you may find, 1. A threefold agreement. Either of both theſe were Covenants. 2. Either of both theſe had their ratifications and confirmations. 3. Either of both were confirmed with blood. 2. A threefold difference. 1. The former was the Old Covenant, which was antiquated; This is the New. 2. The former was ratified, and ſanctified with the blood of beaſts: This is ratified and ſanctified in the blood of Chriſt. 3. That blood could never take away ſin, Heb. 10. This was ſhed many, for remiſſion of ſins.
Thirdly, Covenants uſe to be confirmed by ſeal: ſo is this Covenant between God and his people, as remaines to be ſpoken to. As the being of a Covenant is thus plentifully proved by Scripture-teſtimony, ſo we might as amply prove it by arguments drawn from thence.Arguments evincing a Covenant in the proper nature of it. The Churches of Chriſt are eſpouſed unto Chriſt, Hoſ. 2.19, 20. And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteouſneſſe, and in judgement, and in loving kindneſs, and in mercies; I will even betroth thee unto me in faithfulneſſe, and thou ſhalt know the Lord. 2 Cor. 11.2. I have eſpouſed you to one husband, that I may preſent you to Chriſt; and Spouſes are in Covenant with their Bridegroom. The Churches of Chriſt are married to Chriſt: Eſay 54.5. Thy maker is thine Husband, the Lord of hoſts is his Name, and thy Redeemer the holy One of Iſrael, the God of the whole earth ſhall he be called. And wives are in Covenant with their husbands. Their ſins againſt God are branded with the names of Adulteries, Whoredomes; and theſe are not barely diſobedience of a Command, or neglect of a favour, but breaches of Covenant. The Churches of Chriſt are ſervants of Chriſt, Levit. 25. houſhold ſervants, Epheſ. 2.19. and ſervants are their Maſters by Covenant. Their ſins in this relation are not barely obſtinacy, ſtubbornneſs, or ingratitude, but they are charged with treachery, falſehood, dealing falſely in Covenant, and their hearts being not ſtedfaſt in Covenant. It is above me to conceive, how man can be a Covenant-breaker, not alone reſpective to man, but God as he is frequently charged, when there hath paſt no Covenant between God and man. They may queſtion whether there were ever any ſuch thing as a Covenant in the world.