BOOK 3. THE PROMISE.
CHAPTER 1.
3.1.3. Of the Covenant of Promise, as manifested to Abraham.
Of the Covenant of Promise, as manifested to Abraham.
The second breaking forth of this gracious covenant, was to Abraham, and now it shines in a more glorious light than it did before; at first it was propounded in very dark and cloudy terms, not easy to be understood, and most things sparingly expressed, but in this second rise and manifestation, we have it laid down in plainer terms, "I will establish my covenant between me and thee, and thy seed after thee, in their generations, for an everlasting covenant, to be a God to thee, and to thy seed after thee," Gen. xvii. 7. For the right understanding of this, we shall examine these particulars.-- 1. What a covenant is? 2. What is the establishing of this covenant? 3. Betwixt whom is the covenant to be established? 4. For what time is the established covenant to endure? 5. What are the privileges of this covenant? 6. What is the condition of this covenant? 7. Who is the head both as undertaker, and purchaser, and treasurer upon whom this covenant is established?
1. What is a covenant? It is a contract of mutual peace and good will, obliging parties on both hands to the performing of mutual benefits and offices. Thus was the covenant betwixt God and Abraham; there was a mutual stipulation in it; on God's part to perform his promises of temporal, spiritual, and eternal grace; and on Abraham's part to receive this grace by faith, and to perform due obedience and thankfulness to God. Hence a little nearer, and we say the covenant is a mutual compact, or agreement betwixt God and man, whereby God promiseth all good things, especially eternal happiness unto man; and man doth promise to walk before God in all acceptable, free, and willing obedience, expecting all good from God, and happiness in God, according to his promise; for the praise and glory of his grace. Others describing the covenant of grace (for with the covenant of works we will not meddle) they give it thus. "The covenant of grace is a free and gracious compact, which God of his mere mercy in Jesus Christ hath made with sinful man, promising unto him pardon of sins and eternal happiness, if he will but repent of sin, and embrace mercy reaching forth by faith unfeigned; and walk before God in willing, faithful, and sincere obedience." -- In this description many things are considerable. As,
(a). That the author of this covenant is God; not as our Creator, but as our merciful God and Father in Christ Jesus.
(b). That the cause of this covenant is not any worth, or dignity, or merit in man, but the mere mercy, love, and favour of God.
(c). That the foundation of this covenant is Jesus Christ, in and through whom we are reconciled unto God, for since God and man were separated by sin, no covenant can passs betwixt them, no reconciliation can be expected, nor pardon obtained, but in and through a Mediator.
(d). That the party covenanted with, is sinful man; the fall of our first parents was the occasion of this covenant, and God was pleased to permit the fall, that he might manifest the riches of his mercy in man's recovery.
(e). That the form of this covenant stands on God's part in gracious and free promises of forgiveness, holiness, happiness; and on man's part in a restipulation of such duties as will stand with the free grace and mercy of God in Christ.
(f). That the stipulation on man's part required, is repentance for sin, belief in the promises; and a yielding of fear, reverence, worship and obedience to God according to his word. These I might insist on, but my purposed brevity will not permit.
2. What is the establishing of this covenant? Some say, this speaks the duration of it, of which anon. I suppose it intends also the confirmation of it; we find that the Lord had before made a covenant with Abraham, Gen. xv. 4, 5. And now he doth not abolish the former, and make another, but rather he renews, confirms, and established the former. It may be there was some hesitation or doubting in Abraham so we see, Gen. xv. 2, 3. But now God would assure him infallibly of his will and purpose. O when a man hears that God will vouchsafe so much favour as to enter into a covenant with him, he is ready to say as Gideon did, "Alas! my family is poor in Manasseh, and I am the least in all my father's house; and who am I that I should be raised up hitherto; that God should make such promises as these to me," Judges vi. 15. And hence to prevent such objections, the Lord will confirm and establish his covenant; as, sometimes by his promises; sometimes by an oath; sometimes by the blood of Christ himself; sometimes by seals. So here, in this very place, Gods adds the seal of circumcision, "Ye shall circumcise the flesh of your fore-skin, (saith God) and it shall be a token of the covenant betwixt me and you," Gen. xvii. 11. As sometimes he said of the rainbow, "I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth; -- That the water shall no more become a flood to destroy all flesh. -- For I will look upon the bow, that I may remember the everlasting covenant," Gen. ix. 13, 15, 16. After this manner are the signs and seals of the covenant; circumcise yourselves, saith God, and when I see the circumcision, I will remember my covenant, and I will make good to you all the promises thereof. But what is circumcision to the covenant? Much every way, circumcision was not without shedding of blood; because the covenant was not yet established in the blood of the Messiah. Sure there was much in this; howsoever the rite of itself was nothing; yet as it led the faithful patriarchs to the blood of Christ, and as it assured the purging away of sin by the blood of Christ, and as it signed the circumcision of the heart by the Spirit of Christ; so it found acceptance with God. No sooner he looks on it, but he remembers his covenant, and confirms it, and makes it good to Abraham, and to his seed after him.
3. Betwixt whom is the covenant to be established? "Between Me and thee (saith God) and thy seed after thee." The two heads of this covenant are God and Abraham; on God's part are the whole Trinity of persons, the blessed angels, and all the host of heaven; on Abraham's part are all his seed, and his posterity, yet with this limitation, that "all are not Israel, which are of Israel; neither because they are the seed of Abraham, are they all children of Abraham; but in Isaac shall thy seed be called; that is, they which are the children of the flesh, are not the children of God; but the children of the promise are counted for the seed," Rom. ix. 6, 7. 8. No question this covenant was not to be extended to the Ishmaelites, Idumeans or Keturians, Abraham's carnal seed; these quickly departed both out of Abraham's family and Abraham's faith: no, no, saith God, "I will establish my covenant with Isaac for an everlasting covenant, and with his seed after him." Gen. xvii. 19. With Isaac, and with his seed, i.e. with the spiritual seed of Abraham. Now, under the seed,
(a). All believing Jews, and.
(b). All Gentiles are comprehended; all may be called the spiritual seed of Abraham that walk in the steps of the faith of Abraham: and indeed thus runs the promise. "In thee shall all the families of the earth be blessed," Gen. xii.
(c). And "in thee shall all the nations of the earth be blessed," Gen. xviii. 18. These families and nations must needs comprehend the Gentiles. The apostle is very plain, "As it is written, I have made thee a father of many nations" Rom. iv. 17. "That he might be the father of all them that believe, though they be not circumcised" verse 11. That the blessing of Abraham might come on the Gentiles, through Jesus Christ, that we might receive the promise of the Spirit through faith," Gal. iii. 14. Christians! here is our happiness, the covenant was not "written for Abraham's sake alone, but for us also, if we believe in him that raised up Jesus our Lord from the dead," Rom. iv. 23, 24. You may think all this while, we are only discovering the privileges of Abraham, Isaac, Jacob and of the Jews: No, blessed be God, heaven is no freer to a Jew, than to a Gentile; "There is neither Jew nor Greek, there is neither bond nor free, male nor female," etc. "But if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise," Gal. iii. 28, 29.
4. For what time is the established covenant to endure? It is not for a few days, or months, or years, but forever and ever; it is an everlasting covenant: and indeed the word established sounds this way; "I will establish my covenant," that is (say some) I will have it stand and continue forever; as it was said of David, I have made a covenant with my chosen, I have sworn unto David my servant, thy seed will I establish forever," Psalm lxxxix. 3. And again, "My mercy will I keep for him forevermore, my covenant shall stand fast with him," Psal. lxxxix. 28.
Now this covenant is said to be everlasting a parte ante (as we say) and a parte post.
(a). A parte ante, as being from everlasting in respect of the promise made to Christ for us, which was done (as you have heard) before the foundation of the world: it is not an infant of days; this covenant bears the same date with the divine being itself; as the "mercy of God is from everlasting," Psalm ciii, 17. so the covenant of grace is from everlasting; the writs, evidences and charters of our salvation were concluded, and passed the sign and seal of the blessed Trinity from eternity; the gospel and this covenant is not of yesterday: no, no, it is an old counsel of the infinite wisdom of God.
(b). A parte post, as continuing from everlasting to everlasting. Hence it is called, "A covenant of salt," 2 Chron. xiii. 5. Because it corrupteth not, it faileth not; hence all the blessings of the covenant are said to be everlasting: forgiveness of sins is everlasting, being once forgiven, they are "never remembered any more," Jer. xxxi. 34. Peace and joy is everlasting: "Your heart shall rejoice, and your joy no man taketh from you," John xvi. 22. Salvation is everlasting. "Israel shall be saved in the Lord with an everlasting salvation" Isa. xlv. 17. Decretal covenant mercy was not a lease, but a making the fee-simple (as we call it) of grace and glory to the saints forever; death may put an end to other covenants, as betwixt man and man, or betwixt man and wife; but this covenant betwixt God and us stands fast forever; though Abraham be dead, yet God is Abraham's God still, and by virtue of this covenant Abraham shall be raised up at the last day.
5. What are the privileges of this covenant? I answer, the privileges of the covenant are many: as, they are great things, and great blessings which our God promiseth, so they are very many and numerous; the covenant is full of blessings, it is a rich store-house, replenished with all manner of blessings; it is not dry, nor barren, but like the fat olive or fruitful vine; it is a well of salvation, a fountain of good things, a treasure full of goods, of unsearchable riches, which can never be emptied, nor come to an end. Hence it is that our finite narrow capacities can never apprehend the infinite grace that this covenant contains; yet as we may see things darkly as in a map, so let us endeavour, as we are able, to view them in some map, or brief compendium; that by the little we do see, we may be raised up to the consideration of things not seen, which shall be revealed in due time.
The privileges of the covenant are folded and wrapped up in the promises of it; every promise contains a privilege; but the time of unfolding every promise is not yet come; then only shall the promises of all sorts be unfolded, when the heavens "as a vesture shall be folded up," Heb. i. 12. In the mean time we have a right and interest in the privileges of eternity by virtue of the promise; and hence the very terms of a covenant and promise are taken for the same, Eph. ii. 12. Rom. ix. 4. I shall for the present confine myself only to those promises and privileges of the covenant, which were manifested to Abraham. And they were. Of Things Temporal and Spiritual.
(a). Of things temporal. Thus we read God promiseth Abraham, "I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing, and I will bless them that bless thee, and curse him that curseth thee, and unto thy seed will I give this land," Gen. xii. 2, 3, 7. We may add hereto the repetitions that God makes of these promises over and over, "Lift up now thine eyes, and look from the place where thou art, northward, and southward, and eastward, and westward, for all the land which thou seest, to thee will I give it, and to thy seed forever. And I will make thy seed as the dust of the earth, so that if a man can number the dust of the earth: then shall thy seed also be numbered." Gen. xiii. 14, 15, 16. "And the Lord brought forth Abraham abroad, and said. Look now towards heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be," Gen. xv. 5. And the Lord again appeared unto Abraham, and said, I will make my covenant between me and thee, and will multiply thee exceedingly; and thou shalt be a father of many nations, neither shall thy name any more be called Abram, but thy name shall be Abraham, for a father of many nations have I made thee. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. And I will give unto thee, and thy seed after thee, the land wherein thou art a stranger, all the land of Canaan for an everlasting possession, Gen. xvii. 2, 4, 5, 6, 8. "By myself have I sworn, saith the Lord, that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of heaven, and as the sand upon the sea shore, and thy seed shall possess the gate of his enemies," Gen. xxii. 16 17. See here the temporal blessings that God promises Abraham, they are heaped together in Gen. xii. 2, 3, 7. As,
(i). "I will make of the a great nation; and this he promiseth once and again; it seemed a thing incredible, because Abraham was old, and Sarah was barren and old, and it ceased to be with Sarah after the manner of women; yet for all this God is all sufficient: Abraham shall have his desire, he shall be a father, not only of a few children, but of a numerous nation; yea, of many nations, Ishmaelites, and Midianites, and that famous nation of the Jews (of whom it is said, "What nation is so great?" Deut. iv. 7, 8.) must all descend from Abraham. Scripture and Heathen authors use these three things proverbially, to signify an huge and exceeding great number, the dust of the earth, and the sands of the sea, and the stars of heaven; and all these are brought in to resemble the number into which the seed of Abraham should break forth.
(ii). "I will bless thee," saith God; and this blessing had relation to his wealth and riches, "Abraham was very rich in cattle, in silver, and in gold," Gen. xiii. 2. No question those riches came from this blessing; "The blessing of the Lord maketh rich, and he addeth no sorrow with it," Prov. x. 22. This was God's care of the children of Abraham, that he would give them riches, but least their hearts should be lifted ap, and they should forget the Lord in the midst of their riches, he learns them, and bids them remember this lesson, "Say not in thine heart. My power and the might of my hand hath gotten me this wealth; but remember the Lord thy God, for it is he that giveth thee power to get wealth, that he may establish his covenant, which he swore unto thy fathers, as it is this day," Dent. viii. 17, 18. True riches come from God, and by virtue of this covenant: O that none of us had any wealth, but such as comes by virtue of a promise, and of the covenant of grace?
(iii). I will make thy name great, saith God; and no monarch ever was so famous in conquering nations, or the whole world, as Abraham for his faith and obedience; God hath magnified his name amongst the Hebrews, who, for these three thousand years and upward, have acknowledged none (except Moses) greater than Abraham: the Jews could say to very Christ, "Art thou greater than our father Abraham? -- Whom makest thou thyself?" John viii. 53. And God hath so magnified his name amongst Christians, that all believers look upon it as a glory to be called children of Abraham: nay, we cannot be Christ's, we have no part in Christ unless we be Abraham's "seed, and heirs according to the promise," Gal. iii. 29.
(iv). "Unto thy seed will I give this land," saith God, as "an everlasting possession," Gen. xvii. 8. But how should that which the Israelites possessed only for a time, be called an everlasting possession? The answer is. That the word translated everlasting, doth not ever signify that which shall have no end; but an age, a term, or continuance; as it was said of Samuel, "He should appear before the Lord, and there abide forever," 1 Sam. i. 22. i.e. As long as he lived. And "I will praise the Lord (saith David) forever and ever," Psalm cxlv. 1, 2. i.e. While I live will I praise the Lord. "As long as I shall have any being I will sing praises unto my God," Psal. cxlvi. 2. And the desolations of the captivity were called, "Perpetual desolations," Jer. xxv. 9. i.e. Long desolations, even for seventy years.
Touching these blessings, or privileges, I have no more to say but this, that God gave more of the temporal, less of the spiritual to the natural seed in the first ages, but in the latter ages, more of the spiritual privileges, and less of the temporal; yea, and thus it is this day, for the most part among the Christian seed of the Gentiles: "For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called," 1 Cor. i. 26
(b). Of things spiritual, thus we read, "Fear not, Abraham, I am thy shield, and thy exceeding great reward; I am God all-sufficient, or omnipotent, the almighty God; and I will be a God unto thee, and to thy seed after thee," Gen. xv. 1. and xvii. 1. 7. O what precious promises are these!
(i). I am thy shield, to keep thee from all evil; such a shield as that no creature can pierce through, such a shield as shall cover thee over; nay, such a shield as shall cover thee about; as sometimes God spoke of Jerusalem. "I, saith the Lord, will be unto her a wall of fire round about," Zech. ii. 5. So here, I will be a shield, a wall of fire round about: not only a wall to keep thee safe, but a wall of fire to consume all them that are against thee; as a fire which stands about like a wall, doth not only defend those that are within, but it burns those without that come near unto it; so is God to his people.
(ii). I am thy exceeding great reward; I am the almighty God; I will be a God unto thee. This is the very soul of the covenant, and of all the promises of God: q.d. Quantus, quantus sim vester ero; all I am is thine, myself, my goods, my glory, whatsoever is in me, all that I have, and all my attributes are thine; my power, my wisdom, my counsel, my goodness, my riches, whatsoever is mine in the whole world, I will give it thee for thy portion; I and all that I have are thine, for thy use; Christians was not this an exceeding great reward? Who can understand the height, and depth, and length and breadth of this reward? Surely, "Happy is the people that is in such a case; yea, happy is that people whose God is the Lord," Psalm cxliv. 15. But more of this hereafter.
6. What is the condition of this covenant? I answer. The condition of the covenant of grace is faith, and only faith; to this purpose it is said of Abraham, "He believed in the Lord, and he counted it to him for righteousness," Gen. xv. 6. Rom. iv. 3. Gal. iii. 6. James ii. 23. This text is often alleged by the apostles, the word believed imports, That he thought the word of God to be sure, certain, stable and constant: it is such a belief as is opposed to fainting: as it is said of Jacob, when he heard the report of his sons, that Joseph was alive, his heart fainted, Gen. xlv. 26. Because he believed not: but when he believed, his heart revived: and David said of himself, "I had fainted, unless I had believed," Psal: xxvii. 13. So that it is a lively motion of the heart, assenting unto, and trusting on God, and in the word of God as firm and constant. This wast he very condition of the covenant which God required of Abraham, q.d. Abraham, dost thou believe that such a Messiah shall be sent into the world! Art thou able to believe? Yes, I believe. Lord, said Abraham. Well, said God, I will put thee to the trial: I will give thee a son, though thou art as a dead man, and Sarah as a dead woman; yet I will promise thee a son, art thou able to believe? Again, thou seest the land of Canaan, thou hast not one foot in it, yet I will give thee this land, the length and breadth of it for thy possession, art thou able to believe this? You will say. What are these to the condition of the covenant, which is only to believe in God, and in Jesus Christ? O yes,
(a). These were shadows of the great promise, Christ: and therefore that act of faith, whereby Abraham believed that he should have a son, and that his children should possess the land of Canaan, was likewise a branch, a shadow, a pledge of that main act of faith, whereby he believed the promised seed, in whom himself and all the nations of the earth should be blessed. But,
(b). Let this be remembered, that Abraham did not only believe the temporal promises, but every promise; as I will be thy shield, and thy exceeding great reward: now, who is our shield but Christ, and who is our reward but Christ. But especially he believed the promise of the seed, and who is the head of the seed but Christ? And who is our reward but Christ? Yea, he believed in that promised seed, in whom all the nations of the earth should be blessed; and who was that but Christ? "Your father Abraham (saith Christ) rejoiced to see my day, and he saw it, and was glad," John viii. 56. He saw it, how could he see it? Thou art not yet fifty years old, (said the Jews) and hast thou seen Abraham? Or could Abraham see thee, or thy day? Yes, even then he saw it, when he believed in Christ: he could see it no otherways but by an eye of faith: and therefore no question he believed in Christ, and that was counted to him for righteousness.
But (may some say) if faith alone be the condition of the covenant, then what need is there of any obedience, or works of holiness? -- This was the old plea of loose libertines in the apostles times, to whom James gave an answer, "But wilt thou know, O vain man that faith without works is dead," James ii. 20. "A good tree (saith Christ) is known by its fruit?" and so is right and sound faith: let a man believe in truth, and he cannot but love; and if he love, he cannot but be full of good works: thus Abraham was justified by faith, "Abraham believed God (saith the apostle:) and it was imputed to him for righteousness." But was not this faith accompanied with works? observe but (saith the apostle) when God bid him offer his son, did he not do it? And was not that an exceeding great work? Surely "his faith wrought with his works, and by faith was works made perfect" James ii. 23. compared with 21, 22.
7. Who is the head, both as undertaker and purchaser, and treasurer upon whom this covenant is established? I answer Christ, and none but Christ. "All the promises of God in him are, yea, and Amen, unto the glory of God by us," 2 Cor. i. 20. This was very darkly held forth in the first manifestation of the covenant to Adam; but now in this second breaking forth of it, it is very fully expressed, and often repeated; thus, Gen. xii, 3. "In thee shall all the families of the earth be blessed." And Gen. xviii. 18. "All the nations of the earth shall be blessed in Abraham." And Gen. xxii. 18. "In thy seed shall all the nations of the earth be blessedSee Gen. xxvi. 4. and xxviii. 14. In comparing these texts, we have a clear understanding thereof; in thee, in Abraham shall all the families and nations of the earth be blessed; but lest Abraham himself should be thought author of this universal blessing, therefore is the explication. "In thee, i.e. in thy seed; and this seed, saith the apostle very expressly, is Jesus Christ." "Now to Abraham and his seed were the promises made. He saith not, and to seeds, as of many; but as of one, and to thy seed which is Christ," Gal. iii. 16 . So then here is the sense; out of thy posterity shall spring the Messiah, by whom not only thy posterity, but all the nations of the earth shall be blessed. You may remember in the first promise Christ was called the seed of the woman; but now the seed of Abraham; Christ was the son of Eve, or (if you will) the son of Mary, and so the seed of the woman; and Mary was a daughter of Abraham, and so Christ, and Mary, and all upwards were of the seed of Abraham. But where shall we find mention of the passion of Christ in this express sure of his covenant to Abraham? In the first manifestation it was included in that phrase of bruising his heel; and surely this is essential to the covenant of grace in any overture of it; some answer, that this is thrice put on in the passage of this covenant with Abraham;
(a). First, in the federal confirmation, by "the smoking furnace, and burning lamp, that passed between those pieces of the sacrifice," Gen. xv. 17. As the sacrifice was divided, so was Christ's body torn; and as the smoking furnace, and burning lamp passed between the divided pieces, so the wrath of God run betwixt, (as I may say) and yet did not consume the rent and torn nature of Christ.
(b). Secondly, in that federal confirmation by the sign of circumcision: there could not be circumcision without shedding of blood, and where God commands shedding of blood in any of his ancient ordinances, it doth certainly reach to the blood of Christ, and his everlasting testament.
(c). Thirdly, in the resolved sacrifice of Isaac, which was a plain type of the death of Christ, Gen. xxii. 10. See it in these particulars,
(i). Isaac was Abraham's son, his only son, his innocent son, the beloved son of his hither, and yet Abraham freely offers up his son; so Christ was the Son of God, his only Son, his innocent Son, "like to us in all things, sin only excepted and the beloved Son of his Father, "this is my beloved Son, in whom I am well pleased;" and yet God more freely offers up his Son out of his own bosom.
(ii). Abraham by God's commission rose up early in the morning to sacrifice his son; and the Jews by God's permission rise early in the morning to condemn the Son of God; and hence he is called the Hind of the morning, Psal. xxii. 16. compassed with dogs that hunted and pursued his life.
(iii). Abraham must offer up his son upon the mount, the very mount on which Solomon's temple was built, which typified the body of Jesus Christ, John ii. 19 So God offered his Son upon the mount, if not on the same mount (as Augustine thinks) yet on a mountain not far distant from it; Golgotha was the very skirt of Moriah; the one being within the gates of the city, and the other not far without, the very nearest to the city of all.
(iv). Abraham first laid the wood on Isaac, and then he laid Isaac on the wood: so God first lays the cross on Christ, "He bearing his cross, went forth unto a place called the place of a scull," John xix. 17, 18. And then he lays Christ on the cross; there they crucified him, saith John: or there they bound him to the cross, and fastened his hands and feet thereto with nails.
(v). Isaac must be offered alone, the servants must stay at the foot of the hill, little knowing the business and sorrow in hand; so Christ must tread the wine-press alone? Isa. lxiii. 3. The disciples fear and flee, and little consider the agony of their master. 6. Abraham carries in his hand the sword and fire against his son; so God carries in his hand the sword and fire, the sword signifying the justice of God, the fire his burning wrath against the sons of men: and both these were bent against Christ, in whom the justice of God is satisfied, and the dame of his wrath extinct and quenched. That this was a plain type of Christ's passion, is hinted at in the blessing that God speaks to Abraham after this trial: "By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son, that in blessing I will bless thee, and in thy seed shall all the nations of the earth be blessed," Gen. xxii. 16, 17 , 18. All believers are blessed in the death of Christ, who was that seed of Abraham typified by Isaac, Abraham's son: for as Abraham intended, so God truly sacrificed his Son, his only Son, to take away sin.
Thus far of the covenant of promise, as it was manifested from Abraham to Moses.