Numbers refer to Volume and page in Ages Acrobat Version of Owen's works unless otherwise (Personal comments in squared brackets)
6 p 130
But when the same Jacob comes to ask after another name of God, he
answers him not; as it were commanding him to
live by faith on what he was pleased to reveal. Now, then, God had
not made himself known to Abraham, and Isaac, and Jacob by his name
Jehovah,
because he had not peculiarly called himself unto them by that name,
nor
had engaged it in his covenant with them, although it were otherwise
known
unto them. They lived and rested on the name of God Almighty, as suited
to their supportment and consolation in their wandering, helpless
condition,
before the promise was to be accomplished. But now, when God came to
fulfill
his promises, and to bring the people, by virtue of his covenant, into
the land of Canaan, he reveals himself unto them by, and renews his
covenant
with them in, the name of Jehovah. And
hereby did God declare that he came to give stability and
accomplishment
unto his promises; to which end they were now to live upon this name of
Jehovah, in an expectation of the fulfilling of the promises, as their
fathers did on that of God Almighty, in an expectation of protection
from
him in their wandering state and condition. Hence this name became the
foundation of the Judaical church, and ground of the faith of them who
did sincerely believe in God therein. And it is strangely fallen out,
in
the providence of God, that since the Jews have rejected the covenant
of
their
591
fathers, and are cast out of the covenant for their unbelief, they
have utterly forgot that name of God. No Jew in the world knows what it
is, nor how to pronounce it or make mention of it. I know themselves
and
others pretend strange mysteries in the letters and vowels of that
name,
which make it ineffable; but the truth is, being cast out of that
covenant
which was built and established on that name, in the just judgment of
God,
through their own blindness and superstition, they are no more able to
make mention of it or to take it into their mouths. It is required,
then,
that the name of God be given unto us as engaged in covenant, to secure
our expectation that he will be unto us according to his name.
6 p 609
2. We may observe, that no other duty whatever is expressly placed
in the same series, order, or rank with it; which makes it evident that
it is singled out to be professed as a token and pledge of our
sincerity
in all other parts of our obedience unto God. It is by Christ himself
made
the instance for the trial of our sincerity in our universal obedience;
which gives no small
honor unto it. The apostle puts great weight on the fifth commandment,
"Honor thy father and mother;" because it "is the first commandment
with
promise," <490602>Ephesians 6:2. All the commandments, indeed,
had a
promise, "Do this, and live," life was promised to the observance of
them
all; but this is the first that had a peculiar promise annexed unto it,
and
accompanying of it. And it was such a promise as had a peculiar
foundation
through God's ordinance in the thing itself. It is, that the parents
should
prolong the lives of their children that were obedient. Úym,y;
�Wkria}yæ,
<022012>Exodus 20:12, � "They shall prolong thy days;" that is,
by praying
for their prosperity, blessing them in the name of God, and directing
them
in those ways of obedience whereby they might live and possess the
land.
And this promise is now translated from the covenant of
Canaan into the covenant of grace; the blessing of parents going far
towards the interesting their children in the promise thereof, and so
prolonging
their days unto eternity, though their days in this world should be of
little continuance. So it is said of our Savior that "he should see his
seed, and prolong his days," <235310>Isaiah 53:10; which hath
carried
over that word, and that which is signified by it, unto eternal things.
But this by the way. As the singular promise made to that command
renders
it singular, so doth this especial instancing in this duty in our
prayer
render it also; for though, as all the commandments had a promise, so
we
are to carry a testimony with us of our sincerity in universal
obedience
in our addresses unto God, yet the singling out of this instance
renders
it exceeding remarkable, and shows what a value God puts upon it, and
how
well he is
pleased with it.
8 p139
2.) For the rule of this, it is "the oaths of the tribes;" or as
afterward,
"his word," � the oaths of the tribes, that is, the oaths made to them,
� the word he stood engaged to them in. The promise God made by oath
unto
Abraham, that he would give him the land of Canaan for an inheritance,
even to him and his posterity, <011314>Genesis 13:14-17, is here
intimated.
This
promise was often renewed to him and the following patriarchs. Hence
it is called oaths, though but the same promise often renewed: and it
had
the nature of an oath, because it was made a covenant. Now, it was all
for the benefit of the several tribes, in respect of actual possession,
and was lastly
140
renewed to them, <020317>Exodus 3:17; hence called "the oaths of
the tribes," not which they sware to the Lord, but that which the Lord
sware to them. So afterward it is called his word, � "Thy word." This,
then, is the purport of this general proposition, "O Lord, according as
thou promisedst, and engagedst thyself by covenant to Abraham, Isaac,
and
Jacob, with their posterity, that thou wouldst give them the land of
Canaan
to be theirs for an inheritance; so by the dispensation of thy
mighty power thou hast fully accomplished it." And this he layeth down
for the supportment of faith in a time of trouble.
Vol 9 519
(3.) It is an everlasting covenant upon the account of the matter of
it, � the things concerning which it is. It is not a covenant about
corn,
and wine, and oil, � about the growing of our houses, the increase of
our
families or selves in the world; but it is a covenant about everlasting
things, � "things which are not seen," <470418>2 Corinthians
4:18. Grace
is eternal, mercy eternal,
spiritual life, and joy, and comfort, are all eternal things.
"This is life eternal, that they might know thee the only true God,
and Jesus Christ, whom thou hast sent," <431703>John 17:3.
Not only eternal glory, but the grace we have here by virtue of the
covenant, is eternal. "It is not about the land of Canaan, thrones and
kingdoms, � it is not about the prosperity of our families," saith he;
"but about everlasting things."
Now, is there not here great ground for retreat unto this covenant
in all our straits, that hath its rise in everlasting love, its end in
everlasting rest, and the matter whereof are all everlasting things.
This
is the first property of it, and a reason why we ought to make it our
relief,
� because it is an everlasting covenant.
11 p 292
Args from Covenant of Grace for Perseverance of Saints
4. "From the words immediately preceding the passages offered to
debate,
it clearly appears that the promise in these passages relates unto and
concerns their reduction and return from and out of that captivity into
their own land."
Ans. Will Mr. Goodwin say that it doth only concern that? Dareth any
man so boldly contradict the apostle, setting out from this very place
the tenor of the covenant of grace, ratified in the blood of Christ?
<580807>Hebrew
8:7-12. Nay, will any say that so much of the promise here as God
calleth
his covenant, chap. <233133>31:33, 34, 32:38-40, doth at all
concern
their reduction into their own land any farther than it was a type or
resemblance
of our deliverance by Christ? These evident assertions are as express
and
flat contradictions to the evident intendment of the Holy Ghost as any
man is able to invent. But,
293
Mr. Goodwin hath many deductions out of the former "sure and evident"
premises, to prove that this is not a promise of absolute and final
perseverance
(it is a strange perseverance that is not final!) in grace to the end
of
their lives; for, saith he, �
Heb 8.7-13
For if that first covenant had been faultless, then should no place
have been sought for the second.
8 For finding fault with them, he saith, Behold, the days come, saith
the Lord, when I will make a new covenant with the house of Israel and
with the house of Judah:
9 Not according to the covenant that I made with their fathers in the
day when I took them by the hand to lead them out of the land of Egypt;
because they continued not in my covenant, and I regarded them not,
saith
the Lord.
10 For this is the covenant that I will make with the house of Israel
after those days, saith the Lord; I will put my laws into their mind,
and
write them in their hearts: and I will be to them a God, and they shall
be to me a people:
11 And they shall not teach every man his neighbor, and every man his
brother, saying, Know the Lord: for all shall know me, from the least
to
the greatest.
12 For I will be merciful to their unrighteousness, and their sins
and their iniquities will I remember no more.
13 In that he saith, A new covenant, he hath made the first old. Now
that which decayeth and waxeth old is ready to vanish away.
[Owen seems to be deliberately or carelessly
neglecting the context of the verses.]
Jer 31.
32 Not according to the covenant that I made with their fathers
in the day that I took them by the hand to bring them out of the land
of
Egypt; which my covenant they brake, although I was an husband unto
them,
saith the LORD:
33 But this shall be the covenant that I will make with the house
of Israel; After those days, saith the LORD, I will put my law in their
inward parts, and write it in their hearts; and will be their God, and
they shall be my people.
34 And they shall teach no more every man his neighbour, and
every man his brother, saying, Know the LORD: for they shall all know
me,
from the least of them unto the greatest of them, saith the LORD: for I
will forgive their iniquity, and I will remember their sin no more.
[But 35 ¶ Thus saith the LORD, which
giveth
the sun for a light by day, and the ordinances of the moon and of the
stars
for a light by night, which divideth the sea when the waves thereof
roar;
The LORD of hosts is his name:
36 If those ordinances depart from before me, saith the LORD,
then the seed of Israel also shall cease from being a nation before me
for ever.
37 Thus saith the LORD; If heaven above can be measured, and
the foundations of the earth searched out beneath, I will also cast off
all the seed of Israel for all that they have done, saith the LORD.
38 Behold, the days come, saith the LORD, that the city shall
be built to the LORD from the tower of Hananeel unto the gate of the
corner.
39 And the measuring line shall yet go forth over against it
upon the hill Gareb, and shall compass about to Goath.
40 And the whole valley of the dead bodies, and of the ashes,
and all the fields unto the brook of Kidron, unto the corner of the
horse
gate toward the east, shall be holy unto the LORD; it shall not be
plucked
up, nor thrown down any more for ever.]
Jer 32
37 Behold, I will gather them out of all countries, whither I
have driven them in mine anger, and in my fury, and in great wrath; and
I will bring them again unto this place, and I will cause them to dwell
safely:
38 And they shall be my people, and I will be their God:
39 And I will give them one heart, and one way, that they may
fear me for ever, for the good of them, and of their children after
them:
40 And I will make an everlasting covenant with them, that I
will not turn away from them, to do them good; but I will put my fear
in
their hearts, that they shall not depart from me.
[41 Yea, I will rejoice over them to do them good, and I will
plant them in this land assuredly with my whole heart and with my whole
soul.
42 For thus saith the LORD; Like as I have brought all this great
evil upon this people, so will I bring upon them all the good that I
have
promised them.
43 And fields shall be bought in this land, whereof ye say, It
is desolate without man or beast; it is given into the hand of the
Chaldeans.
44 Men shall buy fields for money, and subscribe evidences, and
seal them, and take witnesses in the land of Benjamin, and in the
places
about Jerusalem, and in the cities of Judah, and in the cities of the
mountains,
and in the cities of the valley, and in the cities of the south: for I
will cause their captivity to return, saith the LORD.]
11 p 298 [Owen's answer to Goodwin's 7 objection that "If the
spiritual promises be absolute, so must the temporal be also; for their
accomplishing depends solely on the things mentioned and promised in
the
spiritual."]
2. Temporal promises, as such, belong not primarily to the covenant
of grace, as they are of temporal things for the substance of them, but
to the covenant with that whole nation about their inheritance in the
land
of Canaan, which was expressly conditional, and which held out no more
of God's intendment to that nation but only that there should be an
inviolable
connection between their obedience and prosperity.
11 p 758 [Answer to objection that Ezek 17 provides
unequivocal
evidence of a falling from righteousness, Owen establishes a dichotony
between gracious promises to temporal blessing (land, nationhood,
health,
fruitfulness etc) and eternal covenant blessings bought by Jesus'
blood]
3. That it is not the nature and tenor of the covenant of grace, and
God's dealing with his chosen secret ones, his saints, true believers,
as to their eternal condition, which in these words is intended, but
the
manifestation of the righteousness of God in dealing with that people
of
the Jews, in a peculiar dispensation of his providence towards the body
of the people and the nation in general, appears farther from the
occasion
of the words and the provocation given the Lord to make use of those
expressions
unto them. The proverb that God cuts out Of their lips and mouths by
the
sword of his righteousness in those words was "concerning the land of
Israel;"
used perhaps mostly by them in captivity. But it was concerning the
land
of Israel, not concerning the eternal state and condition of the saints
of God, but concerning the land of Israel, verse 2. God had of old
given
that land to that people by promise, and continued them in it for many
generations, until at length, for their wickedness, idolatry,
abomination,
and obstinacy in their evil ways, he caused them to be carried captive
unto Babylon. In that captivity the Lord revenged upon them not only
the
sins of the present
11 p 758
generation, but, as he told them, also those of their forefathers;
especially the abomination, cruelty, idolatry, exercised in the days of
Manasseh, taking this season for his work of vengeance on the
generations
following, who also so far walked in the steps of their forefathers as
to justify all God's proceedings against them. Being wasted and removed
from their own land by the righteous judgment of God, they considered
the
land of Israel, that was promised to them (though upon their good
behavior therein), and how, instead of a plentiful enjoyment of all
things
in peace and quietness therein, there were now a small remnant in
captivity,
the rest, the far greatest part, being destroyed by the sword and
famine
in that land. In this state and condition, being, as all others of
their
frame and principle, prone to justify themselves, they had hatched a
proverb
among themselves concerning the land of Israel promised to them,
exceedingly
opprobrious and reproachful to the justice of God in his dealings with
them. The sum of the intendment of this saying that was grown rife
amongst
them was, that
for the sins of their forefathers, many, yea, the greatest part of
them, were slain in the land of Israel, and the rest carried from it
into
bondage and captivity. To vindicate the righteousness and equity of his
ways, the impartiality of his judgments, the Lord recounts to them by
his
prophet many of their sins, whereof themselves with their fathers were
guilty, in the land of their nativity, and for which he had brought all
that calamity and desolation upon them whereof they did complain;
alarming,
under many supposals of rising and falling, that principle of rising
and
falling, that principle he laid down in the entrance of his dealings
with
them, � that every one of them suffered for his own iniquity, whatever
they suffered, whether death or other punishment, and not for the sins
of their forefathers, whatever influence they might have upon the
procuring
of the general vengeance that overtook the whole nation in the midst of
their iniquity. This being the aim, scope, and tendency of the place,
the
import of the words and tenor of God's intendment in them, I cannot but
wonder how any man of understanding and conscience can once imagine
that
God hath given any testimony to the possibility of falling out of
covenant
with him of those whom he hath taken nigh to himself through the blood
of his Son in the everlasting bond thereof; as though it were any
thing of his dealing with the saints in reference to their spiritual
and
eternal condition that the Lord here reveals his will about, being only
the tenor of his dealings with the house of Israel in reference to the
land of Canaan.
[Doesn't Paul make the same claim in 1 Cor 5 and Gal 5, and John in 1 Jn 5 and Rev?]
[In further disputing on possibility of fall of a righteous man from
Ezek 17. Owen distinguishes 2 covenants sharply and falsely.]
11 p 764
The severals of the text come nextly under consideration, and amongst
them, first, the subject spoken of (that we may take the words in some
order, Mr. Goodwin having roved up and down, backwards and forwards,
from
one end of the text to the other, without any at all), and this is, "A
righteous man;" that is, such an one as is described, verses 5-9, "But
if a
man," etc.; that is, such an one as walks up to the judgments, and
statutes, and ordinances of God, so far as they were of him required in
the covenant of the land of Canaan, and according to the tenor of it,
whereby
they held their possession therein, and whereby heavenly things were
also
shadowed out. That this is the person intended, this his righteousness,
and this the matter upon which he is here tried, is clear in the
contexts
beyond all possible contradiction; so that all farther inquiries into
what
righteousness is intended is altogether needless What with any color of
probability can be pretended from hence as to the matter in hand arises
from the analogy of God's dealings with men in the tenor of the
covenant
of grace and the covenant of the land of Israel;
which yet are eminently distinguished in the very foundation of them,
the one being built upon this bottom, "The soul that sinneth, it shall
die," the other upon a dispensation of another import, as has been
declared.
We do, then, plainly supererogate as to the cause in hand, by the
confutation
of the answers which Mr. Goodwin farther attempts to remove, and his
endeavor
therein; which yet shall not be declined.
Confused basis of seed - land promise, conflate land possession with
law.
Enjoyment of land conditioned on obedience under Law
Obedience to Law a fruit of grace
Vol 17 Exercitations on letter to Hebrews
EXERCITATION 16.
JEWISH TRADITIONS ABOUT THE COMING
OF THE MESSIAH.
1. Other considerations proving the Messiah to be long since come.
2. Fluctuation of the Jews about the person and work of the Messiah.
3. Their state and condition in the world for sixteen ages.
4. Promises of the covenant made with them of old all fulfilled, unto
the expiration of that covenant.
5. Not now made good unto them � Reason thereof � The promise of the
land of Canaan hath failed;
6. Of protection and temporal deliverance.
7. Spirit of prophecy departed.
8. Covenant expired.
9. Jewish exceptions � Their prosperity;
10. The sins of their forefathers;
11-13. Of themselves � Vanity of these exceptions � Concessions of
the ancient Jews � Folly of Talmudical doctors.
14. Tradition of the birth of the Messiah before the destruction of
the second temple.
15, 16. Tradition of the school of Elias about the world's continuance
� Answers of the Jews unto our arguments, by way of concession.
17. The time prolonged because of their sins � Vanity of this pretense.
18. Not the Jews only, but the Gentiles concerned in the coming of
the Messiah.
19. The promise not conditional � Limitations of time not capable of
conditions.
20. No mention of any such condition.
21. The condition supposed overthrows the promise.
22. The Jews in the use of this plea self-condemned.
23. The covenant overthrown by it.
24. The Messiah may never come upon it.
Vol 17 Ex 17. p 510 Sn 29 Jesus the True Messiah
On all which considerations, it appeareth that none can possibly be
intended in this promise but he whose birth was t/a, a miraculous
"sign,'"
as being born of "a virgin;" and who, being born, was "God with
us,"
both in respect of his person, uniting the natures of God and man in
one,
and of his office, reconciling God and man, that God might dwell with
us
in a way of favor and grace; he whose the land should be in an
everlasting
kingdom.
Vol 17 Ex 18 p560 Jews objections answered
10. Moreover, it is granted that there shall be a time and season,
during the continuance of the kingdom of the Messiah in this world,
wherein
the generality of the nation of the Jews, all the world over, shall be
called and effectually brought unto the knowledge of the Messiah, our
Lord
Jesus Christ; with which mercy they shall also receive deliverance from
their captivity, restoration unto their own land, with a blessed,
flourishing,
and happy condition therein. I shall not here engage into a
confirmation
of this concession or assertion.
They say that they shall be delivered out of their captivity, restored to their own land, enjoy peace and quietness, glory and honor therein. We say the same concerning them also.
Vol 17 Ex 18 p 571
20. Thirdly, They insist on the promises which concern themselves;
and these of all others they most mind and urge against their
adversaries.
Nothing, they say, is more certain and evident in the Scripture, than
that
the people of Israel shall be brought into a blessed and prosperous
condition
by the Messiah at his coming; and, in particular, that by him
572
they shall be brought home into their own land: and to this purpose
they plead, Isaiah 11:12, 52:54, 60-63, 66; Jeremiah 30:31; Ezekiel 34
- 48; whereunto sundry other places of aa like importance may be added.
But now, say they, instead hereof, that whole people is scattered ever
the face of the earth, under great misery and oppression for the most
part,
without the least interest in the country promised unto them. And from
hence it is that they most obstinately conclude that the Messiah is not
yet come; for until they are rich, wealthy, and powerful, they
will
not believe that God
is faithful.
21. Ans. It would be too long a work, and not suitable unto our present
design, to go over all the promises in particular which seem to have an
aspect this way, or wherein mention is made of Abraham, the seed of
Abraham,
Jacob, Israel, and the people of Israel and Judah. Besides, the
exposition
of them may readily be got from many learned commentaries
extant in all languages on the prophecies of the Old Testament. I shall
therefore only give such general answers, as, being applied unto the
several
particular instances, will manifest the insufficiency of the Jews'
argument
from promises of this nature.
(1.) Then, in the consideration of these promises, we must carefully
distinguish between those which had their full, at least principal,
accomplishment
in the return of the people from the captivity of Babylon, and those
which
have a direct respect unto the days of the Messiah. It is known that
the
prophets do very usually set out that merciful deliverance in
metaphorical
expressions, so as to set off the greatness of the mercy itself. But
the
present Jews, who now look for the accomplishing of all the most
strained
allegories in a literal sense, supposing that the deliverance which
their
forefathers then obtained, because of their ensuing trouble and
poverty,
did not answer what is spoken of it, do wrest them all to the times of
the Messiah, when they hope they shall receive them in full measure;
for
they reckon all things according to their outward gain and profit, and
not according to the manifestation of the love and glory of God
therein.
These promises, then, are in the first place to be set apart, as not
concerned
in our present business and difference.
(2.) We have manifested before that there is mention of a double Israel
in the Scripture; � the spiritual Israel, that is, all the sons of the
faith of
573
Abraham, in all ages and places throughout the world; and an Israel
according to the flesh, or the carnal posterity of Jacob, which the
present
Jews are. This distinction we have elsewhere confirmed. Now, many of
the
promises pleaded belong to Israel in the first sense; that is, the
church
and people of God, who by faith are admitted into the covenant of
Abraham, and so made inheritors of the promises. And these also, which
are by far the greatest number, are to be set aside from our present
consideration
of them.
(3.) It hath been proved that oftentimes spiritual things are expressed
metaphorically in the prophets, � by words which, in their literal,
first
sense, denote things outward and corporeal. This is sufficiently
evident
from the instances formerly given, wherein such things are spoken as it
is utterly impossible that they should have a literal accomplishment;
and
of the like sort there are others innumerable. And thus most of the
predictions
that concern peace and prosperity must necessarily intend
spiritual peace with God, because, concerning the same seasons, wars
and trials are in other places foretold.
(4.) Whatever is foretold and promised concerning the Jews themselves
in the days of the Messiah, doubtless they have no ground nor color of
reason to expect the accomplishment of it until they receive him, own
him,
and submit unto him; which to this day they have not done. When Moses
went
forth to visit them of old in their distress, and slew the Egyptian
that
smote one of them, because they refused him, and would not understand
that
it was he whom God would deliver them by, and endeavored to betray him
to death, their bondage was continued forty years longer; and yet at
length
by the same Moses were they delivered; and although they have refused
and
rejected him who was promised to be their Savior, and so continue to
this
day in their captivity, spiritual and temporal, yet it is he by whom,
in
the time appointed, they shall be delivered from the one and the other.
But this shall not be done until they own and receive him: which when
God
shall give them hearts to do, they will quickly find the blessed
success
thereof; for, �
(5.) We grant that there are many promises on record in the Scripture
concerning their gathering together, their return to God by the
Messiah,
with the great peace and glory that shall ensue thereupon. Set aside
their
574
opinion concerning the perpetuity of the ceremonial law, and their
return, in the observation of it, unto their carnal ordinances, built
on
a supposition that God is pleased with the blood of bulls and goats for
its own sake, and not as a signification of that which was infinitely
more
excellent and glorious, � an apprehension which the whole world hath,
as
it were by joint consent, long ago renounced; and cast away the
vain
and foolish imaginations about their sensual pleasures, behemoth, the
wine
of paradise, and literal accomplishment of professed allegories, which
the wisest among themselves begin to be ashamed of; and there is
nothing
in their own expectations but we acknowledge that they shall be made
partakers of it. Return they shall to their own land, to enjoy it for
a quiet and everlasting possession, their adversaries being destroyed;
filled they shall be also with the light and knowledge of the will and
worship of God, so as to be a guide and blessing unto the residue of
the
Gentiles who shall seek after the Lord; and, it may be, be intrusted
with
great empire and rule
in the world. The most of these things are foretold concerning them,
not only in their own prophetical writings, but also by the divine
writers
of sundry books of the New Testament. But all this, we say, must come
to
pass when the veil shall be taken from before their eyes, and when
"they
shall look on him whom they have pierced," and joyfully receive him
whom they have sinfully rejected for so many generations. Until this
be done, they may wrestle as they can with their own perplexities, and
comfort themselves as well as they are able in their miseries, and get
money in their dispersions by all unlawful arts and ways imaginable,
and
expose themselves to the delusions of impostors, false prophets, and
pretenders
to be their deliverers, � which, to their unspeakable misery and
reproach,
they have now done ten times; � deliverance, peace, tranquillity,
acceptance
with God and man, they shall not obtain. Here lies the crisis of their
condition: When they shall receive, acknowledge, and believe in, that
Messiah
who came so long time since unto them, whom their fathers wickedly slew
and hanged on a tree, and whom themselves have since no less wickedly
rejected;
and when, by his Spirit and grace, they shall be turned from
ungodliness,
and shall have their eyes opened to see the mystery of the grace,
wisdom,
and love of God in the blood of his Son; � then shall they obtain mercy
from the God of their forefathers, and returning again into their own
land,
"Jerusalem shall be inhabited again, even in Jerusalem."
Vol 17 Ex 19
2. This whole law is generally distributed into three parts; � first,
the moral; secondly, the ceremonial; thirdly, the judicial part of it.
And, indeed, there is no precept but may conveniently be referred unto
one or other of these heads, as they are usually explained. That which
is commonly called the moral law, the Scripture terms, µyrib;D]hæ
tr,v,[}
tyriB]hæ yreb]Di, <023428>Exodus 34:28, "The words of the
covenant,
the ten words," from whence is the Greek deka>logov, or the law of
ten
words or precepts; all which in their substance are moral, and
universally
obligatory to all the sons of men. That part of the law which the
Scripture
calls µyfip;v]Mi, "judgments," <022101>Exodus 21:1, determining
of rights
between man and man, and of punishments upon transgressors, with
especial
reference unto the interest of the people in the land of Canaan, is by
us usually termed the judicial law;and the institutions of ceremonial
worship
are most commonly expressed by the name of µyqj, the whole system
whereof
is termed the law ceremonial.
Vol 17 p654
1. By the sanction of the law, we intend the promises and penalties
wherewith by God the observation of it and obedience unto it was
enforced.
This the apostle hath respect unto in sundry places of this Epistle;
the
principal whereof are reported in the following dissertation. To
represent
this distinctly, we may observe that the law falls under a
655
threefold consideration; � first, As it was a repetition and expression
of the law of nature, and the covenant of works established thereon;
secondly,
As it had a new end and design put upon the administration of it, to
direct
the church unto the use and benefit of the promise given of old to
Adam,
and renewed unto Abraham four hundred and thirty years before; thirdly,
As it was the instrument of the rule and government of the church and
people
of Israel with respect unto the covenant made with them in and about
the
land of Canaan. And in this threefold respect it had a threefold
sanction:
�
2. First, As considered absolutely, it was attended with promises of
life and threatenings of death, both eternal. The original promise of
life
upon obedience and the curse on its transgression were inseparably
annexed
unto it, yea, were essential parts of it, as it contained the covenant
between God and man. See Genesis 2:17; Deuteronomy 27:26; Romans 6:23,
4:4, 10:5, 11:6; Leviticus 18:5; Ezekiel 20:11; Galatians 3:12, 13.
3. Now, in the administration of the law, the church was thus far
brought
under the obligation of these promises and threatenings of life and
death
eternal, so far interested in the one and made obnoxious unto the
other,
as that if they used not the law according to the new dispensation of
it,
wherein it was put into a subserviency unto the promise, as
<480319>Galatians
3:19�24, they were left to stand or fall according to the absolute
tenor of that first covenant and its ratification; which, by reason of
the entrance of sin, proved fatally ruinous unto all that cleaved unto
it, Romans 8:3, 9:31.
4. Secondly, The law had, in this administration of it, a new end and
design put upon it, and that in three things: �
(1.) That it was made directive and instructive unto another end, and
not merely perceptive, as at the beginning. The authoritative
institutions
that in it were superadded to the moral commands of the covenant of
works,
did all of them direct and teach the church to look for righteousness
and
salvation, the original ends of the first covenant, in another and by
another
way; as the apostle at large disputes in this Epistle, and declares
positively, Galatians 3., throughout.
656
(2.) In that it had a dispensation added unto the commands of
obedience,
and interpretation, kat j ejpei>keian, by condescension, given by
God himself,
as to the perfection of its observance and manner of its performance in
reference unto this new end. It required not absolutely perfect
obedience,
but perfectness of heart, integrity, and uprightness, in them that
obeyed.
And unto the law thus considered the former promises and threatenings
were
annexed; for the neglect of this use of it left the transgressors
obnoxious
to the curse denounced in general against them that continued not in
the
whole law to do it.
(3.) It had merciful relief provided against sin, for the supportment
and consolation of sinners, as we shall see in the consideration of
their
sacrifices.
5. Thirdly, It may be considered as it was the instrument of the rule
and government of the people and church of Israel, according to the
tenor
of the covenant made with them about the land of Canaan, and their
living
unto God therein. And in this respect it had four things in it:�
(1.) That it represented unto the people the holiness of God, the
effects
whereof are implanted in the law according to its original
constitution;
whereupon in it they are often called to be holy, because the Lord and
Lawgiver is holy.
(2.) That it gave a representation of his grace and condescension,
pardoning sin in the covenant of mercy, inasmuch as he allowed a
compensation
by sacrifices for so many transgressions, which in their own nature
were
forfeitures of their interest in that land.
(3.) That it was a righteous rule of obedience unto that people as
unto their especial covenant condition.
(4.) That it fully represented the severity of God against willful
transgressors of his covenant, as now renewed in order to the promise,
seeing every such transgression was attended, in their administration
of
rule, with death without mercy.
6. It is of the law under this third consideration, � though not
absolutely
as the instrument of the government of the people in Canaan, but as it
had a representation in it of that administration of grace and mercy
which
was
657
contained in the promises, � whereof we treat. Concerning this, or
the law in this sense, we may consider first the promises, then the
threatenings
of it. And the promises are of two sorts; � first, Such as God took
immediately
upon himself the accomplishment of; secondly, Such as others, by his
institution
and appointment, were to communicate the benefit of unto the obedient.
7. The first are of three sorts:� First, Of life temporal, as it was
an instrument of their government; and eternal with God, as the promise
or covenant of grace was exemplified or represented therein, Leviticus
18:5; Ezekiel 20:11; Romans 10:5; Galatians 3:12. Secondly, Of a
spiritual
Redeemer, Savior, Deliverer, really to effect what the ordinances of
institution
did represent, so to save them eternally, to be exhibited in the
fullness
of time, as we have at large already proved. Thirdly, There are given
out
with the law various promises of intervenient and mixed mercies, to be
enjoyed in earthly things in this world, that had their immediate
respect
unto the mercy of the land of Canaan, representing
spiritual grace, annexed to the then present administration of the
covenant of grace. Some of these concerned the collation of good
things,
others the preventing of or delivery from evil; both expressed in great
variety.
8. Of the promises whose accomplishment depended, by the institution
of God, on others, that is the principal, and comprehensive of the
rest,
which is expressed, Exodus 20:12, "Honor thy father and thy mother,
that
thy days may be long upon the land." This, says our apostle, is "the
first
commandment with promise," Ephesians 6:2. Not that the foregoing
precepts
have no promises annexed to the observation of them, nor merely because
this hath a promise literally ex, pressed, but that it hath the special
kind of promise, wherein parents, by God's institution, had power to
prolong
the lives of obedient children: "They shall prolong thy days," � that
is,
negatively, in not cutting off their life for
disobedience, which was then in the power of natural parents; and
positively,
by praying for their prosperity, blessing them in the name of God, and
directing them into the ways and means of universal obedience, whereby
their days might be multiplied; and on sundry Other accounts.
[Vol 18 Contains interesting examination of relation between land promises and sabbath. 'Sabbath not the 7th day of creation' and day unimportant.]
20 p 80
They had a promise of entering into the land. They believed it not;
and, as our apostle says, they "could not enter in because of
unbelief."
The promise was to their nation, the posterity of Abraham; the
accomplishment
of it in their persons depended
on their faith. Here was their trial. They believed not, but provoked
God; and so perished.
20 p 291
(4.) With the spiritual part of the promise made unto Abraham there
was mixed, or annexed unto it, a promise of the inheritance of the land
of Canaan, Genesis 12:3,7; and this, � ....
(5.) The declaration of the promise of entering into Canaan, and the
rest of God therein, became in an especial manner the preaching of the
gospel unto them, namely, �
[1.] Because it was appointed to be the great visible pledge of the
performance of the whole promise or covenant made with Abraham. The
land
itself and their possession of it was sacramental; for
[2.] It had in itself also a representation of that blessed spiritual
rest which, in the accomplishment of the promise, was to be asserted.
[3.] Because by the land of Canaan, and the rest of God therein, not
so much the place, country, or soil, was intended or considered, as the
worship of God in his ordinances and institutions therein solemnly to
be
observed. And by these ordinances, or through faith in the use of them,
they were led unto a participation of the benefits of the promise of
the
gospel.
292
From what hath been spoken it appears how the gospel was preached unto
the fathers in the wilderness, or how they were evangelized. It is not
a typical gospel, as some speak, that the apostle intends, nor yet a
mere
institution of types; but the gospel of Jesus Christ, as it was in the
substance of it proposed unto them in the promise; the entering into
the
land of Canaan being the especial instance wherein their faith was to
be
tried.
20 p 293
This sense the words, as was said, seem to require, "To us was the
gospel preached, even as unto them;" that is,
wherein and when it was preached unto them, therein and then it was
preached unto us also. But it may be said, that these Hebrews could not
be concerned in the promise of entering into the land of Canaan,
whereof
they had been now possessed for so many generations. I answer, They
could
not do so, indeed, had no more been intended in that promise but merely
the possession of that land; but I have showed before that the covenant
rest of God in Christ was in that promise.
320
The rest here intended is that whereof the land of Canaan was a type.
But there were no types of heaven absolutely as a future state of
glory.
But both the land and all the institutions to be observed in it were
types
of Christ, with the rest and worship of believers in and by him. They
were
"shadows of things to come, the body whereof was Christ,"
666
2. It is also said to be eternal in comparison with and in opposition
unto that or those temporal deliverances, or salvations, which the
people
under the law were made partakers of by the interposition of their
legal
priests and their sacrifices. For there were temporary punishments, and
excisions by death, threatened unto divers transgressions of the law,
as
it was the
administration of a temporal covenant unto that people. From these
they might be freed by the ministry of their priests and carnal
atonements.
But those who were delivered from those penalties, and saved from the
sentence
of the law, were not thereby absolutely secured of deliverance from the
curse annexed unto the moral law as a covenant of works. Their
salvation, therefore, was not eternal And perhaps, also, respect may
be had unto the deliverance of the people of old out of bondage, with
their
introduction into the land of Canaan, which was a temporary salvation
only.
But this is so absolutely; and,
Vol 22
(4.) Into this estate and condition God brought them by a solemn
covenant,
confirmed by mutual consent between him and them. The tenor, force, and
solemn ratification of this covenant, are expressed, Exodus 24:3-8.
Unto
the terms and conditions of this covenant was the whole church obliged
indispensably, on pain of extermination, until all was accomplished,
Malachi
4:4-6. Unto this covenant belonged the decalogue, with all precepts of
moral obedience thence educed. So also did the laws of political rule
established
among them, and the whole system of religious worship given unto them.
All these laws were brought within the verge of this covenant, and were
the matter of it. And it had especial promises and threatenings annexed
unto it as such; whereof none did
exceed the bounds of the land of Canaan. For even many of the laws
of it were such as obliged nowhere else. Such was the law of the
sabbatical
year, and all their sacrifices. There was sin and obedience in them or
about them in the land of Canaan, none elsewhere. Hence, �
(5.) This covenant thus made, with these ends and promises, did never
save nor condemn any man eternally. All that lived under the
administration
of it did attain eternal life, or perished for ever, but not by virtue
of this covenant as formally such. It did, indeed, revive the
commanding
power and sanction of the first covenant of works;
109
(2.) The old testament, absolutely considered, had,
[1.] No promise of grace, to communicate spiritual strength, or to
assist us in obedience; nor,
[2.] Any of eternal life, no otherwise but as it was contained in the
promise of the covenant of works, "The man that doeth these things
shall
live in them;" and,
[3.] Had promises of temporal things in the land of Canaan inseparable
from it. In the new covenant all things are otherwise, as will be
declared
in the exposition of the ensuing verses.
119
1. The apostle in this place intends only those promises whereon the
new testament was legally ratified, and reduced into the form of a
covenant;
which were, as he declares, the promises of especial pardoning mercy,
and
of the efficacy of grace in the renovation of our natures, But it is
granted
that the other covenant was legally established on promises which
respected
the land of Canaan. Wherefore it is granted, that as to the promises
whereby
the covenants were actually established, those of the new covenant were
better than the other.
Heb 8.9 [useful]
"Not according to that covenant which I made with their fathers, in
the day when I took them by the hand to lead them out of the land of
Egypt;
because they continued not in my covenant, and I regarded them not,
saith
the Lord."
22.398 [On Heb 9.15 Nature of testament]
(2.) As unto the nature of it, it is declared in the adjunct mentioned;
it is "eternal." And it is so called in opposition unto the inheritance
which by virtue of the first testament God granted unto the Israelites
in the land of Canaan. That was an inheritance, and was conveyed by a
promise.
And when God threatened to deprive them of that land, he said he would
"disinherit them," Numbers 14:12. [Moses successfully pleaded God's
oath against this threat v 16] And this inheritance consisted not only
in the land itself, but principally in the privileges of holy worship
and
relation unto God which they enjoyed therein, Romans 9:4, 5. But yet
all
things that belonged unto it were in themselves carnal and temporary,
and
only types of good things to come. In opposition hereunto God provided
an "eternal inheritance."
2. The way whereby God did convey or would communicate this
inheritance
unto any, was by promise: "Might receive the promise of an eternal
inheritance."
The Syriac translation refers the inheritance unto the "called:" "Those
that are called to an eternal inheritance." But in the original it
respects
the "promise:" "The promise of an eternal inheritance;'' for by the
promise
is assurance given of it, and it is the means of the actual conveyance
of it unto us. And the apostle hath respect unto what he had discoursed
about the promise of God, and the confirmation of it by his oath,
Hebrews
6:15-18. So he declares it also, Galatians 3:18. The promise made unto
Abraham, and confirmed by the oath of God, was concerning the eternal
inheritance
by Christ. The inheritance of Canaan was by the law, or the first
covenant;
but this was by promise.
400
And we may consider three things:
(1.) What is the promise intended.
(2.) How and why it was by promise.
(3.) How we do receive the promise of it.
(1.) The "promise" principally intended is that which was given unto
Abraham, and confirmed by the oath of God: for the inheritance, that
is,
the eternal inheritance, was of the promise, Galatians 3:18, namely,
that
in the seed of Abraham all nations should be blessed. It includes,
indeed,
the first promise, made unto our first parents, which was the spring
and
foundation of it, and respects all the following promises
concerning
the Lord Christ and the benefits of his mediation, with all the grace
which
is administered by them, which were further declarations and
confirmations
of it; but that great solemn promise is principally intended: for the
apostle
designs to convince the Hebrews that neither by the law nor by the
sacrifices and ordinances of it they could come unto the inheritance
promised unto Abraham and his seed. This was "the promise of eternal
inheritance,''
whereof that of the land of Canaan was a type only.
And therefore doth God so often mind them of the freedom of it, � that it was an act of mere love and sovereign grace, which in themselves they were so far from deserving, as that they were altogether unworthy of it, Deuteronomy 9:4, 5, 7:7, 8. Much less hath the promise of the eternal inheritance respect unto any thing of works in ourselves.
Deut 8.18 But thou shalt remember the LORD thy God: for it is he
that
giveth thee power to get wealth, that he may establish his covenant
which
he swear unto thy fathers, as it is this day.
Deut 9.4 Speak not thou in thine heart, after that the LORD thy God
hath cast them out from before thee, saying, For my righteousness the
LORD
hath brought me in to possess this land: but for the wickedness of
these
nations the LORD doth drive them out from before thee.
23 p 78 Heb 11.8
Obs. IX. An inheritance is capable of a limited season. The title unto
it may be continued unto a prefixed period. So was it with this
inheritance;
for although it is called an "everlasting inheritance," yet it was so
only
on two accounts:
(1.) That it was typical of that heavenly inheritance which is eternal.
(2.) Because, as unto right and title, it was to be continued unto
the end of that limited perpetuity which God granted unto the
church-state
in that land; that is, unto the coming of the promised Seed, [Who has
no
interest in the land]
23 p 79
But when the grant of it to them expired, and those wicked tenants
of God's vineyard forfeited their right unto it by their unbelief, and
murdering of the true Heir, God disinherited them, dispossessed them,
and
left them neither right nor title to, nor any interest in this
inheritance;
as it is at this day. It is no more the inheritance of Abraham [or his
Seed]; but in Christ he is become "heir of the world," and his
spiritual
posterity enjoy all the privileges of it.
Wherefore the grant of this land, for an inheritance unto Abraham in
his posterity, had a season limited unto it. Upon the expiration of
that
term, their right and title unto it were cancelled and disannulled. And
thereon God in his providence sent the armies of the Romans to
dispossess
them; which they did accordingly, unto this day.
Nor have the present Jews any more or better title unto the land of
Canaan than unto any other country in the world. Nor shall their title
be renewed there unto upon their conversion unto God.
For the limitation of their right was unto that time wherein it was
typical of the heavenly inheritance: that now ceasing for ever, there
can
be no especial title unto it revived. And we see herein, �
23 p 82
He sojourned in this place "as in a strange land." He built no house
in it, purchased no inheritance, but only a buryingplace.
23 p 83
And they were "heirs with him of the same promise;" for not only did
they inherit the promise as made unto Abraham, but God distinctly
renewed
the same promise unto them both; � unto Isaac, Genesis 26:3,4; and unto
Jacob, Genesis 28:13-15. So were they heirs with him of the very same
promise.
See Psalm 105:9-11.
23 p 107
This "promise," or the thing promised, some expositors (as Grotius
and his follower) take to be the land of Canaan, which these patriarchs
possessed not. But nothing can be more remote from the intention of the
apostle; for whilst they received not these promises, the country which
they looked after was [only] heavenly. And in the close of this
discourse,
he affirmeth of them who lived in Canaan in its greatest glory, and
possessed
it in quietness, as Samuel and David, that they received, not the
promise,
[And these all, having obtained a good report through faith, received
not
the promise]. Wherefore this promise is no other but that of the actual
exhibition of Christ in the flesh, [which has no respect to the land
after
his ascension]
23 p 121
Grotius and his follower would have the country intended to be the
land of Canaan, and the city to be Jerusalem, � which yet in a mystical
sense were typical of heaven, � for these were promised unto their
posterity;
than which nothing can be more remote from the mind of the Holy Ghost.
For,
[1.] That which they looked for and earnestly desired, they did at
last enjoy, or their faith was vain, and their hope such as made them
ashamed;
but they never personally possessed Canaan or Jerusalem.
[2.] This country is directly opposed unto that wherein they were
pilgrims,
which was the land of Canaan, and called "a better country" in
opposition
unto it; and so could not be the same.
[3.] The city which was prepared, was that whose only framer and
builder
was God; that is, heaven itself.
[4.] This country is said to be heavenly; which the land of Canaan
and the city of Jerusalem are never said to be, but are opposed unto
heaven,
or that which is above. 122
....the whole of it being at this day one of the most contemptible
provinces of the Turkish empire?
23 p 141
It remains, then, only to consider what was the seed so pro. raised,
or what was the principal subject of these promises. Grotius with his
follower,
and the Socinian expositors, reduce these promises unto two heads:
[1.] That of a numerous posterity.
[2.] That this posterity should inhabit and enjoy the land of Canaan
for an inheritance. But this is directly to contradict the apostle, who
affirms, that when they had possessed the land of Canaan almost unto
the
utmost period of its grant unto them, they had not received the
promises;
that is, the accomplishment of them, verse 39.
I do not deny but that these things also were in the promises annexed unto that which was principal in them, as means and pledges of its accomplishment, as I have at large elsewhere demonstrated; but the principal subject-matter of the promise was no other but Christ himself, with the whole work of his mediation for the redemption and salvation of the church.
23 p 164 [Of Joseph's faith]
And if there had been nothing [in] that promise but the inheritance
of the land of Canaan, as some imagine, he
would not have maintained his faith concerning it unto the death, and
in his departure out of the world, enjoying far more in Egypt than what
was contained the Romans But, �
[Inheritance of the land for his people]
23 p 196 [Of Moses]
Grotius is bold, in his usual manner, and refers it to the [mere]
possession,
of the land of Canaan. Hammond forsakes his guide, and extends it unto
things eternal. Nor can there be any thing more improbable than the
conjecture
of Grotius; for neither did Moses ever enter into the land of Canaan,
nor
was the interest of his posterity therein to be any way compared with
the
treasures of Egypt.
[without the land inheritance - no seed, no
blessing,
no redemption - land valued primarily for this]
23 p 227 [Rahab's justification by faith proven by her work]
And all these things set a great luster upon this work, whereby she
evidenced her faith and her justification thereby
23 p 235-6 [Nature of saving faith]
Wherefore "through faith" they subdued these kingdoms; in that they
did it,
(1.) On God's command. It was the will and command of God that they
should so subdue them.
(2.) In the accomplishment of his promises; for he had given them all
those kingdoms by promise before they were subdued. A due respect unto
this command and promise made what they did a fruit of faith.
(3.) The persons destroyed by them were devoted to destruction for
their own sins; the people did only execute the righteous judgment of
God
upon them, so as what they did was for the good of the church. So it
was
on just causes.
(4.) This subduing of kingdoms was an act of faith, in that it was
typical of the victory of Christ over the kingdom of the devil and all
the powers of darkness, in the redemption of the church. Hence both
Joshua
and David were especial types of him. We may yet further observe, that
although it was through faith that they subdued kingdoms, yet in the
doing
of it they made use of all heroical virtues, such as courage, valor,
military
skill, and the like. Never, doubtless, were there on the earth more
valiant
men than Joshua and David were, nor who underwent greater hardship and
danger in war For these things are consistent, yea, mutually helpful
unto
one another. For as faith will excite all graces and virtues that are
useful
in and unto any work that men are called unto, as these were unto war
and
the subduing of kingdoms; so they are subservient unto faith in what it
is called unto. Hence God took order in the law, that those who were
fearful
and faint-hearted should be discharged from engaging in this work of
subduing
kingdoms.